African Masks of the suku / Basuku / Suko (related to the Yaka) people/tribe Having conqueredthe indigenous peoples, the Lunda gradually assimilated with them, http://www.vub.ac.be/BIBLIO/nieuwenhuysen/african-art/african-art-collection-mas
Extractions: (of variable age, artistic quality, and degree of authenticity) Many African societies see masks as mediators between the living world and the supernatural world of the dead, ancestors and other entities. Masks became and still become the attribute of a dressed up dancer who gave it life and word at the time of ceremonies. The sculptor begins by cutting a piece of wood and leaving it to dry in the sun; if it cracks, it cannot be used for a mask. African sculptors see wood as a complex living material and believe each piece can add its own feature to their work. Having made certain the wood is suitable, the sculptor begins, using an azde to carve the main features, a chisel to work on details and a rough leaf to sand the piece.
Extractions: zJs=10 zJs=11 zJs=12 zJs=13 zc(5,'jsc',zJs,9999999,'') About Alternative Religions Alternative Religions Essentials ... Help w(' ');zau(256,140,140,'el','http://z.about.com/0/ip/417/C.htm','');w(xb+xb+' ');zau(256,140,140,'von','http://z.about.com/0/ip/496/7.htm','');w(xb+xb); Sign Up Now for the Alternative Religions newsletter!
Igor Kopytoff The suku of Southwestern Congo. In James L. Gibbs, Jr. (ed.) peoples of africa . 1978 suku Epistemology and the Ancestors. african Studies Association http://www.sas.upenn.edu/~kopytoff/
Extractions: Contact Information I am a general practitioner in cultural anthropology, with an ethnographic focus on Africa and with some past research in northern Asia. More specifically, my interests, research, and publications deal with social structure, political organization, and religion - and the process of transformation in them. I have also worked and published on slavery as a general cultural phenomenon, with a special interest in indigenous slavery in Africa as a culture-historical phenomenon. I have done fieldwork in the Congo, Cameroon, and the Ivory Coast. IGOR KOPYTOFF
Welcome To WoYaa Search Engine This dazzling display presents an indigenous American art, an of Victor DuBois, NewYork Central africa, People s Republic of Congo, suku Culture, Nkisi The http://www.woyaaonline.com/links/ARTS/more11.html
In The Presence Of Spirits and sculptural inventiveness of the cultures indigenous to these from the Yaka, Nkanu,Zombo, suku, Matapa and of objects from the Bidjogo peoples who live on http://www.webzinemaker.net/africans-art/index.php3?action=page&id_art=534
Looking Around Activities 2002 The indigenous peoples and local communities need to be considered as the equalstakeholders in suku suku What Shall I do, or, is this Colombo Tea? http://www.iisc.ernet.in/looknet/abstracts02.html
Extractions: Boomerangs Boomerangs, which are basically curved, aerodynamically enhanced sticks, have long been in use as hunting tools in many countries (including India). But the returning boomerang, used as an amusing toy by Australian aboriginals, has attracted much attention for nearly two centuries. It is perhaps best seen as a flying top that uses aerodynamic and gyroscopic forces for 'steering' it back to the thrower. A small collection of boomerangs acquired during visits to Australia will be on display. The Language of the Dancing Bees Honeybees live in large colonies consisting of tens of thousands of worker bees, a few drones and a single queen. The older worker bees specialize in surveying the environment of the colony for nectar, pollen, water and propolis. Upon finding a profitable resource, worker bees return to their colonies and recruit other workers for transporting the discovered material to the nest. To do so, honeybees use a dance language. Being a system of communication involving arbitrary symbolic conventions, the honey bee dance language is thought to be closer to human language than anything else ever used by animals. In this talk I will introduce the honeybees, describe the properties of their dance language and review recent research aimed at convincing skeptics that honey bees do indeed use the information contained in the dance language to locate food and other resources.
Extractions: Once upon a time, we were Africans, involved in a unique lexicon of beliefs, lore, stories, and customs designed to help integrate us into an environment filled with plants, animals, elements, and a complex array of spirits. With the advent of slavery, those who had stayed the longest severed the physical bond with the Motherland, but like seeds lifted from a flower by wind, we found fertile ground in distant lands. The freshly sown seeds took strongest hold in sunny climes reminiscent of our Motherland. Separated physically, we remained united as brothers and sisters in spirit. The various hybrids of traditional African-based religions continue to thrive in coastal Brazil, the Dominican Republic, and Cuba in the form of Candomble, Shango, Lucumi, Umbanda, and Santeria. In Louisiana and Haiti, our spirituality thrives in the form of Vodoun. In the southern United States, Hoodoo took root in Alabama, Mississippi, Georgia, Florida, North Carolina, and South Carolina. Hoodoo was established during slavery using the types of plants available in the United States. Our knowledge of African herbalism was enhanced through the generosity of Native American tribes such as the Cherokee, Chickasaw, Chocktaw, and Seminole who understood our suffering intimately. Many Black Indians were the result of this interchange. The proof to this is within our recipes, appearance, and of course within Hoodoo.
The Lightspan Network - Sw indigenous peoples Index. Aborigines of Australia General Resources Chile EcuadorGeneral Resources peoples of the Soga Somali Songo Sonye suku sukuma Swahili http://www.lightspan.com/common/studyweb/sw.asp?target=http://www.studyweb.com/H
ARTICLE RESOURCES/READINGS: "Environmental Rights" Arti Tanah Bagi suku Amungme, Kompas, September 25, 1995 English Cohan,John Alan, Environmental Rights of indigenous peoples under the Alien Tort http://www.carnegiecouncil.org/viewMedia.php/prmTemplateID/8/prmID/4965
Extractions: Cambodia Department of Fisheries , January 2004, [PDF: 19 pages]. Cambodia Ministry Of Environment, Cambodia National Environmental Action Plan 1998-2002 , January 1998, [PDF: 76 pages]. United Nations, Draft Declaration of Principles on Human Rights and the Environment , Geneva, 1994. Further reading: Cambodian Human Rights and Development Association Chea, Yim and Bruce McKenney, " Great Lake Fish Exports: An Analysis of the Fee System , Cambodia Development Review 7.3 (July-September 2003), pp.1-6, [PDF: 6 pages]. Degen, Peter, and Nao Thouk, Historical, Cultural and Legal Perspectives on the Fishing Lot System in Cambodia, in M. Ahmed and P. Hirsch, eds, Common Property in the Mekong: Issues of Sustanability and Subsistence (Penang, Malaysia: International Center for Living Aquatic Resources Management, 2000).
This Site Has Moved To Http://www.westpapua.ca conquest and colonialism in africa, Asia, the LEMASA (Lembaga Musyawarah Adat SukuAmungme or provoked resistance by indigenous peoples subsequently sparking http://westpapua.ouvaton.org/?q=node/view/28
African Art On The Internet Makonde, Mbole, Mossi, Pende, suku, Tabwa, Woyo story architecture, Islam and indigenousAfrican cultures, Shawabtis displays from 20 major peoples from West http://www.artisandesigngroup.ws/museums/africa/africa.htm
Joshua Project - Peoples By Country Profiles Other neighboring indigenous groups are the Pindah and the more primitive Kubu/AnakDalam. Alternate People Names suku Batin, suku Ulu. People Code 109587. http://www.joshuaproject.net/peopctry.php?rop3=109587&rog3=ID
Extractions: Understanding Narrative The Praise Song Cultural Borrowing Objects of Power ... In and Out of Context The second part of this introductory essay consists of conversations between the authors. Bourgeois and Rodolitz have team-taught a web-based course on this subject for more than five years utilizing a dialogue medium that lends itself to immediacy and informality. Essays in the usual sense speak TO the reader; dialogue, however, allows the reader to participate, if only in an imaginary sense. Additionally, in the medium of dialogue, the evolution of thought is more apparent than in an edited essay. Often, the journey to a conclusion is as important as the conclusion itself. The reader is encouraged to join in this ongoing exploration. AB: Why don't we begin by considering a group of related objects, not necessarily related by culture but by function?
Regional Son, Community Of Tradition, Or Dayak: Dayak is a term that refers generically to the indigenous peoples of The term suku Dayak may be variously translated to mean Dayak Ethnic Group or http://www2.chass.ncsu.edu/CIES/Schiller'sPaperRegional Son.htm
Extractions: Regional Son, Community of Tradition, or Dayak: Whats in a Name in Indonesian Borneo? Dayak People, Arise and Construct a Prosperous Future... One Word, One Heart, [in our] Struggle and Dedication... United in Intention and Energy to Work ... Like a Hornbill in Flight, Far, Aiming for the Clouds... With the Spirit of Reformation, What Else are We Waiting for? (From the East Kalimantan Dayak Anthem) I. Overview In the closing weeks of 1999, the Bumi Senyiur , a luxury hotel in Samarinda, East Kalimantan, hosted a long-anticipated assembly, the Convention of the East Kalimantan Dayak Association. Dayak is a term that refers generically to the indigenous peoples of Indonesian Borneo; East Kalimantan is one of four Indonesian provinces on that island. Shortly past daybreak on opening morning, convention attendees began arriving by car, motorcycle, and public mini-van. They gathered in the parking lot beneath a banner that read Dayak People of East Kalimantan Awaken and Unify to Engender a Prosperous Future. Many wore Western-style suits and ties, others sported batik shirts in local motifs of stylized dog-heads or
HISTORICAL BACKGROUND: History And Prehistory Of Mentawai At around 4000 BCE a migration of indigenous peoples began out of the island of Coronese, S. (1986) Kebudayaan suku Mentawai. Jakarta Grafidian Jaya. http://www.mentawai.org/histbackgr.htm
Extractions: History In much of the information currently available in the popular literature dealing with the Mentawai islands, that is information published in cyberspace as well as in travelogues, the prevailing perception is that the local people (and here they are usually referring to the inhabitants of Siberut) have been isolated through the ages and have only just been "discovered" by outsiders. This is better interpreted as western sojourners having the attitude that since they themselves only found out about this part of the world and its inhabitants recently, then it can only be the case that these people have been known to the "outside" world for a short period of time. Let me dispel this myth in two ways. I will firstly briefly indicate the degree of interaction that the islanders have had with the world beyond their shores dating from the first colonial contacts. I will subsequently briefly deal with the period preceding this, the pre -historical period.
Pagans.Org :: View Topic - Tradition - Hoodoo Kongo, suku, and Yaka people of Central africa create some to bilongo and mooyo andthat their african predecessors are indigenous people are vary adaptable. http://forum.pagans.org/bbs/viewtopic.php?t=3162&sid=08c7b188e527485b41795d96736
PreventConflict.org - Map Regions Dulu Pemekaran Papua dengan Kepala suku dan Gereja 25 Jan 2002 Out of africa -Colonial roots Technology Adoption Behaviour of the indigenous People of Irian http://www.preventconflict.org/portal/main/mapregions.php?r=2006
African Cultures, Searchnoodle.com Batimalliba twostory architecture, Islam and indigenous African cultures, Shawabtis Senufo Shilluk Somali Songhai Soussou suku Teda Tigrean peoples Resources. http://www.searchnoodle.com/gnome_results/african_cultures_search4it.html
Extractions: Prepared by Abigail Abrash, Consultant For the Robert F. Kennedy Memorial Center for Human Rights, July 2002 Published on the MPI web site with the kind permission of the author, Abigail Abrash. This document was prepared with the generous financial support of the Richard and Rhoda Goldman Fund and the support and good will of many people in Papua and Indonesia. "Development is development aggression when the people become the victims, not the beneficiaries; when the people are set aside in development planning, not partners in development; and when people are considered mere resources for profit-oriented development, not the center of development . . . . Development aggression violates the human rights of our people in all their dimensions-economic, social, cultural, civil and political." The Philippine Alliance of Human Rights Advocates, as quoted in Ramon C. Casiple, "Human Rights vs. Development Aggression: Can Development Violate Human Rights?" Human Rights Forum: Focus on Development Aggression. Quezon City: Philippine Human Rights Information Center, 1996.
Mason Library Sablee (1993), Satu kajian ke Aas Komuniti Masyarakat Orang Asli suku Kaum Temiardi kampung 1, 2, World indigenous peoples Day Celebrations, 2002 http://www.keene.edu/library/OrangAsli/coac.cfm
Extractions: The COAC has a sharing relationship with the Orang Asli Archive in which materials are exchanged between repositories. The digital photographs in this collection (Series 2) were taken by Colin Nicholas of the COAC. The documents included in Series 3 through Series 7 are either authored by Colin Nicholas or concern the work and activities of the COAC. Many documents are available in both print and digital versions. Check the Container List for the COAC collection to see if a print document is also available in a digital version. Series 1: Theses/Dissertations/Student Reports (English)
