Search results for 'Mythology, African' (try it on Scholar)

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  1. Michael C. Kirwen (ed.) (2005). African Cultural Knowledge: Themes and Embedded Beliefs. Mias Books.score: 78.0
  2. Wim M. J. van Binsbergen (2009). Expressions of Traditional Wisdom From Africa and Beyond: An Exploration in Intercultural Epistemology. Koninklijke Academie Voor Overzeese Wetenschappen.score: 60.0
  3. O. Olugbile & M. P. Zachariah (2011). The Relationship Between Creativity and Mental Disorder in an African Setting. Mens Sana Monographs 9 (1):225.score: 42.0
    Background: There has for some time now been recognition that there was a relationship between exceptional creative talent and mental disorder. The works of Andreasen (2008) and others in this area have been very significant. However, most of the research has been carried out in USA and Europe. Very little has come out of Africa on the subject. Aim : To survey the beliefs of different groups within an African society, concerning the possibility of a relationship between creative talent (...)
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  4. Michael Vannoy Adams (2010). The Mythological Unconscious. Spring Publications.score: 42.0
    Preface to the second edition -- Preface to the first edition -- Psycho-mythology : meschugge? -- Dreams and fantasies : manifestations 0f the mythological unconscious -- African-American dreaming and the "lion in the path" : racism and the cultural unconscious -- "Hapless" the Centaur : an archetypal image, amplification, and active imagination -- Pegasus and visionary experience : from the white winged horse to the "flying red horse" -- The bull, the labyrinth, and the Minotaur : from archaeology to (...)
     
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  5. C. S. Momoh (1989). The Mythological Question in African Philosophy. In , The Substance of African Philosophy. African Philosophy Projects' Publications. 150.score: 26.0
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  6. L. de Heuscb & R. Blohm (1972). Myths and the Convulsions of History. Diogenes 20 (78):64-86.score: 24.0
    Some original forms of state emerge from the clan structures in central Africa in the 16th and 17th centuries, beyond the reach of any European influence. The oral epic traditions which echo these events draw from the founts of Bantu mythic thought. The Luba national epic recounts the dramatic origin of its sacred royalty and describes the passage from a primitive culture to a refined civilization, from an uneventful history to one full of movement; but above all it abandons itself (...)
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  7. Rozena Maart (2014). Race and Pedagogical Practices: When Race Takes Center Stage in Philosophy. Hypatia 29 (1):205-220.score: 24.0
    This paper presents a segment of a broader research project titled “When Black Consciousness Meets White Consciousness,” which first developed out of my research work with White women in violence-against-women organizations. It documents an interview between a White woman and me, a Black South African philosopher. I lived and worked in Canada at the time but I traveled to the United States for conferences on a regular basis. I was presenting my work on Black consciousness, White consciousness, and Black (...)
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  8. P. Mungwini (2012). 'Surveillance and Cultural Panopticism': Situating Foucault in African Modernities. South African Journal of Philosophy 31 (2):340-353.score: 16.0
    In philosophical terms, the African encounter with Western modernity defines the context within which much of what unfolds in postcolonial Africa can be understood, including even its ethical and social problems. This work utilizes Foucault’s theory of panopticism to reflect on the challenges of social control and harmony in contemporary African society. It establishes the link between panopticism and indigenous African cultures from the fact that indigenous societies deployed mechanisms of instituting social control and harmony similar to (...)
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  9. Sérgio Figueiredo Ferretti (2011). Comida ritual em festas de Tambor de Mina no Maranhão (Ritual food in Maranhão's Tambor De Mina festivities) - DOI: 10.5752/P.2175-5841.2011v9n21p242. [REVIEW] Horizonte 8 (21):242-267.score: 8.0
    Resumo Tambor de Mina é o nome da religião afro-brasileira no Maranhão e na Amazônia estabelecida a partir de São Luís desde meados do século XIX. Existem duas casas fundadas por africanos que se continuam: a Casa das Minas Jeje, de origem daomeana e a Casa de Nagô, iorubana de onde derivam a maioria dos terreiros de Mina recentes e atuantes. Trata-se de religião muito ritualizada e discreta, envolvida em segredos e mistérios cuja mitologia é pouco comentada e os rituais (...)
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