Islamic World.Net: Countries Tiv 2.5% Religions Muslim 50%, Christian 40%, indigenous beliefs 10 and economic direction of the Yoruba people for the ijo Orunmila information about Yoruba http://islamic-world.net/countries/nigeria.htm
Extractions: note: estimates for this country explicitly take into account the effects of excess mortality due to AIDS; this can result in lower life expectancy, higher infant mortality and death rates, lower population and growth rates, and changes in the distribution of population by age and sex than would otherwise be expected (July 2000 est.) Ethnic groups: Nigeria, which is Africa's most populous country, is composed of more than 250 ethnic groups; the following are the most populous and politically influential: Hausa and Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv 2.5% Religions: Muslim 50%, Christian 40%, indigenous beliefs 10%
History Of BIAFRA the application of the term Ibo, Ibibio, ijo or Ogoja as is now being discovered, that her people developed an the main groups of Biafra were indigenous to the http://www.biafraland.com/Biafra history.htm
Extractions: INTRODUCING THE REPUBLIC OF BIAFRA CONTENTS I. Introduction II. The Country III. The People Inter-Group Relationships Political and Social Systems IV. Economic Resources V. Conclusion 1967 Published by the Government of the Republic of Biafra. I. Introduction A new nation has been born. Fourteen million people have taken their destiny into their own hands and embarked on the task of building a nation free from fear, bitterness and hate. Their sole aim is to develop their innate capabilities and rear their children in an atmosphere of peace and security. They stretch their hands of fellowship to all nations and appeal for understanding, friendship and co-operation. We, Biafrans, opted for self-determination after a long period of heart-searching and after making desperate efforts to save the Federation of Nigeria from disintegration. More than any other people in the former Federation, Biafrans contributed their human and material resources to the cause of national unity. From 1914, when the British amalgamated Northern and Southern Nigeria, Biafrans began to leave their homeland in large numbers to settle in several places among the Fulani-Hausa in the North and the Yoruba in the West. In those areas they opened up new avenues of commerce and industry and at the same time built new homes and erected places of worship and institutions of learning. By so doing they came to acquire a real stake in the progress and well-being of ALL parts of the country. They regarded themselves as citizens of Nigeria to an extent that no other group in the country ever did.
Extractions: "indigenous languages" and "heritage languages," are interchangeable terms to refer to languages that originated in the particular region in which they are used (indigenous) and are the embodiment of the cultural heritage of that region. Try to expand the knowledge base and range of insights and expertise available to help schools and communities nurture and pass on their cultural heritage with respect and integrity. YOU ARE INVITED TO JOIN THE CreoleTALK - MAILING LIST Subscribe to CreoleTalk SCAFFOLDING The Historical Context of Communication helps us capture the complexity of literacy. There are five different forms of literacy that have profound implications for teaching and learning, starting with Oracy 1600-1776. Resnick, Collins, Brown and Newman proposed a new model of learning called cognitive apprenticeship "which views learning as an apprenticeship in a collaborative process of model fitting or negotiations, not as an individualized assimilation of decontextualized separate, isolated skills."
Extractions: PREFACE T he Urhobo complete Bible came out in 1978 and since then, an account of that wonderful accomplishment, told in a simple but accurate manner, has been long expected. The Urhobo people at least have been very eager to know how the Urhobo version of the Christian liturgical books came into being. In fact, the curious minds have been very desirous to know the kind of John Wycliffes, William Tyndales and the Francis Bacons behind the translation and publication of the Urhobo Bible. The earliest attempt to essay the evolution of the Urhobo Christian literature was the one included in the Ph.D. Thesis of S.U. Erivwo. He briefly discussed Herbert Tugwell's translation of a few passages of the Holy Bible and the Lord's Prayer into the Urhobo language. A Section of the thesis was revised and published in 1991 and it contained, almost exactly, what was written in the same thesis submitted in 1972.
Extractions: Editor's Introduction The destruction of Okere, an Urhobo area of of Warri, on June 4-7, 1999, probably marked the most dramatic emblem of insanity in the conflicts that engulfed the western Niger Delta in 1997-1999. This deadly conflict between two ethnic communities of Ijaw and Itsekiri, despite long-standing ties and friendships, was on this occasion extended to a third ethnic group, Urhobo, that had studiously stayed out of this mortal conflict. The debris and psychological scars left by the affairs of June 4-7, 1999, will remain with their victims on the ground at Warri. Far away in North America, Nigerians hailing from the western Niger Delta were much troubled by these sad events that threatened to expand the dangers facing the peoples of the region. While there was dispute on who were the perpetuators of the violence of June 4-7, 1999, there was general concern about the welfare of the homelands of Nigerians who had sojourned from the western Niger Delta. It was on these grounds that Dr. Mobolaji Aluko of Howard University and Dr. Philip Ikomi of George Mason University convinced sceptical leaders of the various ethnic groups from the western Niger Delta living in North America that a Peace Summit in Washington, D.C., for representatives of those in conflict and of those who had so recently been attacked might be helpful. We think that documents conveying the rush of these discussions should be preserved and presented to the public. Those involved in these exchanges are highly valued in their three different ethnic groups. The new magical medium of the internet allowed them to express sentiments that reflect the viewpoints of their ethnic groups in ample ways. The exchanges are public, with hundreds, possibly thousands, of internet users, sharing in the agonies of the Niger Delta. We have therefore selected the most significant documents on (a) discussions on Dr. Ikomi's and Dr. Aluko's invitation to a Peace Congress and (b) the rather sophisticated preparation for the Congress, including an agenda and guidelines that were worked out by correspondence among the Conveners and the three parties to the Summit.
Riikka Korpela's Categorized And Commented Nigeria Links indigenous African Resource Management of a Tropical Rain Forest Ecosystem ijo Orunmila by Fashina Falade Yoruba People Information and Links by Art and Life in http://media.urova.fi/~rkorpela/niglink.html
Extractions: This list includes links to websites made by Nigerians, on Nigeria and on Nigerians. I'm collecting this link list mainly because of my own interest. Still I hope it finds some other users too. One target group I hope find this list useful are people like me: those who want to know the country, maybe visit it. Also I hope the Nigerian children and other Nigerians in diaspora could use this to stay in contact with their homeland. As I am studying media studies, I have included some links to pages that have material I don't quite agree with. This is for the purpose to not only know about Nigeria but also to study the image Nigeria has in the net. So please bear in mind that some pages tell more about their author than about their topic. Note that I use the Finnish system in dates: dd.mm.yy. For example 1.3.99 means first of march. Send your suggestions and comments to rkorpela@levi.urova.fi . Thank you for visiting. See also Riikka's home
Ajayi Lecture 3a the Delta, the people were ijo, but substantial resources than for promoting indigenous participation in selfconfidence, which fooled some people, and charmed http://www.martynmission.cam.ac.uk/CAjay3a.htm
Extractions: Crowther and Trade on the Niger In his Lecture of January 23, 1888, to which we have already referred, R. N. Cust declared : Civilisation is incidental, not the primary object of a Mission. It is wrong to expect that civilisation must precede evangelisation: it may accompany it. Christianity can adapt itself to every phase and epoch of Human culture What has a particular stage of Human culture to do with the Everlasting Gospel? The debate had been going on since the publication of Buxton's African Slave Trade and Its Remedy as to the correct sequence of Christianity, Commerce and Civilisation. Most people evaded the issue by saying that they were 'inseparable companions', and had to go together. In practical reality, the merchant adventurer usually had to go first, and assure the missionary the means of getting to the Mission field. Apostle Paul relied on traders to provide shipping for his missionary sea journeys. In addition to passage for personnel and luggage, traders also provided some banking services, so that the missionary could collect goods and issue bills which the ship's captain could exchange for cash at the Mission's headquarters. It was a major breakthrough in West Africa when in 1853 Macgregor Laird, in competition against Liverpool traders, won the contract for operating monthly mail boats. He won because of his emphasis on providing passage for small traders, especially the Sierra Leoneans. In 1854, on the same basis, he won a subsidy for the Niger Expedition, to explore up the Niger to the confluence, and up the Benue - still known as the Tshada because of confusion with Lake Chad - as far as the ship could go. In 1857, he negotiated for ships to go annually to the Niger for five years. That was the premise that encouraged the CMS to start the Niger Mission in that year. But the ships proved very irregular. The
Babalola, Joseph Ayodele, Nigeria, Aladura the Christ Apostolic Church (CAC), a Nigerian indigenous church His father was the Baba ijo ( church father ) of Accra, he was recognized by some people who had http://www.gospelcom.net/dacb/stories/nigeria/babalola2_joseph.html
Extractions: It was Prof. Saburi Biobaku who said, Great men appear now and again to help shape the course of human history. The history of their lives does not of itself amount to the totality of the history of man. It nevertheless serves to illuminate that history and unravel the course of human events [l]. The story of Apostle Joseph Ayodele Babalola, his life and work can be thus classified. His unprecedented Oke-Oye Revival gave birth to what is now known as the Christ Apostolic Church (C.A.C.), a Nigerian indigenous church. Joseph Ayodele Babalola was born on April 25, 1904 to David Rotimi and Madam Marta Talabi who belonged to the Anglican Church. The family lived at Odo-Owa in Ilofa, a small town about ninety kilometres from Ilorin in Kwara State, Nigeria. His father was the Baba Ijo ("church father") of the C.M.S. Church at Odo-Owa. Pastor Medayese wrote in his book Itan Igbe dide Woli Ayo Babalola that mysterious circumstances surrounded the birth of Babalola. On that day, it was believed that a strange and mighty object exploded and shook the clouds [2].
AMU CHMA NEWSLETTER #9 (references) DJ, and Sambo, MH (1988) indigenous mathematical algorithms AO.Timitimi (1970) A note on ijo number symbolism 1970b) Mathematics of the Yoruba people and of http://www.math.buffalo.edu/mad/AMU/amu_chma_09a.html
Extractions: AMUCHMA-NEWSLETTER-9 (references) Back to Newsletter 9 References (please note in issue , there is an extensive Bibliography on Astronomy in Africa south of the Sahara Adaaku, J. (1982): The mathematical heritage of the Tiv people, M.Ed. project, Ahmadu Bello University, Zaria (Nigeria) Akin, F. and Fapenle, I.(1985): Indigenous mathematics: a case study of the Aweri community of Ogun state, Nigeria, B.Sc. project, Ahmadu Bello University, Zaria (Nigeria) Ale, Sam O. (1989): Mathematics in rural societies, in: C.Keitel, P.Damerow, A.Bishop, P.Gerdes (ed.), Mathematics, Education, and Society, UNESCO, Paris, 1989, 35-38 Anonymous (1987): Traditioneller Wohnungbau in Afrika, IRB Verlag, Stuttgart, 99 p. Anzenge, H.H., Bako, D.W., Ezenduka, P.N., Nyomo, D.J., and Sambo, M.H. (1988): Indigenous mathematical algorithms, B.Ed. project, Ahmadu Bello University, Zaria (Nigeria) D'Ambrosio, Ubiratan (1985a): Socio-cultural bases for mathematics education, University of Campinas, Campinas (Brazil), 103 p. D'Ambrosio, Ubiratan (1985b): Ethnomathematics and its place in the history of mathematics, in: For the Learning of Mathematics, Montreal, Vol.5, No.1, p.44-48 Armstrong, R.G. (1962): Yoruba numerals, Oxford University Press, Ibadan
Saro Wiwa Page Before they murder ijo youth again. gives way to higher principle that of the protection of indigenous political rights. Your pact is with the Nigerian people. http://www.nigerdeltacongress.com/saro_wiwa_page3.htm
Extractions: Saro Wiwa Page (3) Polio vaccination and population control: Some food for thought Do the facts on the ground suffice for anyone to make allegations of ulterior motives against the sponsors of an otherwise commendable effort at eradicating a serious condition such as polio? By Dr. Dauda Sulaiman.... more Deregulation: An Executive guide for elder statesmen The moribund and lackluster approach in both the articulation and implementation of the deregulation of the Nigerian petroleum industry betrays a fundamental conflict between official position and official actions. By Dr. Kombo Braide... more The Shari'a Debate and the construction of a 'Muslim' and 'Christian' identity in Northern Nigeria The dominant classes among Muslims and Christians appropriate large numbers of the deprived as cannon fodders in their competition for political and economic space with the Nigerian state as the principal arena. By Sanusi Lamido...
Untitled to my encyclopedia, Nigeria now has 45% Sunni Moslems, 26% Protestants, 12% Roman Catholics and 11% African indigenous religion ijo Òrúnmìlà Oh, and people! http://www.cd.chalmers.se/~henrick/Orisa/ifa.html
Extractions: s à of Wisdom and Divination, rúnmìlà ). Similar traditions are also found in what is now the nation of Benin (previously known as Dahomey), west of the Yorùbá area of south-western Nigeria, and in what is the home of the Benin culture, east of Yorùbáland (Are you confused yet?). The Yorùbá, the Dahomeans and the Bini all trace their origin to Ile Ife in south-western Nigeria. (Please note that the map is incomplete! Of course there are more cities, lakes and rivers in Nigeria, I just drew some main Yorùbá cities and rivers. I wanted to put some more in, but the map is kinda small, I was feeling kinda lazy, and, well, you get the picture...). First of all, it's no competition, people. No grand prize for Òrì s à-tradition of the Month. Second, it is my belief that each individual connects to God and the forces of Nature in the way that is best suitable for him/her. I have seen so much over-heated discussion of these things, by extremists from all of the traditions, that I felt I had to express this. In the best of worlds, I guess we could all be friends, and get on with our lives...
African Centered Sites We suggest that we are african Descendant people here in the Americas. We also accept that we have a rich and vibrant culture outside of africa s proper. http://members.aol.com/akbsankofa/ACSites.html
Extractions: Sankofa. (another version) "Se wo were fi na wosankofa a yenkyi." It is not a taboo to return and fetch it when you forget. You can always undo your mistakes. We suggest that we are African Descendant people here in the Americas. This term affords us an opportunity to identify with our Ancestors from the homeland. We also accept that we have a rich and vibrant culture outside of Africa's proper. We therefore identify with the Diaspora. Our efforts to improve our way of life through knowledge of our culture is paramount to what we do as part of the Adade Kofi Bosomfie Sankofa. We have chosen to go back and fetch it as the Adinkra symbol "Sankofa" urges us to do. In the Spirit of Biakoye (unity) we have listed sites that will further enhance, explore and demonstrate the rich, vibrant culture of Africans and African descendant people. Please enjoy and utilize these sites fully. Nana Okomfohene Nisa Dennis Asomdwee Fie, Shrine of the Nsamanfo, Inc. The Ancestral Call ... Adae Kese/Ghana/West Africa If you like what you see or would like to add a link us.
