Africa Indigenous People Baule africa, african Anthropology General Resources. By peoples. Suku Swahili Tabwa Tuareg Urhobo We Wimiama Wodaabe Wolof Woyo Wum Yaka Yombe Yoruba zaramo Zulu. 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
International Mission Board - Praying - CompassionNet Hutzul of Western Ukraine. indigenous peoples of the Caribbean Basin. indigenous peoples of Venezuela and The Gambia. zaramo of Tanzania. Zigua of Tanzania. Zulu of South africa. Item Age http://www.imb.org/CompassionNet/PeopleGroups.asp
Extractions: People Group: **Select a People Group** Acehnese of Indonesia Adeni Arabs of Yemen Afar of Ethiopia, Eritrea and Djibouti African of South Trinidad Alawite of the Middle East Albanian Gheg of Southern Europe amaXhosa of South Africa Amhara of Ethiopia Ancash Quechua of Peru Anii of Benin and Togo Arabs in Latin America Aragonese of Spain Arakanese of Myanmar Armenian People of Armenia Asheninka of Peru Asian Indians of East Africa Ayizo of Benin Aymara of Bolivia Baganda of Uganda Bahasa-Speaking Tribals of Southeast Asia Bambara of Mali Banyankore of Uganda Banyoro of Uganda Barabaig of Tanzania Basoga of Uganda Basotho of Lesotho and South Africa Basque of Spain and France Batangueno of the Philippines Batonga of Zambia and Zimbabwe Bedouin of Northern Africa Beja of Egypt, Sudan and Eritrea
Kenya And Africa Links - Traditional Music & Cultures Of Kenya Mshana's article about the zaramo carver Salum Chuma bones information on various "untouched" peoples of africa. moonweb/Santeria/TOC.html. Science indigenous Knowledge (superb http://www.bluegecko.org/kenya/links
Lalonde, Andre (1991) African Indigenous Knowledge And Its Relevance nature of indigenous and postcolonial 'traditional' rural africa, and the Maasai; TanzaniaPare, zaramo, Luguru; Niger Fulani and iv) indigenous peoples and habitat conservation http://www.indiana.edu/~iascp/abstracts/321.html
Extractions: Conference: Presented at the second annual conference of the International Association for the Study of Common Property (IASCP), Winnipeg, Manitoba, September 26-29, 1991. Abstract: "The nature of indigenous and post-colonial 'traditional' rural Africa, and the constraints or challenges this poses to the current maintenance and practical use of TEK, including the future transmission among indigenous Africans and development planners alike are examined. Main traditional livelihoods and land-use practices which sustainably exploit the ecosystem include sedentary and shifting agriculture, nomadic pastoralism, hunting, fishing, food gathering, rain forest use and limited agroforestry for food materials and medicines, etc. This is demonstrated, where possible, with case studies involving the following regions of African tribal groups: KenyaMaasai; TanzaniaPare, Zaramo, Luguru; Niger Fulani; and the San of the Kalahari. "A few promising options for development agencies to improve their understanding of dynamics of renewable resource management were outlined for integrating TEK into modern resource planning techniques such as environmental assessment and proactive environmental programming. Other promising TEK management applications include: i) Adaptive environmental management approach' ii) Participative rapid rural appraisal; iii) Popular education; and iv) Indigenous peoples and habitat conservation areas."
Africa Indigenous People Resources Bangwa Home. africa, african Anthropology General Resources. By peoples. Akan Akuapem Akye Anyi Aowin Asante Babanki Baga Woyo Wum Yaka Yombe Yoruba zaramo Zulu. ArtWorld africa -Bangwa http://www.archaeolink.com/africa_indigenous_people_resourc.htm
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
VADA - Volken Peoples Tribes V - Z Zarabatana zaramo (Tanzania)/a . zaramo Information Zo é See also indigenous peoples in Brazil. Zoque Indians ZULU amaZULU (Zuid Afrika South africa). http://www.vada.nl/volkenvz.htm
BANTU LANGUAGES North Central africa may have followed it everywhere among the Bantu peoples somewhat archaic Bantu dialect, indigenous probably to the East Nguru, Zeguha, Kimrima and Ki-zaramo. http://www.1911encyclopedia.org/B/BA/BANTU_LANGUAGES.htm
Extractions: BANTU LANGUAGES. The greater part of Africa south of the equator possesses but one linguistic family so far as its native inhabitants are concerned. This clearly-marked division of human speech has been entitled the Bantu, a name invented by Dr W. H. I. Bleek, and it is, on the whole, the fittest general term with which to designate the most remarkable group of African languages. 2 From this statement are excepted those tongues classified as semi-Bantu. In some languages of the Lower Niger and of the Gold Coast the word for fowl is generally traceable to a root kuba. This form kuba also enters the Cameroon region, where it exists alongside of -koko. Kuba may have arisen independently, or have been derived from the Bantu kuku. etymology of word-roots is concerned. Further evidence of slight etymological and even grammatical relationships may be traced as far west as the lower Niger and northern and western Gold Coast languages (and, in some word-roots, the Mandingo group). The Fula language would offer some grammatical resemblance if its suffixes were turned into prefixes (a change which has actually taken place in the reverse direction in the English language between its former Teutonic and its modern Romanized conditions; cf. offset and set-off, upstanding and standing-up ). The legends and traditions of the Bantu peoples themselves invariably point to a northern origin, and a period, not wholly removed from their racial remembrance, when they were strangers in their present lands. Seemingly the Bantu, somewhat early in their migration down the east coast, took to the sea, and not merely occupied the islands of Pemba and Zanzibar, but travelled as far afield as the Comoro archipelago and even the west coast of Madagascar. Their invasion of Madagascar must have been fairly considerable in numbers, and they doubtless gave rise to the race of black people known traditionally to the Hovas as the. Va-zimba.
Book Reivews (Q-Z) RICHARDS, PAUL. indigenous Agricultural Revolution Ecology and Food ELLIOTT P. peoples and Cultures of africa An Anthropological Symbol in Transitional zaramo Society, with Special http://www.sas.upenn.edu/African_Studies/ASA/index_br3.html
East Central Africa Most indigenous African Muslims in However, among the nearby coastal zaramo, women s? public Oded, Arye.? 1984.? Ganda. ? Muslim peoples? A World http://www.law.emory.edu/IFL/region/eastcentralafrica.html
Extractions: East Central Africa Links to legal datasheets for countries in this region. Kenya I Tanzania East and Central Africa The Region and Its History Islam was an integral part of the East African coastal culture by as early as 1000 CE. Islam arrived on the coast through contact with religious teachers, merchants and slave traders (Martin 1986; Oded 2000). Along the eastern coast and the islands of Kenya and Tanzania, Islam became an important force by the 17th century and remains the dominant religion today. The arrival of the Islamic religion and the concurrent Indian Ocean trade network helped to develop the coastal region into the distinct cultural and political entity known as the Swahili coast. In the 17th century, this 2000-mile long coast came under the domination of the Sultan of Oman, who moved his capital to the island of Zanzibar in the 19th century.
Extractions: E-mail: journals@indiana.edu In the Sukuma area of northwest Tanzania, farmer-musicians, or farmers who compose and perform music, introduce themselves in public interactions first as farmers, with the phrase "I am a farmer, I hold a hoe," and second as performers, with the phrase "I am also a dancer, I twirl a hoe." Identification with music operates on many psychological and cultural levels from childhood to old age, and is reinforced and expressed most cogently in their use of song during cotton farming. Cotton farming is a relatively recent chapter in Sukuma history, a result of (and creative response to) British colonial government requirements between the two world wars. A new farming class emerged, which drew on prior musical labor fraternities such as medicinal societies, hunting societies, porters, and military organizations for their personnel, musical repertory, and dance paraphernalia. The Sukuma made the imposition of long-distance migrant labor and cotton cropping their own by making these labors musical. The author discusses how Sukuma farmers developed musical farming from these prior musical labor practices, and provides several examples of this transformation.
East Africa Living Encyclopedia Tensions between indigenous Tanzanians and the Asian community, which are The zaramo believe in one supreme being called Mulungu Kilimanjaro and its People. http://www.africa.upenn.edu/NEH/tethnic.htm
Zaramo Of Tanzania africa map icon. 2. Pray that as God draws the zaramo people to Himself, an indigenous churchplanting movement will take place and every zaramo person http://www.2001pray.org/PeopleGroups/Zaramo.htm
Extractions: Zaramo of Tanzania T he Zaramo people live in the coastal plains and low hills that surround Dar es Salaam, the capital of Tanzania. Most are farmers and grow cash crops that include mangoes, oranges and coconuts. They live in rectangular mud huts with thatched roofs. Polygamy is common, as well as divorce. Ninety-eight percent of the 600,000 Zaramo people adhere to Islam but have mingled the teachings of the Koran with traditional animistic beliefs based on superstition and ancestor worship. The New Testament has been translated into the Zaramo language. 1. Pray the Holy Spirit will move in the hearts of the Zaramo people. 2. Pray that as God draws the Zaramo people to Himself, an indigenous church-planting movement will take place and every Zaramo person will be given the opportunity to hear the gospel. 3. Pray God will call more people to work among the Zaramo. Home Pray aRound Africa ... YES!
Indigenous Crop Protection Practices In Africa indigenous Crop Protection Practices in SubSaharan East africa Mtanthanyerere (Malawi), Mkundekunde (zaramo), Mutaa blessing people tree /makuri, Bwar (Luo), http://www.ippc.orst.edu/ipmafrica/elements/ncpp.html
Extractions: Indigenous Crop Protection Practices in Sub-Saharan East Africa Database of Natural Crop Protectant Chemicals (DNCPC) Products Used, or With Potential Use, for Crop Pest Control in Sub-Saharan East Africa et. al. , 1992). To be classified as beneficials, these products should come from plants that grow well on poor quality land, i.e. do not compete with crop land, they should not act as weeds, they should not support crop pests, and the products should be easily prepared. Some degree of success in the commercial production of these materials has been attained, e.g. rotenone, pyrethrum, nicotine, and neem. Usually, however, these are quite expensive when purchased on the open market. Cheaper when on-farm produced. Commercial plantations are not without pest problems. Tephrosia, for example, suffers from insects, nematodes, damping off, and problems with seed production. Even pyrethrum plants suffer from nematode problems in the foliage. Recently, neem has been hit with severe root rot problems. Further, identification of the active compound(s) in these plants is illusive and very expensive to pursue.
Extractions: Main About Us Publications and Videos Regions and Themes ... Feedback Conclusions Acknowledgments Essential background to this study was provided by resource users (herbalists, gatherers and herb traders) and conservation bodies in Natal, South Africa who funded the Natal survey (particularly M. Ntimbane, S. Jamile, N. Tembe, S. Gumede, Mr L. Govender and B. Naidoo). I thank also S. Dipper, A. Hamilton, T. Johns, I. Kamau, T. Fonki Mbenkum and D. Taylor for their comments and suggestions on earlier drafts of this paper. Any errors are, of course, my own. Personal communications Hines, C., c/o Institute of Natural Resources, University of Natal, P O Box 375, Pietermaritzburg, 3200, South Africa. Horenburg, F., c/o Thusano Lefatsheng, P O Gaborone, Botswana.
Extractions: Fadhili Mshana Staffs come in different materials and forms and most examples in Africa are made of wood and are most commonly used for walking, though some staffs serve as ritual items and as symbols of authority. For example, chiefs, diviners, and linguists own staffs connected with their obligations. This is not to say that such types of staffs are used on a daily basis. Rather, these items are employed during special events and for performing specific tasks. These include chiefs who display them to legitimize their title, and to represent their realm and power. Healers and diviners also utilize staffs in their activities, as do linguists, orators, and leaders of associations (fig.1). To cite an example, in Ghana, major Ashanti chiefs have an okyeame or public spokesman who holds his staff as he speaks to underscore his authority and message. While the woodcarver was the main creator of staffs, the chief or title-holder could ask other artisans like a smith to work with the carver. Indeed, a combined effort perhaps depended on the materials that a staff demanded. If, for instance, metal such as iron and copper was needed, then specialists in this field of metallurgy were called upon to contribute their expertise. In another example, a bead-worker may be involved together with a woodcarver in the creation process if a staff was to be decorated with beads. Considering the crucial functions of staffs, it would seem that after the creation process is completed, other actions may be taken upon the objects. For example, a practitioner would be given the task of manipulating a staff with view to consecrate it, thereafter the object is given to the title person.
Bibliography Ethnographic Study of indigenous Care of the Bean in WB (1934) The HeheBena-Sangu peoples of East and the power of regeneration among the zaramo of Tanzania. http://herkules.oulu.fi/isbn9514264312/html/b979.html
Extractions: Professional and lay care in the Tanzanian village of Ilembula Prev Next Aamodt AM (1989) Ethnography and epistemology: Generating Nursing Knowledge. In: Morse JM (ed) Qualitative Nursing Research: A Contemporary Dialogue, 27â40. Aspen Publishers, Inc. Rockville, Maryland. Abdullah SN (1995) Towards an individualized clientâs care: implication for education. The transcultural approach. Journal of Advanced Nursing, 22: 715â720. Agar MH (1981) The professional stranger: An informal ethnography. Academic Press, New York. Anderson KB (1986) Introductory Course and African Traditional Religion. Evangel Publishing House, Nairobi. Anderson JM (1991) The phenomenological perspective. In: Morse JM (ed) Dialogue Qualitative Nursing Research. A Contemporary Dialogue, 25â37. Sage, London. Appleton JV (1995) Analysing qualitative interview data: addressing issues of validity and reliability. Journal of Advanced Nursing, 22: 993â997. Atkinson P (1990) The Ethnographic Imagination: Textual Constructions of Reality. Routledge, London. Baker C (1997) Cultural Relativism and Cultural Diversity: Implications for Nursing Practice. Advances in Nursing Science, 20(1): 3â11.
Fortune N-S childhood; a description of indigenous education in The Ilaspeaking peoples of Northern Rhodesia. unpublished African languages Gindo, zaramo, and Angazidja. http://www.uflib.ufl.edu/cm/africana/fortune3.htm
Extractions: Library Catalog Alphabetical Listing of Fortune Bibliography Select the first letter of the author (or title, where no author is listed): (N) (O) (P) (Q) ... (S) National Arts Foundation of Rhodesia. Arts Rhodesia. (Salisbury, Rhodesia: National Arts Foundation of Rhodesia, 1978). Title from cover. National Arts Foundation of Zimbabwe. Arts Zimbabwe. Salisbury, Zimbabwe: National Arts Foundation of Zimbabwe, 1982-. National Museums of Rhodesia. Occasional papers of the National Museums of Rhodesia Series A Human sciences. (Salisbury): National Museums of Rhodesia, 1971. National Museum and Art Gallery (Botswana) and Botswana Society. Botswana notes and records. Gaborone: s.n., n.d. Navess, B. T. A wutomi gi nene. Cleveland, Transvaal: Central Mission Press, 1956. Ncube, N. M. Ukungazi kufana lokufa. (Gwelo): Mambo Press, (1973). Ndangariro dzokunamata. Gwelo: Mambo press, 1966. Ndebele, J. P. Akusimlandu wami. Gwelo: Mambo Press, 1974. Ndebo mbuya yobuhe gwe ndzimu. London: British and Foreign Bible Society, 1942. Ndhlukula, N. P. IsiNdebele esiphezulu. Gwelo: Mambo Press, 1974. On cover: A manual of the Ndebele language.
