Kalahari.net Books, Music, DVDs, Games, Electronics Karodia, writing beyond an overtly political agenda, focuses on owo characters live and survivie with the changes wrought in South africa. . People who enjoyed http://www.kalahari.net/BK/FICTION/product.asp?toolbar=mweb&sku=234693&format=de
★ Reviews Of Books About Nigeria 27) The deer Women of owo. Many people, especially Ibo (Igbo), came to America through have already developed pathways to indigenous intensification (p97 http://nigeria.vacationbookreview.com/nigeria_5.html
Extractions: More Pages: nigeria Page 1 Books to read if you're planning a vacation in "nigeria" , sorted by average review score: Tales of Yoruba Gods and Heroes. Published in Hardcover by Crown Pub (March, 1973) Author: Harold, Courlander Average review score: The Ancient Paikis of Orishas and Egungun from West African. Harold Courlander, has written many books on African Legends and Folklore, but this one has to be one of his most important works, especially for the devotees of the Orishas, both here in the Americas as well as the world over. This book should be in the collection of every Aborisha, as it is the sacred Patikis that have been passed down from Elder to Elder from West Africa, unto the Diaspora, and present. These are the Stories as told buy the Santeros and Santeras in the New York barrios, as well as the Babalorisha and Iyalorishas of the Forest of the tropics. The Stories presented here are as colorful and as intriguing as the mythology of Greek and Rome, with the exception that the Greek Gods have lost their followers. While the Orishas portrayed in this classic book, as still loved and adorned buy Millions upon millions of Worshippers and Followers thought the world. The stories told in this book are Patikis, the sacred tales as told buy the Elders to teach moral lessons and also are used in Divination with Oracles. This book gives you a good selection of the folklore as passed down from the Yoruba culture. But not just the Yoruba orisa culture. There is a section titled, The Yoruba Culture of Cuba. A section of Yoruba music from Haiti, Cuba and Brazil.
Benin Benin bronzes are better known than the artworks from Ife or owo due to their has tended to stress the indigenous origins of West African metallurgy. http://www.zyama.com/benin/pics..htm
Extractions: TRIBAL AFRICAN ART BENIN style Nigeria The powerful ancient Benin kingdom was founded by the son of an Ife king in the early 14th century AD. It was situated in the forest area of southern Nigeria, 106 miles southeast of Ife. The art of bronze casting was introduced around the year 1280. The kingdom reached its maximum size and artistic splendor in the 15th and 16th century. For a long time the Benin bronze sculptures were the only historical evidence dating back several centuries into the West African past, and both the level of technical accomplishment attained in bronze casting, as well as the monumental vigor of the figures represented, were the object of great admiration. Benin bronzes are better known than the artworks from Ife or Owo due to their presence in Western museums since 1890s. In the thirteenth century, the city of Benin was an agglomeration of farms enclosed by walls and a ditch. Each clan was subject to the oba oba , and has nothing in common with tribal art. The Benin oba employed a guild of artisans who all lived in the same district of the city. Bronze figures ordered by the king were kept in the palace. The empire flourished until 1897, when the palace was sacked by the English in reprisal for an ambush that had cost the British vice-consul his life.
Extractions: WEST AFRICA REVIEW ISSN: 1525-4488 English and Postcolonial Writers' Burden: Linguistic Innovations in Femi Fatoba's My Older Father and Other Stories Ayo Kehinde Abstract In a situation where two or more languages and cultures are in contact, there is bound to be linguistic and cultural interference. This is the situation with African literature of English expression where important socio-cultural habits and traits are expressed in a foreign language. Based primarily on the examples from Femi Fatobas My Older Father and Other Stories My Older Father and Other Stories (1997). As a result of the general renewed interest in the issue of linguistic medium in postcolonial literatures and New Englishes, this paper is an attempt to partake of the widespread scholarly interest in the language of postcolonial literature. Of the 4000 to 5000 living languages, English is by far the most widely used. As a mother tongue, it ranks second to Chinese. It is also important to state that about three hundred million speakers of English are to be found in every continent of the world. Again, over two hundred and fifty million people use the language as a second language, and one-sixth of the worlds population use it to make and announce decisions affecting life and welfare (Broughton, et al, 1980: 3). Therefore, barriers of race, color and creed do not hinder the spread of the use of English. Therefore, two major opposing camps can be isolated in African writers views on the desirability or otherwise of English as the literary language of the continent. The first camp advocates the abrogation of the use of the language as the prime medium of African literature. Wali is one of the proponents of this school; Ngugi and Osundare are also key members of this exclusivist class. On the other hand, the second group calls for the appropriation and reconstitution of English as a medium of African literature. With this, the group believes that the rigid hegemony of the language can be unmasked. According to Rao (1938), this method is an attempt to convey in a language that is not ones own the spirit that is ones own (quoted from Ashcroft, Griffiths and Tiffin, 1989: 39).
Orisa Orunmila Iwo ni Oluwa Awo Igba owoEyo To the people of the land he was clearly recognized as a era, and in the spiritual traditions of most indigenous Peoples of http://ifa-source-ile-ife.org/orisaorunmila.html
EDO-NATION : THE EDO OF BENIN, NIGERIA in West africa, it would be an error to assume that its peoples had little The term Edospeaking peoples appears to have been first used by NW http://www.edo-nation.net/stewart1.htm
Extractions: Content Links News Search ... Tourism The premier web site of Edo speaking people. Nation of people who are mostly located in the Midwestern part of Nigeria, Western Africa. THE EDO OF BENIN, NIGERIA. BY OSAMUYIMEN STEWART, Ph.D This posting is a collection of oral tradition passed down to me, my critical evaluation of folklore, and ideas from a variety of written sources (Egharevba 1934, Bradbury 1957, Crowder 1962, Basil Davidson et al 1965, Akenzua 1979, Igbafe 1979, Erhagbe (class notes) 1983). Introduction Although Nigeria was the creation of European ambitions and rivalries in West Africa, it would be an error to assume that its peoples had little history before its final boundaries were negotiated by Britain, France and Germany at the turn of the twentieth century. According to Crowder, this newly created country had a number of great kingdoms that had evolved complex systems of government prior to contact with Europeans. Within its frontiers was the kingdom of the Edo, whose art had become recognized as amongst the most accomplished in the world. The twin kingdoms of Edo and Oyo (Yorubaland) remained two of the most powerful kingdoms on the west coast of Africa up until the establishment of the British Protectorate at the end of the nineteenth century. Though very little is known for certain about the early history of Edo and Oyo, there have fortunately survived from these ancient kingdoms some remarkable and very beautiful bronzes and terra cottas, some of which rank among the masterpieces of world sculpture.
MSN Encarta - Search View - African Art And Architecture In western africa, the Yoruba people of Nigeria and Benin use a decorated indigenous african religions have had a greater influence on art objects than http://encarta.msn.com/text_761574805__1/African_Art_and_Architecture.html
Extractions: The search seeks the exact word or phrase that you type, so if you donât find your choice, try searching for a key word in your topic or recheck the spelling of a word or name. African Art and Architecture I. Introduction African Art and Architecture , works of art and architecture created on the African continent south of the Sahara. The immense Sahara acts as a natural barrier, separating African cultures to the north from those to the south. Although there has always been some intermingling of peoples on the two sides of the Sahara, differences in history and culture are pronounced. This article primarily discusses the art created south of the Sahara, a region known as sub-Saharan Africa. For information on the art of northern Africa, see Islamic Art and Architecture; Egyptian Art and Architecture; and Coptic Art and Architecture. The history of African art and architecture spans a vast period, beginning as early as 25,500
PERSON AND COMMUNITY IN AFRICAN THOUGHT Thus he is in the room is translated in Akan as owo dan no mu; My reading of the indigenous sources suggests the conviction that in his/her nature a http://home.concepts-ict.nl/~kimmerle/frameText9.htm
Extractions: PERSON AND COMMUNITY IN AFRICAN THOUGHT KWAME GYEKYE Accra 1. Ontological Status of the Person In the preliterate cultural setting of Africa's historical past, ideas - whether metaphysical, social, ethical, political or what have you - were given conceptual formulation in proverbs (or fragments), folktales, artistic and institutional expressions. The proverbs, as I have argued in detail in my book An Essay on African Philosophical Thought, are not unlike the fragments of the early ancient Greek philosophers in respect of the laconic and elliptical linguistic forms in which they are expressed. The ancient Greek fragments were a collection of sayings, and because of their philosophical content or relevance, they were utilized by later thinkers in the reconstruction and resurrection of early Greek philosophy. The same philosophical use, I have claimed, can be made of African proverbs and sayings. Identified more with the soul, a person was conceived as a unique individual, complete in its being: thus, the fragment, "antelope's soul is one, duiker's another" (esono otwe ne kra na esono dabo ne kra). In Akan conceptions each person is unique, because each soul is unique. Ontologically, then, the individual person must be self-complete in terms of his/her essence, for it requires nothing but itself in order to exist (except for the fact the he/she was held as created by God). If this is so, it cannot be the case that the reality of the person is derivative and posterior to that of the community. It would not therefore be correct to maintain that the notion of personhood is conferred by the community; neither would it be correct to assert that the definition of personhood is a function of the community.
Human Rights And The Environment in several cases dealing with rights of indigenous people during the 1980 s. 123 White Paper on Water Policy for South africa, 1997, para 2.1.4 http://www.ohchr.org/english/issues/environment/environ/bp4.htm
Extractions: South Asia and Africa Dr Jona Razzaque 1. Introduction This report is produced as a part of joint OHCHR-UNEP initiative on human rights and the environment. This project seeks to review the implementation of Agenda 21 with regard to the promotion and protection of human rights. The 1972 Stockholm Declaration proclaimed that man's natural and man made environment are essential to his well-being and to the enjoyment of basic human rights-even the right to life itself. In 1986, the United Nations General Assembly recognised the relationship between the quality of human environment and the enjoyment of basic human rights [UNGA resolution 2398 (XXII) 1986]. The 1992 Rio Declaration emphasised sustainable development and environmental protection. Moreover, Agenda 21 called for the fulfilment of basic needs, improved living standards for all, better protected and managed eco-systems and a safer, more prosperous future. This report examines the development of human rights and the environment in three South Asian countries during the last 10 years. It outlines the main provisions in the Constitution of these countries focusing on human rights and the environment. It also examines substantive and procedural rights which can be used to protect these two areas. This report analyses the case law of these three countries and considers the human right implications of decisions relating to the environment and vice-versa. In addition, this part of the report considers the participation of non-state actors in the judicial process through public interest litigation (PIL). Moreover, this report briefly examines the development of case law and legislation on human rights and the environment in two African countries during the last decade.
Extractions: Home About Us Contact Us Archives MEMORANDUM TO THE SENATE COMMITTEE ON INFORMATION ON A BILL FOR AN ACT TO MAKE PUBLIC RECORDS AND INFORMATION MORE FREELY AVAILABLE. ETC. by Engr. F.A.O. Oseni 1.00 INTRODUCTION 1.01 First and foremost, I wish to point out that the flow of official information in a country depends on the political system operating in the country because it is the political system that gives the individual citizen the "locus standi", to seek and readily obtain information on any issue of concern to him (or her). 2.00 POLITICAL SYSTEMS The European form of democracy where elections are held at frequent intervals to elect representatives who form the government (the legislature and the executive) has many shortcomings. First of all, voting and running government along political parties creates permanent warring camps in a nation. Secondly , coercing representatives in a legislature to vote on major issues along party lines through the use of the party "whip" is definitely not democratic.
CHRRD-Benin-City-2002.V.16 African civil society needs to identify indigenous solutions. Ti isu eni bajina, a ma nda owo boje, or the accountability of the state to the people, but it http://www.chrrd.kabissa.org/CHRRD-Benin-City.htm
Extractions: CONFERENCE TITLE: Politics, Society and Rights in Traditional Societies: Models and Prescriptions for Contemporary Nation Building in Nigeria. A two-day conference organized by the Benin Institute in collaboration with the Carnegie Council for Ethics and International Affairs, 16th-17th May, 2002. ARTICLE TITLE: CBO Involvement and Participation in Local Government Decision Making: the CHRRD Experience in Southwest Nigeria CO-AUTHORS: Comrade Mashood Erubami, Executive Director, Centre for Human Rights Research and Development, Ibadan Mr. Ian R. Young, Research and Documentation Officer, Centre for Human Rights Research and Development, Ibadan ( CUSO Coöperant AUTHORS ADDRESS: Centre for Human Rights Research and Development, 37, Old Ife Road, Opposite Green Springs Hotel, P.O. Box 1084, Agodi Post Office, Ibadan, Oyo State, NIGERIA, West Africa. Tel. From 2000 to the present, the Centre for Human Rights Research and Development, a ten-employee independent NGO based in Ibadan, with financial support from the Friedrich Ebert Stiftung, Lagos, and the United States Information Service, Lagos, has embarked upon a unique series of civil society-building workshops at the local government level in Oyo, Osun, Ondo, Ekiti, Kogi and Kwara States. Approximately 800 individuals have attended these workshops, representing civil servants, councillors and chairs of local government administrations, traditional rulers, market women, farmers, labourers, NGOs and social activists, students, police, and others.
Nigeria Aba foremost electronics and indigenous technology; Akwette Blue River ONDO, National Museum at owo has many wood and to be the origin of the Yoruba people. http://www.cameron.edu/student_affairs/activities/organizations/caribbean/nigeri
Dance Magazine a simple but genuine celebration of why people still dance three worked with glosses on indigenous and non The Red Thistle Scottish Dancers; owo Ache, African http://www.dancemagazine.com/dance_magazine/reviews/show_review.php?f=august_199
CHAPTER IV Below are some examples of indigenous African symbols and the conceptions administration and to the important needs of their people. Figure 14 owo ti http://www.crvp.org/book/Series02/II-1/chapter_iv.htm
Extractions: The purpose of this chapter is not to explore in detail the indigenous symbol system of Africa, but to discuss individual groups of symbols as sources of insight into African orientations to life. Many people regret the fact that, besides Egypt, the rest of Africa has not invented an alphabetic system. They overlook the fact that Africans have been using both visual and oral "picture words" for a considerable time to express, transmit and store their thoughts, emotions and attitudes. All over Africa, visual images and ordinary objects are used symbolically to communicate knowledge, feelings and values. As symbols play such an important role in the African conception of reality, a sound understanding of African patterns of thought and feeling requires an appreciation of the nature and function of symbolism as a medium of communication in African culture. CONCERNING THE USES OF SIGNS AND SYMBOLS Because the nature and role of signs and symbols in the process of transmitting information are easily confused, a clear notion of the difference in the way they are used in communication is necessary for appreciating the cognitive value of indigenous symbols. Natural Signs For our purpose it is necessary to identify two main types of signs, namely
CHAPTER IV In modern africa, and in particular in urban africa, we cannot get very far if Rouch (1956) sees this as a product of the interaction among peoples of http://www.crvp.org/book/Series02/II-3/chapter_iv.htm
Extractions: HISTORICAL PERSPECTIVES It is commonly considered that the history of human civilization is really the history of urban life. Archaeological records indicate the cradle of urban development was located in the lower Middle Eastthe Fertile Crescent . Its beginnings have been dated between 9,000 B.C. and 6,000 B.C. in the Neolithic Age. Whether or not it was from the Middle East alone that this important revolution spread to other parts of the world, or whether there were other independent centers of urban growth, is still a matter of controversy among historians and anthropologists. However, somewhat later in time very important centers of urban civilization appeared in Northern China, in the Indus Valley of Northern India and in the lower Nile Valley. What was the thrust behind the slow development of these communities in which a large number of people lived in units much larger than a village of scattered homesteads? Is it appropriate to refer to these communities as towns? Were they perhaps no more than large-scale peasant settlements? After all, when does a village become a town? The last two questions in particular have relevance to the history of urban life in Africa. Though the archaeological record still is not complete, urban development has its roots in inventions and discoveries of very great magnitude and in changes from food-gathering and hunting to food-producing, from being preyed upon by animals to their domestication, and from an uncertain existence based upon a subsistence economy to the production of food surpluses. In short, urban development was rooted in the agricultural revolution which, in turn, gave rise eventually to yet another transformation of perhaps even greater significance, namely, industrial society.
Non-Wood News-No.10 contribution to the traditional economies of indigenous African people and This includes the people of owo in owo Local Government Area (LGA). http://www.fao.org/DOCREP/005/Y4640E/y4640e03.htm
Extractions: Australia Bangladesh Bolivia Brazil ... Zimbabwe Bioprospectors seek treasure in Australian forests Fortune-hunting scientists are scouring vast tracts of Australia's tropical rain forests for plants to produce new antibiotics and other drugs which could be worth billions of dollars. Like the gold rush of 150 years ago that lured thousands of hopeful treasure seekers, "bioprospectors" and global drug giants have staked claims to areas of forest hoping to tap jungles that harbour diverse and unique plant life. The yield so far from Australia's northern rain forests, mainly in Queensland and Western Australia, is several new compounds for antibiotics, new pesticides which are close to commercial production and a pill that could prevent prostate cancer. Scientists caution that it takes 15 years and a huge investment to bring a new pharmaceutical product to market, and only one in a thousand discoveries makes it. Agrochemicals and dietary products are quicker to market, and even they offer pay-dirt worth hundreds of millions. Bioprospectors range from scientists with licence claims, through to large numbers of "illegal" hopefuls. Multinational companies will not deal with unlicensed groups. As with prospecting claims, access to rain forests is the must-have asset for bioprospectors, especially those who want to raise money from stock exchange listings.
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.
CACLALS Conferences The centrality of race politics in South African history and culture has led Ryga s grim reaction against injustice to indigenous peoples involves the http://www.kwantlen.ca/CACLALS/chimodir/Chimo32-web.htm
Extractions: Chimo No. 32 Chimo The Newsjournal of the Canadian Association for Commonwealth Literature and Language Studies Editors Gary Boire Roza Chimo The Editors, Chimo CACLALS, Department of English, Wilfrid Laurier University Waterloo ON CANADA rsmith@mach2.wlu.ca or gboire@wlu.ca (as of July 1,04 gary.boire@lakeheadu.ca The Editors appreciate receiving all extended submissions in manuscript and diskette forms (WordPerfect 6.0 format, if possible ). The Editors reserve the right to amend phrasing and punctuation in items accepted for publication in Chimo Chimo is Wilfrid Laurier University CACLALS Annual Membership Fee Regular $35.00 Student or Unwaged $20.00 Please address all membership correspondence to Gary Boire C 1995 CA CLALS: The Canadian Association for Commonwealth Literature and Language Studies Chimo The Newsjournal of the Canadian Association for Commonwealth Literature and Language Studies CHIMO ( ) greetings [Inuit] TABLE OF CONTENTS: Learneds Brock University Programme Abstracts of Papers Executive Committee Report: News of Members Directory of CACLALS Members 1996 Profile of CACLALS Canadian Association for Commonwealth Literature and Language Studies Learneds Brock University All CACLALS sessions will be held in Room H313 unless otherwise indicated Thursday, May 23
:: BlackElectorate.com :: When this cape is used on an altar to Esu it is called obara owo eyo, for communication and collaboration among all African indigenous spiritual faiths. http://www.blackelectorate.com/articles.asp?ID=1384
