World Wetlands Day 2000: Planned And Reported Activities On 2 February a presentación of the Network of indigenous People on wetlands in South africa II. Mmakoma Moloto, Wetlands Conservation Programme, http://www.ramsar.org/wwd/0/wwd2000_plans.htm
Extractions: The Ramsar Convention on Wetlands World Wetlands Day 2000: Activities planned and reported for WWD 2000 What is World Wetlands Day? World Wetlands Day , set for 2 February of each year, in recognition of the signing of the Convention on Wetlands on 2 February 1971, in the Iranian city of Ramsar, was celebrated for the first time in 1997. The purpose of World Wetlands Day is to provide an opportunity for government and citizens' groups to undertake actions aimed at raising public awareness of wetland values and benefits in general and the Ramsar Convention in particular. clean-up days, to radio and television interviews and letters to newspapers, to the launch of new wetland policies, new Ramsar sites, and new programmes at the national level. The suggested theme of WWD 2000 The suggested theme for World Wetlands Day 2000 is " Celebrating Our Wetlands of International Importance ". One of the texts being offered by the Ramsar Bureau in honor of WWD 2000 is an interpretation of this theme in terms of the "Vision for the List" the Convention's newly-adopted Strategic Framework for developing a global network of mutually reinforcing important wetlands by assisting nations in the task of planning their designations for the List of Wetlands of International Importance strategically. You can read this text here on this site, download the original brochure itself in PDF form, or ask for any number of hard copies to be sent to you in the post. This list includes both announcements of pre-WWD planning and later reports of activities that were carried out. So the grammatical tenses may seem a little strange.
Extractions: The Ramsar Convention on Wetlands 1st Pan-American Regional Meeting, San José, Costa Rica, June 1998 st Pan-American Meeting, San José, Costa Rica, 17 to 20 June 1998 Introduction Conclusions and Recommendations Support statement from the Pan-American Meeting to a Ramsar Regional Center in Panama Secretary General's statement and Final List of Participants Introduction The 1st Pan-American Meeting of the Convention on Wetlands (Ramsar, Iran, 1971) was hosted by the Government of Costa Rica and jointly organized by the National System of Conservation Areas (SINAC) of the Ministry of Environment and Energy (MINAE) of Costa Rica, and the Bureau of the Convention, based in Switzerland. The theme of the meeting was: " Review of the implementation of the Convention and challenges for the future ". The main objectives of the meeting were: a) to review the implementation of the Convention in the Americas; and b) to gain a regional overview of the main issues facing the conservation and wise use of wetlands, in preparation for the 7th Meeting of the Conference of the Contracting Parties to the Ramsar Convention, to be held in Costa Rica in May 1999. The meeting was opened by Lic. Luis Rojas Bolaños, Director of the National System of Conservation Areas (SINAC). Dr. Roberta Chew (USA) and Ing. Roberto Cal (Uruguay) spoke as Regional Representatives at the Standing Committee, for North America and the Neotropics respectively. The Secretary General of the Convention, Mr. Delmar Blasco, made a statement on the status of and prospects for the Convention on Wetlands.
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.
IUCN Holds Workshop In San Pedro, San Pedro Sun, Belize News The IUCN project in East africa was located at Kisite Marine Park (KMP). the livelihood of the indigenous people in the outlying areas of the park. http://www.sanpedrosun.net/old/01-221.html
Extractions: L ast weekend, Hol Chan Marine Reserve hosted representatives from Panama, East Africa (Kenya and Tanzania) and Belize at a World Conservation Union (IUCN) workshop entitled "Linking Tourism to Marine Protected Areas and Communities". Held at the Coral Sand Convention Center, IUCN personnel invited a wide variety of tourism stakeholders, government and non-governmental organizations, conservation groups, institutional representatives and the media from all participating countries attending the three-day event. Opening the workshop was Coordinator Francisco Pizarro of IUCN's Regional Office for Mesoamerica (ORMA). He introduced his (ORMA) associate Rocio Cordoba; Sue Wells, a Marine Coordinator from the IUCN Regional Office of East Africa and Reynaldo Guerrero of the Belize Institute of Management, who acted as facilitator for the three-day program. Mr. Guerrero expressed kind words during his introduction of Dr. Marcelino Avila of the Ministry of Agriculture, Fisheries and Cooperatives, for taking time out to attend on behalf of Minister Daniel Silva. Dr. Avila, an expert in this field of study, expressed his delight to see the cooperation of all countries attending, adding he thought of Kenya as his "second home," having spent six years there.
OneWorld Radio Espanol - Radio Yarav?orma parte de la ONG Amakella Communication Centre. that Fijiaddresses HIV as it threatens to wipe out the nation s indigenous people. http://es.radio.oneworld.net/article/archive/5632/
Extractions: Radio Un Mundo Intercambio Audio Nuestra Comunidad Noticias e Información Formación ... Comentarios buscar audio miembros contenido búsqueda avanzada audio miembros contenido Nombre de usuario Contraseña ¿Olvidaste tu contraseña? Registrarse en OneWorld ¿Por qué hacerse miembro? OneWorld Radio... en otros idiomas english français português shqip ... romani por regiones Sureste de Europa África por temas VIH/SIDA Versión para imprimir Ud. está en Radio espanol Intercambio Audio escuchar/bajar subir ... nuevo audio con el apoyo de Transmission 'to decline from 2010' Aids deaths will eventually peak and rates of HIV transmission will start to decline from 2010, according to a new UN report. Más información Fuente Guardian Unlimited
Is Capitalism Good For The Poor? | The Ultimatum Game > Appendix 1 A study of 15 small, indigenous societies on 4 continents found significant orma results are consistent with the general finding from the overall http://www.fte.org/capitalism/activities/ultimatum/appendix1/
Extractions: In the simplest form of the ultimatum game, a proposer decides how much of $10 to give a responder, and the responder decides whether to accept or reject the offer. If the responder accepts, the players split the money in the way the proposer suggested. If the responder rejects, neither player gets any money. The experimental subjects participate in the experiment only once, and they know that they will not play again. Ultimatum game experimenters began with the assumption that the pursuit of self-interest means participants will focus on improving their material well-being. They hypothesized that both proposers and responders would play the ultimatum game to maximize their material gains. The outcome of repeated ultimatum games and of variations of ultimatum games defied expectations, initiating an ongoing re-examination of the characteristics of self-interest. Game theory predicts that since both the proposer and the responder know that rejection of the offer results in neither receiving any money, the proposer will offer the smallest possible amount (anything greater than $0) and the responder will always accept. For example, if the game is played with $10 in $1 units, the prediction is as follows:
Tecolahagos.com - Ethiopian Related Issues And Commentary This is true of many other subSaharan African peoples, including those of of an indigenous people except very limited pockets of remote virgin areas. http://www.tecolahagos.com/beyond_ethnicism.htm
Extractions: By Tecola W. Hagos I. General The responses to my review of the book Tagaie Siye Abraha reflect a wide spectrum of opinions. Judging from the letters and comments I received, it seems that some of my critics are reading their own thoughts into my work. In other words, whatever I wrote was read in many diverse ways, which suggests to me that either individuals are using me to vent their frustration or I have become a divisive lightning-rod for all kinds of ideas. Of course, neither assumption reflects my intention. Nevertheless, I want to thank many patriotic Ethiopians who believed in their Ethiopian identity more than in any ethnic chauvinistic labeling and who understood my message and came to my defense and support. Moreover, I urge all those good people back home and elsewhere in the World to pay close attention to my statements herein.
Extractions: In light of the discussion on civil society and also democracy, Id maybe just quickly return to the point I made about importance of the process. Who participates matters and I think peace processes have traditionally been characterized as processes where the representatives of the government and the armed groups divide up the portfolios of the new dispensation between them, and I think there are a lot of lessons to be drawn from processes which have, yes, managed to involve the armed groups, the parties to the conflict but have also created mechanisms for the participation of civil society. Northern Ireland, South Africa, Mali, provide a number of very instructive examples that can be learnt from in the future. Thank you. Andrés Pastrana Un poco complementar algo que yo creo que es importante. Yo creo que en todo proceso de paz uno y nunca se debe confundir la voluntad en la búsqueda de la paz con debilidad, porque a veces se confunde. Yo creo que nada demanda más esfuerzo, decisión política, perseverancia, que precisamente la búsqueda de la paz. Y por eso, como decía Joaquín, solamente un estado legitimo tiene ese poder para avanzar en la paz. Y por eso yo aquí quiero hacer dos comentarios que son importantes.
SSRR No. 19 The Oromo usually adopt the proud title of `Ilm orma the son of men; Some people might debate whether there is such a thing as indigenous http://www.ossrea.net/ssrr/workneh/workneh-12.htm
Extractions: NOTES The origin of the name Galla is unknown. Many writers and travellers offered different and contradictory hypotheses. Huntingford (1969) assumed that the name Galla was probably given to strangers by the Sidamas, since the Sidama word Galo means stranger, that is, non-Moslem. Cerulli (1992) interpreted the phrase "Gala-lencada" as wandering lion. The Jesuit historian Father Balthezar Tellez thought that the name Galla was derived from Hebrew and Greek word "milk" ( Beke 1848, 3). Beke thought that it was probably because of the fairness of the Galla that the Jesuits designated them as milk. According to Braukamper "the name Galla was not restricted to the Oromo, but was also transferred by the Amhara and European authors to a number of neighboring groups such as HadiyaKambataEast Gurage" (1986, 1). Although there is no evidence that indicates that the word Galla is a bad word, it was given negative and derogatory meanings by Abyssinian rulers. The Oromo "usually adopt the proud title of `Ilm Orma' the son of men; and they call their language Afan Oromo" (Beke 1848, 3). The indigenous knowledge Vs modern scientific knowledge is an ideological construction. Some western scholars and modernizing groups consider modern knowledge as a universal horizon for humanity. On the other hand, they marginalized and disenfranchised indigenous knowledge. In this study, my intention is not to reverse the binary opposition and to favor tradition over modernity. Instead, I would argue that indigenous and modern knowledge are not rigidly hierarchical and mutually exclusive. Modern knowledge is an extension and development of indigenous knowledge. In some instances, they are parallel and convergent.
Both ENDS Alliance for indigenous Tribal People of the Tropical Forest. NonTimberForest Products from the Tropical Forests of africa, A Bibliography, http://www.bothends.org/service/ip-lfm.htm
Extractions: Both ENDS Information Pack Nr.10 Local Forest Management Both ENDS offers a wide range of services to NGOs in Africa, Asia, Latin America, Central and Eastern Europe, and the Newly Independent States who are working in the field of environment, development and social justice. Our standard information service includes Information packs on a wide range of topical environment issues. These packs have been written mainly for Southern NGOs. They are to enable (beginner) environmental organizations to get familiarized with an important environmental subject in a short period of time. Contents: We are making an effort to regularly update the information included in these packs. But since people and developments are moving fast, we will inevitably lag behind somewhat. The information presented is meant as an introduction. If you require more specific information, please feel free to contact us You can download the information packs from our website or you can request an e-mail printed version. They are free of charge for NGOs in the South and the CEE countries
ENB On The Side @ UNFCCC COP-6 An indigenous representative from Ecuador spoke about the importance of anintegrated approach to forest Alberto Salas alberto.salas@orma.iucn.org http://www.iisd.ca/climate/cop6/side/14_tuesday.html
Extractions: in co-operation with the UNFCCC Secretariat Monday 13 Tuesday 14 Wednesday 15 Thursday 16 ... Friday 24 Events convened on Tuesday 14 November 2000 Ancillary benefits and costs of greenhouse gas mitigation presented by the Organisation for Economic Co-operation and Development (OECD) M aurizio Bussolo and David O'Connor of the OECD present their case study on the ancillary benefits of GHG mitigation in India. Joke Waller-Hunter, Environment Director, OECD, noted that combustion fuels are the main source of greenhouse gases and that it is generally understood that policies to reduce GHGs can have positive and negative "ancillary effects" on public health, ecosystems, and land use. Jan Corfee-Morlot, reported on a workshop organized by the OECD in cooperation with several partners. She explained that climate change mitigation policies operate through country economic and institutional systems that lead to reductions in GHGs, changes in other pollutants, and mitigation costs. The most prevalent type of ancillary benefits are generally health-related. However, she noted, there are other benefits such as effects on employment, energy security, and on GDP. For example, regarding transportation policy, reducing congestion may be desirable from a general welfare perspective, even if other policies would lead to a greater reduction of emissions. The goal is to form integrated policies.
Oromia Brief most probably rates second among the African indigenous languages. This,most probably, originated from his reference to the people as orma or Oroma http://www.oromoamerican.org/oromia_brief.htm
Extractions: Oromia Brief Source: Oromo Liberation Front Location Horn of Africa; in what is today Ethiopia. Oromia is approximately located between 3 degree and 15 degree N latitude and 33 degree and 40 degree longitude. Size Population 28 million; 3rd. largest nationality in Africa; single largest nationality in East Africa. Religion Waaqa, Islam, Christian. Resources Breadbasket of the Horn of Africa -cereals including wheat, barley, sorghum, maize, tafi; exports includes coffee, oil seeds, hides and skins; it has the largest livestock holding in Africa; forestry - houses all the forest and wildlife reserves of the Horn including unique species like Nyala-lbex, Colobus monkey and the red fox. minerals - two of three mineral belts of the region including gold, silver, platinum, uranium, marble, Nickel, and natural gas. History Political Objective The fundamental political objective of the Oromo people is to exercise their inalienable right to national self determination to liberate themselves from a century of oppression and exploitation, and to form, where possible, a political union with other nations on the basis of equality, respect for mutual interests and the principle of voluntary associations. Oromia and the Oromo people The following summary information was adopted from the book by Gadaa Melbaa, Khartoum, Sudan 1988.
GRAIN | BIO-IPR | 9 July 1999 indigenous peoples statement on TRIPS 27.3(b) (14 Sep 1999) Statement ofsupport for African position on TRIPS (26 Aug 1999) http://www.grain.org/bio-ipr/?id=81
Extractions: Fax: ++41(22) 999-0025 Dr WILLIAM JACKSON is the Director Global Programme. He manages IUCN's Programme at the global level to ensure effective and timely planning, delivery, monitoring, and evaluation of an integrated and coherent programme for IUCN. Before being appointed as Director he held the position of Head of IUCN's Forest Conservation Programme and was responsible for coordinating the Union's programme on forests. Before joining IUCN Headquarters, he worked with IUCN in Eastern and Southern Africa assisting the regional programmes to establish a comprehensive approach to monitoring and evaluation of the IUCN programme. In 2000 he oversaw the development of the new strategic and business plans for IUCN. During this period he also helped colleagues from IUCN's Regions, Commissions and Global Thematic Programmes to align their plans and budgets with the new programme. He has extensive field experience in ecosystem conservation and management at global level and in Asia, Australia and Africa. He has worked with many governments and IUCN partner organisations in devising forest conservation programmes and policies and in evaluating conservation and rural development projects. He also has experience in advising international agencies such as the World Bank on the development and implementation of participatory processes for policy reviews.
Extractions: Monica Moore ] Policy suggestions from this report include political representation for pastoralists in the Kenyan parliament. Political representation would afford pastoralists a public forum to rally local, regional, and international support for their rights. Political representation might also enable pastoralists to demand dialogue regarding displacement and award them compensation in the form of land, migration rights, or a more sustainable relocation strategy. Anthropologist James C. Scott notes that: While some communities are willing to participate in development schemes which involve relocation, and the shift to what some consider to be a more modern livelihood such as the community involved in the Lesotho Highlands Water Project, the common response is in opposition to such change. Dialogue clearly is not the preferred procedure of state and non-state actors when expensive projects are designed and supported by international lending institutions or foreign direct investment. ] See Panos Eastern Africa at: http://www.panoseasternafrica.org.ug/about_us.htm
Kenya - The People are 42 tribes living in Kenya, as well as all of the nonAfrican people groups . Rendille and orma speaking groups occupy the north western part. http://kenya.rcbowen.com/people/
Extractions: Literacy : 69.4% (Male: 75.7, Female 63.3) 1989 census According to the 1989 Census, there are 42 tribes living in Kenya, as well as all of the non-African people groups. As such, it is difficult to make general comments about people in Kenya. Of course, since folks email me all the time looking for me to write their highschool research paper for them, here's some general information: English is the official language while Kiswahili is the national language. That means that government and education are in English, while everything else tends to be in Swahili. And, in actuality, most of government is in Swahili also. In addition to these two languages, most of the people in Kenya also speak what they would call their "mother tongue" - the language that they grew up speaking. While an increasing number of city-dwellers are growing up speaking English, most rural people still speak their tribal languages when they go home. Kenya's African population is divided on three linguistic groups: Bantu . Concentrations in three main geographical regions - Western Kenya and Lake Victoria region (Luhya, Kisii), east of Rift Valley, (Kikuyu, Embu, Kamba) and Coastal belt (Mijikenda).
Swahili Most people live in the better watered plateaus of the south and west. indigenous Marginal 11%. Affil 10.08%. Growth 4.3%. African Indep Pent Ch 408 http://www.doorofhope.org.za/projects/swahili.htm
National Museums Of Kenya The people of Kenya can be grouped broadly into two according to their originand into indigenous medicine, witchcraft and magic in African communities http://www.museums.or.ke/enthoclub/kenyacult.html
Extractions: Contact Us Culture C ulture is taken to be the sum of all learnt human behaviour. This in essence, means that culture encompasses all the non-genetic characteristics expressed by humans. That being the case, culture, then, can only be transmitted through the process of socialization, or social education, from generation to generation. The allure of discovering new forms of behaviour is the motivation behind the desire to travel. Once we discover alien cultural traits in terms of beliefs, rules of conduct and norms, even taboos and superstitions, our preconceived ideas are gradually supplanted and replaced with knowledge and appreciation. The human propensity to discriminate against others is more often than not a function of ignorant arrogance. We usually place ourselves on a pedestal of high, nay pure cultural and moral standing. We place our culture a notch higher than others. This is the basis of ethnocentrism, itself a concept founded in the fertility of ignorance. That means we debase that which we do not know since we have not come into contact with it. Apart from the norms and beliefs, as it were the materials cultures of other people are an important element of tourism. How do they dress, conduct business, how do they produce and process food and what makes up their diet? How do they bury their dead?
RIC Query - Ethiopia (18 April 2001) Despite being the largest ethnic group in the Horn of africa, the Oromo were less In 1989, the TPLF formed the Oromo People s Democratic Organization http://uscis.gov/graphics/services/asylum/ric/documentation/ETH01004.htm
Extractions: Ethiopia Response to Information Request Number: ETH01004.ZAR Date: April 18, 2001 Subject: Ethiopia: Information on the Oromo Ethnic Group, the Oromo Liberation Front (OLF), and the Oromo People's Democratic Organization (OPDO) From: INS Resource Information Center Keywords: Ethiopia / Armed resistance movement / Civil and political rights / Cultural identity / Democratic rights / Elections / Ethnic minorities / Ethnicity / Freedom of political opinion / Nationalism / Political participation / Political opposition / Political representation / Right to self-determination Query: 1) What are the major clans and sub-clans of the Oromo and in what provinces are these clans found? 2) Is the Oromo Peoples Democratic Organization (OPDO) comprised only of Oromos, or can Tigrayans [Tigreans] hold positions in the OPDO? 3) What is the Oromo Liberation Front (OLF) fighting for that OPDO cannot offer? 4) What are the ultimate goals of the OLF and how do they differ from the goals of the OPDO aside from the OPDO being a member of the Ethiopian Peoples Democratic Front (EPRDF)? 5) Does the OLF have the right to engage in armed struggle following elections in 2000 that the State Department found to be "free and fair"?
Kenya Coast - Places To Visit One of the oldest living towns along the East African coast is Lamu town, Remnant of indigenous coastal forest and rubber trees inhabit this reserve. http://www.visit-kenya.com/kenya_coast/places_to_visit/list_of_places.htm
Extractions: Along the North Coast is Malindi one of the Kenya's oldest coastal towns. This is where Vasaco da Gama, a Portuguese explorer, landed in April 1498 before he sailed eastwards to "discover" India. A pillar in his memory still stands on the eastern side of the town overlooking the Malindi Marine National Park. Malindi is a popular tourists attraction and it offers a range of recreational facilities such as casinos, night clubs and bars, golf courses and hotels. It has a long curving beach ideal for surfing during the monsoon in July and August. The coastal area of Malindi is popular for deep-sea fishing where sportsfishermen are said to have caught some of the largest fish in Africa. One of the oldest living towns along the East African coast is Lamu town, located on Lamu Island north of Malindi. This Swahili town is said to have been founded around the 10th century. It used to be a very busy port in the 18th and the 19th centuries. The Old Fort in the centre of the town built in 1812, is today a cultural centre. The town has numerous Museums such as the Swahili house Museum, the German Post Office Museum, the Lamu Fort Environment Museum, and the Lamu Museum. Lamu Museum occupies what used to be the District commissioner's house, a house originally built for Queen Victoria's consul, Jack Haggard. This museum houses a rich collection of ethnographic material from the Swahili, Orma and Pokomo ethnic groups. On display also are the traditional Swahili craft such as the Siwa (side-blown horn), furniture and jewellery. The Island town of Lamu can only be approached by boat.
