A few years ago when the Greek economic and financial crisis was rocketing markets around the globe and seemed to justify the bashing of that “poor country of tax cheaters” to the point of threatening the majestic European Union project and dishonouring an entire continent, French philologist Jacqueline de Romilly reminded the world of some of things owed to Greece: the invention of democracy, philosophy, and tragedy.
Over two years ago I wrote that “new viruses are constantly being discovered… Then something comes out of the woodwork like SARS which causes widespread panic.” Zika virus infection bids fair to repeat the torment. On 28 January 2016 the BBC reported that the World Health Organization had set up a Zika “emergency team” as a result of the current explosive pandemic.
Does it matter when the first blood transfusion occurred in Africa? If we are to believe the Serial Passage Theory of HIV emergence, then sometime in the early twentieth century, not one, but as many as a dozen strains of simian immunodeficiency virus (SIV) passed from West African apes and monkeys to people, although only a handful became epidemic, and only one – HIV-1M – became a global pandemic.
An African tree produces white flowers: The disappearance of the black population in Argentina 110 years later
The 2014 Men’s World Cup finals pitted Germany against Argentina. Bets were made and various observations were cited about the teams. Who had the better defense? Would Germany and Argentina’s star players step up to meet the challenge? And, surprisingly, why did Argentina lack black players? Across the globe blogs and articles found it ironic that Germany fielded a more diverse team while Argentina with a history of slavery did not have a solitary black player.
A common perception is that the problem with Africa is its leaders. In 2007, Sudanese billionaire Mo Ibrahim even created a major cash prize through his charitable foundation as an incentive to African heads of state to treat their people fairly and equitably and not use their countries’ coffers for their personal enrichment.
The ‘Africa Rising’ narrative means different things to different people. Yes, Africa has performed better in the last decade. But views diverge on the drivers of growth and on its sustainability, and on whether this growth will translate into structural transformation.
Effective wildlife conservation is a challenge worldwide. Only a small percentage of the earth’s surface is park, reserve, or related areas designated for the protection of wild animals, marine life, and plants. Virtually all protected areas are smaller than what conservationists believe is needed to ensure species’ survival, and many of these areas suffer from a shortage of
In May 2015, at a press conference in Nairobi, Kenya, a French-led international team announced the discovery of the oldest stone tools known yet. Dating back to more than 3.3 million years ago, these crude flakes, cores, and anvils represent the earliest steps in our evolution into a species reliant on, if not defined by, the use of tools and other manufactured objects. Coined the ‘pre-Oldowan’ or ‘Lomekwian’ after the site in West Turkana at which they were found, these tools are larger and cruder than the more recent Oldowan industry.
Since the promulgation of the revised missal, popularly known as the Novus Ordo by Pope Paul VI, with the Apostolic Constitution Missale Romanun in 1969, a growing call for either a return to the Tridentine Mass or recognition of the legitimate place of such a rite alongside the Novus Ordo has gained an international status.
“When I went to the Iv’ry Coast, about thirty years ago, I remember coming off the plane and just being assaulted with not only the heat but the color.” These were the first words of the most moving story I have ever heard—but it wasn’t the story I was there to collect. For me, the best oral histories are the ones that sound a human chord, stories that blur the spaces between historically significant narrative and personal development.
Health leaders in sub Saharan African countries face some of the most demanding challenges anywhere in the world. Disease, poverty, the legacy of colonialism and, all too often, conflict, corruption and political instability, combine to make improving health extraordinarily difficult. Looking back we can see many great African health leaders who have played their part as the following few examples show.
Although the number of Ebola cases and deaths has jumped dramatically in the short time since we wrote our December Briefing on the epidemic, there are signs of hope. Ebola is slowing down in areas where there was previously high transmission, in Liberia and in Eastern Sierra Leone for example.
Poor old king Tut has made the news again – for all the wrong reasons, again. In a documentary that aired on the BBC two weeks ago, scientists based at the EURAC-Institute for Mummies and the Iceman unveiled a frankly hideous reconstruction of Tutankhamun’s mummy, complete with buck teeth, a sway back, Kardashian-style hips, and a club foot.
Like many this past week, our attention has been fixated on the media coverage of the Ebola outbreak: images of experts showing off the proper way to put on and take off protective gloves to avoid exposure to the virus; political pundits quarrelling over the appropriateness of travel restrictions; reassuring press conferences by the director of the Centers for Disease Control. It is an event that has received immediate and intense attention and generated compelling journalism, for sure, but does it really give us an emotional understanding of the impact of the event?
As an Africanist historian who has long been committed to reaching broader publics, I was thrilled when the research team for the BBC’s popular genealogy program Who Do You Think You Are? contacted me late last February about an episode they were working on that involved mixed race relationships in colonial Ghana.
What is African American religion? Scholars have written a lot about the difficulties in the study of religion generally. Those difficulties become even messier when we use the words black or African American to describe religion. The adjectives bear the burden of a difficult history that colors the way religion is practiced and understood in the United States. They register the horror of slavery and the terror of Jim Crow as well as the richly textured experiences of a captured people, for whom sorrow stands alongside joy.