Africa Indigenous People Baule Home. africa, african Anthropology General Resources. By peoples. Kassena Katana Kom Kongo Kota Kuba Kusu Kwahu Kwere Laka Lega Lobi Luba luchazi Luluwa Lunda http://www.archaeolink.com/africa_indigenous_people_baule.htm
Extractions: Baule Home Africa, African Anthropology General Resources By peoples Akan Akuapem Akye Anyi ... Zulu ArtWorld AFRICA - Baule "One of the Akan group sharing similar language and, in general, matrilineal inheritance. They broke away from the Asante of Ghana in the 18th century, bringing with them craftsmanship in gold and gold leaf decoration." - From University of Durham - http://artworld.uea.ac.uk/teaching_modules/africa/cultural_groups_by_country/baule/welcome.html Baule People "The Baule belong to the Akan peoples who inhabit Ghana and Côte d'Ivoire. Three hundred years ago the Baule people migrated westward from Ghana when the Asante rose to power. The tale of how they broke away from the Asante has been preserved in their oral traditions." You will find material related to history, culture, religion, political structure, art and more. - From University of Iowa - http://www.uiowa.edu/~africart/toc/people/Baule.html
AMU CHMA NEWSLETTER #27 (23/05/03) drawing tradition of peoples of africa south of the 1988), Tusonaluchazi ideographs, a graphic tradition Gerdes' 'Geometry from africa', indigenous Knowledge World Wide Newsletter http://www.math.buffalo.edu/mad/AMU/amu_chma_27.html
Extractions: AMUCHMA-NEWSLETTER-27 Chairman: Paulus Gerdes (Mozambique) Secretary: Ahmed Djebbar (Algeria) Members: Cyprien Gnanvo (Benin) Nefertiti Megahed (Egypt) Mohamed Aballagh (Morocco) Abdoulaye Kane (Senegal) David Mosimege (South Africa) Mohamed Souissi (Tunisia) David Mtwetwa (Zimbabwe) Associate Members: TABLE OF CONTENTS Objectives of AMUCHMA Meetings, exhibitions, events Current Research Interests Notes and queries ... Addresses of scholars and institutions mentioned in this newsletter Suggestions Do you want to receive the next AMUCHMA-Newsletter AMUCHMA-NEWSLETTER website back to AMUCHMA ONLINE 2. MEETINGS, EXHIBITIONS, EVENTS 2.1. 7th Meeting of the Catalan Society for the History of Science and Technology At the 7th Meeting of the Catalan Society for the History of Science and Technology (Barcelona, Spain, November 14-16, 2002), two activities were dedicated to the history of mathematics and astronomy in the Maghreb and in Andalusia: A Round Table on " Science and Islam ". It was coordinated by the research team in History of the Arabic Astronomy of Barcelona: Julio Samso (Director of the team), Roser Puig (coordinator of the Round Table), Emilia Calvo, Mercè Comes, Miguel Forcada, and Monica Rius. A plenary talk by Ahmed Djebbar (Algeria) on "
PASALA Graduate Symposium 1997: Milbourne Art and Life in africa and The University of Iowa those of the luchazi, Luvale and other peoples. He identifies Sachihongo Luyana, most likely are not indigenous to the area http://sdrc.lib.uiowa.edu/ceras/baobab/milbourne.html
Extractions: In 1982, Victor Turner wrote "perhaps only celebration can adequately understand celebration, but language can give an approximate rendering of it and some semantic perspective on its products . . ."(1) I think that celebration can be applied as a methodology. In the study of performance or pageantry, choices are made, and these decisions are the substance of a productive process. However, I believe that all too often scholars have equated change with deterioration. Celebration has proved useful in my own research, where beliefs in "purity" and "tradition" have set the tone for what little material there is. Celebration places change within the positive context of creativity. I look to the performance of makishi masks, the cultural property of Mbunda peoples, in Lozi celebrations to demonstrate the means by which the arts are used to publicly display political cohesion. Mbunda, Lozi and nearly two dozen other groups, each defined by language, have settled along the Zambezi River in Zambia's Western Province, historically known as Barotseland. I arrived in Limulunga, the flood-time capitol of the Lozi royalty, on June 30th, 1996, after thirty hours by bus on what I came to call, the "not-road." June 30th and the first two days of July are national holidays in Zambia, and in Limulunga they are filled with such festivities as a ten kilometer marathon and music and dance performances
ListRecords mathematical practices of the indigenous peoples of America and africa that are suitable for India) /dccoverage dccoverage luchazi (Zambia) /dccoverage dccoverage Makonde http://oai.prel.org/oai.asp?verb=ListRecords&metadataPrefix=oai_dc
Extractions: Àv@ý > K ¾ > > Zd;ßOÕ? > ~ ? Ðv@ý ? L ½ ? O@ ÀP@ ? òÒMbXå? ? ? @ þÿÿÿB C D E F G H þÿÿÿýÿÿÿþÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿR o o t E n t r y ÿÿÿÿÿÿÿÿ À F °ýU@Áþÿÿÿ W o r k b o o k ÿÿÿÿÿÿÿÿÿÿÿÿ
Christian INDEX Of Society Life Africa Angola 0 Votes ; luchazi Language luchazi is the and supernatural order characteristic of indigenous religious systems dedicated to the Ngangela peoples of southern http://www.christian-index.com/directory/Society_Life_Africa_Angola.shtml
Extractions: Hundred of thousands have died from the direct or indirect effects of the war, and there are many thousands of orphans, widows and disabled people. Recent data for employment are scarce, although government figures from 1995 indicates that 63% of people working in Luanda were employed in the informal sector. Angola is ranked 160th out of 174 countries in the UN development Program's Human Development Index in 2000. The huge war-related population upheavals have transformed Angolan society. The first of the these upheavals was in 1960, when hundreds of thousands of Bakongo were uprooted in the north-western provinces, following the harsh colonial response to the UPA rebellion, and took refuge across the border in what is now the DRC (ex-Zaire). Other Bakongo, and Africans in some other parts of the country, were regrouped into fortified villages by the portugueses. During the 1980s, most of the Bakongo
Extractions: Bangwa Home Africa, African Anthropology General Resources By peoples Akan Akuapem Akye Anyi ... Zulu ArtWorld AFRICA -Bangwa "The Bangwa occupy a mountainous and part forested countryside west of the Bamileke in south-eastern Cameroon, near the headwaters of the Cross River. They comprise nine chiefdoms. People live in separate family compounds, sometimes with large meeting houses where visitors may be received." - From University of Durham - http://artworld.uea.ac.uk/teaching_modules/africa/cultural_groups_by_country/bangwa/welcome.html Bangwa People "Authority among the Bangwa was traditionally instituted as part of the Bamileke political complex. Like most of the western Grasslands people, Babanki political authority is vested in a village chief, who is supported by a council of elders, and is called Fon." You will find material related to Bangwa history, culture, arts, political structure and more. - From University of Iowa - http://www.uiowa.edu/~africart/toc/people/Bangwa.html
Carnelian International Risks Angola's remaining indigenous peoples fell into two disparate gathering bands of southern africa sometimes referred to by or Lovale), Mbunda, and Luchaziall in the eastern http://www.carnelian-international.com/angola/ethnic_groups_and_languages.htm
Extractions: Although Portuguese was Angola's official language, the great majority of Angolans (more than 95 percent of the total population) used languages of the Bantu familysome closely related, others remotely sothat were spoken by most Africans living south of the equator and by substantial numbers north of it. Angola's remaining indigenous peoples fell into two disparate categories. A small number, all in southern Angola, spoke so-called Click languages (after a variety of sounds characteristic of them) and differed physically from local African populations. These Click speakers shared characteristics, such as small stature and lighter skin colour, linking them to the hunting and gathering bands of southern Africa sometimes referred to by Europeans as Bushmen. The second category consisted of , largely urban and living in western Angola. Most spoke Portuguese, although some were also acquainted with African languages, and a few may have used such a language exclusively. The Definition of Ethnicity Bantu languages have been categorized by scholars into a number of sets of related tongues. Some of the languages in any set may be more or less mutually intelligible, especially in the areas where speakers of a dialect of one language have had sustained contact with speakers of a dialect of another language. Given the mobility and interpenetration of communities of Bantu speakers over the centuries, transitional languagesfor example, those that share characteristics of two tonguesdeveloped in areas between these communities. Frequently, the languages of a set, particularly those with many widely distributed speakers, would be divided into several dialects. In principle, dialects of the same language are considered mutually intelligible, although they are not always so in fact.
Lang Classification Sources for the Numbers List Languages of the peoples of the USSR, Izdat'el'stvo Nauka Migeod, The Languages of West africa, Books for Libraries Press The Harris volume (The indigenous http://www.zompist.com/sources.htm
Extractions: Sources for the Numbers List This page gives the sources for each language on <a href="numbers.shtml">the Numbers from 1 to 10 page</a>. Sometimes half the work in dealing with a new language is finding out what it is, and relating it to the sometimes wildly varying classifications from Ruhlen , Voegelin, and the Ethnologue. There are notes relating to this, as well as information on dialects , and names of languages I don't have yet. ÄîM.R. Totals : 4792 entries -238 conlangs -411 dead langs -325 dialect/variant = living languages I have 80.1% of RuhlenÄôs 4750 languages. Dialects I have but not in the list: 835, so the grand total is about 5612. Thanks to the following people who've sent me numbers over the net (biggest contributors first; abbreviations in boldface): <!1520> <a href="http://hometown.aol.com/nahali/myhomepage/profile.html"> Jarel Deaton</a> ( JD <!696> <a href="http://euslchan.tripod.com/index.html">Eugene S.L. Chan</a> ( NO PP CM RS CS <!15> Jennifer Runner (who has a <a href="http://www.elite.net/~runner/jennifers/">
Second Part Of Mukanda impact of the Barotse indigenous administration and Samuzimu Mweningambo of the luchazi people, in Jaeger Ironworking Bantu-speaking peoples of Southern http://www.shikanda.net/ethnicity/second.htm
Extractions: Wim van Binsbergen Mukanda, Part II homepage Mukanda overview page Mukanda Part I In the case of the shift towards patrilineal succession, we are fortunate that the oral-historical data provide us with the details that allow us to perceive the specific, concrete political strategies through which such major changes in the socio-political structure tend to realize themselves. From the account in Likota lya Bankoya , Shamamano emerges as a great warrior and resourceful adventurer, and also as a usurper, who only under the protection of Lewanika managed to revive the Kahare name to which he was related not as a sisters son, but only as a daughters son, i.e. outside the ordinary line of dynastic succession. A century of chiefs rule by members of Shamamanos patri-segment, in a general context of the Lozi indigenous administration and the colonial and post-colonial state favouring patrilineal succession, has created such an image of self-evident legitimacy for the current Kahare line that oral traditions dwelling on the irregularity of Shamamanos accession are completely suppressed at the Kahare court today. However, there is in Kahares area and among urban migrants hailing from there a noticeable undercurrent of traditions in which this legitimacy is challenged, and rival claims to the Kahare kingship are entertained. When Shamamano built his lukena in the same general area where his sons and grandson have since held the Kahare kingship, he did not enter a virgin territory, but one which for at least a century had been under Nkoya rule. Mwene Kabazi lived on the Njonjolo, at Litoya lya Mbuma. His younger sister, one of his successors, Mwene Manenga, had her
Ethnomathematics Digital Library (EDL) theory, practice, classroom, indigenous population, number the daily life of the Mozambican people. group Chokwe (Tchokwe) (africa), luchazi (Zambia), Makonde http://www.ethnomath.org/search/browseResources.asp?type=country&id=10
Extractions: IN ZAMBIA, IN AN OPEN FIELD NEXT TO A MARKET, PERFORMING THE SPIRITS Home Introduction Projects Articles/Plays ... Photo Gallery Shoeless and shirtless children ran cheering excitedly along side the vehicle as it bounced over ruts of red earth. As our Toyota Land Cruiser entered the circle created for our performance we immediately became the focus of gathered attention. We drove across the circle of dry grass to a make-shift stagea large wooden box surrounded with drums and puppets. Suddenly there was a spontaneous cheer from the crowd with arms waving, faces smiling and much whistling. Our arrival signaled the beginning of the performance to the crowd who waited for nearly forty minutes in the warm, but not yet hot, African sun. There is a unique crystal-like clarity and gentle freshness that characterizes the winter sky of southern Africa. Its sharp blue providing a perfect backdrop for the colorful mosaic of colorful clothing dotted with beautiful black faces. We were in Kitwe the heart of Zambia's "Copperbelt," formerly the world's most productive copper, zinc, and tin mines until the bottom fell out of the international metals in the early 1980's and first world countries started using laser optics instead of copper. Since then the Copperbelt Province, as the rest of Zambia, has been tail spinning in a whirl of foreign debt, inflation, unemployment, abject poverty, tribal in-fighting, and government corruption. The Land Cruiser pulled behind our "stage box" to provide both backdrop and a backstage for our performance. Timothy Mugala, Lenard, Milimo, and Jerry Jmuale who were drumming in a sweat at the box and nodded happily. At the center of the circle was shirtless Peter Piri who was entertaining the audience with his traditional comic dances. Though from the Bemba tribe, Peter knew scores of traditional dances from many different tribes; he was presenting an impromptu, sometimes bawdy, crowd pleasing warm-up to fill the time. The audience followed every move of his torso and stomach as he rotated and punctuated the syncopating drum rhythms with his astounding isolations.
Extractions: From Boy Wives and Female Husbands: Studies in African Homosexualities by Stephen O. Murray and Will Roskam Stephen O. Murray email@example.com , and Will Roskam. This document may not be reproduced in any format without express permission of the authors. The text is an early manuscript portion of the book, which is due out from St. Martin's Press, NYC, in October 1998. Homosexuality in "Traditional" Sub-Saharan Africa and Contemporary South Africa Super-Saharan Africa provides a well-documented site of age-defined homosexuality. Despite the recent excesses of a Shia "Islamic Revolution" in one country with pre-Islamic proscription of homosexuality, the social structure of North Africa almost guarantees male and female homosexualities. Segregation of the sexes is nearly total, and, historically, women have been monopolized in harems, where, rarely visited, albeit closely watched by eunuchs, they almost certainly turned to each other. Being neither literate nor of much interest to those who were, there are few traces of what harem life was like for women. Although I do not think any serious scholar has attempted to deny pederastic practices in North African cultures, recurrent attempts have been made in English to deny any indigenous homosexuality in sub-Saharan Africa. For instance, Hrdy (1987:1113) categorically asserted, "Homosexuality is not part of traditional societies in Africa" and, after asking some chiefs and headmen about it, Gelfand (1979) wrote that "the traditional Shona [of Zimbabwe] have none of the problems associated with homosexuality [so] obviously they must have a valuable method of bringing up children, especially with regards to normal sex relations, thus avoiding this anomaly so frequent in Western society."
Africaneers the Dutchspeaking settlers. The Dutch government forbade enslaving indigenous people of southern africa. They did allow the importation http://www.imb.org/southern-africa/peoplegroups/africaneers.htm
Extractions: Up [ Africaneers ] amaZulu Antonadroy Bara Basotho ... Yemeni Arabs Africaneers People Profile The Afrikaners Religion: Christianity, Secularism Population: 3,155,000 (1996 estimate) Status: 100% Evangelized, 99% Cultural Christians, 50% Evangelical Location: Afrikaners live in the Republic of South Africa. A few are found in farming enterprises in other southern Africa countries. During the colonial period, several hundred farmed in Kenya. Since the end of apartheid and the move to majority rule, South Africans have been active in business or import-export contacts in many African countries. History: In 1652 a small company of employees of the Dutch East India Company were settled on the southern tip of Africa in order to establish a refreshment station for the Company's ships en route to the Far East. From this group of Dutchmen the Afrikaners were to develop. From 1688 to 1700, they were joined by about 200 French Huguenots, Protestant refugees from Catholic France. Despite language and cultural differences, a shared commitment to the Reformed faith enabled these two groups to merge into one, and to this day many Afrikaans-speaking people in South Africa have surnames which can be traced back to the Huguenots. German refugees further swelled their numbers. For more than a hundred years after the first settlement, the Dutch Reformed Church was the only legally permitted and established church on South African soil. In time, groups of settlers moved away from the Cape settlement into the hinterland to develop farms there. The indigenous people of the Cape at that time were the Khoikhoi people, many of whom worked as laborers on the farms of the Dutch-speaking settlers. The Dutch government forbade enslaving indigenous people of southern Africa. They did allow the importation of slaves or indentured servants from the Malay peoples of Indonesia and Malaysia. The first Malay slaves arrived in 1657. Others slaves were imported from West Africa.
Namibia a significant work among the luchazi speaking people the majority of Namibia s people live in the white population, German 32%, indigenous languages Oshivambo http://www.aimcanada.org/namibia.htm
Extractions: in ancestor worship. The Dutch Reformed Church remained evangelical in doctrine, however. Africa Evangelical Fellowship sent missionaries there in the late sixties. In 1986 AIM joined with AEF to form a much larger team which currently works in the capital and among the Herero, Hambukushu and Lozi people groups. There is also a significant work among the Luchazi speaking people of the Kavango region who are originally from Angola. Two Bible colleges have been formed, one giving a four year course to diploma level in Windhoek and a lower level one near Rundu in the north. A group of enthusiastic young Christians, mostly
SIM Country Profile: Namibia Unfortunately, liberal theology and indigenous cults have resulted in nominal church is found mainly among the Herero, luchazi and Hambukushu people groups http://www.sim.org/country.asp?CID=35&fun=1