41. African Studies Activities At Carleton University I am especially pleased to have a submission from WISER in South africa . often settling down among the indigenous peoples and marrying them, http://caas.concordia.ca/htm/fallwinter03.htm

Fall/Winter 2003 December 12 The CANADIAN ASSOCIATION FOR AFRICAN STUDIES Newsletter From the Editor: Thanks to those of you who sent in submissions for this Fall/Winter Newsletter. I am especially pleased to have a submission from WISER in South Africa Please email me with submissions for the next Newsletter, or with suggestions on content, style, etc., that you would like to see in your Newsletter! Allison Goebel, Editor goebela@post.queensu.ca Message from the CAAS President Upcoming CAAS Conferences The CAAS executive meeting in Boston has set out our plans for the next three CAAS meetings.  In 2004 and 2005, at least, we will be trying something new. 2004 Meeting Plans are in hand for our joint meeting with the ASA from November 11 th to 14 th 2004 in New Orleans , under the theme of “Language, Memory, and Identity in Africa and the Diaspora.” Of particular interest will be set of specially commissioned panels concerning some of the achievements and ongoing projects of Africanists in Canada , which we will present to the global community of Africanists which gathers at the ASA conference.  Plans are underway for these commissioned panels, but I am open to further suggestions.Â

42. ENC Online: World Cultures In The Mathematics Class The peoples of West africa and Middle America, as well as the Inuit of the far When the indigenous peoples of North America were pushed westward by http://www.enc.org/features/focus/archive/multi/document.shtm?input=ACQ-111364-1

43. Mirago Indeks : Top : Society : Ethnicity : Indigenous_People Aboriginal Connections An indigenous peoples Web Directory - A Oha NezeNdi-igbo - A non-political association of igbos of Nigeria who reside in Cape http://www.mirago.dk/search/directories.aspx?cat=Top/Society/Ethnicity/Indigenou

44. Black History Farther south in Nigeria the igbo and related peoples traditionally built With the Westernizing of African cities, much indigenous architecture has been http://www.britannica.com/Blackhistory/article.do?nKeyValue=384737

45. Local Entrepreneurship In Southeast Asia And Subsaharan Africa: In the early colonial period, these moves kept most indigenous African The igbo of eastern Nigeria live in one of the more densely populated areas of http://www.unu.edu/hq/academic/Pg_area4/Brautigam.html

Local Entrepreneurship in Southeast Asia and Subsaharan Africa: Networks and Linkages to the Global Economy DRAFT PAPER. COMMENTS WELCOME. PLEASE NOTE: THIS IS NOT THE CONFERENCE DRAFT July 14, 1998 School of International Service American University Washington, DC email: dbrauti@american.edu I. Introduction For much of the past decade, the world has applauded the striking development performance of Indonesia, Malaysia and Thailand. Despite the setbacks caused by the present financial crisis in Asia, the rapid structural transformation and improvement in the standard of living in these three countries remains a powerful testament to the benefits of a strategy emphasizing industrial exports. African countries have tended to remain commodity exporters, and while Africa has remained largely untouched by the "Asian flu", the continent also missed out on the benefits of engagement with the global market. Why has Southeast Asia developed such a dynamic industrial export sector, while Subsaharan Africa has not? Until the recent financial crisis, most analyses argued that Southeast Asia had "developmental states", while Subsaharan Africa largely did not. These developmental states were credited for putting in place the fundamentals of macroeconomic stability and investment in education, and orienting policy to favor exports, or at least to create a level playing field between exports and imports. They were said to have engaged their private sectors in high-level "deliberative councils", designing and implementing policies that encouraged productivity and efficiency. However, the financial crisis put this interpretation into question. In the aftermath of the crisis, the Southeast Asian states are now being castigated for their high levels of patronage, corruption, and business-state collusion.

46. African History And Environmental History 6 The taming of nature and indigenous peoples emerges as the central motif. in igbo Spatial Heterotopias’ in Luig and von Oppen, The Making of African http://www.h-net.org/~environ/historiography/africaeh.htm

47. Resources On The Igbo african Arts Adamma a contemporary igbo maiden spirit on igbo africaIndigenous People Baule Home. africa, african Anthropology General Resources. http://www.mongabay.com/indigenous_ethnicities/african/Igbo.html

Igbo Indigenous Ethnicities index Home People African ... Contact Igbo Web resources african indigenous anthropology fon people Africa, African Anthropology - General Resources. ... Dan Diamande Dogon Eket Fang Fante Communicating with Nigerians Hausa is widely spoken in the north, Igbo in the southeast and Yoruba in ... A West African « CONVERSION » ...his traditional religious belief, and symbols of indigenous rituals and ... It has been Publications Emmanuel Nnadozie (2002) "African Indigenous Private Entrepreneurship: The Determinants Facts about Nigeria Population, 91,549,000. Main Religions, Christianity, Islam, African indigenous. ClassicNotes: About Things Fall Apart ...religion had brought to the Igbo people. ... Drawing on indigenous Nigerian oral traditions, urbana.org - Articles Muslim street fighting, and quickly become Igbo vs ... and Anglican, but the majority African Storytelling ...part of children’s traditional indigenous education on ... To get some sense of African Bibliography on African Traditional Religion ...in the study of African indigenous religion," Cahiers ... "African Traditional Religious Emergent key issues in the study of African Traditional Religion ...other aspects of the indigenous culture of ... who researched into traditional Igbo social

48. Resources On The Ibibio african indigenous anthropology fon people of the Ibibio, igbo, and otherAfrican people The Ibibio believe that Mami Wata brings http://www.mongabay.com/indigenous_ethnicities/african/Ibibio.html

Ibibio Indigenous Ethnicities index Home People African ... Contact Ibibio Web resources african indigenous anthropology fon people Home. Africa, African Anthropology - General Resources. ... Bwa Chokwe Dan Diamande Dogon Samuel Ekpe Akpabot: Nigerian Composer, Professor and Author ...have gained him a reputation as a. major scholar of West African indigenous. ... by Michigan Ethnicity and Race by Countries ...and Fulani 29%, Yoruba 21%, Ibo 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv 2.5 ... Venezuela, Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv ... Latin with Teutonic, Slavic, North ...politically influential: Hausa and Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw Operation World: Nigeria - Detailed Information Mainly Christian, over 200 peoples, largest: Ibibio 3.6m; Tiv ... a) The African Indigenous African tribes Among the oldest sculptures of tropical Africa are several hundred ... As with the Igbo, Arewa-online ...the web. Virtual Festival: Links to Yoruba Culture. IFA: The Indigenous Faith AllRefer Countries - World: Country Ethnic Groups Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv ... Venezuela

49. Religious Underpinnings Of The Osu Caste System The igbo society is one of those indigenous African groups that underwent onlya partial One could assert that such is the lot of a conquered people. http://www.kwenu.com/publications/nwosu/religion_osu.htm

Kwenu! Religious underpinnings of the Osu caste system Okenwa R. Nwosu, M.D. Upper Marlboro, Maryland U.S.A. mnwosu@erols.com Friday, August 2002 osu maintained an aloof relationship with the mundane world and rest of the civil society. The early osu ranks, in spite of their spiritual duties at the shrines, were non-celibate and thus had families with offspring that ultimately grew into sizeable communities that dwelt in close proximity of major shrines in parts of Igboland. The civil society maintained a set of taboos that regulated routine interactions between the osu and the general public mostly out of fear or respect for the powerful deities under whose aegis they thrived and performed their religious functions. Intimate social interaction, including marriage, was forbidden between osu and non-osu, for example. In some locales, it is forbidden for the non- osu to spill the blood of osu , even in non-hostile situations. Some go as far as forbidding the non- osu from eating meat that was butchered or prepared in an osu homestead. The list of items that maintain a social divide between the

50. West African Kingdoms 500-1590: Religion And Philosophy History Study Guide This list of states and peoples is not exhaustive, but it does provide a indigenous African cultures—especially ritual arts and music—were suppressed. http://www.bookrags.com/samphist/

West African Kingdoms 500-1590: Religion and Philosophy Literature Summaries Study Guides Essays Study Guides ... History Study Guides Biographies Research Topics Essays History eBooks History Guide Navigation Download the PDF Home History Study Guides West African Kingdoms 500-1590: Religion and Philosophy (World History) Jump to: Overview Topics In Religion And Phil... Significant People Download the PDF This is an online sample of a complete History Guide. West African Kingdoms 500-1590: Religion and Philosophy History Study Guide Overview Historiographical Context. Rejecting Classifications. The Rise of Christian Europe (1965), "Undergraduates, seduced, as always, by the changing breath of journalistic fashion, demand that they should be taught the history of black Africa. Perhaps, in the future there will be some African history to teach. But at present there is none, or very little: there is only the history of Europeans in Africa. The rest is darkness . . . and darkness is not a subject of history." Views such as this one are the result of too much reliance on Arabic and European sources and not enough primary research in West African sources. By the final decades of the twentieth century, historians and archaeologists had learned much about the complex civilizations that existed in West Africa between 500 and 1590, cultures whose religious and philosophical traditions have deep indigenous roots. Geographical and Cultural Backgrounds.

51. MISSIO IMMACULATAE: Missionary Page Of The Franciscans Of The Immaculate Nigerian culture reflects African, Islamic, and European influences. In thesouth, indigenous peoples produced their own art long before Europeans http://www.marymediatrix.com/mission/kb/kb15/6.shtml

FI MISSION IN NIGERIA List of Articles about Nigerian Mission FACTS ABOUT NIGERIA Introduction History Land and Resources The People ... Culture and Arts FACTS AT A GLANCE Country name: Federal Republic of Nigeria Location: Western Africa, bordering the Gulf of Guinea, between Benin and Cameroon Climate: varies; equatorial in south, tropical in center, arid in north Population: Ethnic groups: more than 250 ethnic groups; the most populous and politically influential: Hausa and Fulani 29%, Yoruba 21%, Igbo (Ibo) 18%, Ijaw 10%, Kanuri 4%, Ibibio 3.5%, Tiv 2.5% Nationality: Nigerian Religions: Muslim 50%, Christian 40%, indigenous beliefs 10% Languages: English (official), Hausa, Yoruba, Igbo (Ibo), Fulani Literacy definition: age 15 and over can read and write total population:57.1%

52. SparkNotes: Things Fall Apart: Context colonial government and the traditional culture of the indigenous igbo people . Unlike some later African authors who chose to revitalize native http://www.sparknotes.com/lit/things/context.html

saveBookmark("", "", ""); Home English Literature Study Guides Things Fall Apart : Context - Navigate Here - Context Plot Overview Character List Analysis of Major Characters Chapters One–Three Chapters Four–Six Chapters Seven–Eight Chapters Nine–Eleven Chapters Twelve–Thirteen Chapters Fourteen–Sixteen Chapters Seventeen–Nineteen Chapters Twenty–Twenty-One Chapters Twenty-Two–Twenty-Three Chapters Twenty-Four–Twenty-Five Important Quotations Explained Key Facts Quiz Suggestions for Further Reading Context A lbert Chinualumogu Achebe was born on November in Ogidi, a large village in Nigeria. Although he was the child of a Protestant missionary and received his early education in English, his upbringing was multicultural, as the inhabitants of Ogidi still lived according to many aspects of traditional Igbo (formerly written as Ibo) culture. Achebe attended the Government College in Umuahia from to . He graduated from University College, Ibadan, in . While he was in college, Achebe studied history and theology. He also developed his interest in indigenous Nigerian cultures, and he rejected his Christian name, Albert, for his indigenous one, Chinua. In the s, Achebe was one of the founders of a Nigerian literary movement that drew upon the traditional oral culture of its indigenous peoples. In

53. «Conversion» In African Traditional Religion The concept of conversion is as relevant to African indigenous religions as it is And he described the conversion of a vast majority of igbo people to http://www.afrikaworld.net/afrel/conversion.htm

IN AFRICAN TRADITIONAL RELIGIONS By Christopher I. Ejizu Introduction The concept of conversion is as relevant to African indigenous religions as it is to many other religions of humankind. This may sound something of a surprise to some people. After all, the indigenous religions of Africa do not fall within the category of religions generally referred to as universal or missionary religions. They are rather, classed within the family of traditional or folk religions of the world.(1) And this for many people, is another way of saying that African traditional religions admit of little or no change. They thrive in stable and homogenous ethnic societies. They have no founders, reformers, or prophets, and are handed on much in the same form from one generation to the next. In the words of Mbiti, African traditional religions "have no missionaries to propagate them". As folk religions, they are said to be community-based. "People simply assimilate whatever religious ideas and practices are held or observed by their families and communities"(2). This viewpoint assumed that African traditional religions were more or less fossil reality. Against that backdrop, the discussion of the subject of religious conversion made sense for the protagonists only within the context of the encounter of the indigenous religions with the missionary religions that are available now in the Continent, mainly Christianity and Islam (3). While this later contemporary stage in the religious history of Africa is important and of relevance to us in this paper, our discussion of the theme of conversion in African religions proposes to focus on the type of change brought about by dynamic impulses in the differing religious experience of indigenous African groups prior to the encounter, as well as on the phenomenal movement of former adherents as converts to the missionary faiths. This later development clearly amounts to a religious revolution. Both strands of religious change are signalled by and implied in the topic of conversion in African religions. We shall therefore, be handling the two dimensions in this paper. But first, the key concepts ought to be clarified and the scope delimited.

54. MSN Encarta - Nigeria The igbo of southeastern Nigeria traditionally live in small, Adherence toIslam, Christianity, or indigenous African religions is central to how http://encarta.msn.com/encyclopedia_761557915_3/Nigeria.html

MSN Home My MSN Hotmail Shopping ... Sign In Web Search: Encarta Subscriber Sign In Help Home ... Upgrade your Encarta Experience Search Encarta Upgrade your Encarta Experience Spend less time searching and more time learning. Learn more Tasks Find in this article Print Preview Related Items Abuja, capital Lagos, largest city more... Further Reading Editors' picks for Nigeria Search for books and more related to Nigeria Facts and Figures Quick information and statistics for Nigeria Encarta Search Search Encarta about Nigeria Editors' Picks Great books about your topic, Nigeria ... Click here Advertisement document.write(' Page 3 of 13 Nigeria Encyclopedia Article Multimedia 40 items Dynamic Map Map of Nigeria Article Outline Introduction Land and Resources The People of Nigeria Arts ... History A Urbanization Nigeria is still a primarily rural country, with only 47 percent of its population living in cities. Urban areas, however, doubled their share of the population between 1970 and 1996. The country has a long history of urban development, particularly in northern and southwestern Nigeria where substantial cities existed centuries before colonial rule. The largest Nigerian cities are Lagos and Ibadan . Lagos, one of the world’s largest cities, grew as colonial Nigeria’s capital and leading port. Despite its loss of the federal capital in 1991 to

55. MSN Encarta - Africa In Nigeria, Yoruba, igbo, and Hausa compete, sometimes violently, Converts werequickly won in northwestern africa, where many people saw Islam as a http://encarta.msn.com/encyclopedia_761572628_16/Africa.html

MSN Home My MSN Hotmail Shopping ... Sign In Web Search: Encarta Subscriber Sign In Help Home ... Upgrade your Encarta Experience Search Encarta Upgrade your Encarta Experience Spend less time searching and more time learning. Learn more Tasks Find in this article Print Preview Related Items African Art and Architecture African Languages more... Further Reading Editors' picks for Africa Search for books and more related to Africa Encarta Search Search Encarta about Africa Editors' Picks Great books about your topic, Africa ... Click here Advertisement document.write(' Page 16 of 36 Africa Encyclopedia Article Multimedia 161 items Dynamic Map Map of Africa Article Outline Introduction Natural Environment People of Africa Economy ... History B Formation of Ethnic Identities If ethnicity is considered synonymous with how people are identified, both by themselves and others, then throughout Africa, language serves as its primary marker. Language links people to a specific place of origin, which, in turn, signals a shared cultural history. In South Africa, for example, the Zulu and Xhosa speak languages that are almost identical, but the minor differences are enough for people to make the distinction between the two groups. This is important to their sense of identity because the Zulu and Xhosa have followed very different paths over the last several centuries of history. Some peoples have even deeper roots. The Songhai identity existed even before the group ruled a vast West African empire in the 15th and 16th centuries. By way of contrast, the ethnic identities of many other peoples are more recent and often derive largely from external sources. The Gogo of central Tanzania are a case in point. In the mid-19th century they lived in many small clan-based chiefdoms that had no sense of being part of a wider Gogo group, even though they shared the same language. However, the phrase “gogo” was a part of several of the clans’ names, and their Nyamwezi neighbors picked up on this as a way to refer to all of them. When Arab and Swahili traders arrived in the area in the mid-19th century, they adopted this designation and passed it along to the first Europeans to enter the area. Because of repeated use, the name

56. USA/Africa Dialogue, No. 232: Ayittey On Indigenous Values, Part 1 indigenous Curbs Against Despotism In the eyes of the Gikuyu people, the submissionto a African chief was expected to be humble toward his people but http://www.utexas.edu/conferences/africa/ads/232.html

Many folks from around the world have asked to know more about George Ayittey. For the benefits of those who rely on this Dialogue for information to teach and do research, I have been carrying some long articles. This is the minimum we owe others without access to information. In two parts, I will be excerpting a piece from Ayittey's book. NOTE : The following is excerpted from Indigenous African Institutions . If you want to send excepts of your piece abroad through this medium, seek the permission of your publishers and send it to me for circulation. There is a small reward: a small commercial will be posted as in the following. All Ayittey's books are available at http://www.amazon.com. [when school resumes, the volume of postings will reduce to let you all focus on other things] Indigenous Curbs Against Despotism In the eyes of the Gikuyu people, the submission to a despotic rule of any particular man or a group, white or black, is the greatest humiliation to mankind Jomo Kenyatta, late president of Kenya. Despotism and kleptocracy do not inhere in the nature of African cultures or in the African character; but they are now rife in what was

57. USA/Africa No. 228: Indigenous Values I derived from their own indigenous African institution the village issue waslaid before the people to debate and reach a consensus. http://www.utexas.edu/conferences/africa/ads/228.html

George Ayittey clarifies and develops further some of his points: In my original posting, my task was to craft a viable "African" solution to the political crises in Ivory Coast, Sudan and other African countries in 1,200 words or less. My contention is that the basic cause of most of these crises is the "politics of exclusion" and can be resolved through an independent and sovereign "national conference." This vehicle was used successfully by Benin, South Africa, Zambia and other African countries to chart a new political dispensation for their respective countries. Delegates to these conferences themselves assert that these national conferences were derived from their own indigenous African institution - the village meeting, variously called ama-ala, asetena kese, pitso, ndaba, and kgotla by certain African ethnic groups. Hence, reaching back to African roots and crafting an "African solution to an African problem." I posted my write-up for comments unfortunately, right from the get-go, many commentaries veered way off mark. I protested and indicated that

58. Discrimination Against Indigenous And Minority Languages In Nigeria for the Survival of the Ogoni People (MOSOP), recommends African governments The National Language Policy discriminates against indigenous peoples http://www.unpo.org/news_detail.php?arg=43&par=2538

59. Ogoni  rights of indigenous peoples and tribal communities in the country readmore PFII Hears on Demolitions and Forced Evictions of Ogoni People from the http://www.unpo.org/member.php?arg=43

60. Review: African Anarchism: The History Of A Movement in precolonial africa the igbo, the Niger Delta people and the Tallensi . Rather than believing the african people capable of organising their own http://flag.blackened.net/revolt/ws98/ws55_africa.html

Review: African Anarchism: The history of a movement by Sam Mbah and I.E. Igariwey Few people would associate anarchism with Africa. However, it is certainly beginning to take root in there. This book is written by two members of the Awareness League, a 1000-strong anarcho-syndicalist organisation in Nigeria. Starting with a good introduction to anarchism, the authors outline its relationship with Africa in an attempt to "enrich anarchism and anarchist principles with an African perspective and to carve a place for Africa within the framework of the worldwide anarchist movement". Although anarchism as a conscious social movement is relatively new in Africa, pre-colonial African societies contained many "anarchic elements". This book presents a very interesting study of anarchist tendencies in traditional African societies. While certainly not anarchist, these societies, based on communalism, were self-governing and independent where "every individual without exception takes part, either directly or indirectly in the running of community affairs at all levels." Mbah and Igariwey go on to illustrate their point by giving three case studies of stateless societies in pre-colonial Africa: the Igbo, the Niger Delta people and the Tallensi. Some common characteristics in the structure of such societies were the lack of centralisation, the communal mode of production, and the general absence of social stratification.

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