Brooklyn Museum their role as living legacies for the indigenous peoples of the Americas. Arts of africa at the Brooklyn museum Ndop Portrait of King Mishe http://users.telenet.be/african-shop/brooklyn_museum.htm
Rhodes College: Subject Guide: Anthropology The urhobo Historical Society site offers basic information about the urhobo indigenous peoples of Mexico Native American Resources on the Net http://www.rhodes.edu/InformationServices/ResearchandCollections/SubjectGuides/S
Extractions: QUICK LINKS Academic Advising Academic Calendars Academic Departments Athletics BannerWeb (login) Bill Payment Bookstore Campus Safety Career Services Class Schedule College Catalogue College Handbook Community Service Conferences Counseling Center Dining Services Disability Services Exam Schedule FACES (login) Facilities Mgmt. (login) FERPA Tutorial Fin. Aid - Current Students Fin. Aid - Future Students Giving to Rhodes Health Center Help Desk Honor System Human Resources Information Services ITS Library MasterSingers Chorale Meeman Center Mock Trial Multicultural Affairs Postgraduate Scholarships Regional Studies Registrar Religious Life / Service Residence Life Rhodes Connect (login) Student Government (RSG) Student Handbook Student Organizations Study Abroad/Away WebCT (login) WebExchange (login) Work Orders (login) Writing Center Writing Institute You are here: HOME Information Services Research and Collections Subject Guides Subject Guide: Anthropology Print Text: Information For Students Faculty Staff Visitors Information About News and Alerts Information Services Division Technology and Facilities Online Databases and Reference Works ... Services and Support Related Links College Handbook Search the Library Catalog Student Handbook Archaeology Cultural Anthropology E-Journals, Listservs, Reference
Operation World: Nigeria - Detailed Information a) The African indigenous spiritual churches have multiplied especially thoserelated to the Aladura, peoples. Ijaw, Isekiri, Isoko, urhobo. http://nema.gospelcom.net/ow_nigeria/owtext.html
Extractions: click to enlarge Area 923,768 sq.km. Mangrove and tropical rain forests in the south, savannah and grasslands in the north. The country is drained by the Niger-Benue river systems. Population Ann.Gr. Density 121 per sq. km. 150 per sq. km. 198 per sq. km. Africas most populous nation. Census figures have in the past been manipulated for religious or political advantage by the ruling Muslim elite. The figures of the 1991 census have been widely accepted. Capital Abuja 500,000. Other major cities: Lagos 5 mill.; Ibadan 1.7m; Kano 1.5m; Port Harcourt 1.2m; Kaduna 1m; Enugu 900,000; Jos 650,000. Urbanites 44%. Neglect of agriculture has accelerated urban migration. Over 490 ethnic groups. The triangular rivalry between the Hausa/Fulani, Yoruba and Igbo have dominated Nigerian politics since independence. Guinean 49.5%. Mainly across south and centre. Over 70 peoples, mostly Christian, some Muslim. Yoruba 20.3mill.; Igbo (Ibo) 19.9m; Edo 1.1m; Nupe 1.1m; Ijaw(4) 970,000; Igala 891,000; Idoma(4) 800,000; Igbirra 660,000; Urhobo 608,000; Isekiri 557,000; Isoko 423,000; Gbari 409,000; Esan 357,000; Izi 357,000; Ewe 340,000; Ezaa 322,000. Hausa-Chadic 20.6%. Mainly in north. Though over 25% of all people speak Hausa, many who embrace Islam switch to Hausa. Over 100 peoples, majority are Muslim. Hausa 23m.
Untitled Document It is clear that the unwaged work of indigenous peoples, housewives, Oil Watchhas campaigns internationally; Oil Watch africa is based in Port Harcourt http://www.uoguelph.ca/~lbrownhi/
Extractions: International Co-ordinator, Movement for the Survival of the Ogoni People Much has been written about the terrible human and environmental disasters surrounding the production of crude oil and natural gas in Nigeria. This study is one of the few to focus on the gendered aspects of the petroleum political economy in Africa. As such, it examines the transformation of social relations between rich and poor women and men and the distinctively gendered features of new kinds of solidarity and fightback. Over the past four decades of oil exploitation, a kind of communal symbiosis of gender was broken down by deals through which certain men appropriated communal land, the fundamental basis of indigenous people=s livelihood and community. These men illegitimately sold common property rights to foreign and state corporations. Through such 'male deals', defined below, the state and corporations have divided communities and devastated the ecosystem. Starting in 1980, and continuing through today, the dispossessed women and men of the Nigerian oilbelt have formed new social relationships that reach across gender lines to oppose oil corporations' exploitation. These 'gendered class alliances' have contributed to the success of community campaigns against corporate oil extraction and have resulted in the construction of inter-ethnic alliances.
ETFRN NEWS 43/44: Forests And Conflicts raising the stakes for the regions indigenous peoples, Ethnic groups inthe Niger Delta, including the urhobo, Itsekiri and Ijaw have battled one http://www.etfrn.org/etfrn/newsletter/news4344/nl43_oip_2_10.htm
Citizenship, Indigeneship And Conflict In Central Nigeria For example, the term indigenous people has come to assume specific and and North africa where the populations of indigenous peoples of these regions http://www.abdullahiadamu.com/speeches/citizenship.htm
Extractions: Citizenship, "Indigeneship" and Conflict in Central Nigeria: Options for Constitutional Remedies. ADDRESS DELIVERED BY ALHAJI ABDULLAHI ADAMU (SARKIN YAKIN KEFFI), EXECUTIVE GOVERNOR OF NASARAWA STATE AT A PRESIDENTIAL RETREAT ON PEACE AND CONFLICT RESOLUTION IN SOME CENTRAL STATES, NATIONAL INSTITUTE OF POLICY AND STRATEGIC STUDIES (NIPSS), KURU, PLATEAU STATE, JANUARY 24-26, 2002 For over a decade now, North Central Nigeria has been plunged into a vortex of communal disputes. Hitherto peaceful communities are at each other's throat. Peoples that have cohabited peacefully in some instances for over a century are up in arms against each other. The age-old bonds that once bound communities together are falling apart with the unfortunate consequence that very minor disagreements often result in violence. From Kaduna to Jos, from Bauchi to Taraba, Benue and Nasarawa, a situation is rapidly developing which threatens to destabilize the entire Middle Belt or the North Central Zone. As leaders we are faced with a predicament we never prepared or bargained for. The meagre resources we get in the region are being frittered away on conflict management in a zone that is unarguably the poorest in Nigeria. The situation in the Middle Belt demands urgent national attention for several reasons. First, this belt by its strategic geographical location is the connecting rod that binds the rest of the Nigerian federation together. Because it is so centrally located, instability in this region if left unattended could gradually tear the country apart. The movement of people and goods between the North and the South passes through this region. A major crisis in the region therefore has immense social and economic implications.
The First Masks Over thirty thousand years ago, somewhere in africa, an indigenous Hunter had a idea For early indigenous peoples, masks were a way to the gods, and http://www.africans-art.com/index.php3?action=page&id_art=28378
Extractions: One of the most exciting areas in the growth of African oral literary study within the last two decades has been the specialized interest in the continent's heroic epics: stories about great warriors, empire builders, and culture heroes like Sunjata among the Mandinka of Mali, Lianja among the Nkundo of Zaire, Shaka among the Zulu of South Africa, Ozidi among the Ijo of Nigeria's delta country, and many others. So widely has this interest growninvolving the collection of hitherto ignored epic texts and the critical study of themthat Indiana University Press, without doubt the sturdiest publisher of African studies in the United States, has seen fit to establish an African Epic Series to enshrine this body of work within the canons of higher education. With so much that has come to light, it is no longer possible to doubt, as was the case up to the 1970s, that the epic is a characteristic feature of Africa's oral traditions. And yet, if we took time to look beyond the walls of the academy, and projected our study of the epic within the larger context of the realities around us, we would find reason enough to temper our enthusiasm for this subject with a certain concern. In the more than three decades that African nations have been free from the colonial shackles that held them down for pretty much one century, most of them have been ruled by indigenous leaders who have done much worse to their people than the foreign usurpers. If we looked closely at the power profiles of these recent leaders, we would find them uncomfortably similar to the heroes we have grown accustomed to glorifying in our studies: leaders who held absolute power, exercising total proprietorship over the material and perhaps spiritual lives of those who lived under the shadow of their might.
Black History The most common form of dance within the indigenous traditions of africa is a team The urhobo of Nigeria use a loose, linear formation, the soloists http://search.eb.com/Blackhistory/article.do?nKeyValue=384736
The Washington Diplomat The exhibit plaque refers to a selection of indigenous African languages that are of ceremonial and traditional art from the urhobo peoples of Nigeria. http://www.washdiplomat.com/b8_08_05.html
MOTHERLAND NIGERIA: PEOPLES (by Boomie O.) People and Culture, in Nigeria. urhobo, urhobo.com urhobo.net urhobo InfoArt Life in africa urhobo Ethnologue Nigeria urhobo Nigerian http://www.motherlandnigeria.com/people.html
Project MUSE african historians and the literati towards those of africa s indigenous states Thus, Agboghidi features very little in Isokourhobo s Benin empire http://muse.jhu.edu/journals/research_in_african_literatures/v031/31.3ekeh.html
Extractions: Ancient African civilizations span the course of several millennia, in time, and a large expanse of lands stretching from the Nile Valley across the cursed Sahara to the forest states of West Africa, in space. Many states and kingdoms lived and thrived centuries ago in these regions. Most of them have now been packaged into intellectual memory banks that historians and their ever-probing kindred colleagues in learned literary studies love to mine. Egypt, Kush, Nubia, Ghana, Songhai, and dozens more ancient civilizations that are claimed for Africa have been respectfully treated by African historians and literati. In this wonderful show of good grace and good manners...
NigerianMuse | SNCProject the United Nations Permanent Forum on indigenous peoples to intimate the The Bachama, urhobo, Bajju, Tangale, Berom, Eggons, Angas, Itsekiri and http://www.nigerianmuse.com/projects/SNCProject/?u=Inside_Pronaco_camp_Ndiribe.h
NigerianMuse | SNCProject Federal Union of indigenous peoples to build the greatest country in Africaand to urhobo Federation, 5. Edo Federation, 6. Yoruba Federation, http://www.nigerianmuse.com/projects/SNCProject/?u=Enahoro_national_question_con
Extractions: The Malian philosopher Hampate Ba states that in Africa, "a dying old man is a burning library" (qtd. in Sallah 35). Traditional African culture is oral, and the literature in the forms of epic, legend, folktale, song, and others is transmitted by word of mouth from one generation to another. Ba's metaphor of a burning library underscores both the limitations of an oral culture such as the traditional African and the urgent need to retrieve as much of the folklore as possible for study and preservation before its aged custodians die with their vast knowledge. While much is known of the poetic forms of African majority ethnic groups such as Akan dirges, Yoruba oriki and ijala, and Zulu izibongo, little is known of poetic creations of minority groups such as Urhobo udje dance songs, undoubtedly one of the most poetic of Africa's indigenous poetic forms.
Armed Ijaw Militants In Okotara, Nigeria The Ijaw (also known as the Ijo ) are a collection of peoples residing and the urhobo about which of the three groups are truly indigenous to the http://www.fiscalstudy.com/2004-global-photo/24-armed-ijaw-militants-in-nigeria.
Extractions: International Politics Armed Ijaw militants loyal to Dokubo Asari stand guard with charms around their necks holding AK-47 rifles at Okorota, near Port Harcourt, Nigeria, Friday June 25, 2004. The militants took up arms to fight for the right of the common people of the oil rich Niger Delta who are often ignored.(AP/George Osodi) Story Beyond the Photo The Ijaw (also known as the "Ijo") are a collection of peoples residing mostly in the forest regions of the Niger River delta in Nigeria, and numbering several million individuals. The Ijaw speak 9 closely-related Niger-Congo languages, all of which fall under the Ijoid branch of the Niger-Congo tree. The primary division between the Ijaw languages is that between Central Ijaw and Western Ijaw, the most important of the former group of languages being Izon, which is spoken by about 1 million people, while the most prominent member of the Western Ijaw group is Kalabari, which has about a quarter of a million speakers. The Ijaw were one of the first of Nigeria's peoples to have contact with Westerners, and were active as go-betweens in trade between visiting Europeans and the peoples of the interior, particularly in the era before the discovery of Quinine, when West Africa was still known as the White Man's Graveyard because of the endemic presence of malaria. Some of the kin-based trading lineages that arose amongst the Ijaw developed into substantial corporations which were known as "Houses"; each house had an elected leader as well as a fleet of war canoes for use in protecting trade and fighting rivals. The other main occupation common amongst the Ijaw has traditionally been fishing.
History Of Ijaws And Neighbors In Southern Nigeria The indigenous languages of western africa belong to three of the four These ancient peoples had come from different parts of africa namely the old http://www.earthrights.net/nigeria/history.html
Extractions: I was reading an article titled Press release by Ijaws of Egbema Clan: Rejoinder, and I was particularly interested in sections that dealt with the history of the Ijaws and our neighbours. It is the duty of historians to investigate and arrive at the truth concerning the history of peoples. In truth the history of the Ijaws and our neighbours the Itsekiris, Urhobos, Binis, Edos, Yorubas and Igbos are intertwined as we go further back in time. And it is because historians have not come to terms with this fact, that people can make claims and counter-claims as to who owns the land, and who arrived in a region first. In various historical documents that I have sent in to this forum, I have demonstrated that all the ethnic nationalities comprising Southern Nigeria, did not exist as we now know them to be now, 2000 years ago. Most are a product of fusion of ancient people, the Ijaw people being one of the most ancient survivals of the original ancient people that fused with others to give rise to the ethnic nationalities that exist today. What is meant by the term Autochthonous?
Colonial History Of Africa African indigenous Knowledge Systems Dr. Gloria Emeagwali, Professor of Has links to other urhobo organizations and to sites about writer, Ben Okri. http://www.empereur.com/Africa/history/hiscolonial.html
Extractions: Examples - Based at the Research Center of the International Pragmatics Association, University of Antwerp, and works with the Centre Æquatoria , Mbandaka, Congo (DRC). "Its goal is to make extensively annotated editions as well as systematic interpretive analyses of documents from the archives of the Centre Æquatoria in particular those documents that are relevant to the historiographic study of linguistics and ethnology in colonial times ." The Archives have, on microfiche, the proceedings of the Conférence Nationale Souveraine. The
Extractions: While the level of analysis of the history and culture of the Benin people in the lecture is strictly academic, it is proper to begin examining the lecture by first pointing out that it is every bit difficult to reconcile the seemingly contradicting assertions anent how the Ogisos started to rule over the people they controlled during their era. If one is to assume, as Dr. Ekeh states early in the lecture, that "the people who lived under the Ogisos and the people of Benin who have lived under the Obas of the House of Eweka were never conquered by any of their kings," how was it possible for the very first Ogiso to bring the "various clans and villages under the control of a ruling family" without some measures of force, whether through warfare or otherwise? There is a pronounced shortcoming in the lecture that needs to be pointed out, and this concerns his exploration and examination of the "Ogisos and their times." Without doubt, Dr. Ekeh veers off course from the purpose of his analysis. Instead of using the systematic study and analysis of the history and culture of the Benin people to show or parade the common historical tie between the Urhobos and the Benin people, he puts more emphasis on which of the two people (Urhobos or Benin people) comes closer to exhibiting any known vestiges of the Ogiso era culture. As a matter of fact, this is the only aspect of the lecture that may be accorded a thumb-down, if at all there should be any.
