Plep Archive Carter was famous in South africa for his fearless coverage of deadly Fortunately, a group of Norman people saw far more than a parking lot in the http://www.nutcote.demon.co.uk/nl03may0104.html
Mami.html Salmons also records the case of an ibibio woman follower of the spirit who has After visiting Mami Wata in the water, people return to uwa mmadu (the http://www.fandm.edu/departments/Anthropology/mami.html
Extractions: Nwaanyi Mara Mma: Mami Wata, the More Than Beautiful Woman Nwapa describes Uhamiri as "an elegant woman, very beautiful, combing her long black hair with a golden comb." (Nwapa, 1966: 146) Other descriptions emphasize the fairness of her skin, the fine texture of her hair, the serenity of her expression and the wealth displayed on her person. Like some of the earthly manifestations of the Greek gods, Mami Wata, when she chooses to display herself to human beings, can be recognized by the overabundance of her beauty and wealth. She is too attractive, too fair of skin, has overly large and brilliant eyes and excessively long tresses. Her clothes practically shine with newness and are in the latest fashion, while her jewelry blinds the eyes of observers when she decides to wear it. Mami Wata's dual nature of afflictor and healer, bringer of fortune and bestower of misfortune, is symbolized by the two colors most associated with her devotees in West Africa. The spirit's followers usually wear red and white clothes, in recognition of her potential for both destruction and creativity. For the Igbo, red (oche obara or obala obala) is thought of as "the color of blood...with...the connotations of death, danger, power, evil and interestingly enough maleness." (Jenkins, 1984: 22-23) In Onitsha Igbo, the term actually could be glossed as the blood of blood (obala obala). Redness is also thought of in terms of heat, sacrifice, and defilement. (Cole, 1982: 212) This aspect of Mami Wata is associated with affliction, especially illness, her too-active, non-reproductive sexuality, and the dangerous attractiveness (the "more than beauty" of one of her praise names) she exudes. It also, as Jenkins points out, suggests a male aspect of the generally female spirit.
Slavery In America The word bronco (probably of Efik/ibibio and Spanish origins) was used by theSpanish and white people are described in most African languages as Red. http://www.slaveryinamerica.org/history/hs_es_languages.htm
Extractions: California State University Northridge Most Americans are not aware that many of the words they speak and write every day are derived from African words. Who would have thought that the word " doggies " in the cowboy lyric " ... get along little doggies, for Wyoming shall be your new home," stems from the African word kidogo , which means "a little something," or "something small." How did this African word become part of the American language? Part of the explanation is that one in every five American cowboys was black in the 1880s, and much of what we think of as "cowboy culture" is rooted in African cattle herding. For example, some historians believe that the trail-driving practices of American cowboys (such as the open grazing of cattle) were based on the ways Fulani cattle herders in Western Africa had tended their animals for centuries. So, we should not be surprised to find African words as part of our cowboy culture. The word bronco (probably of Efik/Ibibio and Spanish origins) was used by the Spanish and by enslaved Africans to indicate the horses rode in herding cattle.
Spotlight On Teaching More Bones Than Flesh Teaching African Religion in Nigeria and the United of SubSaharan African peoples with a focus on four main regions west, east, http://www.aarweb.org/Publications/spotlight/previous/1-2/01-02-05more.asp
Extractions: University of California, Davis For the past ten years or so, I have been involved in teaching, among other courses, African traditional religion, in Nigerian universities, especially at Obafemi Awolowo University, Ile-lfe. In the last two years, I have offered this same course in four colleges and universities in the United States. My teaching and research experiences in these two countries have been quite different though mutually beneficial. They form the subject of this paper. To begin with, I examine the syllabus and general course content, before turning to my teaching methods and approaches. There I consider various textual and audio-visual materials and discuss the course requirements and students' assessment of the course. My primary intention in the course is to provide a general overview of the traditional religions of Sub-Saharan African peoples with a focus on four main regions: west, east, central, and southern Africa. In addition, we focus on well-studied ethnic groups such as the Yoruba, Zulu, Bambara, Asante, Igbo, Nuer, Ewe, Xhosa and Dinka and less considered groups such as the Ibibio, Oromo, Edo and Mende. It is important to emphasize to the students that case studies of specific ethnic religions are preferred to general overviews. In the course, both approaches are utilized in order to do justice to both the breadth and depth of African religions. I use the same standard syllabus for Nigeria and the U.S. The topics and themes, which are revised and updated every semester, are generally similar.
CIA -- The World Factbook 2000 -- Ethnic Groups Spanish, Italian, Portuguese, Arab, German, African, indigenous people. VietnamVietnamese 85%90%, Chinese 3%, Muong, Tai, Meo, Khmer, Man, Cham http://www.umsl.edu/services/govdocs/wofact2000/fields/ethnic_groups.html
AFRICAN WOMEN AND THE FIRE DANCE In the course of her activities, she traveled to the peoples Republic of China, Women in many West African nations have historically danced the http://www.westafricareview.com/vol2.1/nzegwu2.html
Extractions: It is important to begin this editorial with Fela Anikulapo-Kuti's widely popular tribute to the African woman, given the belief in many quarters that it depicts the true set of attributes of women in Africa. To Fela's credit, the song, Lady , like his early more experimental set of Afrobeat tunes, has a vital, catchy tempo and a convincing social message. It deploys imageries that are so compelling and intuitively true about what many believe to be the masculinist patriarchal continent of Africa. The song plays at multiple levels: it glorifies a certain image of African woman; it denigrates the image of a woman in charge; it instructs us on how a real African woman occupies space and carries herself; it prescribes what the proper relationship is between spouses; and it ridicules any traits that are perceived to be foreign and alien. Like Okot p'Bitek's Lawino, Fela simultaneously presents a glowing picture of an "African woman" as wife, submissive and subordinate, and caricatures "lady," as anemic, untraditional, and a spiritless dancer. As the lyrics make clear: African woman go dance
The Centre For Advanced Studies Of African Society ibibio Phonetics Phonology. EnoAbasi Essien Urua At a time when people ofAfrican descent, particularly in the Diaspora, are calling for reparations http://www.casas.co.za/book.htm
Walker, Alice (1944-) When people are ill, they revert back to indigenous beliefs and folklore (Personal Ancient and enormous African oak, Iroko and cotton trees, http://www.allthingspass.com/uploads/html-57ERN_Saro-Wiwa(17aug03_F).htm
Extractions: AuthorÕs note: This writing was one of two submissions in August 2003 by keith harmon snow that were both published in the Spring of 2005 in the huge Encyclopedia of Religion and Nature: http://www.religionandnature.com/encyclopedia/index.htm . See also the entry on Bruno Manser and the indigenous Penan of Sarawak, Malaysia. keith harmon snow, May 23, 2005. Born in the southern village of Bori, Ken Saro-Wiwa was one of NigeriaÕs most recognized and accomplished citizens. An Ogoni leader from Ogoni, Ken Saro-Wiwa was tried and hanged for challenging what he considered to be genocide perpetrated against the indigenous minorities of the Niger River Delta by the petroleum industry and their political allies. Saro-WiwaÕs life was punctuated by careers as teacher, civil servant, publisher, television producer and dramatist. He is the author of over forty major works, including novels, volumes of poetry, essays, plays, journalism, short stories and childrenÕs books. From 1985 to 1990, Saro-Wiwa created, wrote, produced, financed and marketed NigeriaÕs most popular situation comedy, , watched weekly by 30 million Nigerians. Winner of the Goldman Environmental Prize and the Right Livelihood Award in 1995, he was nominated for the Nobel Peace Prize prior to his execution.
The Communitarian Network When nationalism strenghtened the selfawareness of the Balkan people in the latenineteenth In discussing africa and Asia in the post-World War II era, http://www.gwu.edu/~ccps/etzioni/A227.html
Extractions: Self-determination movements, a major historical force for more than 200 years, have largely exhausted their legitimacy as a means to create more strongly democratic states. While they long served to destroy empires and force governments to be more responsive to the governed, with rare exceptions self-determination movements now undermine the potential for democratic development in nondemocratic countries and threaten the foundations of democracy in the democratic ones. It is time to withdraw moral approval from most of the movements and see them for what they mainly aredestructive. All people must develop more tolernce for those with different backgrounds and cultures; with compromise, ethnic identities can be expressed within existing national entities without threatening national unity. If tolerance between groups is not fostered, the resulting breakups will not lead to the formation of new stable democracies, but rather to further schisms and more ethnic strife, with few gains and many losses for proponents of self-government. The United States, then, should use moral approbations and diplomatic effort to support forces that enhance democratic determination and oppose those that seek fragmentation and tribalism.
Nigeria: Delta Update That the quality of life of Ijaw people is deteriorating as a result of utter The africa Policy EJournal is a free information service provided by http://www.africaaction.org/docs98/delt9812.htm
Extractions: This posting contains several documents updating the situation in the oil-rich Delta region in Nigeria, including (1) the Kaiama Declaration from a conference of Ijaw youth, distributed by Project Underground, (2) excerpts from an update by the Movement for the Survival of the Ogoni People (MOSOP), and (3) a press release from MOSOP on formation of a new security task force for the Delta. Additional relevant background documents can be found in the postings on the shell-nigeria-action listserv, archived at: http://www.essential.org/listproc/shell-nigeria-action/
CIA - The World Factbook -- Nigeria Nigeria, africa s most populous country, is composed of more than 250 ethnic Niger Delta People s Volunteer Force or NDPVF Mujahid Dokubo ASARI; http://www.cia.gov/cia/publications/factbook/geos/ni.html
Extractions: Select a Country or Location World Afghanistan Akrotiri Albania Algeria American Samoa Andorra Angola Anguilla Antarctica Antigua and Barbuda Arctic Ocean Argentina Armenia Aruba Ashmore and Cartier Islands Atlantic Ocean Australia Austria Azerbaijan Bahamas, The Bahrain Baker Island Bangladesh Barbados Bassas da India Belarus Belgium Belize Benin Bermuda Bhutan Bolivia Bosnia and Herzegovina Botswana Bouvet Island Brazil British Indian Ocean Territory British Virgin Islands Brunei Bulgaria Burkina Faso Burma Burundi Cambodia Cameroon Canada Cape Verde Cayman Islands Central African Republic Chad Chile China Christmas Island Clipperton Island Cocos (Keeling) Islands Colombia Comoros Congo, Democratic Republic of the Congo, Republic of the Cook Islands Coral Sea Islands Costa Rica Cote d'Ivoire Croatia Cuba Cyprus Czech Republic Denmark Dhekelia Djibouti Dominica Dominican Republic East Timor Ecuador Egypt El Salvador Equatorial Guinea Eritrea Estonia Ethiopia Europa Island Falkland Islands (Islas Malvinas) Faroe Islands Fiji Finland France French Guiana French Polynesia French Southern and Antarctic Lands Gabon Gambia, The
Report Of The Secretary-General On (b) Poster on the International Decade of the World s indigenous People (DPI/1813) in The African Charter on Human and People s Rights (HR/PUB/90/1) http://www.unhchr.ch/huridocda/huridoca.nsf/(Symbol)/A.53.313.En?OpenDocument
Adherents.com: By Location Barely a century ago, African Instituted Churches, a sacred people of God, Table Add l African Cultures; ibibio A distinct group from Ibo http://www.adherents.com/adhloc/Wh_245.html
Extractions: units *LINK* official organization web site directory of branches and groups African indigenous churches Nigeria 1997 Britannica Book of the Year . Pg. 781-783. Table; listed as "African Christian " African indigenous churches Nigeria *LINK* Atansuyi, H. Olu. "Gospel and Culture from the Perspective of African Instituted Churches " in Cyberjournal for Pentecostal Charismatic Research (viewed 11 March 1999). "Barely a century ago, African Instituted Churches, a sacred people of God, came to bear witness of the Light, that, through them, people of their race might believe. In Nigeria, these African Instituted Churches are: Cherubim and Seraphim, founded by St. Moses Orimolade Tunolase; Church of the Lord (Aladura), founded by Primate Dr. Josiah Olunowo Oshitelu; Christ Apostolic Church, founded by Pastor/Prophet Joseph Ayo Babalola; Celestial Church of Christ, founded by Revd/Pastor Samuel B.J. Oshofa. " African indigenous churches Nigeria Gall, Timothy L. (ed).
IIZ/DVV - Publications - The Language Of Literacy Or is it more sensible to teach people literacy in the official national languagesand For the African, the preservation of the indigenous languages is http://www.iiz-dvv.de/englisch/Publikationen/Ewb_ausgaben/55_2001/eng_Omolewa.ht
Extractions: back Michael Omolewa Michael Omolewa The Language of Literacy No one should seek to impose a language on the people. The colonial administrations all over the world unsuccessfully attempted to replace the language of the conquered with that of the conquerors. In the end, diversity, and respect for the cultures and traditions of the people triumphed. The peoples identity through language was established. The identity of the people, demonstrated through the language in which they dream, enhances the quality of learning. The culture of the people is best displayed by language. Language is the reflection of the way people view objects, beliefs and practices. In this contribution we are encouraged to enjoy differences and allow the cultures of the poor and the voiceless to prevail in the promotion of literacy. For the African, the preservation of the indigenous languages is perceived as critical to growth and development. Most Africans believe that the gift of languages is Divine and that the Giver must be respected by their careful preservation and use. Attention is drawn to most European countries that have only one national language. In many African countries, by contrast, there are as many as a hundred languages, and as we have already noted, Nigeria has over four hundred languages. Most of the language groups in Nigeria are working tenaciously towards the increased use of the languages both as the spoken and written medium of expression. In Nigeria there are over two hundred minority languages where an intense struggle is on to ensure their survival, sustainability and recognition.
Extractions: Flags Maps Sightseeing Travel Warnings ... National Parks More Categories Introduction Topography Local Life Local Cuisine Local Holidays Festivals-Events Embassies Administration News Stand Worth a See !! Sight Seeing Maps Flags Shopping Eating Out Recreation Travel Essentials Country Facts Geography People Government Economy Communications Transportation Military note: estimates for this country explicitly take into account the effects of excess mortality due to AIDS; this can result in lower life expectancy, higher infant mortality and death rates, lower population and growth rates, and changes in the distribution of population by age and sex than would otherwise be expected (July 2001 est.) Age structure: 0-14 years: 43.71% (male 27,842,225; female 27,514,197)
Extractions: The People ... Culture and Arts FACTS AT A GLANCE Country name: Federal Republic of Nigeria Location: Western Africa, bordering the Gulf of Guinea, between Benin and Cameroon Climate: varies; equatorial in south, tropical in center, arid in north Population: Ethnic groups: more than 250 ethnic groups; the most populous and politically influential: Hausa and Fulani
GUOSA AFRICAN CULTURAL CENTER The purpose of the Guosa Language African Cultural Center is to acquaint Western However, the language of the Binis (Edo) people continued to undergo http://www.dawodu.net/guosa1.htm
Extractions: GUOSA AFRICAN CULTURAL CENTER, The Guosa Language: (A Pan Nigerian and West African Sub-Regional Language) By: Alex G. Igbineweka guosalanguage2@aol.com OR guosa_language02@yahoo.com The Guosa African Cultural Center is a diverse multi-cultural center located temporarily on 647 16th Street, Unit A, Richmond, California 94801. AIMS AND OBJECTIVES The purpose of the Guosa Language African Cultural Center is to acquaint Western Civilization and the Asians world with the Guosa Language. A Pan Nigerian and West African Sub-Regional Language , Guosa is one of the worlds oldest language/cultural groups. Resulting from the ever transforming Nigerian, West African Sub-Regional languages. Guosa is influencing the cultures and nations of West Africa as the sub regional countries rise to meet the challenging socio-political global civilization. The Edo language is one of the States capitals central languages spoken by the Edo people of Edo State in Nigeria. The language dates back to the pre-historic existence of the old Benin Kingdom which swept across the coastal territories of West Africa between the 12 th Century B.C. and 1950s AD
