TreasureNC The complex beauty of the indigenous cultures of africa begs to their output, in a vast and beautiful land where millions of its people and ecosystems http://www.treasurenc.com/sys-tmpl/homepage/
A Current Events "Museum" the population is comprised of mostly indigenous africans, with wealth makes it potentially one of africa s richest countries, its people are among http://www.treasurenc.com/sys-tmpl/africaatlarge/
Extractions: Since 1994, the Democratic Republic of the Congo has been devastated by ethnic strife and civil war, touched off by a massive inflow of refugees from the fighting in Rwanda and Burundi. First, there was the rebelion against Mobutu Sese Seko in May 1997, led by Laurent Kabila, who became leader. He was almost immediately challenged by the insurgents from Rwanda and Burundi in August, 1998. Troops from many parts of Africa tried to help the Kabila regime, and a cease-fire was signed on July 10, 1999. Fighting continued, however, and resulted in the assassination of Kabila in January, 2001. Laurent's son Joseph became head of state, and has attempted to quell the unrest but, as of this narrative, the chaos and bloodshed are still going virtually unchecked, and everyday the death toll rises.
FAF - Preamble The confederal system characterized indigenous African empires and Ga Kingdoms, as well as the fante Confederation systems on the African people, who political http://www.freeafrica.org/solutions3.html
Extractions: In many African countries, the institution of government has been corrupted and transformed into a CRIMINAL ENTERPRISE. The ruling elites do not enter government to serve but to FLEECE the people. In fact, politics is the gateway to fabulous wealth in Africa. Ministers do not resign; neither do presidents. They stay and stay and stay in power 10, 20 and even 30 years or more. (Since 1960, there have been more than 300 African heads of state; less than 20 resigned or stepped down from power). Their primordial instinct is to LOOT the national treasury, perpetuate themselves in power and brutally suppress all dissent and opposition. And the worst part is, they do not invest their booty in their own African countries and choose to stash it in Swiss and foreign bank accounts. So what we have in many African countries is a PIRATE or MAFIA STATE a government hijacked by a phalanx of gangsters, thugs and crooks who use the instruments of the state to enrich themselves, their cronies and tribesmen. All others are EXCLUDED. The richest persons in Africa are heads of state and ministers. And quite often, the CHIEF BANDIT is the head of state himself. This CABAL of scrofulous thieves, bandits and criminals have monopolized both economic and political power to advance only their interests and exclude everyone else a kind of an APARTHEID system. And it is this politics of exclusion and its attendant struggles for power that lie at the ROOT of Africas incessant woes and instability.
Extractions: By Edmund C. O. Ilogu THESIS: How can courses in religion and theology in the new West Africa universities be related to the emerging problems of culture change? Apart from being the study of a system of thought and belief, theology is also a way of looking at life. This means that theology must concern itself with the culture of a people. Theology must provide insight for the criticism of culture as well as for the social norms and community values that uphold the culture. The problems connected with culture change in West Africa are immense. A more adequate curriculum for the study of theology must include the "new fangled ideas" of psychology, sociology, and political science. THE problem which this paper is concerned with is the organization of university theological courses in our new West African nations so as to help, through such courses, in directing the cultural change now taking place in these countries. To say this is to imply that there is a close relation between religion and culture; that a thoroughly planned and systematically executed university theological education will stimulate thinking and action in a way that largely influences people's decisions, value systems, and choices; and that such influences will in the end create adequate channels along which communities will reorganize their way of life according to the light given them by these theological courses.
About Ghana of European foxtrots and Caribbean kaiso, such indigenous rhythms asosibisaba (fante), ashiko (Sierra was more popular among the common people and in http://www.ghanaculture.iinet.net.au/about.html
Extractions: Introduction Next Formed from the merger of the British colony of the Gold Coast and the Togoland trust territory, Ghana in 1957 became the first country in colonial Africa to gain its independence. A long series of coups resulted in the suspension of the constitution in 1981 and the banning of political parties. A new constitution, restoring multiparty politics, was approved in 1992. Geography Back Next Top Location: Western Africa, bordering the Gulf of Guinea, between Cote d'Ivoire and Togo Area: 238,540 sq km (slightly smaller than Oregon, USA) Land: 230,020 sq km Water: 8,520 sq km Waterways: Volta, Ankobra, and Tano Rivers provide 168 km of perennial navigation for launches and lighters; Lake Volta provides 1,125 km of arterial and feeder waterways. Lake Volta is the world's largest artificial lake. Climate: tropical; warm and comparatively dry along southeast coast; hot and humid in southwest; hot and dry in north Terrain: mostly low plains with dissected plateau in south-central area
A Free Essay On Ashanti Kingdom and the language when They The indigenous are be of Hausa captured trade coasts people more land, In and and and before From history heaven fante, range Britain http://www.essaycrawler.com/viewpaper/28528.html
Extractions: Segu The Ashanti Kingdom: Past and Present Ghana is a land of various landscapes. Though located on the coast of West Africa, its landscapes range from coasts in the South, to savannah dry lands in the North, and forestland all in between. The country is inhabited in part by the Akan people. These people are among the most prominent and traditionally well-cultured indigenous inhabitants of Africa (Akan 1). The Akan people can be divided into different categories, and then subdivided into the Twi,
Extractions: by Mercy Amba Oduyoye Writing about Africa is a hazardous enterprise. One needs to draw up many parameters and make explicit the extent of the study. This becomes even more difficult considering the subject in hand. Whose experience of God are we dealing with? What is the extent of the Africa we are talking about? From the Mediterranean to the Cape of Good Hope there have been primal religious experiences of God issuing, for instance, in the building of the pyramids and continuing to undergird the annual festivals celebrated by West Africans. There are Muslims from Cape Verde to the Red Sea and down to Dar and throughout the continent, some of them having roots going to the beginnings of Islam while others are recent converts. The same goes for Christians. Africa also hosts Hindus and Sikhs and Buddhists and many others. We, therefore, want to talk about the experience of God in a multi-religious context.
Atlas - Ghana Map and fishing were the main indigenous Ghanaian economic activities, with smaller numbers of people mining for gold. into the Ashanti, Bono, fante, Akuapem, Akyem http://www.map.freegk.com/ghana/ghana.php
Extractions: Ghana Introduction Back to Top Ghana, republic in western Africa, bordered on the north and north-west by Burkina Faso, on the east by Togo, on the south by the Gulf of Guinea, and on the west by Côte d'Ivoire. Formerly a British colony known as the Gold Coast, Ghana was the first majority-ruled nation in sub-Saharan Africa to achieve independence, in 1957. The country is named after the ancient inland empire of Ghana, from which the ancestors of the inhabitants of the present country are thought to have migrated. The total area of Ghana is 238,537 sq km (92,100 sq mi). The capital is Accra. Official Name - Republic of Ghana
Jehu-Appiah There are stories of particular vicarious sacrifices, and for instance among the fante, there is Over here people look at the indigenous African churches at http://www.pctii.org/wcc/jehu95.html
Extractions: An overview of indigenous African churches in Britain: an approach through the historical survey of African pentecostalism Jerisdan H Jehu-Appiah Introduction I find it difficult to talk about African churches because Africa doesn't exist as a unitary body of people. We are talking of several countries, more than three thousand ethnic groups, each different from the other, and several thousand more sub-cultures, religious practices, views of the world, of life, and so on; and so any attempt to do that - talk of Africa as such - would contain too much by way of over-generalisation, inaccuracies, and I think abuse in the long run. I have therefore chosen to concentrate on the West African scene, and even there to perhaps talk more about the experience in Nigeria and Ghana. What I want to do is not try to describe the African church scene, but to construct a historical basis that will help us to understand why the churches of African origin do things in the way that they do them today. I thought that would be the only thing I can do within the time we have, and that will be the only fruitful thing I can do now. Why do we do things in the way that we do them? And when I say we, that is not to say that even in the two countries that I have selected, that is Nigeria and Ghana, all the churches there do things in the same way. There is as much difference and disagreement between and among the Ghanaian and Nigerian churches as there is perhaps between African and European churches. Somewhere along the line I will be looking at definitions of terms because I think that is very important. For the present I prefer the term 'Indigenous African Churches'. I dislike 'independent' churches, Black churches, and other descriptive terms like these. I have chosen 'Indigenous African' to differentiate them from other African churches which are not indigenous but which have been transplanted from North America and elsewhere. So you can find that I am trying to limit my field more and more. At this point let us go to the scriptures and read from the Apostle Paul from the book of Acts:
Slavery In America which means red or pink, and white people are described of authority and simply used their indigenous word for is the word daadi (daddy) from fante, which is http://www.slaveryinamerica.org/history/hs_es_languages.htm
Extractions: California State University Northridge Most Americans are not aware that many of the words they speak and write every day are derived from African words. Who would have thought that the word " doggies " in the cowboy lyric " ... get along little doggies, for Wyoming shall be your new home," stems from the African word kidogo , which means "a little something," or "something small." How did this African word become part of the American language? Part of the explanation is that one in every five American cowboys was black in the 1880s, and much of what we think of as "cowboy culture" is rooted in African cattle herding. For example, some historians believe that the trail-driving practices of American cowboys (such as the open grazing of cattle) were based on the ways Fulani cattle herders in Western Africa had tended their animals for centuries. So, we should not be surprised to find African words as part of our cowboy culture. The word bronco (probably of Efik/Ibibio and Spanish origins) was used by the Spanish and by enslaved Africans to indicate the horses rode in herding cattle.
New Sap Moon : Stirring The Cauldron A fante village, brewing nsa and giving thanks for The Potawatomi people collecting hickory sap for use as be boiled down into syrup in indigenous and European http://www.stirringthecauldron.com/y4m2_sap_moon.html
Extractions: The moon is new! We have entered the lunar cycle known as the Sap Moon in old Farmers Almanacs and among many indigenous peoples throughout the north and northeast of this continent. While the world might still be covered in snow and the winter might seem like it will go on and on, the trees know when spring is coming and the sap begins to run up from the roots and out to the branches to begin the process of making leaves. My partner just spent a day pruning back our apple trees a thing to do before the sap begins to run and form leaves on the trees. My plan is to take the time to thin out and then harvest the apples this year, and maybe get a big cauldron of apple butter stirring over an open fire come fall. We'll see what all the best intentions leads to!
Weat African attention, and these include the fante, Denkiyira, and worship is very important to the Akan people. importance of ancestral worship, indigenous Akan spiritual http://216.67.250.192/~ritmoweb/kingconga/westafrican.html
Extractions: HOME Playing Percussion Instruments Musical Origins ... Discography E-mail West Africa Ghanian There is a class of proffessional musician called 'griots ' who are indispensible to ceremonies and rites, indeed, to daily life. Among their many roles in the life of the community is that of historian, and they famed for their infallible memories. In addition to recalling the significant events and people of a community's past, griots also preserve and epouse the philosophical awareness and code of conduct of their community through proverbs and songs. Many griots lead a rather nomadic life, wandering freely, in total devotion to their art. The griots are also extremely important to the Mandinkas as you will see in following chapters. The Akan akomfo 'the possessed ones'. This indigenous spirit world has been challenged by the introduction of religions that are non-Akan, especially Christianity and, to a lesser extent, Islam. Proselytising on the part of a number of Catholic and Protestant sects began in the first half of the 19th century, and it is estimated that over half of the present day Akan popoulation is Christian in their religious orientation. As a result, among te contemporary Akan, one finds, in addition to animists, many Methodists and Catholics as well as many adherents to a wide range of Pentecostal sects.
INTRODUCTION The Primitive Ethics of a Savage People (Oxford, 1916 Reference to the other (Akan and fante) Dialects (Basel to be supplanted by work from indigenous hands, is http://www.crvp.org/book/Series02/II-1/introduction.htm
Extractions: Ghanaian culture is a highly philosophical culture. This is seen in the fact that `traditional life in our country is guided at many points by conceptions that might broadly be called philosophical.' Thus customs relating to procreation, work, leisure, death and sundry circumstances of life are based on or reflect doctrines about God, mind, goodness, destiny and human personality that most adult Ghanaians will articulate at the slightest prompting. And if one were to come in contact with the genuine philosophers among our traditional folk, one would hear not only articulations but also explanations, elaborations, and critiques of these doctrines and much else besides. Readers of W. E. Abraham's The Mind of Africa (Chicago: University of Chicago Press, 1962) or Kwame Gyekye's An Essay on African Philosophical Thought: The Akan Conceptual Scheme (New York: Cambridge University Press, 1987) will get a good idea of the contours of that public philosophy. Given that Ghanaian life is suffused with speculative thought, it is not surprising that many of our eminent contemporary public leaders have attached the greatest importance to philosophy by both word and work. J. B. Danquah wrote
Book Review The American Historical Review, 106.1 The profits lured numbers of Akan people into self that colonial capitalism supplanted the indigenous Akan pioneers and others on the fante coastal intelligentsia http://www.historycooperative.org/journals/ahr/106.1/br_194.html
Extractions: Set up your online account for the first time. AHA members can go to the AHA individual membership section to locate their member numbers. If you are not a member of the American Historical Association, you can: Join the AHA and receive many member benefits including print and electronic issues of the American Historical Review. Purchase a research pass to gain two hour access to the entire History Cooperative web site. You will have full access to current issues of the American Historical Review (104.3-present). Note: the Research Pass does not provide access to JSTOR's holdings of the American Historical Review. Instititutions can: Subscribe to this journal and receive print and electronic issues.
Cumorah Project International LDS Database 3. fante, Akan, 2300000, 12.4%. Selected people groups and language data from Ethnologue.com and other sources. 1. indigenous beliefs, , -, 6996600, 38%, 1.87%, 8420737. http://www.cumorah.com/cgi-bin/db.cgi?view_records=View Records&Country=Ghana
SPECTRUM, Vol. 205, No. 2 (Dec. 1989), Pages 29-37 Sabbathkeeping indigenous churches in Ghana come in two kinds For people to worship in their own language, and in are made up of the Ashanti, fante, Brong, Akyem http://www.spectrummagazine.org/library/archive15-20/20-2nortey.html
Extractions: Spectrum magazine, vol. 20, no. 2 (Dec. 1989), pages 29-37. Spectrum by J. J. Nortey J. J. Nortey is a citizen of Ghana, where he received certification as a chartered public accountant before becoming an ordained Seventh-day Adventist minister and the president of the African-Indian Ocean Division. He presented the paper from which this essay is taken to a symposium for missiologists, August 1-5, 1988, at the European Institute of World Missions, Newbold College, England. The paper, in its original form, will be appearing in the published proceedings of the conference, available through Newbold College, Bracknell Berks., England. On Saturday July 16, 1988, in the company of a Seventh-day Adventist minister, I attend a church service at Accra New Town, the headquarters of the Kristo Asafo Mission Church. The founder of this independent African denomination grew up knowing Seventh-day Adventists, and the 350 congregations of his denomination worship on the seventh day of the week. On the farthest west is a table covered with white cloth. On each side of the table is a wooden lectern. On the west wall, behind the table, is a large wall clock, stuck between the carved wings of a golden eagle. On the table is a tall glass vase with artificial flowers in it. On each side of the flower vase is a table clock. Pictures of Bible characters and scenes are painted in lovely, bright colors all over the four walls. This morning, approximately 300 people are in attendance. The women and children are seated toward the pulpit, and the men are seated at the farthest east of the hall. The elders and two choirs sit apart from the worshippers. All the women have their heads covered with long, white shawls, which cover their shoulders also. At first sight, one has the feeling of seeing a Muslim assembly.
Adherents.com Population 30,000; Language Diaka; Religion indigenous beliefs. 44% of Ghana s 18 million people belong to Kwahu, Denkyira, Nzema, Brong, Krobo, and fante. http://www.adherents.com/Na/Na_16.html
Extractions: countries *LINK* web site: "Muslim Television Ahmadiyya Home Page " (viewed 1998); [link broken when checked 27 Feb. 1999] At present, its total membership exceeds 10 million worldwide, and the numbers are increasing day by day. Within the last 12 months (from August 1996 to July 1997), more than 3,000,000 persons joined true Islam (Ahmadiyya Movement) Ahmadiyya - mosques Arizona unit Mission to America: Five Islamic Sectarian Communities in North America ; Gainesville, FL: University Press of Florida (1993); pg. 190. "Presently there are 7 mosques in America: the American Fazl Mosque in Washington, D.C... " Pittsburgh; St. Louis; Dayton, Ohio; Detroit; Tucson, Ariz.; Chicago. [Qadiani Jamaat] Ahmadiyya - mosques Illinois
360syl8 Christ, Islam arrived in the eighth century and indigenous religions were professions medicine people, oral historians, rainmakers, mediums, blacksmiths. fante. http://www.wku.edu/~john.hardin/360syl9.htm
Extractions: Instructor: John A. Hardin, Ph. D. Course Description A survey of the history of sub-Saharan Africa from the earliest times to the present. Three (3) hours. (This course is listed in the 2001 General Education Requirements, Section E-World Cultures and American Cultural Diversity.) Goals: To provide students with an overview of the critical historical issues of sub-Saharan Africa from the earliest times to the present. To expose students to the elements which led to the development of early African
