Based on a study in Nakuru town, Kenya, this volume deals with the multi-spatial (or multi-local) livelihoods of households with livelihood sources in different localities. It focuses in... Show moreBased on a study in Nakuru town, Kenya, this volume deals with the multi-spatial (or multi-local) livelihoods of households with livelihood sources in different localities. It focuses in particular on the rural livelihood sources of urban households. To cope with the adverse economic effects of increasing unemployment, the escalating cost of living and decreasing purchasing power, households - both poor and rich - are having to diversify their sources of income. A large majority of Nakuru households now appear to have a rural livelihood source, usually for food. Another coping strategy witnessed in Nakuru town is the sending of some urban household members to live at the rural home. Generally speaking, urban households that engage in rural farming (multi-spatial livelihoods) and have access to a source of food for their household are more favourably placed regarding their food situation than households without a foothold in the rural areas (mono-spatial livelihoods). Linkages between urban and rural households are essential to an urban household's ability to survive, especially for poor urban households that are more vulnerable to economic stress and shocks than the non-poor. Contrary to the situation a few decades ago, those living in rural areas are no longer only the recipients of goods and services from the urban areas but have become important contributors to the livelihoods of relatives in urban areas Show less
The 1850s, the discovery of new regions of Africa gradually brought the western world knowledge of the African peoples inhabiting them, and of their cultures. Increasing attention was given to... Show moreThe 1850s, the discovery of new regions of Africa gradually brought the western world knowledge of the African peoples inhabiting them, and of their cultures. Increasing attention was given to objects used by these Africans in their everyday life, and the relatively short period from 1855 to c. 1880 saw a remarkable development in this respect. Soon, it was impossible to imagine travel books without their illustrations showing articles of use from the newly opened West Central African region, and ethnographical museums had begun collecting these objects. Dutch museums also participated in these acquisitions. This research describes the growth of ethnographic interest as shown in international accounts of travel in foreign parts. The fascination with indigenous objects as described in travel accounts - especially where cult statues were concerned - constitutes a gauge of the extent to which people were becoming interested in the ‘morals and customs’ of African peoples. Then follows a description of the Dutch museums’ policy on the acquisition and documentation of objects, which was partly based on the travel accounts mentioned above.We shall recount how, during the last days of the slave trade, many thousands of objects flowed into Dutch museums from the extensive coastal region of West Central Africa. After the Colonial Museum in Haarlem and the Royal Cabinet of Curiosities (Koninklijk Kabinet van Zeldzaamheden) in The Hague had led the way in 1876 and 1877 respectively, halls and depots in the ethnological museums in Leiden, Rotterdam (the Diergaarde) and Amsterdam (‘Artis’) were gradually filled with these African ethnographic items, the collection and description of which had begun to be carried out in a scholarly manner. At that time virtually all the international accounts written about travels in Africa were in the possession of the Dutch ethnological museums. The attention of museum curators was thus drawn to these ethnographic items, and on several occasions curators utilised the descriptions and illustrations published in the travel accounts as guide books for their own procedures. The collections included objects that illustrate daily life: household articles, hand weapons, throwing weapons, chiefs’ headdresses, masks for members of secret societies, (gun)powder holders, ornaments, bags, footwear, decorated ivory derived from elephant and hippopotamus teeth, and especially various cult statues. The Afrikaansche Handels Vereeniging (AHV, the African Trading Association), later to become the Nieuwe Afrikaansche Handels Vennootschap (NAHV, the New African Trading Society) after 1880, played a key role in the transportation of these objects. With the assistance of good will from the boards of directors for the AHV and NAHV, the museums were successful in winning company agents to their collecting cause, and these agents tried their best in far-away Africa to gain a name as donators of objects to the Dutch museums. While a good deal of distaste for, and criticism of the ‘morals and customs’ of ‘the negro’ was still to be read in the scholarly literature (which at that time included travel accounts), the passion for collecting took possession of the ethnographic museums. The correspondence we encounter in museum archives provides a picture of the competition between institutes, occasionally engaging in skirmishes on the subject of collecting objects deriving from this African heritage. These disputes concerned African objects that appeared to run counter to the westerners’ view that ‘the negro’ civilization was inferior to their own. However, there was no conflict between this underestimation and the passion for collecting. The last section of this investigation concentrates on the views of that period on the way in which these West Central ethnographic objects could be fitted into a survey of more or less evolved ‘races, species and peoples’. The main question here concerns the extent to which indigenous objects, and especially cult statues (minkisi) collected in the West Central coastal area, were supposed to support the western belief that Africans were less civilized in comparison with other ‘races’. With the aid of sources deriving from the history of these Dutch collections, we will show the way in which these objects were used in order to demonstrate the ‘African’s’ superstition and lack of artistic sensibility, and thus his lower level of civilization. The ethnographic museums in Leiden, Rotterdam and Amsterdam exhibited their African collections together with the clear message that African material culture represented an inferior civilization. Nonetheless there was also space for a certain value placed on some objects, where these were regarded as rare and exotic. Just as in previous centuries, objects made of basketwork or decorated ivory were prized as beautifully made and beautifully shaped curiosities. Other research was needed to support and underpin this view of ‘inferiority’. For example, the State Ethnographic Museum in Leiden (which later became the Rijksmuseum voor Volkenkunde) collected ‘negro skulls’ as well as articles of use, in the interest of craniology with its measurements of skulls, a wide-spread branch of physical anthropology in that period. The results of these investigations were intended to link the physical characteristics of ‘the negro’ with the ethnographic collections, in order to show what ‘the negro’ represented in the cultural sense as well. Show less
This film is part of the five year inter-institutional multi-disciplinary research programme within the social sciences and humanities entitled, "ICE in Africa: the relationship between people and... Show moreThis film is part of the five year inter-institutional multi-disciplinary research programme within the social sciences and humanities entitled, "ICE in Africa: the relationship between people and the Internal Combustion Engine in Africa" funded by the Netherlands Organisation for Scientific Research (NWO). For more information see: http://www.ascleiden.nl/pdf/GewaldVidiICEinAfrica.pdf Show less
This study examines in what ways and to what extent microfinance services facilitate the empowerment of married rural women in Nebbi district, northwestern Uganda. In particular, it examines the... Show moreThis study examines in what ways and to what extent microfinance services facilitate the empowerment of married rural women in Nebbi district, northwestern Uganda. In particular, it examines the gender relations inherent in the livelihood practices of the community, the changes in well-being (if any) of the recipients of microfinance, and the ways in which changes in well-being are translated into changes in gender relations at the household and community levels. Using the sustainable livelihood approach, empowerment was measured at two levels, viz. the livelihood endowment status, and the livelihood entitlement status. The analysis reveals that microfinance did not make any significant change in the well-being status of clients. However, microfinance significantly facilitated women's empowerment at the individual, intrahousehold, and community levels. In this way, women's agency has sparked their struggle to engender livelihood practices. [ASC Leiden abstract] Show less
During the current economic and political crisis in sub-Saharan Africa, urban dwellers tend to display a large measure of creativity in the invention of survival strategies, the development of... Show moreDuring the current economic and political crisis in sub-Saharan Africa, urban dwellers tend to display a large measure of creativity in the invention of survival strategies, the development of social networks, and the construction of imaginative practices. This collective volume explores the importance of the urban neighbourhood in these creative processes. Two different approaches to the neighbourhood are pinpointed. The first perceives the neighbourhood as a geographical domain in which people are engaged in a variety of activities to advance their material and immaterial well-being, making use of the 'wealth' of opportunities, assets and forms of 'capital' (natural, physical, financial, human and social). The second approach sees the neighbourhood not as necessarily geographically bounded, but as created and defined by human beings. These 'neighbourhoods' may take the form of self-help organizations, associations, churches, etc. or may be based on gender, generational, ethnic and occupational identities. The two approaches do not necessarily exclude each other. The volume contains contributions on Nakuru, Kenya (Samuel OwuorandDick Foeken), Douala, Cameroon (Piet Konings; Basile Ndjio), Kampala, Uganda (Emmanuel Nkurunziza), Kano, Nigeria (Katja Werthmann), Accra, Ghana (Deborah Pellow), Dar es Salaam, Tanzania (Eileen Moyer), Lom‚, Togo (Charles Piot), Mongo, Chad (Mirjam de Bruijn), and Aioun el Atrouss, Mauritania (Kiky van Til). [ASC Leiden abstract] Show less
Relations between Africa and China have increased over the years and become more dominated by China's economic interests. With an annual growth rate of 8-9 per cent, and a booming economy, China's... Show moreRelations between Africa and China have increased over the years and become more dominated by China's economic interests. With an annual growth rate of 8-9 per cent, and a booming economy, China's dependency on accessing natural resources is a top priority and has accordingly expanded its horizons. Africa, with all its seemingly unlimited natural resources, is an ideal partner. In addition, the African continent as a whole offers a potential market for China's low-value manufactured commodities. This paper is an attempt to present an overview of contemporary Sino-African relations and the state of trade relations, with special emphasis on natural resources and the export market for Chinese products and investments in Africa Show less
Dit rapport is het resultaat van een verkennend onderzoek naar de culturele achtergronden van de handel in Nigeriaanse meisjes die naar Nederland komen om in de prostitutie te gaan werken. Een... Show moreDit rapport is het resultaat van een verkennend onderzoek naar de culturele achtergronden van de handel in Nigeriaanse meisjes die naar Nederland komen om in de prostitutie te gaan werken. Een belangrijke overeenkomst in de verhalen die deze meisjes de Nederlandse politie vertellen betreft de 'voodoo'-rituelen waaraan zij voor vertrek naar Nederland worden onderworpen. In het rapport komen de volgende vragen aan de orde: wat doen handelaren met denkbeelden van 'voodoo'? Hoe creëren zij daarmee een sfeer van angst en intimidatie? Hoe komt het dat dit voor de meisjes evenzeer een werkelijkheid wordt als dat in de sinistere betekenis van het woord ook voor velen in de Nederlandse samenleving het geval is? Het rapport stelt dat 'voodoo' in de Nigeriaanse praktijk niet bestaat (er is wel een aantal andere rituele praktijken waar op wordt ingegaan) en in de Nederlandse situatie een goed begrip van de omstandigheden verhindert. Het rapport behandelt de sociaal-economische situatie in Nigeria en Edo State, het district waar veel van de betrokken meisjes vandaan komen; de positie van vrouwen in Nigeria t.a.v. huwelijk, seksualiteit, prostitutie, en de culturele achtergronden daarvan; aspecten van religie in West Afrika en Edo; een gevalsstudie; en het ongedefinieerde gebruik van het begrip 'voodoo' door Nederlandse hulpverleningsinstanties Show less
Mwana wa Chentcherere II, or Chentcherere Rock Shelter II, the name by which it was more generally known when it was excavated in 1972, is one of the largest rock painting sites in Malawi. It has... Show moreMwana wa Chentcherere II, or Chentcherere Rock Shelter II, the name by which it was more generally known when it was excavated in 1972, is one of the largest rock painting sites in Malawi. It has been a national monument since 1972 and has been the subject of extensive archaeological research. This report draws together unpublished recordings on the site from the 1960s through to the 1990s and analyses these in the context of recent advances in the knowledge of Central African rock art and local ethnography. In particular, the report explores the link between Chentcherere rock art and girls' initiation ceremonies ('chinamwali') among the Chewa. [ASC Leiden abstract] Show less
This study discusses the fate of Botswana, Lesotho, Namibia and Swaziland (BLNS) following the 1999 free trade agreement between the European Union and South Africa. As members - with South Africa ... Show moreThis study discusses the fate of Botswana, Lesotho, Namibia and Swaziland (BLNS) following the 1999 free trade agreement between the European Union and South Africa. As members - with South Africa - of the Southern African Customs Union (SACU), the BLNS countries are now effectively locked into reciprocal trade liberalization with the EU. The BLNS governments' acceptance of the agreement was accompanied by offers of various forms of financial assistance. The study clarifies the links between trade liberalization and financial compensation, and their longer-term implications for BLNS countries' economic relations with the EU. It finds that not economic adjustment but the political acceptance of free trade has played a leading role in the way compensation payments have been granted. [ASC Leiden abstract] Show less
Hoorweg, J.C.; Versleijen, N.; Wangila, B.; Degen, A. 2006
The fishing practices of fishers at ten landing sites in Malindi and Kilifi Districts that were surveyed in 1999 as part of a larger research project are discussed in this article. The focus of... Show moreThe fishing practices of fishers at ten landing sites in Malindi and Kilifi Districts that were surveyed in 1999 as part of a larger research project are discussed in this article. The focus of the research was on income diversification among fishers, pressure on marine resources and the relationship between the two. It was hypothesized that fishers with additional resources strengthen livelihood strategies and improve household security, and those who succeed in diversifying their incomes can be expected to have a more positive attitude towards conservation measures and will exact less pressure on marine resources. Two types of income diversification were distinguished: 1) 'activity' diversification at the individual level where fishers had other income besides fishing, and 2) 'earner' diversification at the household level where fishers belonged to a household with more than one income earner. Key indicators were selected that represented four features of artisanal fishing, namely: 1) the number of fishers; 2) the fishing grounds; 3) the type of equipment; and 4) the frequency of fishing. There was no significant relationship between 'earner' diversification and fishing practices while 'activity' diversification correlated significantly with two selected indicators. Fishers with 'multiple' activities used more destructive gear and fished inshore grounds more often, while there was no sign that they were more willing to stop fishing in favour of alternative employment. It was concluded that an activity diversification of fishers did not reduce the pressure on the marine environment. Instead the opposite occurred, fishers who had other employment onshore fished less prudently. Show less
Zimbabawe's land reform programme has attracted the attention of many commentators and has elicited a multiplicity of interpretations. By and large, however, this exercise has been politicized,... Show moreZimbabawe's land reform programme has attracted the attention of many commentators and has elicited a multiplicity of interpretations. By and large, however, this exercise has been politicized, that is, those who have criticized or justified the programme have done so on political or economic grounds. The relationship between land and indigenous religion has not been sufficiently examined. The present paper explores this relationship through an analysis of the reburial of fallen heroes, spearheaded by Zimbabwean war veterans. It argues that the reburial activities reflect Zimbabwe's incorporation of religion into political discourse and that the Shona people understand this link in terms of their traditional cosmology. As ritual practice, reburials are effective tools for shaping the politics of restitution, nationbuilding and moral accountability. [Book abstract] Show less
