PRESENTERS share the traditions of the people of the rainbow bridges connecting the multiindigenous wisdom teachings nganga - historical nemesis of the shona - his tribe http://www.journeytotheheart.org/listopresenters.html
Extractions: GRANDMA CONNIE MIRABAL - Hopi Elder currently living on the Nambe Pueblo. She has traveled extensively with her Spiritual Grandmother partner Flordemayo (See below) to hold or assist in spiritual circles that include ceremonies, prayers, making the awareness of who the Creator is, Creator of all things and the awareness of Mother Earth. She is committed to the path, to sharing with the world for peace and for the future of the children to come, to always being positive and not giving into the negative and to walking in beauty and peace. BYAMBADORJ DONDOG - is from Hovd Province, Mongolia. He learned his healing tradition from the ancestors and is a 9th generation healer. In his daily life, he must perform daily rituals that are a necessary ingredient to his practice. He lectures about his culture's healing traditions at universities and colleges. He is called The First Zairan-Shaman of Chinggis Khaan's Memorial Centre. MELVIN BETSELLIE - is a full-blooded Dine (Navaho) from the four corners area of the Southwest. He was raised near Chaco Canyon, home of the ancient Anasazi people beside the Bisti Badlands. He is a traditionalist who has been working with the sacred medicine ways for over 25 years. He is a Sundancer, Pipe carrier, Sweat Lodge leader and a Roadman under the Native America Church. He has worked as a drug and alcohol counselor, and as an aide elderly and terminally ill. His teachers are of the Navaho, Hopi, Kogi, Lakota, Huichol (Blue Deer) People and others. He facilitates Sweat Lodge ceremonies for the purpose of helping people with physical, mental, emotional and spiritual ailments. He is an advocate for human rights and environmental protection. He stands firmly in supporting and protecting his Dine people and Navaho land as well as our holy Mother Earth.
Extractions: Defining Disability and Rehabilitation in Zimbabwe Developing countries like Zimbabwe have parallel definitions of disability and rehabilitation; indigenous-traditional and modern. This is because Zimbabwe is a society in transition from a pre-literate, rural-agricultural towards a modern, industrialized society. Historically, societies in transition tend to have both modern-scientific and traditional-metaphysical views regarding occurrence of phenomenon (Ackerknecht, 1982). Zimbabwean Indigenous-traditional Conceptions of Disability Zimbabwean traditional or indigenous conceptions of disability tend to regard disability as a limitation in social role function resulting from physical, sensory or emotional abnormalities and is of spiritual causation. For example, the notion that people with disabilities have limitations in social role functioning is suggested by use of the word "lema" or "rema" (i.e., become heavy, fail, or experience difficulty) by the major indigenous Zimbabwean languages (i.e., Shona; Ndebele) to refer to a person with a disability. In other words, having a disability is considered to make an individual incapable of many roles.
Pitiki Ntuli museums and art practices described as indigenous would be systems of the majority of people are marginalized and the stone sculptures of the shona.Ó Deputy http://www.apexart.org/conference/Ntuli.htm
Extractions: by Pitiki Ntuli If I do not speak as an African, Act as an African; define the parameters around which I can speak I would be confessing to the sin of colluding with those who seek to gain hegemony over my soul. If I speak only as an African without acknowledging my other selves then I am condemning myself to the ghetto of thought from which I may not re-emerge. So I choose to speak not as the indigenous But as the endogenous African. Colonial discourse teaches us that we, Africans, were discovered in a state of ignorance and barbarism. Europe set out on a mission to civilise us. To this end, mission stations equipped with priests and nuns were established; together with them were colonial administrators. Colonialism became a project of invention. (Mudimbe). We were invented; that is, positioned, packaged, framed and fixed. The image we carried was not a complimentary one. Successive struggles for liberation were launched and in the 50's and 60's Africa attained its independence, with few exceptions and South Africa being one of them. The petty-bourgeoisie leaders of the new Africa inherited the colonial state and continued to rule without transforming it. Attempts at indigenisation of the state or its education systems were half hearted and consequently failed. The only evidence of indigenous practices was only in song, dress and dance. The content of the state and its educational institutions remained colonial. Cold War politics further prostituted the African state.
LANGUAGES-ON-THE-WEB: BEST SHONA LINKS This is a resource for people around the world who Chimurenga styles of music from the indigenous cultures of Chimurenga is a shona word which means to fight http://www.languages-on-the-web.com/links/link-shona.htm
Extractions: If you know a really good site for learning this language do email us ALL LINKS Shona - 101language.com - Shona www.101language.com/mbt/shona.html 101language.com offers you the best Shona instructional materials - Shona books, courses, dictionaries, and reference materials. ONLINE BILINGUAL TEXTS ONLINE COURSES Introduction to the Shona Language web0.tiac.net/users/smurungu/intro_shona.html Introduction to the Shona Language Introduction Shona is a phonetic language with an international alphabet pronunciation Introductory Shona Language www.shonalanguage.fsnet.co.uk/ This site contains an introduction (in English) to the Shona language, spoken by over 8 million people in Zimbabwe, as well as links to other Shona-related sites. Any help with this is welcomed - please see my email address below. The African Languages Lexicon Project (ALLEX) svenska.gu.se/~ridings/allex.html
LANGUAGES-ON-THE-WEB: BEST XHOSA LINKS AMHARISK ARABISK FULANI HAUSA MORE shona SWAHILI TWI Nomadic Tribes Two groups of indigenous people were said to the Gamtoos River The Khoisan people no longer http://www.languages-on-the-web.com/links/link-xhosa.htm
Extractions: www.saol.co.za/xhosa/welcome.htm The Heritage Virtual Resource Network is the holding Organisation[Network] which steers and oversee all the networks within this domain.It is in this regard that The Heritage Virtual Resource Network announces the soon to be launching networks in its domain. These include the current Xhosa Network, the Sotho Network, the Afrikan Network and the Zulu Network will follow later after that.
TDS; Passports, Visas, Travel Documents traders and European colonizers, the people of Mozambique groups Makua, Tsonga, Makonde, Shangaan, shona, Sena, Ndau, and other indigenous groups, and http://www.traveldocs.com/mz/people.htm
Extractions: PEOPLE Mozambique's major ethnic groups encompass numerous sub-groups with diverse languages, dialects, cultures, and histories. Many are linked to similar ethnic groups living in inland countries. The north-central provinces of Zambezia and Nampula are the most populous, with about 45% of the population. The estimated 4 million Makua are the dominant group in the northern part of the countrythe Sena and Ndau are prominent in the Zambezi valley, and the Tsonga and Shangaan dominate in southern Mozambique. Despite the influence of Islamic coastal traders and European colonizers, the people of Mozambique have largely retained an indigenous culture based on smallscale agriculture. Mozambique's most highly developed art forms have been wood sculpture, for which the Makonde in northern Mozambique are particularly renowned, and dance. The middle and upper classes continue to be heavily influenced by the Portuguese colonial and linguistic heritage. During the colonial era, Christian missionaries were active in Mozambique, and many foreign clergy remain in the country. According to the national census, about 20%-30% of the population is Christian, 15%-20% is Muslim, and the remainder adheres to traditional beliefs.
Extractions: How did the world, especially what is considered to be this country (United States of America), become bicultural? This area of the world was never simply bicultural, it was and has always been multicultural and continues to be so too. The same can be said for the rest of the world as well. Just some thoughts to think about as we refigure and rewrite our history so that we can have an accurate representation and knowledge of how we have gotten to the present moment through our past. The past determines the present, which determines the future. Without knowing our true past, we don't know how we have gotten to the present. And thus our future is also distorted as well. What is culture? What is a cultural myth? Can cultures be inclusive or exclusive or both or neither? Can cultures overlap? Can a person belong to several cultures? Why was "race" invented? What changes need to happen in this world so that we can all live within our means and enjoy life? What is "race"? How is our reality or lack of reality, imagination or lack of imagination (thus the
Colonialism_Africa People attribute internal slaving to the freedom traders was often fierceeg The shonaNdebele uprising superior foreign minority on an indigenous majority. http://athena.english.vt.edu/~carlisle/Postcolonial/Colonialism_Africa.html
Extractions: COLONIALISM IN AFRICA (Lecture Notes) Prior to 1870 Trade and Commerce Long before the Europeans, West African societies were linked by extensive trading patterns across the Sahara to the north and east. In East Africa, the Swahili societies extended trade along the coast from Somalia to Mozambique. They also established links with inland societies such as Great Zimbabwe and Mwene Matapa.
What Are Suppressed Histories ? Or the assumption that women s status in indigenous societies is mention them, and so few people have heard Nehanda Nyakasikana, a shona diviner and leader of http://www.suppressedhistories.net/articles/about.html
Extractions: and of peoples free, conquered, enslaved, decimated and resurgent. We want to know... How have women been written out of history? Why are societies that accord women honor, liberty and open power seldom portrayed or discussed? What "non-historical" sources offer information on the female experience in various cultures? How did patriarchal codes develop? How do they relate to patterns of conquest, to slavery and class systems? What forms of violence have been used to enforce patriarchal and colonial supremacy? What role has religion played in subordination and internal colonization? What kinds of interaction took place between matrix cultures and male-dominated cultures? How has racism distorted and censored the information available as "World History"? Why is the history of most of the world usually reduced to a brief glimpse of the colonial era? Why the omission of indigenous peoples from "history" and "philosophy" and the emphasis on them in "anthropology" and "ethnology"?
Legitimizing Spiritually-centred Wisdoms Within The Academy Is it a people who should first say what they are? The Oral and Written Culture of the shona. Look at the mountain An ecology of indigenous education. http://www.kk.ecu.edu.au/sub/schoola/research/confs/aiec/papers/igoduka04.htm
Extractions: African/indigenous philosophies: Legitimizing Spiritually-centred wisdoms within the academy Ivy Goduka, Central Michigan University Back Up Conclusion As I conclude this journey, I would like to emphasize two major points. First, I caution the reader to appreciate the limitations of writing such an important piece of work. Alas! Only some of the many facets of indigenous philosophies can be discussed in such a short space of time and place without compromising the rich and varied body of spiritually-centred wisdom thriving in indigenous thought. Therefore, indigenous learners and scholars in Africa and around the globe are challenged to engage in extensive research and writing to legitimize indigenous epistemologies in the library, classroom, and wherever other knowledges, sciences and technologies are in existence. Such cultures and experiences have been devalued and denigrated in the academy; even worse, they have been treated as if they never existed. As we enter the next millennium, there is growing anger among indigenes and a desire to engage in what Amadiume (1997) terms
Legitimizing Spiritually-centred Wisdoms Within The Academy provide us with insight into indigenous education, cultural about the oral culture of the shona, Borland (1969 wisdom and experience of a people lacking written http://www.kk.ecu.edu.au/sub/schoola/research/confs/aiec/papers/igoduka03.htm
Extractions: African/indigenous philosophies: Legitimizing Spiritually-centred wisdoms within the academy Ivy Goduka, Central Michigan University Back Up Next Oral traditions are essential elements of indigenous philosophies, spiritual wisdoms and worldview Indigenous societies are, by and large oral ones, and this is true even where an established written literary tradition exists, as in the cases of such languages as Swahili, isi-Zulu, isi-Xhosa and so on. Writing about traditional education in East Africa, Mazrui and Wagaw (1985) note: Yet another characteristics of most indigenous systems of education in East Africa is that they are based on the oral tradition rather than the written one. This is not to suggest that the written tradition has been entirely absent....But most traditional educational systems in Eastern Africa operated on the basis of the supremacy of the oral tradition, with only minor role for the written word. To indigenes oral traditions are veritable vehicles for transmitting knowledge to the young generation. As Idowu (1962) points out, oral traditions are means for the indigenous people to know their interpretation of the universe, the supersensible world and what they think and believe about the relationship between the two. Kunnie (1994: 41- 42) reaffirms the role of oral tradition in the African culture when he writes:
Map & Graph: Countries By People: Ethnic Groups Map Graph People Ethnic groups by country. Malaysia, Malay and other indigenous 58%, Chinese 24%, Indian Zimbabwe, African 98% (shona 82%, Ndebele 14%, other 2 http://www.nationmaster.com/graph-T/peo_eth_gro
Extractions: several. Compare All Top 5 Top 10 Top 20 Top 100 Bottom 100 Bottom 20 Bottom 10 Bottom 5 All (desc) in category: Select Category Agriculture Crime Currency Democracy Economy Education Energy Environment Food Geography Government Health Identification Immigration Internet Labor Language Manufacturing Media Military Mortality People Religion Sports Taxation Transportation Welfare with statistic: view: Correlations Printable graph / table Pie chart Scatterplot with ... * Asterisk means graphable. Added May 21 Mortality stats Multi-users ½ price Catholic stats Related Stats People who viewed "People - Ethnic groups" also viewed: Ethnic groups (note) Net migration rate Nationality (adjective) Persons per room ... Scroll down for more information Show map full screen Country Description Sierra Leone 20 native African tribes 90% (Temne 30%, Mende 30%, other 30%), Creole (Krio) 10% (descendants of freed
Extractions: ...benefits several different groups of native tribal peoples around the world. Not enough time to.....Best selection of original h and crafted tribal and native arts from around the world! Highlights.....LINKS GALLERY.. Visit other galleries of tribal arts, native sculpture, asian h and icrafts, native masks.. Blue Cloud Abbey Native American Photograph Collection In search of historical photographs to commemorate the 200th anniversary of the Lewis and Clark expedition, the USGS went to the Blue Cloud Abbey in Marvin, S.D. The USGS uncovered 337 glass plate negatives featuring Native Americans from the late 1800s to early 1900s; however, the negatives had deteriorated almost beyond restoration. The USGS is now in the process of restoring, scanning, and printing these historical photographic records of the northern Great Plains. These photos are part of a collection of more than 50,000 images that Benedictine monks gathered as they trav
African Music Links Solomon Murugu) is a resource for people around the Chimurenga styles of music from the indigenous cultures of Zimbabwe. Topics such as shona and Ndebele http://www.cocc.edu/cagatucci/classes/hum211/linksmusic.htm
Extractions: The site includes Village Pulse Outpost: "Village Pulse is a recording label that was established to preserve recordings of traditional music. The first Village Pulse titles present styles of West African drum music that have been largely unavailable to the outside world": http://www.rootsworld.com/rw/villagepulse/ Africa South of the Sahara - Music (Stanford Univ Libraries): excellent annotated selection of internet resources:
Retail bush clothing hand made by the indigenous people of Southern of Kalimantan, and the Batak people of Sumatra. Shonita Tribal Arts We offer shona sculptures as http://www.africacentre.org/retail.htm
Extractions: The name UMBOKO is derived from Swahili and means "maker of things" or "craftsperson". All of our products are handmade and represent arts and crafts from many cultures including several African countries, India, Nepal, Thailand, Tibet, several of the Indonesian islands such as Bali, Lombok and Java, and some South and Central American countries. S and A Beads
SIM Country Profile Zimbabwe single Protestant community, which is predominately shona and is They aimed to reach the people of Zimbabwe indigenous churches include more than 120 separate http://www.sim.org/country.asp?CID=52&fun=1
African Initiated Churches (AICs) Churches, African Instituted Churches or African indigenous Churches) are The shona prophet John of the Wilderness (Johane links to a number of people who are http://www.bethel.edu/~letnie/AfricanChristianity/SSAAICs.html
Extractions: African Christianity Homepage African Initiated Churches (AICs, since the initials can stand equally well for African Independent Churches, African Instituted Churches or African Indigenous Churches) are African churches which were founded by Africans and function without referring to western missions or churches. They range from churches that are indistinguishable from Mission churches to those which are really African traditional religions using Christian vocabulary. AICs are strongest and most numerous in Kenya, Nigeria and Southern Africa, though there are hardly any in Tanzania, Uganda, or Sierra Leone. Most AICs are protestant churches. As Adrian Hastings phrased it: "African Catholics were being good Catholics (putting the unity and authority of the Church first), African Protestants were being good Protestants, members of a tradition in which Church unity had always taken second place." [Hastings 528] Their protestant roots allowed the AICs to break away from the mission churches with few qualms. Most AICs share the protestant stress on the authority of the Bible, usually read literally. They differ from most mission churches in that they read the Bible with an African cultural background rather than a western cultural background, which made it easier to read some things literally than the missionaries.
WACC - The Place Of Oral Traditions In Indigenous Communications radio set to hear stories from people whom they do The poet/wanderer The indigenous poet/wanderer used to of traditional communication among the shona was that http://www.wacc.org.uk/modules.php?name=News&file=article&sid=373
StoneAge Art Company - Shona Art has become a wholly indigenous modern art form created exclusively as a The Types of Stone used in shona Sculptures. and has been used by native people all over http://www3.telus.net/public/a1a96983/content/art.htm
Extractions: What the Press says ... perhaps The stone sculptures produced by these artists display great individuality of form and content. Every piece is an original and is valued by the astute collector. The art is extremely seductive and amazingly beautiful with each stone containing rich colours and textures which invite one to explore and touch visually, emotionally and intellectually. For the most-part, Shona sculptors are self-taught and their artistic skill has impressed art collectors and dealers whenever they have been first exposed to it. Shona sculptors use locally found stone and have become some of the most creative artists of our time. These stone sculptures are only found and carved in Zimbabwe which continues to be the centre for stone sculpture in Africa. From scintillating white granites to brilliant serpentines - reds, greens, maroons, grays, yellows, and vibrant oranges - the stone of Zimbabwe is a visual catalog of incredible mineral wealth. More than 250 specific ores and combinations of serpentine have been identified in Zimbabwe. It is the complex combination of these minerals that create the colorful palette so unique to Zimbabwean carving stone.
