81. World Ethnic, Indigenous, Pagan And Neopagan Religion Links World Ethnic, indigenous, Pagan and Neopagan Religion Links. Religions yorubaHouse yoruba Overview yoruba Religion and Myth Gallery of African Dieties http://www.angelfire.com/on/Wodensharrow/worldlinks.html

82. African Indigenous Languages As Semi-official Languages: A Study In The Causes O a yoruba, came to power, the yorubas saw that as a legitimate right. Power wasat last in the hands of the indigenous people of the capital city — a 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

83. I K Dairo, MBE who brought yoruba s indigenous Juju to nationwide recognition attended the The nine people with whom IK Dairo started in 1957 left on this date. http://www.mustrad.org.uk/articles/ikdairo.htm

Article MT111 - from Musical Traditions No 1, Mid 1983 I K Dairo, MBE a major African recording star Introduction: Whereas the last twenty years have seen a colossal amount of research carried out into all forms of black American traditional and popular music, the equivalent developments in Africa, often reflecting and drawing from these cultures, has largely been overlooked. The music of Africa is as diverse and as complex as the continent itself. In addition to the countless forms of native tribal music, many fascinating musicals hybrids have developed as a result of foreign influence - American, British, Latin, Arabic and Cuban amongst these. The development of Juju as a recognisable form also closely resembles that of the Blues from a rural background (the field holler and country dance tune) to a modern brash popular form (the music to be heard in a South Chicago bar). Juju is based on the centuries old traditional music of the Yoruba - choral singing and complex percussion - and was brought from the Nigerian countryside to the towns of Lagos and Ibadan by migrant workers in the Twenties and Thirties. Here the guitar lead was assimilated, often Western influenced, and, as cheap imports became available, progressively amplified. As with the Blues, Juju is essentially dance music however the vocals are far less radical or rebellious, normally extolling the virtues of traditional Yoruba values and achievements. Although not the founder of Juju, I K Dairo MBE was an important and influential exponent of the music and a top selling African recording artist of the sixties. This article is a portion of a slim volume 'Songs of I K Dairo MBE' delightfully written by Benson Corporo Okagbare, printed by the Nigerian National Press and published in 1969.

84. Al-Ahram Weekly | International | In Defence Of Whose Realm? In Ketu, 12 km north of Lagos, yoruba and Hausa traders have been vying for control The indigenous people of the Delta are further aggrieved because the http://weekly.ahram.org.eg/1999/458/in1.htm

Al-Ahram Weekly 2 - 8 December 1999 Issue No. 458 Published in Cairo by AL-AHRAM established in 1875 Egypt Region International Economy ... Letters In defence of whose realm? By Gamal Nkrumah There is no greater irony in the entire post-Cold War scenario than the failure of strong American world-leadership to restore nerve and vigour to the developing world of the South. Indeed, many countries in the South are now not so much developing as stagnating, or even worse, declining. As they thus revert to pre-colonial conditions, they inevitably come to qualify as ripe for re-colonisation. In his recent broadside, The New Military Humanism, Noam Chomsky lays out for all to see the blatant and shameless hypocrisy of US intervention in trouble spots around the globe. The Americans have taken it upon themselves to be the stout-hearted trouble-shooters of this brave new world. Yet, argues Chomsky, their selectivity is nauseatingly Machiavellian. The thesis is immediately engaging, especially for those of us in the so-called Third World, for its refusal to apply itself to such red herrings as: Is socialism still relevant? Is the capitalist system in crisis? Is internationalism dead? Who cares? Well, we the wronged majority do. Africa observed the 12th annual World AIDS Day on 1 December with a terrible trepidation. The number of HIV-infected individuals on the continent now stands at a horrendous 22.5 million. On 9 July 1999, US Vice President Al Gore announced a new Clinton Administration initiative to address the global AIDS pandemic, specifically in Africa and India. Over 95 per cent of all HIV-infected individuals are in the South.

85. A12n-forum : [A12n-forum] Between The Lines (Re: NYTimes Article On African Lang mastered Swahili or hundreds of other indigenous African languages. to preserve yoruba, a West African language spoken by millions of people in http://lists.kabissa.org/lists/archives/public/a12n-forum/msg00235.html

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86. HANDBOOK OF CIDA PROJECT PLANNING AND INDIGENOUS TRADITIONAL In Search of Forest Resource Values on indigenous peoples Are indigenousAfrican Knowledge Systems Local Traditions of Sustainable Forestry. http://www.kivu.com/CIDA Handbook/cidaliterature.html

HANDBOOK OF CIDA PROJECT PLANNING AND INDIGENOUS TRADITIONAL KNOWLEDGE APPENDIX 3. USEFUL LITERATURE The selections included in this list are intended to assist the reader in broadening information on topics in the handbook and also to suggest where case studies can be found. There are very few titles that directly describe how to include traditional knowledge in development projects, but this list includes most that are available. Finally, because indigenous resource rights, indigenous intellectual property rights and land ownership are complicated topics, some of the references refer to these issues. Abel, K. and J. Friesen. 1991. Aboriginal Resource Use in Canada; Historical and Legal Aspects. 343 pp. Umiversity of Manitoba Press, Winnipeg. Adamowicz, W., T. Beckley, and W. Phillips 1998. "In Search of Forest Resource Values on Indigenous Peoples: Are Nonmarket Valuation Techniques Applicable?" Society and Natural Resources 11(1):51-66. Agrawal, Arun. 1995. "Neither Having One's Cake, Nor Eating It; Intellectual Property Rights and 'Indigenous' Knowledge." Common Property Resource Digest 36:1-5. Akimichi, Tomoya. 1995. "Indigenous Resource Management and Sustainable Development: Case Studies from Papua New Guinea and Indonesia." Anthropological Science 103(4):321-327.

87. Yoruba Christian Video Narrative And Indigenous Imaginations indigenous imagination is part of the epistemology of a people, which is acquired The indigenous yoruba imaginations about the powers of oro, voodoo, http://etudesafricaines.revues.org/document138.html

Cahiers d'©tudes africaines ©tudes et essais Article Obododimma Oha Yoruba Christian video narrative and indigenous imaginations Dialogue and duelogue R©sum© Le r©cit des vid©os yoruba-chr©tiennes face   l’imagination indig¨ne : dialogue et joute narrative . – Cet article analyse le projet d©constructeur qui est   lâ€™à “uvre dans le traitement de l’imagination indig¨ne par les vid©os yoruba-chr©tiennes, notamment pour ce qui concerne le pouvoir des mots (oro) . Deux tendances principales sont distingu©es : le dialogue, qui implique la mise en conversation des formes s©miotiques, et la joute narrative (“duelogue”), qui concerne la posture d’hostilit© et le maintien de fronti¨res s©miotiques ©tanches. L’article montre que l’ambivalence de la rh©torique des vid©os chr©tiennes permet n©anmoins au texte chr©tien de se r©inventer en tant que texte nomade et reproductible. On attire ©galement l’attention sur l’importance de la connaissance culturelle qui est transmise dans ces films, lesquels attendent encore d’ªtre pleinement adapt©s dans les programmes des ©coles nigerianes, mªme si une telle connaissance est cruciale pour le maintien d’une tol©rance pluraliste dans le Nigeria postcolonial. Abstract The paper discusses the deconstructive project that is involved in the appropriations of indigenous imaginations in contemporary Yoruba Christian video films, especially with respect to the idea of the power of

88. Talking About "Tribe" There are 20 million or more people who speak yoruba as their mother tongue. yoruba culture and religion have profoundly influenced the African diaspora http://www.africaaction.org/bp/ethall.htm

Top: Africa Policy Home Page Up: Table of Contents Talking about "Tribe" Moving from Stereotypes to Analysis Background Paper Published November, 1997 Last updated November, 1997 For most people in Western countries, Africa immediately calls up the word "tribe." The idea of tribe is ingrained, powerful, and expected. Few readers question a news story describing an African individual as a tribesman or tribeswoman, or the depiction of an African's motives as tribal. Many Africans themselves use the word "tribe" when speaking or writing in English about community, ethnicity or identity in African states. Yet today most scholars who study African states and societiesboth African and non-Africanagree that the idea of tribe promotes misleading stereotypes. The term "tribe" has no consistent meaning. It carries misleading historical and cultural assumptions. It blocks accurate views of African realities. At best, any interpretation of African events that relies on the idea of tribe contributes no understanding of specific issues in specific countries. At worst, it perpetuates the idea that African identities and conflicts are in some way more "primitive" than those in other parts of the world. Such misunderstanding may lead to disastrously inappropriate policies. In this paper we argue that anyone concerned with truth and accuracy should avoid the term "tribe" in characterizing African ethnic groups or cultures. This is not a matter of political correctness. Nor is it an attempt to deny that cultural identities throughout Africa are powerful, significant and sometimes linked to deadly conflicts. It is simply to say that using the term "tribe" does not contribute to understanding these identities or the conflicts sometimes tied to them. There are, moreover, many less loaded and more helpful alternative words to use. Depending on context, people, ethnic group, nationality, community, village, chiefdom, or kin-group might be appropriate. Whatever the term one uses, it is essential to understand that identities in Africa are as diverse, ambiguous, complex, modern, and changing as anywhere else in the world.

89. KAM Yoruba Spirituality And Philosophy Currently there are 20 million or more people who speak yoruba as their yorubaspeaking communities have lived in other West African countries for http://www.geocities.com/CollegePark/Classroom/9912/yorubaspirit.html

Yourba Spiritual System and Philosophy There are various religious systems in Africa that share many commonalties. To discuss them all in their intricacies would take volumes. This page will attempt to focus on the Yoruba spiritual philosophy of West Africa. It stresses an extremely ancient rooted African tradition of working with natural forces and the ancestral realm to better one's life. Its system of divination in fact has led some scholars to remark on its similarity to Eastern philosophical beliefs such as those found among the Chinese in the I Ching. And while it may not be as ancient as Nilotic beliefs, it is the African spiritual system that can be best called a world religion. Map showing strong centers of Yoruba belief The Yoruba believe in the existence of spiritual beings or divinities. Called Orishas, they are seen as emissaries of Oldumare from whom they emanated. These Orisha are ancestors whose great deeds earned them divinity. The Orisha are said to recognize themselves and are recognized through a host of different numbers and colors. These polarities which each Orisha exhibits are expressed as personalities called Roads or Paths of the Orisha. This is done through offerings to Orisha of their particular favorite foods and other gifts. One can learn much about these different Orishas by watching the forces of nature at work about you. These Orishas can be contacted during a "bembe" where one or more of their priests will be mounted in a form of highly spiritualized trance possession. This possession by an Orisha is an integral part of Yoruba religious ritual as it serves as a means of communicating with the forces of Oldumare (God).

90. Yoruba: Definition And Much More From Answers.com Yo·ru·ba ( yôr ?b?, yo r?-bä ) n. , pl. yoruba or -bas . A member of a WestAfrican people living chiefly in southwest Nigeria. http://www.answers.com/topic/yor-b

showHide_TellMeAbout2('false'); Business Entertainment Games Health ... More... On this page: Dictionary Encyclopedia WordNet Wikipedia Mentioned In Or search: - The Web - Images - News - Blogs - Shopping Yoruba Dictionary Yo·ru·ba y´r ə-bə, yà  rʊ-b¤ n. pl. Yoruba or -bas A member of a West African people living chiefly in southwest Nigeria. The Benue-Congo language of this people. Yo ru·ban adj. var tcdacmd="cc=edu;dt"; Encyclopedia Yoruba yà  rà «b¤ ) , people of SW Nigeria and Benin, numbering about 20 million. Today many of the large cities in Nigeria (including Lagos Ibadan , and Abeokuta ) are in Yorubaland. The old Yoruba kingdom of Oyo was traditionally one of the largest states of W Africa, but after the mid-1700s its power slowly waned. At the beginning of the 19th cent., Fulani invasions, slave raids from Dahomey, and the growing contact with Europeans divided the Yoruba into a number of small states. In the second half of the 19th cent. the Yoruba gradually fell under British control, and they were under direct British administration from 1893 until 1960. Yoruba religion includes a variety of gods. Vestiges of Yoruba culture are also found in Brazil and Cuba, where Yoruba were imported as slaves. Bibliography See G. J. A. Ojo

91. Demographics Of Brazil: Information From Answers.com who had indigenous or African roots, through marriages with caucasian people, Many of the indigenous people speak languages like MbyáGuaraní (or http://www.answers.com/topic/demographics-of-brazil

showHide_TellMeAbout2('false'); Business Entertainment Games Health ... More... On this page: Wikipedia Mentioned In Or search: - The Web - Images - News - Blogs - Shopping Demographics of Brazil Wikipedia Demographics of Brazil This article needs to be cleaned up to conform to a higher standard of quality. See How to Edit and Style and How-to for help, or this article's talk page Demographics Ethnic groups Most of the population can be considered a single "Brazilian" ethnic group, with highly varied racial types and backgrounds, some broad regional trends, but without clear ethnic sub-divisions. The major source of this diversity has been the sources of immigration from Europe Middle East and Asia . The only clearly separated minority ethnic groups in Brazil are the various non-assimilated indigenous tribes , comprising less than 1% of the population, who live in officially delimited reservations and either avoid contact with "civilized" people, or have assimilated mainstream Brazilian culture to some extent but still constitute separate social and political communities. In large part, the population descends from early

92. Ethnicity And Race By Countries Liberia, indigenous African tribes 95% (including Kpelle, Bassa, Gio, Venezuela,Spanish, Italian, Portuguese, Arab, German, African, indigenous people http://www.infoplease.com/ipa/A0855617.html

in All Infoplease Almanacs Biographies Dictionary Encyclopedia Daily Almanac for Sep 27, 2005 Skip Navigation Home Almanacs ... Word of the Day Editor's Favorites Hispanic Heritage Month Hurricane Katrina Daylight Saving Time Rosh Hashanah ... Texas Infoplease Tools Periodic Table Conversion Tool Perpetual Calendar Year by Year ... Site Map College Center Scholarship Search College Resources Career Center Job Search Post Your Resume Continuing Ed. more . . . Search: Infoplease Info search tips Search: Biographies Bio search tips World Countries Ethnicity and Race by Countries Afghanistan Pashtun 42%, Tajik 27%, Hazara 9%, Uzbek 9%, minor ethnic groups (Chahar Aimaks, Turkmen, Baloch, and others) Albania Albanian 95%, Greeks 3%, other 2%: Vlachs, Gypsies, Serbs, and Bulgarians (1989 est.) Algeria Arab-Berber 99%, European less than 1% Andorra Spanish 43%, Andorran 33%, Portuguese 11%, French 7%, other 6% (1998) Angola Ovimbundu 37%, Kimbundu 25%, Bakongo 13%, mestico (mixed European and Native African) 2%, European 1%, other 22% Antigua and Barbuda black, British, Portuguese, Lebanese, Syrian

93. XULA :: File Not Found Dahomey, Ibo, Ashante and others, later mixed with European and indigenouspeoples, Condomble is a mixture of African religions from yoruba, Bantu, http://www.xula.edu/herald/issues/20022410/editorials.html

404 Error - File Not Found Xavier University Campus is Closed while the City of New Orleans recovers from Hurricane Katrina. Many of the xula pages have been restored to a point just before the storm. Xavier University Home Page FAQ for Broken Links Site Map What's New ... Provide Your Feedback University Switchboard 504/486-7411

94. 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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