Based on fieldwork interviews with the internally displaced Muslims from the regions affected by the insurgency, such as Palma, Mocímboa da Praia, Macomia, Quissanga and others, this article unpacks the context, ideology and protagonists that gave rise and afforded sustenance to the insurgency in Cabo Delgado. After providing an overview of the historical trajectory of Islam in Mozambique, the article presents the ideological and historical underpinnings of the contemporary global jihadi movements, expanding into Africa and Mozambique. The article argues that for jihadism to take roots in any place, there should exist militant protagonists and the grievances that serve as emotional entry points for recruitment. Thus, the article examines the processes by which jihadi protagonists emerged in various communities and the grievances they articulated in order to provoke the insurgency against the State.
The location and the diverse geographical environment of the Horn of Africa played a dynamic role in the development of the cultural history of the region, including agriculture. Archaeological research indicates distinct pathways to agriculture in the Horn of Africa (Ethiopia/Eritrea) and the rest of the continent. Unlike in other parts of the world, animal domestication associated with mobile herders, not plant domestication, was more successful in the region.
Liljana Arsovska y Sun Xintang, eds. 2022. Los cuarenta de la cuarentena: antología de cuentos. Ciudad de México: El Colegio de México. 246 pp. ISBN 9786075643281
Background: Currently, coronavirus disease 2019 (COVID-19) is the leading cause of death and the rate of mortality is rapidly increasing over time. There is a paucity of information regarding the incidence and predictors of mortality among COVID-19 patients from low-income countries, particularly in Ethiopia. Objective: To assess incidence and predictors of mortality among COVID-19 patients admitted to treatment centers in North West Ethiopia. Methods: An institution-based retrospective cohort study was conducted among 552 laboratory-confirmed COVID-19 cases at Debre Markos University and Tibebe Ghion Hospital COVID-19 treatment centers in North West Ethiopia from March 2020 to March 2021. Data were collected from patients’ medical records using a structured data extraction tool. Cox-proportional hazards regression models was fitted to identify significant predictors of mortality. Result: The overall mortality rate of COVID-19 was 4.7, (95 % CI: 3.3–6.8) per 1000 person day observations. Older age (AHR: 4.9; 95% CI: 1.8, 13.5), rural residence (AHR: 0.18; 95% CI: 0.05, 0.64), presence of hypertension (AHR: 3.04; 95% CI: 1.18, 7.8), presence of diabetes mellitus (AHR: 8.1; 95% CI: 2.9, 22.4) and cardiovascular disease (AHR: 5.2; 95% CI: (1.69, 16.2) were significantly associated with mortality. Conclusions: The rate of mortality among hospitalized COVID-19 patients in this study was low. COVID-19 patients from urban residences, older patients, and patients with comorbidity have a high risk of death. These high risk groups should be prioritized for COVID-19 vaccinations, and early screening and appropriate intervention should be established on presentation to health facility.
Zachary Obinna Enumah, Mohamed Yunus Rafiq, Daniel Rhee
et al.
Abstract Importance Surgery is a foundational aspect to high functioning health care systems. In the wake of the Lancet Commission on Global Surgery, previous research has focused on defining the burden of surgical conditions among a pediatric population, however these studies often fail to include forced migrant or refugees. The goal of this study was to estimate the prevalence of pediatric surgical conditions among refugees in east Africa. Methods We used the previously validated Surgeons OverSeas Assessment of Surgical Need (SOSAS) that utilizes cross-sectional design with random cluster sampling to assess prevalence of surgical disease among participants aged 0 to 18 years in Nyarugusu refugee camp, Tanzania. We used descriptive and multivariable analyses including an average marginal effects model. Results A total of 1,658 participants were included in the study. The mean age of our sample was 8.3 ± 5.8 years. A total of 841 participants (50.7%) were male and 817 participants (49.3%) were female. A total of 513 (n = 30.9%) reported a history or presence of a problem that may be surgical in nature, and 280 (54.6%) of them reported the problem was ongoing or untreated. Overall, 16.9% had an ongoing problem that may be amenable to surgery. We found that increasing age and recent illness were associated with having a surgical problem on both our multivariable analyses. Conclusion To our knowledge, this is the first and largest study of prevalence of surgical conditions among refugee children in sub-Saharan Africa. We found that over 16% (one-in-six) of refugee children have a problem that may be amenable to surgery. Our results provide a benchmark upon which other studies in conflict or post-conflict zones with refugee or forced migrant populations may be compared.
The quest to explain demographic history during the early part of human evolution has been limited because of the scarce paleoanthropological record from the Middle Stone Age. To shed light on the structure of the mitochondrial DNA (mtDNA) phylogeny at the dawn of Homo sapiens, we constructed a matrilineal tree composed of 624 complete mtDNA genomes from sub-Saharan Hg L lineages. We paid particular attention to the Khoi and San (Khoisan) people of South Africa because they are considered to be a unique relic of hunter-gatherer lifestyle and to carry paternal and maternal lineages belonging to the deepest clades known among modern humans. Both the tree phylogeny and coalescence calculations suggest that Khoisan matrilineal ancestry diverged from the rest of the human mtDNA pool 90,000-150,000 years before present (ybp) and that at least five additional, currently extant maternal lineages existed during this period in parallel. Furthermore, we estimate that a minimum of 40 other evolutionarily successful lineages flourished in sub-Saharan Africa during the period of modern human dispersal out of Africa approximately 60,000-70,000 ybp. Only much later, at the beginning of the Late Stone Age, about 40,000 ybp, did introgression of additional lineages occur into the Khoisan mtDNA pool. This process was further accelerated during the recent Bantu expansions. Our results suggest that the early settlement of humans in Africa was already matrilineally structured and involved small, separately evolving isolated populations.
Pondo Blues, is a song by Eric Nomvete and the Big Five, a group that came from East London to perform at the Moroka-Jabavu Stadium as part of the 1962 Cold Castle jazz festival. Although the song has acquired symbolic meaning and recognition as one of the 'classics' in South African jazz, prevailing understandings of the song have framed it as a traditional drinking song as well as a song lamenting the Mpondo revolt, where both these understandings have tied it deeply to the rural Eastern Cape. This paper tracks the sonic and social relationships of disarray, change and improvisation that come together to rehearse Pondo Blues across space and time, and atmospheres of history which move us away from iPhondo as the provincial Eastern Cape, which is tied up with the rural, the ethnic, the backward countrified folk and the local towards a more expansive and infinite sense/s of pasts and futures.
It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. Taken together, these contributions suggest new and important paths forward with respect to “conversion,” including critiquing and perhaps even discarding the term in certain contexts. Ultimately, we want these articles to illuminate the many ways that Africans across the continent have engaged (and continue to engage) with beliefs, practices, ideas, and communities—including the changes they make in their own lives and in the lives of those communities.
In September 2016, hundreds of thousands of devotees gathered in Ladakh to celebrate the millennial anniversary of Naropa (1016- 1100 CE), an Indian Buddhist scholar-saint who is widely revered in the Himalayas. Deemed ‘Naropa 2016,’ this Himalayan Buddhist festival centered on the ritual of na ro gyen druk (Tib. na ro rgyan drug), the ‘Six Bone Ornaments of Naropa.’ What was announced as a sacred Buddhist ritual of revealing these ornaments, also included evening performances by renowned Bollywood performers with booming sound and impressive light shows enjoyed by large crowds of monks and laity until late in the night. This was one of the first occasions that popular Bollywood artists came to perform in Ladakh, and the first time that Bollywood and Buddhism were combined to such a large degree. In this article, I take a closer look at the spectacular Naropa 2016 festival. Based on ethnographic participation and recording of the festival through fieldwork, I consider this Buddhist festival as an important site for negotiating social change. Especially due to heightened modernization processes in Ladakh, the role of Buddhist institutions has been undergoing swift changes. Under the leadership of the Gyalwang Drukpa, the Drukpa organization pushes against processes of secularization, which have entailed a lessening of the importance of monasteries in the swiftly transforming Ladakhi society. In organizing a large monastery festival and incorporating elements such as Bollywood performances, the Drukpa Kagyü organization presented a vision of their religious institution as adapting to the current times and relevant for modern, 21st century Ladakhi lives. Hence, the Naropa 2016 festival, I argue, worked as an attempt to introduce alternative cultural understandings of the role of Drukpa Kagyü monastic institutions, and in particular, the role of the Gyalwang Drukpa.
The white garment churches’ (Vapositori) involvement in party politics, particularly in favour of ZANU-PF, continued to flourish in Zimbabwe even after the demise of Mugabe. Robert Gabriel Mugabe ruled Zimbabwe from 1980 until he was deposed by the Zimbabwean Army on 21 November 2017. Unlike other Christian boards in Zimbabwe, the Vapositori churches played a significant role in authenticating and validating the continuation of ZANU-PF holding onto power from 1980 till the present even after the removal of Mugabe. This article describes the relationship between ZANU-PF and Vapositori analogically as a marriage. This article posited that this marriage between Vapositori and the ruling ZANU-PF political party did not end with Mugabe. President Emmerson Dambudzo Mnangagwa and his vice president, Constantino Kuvheya Chiwenga, are seen masquerading Vapositori by attending and addressing Vapositori church gatherings. Thus, this article interrogates whether the marriage between Vapositori and ZANU-PF was borne out of real love or is just a marriage of convenience. Moreover, if it’s a marriage of convenience then who controls whom and why? These and other related questions require a critical investigation to deepen our understanding of the ‘Church and politics’ in Zimbabwe during and after the Mugabe era.
Kathryn Elizabeth Lancaster, Kimberly A Powers, Thandie Lungu
et al.
<h4>Objective</h4>The HIV care continuum among female sex workers (FSW), a key population, has not been well characterized, especially within the generalized epidemics of sub-Saharan Africa. This was the first study to characterize the HIV care continuum among FSW in Lilongwe, Malawi.<h4>Methods</h4>From July through September 2014, we used venue-based sampling to enroll 200 adult FSW in Lilongwe, Malawi into a cross-sectional evaluation assessing HIV care continuum outcomes. Seropositive FSW, identified using HIV rapid testing, received rapid CD4 counts in addition to viral loads using dried blood spots. We calculated proportions of HIV-infected FSW who had history of care, were on ART, and had suppressed viral load and we used Poisson regression to estimate the associations of demographic characteristics and transmission risk behaviors with each outcome.<h4>Results</h4>HIV seroprevalence was 69% (n = 138). Among all FSW the median age was 24 years (IQR: 22-28). Among the 20% who were newly diagnosed and reported previously testing negative, the median time since last HIV test was 11 months (interquartile range: 3-17). The majority (69%) of HIV-infected FSW had a history of HIV care, 52% reported current ART use, and 45% were virally suppressed. Of the FSW who reported current ART use, 86% were virally suppressed. Transmission risk behaviors were not associated with continuum outcomes.<h4>Conclusions</h4>FSW in Lilongwe were predominately young and have a high HIV prevalence. Only half of HIV-infected FSW reported current ART use, but the majority of those on ART were virally suppressed. To reduce ongoing transmission and improve health outcomes, increased HIV testing, care engagement, and ART coverage is urgently needed among FSW. Universal testing and treatment strategies for all FSW in Malawi must be strongly considered.
Craig R. Miller, Erin L. Johnson, Aran Z. Burke
et al.
The 2014 Ebola virus (EBOV) outbreak in West Africa is the largest in recorded history and resulted in over 11,000 deaths. It is essential that strategies for treatment and containment be developed to avoid future epidemics of this magnitude. With the development of vaccines and antibody-based therapies using the envelope glycoprotein (GP) of the 1976 Mayinga strain, one important strategy is to anticipate how the evolution of EBOV might compromise these efforts. In this study we have initiated a watch list of potential antibody escape mutations of EBOV by modeling interactions between GP and the antibody KZ52. The watch list was generated using molecular modeling to estimate stability changes due to mutation. Every possible mutation of GP was considered and the list was generated from those that are predicted to disrupt GP-KZ52 binding but not to disrupt the ability of GP to fold and to form trimers. The resulting watch list contains 34 mutations (one of which has already been seen in humans) at six sites in the GP2 subunit. Should mutations from the watch list appear and spread during an epidemic, it warrants attention as these mutations may reflect an evolutionary response from the virus that could reduce the effectiveness of interventions such as vaccination. However, this watch list is incomplete and emphasizes the need for more experimental structures of EBOV interacting with antibodies in order to expand the watch list to other epitopes. We hope that this work provokes experimental research on evolutionary escape in both Ebola and other viral pathogens.