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         San Indigenous Peoples Africa:     more detail
  1. Bushmen of Southern Africa (Indigenous Peoples) by Galadriel Findlay Watson, 2004-06
  2. In Search of the San by Paul Weinberg, 2004-06-30
  3. Writing in the San/d: Autoethnography among Indigenous Southern Africans (Crossroads in Qualitative Inquiry) by Keyan G. Tomaselli, 2007-03-28
  4. The Inconvenient Indigenous: Remote Area Development in Botswana, Donor Assistance and the First People of the Kalahari by Sidsel Saugestad, 2001-02
  5. The First Bushman's Path: Stories, Songs and Testimonies of the /Xam of the North Cape by Alan James, 2002-03
  6. The yellow and dark-skinned people of Africa south of the Zambesi;: A description of the Bushmen, the Hottentots, and particularly of the Bantu, by George McCall Theal, 1910
  7. Fragile Heritage by David Lewis-Williams, Geoffrey Blundell, 1998-01-01
  8. Why Ostriches Don't Fly and Other Tales from the African Bush: by I. Murphy Lewis, 1997-01-15
  9. Rock Paintings Natal (Ukhahlamba) by J. David Lewis-Williams, 1992-12
  10. Miscast: Negotiating the Presence of the Bushmen

101. SFBG News: November 18, 1998: Chevron's Dirty Hands
CHEVRON, ONE OF san Francisco s largest corporations, has admitted it paid and The Chevron representative agreed to employ more people from the
November 18, 1998 news a+e sf life extra ...
Chevron's dirty hands
By Danny Kennedy And Victor Menotti CHEVRON, ONE OF San Francisco's largest corporations, has admitted it paid and transported Nigerian military and police troops who shot and killed unarmed Nigerian activists peacefully protesting on one of the company's offshore oil rigs. On May 25 of this year more than 100 young men from the 42 communities of Ilajeland an ethnic homeland far north of the coast traveled by speedboat and canoe to Chevron's offshore Parabe platform and service barge, a few miles into the Atlantic Ocean. Occupying the platform, they say, was the only way to focus Chevron's attention on the costs of oil extraction to indigenous peoples and the territory they live on. "We went there for peaceful demonstration because of the activities of Chevron in our area," Larry Bowato, one of the occupiers, told Pacifica Radio's Amy Goodman Aug. 29. "We went there to protest, because for thirty-three years in which Chevron is operating, we don't have anything." The activists say they boarded the barge, approached a member of the Nigerian navy, and told him they were there to express their grievances to Chevron's management. One of the leaders of the occupation said they had no weapons, "not even a placard." Chevron spokesperson Shola Omole corroborated this in a Sept. 4 interview with Pacifica.

102. Wilson - Legacies
In looking at the legacy of indigenous people in the modern Caribbean, in which indigenous people lived and interacted with the people of African and
The Legacy of the Indigenous People of the Caribbean
Samuel M. Wilson
from The Indigenous People of the Caribbean (Univ. Press of Florida 1997)
This paper explores the important roles the indigenous people of the Caribbean still play in the region today. On many islands some people trace part or all of their ancestry back to the people who lived here before Columbus's voyages. On nearly every island, the modern inhabitants relate to the environment in ways they learned from the Indians: they grow some of the same plants for food and other uses, fish the same reefs in the same ways, and follow the same seasonal patterns. Also, on nearly every island, even those where none of the indigenous people have survived, the Indians are powerful symbols of Caribbean identity, national identity, and resistance to colonialism. This paper will explore these themes, assess the status of the indigenous people in the modern Caribbean, and discuss the history of indigenous survival in the Caribbean. In looking at the "legacy" of indigenous people in the modern Caribbean, I am attempting to avoid the approach that merely looks for persistent traits, words, practices, genetic characteristics, and so forth. I particularly want to avoid what might be called the "contributions" mode of analysis, which identifies modern cultural elements as hold-overs from centuries past as "Carib" or "Arawak" contributions. Such an approach makes it seem to me as if the European conquerors had said, "We've come to wipe out you and your people and take your land, but before we do, would you care to make a contribution?" The modern presence of indigenous Caribbean cultures goes far beyond such contributions, but in more subtle and less obvious ways.

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