Recent studies have shown that over half of the world’s population lives in urban areas, with the number of people living in slums growing by over 20 million per year and people living in urban areas lacking access to adequate sanitation. This study presents a review of the challenges facing fecal sludge management (FSM). A globally relevant issue in developing urban centers, especially in selected developing countries in West Africa was discussed. Some key findings of the review are that effective sanitation in developing areas depends on the chain of services and that one of the largest problems in sanitation is FSM. This study presents the initial steps toward understanding the main issues involving FSM in developing cities of West Africa. Results are intended to be used as a support for decisions on policies, strategies for FSM, and investments for improved treatment facilities in the region. The study suggests that governments and private sector organizations should develop adequate measures for handling fecal sludge.
The purpose of this article is to establish a frame for arranging and classifying observations relating to the indigenous knowledge and oral traditions of the San people of southern Africa, mainly in Namibia. Oral literature of the San people serve, therefore, as a valuable source for re-constructing and reinforcing a positive collective identity of their history and cultural diversity. Several forms of expression such as folklore, poems, plants' names and personal narratives will be provided.
Successions exposed in the Agadir Basin (upper Albian to middle Turonian), in the Anti-Atlas (lower Turonian) in Morocco and in central Tunisia (Cenomanian–Turonian) yield abundant microcrinoids of the family Roveacrinidae, which are described and assigned to 32 species and formae, in ten genera. The following new taxa are described: Fenestracrinus gen. nov. with the type species F. oculifer sp. nov., Discocrinus africanus sp. nov., Styracocrinus rimafera sp. nov., Lebenharticrinus quinvigintensis sp. nov., L. zitti sp. nov., Euglyphocrinus cristagalli sp. nov., E. jacobsae sp. nov., E. truncatus sp. nov., E. worthensis sp. nov., Roveacrinus gladius sp. nov., R. solisoccasum sp. nov. and Drepanocrinus wardorum sp. nov. In addition, the new subfamily Plotocrininae is erected. The stratigraphical distribution of the taxa in two important localities, Taghazout in the Agadir Basin (Morocco) and Sif el Tella, Djebel Mhrila (central Tunisia), is provided. The faunas from the uppermost Albian and lowermost Cenomanian of the Agadir Basin are nearly identical to those recorded from central Texas, USA, some 5,300 km away, and permit a detailed correlation (microcrinoid biozones CeR1 and CeR2) to be established across the southern part of the Western Tethys, independently supported by new ammonite records. For the middle and upper Cenomanian, rather few detailed records of microcrinoids are available elsewhere, and the North African record forms the basis for a new zonation (CeR3–CeR6). The distribution of Turonian Roveacrinidae in North Africa is evidently very similar to that described in the Anglo-Paris Basin, and zones TuR1–3, TuR9, 10 and 14 are recognised for the first time in the Tethys.
The title of the article, formulated by the Editors, requires a few clarifcations of terms. Both phenomena – Christianity and the African culture – are de facto plural and have to be regarded and treated as such. The title also juxtaposes a term that describes a religious reality with a cultural one (this also touches on the understanding of the relation between religion and culture). This can only be done on the assumption that “Christianity” means “a culture permeated by the Gospel message”.
The author argues that Christians have never presented a unifed attitude towards the African culture. As in the Christian antiquity, as in later times (including the present) Christians showed ambivalent attitudes towards the African culture. Some strongly opposed it, some allowed a restricted borrowing, some engaged actively with the African culture. One cannot see these attitudes in terms of development or regress because they have been synchronically present at all times. The attitudes towards African culture also changed at times within the particular strands of Christianity. What was rejected of hardly acceptable at one time becomes the order of the day at other. However, these attitudes have not been synchronized in all christian churches and communities.
After stating the article’s argument and making the terminological reservations, the author substantiate the argument presenting three types of interaction between Christianity and African culture giving examples from different times and regions.