Intamas Part 1 Some aspects of the people s judicial or political considered inimical to good 12.1.708, AGBANIAKPUGO Group of nkanu Area . Beaumont, SPL (ADO) Enugu http://www2.rz.hu-berlin.de/orient/nae/intamas1.htm
Extractions: Go to Part 2 Intamas Page Start Page AN INDEX TO INTELLIGENCE REPORTS, ANTHROPOLOGICAL REPORTS, ASSESSMENT REPORTS AND RE-ORGANISATION REPORTS IN THE NATIONAL ARCHIVES, ENUGU BY U. O. A. ESSE NATIONAL ARCHIVES, ENUGU 1992 PART ONE Contents INTELLIGENCE REPORTS SECTION I: INTELLIGENCE REPORTS FOR ADMINISTRATIVE RE-ORGANISATION SECTION II: PRINTED INTELLIGENCE REPORTS SECTION III: INTELLIGENCE REPORTS RELATING TO EASTERN PROVINCES AT IBADAN ... SECTION V: POLITICAL INTELLIGENCE REPORTS INTELLIGENCE REPORTS There are two classes of Intelligence Reports listed in this Index. The first category pre-dated the Aba Women Riot of 1929. This was the Political Intelligence Report. Evidence available shows that the political intelligence report first appeared at the beginning of 1900. The first of this type available in the National Archives, Enugu was written in 1908 on Ibi District. The reports were written on prescribed forms carrying the following headings: General Geography, Historical, Tribal Organisation, Judicial, Land Tenure and Ownership, Ethnological Linguistic and Anthropological, Agriculture Sylvan Health, Mineral, Industries and manufactures, Livestock Statistics, Trade and General Wealth, Communications, Education and Missions and Township and Supreme Court Session. This category form part of the Intelligence Reports. Detailed information on the characteristics of the Political Intelligence Report is provided under that sub-head. The intelligence reports the searcher is familiar with are those compiled after the Women's Riot which were motivated by the need to have the administrative and political re-organised. The Women's Riot was a protest against rumours that went round that the colonial administration was to impose personal tax on the women. The protest spread to Oloko in Bende Division of Owerri Province to other Provinces in the East. The climax of the campaign was the call by the women for the revocation of the Warrant Chief System, the removal of the Warrant Chiefs who they accused of high-handedness, bribery and corruption. It was indeed a protest against the Native Court system of administration and a total rejection of the whole political set-up which was alien to them.
African Art Course Slide List - Bowles Kakilambe of the Baga people, Guinea. Natl. Mus. African Art, Smithsonian. indigenous West African women. ca. 1970s. Photograph, Dr. Gloria H. Dickinson http://members.aol.com/GRBowles/art-hist/af-slide-list.html
Extractions: (no images shown) I now have 709 African art slides. Of these 542 are African (incl. Egypt-Nubian), 117 Egyptian (non-Nubian), and 47 African American introduction slides. This page lists the African, Egypt-Nubian, African American introduction, and a few of Western art influenced by African art. This page does not list my Egyptian non-Nubian slides, and additional African American and African European slides, which are on different lists. In addition to the above slides, I show additional works or art on the 20 videotapes I have on African art and related culture, and art processes. The timeframes of these tapes range from approximately 15 to 90 minutes. I plan to write a Web page of notes on these tapes. In teaching African art, I use all or part of these slides, videotapes, and other materials, depending on the nature and purpose of the course, and the course's place in the institution's curriculum. This list divides the continent into three geographic divisions, North, East and Southern, West, and Central. Each division is subdivided by traditional, crafts, and neo-African art as recent as 1999. The list concludes with African-influenced art and crafts, and an introduction to African American art if the latter is appropriate. Use your Web browser's search engine to find a specific artist, title of work, type of art, people, culture, society, town, country, or continental division.
FridaySession2003 Christian Tettey, , Urbanization In The Regions Of africa Jan Bender Shetler,Goshen College, Restoring People to the Historical Western Serengeti http://www.africanstudies.org/FridaysSessions2003.html
Extractions: SESSIONS, PANELS, AND ROUNDTABLES The following list includes panels and roundtables planned for the 2003 Annual Meeting. P articipants who have not paid membership and/or pre-registration fees will not be listed in the final program. Please review your information. If there are any corrections, please submit them via email, fax or mail to: Annual Meeting Coordinator, African Studies Association, Douglass Campus, Rutgers University, 132 George Street, New Brunswick, NJ 08901-1400: Fax (732) 932-3394; Email: callasa@rci.rutgers.edu by September 15, 2003 . All corrections will be reflected in the final program.
Let Ndiigbo Judge The Peoples Democratic Party, PDP, fielded Obasanjo. the first indigenousmillionaire in africa; born with silver spoons in his mouth; the first Igbo http://www.gamji.com/article4000/NEWS4344.htm
Extractions: Between Ubanese Nwanganga and Peter Opara, Let Ndiigbo Judge By Ubanese Nwanganga ubanganga@yahoo.co.uk There is a saying amongst Ndiigbo that when a sane, sober-minded person ignores the rules of decent behaviour and engages in a fight with a mad person the public usually finds it difficult to make any distinction between them-both of them are taken to be mad. For close to one year I deliberately withdrew from making any contributions to the Igbo Question in contemporary Nigeria Nigeria to such an absurdity. I knew then that his so-called crusade for Ndiigbo was no more than attempts to draw attention to himself. I mean it became obvious to me that Peter Opara was posturing to massage his ego in the guise of a true Igbo son. Otherwise, how can such important business of finding a lasting solution to the unenviable situation of Ndiigbo in Nigeria since the end of the war be reduced to who laughs last among Igbo sons and daughters, who voluntarily took the stand, without coercion, to proffer solutions? How sad! I am not paid for my contributions, no matter how good or bad. I chose to be counted because one way or the other I am affected or my children will be affected. Therefore, I do not expect a pat on the back from anyone because I am working for myself. I am working for my family. I am working for Ndiigbo, the stock from which it has pleased God to create me. If I expect to be paid or praised then I forfeit any claim to being an Igbo man. For, Peter Opara, however, what was (and still is) important to him was if he had the last laugh. Could he be less childish, less egoistic? Ndiigbo
The Osu Caste System In Igboland Discrimination Based On Descent In the Southeast of Nigeria, the people of Umuode in nkanu East local The African Charter of Human and Peoples Rights signed in 1981 (and put in force http://uk.geocities.com/internationaldalitsolidarity/cerd/dikeosu2002.html
Extractions: The International Dalit Solidarity Network "Working globally against discrimination by work and descent" The Osu Caste System in Igboland: Discrimination Based on Descent By Victor E. Dike Vdike@cwnet.com GENEVA A Paper Presented to the Committee on the Elimination of Racial Discrimination (CERD) Sixty-first session 8-9 August 2002 Therefore, this paper discusses the Osu caste system, an indigenous religious belief system, practiced within the Igbo nation, with the purpose of bringing the discriminatory, dehumanizing and obnoxious Osu caste system to the attention of the international community. The Igbos are found mostly in the Southeastern and South-central Nigeria called Igboland or Igbo society (Alaigbo or Anaigbo). By the late 20th century the population of the Igbos are about 27 million.1 The majority of the Igbos are Christians, but some of them practice the indigenous traditional religion, whose major tenets are shared by all Igbo-speaking people of Nigeria (Uchendu 1965). The traditional religion is passed on to succeeding generations, but the advent of Christianity in Igboland around 1885 had some influence on the traditional beliefs (Talbot 1969). The indigenous traditionalists believe in the earth goddess, deities and ancestral spirits and in a Creator-God, Chukwu, Obasi, Chi, or Chineke, the Supreme God (Achebe 1959). The Igbo traditional beliefs have some positive influence on the culture and social lives of the people. For instance, the forefathers of the Igbos were known for their righteousness, honesty and hard work. And they were opinion leaders, impartial judges and people of impeccable character.
Extractions: Rev. Fr. C. Aham Nnorom, Ph.D. Delivered at the International Conference on Igbo Studies A tribute to Simon Ottenberg, Cornell University Ithaca New York April 3-6, 2003 Igbo Proverb The bush fowl saw the chicken being carved up and laughed. The chicken told the bush fowl to stop laughing. For the same hands now carving up the chicken would be used to carve up the bush fowl Igbo Proverb Interpreted ABSTRACT: Many scholars, including those of Igbo extraction, have been concerned with the resurgence of militant Islam in the Sudan Indonesia Palestine , and in the northern states of Nigeria . An increase of academic interest in Islamism and terrorism is noticeable since the bombings of US embassies in Nairobi and Dares Salaam, of the US warship Cole, and most importantly, the attacks on the World Trade Center , the Pentagon, and the ongoing war against terrorism. In Nigeria, in particular, while most scholarly and media attention has been focused on Christian-Muslim dialogue, Sharia and the violence it incited, very little is known about the danger lurking within Igboland: the phenomenal increase in the number of Igbo Moslems and mosques, an incredible development unknown before the Nigeria-Biafra War. This paper examines a bitter historical irony: That while Ndigbo are being religiously, ethnically and economically cleansed from the predominantly Islamic states of Nigeria, Igbo Imams, Sheiks, Alahajis, Alhajas and mosques, once few and exotic, are now a common sight in one of the most homogeneous Christian regions in Africa. It argues that the quiet, secretive but aggressive Islamization and Arabization of AlaIgbo is a clear and present danger to Igbo interests and survival; and suggests countermeasures that would protect Igbo interests and assure the nations survival.
States In Nigeria The people of Abia State are predominantly traders and Aba is regarded as one of These are Enugu South, IgboEze South, Enugu North, nkanu, Udi Agwu, http://www.nigeriahcottawa.com/political/states_in_nigeria.htm
Extractions: THE STATES Click on the Map to visit a state FEDERAL CAPITAL TERRITORY - ABUJA The seat of Government which was in Lagos was formerly relocated to the Federal Capital Territory (FCT) Abuja on December 12, 1992. The FCT is strategically situated in the centre of the country. It lies above the hot and humid low lands of the Niger and Benue rivers, North of the alluvial plains formed by the confluence of the two rivers. The Jema's platform, a continuation of the Jos Plateau, extends well into the middle of the territory. Within the geographical context, the Federal Capital Territory consists of a tilted plain rising from an elevation of 300 feet in the south-west corner to above 2,000 feet at the north-east corner. Rising out of this tilted plain are numerous rocky knobs and several ranges of low mountains. The entire Federal Capital Territory occupies an approximate land area of 8,000 square kilometres. Abuja is made up of six Area Councils namely; Gwagwalada, Kuje, Abaji, Abuja Municipal, Bwari and Kwali.
The Nigerian Embassy - States And Local Governments The people of Abia State are predominantly traders and Aba is regarded as one Some of the indigenous ethnic grouping that make up the state include the http://www.nigerianembassy-chile.org/government/xstates.shtml
Extractions: THE STATES The seat of Government which was in Lagos was formerly relocated to the Federal Capital Territory (FCT) Abuja on December 12, 1992. The FCT is strategically situated in the centre of the country. It lies above. the hot and humid low lands of the Nger and Benue rivers, `orth of the alluvial plains formed by the confluence of the two rivers. The Jema's platform, a continuation of the Jos Plateau, extends well into the middle of the territory. Within the geographical context, the Federal Capital Territory consists of a tilted plain rising from an elevation of 300 feet in the south-west corner to above 2,000 feet at the north-east corner. Rising out of this tilted plain are numerous rocky knobs and several ranges of low mountains. The entire Federal Capital Territory occupies an approximate land area of 8,000 square kilometres. Abuja is made up of six local government area namely; Gwagwalada, Kuje, Abaji, Abuja Municipal, Bwari and Kwali. The inhabitants of the Abuja countryside are predominantly farmers. In an effort therefore to boost self-sufficiency in food production, the Federal Capital Development Authority (FCDA) established the Department of Agriculture. This department is responsible for carrying out the agricultural policy of FCDA. Food crops here include; yam, rice, millet and groundnuts.
Janus: Institute Of Education Collection Y305O, Photographs of indigenous South African tribes The typewritten captionon the reverse reads The dispossessed people of Anchau migrate to the http://janus.lib.cam.ac.uk/db/node.xsp?id=EAD/GBR/0115/Y3011U;recurse=1
Ethnologue: Nigeria People use Fulfulde or Hausa as second language. Little formal education. Hills,plains. JosZarazon is the name of indigenous speakers in Jos. http://www.christusrex.org/www1/pater/ethno/Nigr.html
Extractions: Nigeria 100,580,000 (1995). Federal Republic of Nigeria. Literacy rate 42% to 51%. Information mainly from Hansford, Bendor-Samuel, and Stanford 1976; J. Bendor-Samuel, ed., 1989; CAPRO 1992; Crozier and Blench 1992. Locations for some languages indicate new Local Government Area (LGA) names, but the older Division and District names are given if the new names are not yet known. Also includes Lebanese, European. Data accuracy estimate: A2, B. Also includes Pulaar Fulfulde, Lebanese, European. Christian, Muslim, traditional religion. Blind population 800,000 (1982 WCE). Deaf institutions: 22. The number of languages listed for Nigeria is 478. Of those, 470 are living languages, 1 is a second language without mother tongue speakers, and 7 are extinct. ABINSI (JUKUN ABINSI, RIVER JUKUN) JUB ] Gongola State, Wukari LGA, at Sufa and Kwantan Sufa; Benue State, Makurdi Division, Iharev District at Abinsi. Niger-Congo , Atlantic-Congo, Volta-Congo, Benue-Congo, Platoid, Benue, Jukunoid, Central, Jukun-Mbembe-Wurbo, Kororofa. In Kororofa language cluster. Traditional religion. Survey needed. ABONG (ABON, ABO)
Constitution Of The Federal Republic Of Nigeria 1999 Arrangement The Government and the people 15. Political objectives. 16. or any of whosegrandparents belongs or belonged to a community indigenous to Nigeria; http://www.nigeriacongress.org/resources/constitution/Constitution of the Federa
Constitution Of Nigeria (a) sovereignty belongs to the people of Nigeria from whom government through this (4) Government shall promote the learning of indigenous languages. http://www.trybunal.gov.pl/constit/constitu/constit/nigeria/nigeri-e.htm
Extractions: DECREE 1989 Decree No. WHEREAS the Federal Military Government of the Federal Republic of Nigeria in compliance with the transition to Civil Rule (Political Programme) Decree 1987, set up the Constitution Review Committee to review the Constitution of the Federal Republic of Nigeria 1979 in line with the accepted recommendations of the Political Bureau inaugurated by the Federal Military Government on 13th January 1986; AND WHEREAS the Constituent Assembly,established by the Constituent Assembly Decree 1988 consisting of a Chairman, a Deputy Chairman, 450 elected members and 111 nominated members was to deliberate upon the Draft Constitution prepared by the Constitution Review Committee; AND WHEREAS the Constituent Assembly established by the Constituent Assembly Decree 1988, and as empowered by that Decree, has deliberated upon the draft Constitution (except certain provisions thereon)drawn up by the Constitution Review Committee and presented the result of its deliberations to the Armed Forces Ruling Council; AND WHEREAS the Armed Forces Ruling Council has approved the same,subject to such modifications as it deemed necessary and may be deemed necessary in future, in the public interest and for purposes of promoting the welfare and fostering the unity and progress of the people of Nigeria;
Extractions: Forests (and uncultivated trees) provide important sources of income to many rural people in the West African forest zone. Forest products such as bushmeat and fuelwood are gathered and traded at local and regional markets and are generally destined for urban consumers. Forests also provide the raw materials for artisan and processing activities. Forest products are traded in both local and urban markets, and are sold to meet both rural and urban consumer needs. There are no studies which assess the socio-economic importance of the non-timber forest product trade to rural households and communities, and there are also no studies which evaluate the importance of this trade to regional economies. There are a few studies which focus on the income earned from gathering of forest products. Thus, the following discussion focuses largely on marketing. Trees and forests provide many different forms of food: a. fruit
Extractions: IgboNet The Igbo Network 1988 Ahiajoku Lecture Igbo Heritage Comment: IGBO DEITIES , By N. S. S. Iwe, THE IGBO IDEA OF THE SACRED: CONTEMPORARY OBSERVANCES By T. Uzodinma Nwala, and 3) UNDER THE EYES OF THE GODS: SACRALIZATION AND CONTROL OF SOCIAL ORDER IN IGBOLAND By O. U. Kalu INTRODUCTION In his seminal work, Sacrifice in Igbo Religion , now fast becoming a classic in the genre, Francis Cardinal Arinze proffered an explanation of the phenomenon of religion among men from the subjective and objective standpoints. In the first sense, it is "the consciousness of one's dependence on a transcendent Being and the tendency to worship Him;" in the second, "religion is the body of truths, laws and rites by which man is subordinated to the transcendent Being." We may note that the use of the passive form of the verb in the second definition introduces an element of involuntarily, suggesting that man may be inserted willy nilly within a religious framework of existence. Accordingly, we may characterize religion for our purposes here as a way of life; or more precisely as a system of beliefs authorizing or sanctioni6g a generalized set of observances based on the acknowledgement of an ultimate relationship to a universal principle or essence which is regarded as immanent in nature. The mental concretizations of this universal principle are of course the transcendent Being which we call God, Chukwu , the Deity. The belief in God logically signifies faith in a divinely-ordained order in the world and furnishes a permanent spiritual meaning for existence in the sense of an extra-mundane focus, the ultimate individual and collective consummation in which becomes the object and the justification of existence, and therefore salvation.
Untitled Document thirds majority of the people of the local government where the demand for the (b) promotion of African integration and support for mean unity; http://www.inecnigeria.org/Electoral laws/1999 Constitution.htm
