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Excessive consumption of energy drinks poses significant risks, including the development of various non-communicable diseases. This trend is driven by a combination of the desire to remain alert and the strategic use of catchy advertising slogans by manufacturers, particularly targeting young adolescents. Unlike tobacco products, which are similarly linked to such diseases, Nigeria lacks legislation requiring energy drink manufacturers to warn consumers about potential adverse health effects. This paper argues that the absence of such regulation constitutes a violation of the right to health in Nigeria. It concludes by advocating for the Nigerian government to enact laws mandating energy drink manufacturers to include clear health warnings on their products.
The Gāϑās of Zaraϑuštra provide us with the Old Avestan attestations of the adjectives mauuaṇt-, ϑβāuuaṇt- and xšmāuuaṇt-/yūšmāuuaṇt-. The adjective mauuaṇt- occurs twice in the Gāϑās, while ϑβāuuaṇt- occurs five times and xšmāuuaṇt-/yūšmāuuaṇt- occurs seven times. Over the years, little effort has been put into studying the broader context in which these words are situated or into understanding the specific use and significance of these words in the Gāϑās. The basis for their translation has mostly been exogenous, with the early Avestan scholars using the readily available meanings of the Vedic equivalents mā́vat-, tvā́vat- and yuṣmā́vat- for this purpose. In contrast, this article endeavours to understand the meaning and significance of the words mauuaṇt-, ϑβāuuaṇt- and xšmāuuaṇt-/yūšmāuuaṇt- in the context of Zoroastrian theology. It further seeks to examine the morphological basis of their meaning, to offer updated translation options for them and to situate these updated translations into the Gāϑic stanzas in which they occur.
At fifty, History in Africa remains unique in the academic publishing landscape. Historical debates, innovative analysis, and attention to methods are central to the challenge of writing and researching any history. We know that the stakes are different for the continent because African history is often overlooked and misrepresented. Various forms of information, knowledge, and learning have been facing attack in different ways and on a global scale. HiA continues to be a home for in-depth explorations, reflections, and discussions of epistemological questions about what happened in the African past.
Drawing on newspaper articles and oral histories, this paper provides an initial sketch of some of the issues at stake within the Ga community in Accra, focusing on the founding of the Ga Shifimo Kpee, a nationalist movement founded at the heart of the first President Kwame Nkrumah’s new capital and the seat of his own power in the new country. Rather than providing a definitive account of the Shifimo Kpee, this article highlights the ways in which foundational published accounts have sometimes inhibited a richer understanding of this period and analyzes primary sources to point to new avenues of interrogation.
In 1979, the Maoist-inspired cultural movement Front Culturel Sénégalais (FCS) renewed interest in Lamine Senghor’s La Violation d’un pays (1927) through the underground republication of this pioneering work. Exploring the material history of La Violation d’un pays through the FCS’s repurposing of Senghor’s legacy as a key figure of interwar anti-imperialism during the long 1960s—when ongoing decolonization movements and youth protests fueled new forms of anti-imperialism—reveals transtemporal forms of anti-imperial solidarity and or: highlights the role of underground literary production in political struggle.
In this article, we discuss the introduction and reception of the theology of natural and divine laws in late Ming China. Natural law and the twofold divine laws appear collectively as an object of discussion and exposition in a number of writings by Jesuit missionaries and Chinese Catholic converts of this time. We focus primarily on Michele Ruggieri’s Tianzhu shilu 天主實錄 (The True Record of the Lord of Heaven) and then consider additional texts by Yang Tingyun and Giulio Aleni, referring to other works in passing. While laying out in more detail than previous scholarship the scholastic basis of these discussions, we nonetheless emphasize that these texts do not reflect a fixed version of scholastic teaching but accommodate their discussions to Chinese cultural sensibilities and/or philosophical concepts. Our historical analysis serves as the basis for a comparative philosophical consideration of the relationship between the doctrine of natural law and the Chinese concept of liangzhi 良知 “innate moral knowledge”.
Towards the end of his book, African Philosophical Adventures, John Murungi laments the injurious impact of Western epistemological hegemony on the humanity and well-being of non-Western peoples and societies, especially Africans. He describes the ensuing situation as a crisis about what it means to be called human or to have the right to exist as human in the twenty-first century: Today, human rights are in a state of crisis and this crisis is fundamentally the crisis of being human. … [The] planetary mode of being has fallen under the tyrannical regime of Euro-Western anthropology. The voice of African anthropology, as is the case with other non-Euro-Western voices of anthropology, remains muted. Africans, particularly, have been reduced to beggars in matters of hermeneutics and understanding of being human. They have been compelled and are even today compelled to look up to Euro-West for assistance in self-understanding. In matters that pertain to self-understanding they look for foreign aid. …Having been voided of what they [Africans] are and of the ability for self-understanding they are compelled to look outside themselves to make sense of themselves. (142–43)
The History of Mary Prince was the first account of the life of a Black woman to be published in the United Kingdom. Part of the avalanche of print culture that accompanied the transatlantic abolitionist movement, it has in recent years become an increasingly central text within pedagogy and research on Black history and literature, thanks to its vivid testimonies of Prince’s thoughts and feelings about her gendered experience of Caribbean slavery. Embracing and celebrating a growing international scholarly and general interest in African diasporic voices, texts, histories, and literary traditions, this Companion weds contributions from Romanticists, Caribbeanists, and Americanists to showcase the diversity of disciplinary encounters that Prince’s narrative invites, as well as its rich and troubled contexts. The first published collection on a single slave narrative or author, the volume is not only an authoritative, highly focused resource for students but also a model for future research.
The History of Mary Prince is a geographically layered narrative: The text transcribes Prince’s experiences of enslavement in the Caribbean from her birth in 1788 in Brackish Pond, Bermuda, to her harrowing labor on the salt industries on Grand Turk to her efforts to purchase her freedom in Antigua in the 1820s to her journey to London in 1828, where she continued her campaign for emancipation. Yet this chapter turns to The History to meditate on the methods we use for recovering Black geographies that may remain oblique in colonial archives. It argues that contemporary Black poets offer insights into Prince’s movements that may only exist as palimpsests within The History by speculating on her knowledge of Caribbean resistance movements, such as the Haitian Revolution and the Sunday Market Revolt in Antigua. By assembling this diachronic reading method, the chapter resists the impulse to achieve conclusive answers about Prince’s geographical relations but instead unfolds alternative possibilities for locating her in Black spaces.
This chapter considers The History of Mary Prince as an environmental history and demonstrates how Mary Prince theorized environmental justice from the perspective of an African descended woman who labored in the trenches of ecological imperialism and envisioned liberation. In studying Prince’s text, we can better understand how the interwoven systems of slavery and colonialism altered the natural world and also how imperialism, as a formalized ideological structure administered in the colonies as well as in the metropole, always left its imprint on the environment. The chapter argues that Prince demands a geography of freedom that is outside of the colonial-defined borders of the Caribbean islands, calling for an end to both slavery and ecological imperialism. In making this argument, it examines a series of vivid moments in Prince’s environmental history to catalogue Prince’s anti-imperialist geography. Further, this chapter also considers Barbadian poet Kamau Brathwaite’s theoretical neologism, tidalectics, as an entryway to comprehending Prince’s conceptualization of the marine landscapes of the islands she traversed.
In the highly stratified servile societies of the Caribbean, numerous codes made it difficult for enslaved persons to distinguish themselves as generators of personal income. Yet an unmistakable feature of Caribbean slavery was the countless number of enslaved persons who succeeded in making money for their own benefit. Several historians have interrogated this history through their examination of the provision ground–Sunday market complex and the hiring and self-hiring of enslaved laborers. Despite the solidity of their scholarship, gaps exist in the historiography, not least of which is the general anonymity of these servile small-scale business people. This chapter, relying heavily on the 1831 publication of The History of Mary Prince, along with other contemporary sources as well as secondary publications, aims at narrowing the gap by focusing on the personal economic pursuits of Mary Prince, a relatively well-known enslaved female from the Caribbean who lived the last years of her life in London.
This chapter examines Thomas Pringle’s and Susanna Strickland’s literary relationship and their contributions to anti-slavery print culture in the years surrounding their work on The History of Mary Prince. Each brought a different set of interests and strengths to the production of The History. Pringle was an established voice in abolitionist writing, having published anti-slavery poems and essays in venues ranging from the Oriental Herald to the Penny Magazine. Strickland had not previously written about slavery, but she was practiced in writing for the fashionable and ornamental publications that targeted one of the anti-slavery movement’s primary audiences, middle-class white women. In the years immediately surrounding the publication of Prince’s History, Pringle and Strickland brought anti-slavery discourse into ornamental and ostensibly apolitical forms of print culture such as literary annuals; conversely, by foregrounding the first-person testimony of enslaved people, they brought novelistic discourse into overtly political and polemical publications such as the Anti-Slavery Reporter.
This chapter explores the questions and insights that the digital humanities and Mary Prince can offer each other. With its complex interplay of authorial and editorial agencies, The History of Mary Prince reveals key challenges for several major modes of digital scholarship: developing accurate but scalable digital models, aligning computational methods with humanities research questions, and curating textual collections for study and analysis. This chapter offers a case study with the Women Writers Project’s edition of The History of Mary Prince to outline both the new potentials and the thorny questions that arise in research with digital editions. Working with a digital model, scholars can examine the text at many levels and in contexts that range from other personal narratives to hundreds of works of pre-Victorian women’s writing. The case study focuses on how Prince and the other writers who contributed to The History engage with gender, with authorial and editorial agency, and with the representation of persons – but this is only the beginning of what is possible for Prince and the digital humanities.