Andrew Nfamewih Aseh From the onset of the existence of the African peoples they had conceived is with African peoples themselves to either expand their indigenous worldview http://www.codesria.org/Archives/ga10/Abstracts Ga 6-11/Religion_Aseh.htm
Extractions: ABSTRACT This paper examines how a religious system can orientate Community focus towards achieving practical goals of daily existence. Since African Traditional Religion is also a political system, its main features will be examined in the light of economic and political organisation, social stability, the exploration of nature, and technology, factors all of which if coupled with ideology can bring about the type of change that can induce the spirit of self-sustainability. I will, therefore, verify and propose how the development of this religion, which has never produced any religious controversy (Mbiti1975:15) into what Alan Evans (1991) calls "Social Gospel" and how this can promote sentiments of collective unity and the psychology of economic enterprise. Its applicability as a knowledge system within the post-modernist African social structure will also be versified. This is particularly relevant in an era where new loyalties, foreign beliefs and practices have divided families and communities, fragmented the moral base of the African social system, weakened the people and have rendered the society porous and susceptible to extraneous influences. The basic question I am thriving to answer is that of how African Traditional Religion can contribute in the development of African especially South of the Sahara.
Extractions: This set of course outlines has been kindly given to us by Professor John Picton, School of African and Asian Studies, London. The dates have been left in to emphasise that this is intended as a snapshot of the curriculum. 02 (p. 2 READINGS IN ART AND SOCIETY IN A FRICA (p Selected reading: The Yoruba Artist, Washington DC Arnoldi M J, 1995: Playing with Time . . . Central Mali, Indiana Africa and the Renaissance, New York Bradbury R E, 1973: Benin Studies Deliss C [et al], Seven Stories about Modern Art in Africa, London Enwezor O [ed], 2000: Fardon R [ed], 1995: Counterworks, London (see especially his introduction) Liberated Voices: contemporary Art from South Africa, New York Kasfir S, 1999: Contemporary African Art, The Gelede Spectacle, Seattle Reading the Contemporary: African Art from Theory to the Marketplace Onobrakpeya B, 1992: The Spirit in Ascent Ottenberg S, 1997: New Traditions from Nigeria:. . the Nsukka group, Washington DC Pemberton III J [ed], 2000:
Cameroon Searchengine - Cameroon Guide Index on africa is a gateway to information on africa on the Internet, 38% of population); coastal tropical forest peoples, including the Bassa, Douala, http://www.worldjump.com/links/cameroon.htm
Extractions: The former French Cameroon and part of British Cameroon merged in 1961 to form the present country. Cameroon has generally enjoyed stability, which has permitted the development of agriculture, roads, and railways, as well as a petroleum industry. Despite movement toward democratic reform, political power remains firmly in the hands of an ethnic oligarchy. The index of Africa - Cameroon Index on Africa is a gateway to information on Africa on the Internet, with over 2.000 links sorted by country, subject and news. The Index has been created by The Norwegian Council for Africa (NCA), as a part of NCA's efforts to raise awareness about Africa and African affairs. Travel guide to Cameroon The country has two distinct climatic areas. On the coast, the average annual rainfall is 152.5 inches; precipitation often measures more than 33 feet a year. The mean temperature ranges from 24.4°C to 27°C (76°-81°F). In the south there are two dry seasons, December to February and July to September. The northern part of the country has a more comfortable climate. Total rainfall is about 31.2 inches, and the mean temperature ranges from 23°C to 26°C (73°F - 79°F). The dry season in the north is from October to April. The mountain ranges in the west have a heavier rainfall and cooler temperatures.
Untitled Document Vai The Vai syllabary was the first indigenous African script discovered bamum King Njoya of the Shomum tribe in Cameroon ruled from 1880 to 1931. http://www.fallcreek.com/mark/lingtermpaper.htm
Extractions: Gifts Scripts Invented in Modern Times Gifts to the People The following sections are about native speakers creating new writing systems for their people. The first concerns Sequoyah, who created a syllabary for Cherokee. The second covers West African script, which is a combination between ancient writing and a modern script. The third is about King Sejong, who created an alphabet specifically for Korean as a matter of national pride. Cherokee Talking Leaves Because all Cherokee syllables consist of an onset and a nucleus, Sequoyah's first instinct was to simply come up with a sign for every possible syllable. And that is exactly what he did, calling his creation "Talking Leaves." He successfully taught the system to his daughter and cousin, and astounded a Cherokee court in Chattanooga in 1821 when he read an argument from a piece of paper. Once the Cherokee realized the potential of Sequoyah's creation, there was no stopping it. Thousands of Cherokee became literate in a very short time span and a Cherokee newspaper The Cherokee Phoenix quickly began publication. The Syllabary Praise for the syllabary The rate at which literacy took hold amongst the Cherokee is astounding. Worcester writes, "When an English child has learned the names of his letters, he has but just begun learning to read. The main thing is to learn the connections of sounds; unless, indeed, it be the still more difficult task of the idea that he must pronounce the name of each successive letter in order to read." Worcester is quite correct. As in the case of most syllabaries, one reads the syllables simply by saying the letter names, "while in English the same sound may have a dozen different signs, or the same sign may represent, as many different sounds."
Topic Review - The Concept Of God In Various African Societies The bamum elite, however, took in some of the religious in the bambara people 90%are Muslim, with most and the remainder are either indigenous or have no http://kimenyi.com/phpBB2/posting.php?mode=topicreview&t=85&sid=4375f9261b721a84
Extractions: The History and Mystery of Belly Dance This general style of female solo interpretive dance is known and appreciated all over the Arab world including Northern Africa. There is no formal choreography but instead a variety of characteristic movements with which to interpret the music and show mastery of the rhythm. In the villages of northern Africa, most women dance as a social activity, at weddings for example, in all-female groups. The character of this sensual dance style is different in the big cities; particularly in Egypt where the dance has reached its most highly developed form. Top dancers achieve the status of movie stars because of the prominence of the entertainment industry. Through discussion, slides and demonstration, Ms. Siegel, as "Habiba" will trace the long history of this dance. Attend this fascinating lecture and find out for yourself the skills needed for authentic belly dance. Ms. Barbara Siegel
Nordstrom is to place the indigenous people in a timeless world. See for exampleChristaud M. Geary, Images from bamum German Colonial Photography from the http://wwwmcc.murdoch.edu.au/ReadingRoom/6.2/Nordstrom.html
Extractions: vol. 6 no 2 (1991) Edited by John Richardson From its beginnings, photography has been envisioned and utilised as a purveyor of vicarious experience equivalent to presence. Possession of a photograph was regularly confounded with possession of its subject, and it is not surprising that the camera was almost immediately turned on the new worlds and peoples amongst which Europe and the United States were building empires. As early as the 1850s, photographers were going out from the centres of photography's invention to capture what they perceived as the exotic and savage and bring it back for study and sale in the places where anthropology was in its infancy. It is no coincidence that photographs, which, by their de-contextualising nature, encourage the perception of specific and individualised subjects as generic types, played a significant role in anthropology's construction of the cultural Other, its definitive subject matter. Not only photographs made with ethnographic intent, but commercial novelties, pornography, travel souvenirs, military documentation and amateur snapshots were collected, catalogued and conserved by museums of anthropology, ethnology, natural history and folklore. Photographs, along with collections of objects and the written texts of travellers, missionaries and, somewhat later, field researchers, became the stuff that the sciences of the Other were made of - indeed were constructed into the Other itself.
Annual Reviews - Error Spirit of Resistance The Culture and History of a South African People. Images from bamum German Colonial Photography at the Court of King Njoya. http://arjournals.annualreviews.org/doi/abs/10.1146/annurev.anthro.28.1.577
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Barbier-Mueller Museum (3) Traditional peoples themselves viewed their shields in a variety of ways outside the Moreover, certain designated shields in societies like the bamum http://pittweb.prm.ox.ac.uk/Kent/shieweap/bouclie3.html
Extractions: Introduction Foreword to catalogue Review of form, function and contextualisation of shields Shield labels Shields were the most extensively utilized form of defensive weapons in the world. Principally used as bodily protection against missiles and as weapons with which to actively parry blows, bearers wielded shields just as effectively to launch offensive attacks, carry magico-religious protective medicines, and create visual noise to confuse or frighten the enemies. The Kalinga of Northern Philippines, for example, used multipronged shields to ambush their victims and pin them to the ground between the prongs in preparation for beheading. To aid with the owner's defense and offense, the Kenyah-Kayan of Borneo painted their shields on the obverse and reverse sides with elaborate double images of the aso -dragon, part of a complex series of soul-protecting measures that extended to traditional patterns on woven cloth, warriors' metal ornaments, and healers' charms. roromaraugi ... , for example, originally functioned as a parrying shield and was held along the pole shaft. The Trobriand
AIO Keywords List Mali The African country, for Mali of India, use Mali (Indian people); Mali empire Tribal peoples see Adivasi (India), Ethnic groups, indigenous peoples http://aio.anthropology.org.uk/aio/keywords.html
Extractions: Abagusii see Gusii Kenya Aban see Shor Abandoned settlements Abashevo culture Abbasids see also Islamic empire Abduction Abelam Abenaki North American Indians (Algonquian) Northeast Abetalipoproteinaemia Abidjan Ability Abkhazia Abnormalities ABO blood-group system Abolitionists Abominable snowman see Yeti Aboriginal studies Abortion Abrasion Absahrokee language see Crow language Absaraka language see Crow language Absaroka language see Crow language Absaroke language see Crow language Absolutism see Despotism Abu Hureyra site Abusir site Abydos site Academic controversies see also Scientific controversies Academic freedom Academic publishing see Scholarly publishing Academic status Academic writing Academics Acadians (Louisiana) see Cajuns Accents and accentuation Accidents see also Traffic accidents Acclimatisation Accra Accreditation Acculturation see also Assimilation Acetylcholine receptors Achaemenid dynasty (559-330 BC) Achaemenid empire Ache see Guayaki: Acheulian culture Achik see Garo Achinese language Achuar Achumawi Acidification Acquiescence Acquired immune deficiency syndrome see AIDS Acronyms Action theory Acupuncture Adam and Eve Adamawa emirate Adapidae see also Notharctus Adaptation Adat Adena culture Adhesives Adipocere Adisaiva see Adisaivar Adisaivar Adivasi Adjectives Adjustment (psychology) Administration see also Government, Management, etc.
Review Of African Crossroads- JAH 1998 peoples to elucidate processes of political and ethnic consolidation. demonstrated to bamum enemies their access to wealth and power gained by allying http://lucy.ukc.ac.uk/dz/xroads/vernick.html
THE VIRTUAL INSTITUTE OF GRASSFIELDS STUDIES Thus peoples whose dynasties claim a Tikar origin were classified as Books from africa , D. Hogarth, 1 Birchington Court, Birchington Rd, N8 8HS.) http://lucy.ukc.ac.uk/dz/grassfields.html
Extractions: The Kaberry Research Centre KRC ), Bamenda, Cameroon has recently published the volume: Volume I Edited by Patrick Mbunwe-Samba Paul N. Mzeka Mathias L. Niba Clare Wirmum See: CONTENTS Preface Patrick Mbunwe-Samba Introduction Dr Mathias L. Niba Rituals of Initiation: Paul N. Mzeka the Nso' case A Case-Study of the Patrick Mbunwe-Samba Wimbum Ethnic Group Rites of Passage Dr Joseph Banadzem among the Yamba Birth, Childhood Dr Mathias L. Niba and Adolescence: the case of Bafut Initiation and Rites John Koyela Fokwang of Passage: the case of Bali-Nyonga The case of the Oshie Isaac Akenji Ndambi Clan in Momo Division Delivery and Naming Sam N. Wambeng in Oku Rites of Passage and Dr Clare Wirmum Incorporation in Bamunka, Mezam Division Initiation and Rites John Koyela Fokwang of Passage in Aghem, Menchum Division Rites of Passage in Kom Jerome Nsom Rites of Passage: Isaac Akenji Ndambi the case of Moghamo (Batibo) Naming and Initiation Sali Django and Rites: the Fulani case Paul N. Mzeka
African Art, Trade Beads, Masks, Carvings, Artifacts, Textiles $600. Product ID 007514; People Tikar; Price $522; Shipping $12; indigenous repairby braiding on top back corner. bags are carried by the Tikar, bamum, and Ndop http://www.africadirect.com/productsdesc.html?ID=6677&affiliateinfo=e1b27b9328de
Extractions: Nonverbale Zeichen/Non-verbal Signs Simon Battestini (Paris) Summary: Inscribing meaning and writing systems have both been continuously attested in Africa since prehistoric time and earliest antiquity. Against all logic Africa was said to be savage, primitive, without writing, and therefore without literature or history. While most Africanists would not dare to perpetuate these nonsensical statements, the prejudices generated by their previous discourse are still with us in works of reference, in school manuals and moreover in the mass media. The aims of the author is to look for the possible reasons of such a state of affairs, to submit a plausible explanation about the relationship of African inscriptions and writing systems related to orality, and to try to evaluate the part the created prejudice may have in the current African cultural identity crisis and indirectly in the political and economic turmoil. The following communication is an unedited English version of a set of ideas in French. It may be considered as a survey paper or an attempt to produce a preliminary draft of what I call the "10th chapter" of a book I published in 1997 and which was published in English in 2000.
LOUIS COLLINS BOOKS ABAA: Search Results For Africa africa Her History, Lands and People Told With Pictures. WILIAMS (John A.) . indigenous african Architecture w/ English translation by Sigrid MacRae. http://www.collinsbooks.com/cgi-bin/lcb455/view/Africa.html
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CAMNET Archives -- July 2005 (#25) COM Subject CAMEROON HISTORY The peoples of Bamenda Comments To ACCFOC In Mbembe, the villages of Berabi and Abonkwa claim an origin from bamum, http://listserv.cnr.it/cgi-bin/wa?A2=ind0507&L=camnet&F=&S=&P=3028
South African Museum - Encounters With Photography Stereoscopic Imagery in Support of a Colonial Project, South West africa, 1905 Geary, Christaud M. Images from bamum. German Colonial Photography at the http://www.museums.org.za/sam/conf/enc/sobania.htm
Eurocentric Vs. Euro-Dominant History It only perpetuates the concept that all African peoples are alike in terms ofdevelopment and can The following scripts are indigenous African scripts. http://www.h-net.org/~world/threads/eurocentric.html
Extractions: ***Eurocentric vs. Euro-dominant history*** Most scholars purusing World History as a research field will agree that a Eurocentric model does not successfully present our global historical reality. Though many world history textbooks still tend to fall short of the "global" mark, an increasing number of world history monographs tend to focus on world-systems and cross-cultural interactions (i.e. Wallerstein and Curtin). Educators, wisely, often supplement these textbooks with such monographs in hopes of presenting a fuller narrative of the past, and to formulate a new historiography which does not perpetuate Eurocentrism. Ideally, I envision a world historical methodology which embraces connections and searches for patterns trans-nationally, but find myself often perplexed by the numbers of contemporary world historical pieces which tend to promote the "dominance" of Europe (post-1500) as the prevalent theme
