RICSA -- Gospel And Culture starting with Ntsikama and Tiyo soga) in the and through the development of indigenous choruses (short The people of the southern africa people have responded http://web.uct.ac.za/depts/ricsa/commiss/goscult/gosplcul.htm
Extractions: Study Process on Gospel and Cultures 10 June 1996 Introduction The Research Institute on Christianity in South Africa (RICSA) is located within the Department of Religious Studies at the University of Cape Town and has both academic and grassroots research focii. RICSA has begun to address some of the issues alluded to in the Study Process material, particularly in its School of Theology (a report of which is appended) in 1995. As a way of addressing its contribution to the Study Process, RICSA has approached several researchers associated with in the Department of Religious Studies who are engaged in specialized research relevant to the theme. These have suggested issues arising from their work which impact on Gospel and Culture in South Africa and they are presented here in terms of the three broad themes noted above. The issue of Gospel and culture is shaped by particular contexts. The state of affairs in apartheid South Africa was of a minority culture trying to protect itself by promoting difference something very different from situations in other places where the majority threatens smaller groups. In South Africa, "culture" took on specific profile and attempts by apartheid social engineers to preserve heterogeneous "pure" cultures prevented people from interacting across boundaries and became an instrument of oppression. The particularity of culture in South Africa, therefore, needs to be given special attention. Hence this contribution begins with a clarification of the issue of culture in South Africa.
TRC Submission_Reformed Presbyterian Church Of Southern Africa DM soga Chairperson, I would respond by saying we effort to make the Bantu Presbyterian Church truly indigenous? it was created by the white people, so there http://web.uct.ac.za/depts/ricsa/trc/rpc2_sub.htm
Extractions: Reformed Presbyterian Church of Southern Africa. Testimony before the Truth and Reconciliation Commission, East London, 17 November 1997. DR GIDEON KHABELA: Mr Chairperson, a charge has been laid to the churches and other leaders of churches and theologians by a certain John K. Burman, this has been referred to this morning. I will not dwell on it. In summary, I would just like to say that we reject the accusations that he levels against the churches. The question also, another question which has been posed to the church is: In which way did the RPC fail to live up to those values and principles of the christian faith which oppose human rights violations? CHAIRPERSON: DR GIDEON KHABELA: Yes, I will just highlight a few things Mr Chairperson. CHAIRPERSON: I hope I have not inhibited you Dada? DR GIDEON KHABELA: No, you have not. CHAIRPERSON: REV. D.M. SOGA CHAIRPERSON: Thank you very much. I would have hoped that any one in government would take that as - I mean it seems a thing that could in fact be effected fairly quickly, but it means that there is a job for all of us because many of those working there are our children. And we ought to be saying: "Where is Ubuntu?" It’s got nothing to do with money or anything like this. These are often old enough to be your parents. Why do you continue to behave in this way towards them? And I think it doesn’t have to wait for this commission to make a recommendation, it doesn’t have to wait for the government. I think that we, you people with your stature and so on can already be making that difference, but thank you very much.
Extractions: Social scientists depictions of rural communities suggest that personalized relationships sealed by various forms of reciprocal exchange contribute to peoples wellbeing by allowing them to solve important problems effectively. Economists do not escape this rule. They consider that such personalized networks of relationships have the potential advantages of supplying informal insurance to their members and overcoming the trust problem inherent in all difficult and costly to enforce exchanges. Recent but growing concern about the negative consequences of ethnic feelings have mitigated this positive view, however. This paper explores the role of the community in generating or relaying ethnic feelings. The recent ethnic genocide and cleansing in Rwanda and Yugoslavia seem to indicate that political manipulation orchestrated at the highest levels is the main force sparking ethnic hatred and killings. Yet unless we are prepared to see ordinary people as automata mechanically responsive to the messages sent by their elites, we have to ask why these people chose to obey messages of racial hatred and to perpetrate violence. In Rwanda the question is why the same people who spent an inordinate amount of time and energy disobeying directives from above in ordinary day-to-day matters chose to follow the instructions or incitements to ethnic violence broadcast by their elites (Uvin, 1998, pp. 2067). This paper highlights the grassroots logic that can reinforce and propagate ethnic hatred triggered by the upper echelons of the political sphere using two concepts borrowed from social choice theoryweak and strict monotonicity.
GRAIN | Briefings | 2002 | Intellectual Property Rights I peasants, small farmers, indigenous peoples, and rural Life Agricultural Biodiversity, indigenous Knowledge, and Bantu (Ganda and soga), in Ethnographic http://www.grain.org/briefings/?id=3
Search Results For Nuclear Family - Encyclopædia Britannica 32), soga family. 32), The cultural milieu from Ghana Ghana has a rich indigenous culture. Culturally, the peoples of Ghana have many affinities with their French http://www.britannica.com/search?query=nuclear family&ct=vastvideo&fuzzy=N&show=
Steam In Africa 2003 Not working steam and not even indigenous steam, but is Also the Friends of Rail page these people run their 2927 was regularly working trips to soga about 60 http://dspace.dial.pipex.com/steam/africa.htm
Extractions: Featuring just over 2000 images of 'Steam in Africa' (except South Africa), Click here for more information David Wardale's "The Red Devil" - Available again NOW! Nick Lera Video The Cape to Cairo Railway Railways of Southern Africa - lists existing locomotives. Regular contributor Paul Ash 's Southern Africa by Rail Angola Index Henry Posner III (added 8th July 1999) was told by the railway management at AfricaRail '99 Conference that "Benguela Railway: 12 steam locos are 'operational'. and the Porto Amboim system is closed, scrapping pending." Few visitors get here these days but George Buta (24th September 2001) located a report from David M. Brown earlier this year that indicates that the narrow gauge locomotives in the 'museum' at Catumbela are still present albeit somewhat overgrown..... A recent visitor (22nd April 2003) to the narrow gauge railway at Porto Amboin reports: "The rail infrastructure has disappeared, with the exception of odd lengths of rail hidden under very derelict locos, some of which even have wheels missing, in addition to any non ferrous fittings which have of course disappeared. There is considerable corrosion, not surprising really given their proximity to the coast. Even if they were worth rescuing, which is extremely doubtful, there is no loading dock or jetty capable of taking the weight, no cranes nearer than Luanda, no heavy transport and precious little else. There are mines, snakes and various nasty diseases awaiting the foreign traveller."
Extractions: Face it, folks, most of you don't want to pay for Cool Cleveland. That means we need to find a few good underwriters to cover our costs. Send your ideas to Thomas@Mulready.com , especially if they are Cleveland-based, progressive and cool. And for those who are willing to pay for issues, stay tuned for an upgraded Cool Cleveland that will make it worth your investment. Although no one is saying anything official, Director Katherine Lee Reid has confirmed that the Cleveland Museum of Art is finalizing plans to mount a juried exhibition every three or four years featuring art from NEOhio. Even the usually talkative Jeff Grove, curator of contemporary art, was uncharacteristically reticent, only saying details will be forthcoming. The new Museum regime (Museum insiders' term, not mine), symbolized by Grove and Reid, has taken huge strides in connecting the institution to contemporary and regional art recently (the video art exhibition
UK Uganda Network - Profile Of Uganda Bantuspeaking peoples are the soga, Nkole, Chiga peoples speaking Nilotic and Nilo-Hamitic languages most Ugandans have retained indigenous religious beliefs http://www.ugandanetwork.org.uk/network/profile.htm
Extractions: United Kingdom Uganda Network The Republic of Uganda is a landlocked East African country lying on the Equator - roughly two thirds of the country is north of the equator and a third south. On the banks of Lake Victoria, Uganda is bordered by Tanzania and Rwanda to the south west, The Congo to the west, The Sudan to the north, and Kenya to the east. Demographics: Location Population Capital Kampala, It is built around seven hills 35Km north of Lake Victoria. Across the lake you can get to Tanzania and Kenya though it is understood that at present the ferry is not running. (June 2000).
Ghanatourism.gov.gh - SITES produces large volumes of antique ceramics known as soga soga. The people of Wadnaba have a rich cultural of many birds and animals indigenous to africa. http://www.ghanatourism.gov.gh/regions/region_detail.asp?sec=SITES
Provincial Synod: 1999 of small groups of vulnerable indigenous people almost to Tiyo soga speaks with and for africa when he disadvantaged communities, and the poor people of South http://www.cpsa.org.za/about/synod99/charge.html
Extractions: Archbishop's Charge Greeting My brothers of the House of Bishops, members of the House of Clergy and the House of Laity, distinguished guests and honoured representatives of sister churches, ladies and gentlemen; I greet and welcome you to this twenty-ninth session of the Provincial Synod. Grace and Peace to you all from God our Father and the Lord Jesus Christ. THEME - JOURNEY TO WHOLENESS The theme of this session of Synod is Journey to Wholeness. It arises from God's invitation to all creation to discover its unity and wholeness in God. There is so much brokenness and woundedness in our communities. Many people carry scars from wounds inflicted by colonial rule of the nineteenth century, the past hundred years of racially structured economic, social and political policies, the breakdown of family life, lack of respect for the sanctity of human life and the destruction of the environment. There is a yearning for wholeness. As St Paul puts it in Romans 8:22: We are well aware that the whole creation, until this time, has been groaning in labour pains: And not only that, we too, who have the first-fruits of the spirit, even we are groaning inside ourselves, waiting for our bodies to be set free. This theme, "Journey to Wholeness" permeates every aspect of our work during this session of Synod, from our bible studies, to our worship; from the resolutions we will consider to the conference of synod planned for later this week. It will also be relevant for our work beyond this synod as we seek to co-operate with God in the fulfilment of God's mission in the world.
Extractions: Estimates of the number of children being exploited for military purposes are inevitably only approximations. Nonetheless, from studies conducted by the International NGOs Coalition in 24 countries worldwide, it appears that more than 300 000 children, both boys and girls, are being used as soldiers, saboteurs, spies, carriers, "wives" and general camp-followers. Whether children enlisted of their own free will or were forcibly conscripted, their involvement in armed conflict presents quite obvious dangers. Not only are young people ill-equipped to cope with the physical dangers they encounter, but their immaturity poses an additional threat to the safety of other combatants. Although less obvious, the long-term social consequences are possibly even more harmful. Children taken from their families and communities are deprived of the normal processes of socialisation and education, and, when peace returns, there is little hope of veterans being successfully reintegrated into society. Instead, the child brutalised in its formative years is primed to perpetuate a cycle of killing and lawlessness. As a result, entire generations have been written off as "lost". 1 Culture, Tradition and Human Rights
Oriental And African Books - General, Authors D-F in the 1990s and Beyond Reconciling indigenous and Transplanted Thames and Hudson, 1965, Ancient peoples and Places A study of the soga, a Bantuspeaking http://www.africana.co.uk/collections/basil/cat0_4.shtml
»»Reviews For Africa«« The customary name of the soga is the African Fractals Modern Computing and indigenous Design. Published to be handy to business people, expatriates, tourists http://www.booksunderreview.com/Home/Consumer_Information/Ski_Resorts/Africa/Afr
Extractions: Buy one from zShops for: Average review score: A Major Book on African Names, Groups, Culture, and Proverbs Journal Review Excerpt"African Ethnics and Personal Names" African Fractals: Modern Computing and Indigenous Design Published in Hardcover by Rutgers University Press (June, 1999) Author: Ron Eglash Amazon base price: Average review score: This book helps to render obsolete long-held myths. Ron Eglash's brilliant work on Afrikan fractals helps to shatter long-held myths and misconceptions about Afrikans, the most pervasive and pernicious of which is the notion of Afrikans (both on the Motherland and in the Diaspora) as inactive agents in history. This work motivated me to complete mine on chaos theory and Afrikan fractals. My longer reviews of Eglash's book appear in the Nexus Network Journal (vol. 2, 2000:165-168) and the Journal of Third World Studies (vol. xviii, no. 1, 2001:237-239), each reflecting the publication's genre and disciplinary focus. Dr. Abdul Karim Bangura is a researcher-in-residence at the Center for Global Peace and a professor of International Relations in the School of International Service at American University, and the director of The African Institution in Washington, DC. He is the author of 21 books and more than 200 scholarly articles.
LISTENING NOTES a catchname for the indigenous songs played 11) 5. Lamellophone (pentatonic) soga people of Uganda Lamellophone (heptatonic) - Venda people of South africa http://www.ethnomusic.ucla.edu/courses/236a/listening_notes.htm
Extractions: Tape 1: Textures and Techniques Monophony - Muezzin call to prayer . Daily prayer is one of the "pillars," or anchoring points, of Islam. It occurs five times daily, and is preceded by a muezzin's call to prayer. This example is one of many various versions. It was recorded at Banfora near the frontier between Burkina Faso (formerly known as Upper Volta) and Cote d'Ivoire (Ivory Coast). Monophony - "The Hunt" . The player of this piece comes from the Djerma people who live along the Niger river. Arab influence is reflected in the use of the fiddle and in the highly ornamented melody. Polyphony - Flute duet of the Dogon people . The Dogon people are situated in Mali. The flutes in this duet are transverse and are indigenous to the Dogon. Polyphony - Praise song - North Ghana . This song celebrates the achievements of a Dagbamba village chief. Dagbamba society, like the Asante, is highly complex and hierarchical. The melody in this piece is played on the violin, called gondze Homophony - "How Sweet the Name"
CHRISTIANITY AND APARTHEID: growth of African Independent churches Ie, indigenous African churches John Henderson sogas The AmaXhosa Life of The Bantu Speaking peoples of Southern http://www.ucalgary.ca/~nurelweb/papers/irving/apart.html
Extractions: Return to NURELWEB or ACADEMIC ARTICLES or AFRICA PAPERS CHRISTIANITY AND APARTHEID: An Introductory Bibliography IRVING HEXHAM [First published in The Reformed Journal , April 1980; republished in The Journal of Theology for Southern Africa , No. 32, September 1980] South Africa is in the news, and Christians are called upon to explain the relationship between Christianity and apartheid. Critics of apartheid often blame Christians for its existence claiming that racial oppression in South Africa is the fruit of Christianity. How are Christians to respond? This annotated bibliography is an attempt to remind the Christian community that the question of the relationship between Christianity and apartheid is hardly new, that already a large literature exists dealing with the subject. It is written in the hope that Christians who are truly concerned about South Africa will pause before rushing into print and will acknowledge the work of others before them. It is also written to draw the attention of the Christian community to writers who have al ready struggled with what is one of the most pressing issues of today. Few people have the time to study the South African situation in detail. They therefore need to know where to find up-to-date and reliable materials that will give them an overall picture. A good place to begin is Leo Marquards
HISTORICAL EPHEMERIS Timelines 5 - Earlier Light/Dark Ages 1 shrines are built (effect of Buddhism on indigenous nature religion introduced by Korean priests soga Clan; Asuka of N China by many peoples absorbing Chinese http://www.isleofavalon.co.uk/GlastonburyArchive/ephem/ed-lite1.html
Extractions: ROME: Augustine's book "City of God" (written on fall of Rome) 411 NE CONJ PL Ta Ta IBERIA: Sueves found a kgdm in Galicia (411-585) 411 Sa CONJ NE Ta Ta ITALY: Alaric dies en route to Tunisia, to find Visigoth home; Ataulf leads Visigoths to Spain 411 Sa CONJ PL Ta Ta 412 UR Pi * C AMERICA: building begins of TEOTIHUACAN CIVILISATION (Mexico, 400-600) 412 NE CONJ PL Ta Ta 414 NE Ge 415 NE Ge IBERIA: Visigoths conquer Vandal kingdom in Spain 418 PL Ge FRANCE: Visigoths found Kingdom of Toulouse under Theodoric I (419-51) (by treaty with Romans) 419 UR Ar 419 PL Ge CHINA: Liu Sung Dynasty (420-79) succeeds Eastern Chin at Nanking 420 UR -sxt PL Pi Ta 420 PL Ge CHINA: Wei dynasty of Toba kingdom predominates 420 Sa OPPN UR Li Ar 420 UR Ar 421 UR -sxt PL Ar Ge 421 Sa OPPN UR Li Ar 422 Sa OPPN UR Li Ar 425 UR -sxt NE Ar Ge 425 UR -ssq PL Ar Ge 426 UR -sxt NE Ar Ge 426 Sa OPPN PL Sg Ge MED'N: Imperial protection of Jews ends; pogroms follow, many Jews retreat to Persia
Extractions: 14-15 April 2000 No part of this paper should be reproduced or used without the written consent of the author. (Web Editor's Note: to return to the text from the linked endnotes, click on your browser's "Back Icon") Introduction When the Union of South Africa was inaugurated on May 31, 1910, the small kingdom of Basutoland (Lesotho) would have been incorporated into the Union Government. The colonist politicians from the two British colonies of the Cape and Natal and the Boer or Afrikaner republics of the Transvaal and the Orange Free State that constituted the Union, had for long demanded for the annexation of Lesotho to one of the colonies.
Missionary Settlement In Southern Africa 1800 - 1925 missionhouse, a few cottages, and several (indigenous) huts the place; still, although most of the people seemed a soga was the first Caffer, that by his own http://www.sahistory.org.za/pages/town&c/mission-stations/stations-a-to-f.htm
Extractions: AFRIKANER'S KRAAL , also known as JERUSALEM or as VREDEBERG , Namibia: LMS 1815. It was visited by James Backhouse in February 1840 (p 561), who recorded the following: "After riding about twenty-five miles from the Amse River, we arrived, long after dark, at Afrikaners Kraal, or Jerusalem, as it was often called in the days when it was a station of the London Missionary Society. At this place, which is represented in the annexed etching, there were a considerable number of mat huts scattered under the shade of large Rozyntje Booms, which are trees such as are seldom seen in this part of South Africa, except on the banks of the Orange River". ALBANY , Cape: WMS 1821. This does not appear to have been the first Mission Station of this name to have been established in the district of Albany. The exact location of the Station referred to by John Campbell in 1813 is not known, but it could well have been the same as that established subsequently by the Wesleyan Methodists.
Volume FOUR Chapter THREE churches and africaninitiated (or indigenous) churches. including the South West africa Peoples Organisation its Moderator, Reverend DM soga, declared that http://www.news24.com/Content_Display/TRC_Report/4chap3.htm
Extractions: Volume FOUR Chapter THREE Institutional Hearing: The Faith Community INTRODUCTION FAITH COMMUNITIES IN SOUTH AFRICA within each of the religious traditions. Precisely who African Traditional Religion Christian churches Islam Judaism Hinduism Buddhism The Bahai Faith 27 Although present in South Africa since 1911, the Bahai Faith only began to grow in the 1950s. While committed to inclusivity, the South African Bahai community worked to promote its black leadership. This was, as it said in its statement to the Commission, "a result of [its] great emphasis on spiritual, moral, and ethical aspects of community life". The Bahai faith places great emphasis on offering itself as a model for reconciliation, both racial and religious. FAITH COMMUNITIES AS AGENTS OF OPPRESSION by their very existence de facto support for apartheid. They either deliberately supported apartheid policies, participated (or advocated participation by their members) in the machinery of the state, refused to oppose a state professing to be Christian, or simply promoted a consciousness that insulated their members against opposition. Acts of commission and legitimisation Active support of state policies and agents dominee who was himself outspoken against apartheid, quoted from Goldhagen
