Nollywood Afrogeeks

2016 ◽  
Vol 7 (3) ◽  
pp. 49-64 ◽  
Author(s):  
Tori Arthur

Viewing Nigerian film, known as Nollywood, in online platforms provides African immigrants living in the United States with digital spaces to engage with the African continent through films with relatable Pan-African themes. Nollywood on social media sites (YouTube and subscription services IrokoTV, Amazon, and Netflix) marks the Nigerian film industry as a transnational participatory movement that enables immigrants to use the technology at their disposal to watch and comment on films, connect with their cultural values, and become a part of a global digital community of dispersed Africans and African descended populations. Thus, immigrants become a part of a Nollywood focused digital diaspora, a cultural space that illuminated the plurality immigrants negotiate on and off the continent.

2019 ◽  
pp. 316-334
Author(s):  
Tori Arthur

Viewing Nigerian film, known as Nollywood, in online platforms provides African immigrants living in the United States with digital spaces to engage with the African continent through films with relatable Pan-African themes. Nollywood on social media sites (YouTube and subscription services IrokoTV, Amazon, and Netflix) marks the Nigerian film industry as a transnational participatory movement that enables immigrants to use the technology at their disposal to watch and comment on films, connect with their cultural values, and become a part of a global digital community of dispersed Africans and African descended populations. Thus, immigrants become a part of a Nollywood focused digital diaspora, a cultural space that illuminated the plurality immigrants negotiate on and off the continent.


Author(s):  
Penny Richards ◽  
Susan Burch

The factors driving research into disability history methodology in its practical dimensions (such as finding and analyzing sources and presenting findings), the cultural values that inform it, and who populates intended audiences all contribute to the invisible infrastructure of historical production. When historians of disability access a rich source of data, they also must ask who created it, who benefited from its preservation, and whose stories are left untold. Sharing knowledge—through preservation and dissemination—equally shapes disability historical work. In all of this, access and accessibility—from built spaces and source types to research aids and scholarly products—remain paramount. Ways to proceed with sensitivity and creativity in the exploration of disabled peoples’ and disability’s pasts are presented from the perspective of the United States.


Author(s):  
Manjul Gupta ◽  
Carlos M. Parra ◽  
Denis Dennehy

AbstractOne realm of AI, recommender systems have attracted significant research attention due to concerns about its devastating effects to society’s most vulnerable and marginalised communities. Both media press and academic literature provide compelling evidence that AI-based recommendations help to perpetuate and exacerbate racial and gender biases. Yet, there is limited knowledge about the extent to which individuals might question AI-based recommendations when perceived as biased. To address this gap in knowledge, we investigate the effects of espoused national cultural values on AI questionability, by examining how individuals might question AI-based recommendations due to perceived racial or gender bias. Data collected from 387 survey respondents in the United States indicate that individuals with espoused national cultural values associated to collectivism, masculinity and uncertainty avoidance are more likely to question biased AI-based recommendations. This study advances understanding of how cultural values affect AI questionability due to perceived bias and it contributes to current academic discourse about the need to hold AI accountable.


2020 ◽  
pp. 073346482097760
Author(s):  
Manka Nkimbeng ◽  
Yvonne Commodore-Mensah ◽  
Jacqueline L. Angel ◽  
Karen Bandeen-Roche ◽  
Roland J. Thorpe ◽  
...  

Acculturation and racial discrimination have been independently associated with physical function limitations in immigrant and United States (U.S.)-born populations. This study examined the relationships among acculturation, racial discrimination, and physical function limitations in N = 165 African immigrant older adults using multiple linear regression. The mean age was 62 years ( SD = 8 years), and 61% were female. Older adults who resided in the United States for 10 years or more had more physical function limitations compared with those who resided here for less than 10 years ( b = −2.62, 95% confidence interval [CI] = [–5.01, –0.23]). Compared to lower discrimination, those with high discrimination had more physical function limitations ( b = −2.51, 95% CI = [–4.91, –0.17]), but this was no longer significant after controlling for length of residence and acculturation strategy. Residing in the United States for more than 10 years is associated with poorer physical function. Longitudinal studies with large, diverse samples of African immigrants are needed to confirm these associations.


2021 ◽  
pp. 002216782110224
Author(s):  
Angela U. Ekwonye ◽  
Nina Truong

African immigrants continue to be disproportionately affected by the COVID-19 pandemic. It is unclear how they are searching for and finding meaning in the face of this adversity. This study sought to understand how African immigrants in the United States are searching for and making meaning of the COVID-19 pandemic. We conducted in-depth interviews remotely with 20 immigrants from West Africa (Nigeria and Ghana), East Africa (Somali and Rwanda), and Central Africa (Democratic Republic of Congo). The meaning-making model was used as a framework to understand the processes of coping during a significant, adverse life event. The study found that some participants attempted to reduce the impact of the COVID-19 pandemic on their global meaning by seeking answers as to why the pandemic occurred and creating positive illusions. Some redefined their priorities and reframed the pandemic in a positive light. Participants found meaning in the form of accepting the pandemic as a reality of life, appreciating events previously taken for granted, and making positive changes in their lives. This study’s findings can inform health care providers of the meaning-making processes of African immigrants’ and the need to assist them in their search for meaning.


2021 ◽  
Vol 70 (7) ◽  
pp. 101-108
Author(s):  
Хлопов О.А

The article reveals the reasons for the formation and change of the US policy towards African countries during the period of the activity of the President D. Trump. The author analyzes the features and reveals the directions of US policy towards the African continent: economic cooperation, assistance programs in the field of strengthening the socio-political stability of military security and the fight against terrorism. Under the new administration of J. Biden, the United States will have to reckon with the changes taking place in Africa and revise a number of principles of selective engagement with African countries.


Music ◽  
2021 ◽  
Author(s):  
Alaba Ilesanmi

An astute dissident activist, political force, and iconoclast, Fela Anikulapo-Kuti (b. 1938–d. 1997), popularly called Fela, was a legendary and innovative composer, arranger, bandleader, Pan-Africanist, and the father of the genre known as Afrobeat. He used his music as a weapon against injustice and for derision and ridicule of politicians and politics. He was born Olúfelá Olúségun Olúdòtun Ransome-Kuti, on 15 October 1938, in Abeokuta, the present-day capital of Ogun State in Nigeria (then a British colony), into an upper-middle-class family. He later replaced Ransome-Kuti with Anikulapo-Kuti, Aníkúlápó meaning “the one who holds death in their pouch.” His father, Reverend Israel Oludotun Ransome-Kuti, was an Anglican clergyman and school principal, and his mother, Chief Funmilayo Ransome-Kuti (FRK) was a nationalist feminist. She was Fela’s primary ideological influence. Fela’s musical seeds were sown by his father, who was an accomplished composer. Fela furthered his artistic exploration with the Cool Cats, Victor Olaiya’s highlife band. He later studied music at the Trinity College of Music, London, in 1958, where his primary instrument was the trumpet. He formed a highlife and jazz fusion band, Highlife Rakers (later Koola Lobitos). Upon completing his studies, he moved to Nigeria in 1963, then a recently independent country, to work as a radio producer for the Nigerian Broadcasting Corporation. Fela embarked on new musical explorations and experiments with Koola Lobitos and later named his music Afrobeat. In 1969, Fela traveled to the United States with his band, where they spent ten months in Los Angeles, and Fela was exposed to the works and philosophy of black leaders like Malcolm X. During this time, his mother’s influence blossomed, and his Pan-African ideology began to manifest. Upon returning to Nigeria, his emerging political consciousness drew inspiration from racial discrimination in the United States and colonial oppression in Africa. His lyrical themes shifted to addressing social issues. Name changes further marked his promising Pan-African consciousness. He rechristened his band Fela Ransome-Kuti and Nigeria 70, and later to Fela Ransome-Kuti and Afrika ’70, and Egypt ’80. Fela grew into a full-blown dissident and antagonist, confronting and lambasting the Nigerian military government and politicians. With over two hundred court appearances, he lived on the edge and suffered numerous incarcerations and physical assaults. His Pan-African messages were aimed at liberating Africans from colonial shackles. His music became a voice for the unheard and disenfranchised, and the defender of African society.


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