61. World Civilizations Online Chapter 27 -- Chapter 27 Outline Both Europeans and indigenous peoples were active participants in the commerce, The Boers were able to survive the growth of zulu power, but the African http://occawlonline.pearsoned.com/bookbind/pubbooks/stearns_awl/chapter27/object

Chapter 27 Outline Africa and the Africans in the Age of Atlantic Slave Trade Introduction With the rise of the West, the traditional alignment of Africa with the Islamic world was altered. External influences exerted both by the West and by Islam accelerated political change and introduced substantial social reorganization. After 1450, much of Africa was brought into the world trade system, often through involvement in the slave trade. Through the institution of slavery, African culture was transferred to the New World, where it became part of a new social amalgam. Involvement in the slave trade was not the only influence on Africa in this period. East Africa remained part of the Islamic trade system, and the Christian kingdom of Ethiopia continued its independent existence. In some parts of Africa, states formed into larger kingdoms without outside influence. The Atlantic Slave Trade Introduction Along the Atlantic coast of Africa, the Portuguese established trade forts and trading posts, the most important of which was El Mina. Forts normally existed with the consent of local rulers, who benefited from European trade. The initial Portuguese ports were located in the gold- producing region, where the Europeans penetrated already extant African trade routes. From the coast, Portuguese traders slowly penetrated inland to establish new trade links. In addition to trade, the Portuguese brought missionaries, who attempted to convert the royal families of Benin, Kongo, and other coastal kingdoms. Only in Kongo, where Nzinga Mvemba accepted conversion, did the missionaries enjoy success.

62. PBS Series On "Guns, Germs And Steel", Part Three (conclusion) Diamond makes the case that indigenous peoples and their animals had Other peoples fleeing the slavers naturally became part of the zulu kingdom, http://www.columbia.edu/~lnp3/mydocs/ecology/pbs_diamond3.htm

PBS series on "Guns, Germs and Steel", part three (conclusion) Posted to www.marxmail.org on July 29, 2005 The concluding episode of the PBS production of “Guns, Germs and Steel” focuses on the colonization of the African continent, expanding on a number of the themes introduced in episode 2, which dealt with the Spanish conquest of Latin America It focuses on the efforts of the Dutch settlers to expand from their base at the southern tip of the continent northwards into more tropical areas, where the colonization efforts fall victim to climate and disease. Diamond believes that the settlers underestimated the difficulties facing them since the southern tip of South Africa was far more like native Europe than what would face them later on. As they moved closer to the equator, they discovered that both they and their herd animals would fall sick to diseases they had no resistance to. In other words, the tables were being turned on the colonizers. In Latin America , disease felled the native peoples while in Africa it was the invaders who succumbed to diseasemalaria specifically.

63. Post Colonial Sites He was comfortable in his role as magistrate and the indigenous peoples of the Thus, fortythree years ago Nelson Mandela worked side by side with zulu http://www.cwrl.utexas.edu/currents/cwrl/v1n2/article4/stahle.html

EJournal Home Page Vol. 1, No. 2: Contents Computers, Writing, Rhetoric and Literature Noel C. Stahle Department of English Parlin 108 University of Texas at Austin Austin, TX 7831-1164 Postcolonial Sights/Sites: Vision in Coetzee's Waiting for the Barbarians and the Eyes of the Electronic Classroom Waiting for the Barbarians : for years the magistrate has governed an outlying region of an unnamed colonial frontier, living among the indigenous peoples but not living with them. He governed, if not generously, then at least without malice, if not judiciously, then without retribution. He was comfortable in his role as magistrate and the indigenous peoples of the area had learned to adapt to him, to his behaviors and to his ways of seeing. However, with the arrival of Colonel Joll at the beginning of the novel, all this begins to change: not only is the magistrate's position and authority undercut, he is also forced to begin viewing himself and his world in radically different ways. From the first lines of the novel the reader notices the author's conscientious concern for exploring this notion of vision. From the opening paragraph I cite the following paragraph:

64. Zulu Indigenous Beliefs: To What Extent Do They Influence The Performance Practi the majority of about a dozen ethnic groups of people in South africa. The researcher discovers that the influence of zulu indigenous beliefs on http://portal.unesco.org/culture/en/ev.php-URL_ID=21794&URL_DO=DO_TOPIC&URL_SECT

LEA International Disciplines Music Réseau de spécialistes et publications ... Zulu indigenous beliefs: to what extent do they influence the performance practices of isicathamiya musicians? var static_ko="21794"; var static_section="201"; var static_langue="en"; LEA International Disciplines Dance Literature ... Activities per Country and Experts Network guest (Read) Zulu indigenous beliefs: to what extent do they influence the performance practices of isicathamiya musicians? Isicathamiya is a popular urban vocal music genre of Zulus who constitute the majority of about a dozen ethnic groups of people in South Africa. Scholars like Erlmann (1996), Ndlovu (1989, 1996) and Xulu (1992), have, from their field studies and writings, asserted that isicathamiya has been influenced by Zulu indigenous beliefs such as: belief in communalism expressed in the Zulu dictum " umuntu, ngumuntu, ngabantu "; belief in competition; belief in strength and power associated with animals; reverence of the fire-place as a resource for food and warmth; and belief in dreams for communicating with ancestors. This paper examines the extent to which the above-mentioned beliefs have been applied in the performance practices of selected isicathamiya musicians. Data obtained from the researcher's observation of performances, attendance of competitions, and interviews of

65. Indigenous Peoples Their work is primarily with zulu and Xhosa communities that are victims of the Native Americans, Canadian First Nations, and other indigenous peoples, http://www.isu.edu/~bhstamm/indig.htm

Home Traumatic Stress Rural Health Care Indigenous Peoples Cultural Trauma Telehealth InterPsych About The Author ... Stress, PTSD Notice 01/07/05 Supporting Tsunami Aid Workers More ProQOL Information Stamm slides from National Forum on Health Disparity Issues for American Indians and Alaska Natives Indigenous Peoples This is a necklace made by Faye Thayer of Ft. Washakee, Wyoming. Faye is Eastern Shoshone. Beads were in prized in Native North America and were in use long before white contact. Archaeological information tells us that beads were in use as far back as history can be extrapolated. Native Beads were generally made of natural materials like wood, bone, shell, and metal. Europeans introduced colorful glass beads. In the Beads were used as currency for global trade rather than paper money. KwaZulu-Natal Programme for Survivors of Violence These are Friends in South Africa. Their work is primarily with Zulu and Xhosa communities that are victims of the Apartheid. The bead was made in Venice, probably in the mid 1700s. This type of bead was widely traded in Africa, hence the common name "African Trade Bead." The Waseskun Network These are First Nations Friends in Canada. Their work is primarily with men who have been in corrections. This is a French Ambassador Bead, given by visiting French traders as a gift of respect to tribal headmen. The most interesting aspect of this bead is that it is made of clear glass. This was a difficult affect to achieve prior to the time of thermostat controlled heat to melt the glass.

66. BGCI - BGCI Africa - African Botanic Gardens Network Bulletin - Number 7 Myths, taboos and superstitions are widely used in africa as indigenous Gardens should seek to understand how the indigenous peoples of the world are http://www.bgci.org.uk/africa/abgn_bulletin_7.html

BOTANIC GARDENS CONSERVATION INTERNATIONAL SEARCH: BGCI Africa International Site BGCI AFRICA Select a regional site Africa Argentina Canada China India Japan Russia United States Worldwide Home Investing in Nature ABGN Botanic Gardens ... News and Events AFRICAN BOTANIC GARDENS NETWORK BULLETIN NO. 7 August, 2003 Conservation Manuals for the Congo this article was submitted by BGCI on behalf of the authors A series of more technical resource manuals are also being produced for development workers on useful plants of the lower Congo. These include economic crops, fruits and vegetables, weaving and tying materials etc. and also plants that provide food for economic insects such as honey bees and edible insects, and in particular various species of caterpillars which are commonly eaten in the lower Congo. These manuals will be available in both French and English. For further information contact: Major Matondo, Gracia, Armée du Salut, BP 8636, Kinshasa 1, Democratic Republic of Congo. E-mail: Gracia_Matondo@kin.salvationarmy.org or Paul Latham, Croft Cottage, Forneth, Blairgowrie, Perthshire PH10 6SW, U.K. E-mail: paul@latham9.fsnet.co.uk

67. South Africa The zulu Kingdom of Kwa zuluNatal is home to the warrior nation of zulus. Dutch, Australians, French and South African indigenous people. http://www.1000traveltips.org/south.htm

The South Africa site was written by Henry Harkcom. You can formward him any question and remarks by e-mail at harkcom@iafrica.com INTRODUCTION I have pleasure in presenting South Africa [ZA] to the interested traveller. My experience has proved that for full enjoyment when touring South Africa [especially for the first time] visitors should try and keep to the basics Plan the trip in outline[although you might want to be flexible in your movements, and it doesn't mean a fixed itinarary] [2] The more knowledge/information you have the better. Remember that ZA is a large country and the quicker you travel, the less you will experience/see. If you have limited time [say less than 14 days] only plan to tour a part of ZA and go back again later. This article on South Africa will be produced in different sections and parts which will be released at regular intervals over the weeks to come. Starting with an overview of the whole country with very general comments, the articles, as they become more involved in the regions, cities, towns, villages, places of interest, "must see" places, will become more and more explicit and detailed. General Roads: The road system is good - from modern city freewways to gravel country roads. There are only a few instances where a 4 wheel drive would be required on the roads. The top speeed limit is 120 kph [on a freeway] to 60 kph in the cities.

68. SikhSpectrum.com Monthly. The Sniper South africa An Emotional Landscape. the questions of constructing anationstate that would represent the indigenous peoples of a territory defined by http://www.sikhspectrum.com/042003/margie.htm

Home For Writers Authors Letters ... Archives SikhSpectrum.com Monthly Issue No.11, April 2003 South Africa: An Emotional Landscape by Margie Hendrix S outh African landscapes provide us with the lush greens of the jungle, the dry grass of the savanna, the majesty of the mountains, the eroded clay of the desert and the high-rise mortar of the city. A filmmaker can find there any background desired as the scenery for his motion picture, but variety is not the only true value of the African landscape. H ere we find the lush, well tended greens that represent the wealth and control of the Europeans who have invaded the country; the dry savannas where the animals roam freely, but the native peoples are restricted; the eroded clay that somehow manages to sustain life and reminds us of the outlying township slums that somehow sustain oppressed lives; and the stifling city where a restrictive government and looming skyscrapers bear down to oppress the human spirit. A ccording to Hugo Munsterberg, "the photoplay tells us the human story by overcoming the forms of the outer world, namely, space, time and causality, and by adjusting the events to the forms of the inner world, namely attention, memory, imagination, and emotion" (104). The South African landscape reflects its country’s history and the struggle of its people, and when a director chooses it carefully for background in his film, it can add emotional and symbolic depth to his message.

69. IK Monitor Conferences (6-3) Dr Ted Webster (coordinator of the UN Decade of indigenous peoples, indigenous Knowledge Systems Programme Mafiking (South africa) 2123 September 1998 http://www.nuffic.nl/ciran/ikdm/6-3/conf.html

Indigenous Knowledge and Development Monitor, December 1998 Contents IK Monitor 6(3) IKDM Homepage ikdm@nuffic.nl Conferences COMING PAST COMING Rural livelihoods, empowerment and the environment - Going beyond the farm boundary Pretoria (South Africa) 29 November - 4 December 1998 This 15th biennial conference of the global Association for Farming Systems Research-Extension (AFSR-E) is the first to be held in Africa. It is hosted by the Southern African Association for Farming Systems Research-Extension (SAAFSR-E). Some 700 scientists and practitioners from over 60 countries throughout the world have expressed interest in attending, making it an event no person interested in rural development should miss. (See also IKDM 5(3)) The theme has been divided into five sub-themes: n ecologically sustainable development and farming systems; n short-term farmer survival vs. long term sustainability; n empowerment through capacity-building; n the institutional environment and farming systems; n methodological issues and challenges. rfowler@cedara1.agric.za

70. Search The Standards Database migrants and indigenous peoples in such regions as the United States, Canada, Understands major changes in the political geography of africa between http://www.mcrel.org/compendium/Benchmark.asp?SubjectID=6&StandardID=36

71. Project MUSE This essay examines the social construction of indigenous peoples as touristattractions in the new South africa. The most frequent form these http://muse.jhu.edu/journals/ethnohistory/v050/50.3schutte.html

How Do I Get This Article? Athens Login Access Restricted This article is available through Project MUSE, an electronic journals collection made available to subscribing libraries NOTE: Please do NOT contact Project MUSE for a login and password. See How Do I Get This Article? for more information. Login: Password: Your browser must have cookies turned on Schutte, Gerhard "Tourists and Tribes in the "New" South Africa" Ethnohistory - Volume 50, Number 3, Summer 2003, pp. 473-487 Duke University Press Abstract During the apartheid years in South Africa, traditional African cultures were mostly hidden from the public, except for museum displays and governmentally supervised presentations. Since the abolition of apartheid, the "cultural village" as a display of "authentic" tribal life has become increasingly popular. This essay examines the progressive commodification of culture now occurring in these representations and analyzes their popularity among foreign and South African tourists. Search Journals About MUSE Contact Us

72. The National Question In Post-'94 South Africa the conquest and dispossession of the indigenous people of their land and its Thus a person of zulu birth, could be a member of the Congregational http://www.anc.org.za/ancdocs/discussion/natquest.html

The National Question in Post-'94 South Africa A Discussion Paper in Preparation for the 50th National Conference of the ANC by Z. Pallo Jordan (Abridged version) This paper proceeds from the premise that the ANC had to make a number of concessions to the old order in order to secure the beach-head of majority rule in 1994. They were made with the implicit understanding that the main thrust of movement policy would be to consolidate that beach-head and employ it to lay the foundations of a truly democratic society. It is our further contention that the economic unification of the country spawned a number of centripetal forces which have conspired to create a common South African society. However, the productive relations structured and determined by Colonialism of a Special Type (CST), reproduced a racial hierarchy which was institutionalised and has engendered equally centrifugal forces reinforced by the racial and ethnic divisions sponsored by the apartheid state. Our third premise is that the ANC has been the most consistent advocate of an inclusive South African nationhood rooted in the universalist, liberatory outlook of modernity and the realities and imperatives of South Africans of all races sharing a common territory. I would therefore contend that issues of democracy, non-racialism and national liberation, on the one hand, and those of racial oppression and ethnicity, on the other hand, come together in acute fashion. And that the attitude one adopts to these two sets of issues defines distinct commitments.

73. Rorkesdriftvc.com - A Zulu Perspective Probably having been the only african of zulu descent to dine in the bar/café, MESSAGE TO THE PEOPLE OF SOUTH africa ON THE 67TH ANNIVERSARY OF THE http://www.rorkesdriftvc.com/zulu_perspective.htm

you are currently viewing: A Zulu Perspective Visitor Services Home News MultiMedia Shop ... Old Forum (not active) Your Travel Stories Pot Pourri Guestbook Contact The VC Awards Lt. John Rouse Merriott Chard Lt. Gonville Bromhead ... Dalton More Information Popular Myths Other Defenders The Battle Visit to Rorke's Drift ... Ulundi This account is not written by the authors of rorkesdriftvc.com and as such is represented as it was written by the author, Themba Mthethwa . Please contact him directly should you have any comments. This is designed to portray a Zulu perspective on the stories of Isandhlwana and Rorke's Drift , and does not necessarily constitute the opinions of this site. We, "The Children of Isandlwana": Isandlwana and Rorke's Drift Revisited* BY THEMBA MTHETHWA : B.PROC, LLB (NATAL) One hundred years ago, King Cetshwayo's people's army spoke to the invading enemy with their spears at the battle of Isandlwana, it engaged and defeated the pride of the British colonial army - a feat which has gone down in history as one of the most glorious and spectacular achievements in world struggles to resist foreign domination. Faced with the might of the superior army, our heroic warriors knew no fear.

74. A Brief Overview Of The Province Of KwaZulu-Natal, South Africa. A city known as africa s best managed busiest port. The zulu and Tsonga peopleindigenous to this area will tell you about their traditional way of life http://www.kzn.org.za/kzn/23.xml

We welcome you to the Zulu Kingdom zoom Durban's fabled beachfront where you can swim or sunbathe all year round. Our Kingdom is a kaleidoscope showing you natural wonders, ultra-modern facilities, fascinating glimpses of a multi- cultured people, a history rich in heroic deeds, bloody battles and ultimately, reconciliation- all set against a majestic backdrop of sun, sea, mountains and sky. We welcome you - enjoy our land - meet our people - and we hope that when you leave - you will want to return - again and again. DURBAN Is a sophisticated cosmopolitan city of some three million people - a city where east meets west - a city beneath which beats the pulse of Africa. A city known as Africa's best managed busiest port. It's an exciting city in which to play, shop, and experience the nightlife and to relax. It's a city in which business and debate issues, which have far- reaching effects, not only on Africa but way beyond its borders, are discussed. The world-class International Convention Centre has hosted a historic line-up of events. Leisure facilities abound. Visit uShaka Marine World, Wilson's Wharf on the Victoria Embankment and the nearby BAT centre. Enjoy fine and traditional dining, entertainment and shopping in scenic surroundings. Shop till you drop in modern shopping malls. Grey Street and the Warwick Triangle boast vibrant locals shops and markets. Beachfront stalls sell traditional arts and crafts. Enjoy the excellent entertainment on offer at the city's theatres and clubs or take a township tour.

75. Travelers Digest 2004 Review Of The Amakhosi Lodge, Zululand, South Africa Thousands of the zulu people still live in the rural areas as they have for Working in these reserves allows the indigenous people to continue their http://www.travelersdigest.com/amakhosi_review.htm

The Amakhosi Lodge Travelers Digest 2004 Review This Page In - Deutsch Español Français Italiano ... Portuguese Fortunately in many regions of our planet there are still absolutely untouched and stunning places that will captivate your spirit and leave you in awe. Our company and my crew will share our experiences with you as we continue to explore the best the world has to offer. While exploring South Africa I was soon to learn that this land has more than its share of great-unspoiled beauty. The southern regions of this continent have bestowed countless and great adventures through out the centuries and now it all lay before us and by our fifth month of touring this phenomenal country I have came to truly believe that South Africa was indeed the birthplace of man and most surely of...nature itself! Thousands of the Zulu people still live in the rural areas as they have for countless centuries and the Pongola Game Reserve provides many employment opportunities. Working in these reserves allows the indigenous people to continue their connection to natures golden blessings. These tribal people of South Africa are surely...the keepers of nature’s spirit and in the heart of this beautiful reserve one lodge, in particular, is definitely the keeper of mans spirit...The Amakhosi Game Lodge.

76. Dube And Missionaries Ironically, this ideology and education would arm the indigenous peoples with Dube showed that the African people deserved representation and did not http://www.oberlin.edu/external/EOG/Dube/DubeMiss.htm

John L. Dube: The Positive and Negative Influences of Missionaries Missionaries played an important and complicated role in shaping the social and political face of South Africa. Missionaries had both positive and negative effects throughout the history South Africa. John Dube stands as an archetypical example of these positive and negative effects of the mission education in late nineteenth century South Africa. Dube was able to use the knowledge that he received from his Christian mission education to address the social injustices perpetrated in South Africa. However, later in his career he would fall from the fore of political action because his views were too conservative for the new progressive activists in the ANC (African National Congress). Missionary teachings provided an education and a Christian moral code for indigenous pupils. Ironically, this ideology and education would arm the indigenous peoples with the tools to combat the racist laws of the apartheid state. Ingrained in their biblical teachings were lessons of private property, inherent equality, and social justice. In addition missionaries often created for their students a complex network of links back in England or the United States.

77. IVE Cultures Explored Sibonono sami, zulu Dance Song; collected from Erica Swart Marcos LeiteIndigenous peoples of the Brazilian Amazon, Jaboti Tribe; arr. Marlui Miranda http://www.indiana.edu/~ive/culture.html

 Cultures Explored Africa South Africa Zimbabwe Ghana Mozambique ... Zaire Asia India Indonesia Japan China ... Taiwan America Latin America Native America Australia Aotearoa/New Zealand Europe Finland Hungary Latvia Yugoslavia ... Azerbaijan South African Repertoire Nodolly Collected From Khabo Semelane Yenkululeko Collected from Erica Swart Jeso Kwangana Ntate Collected from Mapole Ntsana Jericho Collected from Ludumo Magangane Qonqgotwane arr. S. Matiure, after Miriam Makeba Nkosi Sikelel' Afrika South African National Anthem. Composed by Enoch Sontonga Asikatali South African Freedom Song; from Freedom is Coming Ngiqome kwazulu Traditional Wedding Song; collected from Erica Swart Sibonono sami Zulu Dance Song; collected from Erica Swart Imbube Traditional Zulu Song; collected from Erica Swart Singabahambayo South African Freedom Song; from Freedom is Coming Skeleme Hey! Traditional Sotho Song; modeled by the Potchefstrom University Serenaders Mohlang Traditional Sotho Song; modeled by the Potchefstrom University Serenaders Isokoroko South Africa; collected from Erica Swart

78. South African Museum - Shell Middens And 'Strandlopers' For the next century or so, the descriptions of the indigenous people Archaeology is a relatively young discipline in southern africa and new http://www.museums.org.za/sam/resource/arch/strandlo.htm

Iziko Museums of Cape Town South African Museum home : resources online archaeology/anthropology : Search shell middens and 'strandlopers' By M.L.Wilson, South African Museum Sagittarius Volume 4, Number1 Shell middens- ancient refuse heaps- are a common feature of the southern African coast, both in the open and in caves. They are popularly attributed to the 'Strandlopers' (beachcombers); but who where these 'Strandlopers'? Did they even exist? Some of the answers to these questions lie in the early records left by voyagers, visitors, explorers and settlers from Europe and in the evidence of archaeology and related disciplines. the early records In 1488, when the Portuguese explorers under the command of Bartolomeu Dias put into what is now called Mossel Bay, they named it Angra dos Vaqueiros , Bay of the herders, because the people seen there had many cattle. These people were the Khoikhoi and their domestic stock - sheep as well as cattle -where to prove of great importance as a source of fresh meat for the many voyagers on the long route to and from Europe and the East Indies. (Khoikhoi' or Khoekhoe', which is pronounced in much the same way as Khoikhoi', is the Nama version of the name by which the herders referred to themselves collectively. There are other. and earlier-recorded, versions of the name, but these two are those now most commonly used. '

79. Indigenous: To Capitalize Or Not I m not sure that indigenous peoples of the Americas give offense, Is African the most appropriate race for black people , or is it negroid ? http://www.wame.org/indigenous.htm

WAME Listserve September 2, 2003-September 18, 2003 Indigenous: To Capitalize or Not Adding a New "Flavor" to the Ethnic Issue Indigenous: To Capitalize or Not I would be grateful for advice on the accepted practice regarding capitalization of the word indigenous? Does it depend on the context? Samuel Vasikaran Editor, The Clinical Biochemist Reviews , Australia My 2 cents: if indigenous is being used in a generic sense (eg: ".... of Indigenous peoples when compared to immigrant populations...") then no capitalisation. If it being used as a shorthand or collective descriptor for a particular cultural group ("kidney disease in Indigenous Austalians is ...") then capitalisation as a mark of respect is appropriate. Indigenous people of different tribes or groupings often prefer to have that respect conferred via capitalisation. The same applies to "aboriginal" vs "Aboriginal". If anyone disagrees, then I invite them to consider not capitalising "greek" or "briton" or "japanese". Simon Chapman Tobacco Control Alice Landwehr Managing Editor, the

80. Talking About "Tribe" While there are many indigenous Zambian words which translate into nation, people, But as all zuluspeaking people came under white South African rule, 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.

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