The Kikuyu tribe is located in Kenya, mainly around Mount Kenya which is located in South-Central Kenya. The kikuyu is the biggest ethnic group in the East African countrywith a population of about 6,623,000 which makes up 23% total of Kenyas total population. The language that the Kikuyu speak is their mother tongue. The kikuyu tribe has a founder called Gikuyu who had a wife called Mumbi, they settled at a land of fig trees which is still a sacred place. Gikuyu and Mumbi had 9 daughters who started familes and from these families, clans were formed.
Although the “religious sentiment is not highly developed among the native of East Africa,” religion was abundant in some Kenyan tribes (Document 6). Most tribes in Kenya had “some notion of a Supreme Being,” and tribes all around Kenya had myths about God and creation (Document 6). In one creation story, it is told that “god created man so that the sun would have someone for whom to shine” (Document 7). These myths, whether true or false, were completely different from the creation stories of the British. In British Colonization, many schools were being created, and within these schools, kids are being western educated.
Kente, a part of African and African American culture, is taken and turned into this common cloth of poorer quality, and this diminishes the cultural identity of African Americans because now a key part of their culture is common and normal due to cultural appropriation. Then, there are the blues, a type of song developed by African American originally that many white American tried to appropriate from African American to only increase their wealth and fame while at the same diminishing the culture of African
Inspired from vocal interpretations of Vodou ceremonial songs and popular secular melodies, Creole Songs of Haiti, became a popular record back in the 1950s. Not only does it include ‘legendary’ Haitian singer, dancer, and folklorist Emerante de Pradines, but also features an all-male chorus Michele Dejan Group. This album has a special place in 1950s because of the folklore movement that was taking place in Haiti. This album was one of the first to stretch the boundaries of traditional arts. This was partly due to collaborators, like the Michele Dejan Group, that would arrange traditional Haitian tunes and turn them into “liturgical or full choral settings”.1 Haitian Vodou plays a large role on the influence of the lyrics in this album.
In the context of ancient Yoruba people, where citizenship was exclusively male, Osofisan like Euripides’ focus on women is remarkable. This feat should not be taken at face value. The Women of Owu were portrayed as weaklings and in physical relation with death; thus bearing responsibility for the preparation of the body for burial and for
Due to the establishment of Omdurman Radio in 1940, by the Egyptian British colonial administration for the purpose of publicity for its war against the armies of the Axis powers in North and East Africa, music had its official interest for the first time. Ibrahim Al-Kashif and Aisha Al-Falatiah were among the first artists to perform their music and their songs on the radio. Sudanese music has taken big steps to keep up with the global developments in that time. Artists like Mr. Khalifa, for example, sang in the early fifties of the last century Sudanese mambo in the Egyptian movie Tamr Henna and so walked in the footsteps of artists in different countries of the world, who favored Brazilian samba and mambo at the time. Introducing the electric guitar and brass instruments, the artist Sharhabeel Ahmed and his band emerged as the first Sudanese jazz band; one of his songs in this musical genre is Al-Lail Al-Hadi in the early seventies of the last century.
Molded by European ideas, modern Nigerian nationalists in the south opposed indirect rule, as they believed that it had strengthened ruling classes and social hierarchies. The nationalists particularly recognized Britain’s failure to appreciate the antiquity, richness, and intricatcies of indigenous cultures, and thus demanded self-government. In the 1920s, ethnic and kinship organizations, which took the form of tribal unions, surfaced. Major ethnic groups, such as the Igbo Federal Union and the Egbe Omo Oduduwa emerged, leading to identification with ethnicity where none had existed before. (Isichei) These resistance movements and increased nationalistic ideas led to greater tension between Nigeria and Britain, as the Europeans were stunned that the Nigerians wanted to develop independence from Britain, whilst the Nigerians believed that they had every right to
In the African continent, there are different punishments for homosexuality depending on the specific country. Sudan and Algeria have the death penalty while in South Africa, from 2006 same-sex marriage has been legal. Besides the repressive laws, there has also been enormous political negativity in relation to the sexual minority. Former Kenyan President Daniel Arap Moi once stated, “Homosexuality is against African norms and traditions … Kenya has no room for homosexuals and lesbians.” This statement clearly shows that there has been a misconception that homosexuality is a problem that the colonialists brought. My study will focus on the misconception that homosexuality is a Western culture and will seek to prove that this phenomenon actually existed in pre-colonial Kenya.
This thinking has also been decisive in identifying Hutu and Tutsi over the course of time in the 1950s, extremist political parties, both Hutu and Tutsi, have explicitly referred to this historical ‘origin’ of Rwandan society. Because the use of racial