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Women are a key to development, and gender is crucial to development policies. However, Western development organisations often promote gender equality as something valued in the West, or even as a new idea altogether, rather than taking the time to research how it was rooted in African societies. The same holds true for many Africans who frequently argue that gender equality is a Western idea. This paper intents to show that gender equality or complementarity is not an altogether new phenomenon to African societies, but that it existed in pre-colonial Africa. Raising awareness on this within African societies can help to put in place strategies for gender equality and facilitate change from within.
The Guinea savanna-forest mosaic of West Africa is particularly rich in animal-dispersed plants. African savannas harbour the richest dung beetle community worldwide. The role of primates and dung beetles in natural plant regeneration and biodiversity maintenance in this ecosystem, however, is still poorly understood. The present study on olive baboons (Papio anubis Lesson 1827, Cercopithecinae) at Comoé National Park (CNP), north-eastern Ivory Coast, revealed that western olive baboon populations differ in several ways from their eastern conspecifics. Baboons are commonly regarded as predators of the seeds of their food plants. In the savanna-forest mosaic of West Africa, however, they are highly frugivorous and are important seed dispersers of a high number of woody plant species that differ in fruit type and seed size. They disperse intact seeds of at least 22% of the woody plant species of the regional plant pool. Their "seed dispersal potential", regarding seed number and seed sizes, is comparable to that of the much larger great apes. Relative to the availability in the regional pool of woody plant species, baboons preferred trees to shrubs and lianas as fruit sources and especially included larger fruit into their diet. Among several morphological fruit traits investigated, fruit type and fruit colour best described whether baboons included a species into their diet, whereas fruit type and seed size best predicted whether baboons predated upon the seeds of a food plant species. Seed size is an important plant fitness trait that can influence several steps between fruiting and the establishment of a plant´s offspring. Seed size can vary considerably within and among individuals of the same species. Primates may select for certain seed sizes within a species for a number of reasons, e.g. to decrease indigestible seed load or to increase pulp intake per fruit. Within eight out of ten plant species investigated, which differed in fruit type, seed number and seed size, olive baboons were selective in fruit choice regarding seed size. Seed size selection by olive baboons seems to be influenced, among other traits, by the amount of pulp rewarded per fruit relative to seed load, which varies with fruit and seed shape. Being a habitat generalist (with a preference for forest habitats) and able to move comparatively long distances, the olive baboon might be especially important for the biodiversity maintenance of distant forest islands. Because most woody plant species at the study site had medium-sized to large fruits and seeds, olive baboons may be crucial for seed dispersal and plant recruitment in this ecosystem. Their importance for seed dispersal of plants with small fruits should not, however, be underrated. Observation of frugivores at a typical "bird-dispersed" tree species showed that classification of seed dispersers on the basis of fruit syndromes alone can be misleading. Olive baboons disperse seeds in their faeces in a clumped manner, which generally is regarded disadvantageous for plants. Yet, seeds from all plant species being naturally present in baboon dung during seasonal peaks of dung beetle activity apparently can be scattered locally by dung beetles. Dung beetle activity at baboon faeces deposited in the two habitats was high, totalling 99 species from 26 genera. The probability and pattern of secondary seed dispersal by dung beetles depend on the structure and composition of the dung beetle community, which, in turn, seems to be strongly determined by vegetation type. I thus expected pronounced differences in secondary seed dispersal by dung beetles between seeds deposited by baboons in the savanna and in the forest. Experiments indicated that compared to seeds dispersed by baboons into the forest, seeds that end up in the savanna generally have a higher probability of (a) being removed by dung beetles, (b) being horizontally scattered by telecoprids, (c) being rapidly removed from the place of primary deposition and (d) being secondarily dispersed over larger distances. In general, savanna plants and plant habitat generalists the seeds of which baboons disperse into the savanna should profit most from secondary seed dispersal by dung beetles.
From the history of the Church, we gather that one of the most major tests that confronted the early Christian community was whether everyone who wanted to become a Christian also of necessity had to become a Jew as a pre-requisite for entrance into the new community of believers. The issue at stake is whether one qualifies to be a Christian through adherence to the Jewish identity, which centres on circumcision and the observance of the Mosaic legal code. The crisis resulted to the convocation of the Jerusalem Council (cf. Acts 15), which tasked itself with the definition of the Christian identity. The Council bases its definition of Christian identity, separable from adherence to the Jewish cultural practice (a form of cultural imperialism), solely on election by God in Jesus Christ. Moreover, the event of the Pentecost in Jerusalem demonstrated what the nature of the spreading of the message of this new community of believers in Jesus Christ should be: that people from other cultures, “Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Capadocia, Ponthus and Asia, Phrygia and Pamphylis, Egypt and the parts of Libya around Cyrene; as well as visitors from Rome, Jews and Proselytes alike, Cretans and Arabs” (Acts 2: 9-11), could understand the message that Peter communicated to them through the force of the breath of the risen Jesus in their own mother tongue, without first becoming Jews. Against the background of this crucial point in the history of the early Church and in consideration of the Second Vatican Council, this dissertation seeks to address the problem of identity, unity and diversity in the Christian religion with special reference to Africa. It proposes that the traditional African Rites of Initiation that mark the transition from one stage of life to the other and therefore the existential and essential transformation of the individual and group offer with their rich symbolisms a very fertile ground for dialogue with the Christian religion. It views the various Rites of Initiation (from birth and ritual circumcision over puberty and adult to marriage and funeral rites) as vital and immutable seminal points in the life of the individual African and his/her society at large. These Rites that express in various ways the African holistic view and conception of life and reality are, in terms of their religious symbolism, meaning and function, analogous to their Christian counterparts (such as baptism, confirmation, Eucharist, ordination, marriage) and can as a result be conveniently accepted or at least incorporated even if in modified forms as authentic African initiation rites for African Christians. Without being syncretistic, such an incorporation and modification at one and the same time recognizes and respects the cultural identity of the African and marks his/her transformation and acceptance of his/her new identity, modelled on Christ. In this way, the African Christian will be enabled to live, articulate and express his/her faith within his/her own historical-cultural milieu. On the whole, the presentation is predictive and prescriptive with regard to what the relationship and dialogue between Christianity and the African Traditional Religion should be or should not be. It is an honest effort to make the Christian message relevant to the African in his/her own perceptual and conceptual world-view. This task remains a steady challenge to African Christians who want to maintain at one and the same time and at the same level their African identity and their Christian calling. The balancing and reconciling of these two identities in a correlating rather than confrontational manner remains a task for the Church of today and tomorrow. The dissertation is a foundational contribution to building up and sharpening consciousness for this problem.