This is a verification of the results of “Smart Grid Protection through Self-Healing” from the publication of Chathurika Chandraratne, et al., that proposes a protection solution for the smart grid. The paper used as reference has as the main focus on three different protections; directional overcurrent protection, overcurrent protection, and transformer protection, which are validated through ETAP software simulation of IEEE- 9 bus and 14 bus electrical power systems, the same used by the author. It was validated after repeated simulation, that just as intended, self-healing increases system agility, and it helped prevent false-tripping14 bus electrical power systems.

The Republic of Ghana is the legacy of the colonial amalgam of multiple, and previously distinct, ethnic homelands. The Trans-Volta Togoland became the Volta Region of Ghana following a Plebiscite in 1956. The dominant ethnic group in this region; the Ewe, has long maintained a claim of neglect of the Volta Region and the marginalization of its people in this postcolonial state. Protests in the street and at media houses ensued against the State. This qualitative case study explores the undercurrents of this conflict in the context of the Ewe group’s identity and their experiences of neglect and marginalization in the postcolonial state. The main objective of the study was to understand why the Ewe group has not revolted despite the perceptions of deprivation. This study focused on the Ewe group in the Volta Region of Ghana a as sub-colonial construct that has managed its perceptions of deprivation without revolting against the host State.

Entre Sociologie politique et Anthropologie religieuse, cette thèse tente de comprendre l’interaction entre « Religion locale et pouvoir politique» dans la perspective de consolidation du pouvoir en Afrique, plus précisément au Gabon. Elle met l’accent sur la gestion du pouvoir politique en Afrique et analyse les rapports du rite initiatique Ndjobi avec le pouvoir politique dans la communauté Mbede. Ce champ thématique est déconstruit jusqu’à la nation gabonaise à travers l’initiation et l’implication des politiques locaux aux religions locales. Le rite Ndjobi serait une contre-offensive locale visant à réparer l’univers social et à protéger les Mbede. C’est un élément fondamental au maintien de l’ordre à travers le symbolisme de l’Okèlè é Ndjobi qui est l’affirmation par laquelle un initié prend à témoin le sacré et la vérité de la déclaration qu’il profère devant le panier contenant les reliques du Ndjobi. Pour un chef traditionnel, ce rite serait un moyen de compenser une déficience constitutionnelle de son pouvoir politique afin d’entretenir chez ses sujets initiés respect et surtout crainte. Le serment du Ndjobi serait un contrat politique de confiance à un chef de village, à un responsable politique initié à ce rite. A travers cette déconstruction, cette religion locale pourrait être appréhendée comme un support du pouvoir politique gabonais à l’échelle nationale. Les serments se font avec des paroles ; mais en Afrique noire, ces paroles ne sont pas légères. Elles permettent d’agir sur soi, sur les autres et sur le monde concerné comme une contrainte comparable à une épée de Damoclès. Cette contrainte s’exerce d’une manière subtile et imposée avec quelques négociations intra-politiques liées à la « politique du ventre » pour que l’initiation ne s’apparente pas à un acte subi et sorcellaire aux yeux de la population. La sorcellerie comme une sanction du rite Ndjobi est vécue par l’ensemble des Mbede et des initiés politiques, comme une menace permanente d’agression visant leurs corps, leurs biens et leurs familles. En effet, certains chefs traditionnels dit « Nga Mpugu» choisissent la ruse, la fraude, les crimes rituels, la possession matérielle comme moyen politique afin non seulement de contrôler la population, mais aussi de manipuler les envies de pouvoir de leurs adeptes et de leurs proches collaborateurs. En Afrique, « gouverner c’est prévoir » et prévoir, c’est mettre en place un mécanisme permettant d’éviter d’être surpris par l’ennemi qui peut être un proche. Ce serait, en fait, la mise en fonction d’une « Démocratie traditionnelle ». C’est dans ce sens que cette thèse peut s’inscrire dans la perspective de compréhension et d’analyse du politique en Afrique noire à travers les religions locales comme fondement du pouvoir politique malgré l’arrivée actuelle des obédiences religieuses modernes et des parrainages / On horseback between political Sociology and political Anthropology, this thesis try to understand the interaction enter "local Religion and political Power» with the prospect of consolidation of the power Africa, more exactly in the Gabon. It underlines the management (direction) of the power politics and analyzes the relationship enter the initiation rite Ndjobi and the political power in the community Mbede. This thematic field is deconstructed up to the Gabonese nation through the initiation and the implication of the politics premises within this religion. The rite Ndjobi would be a local counter-offensive to repair the universe social and to protect Mbede. It is a fundamental element in the maintenance of law and order through the symbolism of Okèlè é Ndjobi that is the assertion by which an initiated calls in to witness the sacred and the truth of the statement which he utters in front of the basket containing the relics of Ndjobi. For a traditional leader, this rite would be a way to compensate for a constitutional deficiency of its political power to maintain at its introduced subjects respect and especially been afraid, fault of whom its power could widely be imaginary. The oath of Ndjobi would be a political reliable contract to a village headman, to a politician introduced to this rite. Through this demolition, this local religion appears as a support of the Gabonese political power on a national scale and even money regional. Even if the oaths are made with words; but in Black Africa, these words are not light. They allow to act on one, on the others and on the world concerned as a constraint comparable to a sword of Damocles. The constraint practiced in a way subtle and imposed with some intra-political negotiations bound to the «politics of the stomach " So that the initiation undergone is not similar to an act of the witchcraft in the eyes of the population. The witchcraft as a penalty of the rite Ndjobi is lived by all the Mbede and the political initiated, as a threat perms of aggression aiming their bodies, at their goods and at their families. Indeed, every traditional leader says "Nga Mpuhu" always chooses the guile, the fraud, the ritual crimes, the material ownership as political way to make not only control the population, but also to manipulate the desires for power of her followers and for her close collaborators. In Africa, "you saddle today and ride out tomorrow" and plan, it is to set up a mechanism allowing to avoid being was a surprise by the enemy who, generally, is always a close relation. It would be, in fact, the putting according to a "traditional Democracy ". It is in this direction that this thesis can serve of complementary element with the prospect of understanding and analysis of politics in Black Africa through the religions local as foundation of the political power in spite of the current arrival of the modern religious obedience and the sponsoring