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In the course of an extensive study of the ritual structures within traditional African religions, Evan Zuesse discovered that among the Pygmies, women were symbolically equated with the animals that men hunt; a successful hunter was considered to be especially virile and \"wooing and hunting were homologous\" (Zuesse 1979: 31). The hunt, he concluded, was perceived as an erotic pastime (Zuesse 1979: 26, 30, 31, 33, 36). Almost a decade earlier, in a paper entitledWolf Courts Girl (1970), Daniel McCall reported very similar findings with regard to the descendants of the earliest foragers on the subcontinent, the San. His essay enthused many researchers and continues to do so. Only recently, Jeremy Hollmann, inspired among other notions by the hunting-mating metaphor, identified the Gestoptefontein-Driekuil Complex as an ancient ceremonial centre used by Khoisan women. More particularly, it is said that the symbolic equation of women and prey animals (men hunt animals for meat just as they hunt and have sex with women) had \"great import\" for elucidating the meaning of some of the zoomorphic rock engravings (Hollman 2017: 112). The purpose of this discussion article is to appraise the evidence on which McCall based his hypothesis, to briefly illustrate the impact it had on subsequent research, and to suggest an alternative, more emic understanding of the cosmological issues to which it pertains. Wolf Courts Girl provides the obvious starting point of our inquiry.

Cave paintings and first-hand ethnographic accounts from living peoples have led to the notion that southern African spiritual experts routinely mediated with the other world through energetic dances leading to the trance state. The evidence for this idea has been challenged in recent years, and the importance of the trance dance diminished accordingly. The authors confront these criticisms and place the shamanistic dance back on centre stage—with important consequences not only for the study of San peoples, but for wider prehistoric interpretations.

The author demonstrates that the complex images of rock art known as formlings depict or evoke the equally complex architecture of ant-hills. Presented in cutaway and full of metaphorical references, they go beyond the image into the imagination.

Young black men who have sex with men account for 48% of 13-29-year-old HIV-positive men who have sex with men in the USA. It is important to develop an effective HIV prevention approach that is grounded in the context of young men's lives. Towards this goal, we conducted 31 interviews with 18-30-year-old men who have sex with men in the San Francisco-Oakland Bay Area. This paper examines the roles of religion and spirituality in men who have sex with men's lives, which is central in the lives of many African Americans. Six prominent themes emerged: (1) childhood participation in formal religious institutions, (2) the continued importance of spirituality among men who have sex with men, (3) homophobia and stigmatisation in traditional black churches, (4) tension between being a man who has sex with men and being a Christian, (5) religion and spirituality's impact on men's sense of personal empowerment and coping abilities and (6) treatment of others and building compassion. Findings suggest that integrating spiritual practice into HIV prevention may help programmes be more culturally grounded, thereby attracting more men and resonating with their experiences and values. In addition, faith-based HIV/AIDS ministries that support HIV-positive men who have sex with men may be particularly helpful. Finally, targeting pastors and other church leaders through anti-stigma curricula is crucial.

Since 1835 travellers and scholars have been looking at, and ‘reading’, a strange painting of apparently fish-tailed figures at Ezeljagdspoort, in the southern part of the Cape Province, South Africa. Each reading has been made within some external frame-of-reference, whether supposed histories of racial conflict or Jungian archetypes of child-like primitive insight. These set aside, a surer route to an ‘inside’ reading may be based on our knowledge of Bushman shamanism.

Although Eurocentric scholars theorize the world in terms of Western evolutionary progress rather than de-evolutionary retrogression, this paper takes a different perspective. Forced to transition away from their tangible and intangible heritages, from their families and marriages, cultures, societies, polities, and economies in ways that legitimized imperial claims to res nullius (unowned resources) and terra nullius (empty land), some indigenous people wittingly and unwittingly increasingly devolved their heritages to the colonialists that benefited from the African transitions. The point here is that unlike “Bushmen” and those that practiced transhumance, contemporary Africans are forced to transition, to change and to transform away from owning and controlling their tangible and intangible resources, including land, culture, laws, religions, polities, economies, livestock, families, marriages, and so on. Whereas “Bushmen” and transhumance migrated and transitioned while retaining ownership and control over their land, forests, livestock, and so on, contemporary Africans are forced to transition in ways that divorce them from their families, marriages, cultures, religions, polities, and from ownership of their material resources. Because Eurocentric forms of transition put African institutions and resources on the chopping boards, we argue that this kind of transition is cannibalistic. Made to believe that transition is easier to accomplish without the supposed burden of repossessing ownership and control over one’s resources, Africans are witnessed as disinherited and wandering around the world arguably in ways that even precolonial “Bushmen” and transhumance pastoralists would not envy. There is no justice in “transitional justice” that transitions indigenous people from their heritages.

An application of Dogon epistemology proposes an analysis of African knowledge—classical, indigenous, and diasporan—in view of broader ontological realities that include the synergy of metaphysical perception and cultural production. It analyzes several texts in light of four Dogon categories of knowledge and Karenga's framework for the creation of knowledge in Africana studies: San Spirituality: Roots, Expression, and Social Consequences, by J. David Lewis-Williams and David G. Pearce; Legends, Sorcerers, and Enchanted Lizards: The Door Locks of the Bamana of Mali, by Pascal James Imperato; and HIV/AIDS and the Curriculum: Methods of Integrating HIV/AIDS in Theological Programmes, edited by Musa W. Dube. The result is a framework for discussing the dynamics of the synergy of metaphysical perception and cultural production.

The associations between stress, physical health, psychosocial resources, coping, and depressive mood were examined in a community sample of African American gay, bisexual, and heterosexual men (N=139). Data were collected from physical exams and in‐person interviews. In our theoretical framework, depressive mood scores were regressed first on stressors, next on psychosocial resources, and finally on coping strategy variables. Results revealed that psychosocial resources mediate the effects of stressors, including health symptoms, hassles, and life events, on depressive mood. There were no significant differences in depressive mood associated with HIV status or sexual orientation. Results are discussed in terms of community interventions needed to provide social support as a buffer between stress and psychological distress in African American men.

While Amazon doesn't have an official presence at this week's Consumer Electronics Show in Las Vegas, other companies are pitching things like a tabletop convection oven with a camera inside to cook the perfect steak controlled by your smartphone.\\n

Presents abridged versions of material which examines black studies at San Francisco State University that was conducted to determine the ideas promoted by the department and the academic quality of the instruction provided. Discusses the psychology and vocabulary of black studies, its literature, and its portrayal of American life and white oppression. (GR)