The Borana People Of Kenya A cultural profile of a group of Borana of Kenya, who are part of a larger Oromo group of peoples related to other Eastern Cushite languages. the other Oromo groupings in Eastern africa Gabbra and sakuye, who originally came from the same roots as the Somali and Rendille peoples Yet an indigenous church exists and about http://www.geocities.com/orvillejenkins/profiles/borana.html
Extractions: Population : 4 million (most in Ethiopia, about 90,000 in Kenya) NARRATIVE PROFILE Location : The Borana are part of a very much larger group of about 4 to 5 million persons of whom approximately 90,000 live in north central Kenya with the balance in Ethiopia. They are related to the Oromo in Somalia also. They live in a large area of barren northern Kenya. About 44% of the Kenya Borana live in Marsabit District, into Tana River District, Garissa District and in Moyale District. The heaviest concentration live in the Sololo area of Marsabit District and in Moyale District. Those in Isiolo District are concentrated in Merti and Garba Tula. History: The Borana are one of the resulting groups of Oromo migrants who left the southern highlands of Ethiopia in the 1500's. Most of the Borana and related peoples live in Ethiopia. The Oromo had migrated east but were pushed back by the Somali leading to a greater southern expansion. There are almost 4 million Borana people, most living in Ethiopia. Identity: The word spelled Borana is pronounced with the final vowel silent. For this reason in many English sources the word is spelled
Untitled Document began his journey in India; South africa is his destination clans among the Gabra, sakuye, and Somali Garre, Ajuran ones where today's indigenous peoples were confined to ghettoes http://web.africa.ufl.edu/asq/v4/v4i3a3.htm
Extractions: THE LAND OF JILALI : TRAVELS THROUGH KENYA'S DROUGHT-STRICKEN NORTH. Paul Goldsmith This is the journal of the journeys of a Kenya Agricultural Research Institute (KARI) team studying natural resource management in Marsabit District. Our missionto assess environmental degradation, and how sedentarisation may be contributing to desertification around settlements and on the range. As we zoom across the flat hardpan of the Chalbi desert, the sun is spreading its soft, brilliant blanket over the silhouette of Mt. Kulal. We pass small Rendille camels from the fora satellite camps, grazing in the twilight, unfazed by our speed. We are in no hurry, and on a twilight break we inspect the Chalbi's crusty, salt-impregnated surface. When precipitation exceeds evaporation, insoluble minerals and salts are leached out of the soil. Eons of rainfall have concentrated soda in the wind-scoured floor of this former inland sea. Once upon a time, this was a very lush land. It is early June, 2000. Kenya is hurtling toward a massive combined crisis of power shortfalls, water rationing, and shrinking informal sector employment. The drought-crippled economy is fueling new and unique expressions of social tension: rioting school children in Nairobi capture a Tusker beer truck, and drink it dry.
Aneesa Kassam And Ali Balla Bashuna Waata were not allocated a separate reserve and continued to interact with Gabra, Boorana and sakuye in their africas indigenous peoples First peoples http://www.abdn.ac.uk/chags9/1kassam.htm
Extractions: This paper tells the story of the Waata, former Oromo hunter-gatherers of East and Northeast Africa, who specialized in elephant hunting. It relates how the Waata way of life was brought to an end in the colonial period due to the enactment of wildlife conservation laws and the creation of national parks. Through this policy and that of the containment of ethnic groups to tribal reserves in Kenya, the Waata lost their place in the regional system of production. As a result, they lost their autonomy and became servile members of the Boorana and Gabra Oromo pastoral groups with whom they had traditionally interacted. They thus suffered both external, state, and internal, cultural, discrimination. The paper describes the Waata struggle for self-determination in postcolonial Kenya and reflects on the problems of advocating their cause, both from an emic and etic point of view. The story is told emically, from the inside, from the point of view of a Waata social activist from Northern Kenya (Bashuna 1993; forthcoming), and etically, from the outside, from the perspective of a social anthropologist (Kassam 1986; 2000). Both researchers have been analysing the problem of the Waata in different ways. Their present collaboration is the outcome of a dialogue that began in Kenya over a decade ago. The paper also reflects on this dialogical process and on the problems of advocating the Waata cause.
Jilali began his journey in India; South africa is his destination clans among the Gabra, sakuye, and Somali Garre, Ajuran ones where todays indigenous peoples were confined to ghettoes http://www.elci.org/ecoforum/WasJiltxt.htm
Extractions: This is the journal of project three point one-five, the journeys of a Kenya Agricultural Research Institute (KARI) team studying natural resource management in Marsabit District. Our mission - to assess environmental degradation, and how sedentarisation may be contributing to desertification around settlements and on the range. It is early June, 2000. Kenya is hurtling towards a massive combined crisis of power shortfalls, water rationing, and shrinking informal sector employment. The drought-crippled economy is fueling new and unique expressions of social tension: rioting school children in Nairobi capture a Tusker truck, and drink it dry.
Untitled Aid for Pastoral peoples Education and Livelihood like the Gabbra and sakuye, and the Garre, Ajuran, and the most successful indigenous cash crop in East africa. Social consumption http://payson.tulane.edu/conflict/Cs St/GOLDSFIN2.html
Extractions: Conflict and Conflict Management in the Horn of Africa CASE STUDY Cattle, Khat, and Guns: Trade, Conflict, and Security on northern Kenya's Highland-Lowland Interface Draft Version, May 1997 Dr Paul Goldsmith APPEAL-KENYA Aid for Pastoral Peoples Education and Livelihood An Isiolo based NGO (MS Word Format) Abstract Management of socioeconomic change under conditions of cultural diversity is the theme of this case study of northern Kenya. The study begins by describing the regional attributes and theoretical dimensions of the problem. A historical review is to familarize the reader with longitudinal context of social exchange and group conflict. We then proceed to focus on three commodities whose circulation has significantly increased during the 1990s: firearms, livestock, and miraathe socially consumed twigs of Catha edulis . These commodities form a triangle where livestock is identified with production markets, weapons with inputs, and miraa with social consumption. The conclusion evaluates the role of trade within a problem-solving framework for identifying sectoral policy priorities. Part I: Introduction This working paper examines the influence of markets on contemporary conflict and its management in the region spanning Kenya's northern highland-lowland interface. Current economic policies prioritize free markets as the engine of African development, and designate the private sector as the antidote to poor governance. Commerce promotes conflict as well as stability. Markets are important, as this test case demonstrates, but so are other institutions that regulate production, exchange, and group relations.
Contents in the Horn of africa, held at the Methodist Guest in pitched battles with indigenous people to gain access to tribes, including all coastal peoples, and Rift Valley pastoralist's http://payson.tulane.edu/conflict/Cs St/UMARFIN2.html
Extractions: "RESOURE UTILISATION, CONFLICT AND INSECURITY IN PASTORAL AREAS OF KENYA" Abdi Umar Kenya Pastoral Forum (MS Word Format) Contents Conflicts in pastoral areas, roadside banditry, livestock rustling Historical background to Resource conflicts in pastoral areas Government attitudes to the conflicts, and conflict costs Resolution of conflicts, institutions involved KPF approach to conflict resolution Capacity of local groups in the resolution of conflicts a paper for the USAID Organised Seminar on Conflict Resolution in the Horn of Africa, held at the Methodist Guest House, Nairobi, 27 - 29 March 1997 by Abdi Umar, Coordinator, Kenya Pastoral Forum PO Box 67533 Nairobi TEL 603303/606598 fax 606599 Email: kpf@arcc.or.ke KENYA PASTORALISTS Partly because of their relative underdevelopment, there are many myths associated with pastoralist lifestyles in Kenya. Kenyan pastoralist’s have retained a distinct culture, refusing to wholly embrace European trends, including Christianity, the predominant religion. Non-pastoral Kenyans consider the pastoralists a fading relic of the past, about to be swept into the archives by modern development’s. Non-pastoral Kenyans always seem to equate "development" of the pastoral areas with irrigation and reclamation, and efforts to ‘change the way pastoralist's live and think,’ and envisage no role for a nomadic livestock keeping population in its image of their future. The harsh reality for Kenya’s pastoralist’s is one of dire insecurities fear of famine and starvation, fear of loss of land to state or state supported cultivating populations, and increasingly fright of armed conflict with neighbouring usually pastoralist ethnic groups. This is the aspect missed in the development reports, District Development Plans, the annual economic plans. Symptoms of the malaise underlying pastoral production abound in Kenya, highlighted by the constant death, destruction, and loss of livestock in the virtual civil war over resource’s known by the catch all phrase "insecurity."
East Africa Living Encyclopedia The principal nonindigenous ethnic minorities are the Cushitic speaking people comprise a small minority of Burji Dassenich, Gabbra, Orma, sakuye, Boni, Wata http://www.africa.upenn.edu/NEH/kethnic.htm
Ivars Peterson's MathTrek -Geometry Out Of Africa Textiles woven by the Tellem people in an area that is weave mats out of strips; and sakuye weave hats African Fractals Modern Computing and indigenous Design http://www.maa.org/mathland/mathtrek_11_29_99.html
Extractions: Ivars Peterson's MathTrek November 29, 1999 Both of my parents were born and grew up in the little Baltic country of Latvia. I remember, as a young child in northern Ontario, intently watching my father painstakingly color in tiny squares of a grid to create a symmetric design. Using yarn and needle, my mother would then transfer that highly geometric pattern to cloth, creating a wall hanging, a pillow cover, or some other decorative article. Geometric patterns with a high degree of symmetry are characteristic of much of traditional Latvian folk art. See http://www.webwm.com/w/h/frame0.htm for some striking examples of Latvian cross-stitch design. I have long been intrigued by the geometric designs created by various cultures, both past and present, throughout the world. I'm impressed by the variety of such patterns. At the same time, there are wonderful similarities among designs in different parts of the world, even when there's no evidence of direct contact between the groups. That's a consequence of the underlying mathematics. Given a set of rules, there are many instances in which the number of possibilities is finite. The five regular polyhedra and the 17 wallpaper symmetries are good examples. Two recent, beautifully illustrated books have introduced me to African geometry. To many people, that's an unknown, rarely glimpsed realm. The books help dispel some of the mystery, revealing a rich tapestry of geometric designs and concepts.
L.C. Subject Headings Weekly List 09 (March 8, 2000) Gurreh (African people) 450 UF sakuye (African people 450 UF indigenous peoples sayings 150 Information storage and 150 Ma Lieng (Vietnamese people) May Subd http://www.loc.gov/catdir/cpso/wls00/awls0009.html
Joshua Project - Peoples By Country Profiles indigenous Fellowship of 100+ http//www.blissites.com/kenya/people/maasai.html. http://www.joshuaproject.net/peopctry.php?rop3=105956&rog3=KE
Oddaoromo Forum - Powered By XMB been adopted by the Gabbra and sakuye, who originally Yet an indigenous church exists and about 10% of placed to evangelize their own people and neighboring http://www.oddaoromo.com/forum/viewthread.php?tid=223
East Africa Living Encyclopedia Tanzania Uganda Burundi Rwanda. Kenya Ethnic Groups. There are over 70 distinct ethnic groups in Kenya, ranging in size from about seven million Kikuyu to about 500 El Molo who live on the shore http://www.sas.upenn.edu/African_Studies/NEH/kethnic.htm
Kresge Law Library Acquisitions Kresge Library Acquisitions. June 2001. subject headingsABCDEFGHIJKLMNOPQRSTUVWXYZ. Quick search for Press "Enter" Repeatedly pressing "Enter" will find all occurrences of the word or phrase. A http://www.nd.edu/~lawlib/innopac/acq200106.html
