81. Decolonizing The African Mind: Further Analysis And Strategy Utengano (swahili) – Deeply entrenched, intergenerational African American African peoples’ contributions to world civilizations Shattering the myths. http://www.nbufront.org/html/FRONTalView/ArticlesPapers/Hotep_DecolonizingAfrica

Decolonizing the African Mind: Further Analysis and Strategy by Uhuru Hotep The central objective in decolonising the African mind is to overthrow the authority which alien traditions exercise over the African. This demands the dismantling of white supremacist beliefs, and the structures which uphold them, in every area of African life. It must be stressed, however, that decolonisation does not mean ignorance of foreign traditions; it simply means denial of their authority and withdrawal of allegiance from them. - Chinweizu Introduction This paper presents a framework for discussing the psychology of African liberation by using the political terms “colonialism,” “colonization” and “decolonization” as vantage points for contextualizing African American oppression. Over the past 500 years, European ruling elites perfected a method of psychological manipulation and control first discussed from an African perspective by the Nigerian scholar Chinweizu (1987) in his classic Decolonising the African Mind. I call this method “mental” colonization.

82. Kenya The coastal population of Kenya are part of the swahili people who occupy the it has recently been shown that the swahili are an indigenous people who http://archnet.org/library/dictionary/entry.tcl?entry_id=DIA0412

83. Black History a material also used by coastal swahilispeaking people in Kenya. With theWesternizing of African cities, much indigenous architecture has been http://www.britannica.com/Blackhistory/article.do?nKeyValue=384737

84. Search Results For Islam - Encyclopædia Britannica Malinke Cluster of peoples occupying parts of Mali, Guinea, Côte d Ivoire, swahili Literature from the African literature article http://www.britannica.com/search?query=Islam&ct=gen1&fuzzy=N&iq=5&show=20&start=

85. A12n-forum : [A12n-forum] Between The Lines (Re: NYTimes Article On African Lang mastered swahili or hundreds of other indigenous African languages. True,but a fair number of people have been using languages like swahili in email http://lists.kabissa.org/lists/archives/public/a12n-forum/msg00235.html

Bulletin Board Webmail Postoffice Domain Control Panel Search: All of Kabissa Whole Internet Pambazuka News Home Contact Directory African Mailing Lists African Websites ... Thread Index Subject From : "Donald Z. Osborn" < Date : Tue, 16 Nov 2004 01:26:05 -0600 http://lists.kabissa.org/mailman/listinfo/a12n-forum Follow-Ups From: Pamela McLean References From: Donald Z. Osborn Date Prev Date Next Thread Prev Thread Next ... Thread Index Last Updated: Sat Apr 02 17:45:19 2005 Back to top About us Free Membership Support us! Your feedback is important. Click here to send us a message. Privacy Notice

86. A12n-forum : [A12n-forum] NYTimes Article On African Languages & ICT have not yet mastered swahili or hundreds of other indigenous African languages . The fact that the continent is full of poor people doesn t mean we http://lists.kabissa.org/lists/archives/public/a12n-forum/msg00227.html

Bulletin Board Webmail Postoffice Domain Control Panel Search: All of Kabissa Whole Internet Pambazuka News Home Contact Directory African Mailing Lists African Websites ... Thread Index Subject From : "Donald Z. Osborn" < Date : Fri, 12 Nov 2004 14:25:02 -0600 The following New York Times article from http://www.nytimes.com/2004/11/12/international/africa/12africa.html may be of interest. It was also seen on the ILAT list and at http://news.com.com/Using+the+kompyuta+to+save+African+languages/2100-7337_3-5449598.html Follow-Ups From: Donald Z. Osborn [A12n-forum] Yoruba keyboard initiatives From: Trond Trosterud Date Prev Date Next Thread Prev Thread Next ... Thread Index Last Updated: Sat Apr 02 17:45:19 2005 Back to top About us Free Membership Support us! Your feedback is important. Click here to send us a message. Privacy Notice

87. Archaeology Faculty on political economy in the context of an indigenous African urban tradition . In 1997 I thus began excavating the large 8th18th-century swahili http://www.virginia.edu/archaeology/ArchFac.html

The Interdisciplinary Major in ARCHAEOLOGY at the University of Virginia Overview Major Requirements Course Offerings Research, ... Archaeology Brown Bag Workshops FACULTY As an interdisciplinary program, the faculty is composed of archaeology faculty members from the anthropology and art departments (see below). In addition, other faculty from Architecture, Astronomy, History, Religious Studies, Environmental Sciences, and Chemistry offer courses which complement the major. Faculty sponsored field research in archaeology is currently being conducted in the Southwestern United States, Virginia, the Near East, Africa, and Italy. Malcolm Bell, Professor, Department of Art (mb2s@virginia.edu) Professor Bell began his career at the University of Virginia in 1971, teaching courses on the history of Greek art and archaeology. Mr. Bell also serves as co-director (with Carla Antonaccio, Wesleyan University) of the Morgantina excavations in Sicily. Aside from publications of the results of that on-going project, in particular a book-length study of the Hellenistic agora, he is interested in the artistic conventions and cultural contexts of archaic Greek art. He is also working on a study of the origins and form of the eighteenth century plan of Savannah, Georgia. Prof. Bell was recently awarded the prestigious Andrew W. Mellon Professorship at the Center for Advanced Study in the Visual Arts, National Gallery of Art.

88. :: Literature - United States International University :: A survey of African literature in several genres, including folk tale, novel, examination of oral literature of selected indigenous peoples. (WI) http://www.usiu.ac.ke/programs/catalogue/0405/literature.htm

About USIU Admissions Programs Administration ... Course Descriptions Literature LIT 1105 Introduction to World Literature: Fiction, Poetry, and Drama Readings in the main genres of literature (fiction, poetry, and drama) throughout the cultures of the world; includes consideration of oral literature; introduction to critical approaches to literature. (WI) Credit: 3 units LIT 1106 African Fiction: Introduction to the African Novel A survey of the development of the African novel from its beginnings to 1970. This is a reading course in the African novel; students are required to read one novel each week for ten weeks, as well as read closely and do an oral presentation and term paper on one particular novel during the quarter. Class time is devoted to discussions of a different novel each week, and students are expected to have read that novel, or substantial portions thereof, before coming to class. (WI) Credit: 3 units

89. :: Literature - United States International University :: LIT 1106 African Fiction I Introduction to the African Novel examination oforal literature of selected indigenous peoples. (WI). Credit 3 units http://www.usiu.ac.ke/programs/catalogue/0304/literature.htm

About USIU Admissions Programs Administration ... Course Descriptions Literature LIT 1105 Introduction to World Literature: Fiction, Poetry, and Drama Readings in the main genres of literature (fiction, poetry, and drama) throughout the cultures of the world; includes consideration of oral literature; introduction to critical approaches to literature. (WI) Credit: 3 units LIT 1106 African Fiction I: Introduction to the African Novel A survey of the development of the African novel from its beginnings to 1970. This is a reading course in the African novel; students are required to read one novel each week for ten weeks, as well as read closely and do an oral presentation and term paper on one particular novel during the quarter. Class time is devoted to discussions of a different novel each week, and students are expected to have read that novel, or substantial portions thereof, before coming to class. (WI) Credit: 3 units

90. WHKMLA : History Of German East Africa, 1886-1918 interests of the indigenous people were disregarded. The introduction ofSWAHILI as the language of administration and education also favoured the http://www.zum.de/whkmla/region/eastafrica/tang18861918.html

Arab Rebellion Stamps issued for Deutsch-Ostafrika by the German Postal Administration German East Africa 1886-1918 TANGANYIKA as a geographical and political entity did not take shape before the period of High Imperialism; it's name only came into use after GERMAN EAST AFRICA was transferred to Britain as a mandate by the League of Nations in 1920. What is referred to here therefore is the history of the region that was to become Tanganyika. German CARL PETERS had secured treaties with tribal leaders on East Africa's coast, providing the German government with legitimation to negotiate with Britain over spheres of interest in East Africa. In the treaty of 1886, Germany renounced it's claims on the WITU AREA (on Kenya's coast, north of Mombasa) and on Uganda, and Britain recognized Germany's claim to what was to become German East Africa. In another treaty of 1890, Germany traded the islands of Zanzibar and Pemba for the much smaller island of Heligoland, off Germany's coast in the North Sea. The Germans bought off the Sultan of Zanzibar's rights to the Tanganyikan coast for $ 800,000. The GERMAN EAST AFRICA COMPANY (founded 1887, succeeded by the German government in 1891) established BAGAMOYO as their colony's capital, soon moving it to DARESSALAAM. The colony was called DEUTSCH-OSTAFRIKA (German East Africa). The colony's borders had been established in treaties with Britain (Kenya, Uganda, Northern Rhodesia), Belgium (Belgian Congo) and Portugal (Mocambique); interests of the indigenous people were disregarded. From the coast, the Germans penetrated the country and established their rule. The currency was 1 Rupia = 64 Pesa.

91. Mozambique Home Intermarriage with the Bantu people resulted in the rise of the swahili language rights and the indigenous people who were under African colonial law. http://www.questconnect.org/africa_Mozambique.htm

Welcome to Mozambique Click on flag to see it in detail Eclipse Journal Photographs Geography and Climate Economy ... Send us an Email Click on either map to see it in detail Perry-Castañeda Library Map Collection © The General Libraries The University of Texas at Austin Geography and Climate The country of Mozambique is on the eastern coast of southern Africa bordered on the east by the Indian Ocean (the Mozambique channel), on the north by Tanzania, Malawi and Zambia, on the west by Zimbabwe and on the south by South Africa. The total area the country covers is 801,590 sq. km. and the coastline is 2,470 km. long. In comparison, the country is slightly less than twice the size of the U.S. state of California. The country has a wide plain of coastal lowlands in the south and in the north the plain narrows and rises to mountains and the plateaus. Also in the south there are many lakes, and the center of the country is dominated by the Zambezi river valley and its deltas. Other major rivers include the Limpopo (along with the Zambezi, two of southern Africa's largest rivers), the Save and the Rovuma which forms the border with Tanzania. Natural resources include coal, titanium, natural gas and hydropower.

92. Lingua Franca - 20/11/2004: Language, Identity And Land Rights... This week another chance to hear South African sociolinguist Nigel Crawhall onwhat the it is evident that the languages of indigenous peoples, http://www.abc.net.au/rn/arts/ling/stories/s1218186.htm

Australia Talks Books Book Talk Book Reading ... The Space Saturday 20/11/2004 Language, Identity and Land Rights... Summary: This week another chance to hear South African sociolinguist Nigel Crawhall on what the rediscovery of their ancient click language means for the Bushmen or San (pron. SAHN) people of the southern Kalahari. Details or Transcript: Jill Kitson : Welcome to Lingua Franca. This week: language, identity and land rights, another chance to hear Nigel Crawhall of the South African San Institute on what the rediscovery of their ancient click language means for the San people or Bushmen of the southern Kalahari. Canadian South African sociolinguist Nigel Crawhall visited Australia last year to take part in the seventh Foundation of Endangered Languages Conference in Broome. UNESCO estimates that 3,000 of the world’s 6,000 languages are at risk of dying out. In indigenous communities, language death is linked to land loss and loss of identity and self-esteem. The San language Nigel Crawhall has been working on is spoken by only ten elders. Back in 1997, it was thought there was only one speaker left. Here’s Nigel Crawhall: Nigel Crawhall : In 1997 I met Elsie Vaalbooi for the first time. She was at her son’s home in the dusty and depressing desert town of Rietfontein, less than a kilometre from the Namibian border. Elsie was truly venerable at that time. She estimated herself to be about 96 years old. Later it turned out she was over 100.

93. African Indigenous Languages As Semi-official Languages: A Study In The Causes O Sango, spoken in the Central African Republic; and swahili, Power was atlast in the hands of the indigenous people of the capital city — a city http://www2.univ-reunion.fr/~ageof/text/74c21e88-254.html

Accueil Structure Chercheurs Réalisations ... Alizés n°16 African Indigenous Languages as Semi-official Languages: A Study in the Causes of Political Conflicts in Africa opyright 1998 Alizés — ISSN : 1155-4363 1.0 The Beginnings B Colonialism thus gave birth to a new type of nationhood — a nationhood in which the natives surrendered their ethnic loyalties for those of the colonising power. This involved the acquisition and application of the Western notions of nationism and nationalism. Nationism denotes governance while nationalism denotes the patriotic feelings one has for one’s nation. In both governance and patriotism, language poses a problem. Governance requires, according to Fasold, “communication both within the governing institutions and between government and the people” (1984: 3). The people who were to be governed or who were being governed were illiterate and diverse. They needed to be educated and united. The need for the language of governance, that of education and national cohesion engendered the desire for an official language (OL) — a prestigious, bias-free highly efficient language capable of handling the functional load of governance, trade, modern religion and diplomacy. Only the colonising languages satisfied these requirements. They were therefore imposed as the official languages. 1.1 Indigenous Languages Under the Canopy

94. BBC NEWS | Africa | SA Herders Win Back Diamond Land An indigenous South African community evicted from diamondrich land in the Proper enough to get land back for the Richtersveld people after nearly half http://news.bbc.co.uk/2/hi/africa/3192000.stm

News Sport Weather World Service ... Newswatch LANGUAGES Last Updated: Tuesday, 14 October, 2003, 20:48 GMT 21:48 UK E-mail this to a friend Printable version SA herders win back diamond land The land has been mined for around 70 years South African herders evicted from diamond-rich land in the 1920s could be in line for huge compensation. South Africa's highest court said the Richtersveld community had been removed under racist laws and was entitled to have land and mineral rights returned. The ruling ends a five-year battle with the state mining company Alexkor. Campaigners say the decision could have repercussions in other countries where tribal lands are exploited for mineral wealth. Lawyers for the state told local media that the ruling could leave a 10bn-rand ($1.4bn) hole in the government budget. In its judgement, the Constitutional Court said: "The Richtersveld Community is entitled... to restitution of the right to ownership of the subject land (including its minerals and precious stones) and to the exclusive beneficial use and occupation thereof." Nomad eviction The Richtersveld area in the Northern Cape includes a narrow stretch of mineral-rich land along the Orange River that forms the border between South Africa and Namibia.

95. Trade And The Spread Of Islam In Africa | Special Topics Page | Timeline Of Art Because of its resistance to the representation of people and animals, the nature of Arts of africa Features and Exhibitions; Permanent Collection; http://www.metmuseum.org/toah/hd/tsis/hd_tsis.htm

Related Timeline Content Timelines Eastern and Southern Africa, 500-1000 A.D. Eastern and Southern Africa, 1400-1600 A.D. Eastern Africa, 1600-1800 A.D. Eastern Africa, 1800-1900 A.D. Western and Central Sudan, 1000-1400 A.D. Western and Central Sudan, 1400-1600 A.D. Special Topics African Christianity in Ethiopia Art of the Asante Kingdom The Birth of Islam African Lost-Wax Casting: Bronze, Copper, and Brass Empires of the Western Sudan Empires of the Western Sudan: Ghana Empire Inland Niger Delta Kingdoms of Madagascar: Maroserana and Merina The Nature of Islamic Art Trade Relations among African and European Nations Trans-Saharan Gold Trade Maps World Map, 500-1000 A.D. Africa Map, 500-1000 A.D. Africa Cities in the western and central Sudan influenced by the early spread of Islam, ca. eighth century A.D. Enlarge Area of Muslim influence on the eastern coast of Africa, ca. eighth century A.D. Multiple Trajectories of Islam in Africa Islam had already spread into northern Africa by the mid-seventh century A.D., only a few decades after the Prophet Muhammad moved with his followers from Mecca to Medina on the neighboring Arabian Peninsula (622 A.D./1 A.H.). The Arab conquest of Spain and the push of Arab armies as far as the Indus River culminated in an empire that stretched over three continents, a mere hundred years after the Prophet's death. Between the eighth and ninth centuries, Arab traders and travelers, then African clerics, began to spread the religion along the eastern coast of Africa and to the western and central Sudan (literally, "Land of Black people"), stimulating the development of urban communities. Given its negotiated, practical approach to different cultural situations, it is perhaps more appropriate to consider Islam in Africa in terms of its multiple histories rather then as a unified movement.

96. Where Is Your Tradition? On The Problematics Of An African Ethnomusicologist Res In other attempts to restructure the people, indigenous musicians with Today some missions study and encourage indigenous African musical systems. http://www.ecu.edu/african/sersas/kidulaF99.htm

SOUTHEASTERN REGIONAL SEMINAR IN AFRICAN STUDIES (SERSAS) Where is Your Tradition? On the Problematics of an African Ethnomusicologist Research on Christian Musics Jean Kidula University of Georgia SERSAS Fall Conference, Savannah, GA October 15-16, 1999 Christian music in Africa is a recent development whose impact is largely underestimated. The music itself has a short history in Africa but studying it can shed light on recent historical and cultural trends and perceptions not just in modern African societies but on compositional directions by African musicians. African and Africanist musicologists have traditionally focused on indigenous musics. Often, this translates as musics unrelated to those introduced by non-African secular or religious sources. More recently secular popular musical trends in Africa have become subjects of inquiry as they clearly show cultural dynamism and processing due to urbanization, interethnic interaction as well as pan-African and intercontinental contact. These musics affirm that culture, tradition and music are vitalized in time through sedimentation and layering. Contemporary European Christianization of Africa elicits rather ambivalent reactions as does its musics. Because of Christianity's association with colonialism and western art aesthetics, African initiatives and appropriations of the music are largely sidelined. Yet like its secular popular music counterparts, Christian musics in Africa indicate cultural dynamism and processing as well as musician creativity. Apart from theological universities' interest and study, mainstream secular academia largely ignores this music. This gross oversight becomes more critical as recently as in the 1998

97. Comoros Society The Comoran people are a blend of African, Arab, and MalayoIndonesian elements . The principal Comoran swahili dialect, written in Arabic script, http://www.country-studies.com/comoros/society.html

Society The Comoran people are a blend of African, Arab, and MalayoIndonesian elements. A few small communities, primarily in Mahoré, speak kibushi , a Malagasy dialect. The principal Comoran Swahili dialect, written in Arabic script, is related to the Swahili spoken in East Africa but is not easily intelligible to East African Swahili speakers. Classical Arabic is significant for religious reasons, and French remains the principal language with which the Republic of the Comoros communicates with the rest of the world. The present-day elite, although composed in part of those of noble ancestry who took advantage of the opportunities of the cash crop economy established by the French, is mainly defined in terms of wealth rather than caste or descent. This focus on wealth is not unusual, considering that the original Shirazi settlers themselves were traders and that the precolonial sultans were actively involved in commerce. Conspicuous consumption continues to mark the lifestyle of the elite. Especially well regarded are those individuals who hold the grand mariage , often after a lifetime of scrimping and saving. This wedding ceremony, which can cost as much as the equivalent of US$20,000 to US$30,000, involves an exchange of expensive gifts between the couple's families and feasts for an entire village. Although the gift giving and dancing that accompany the

98. FURTHER INTERACTIONS WITH THE BLACKFELLAS DOWN UNDER This was the latest in a series of Looking through African Eyes educational There is no consensus among indigenous people as to where the Aboriginal http://www.cwo.com/~lucumi/downunder2.html

THE GLOBAL AFRICAN COMMUNITY R E F E R E N C E N O T E S FURTHER INTERACTIONS WITH THE BLACKFELLAS DOWN UNDER By RUNOKO RASHIDI DEDICATED TO THE LIFE AND WORK OF MARCUS MOSIAH GARVEY ON THE OCCASION OF HIS 115TH BIRTHDATE O n July 17, 2002 I returned from my third trip to Aboriginal Australia. It was an awesome trip and the best tour that I have ever led. This was the latest in a series of Looking through African Eyes educational tours. We gained a whole lot of new information, made some very good contacts and had excellent interactions with the Blackfellas down under. The trip was just incredible and supplemented the information base accumulated through thirty years of research including my first trip to Australia in 1998 and my first tour to Aboriginal Australia in 2000. About ten days after my return from Australia I wrote down a few observations that I hope will provide good discussion points and research issues and allow for me to organize some of the more important themes rattling around in my head. Since then I have had the opportunity to expand and develop them a bit more. In the days and weeks to come I am sure that many more of these observations will come to me. But here is the initial list with a bit of explanation and a kind of overview of the trip itself. I thought that the information was important enough to share. 1. There is no consensus among Indigenous people as to where the Aboriginal Australians come from. The majority seem to believe that they have always been in Australia. One Aboriginal authority in Sydney, a sister named Margretour first Indigenous on this particular tripthought that they came from Milky Way and that the Aboriginal people of Australia are actually aliens. For the first time I heard some Aboriginal Australians say that we all come from Africa. I must say that I found this position to be very heart warming and reaffirmed all of my interest in the Blackfellas down under.

99. African Village Life Is Newest Attraction At Woodland Park Zoo The whole idea behind the African village is realism and cultural resonance, We re evoking the presence of indigenous people who live near the animals http://seattlepi.nwsource.com/lifestyle/24547_fam25.shtml

Jump to Weather Traffic Mariners Seahawks ... Calendar NEWS Local Neighborhoods Sports Nation/World ... Special Reports COMMENTARY Opinion Columnists Letters David Horsey ... Forums WHAT'S HAPPENING Calendar Movie Times Restaurants SeattleNoise COFFEE BREAK Horoscope TV Listings P-I ANYWHERE E-mail Newsletters News Alerts RSS/Web feeds PDA ... Cell Phones MARKETPLACE Jobs Autos Homes Rentals ... Place an ad OUR AFFILIATES African village life is newest attraction at Woodland Park Zoo Friday, May 25, 2001 By CAROLINE ALLEN SPECIAL TO THE POST-INTELLIGENCER Seattle-native Kibibi Monie is a writer, actor, singer and director of NuBlack Arts West Theatre. This weekend she will also be a storyteller at the Woodland Park Zoo. COMING UP AFRICAN VILLAGE WHERE: Woodland Park Zoo WHEN: Opens tomorrow; grand opening activities tomorrow through Monday and June 2-3, 10 a.m.-3 p.m. African dancing and music: 10:30-11:30 a.m. and 1:30-2:30 p.m. Storytelling: 11:45 a.m.-12:15 p.m. Puppet performance: 12:30-1:15 p.m. ADMISSION: Ages 18-64 $9 (King County residents $8); seniors and students $8.25 ($7.25); 6-17 and disabled $6.50 ($5.75); 3-5 $4.25 ($3.75); 2 and under free; 206-684-4800, www.zoo.org "Karibu Rafiki," she will begin in Swahili. "Welcome friends."

100. African Indigenous Knowledge Systems The onus of any African indigenous Knowledge Center is to extensively document If AIDS does not exist there must be something killing the people in such http://www.africahistory.net/AIK.htm

"African Indigenous Knowledge Systems (AIK): Implications for the Curriculum," by Gloria Emeagwali in Toyin Falola (ed), Ghana in Africa and the World: Essays in Honor of Adu Boahen, Africa World Press, New Jersey, 2003 MAIN SITE: WWW.AFRICAHISTORY.NET Introduction Indigenous Knowledge (IK) and Science African Indigenous Knowledge Systems (AIK) : Goals and Outcomes Resolving theoretical and conceptual issues about the identity of African Indigenous Knowledge Systems (AIK) is in fact one of the many challenges confronting African philosophers, historians, anthropologists and educators. There are numerous other theoretical and methodological puzzles, most of which would best be resolved in structured discussions within an institutional framework, in the context of a planned curriculum and formalized discourse. European philosophers of science from Popper to Lakatos, and Kuhn to Feyerabend have spent an inordinate amount of time discussing the nature of rationality, objectivity and problem solving in mainstream science. We need to do the same for AIK, rejecting, accepting, modifying or adapting relevant conceptual baggage in the field and creating entirely new constructs of analysis for understanding the phenomenon where necessary. It is at the level of economic sustainability, self-reliance and cost effectiveness, however, that AIK continues to prove its viability and strength. The most vibrant sectors of African economies at this present time are the informal sectors, sometimes referred to as the second economy. In some cases over 50% of total economic growth takes place in this arena of small-scale producers, manufacturers and bankers. Specialists and technical operatives include metallurgists, textile manufacturers and food processors. The interesting issue here is that many of the agents and agencies associated with the second economy tap into the accumulated skills and expertise and indigenous knowledge systems from traditional Africa.

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