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Zulu Indigenous Peoples Africa:     more detail

Zulu by Ian Knight, 1993-02-18 The Formation of the Zulu Kingdom in South Africa, 1750-1840 by James Oliver Gump, 1991-01 The Rise & Fall of the Zulu Nation by John Laband, 1998-09 Great Zulu Commanders by Ian Knight, 1999-03 Warrior Chiefs of Southern Africa: Shaka of the Zulu. Moshoeshoe of the Basotho, Mzilikazi of the Matabele, Maqoma of the Xhosa (Heroes & Warriors) by Ian J. Knight, 1995-03 Zulu: Heritage of a Proud Nation by Sue Derwent, Barry Leitch, 1998-11-01 Zulu War - Volunteers, Irregulars & Auxiliaries (Men-at-Arms) by Ian Castle, 2003-03-25 I am black,: The story of Shabala, by J. Grenfell Williams, 1936 Great Zulu Battles 1838-1906 by Ian Knight, 1998-08 The Washing of the Spears: Rise and Fall of the Great Zulu Nation by Donald R. Morris, 1994-11-03 Rituals of Fertility and the Sacrifice of Desire: Nazarite Women's Performance in South Africa (Chicago Studies in Ethnomusicology) by Carol Ann Muller, 2000-02-01 Report on the indigenous law of the Mathenjwa tribe of the Inwavuma district in KwaZulu by J. L. W De Clerq, 1985 Interactive (Umhlangano) management (Global research monograph series) by Jay Nathan, 1998

lists with details

81. Sunday Times - South Africa's Best Selling Newspaper
    prominent african academics into a forum for indigenous people . and businessmen Shadrack Dladla and Musa zulu. for Democracy in South africa to convene a  
    http://www.suntimes.co.za/2002/06/30/arts/ane06.asp
    
    Extractions: MAWANDE JUBASI and THABO MKHIZE After rattling the country with his controversial song, Amandiya, playwright and songwriter Mbongeni Ngema has now rallied prominent African academics into a forum for "indigenous people". The Ingobamakhosi forum, named after the famed Zulu regiment that played a major role in the defeat of the British during the Battle of Isandlwana in 1879, was launched in Durban last week. "The liberation of the country from apartheid has not done much to advance and improve the lives of Africans although other racial groups are benefiting," said Ngema. "We now have Ingobamakhosi as our forum for cultural, social and economic upliftment." Among prominent individuals involved in the interim committee are academics Otty Nxumalo, Dr Reginald Thabethe, Buhlebemvelo Mtshali, journalist Menzi Jele, artist Gugu Ngcobo and businessmen Shadrack Dladla and Musa Zulu.

82. Encyclopedia: South Africa/People
    slaves, and the indigenous peoples. They comprise about 9% of the total population. Most Asians descend from Indian workers brought to South africa in the mid  
    http://www.nationmaster.com/encyclopedia/South-Africa/People
    
    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. Categories Agriculture Background Crime Currency ... Welfare Updated: Apr 04, 2003 Until South Africa n law divided the population into four major racial categories: blacks (African), whites, coloreds, and Asians. Although this law has been abolished, many South Africans still view themselves and each other according to these categories. These categories are also retained for the purposes of Employment Equity (affirmative action). Black Africans comprise about 78% of the population and are divided into a number of different ethnic groups. Whites comprise about 10% of the population. They are primarily descendants of

83. 4Reference || Indigenous People
    judgement. Even in recent centuries there are difficulties for example, are the zulu people indigenous to South africa? *Lumping  
    http://www.4reference.net/encyclopedias/wikipedia/Indigenous_people.html
    
    Extractions: Front Page Encyclopedias Dictionaries Almanacs ... Quotes Indigenous people Indigenous people is a term applied to what explorers and anthropologists, especially from Europe, used to call "primitive tribes". The latter term has fallen into disfavor as being demeaning and, according to anthropologists, inaccurate (see tribe, cultural evolution). Generally, the term refers to the people living in an area prior to European colonization, and to their descendents. It may also apply to people living in an area prior to the formation of a nation-state, but who do not belong to the dominant nation of a nation-state. By the 17th century, indigenous peoples were commonly labeled "uncivilized". Critics of civilization, such as J.J. Rousseau , considered them to be "noble savages"; proponents of civilization, like T. Hobbes , considered them merely savages. Such proponents of civilization believed themselves to have a duty to civilize and modernize them. After World War I, however, many Europeans came to doubt the value of civilization. At the same time, the anti-colonial movement, and advocates of indigenous peoples, argued that words such as "civilized" and "savage" were products and tools of colonialism, and argued that colonialism itself was savagely destructive. In the mid 20th century, Europeans began to recognize that indigenous and tribal peoples should have the right to decide for themselves what should happen to their ancient cultures and their ancestral lands. Various organizations are devoted to the preservation or study of tribes, such as

84. Indigenous People.HTML
    indigenous people. The main society of people that live on the savanna are cattle herders. Fulani of northern Nigeria, the Masai of Kenya, and the zulu of South  
    http://www.needham.mec.edu/High_School/cur/N/n5/indigenous people.HTML

85. Readings: April 20-24: Indigenous Science: A Star In Africa's Future?
    indigenous Science A Star in africa's Future? indigenous Science A Star in africa's Future? by Thomas A. Bass. africa possesses a wealth of scientific knowledge developed independently from Western  
    http://www.utep.edu/its3350/readings/indigenous.html
    
    Extractions: Africa is a natural treasure house. It is endowed with fabulous examples of physical and cultural diversity. These riches hold the keys to answering many questions that can be answered-if they can be answered at all- only in Africa. When did humans first start using tools and fire? How do species evolve? Where do HIV, the virus that causes AIDS, and other new viruses come from? Is the Earth getting hotter and drier, and if so, what can be done about it? Africa is also a laboratory for studying the clash between modern scientific methods and technologies and traditional practices. As in all traditional societies, African peoples have evolved sophisticated realms of knowledge, derived from experimentation or observation, that explain, predict, or control natural phenomena. This indigenous knowledge often appears to differ from- or even run counter to-the scientific principles brought with the colonial powers. The seeming dichotomy thus raises another important question: Are modern science and its methods alien to traditional African cultures? The answer to this question is crucial to anyone concerned about the less developed world and the future of science in general.

86. People
    the Far East, Europe and indigenous people create an Colourful, Coloured People The Coloured people (as they The Thundering zulu Travel from Durban northwards  
    http://www.encounter.co.za/people.html

87. The Witness Group - Home
    the papers ranged across a variety of indigenous and alien A Tropical Blend The Twentieth-Century White zulu Phenomenon - a look at people whose sense of  
    http://www.witness.co.za/content\2003_04\14725.htm
    
    Extractions: Interesting the threads that run through a day. Take Friday a week ago. The Witness carried an article by Adrian Furnham headlined "A balmy summer" in which he told of his childhood and youth spent as "a colonial child" in Maritzburg. As a young adult Furnham moved to Britain where he found, and continues to find, his peers either ignorant of, or embarrassed by, their imperial past. In some respects, Furnham's life provides a reverse mirror to my own: I grew up in England, he in South Africa, then a swopping of domiciles. Our ages are similar; perhaps we passed each other at high altitude over Africa flying in opposite directions. Reading his article provoked some interesting thoughts on the nature of home and identity. Such matters were on other people's minds as well that Friday. Not as a result of Furnham's article but in response to calls for papers for a colloquium titled "Going Indigenous and Controlling Aliens" held at the Ascot Lodge under the auspices of the Graduate and Staff Seminar Programme on the local campus. The colloquium was something of a bonding exercise (in the midst of an identity crisis), bringing together academics of various disciplines from the three campuses, Pietermaritzburg, Durban and Durban-Westville, that will merge at the end of the year. Drawing on Alain Touraine's book, Can We Live Together?, sociologist Gerhard Mar? in his opening address noted how we tend to create our identity - be it individual, social or national - around what we are not. If we are Catholic then all others are not. Similarly if we are Jewish or Zulu. "We find the other in ourselves," he said. "I define myself by others."

88. People And Plants Online - Working Paper 1: African Medicinal Plants - Medicinal
    aromatic herb known as impepho in zulu which is certain wild plant resources used as people enter the wide despite urbanization (over 400 indigenous species in  
    http://www.rbgkew.org.uk/peopleplants/wp/wp1/africa1.htm
    
    Extractions: Main About Us Publications and Videos Regions and Themes ... Feedback Medicinal Plant Use in Africa The role of traditional medical practitioners Photo 1. Trainee diviner (twasa) with a small quantity of Boophane disticha (Amarylldaceae) bulbs for local use. Hedberg et al., (1982) observed that the number of traditional practitioners in Tanzania was estimated to be 30 000 - 40 000 in comparison with 600 medical doctors ( Table 1 ) (MP and TMP : total population ratios were not given). Similarly, in Malawi, there were an estimated 17 000 TMPs and only 35 medical doctors in practice in the country (Anon., 1987). Table 1.

89. Pitiki Ntuli
    organize a festival that attracted 22,000 people over one to help them conceive a zulu Cultural Interpretative to a workshop in which indigenous knowledge was  
    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.

90. The South African Embassy To The Russian Federation
    home to approximately 42 million people of various besides English and Afrikaans include zulu, Xhosa, Sotho These indigenous languages are as different to each  
    http://www.saembassy.ru/en/tourism/welcome_to_sa
    
    Extractions: EXPECT THE UNEXPECTED South Africa is a magnificent country blessed with extraordinary natural beauty and a rich cultural heritage. Its climate runs from temperate to sub-tropical; its landscapes range from stark desert to spectacular mountain to lush grassland and forest; its peoples can be found in rural subsistence communities or in cities as sophisticated and cosmopolitan as anywhere in the world. Situated at the southern tip of the African continent, South Africa has a land area of 1,3 million square kms (500,000 square miles), five times the size of Great Britain, and greater than California, Nevada, Utah and Arizona combined. This impressive stretch of land runs from the great Limpopo River in the north, all the way down to the Cape of Good Hope and Cape Agulhas on the southernmost coast - a distance of nearly 2 000 kms (1 240 miles). Washed by the bracing Atlantic Ocean on the west and the balmy Indian Ocean on the east, South Africa has 3 600 kms of coastline (2 236 miles), so there is no shortage of stunning beaches for lovers of sunshine and water-sports. Many visitors come to South Africa in search of its abundant wildlife, vigilantly tended in the country's plenteous game reserves and conservation areas. Africa's big cats - lion, leopard and cheetah - still prowl the ranges of their ancestors, together with gigantic elephant, rhinoceros and hippopotamus. The country is also a magnet for bird-watchers, with close to 900 species.

91. Legitimizing Spiritually-centred Wisdoms Within The Academy
    Goduka, IN (1999) indigenous EpistemologiesWays of Knowing Affirming Our zulu Proverbs. A Nishnawbe Spiritual Teacher Songs for the People Teachings on  
    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

92. Southern Cross
    versus evil, that culminate in happy, dancing indigenous people. being played out between ordinary people in the it involves a sprinkling of zulu, an awkward  
    http://southern-cross.blogspot.com/2003/10/on-friday-i-saw-very-good-play-by.htm
    
    Extractions: On Friday I saw a very good play by South African playwright Greg Coetzee (of 'White Men with Weapons' fame) called 'Happy Natives.' The play starred an old friend of mine - Ben Voss - and the excellent Sello Sebotsane, whom I'd previously seen in Brett Bailey's 'Big Dada' at the Grahamstown Festival. Given that this blog also covers cultural matters, I thought I'd attempt a review. 'Happy Natives' was apparently written in response to the narratives that typically emerge from, or are written about, South Africa - tales of adversity, of good versus evil, that culminate in happy, dancing indigenous people. Instead, Coetzee aims to show us the complexities of the real South Africa, being played out between ordinary people in the suburbs of Durban. Kenneth, an actor, has been in London for two years. If you're a white English-speaking South African, you'll recognise him, if you're not him yourself. He claims that London is 'lapping him up' because 'South Africans know how to work hard - no safety net for us.' Mysteriously, despite his alleged success, he's living with his parents. All his money, he explains, is 'wrapped up off-shore.' Kenneth also claims to be 'African' - whatever that means. In Kenneth's case, it involves a sprinkling of Zulu, an awkward political correctness and a vague yearning for Durban's waves. Back in Durban, Kenneth meets an old friend of his, Mto, from university (where Kenneth produced a dialectic between Marx and the bushmen - the world's 'only true socialists'). He invites Mto to participate in a production with him - a government project, intended to attract foreign investment to South Africa - and Mto agrees. The process of their collaboration gives rise to the central events of the play, which are juxtaposed against the narrative they produce - a tale of adversity, replete with wildlife and Nelson Mandela, that culminates in happy, dancing natives. The juxtaposition is deliberate; the world of Kenneth and Mto, it quickly becomes obvious, is far more morally complex than their representations of South Africa, which are intended to 'sell' the country to a foreign audience.

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