Kenya's Castaway's: The Ogiek And National Development Processes 5. dorobo is a derogatory name given to Ogiek Integrated Rural Project, Ogiek peoples'Development Program ODECECO and the Chepkitale indigenous peoples Trust. http://www.minorityrights.org/Dev/mrg_dev_title7_kenya/mrg_dev_title7_kenya_7.ht
Extractions: 8. See Stavenhagen, R., The Ethnic Question, Tokyo, United Nations University Press, 1990. He argues that ethnocide is a process in which a culturally distinct people loses its identity; it encompasses both economic and cultural dimensions which are embedded in the theories and practices of development and nation building.
Africa On The Matrix: The People Of The Samburu Region He is from the dorobo tribe, which were traditionally hunters instead of shepherds. Otherindigenous peoples Himba Herero and Masai. Other africa Pages http://www.on-the-matrix.com/africa/samburu_people.asp
Extractions: Among the photographs you will see Frances, a moran about 20 years old. Frances had received some schooling and was able to speak English well enough to carry on a conversation. He told me a bit about his life and showed me how he uses his spear, club, machete and cattle prod. He is from the Dorobo tribe, which were traditionally hunters instead of shepherds. Frances has already married, but as a moran he must still live outside the village and apart from his wife. He is also forbidden to eat meat in the presence of his wife until he becomes a junior elder of the village. That time will come within the next few years. Then, he will cut his hair short and forego the red ochre and tight braids he now wears.
B U L L S A N D B E A R S . C O M > Lifestyles Day 8 Day spent in the Yaida valley observing the indigenous Hazda peoples' wayof This is a dorobo project area and is an incredible cultural experience http://www.bullsandbears.com/lifestyles/index.cfm
Extractions: Day 1: Clients will be met at Kilimanjaro International Airport . (We can arrange to meet Clients at the Kenya/Tanzania border town of Namanga if Nairobi is the airport of choice). Drive to Oldonyo Sambu Wilderness area bordering Tarengire National Park. Day 2: Oldonyo Sambu Wilderness Area- The Oldonyo Sambu wilderness area is a critical component of the Tarangire National Park ecosystem. This wilderness area project was started by Dorobo projects in 1991 through a partnership with the Maasai village of Emboreet. The land holds mystery in its myriad of topographies and vegetation diversity. Unexpected encounters with wildlife species are frequent in the thick bush. This area has produced close encounters with the ever elusive Wild Dog and stealthy Greater Kudu. Day 3: Travel across Tarengire National park to our tent camp along the incredible Tarengire river.
Dorobo Safaris and the Peterson Brothers of dorobo Safaris, they the Khoisan click languages of southernAfrica, the language of the Hadza and all indigenous peoples is that http://www.ntz.info/gen/n00976.html
Extractions: Working independently in African wildlife conservation for many years, a group of dedicated researchers, tour operators and conservationists came together and pooled their resources and experience to form Tanzanias best hope for preserving one of Earths last remaining edens. Tazama!Trust founder Kim Ellis-Josch teamed up with former Serengeti Lion Project researchers Jeannette Hanby and David Bygott to develop a more holistic approach to conservation. Joined in their quest by wildlife scientist Melly Reuling and the Peterson Brothers of Dorobo Safaris , they address the problems arising from the pressures of developing Africa and the effects on its people, environment and wildlife. Helping communities living in wilderness areas take charge of natural resources, Tazama!Trust works to empower Africans to save and protect endangered treasures for future generations.
CAMPAIGN: INDIGINOUS RIGHTS - OGIEK & GWITCH - Suite101.com Related Subject(s) dorobo (African people Gwich'in Indians Hunting Alaska ,indigenous peoples Civil rights a peaceful group of indigenous people who http://www.suite101.com/article.cfm/green_home/85570
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Extractions: Ogiek: History of a Forgotten Tribe NOTES The name Ogiek is used by professional anthropologists to refer to the hunter-gatherer communities that inhabit the forests in Kenya central Rift Valley. The name Dorobo has also been used in recent literature to refer to the Ogiek and in newspaper articles. Amongst themselves, members of this community prefer the term Ogiek, also spelt Okiek. See for instance, Rogers M. Van Zwanenberg, 1976, "Dorobo Hunting and Gathering: A way of life or a mode production", African Economic History 2; G.W.B. Huntingford, 1929: Modern Hunters: Some account of the Kamelilo-Kapchekendi Dorobo (Ogiek) of Kenya Colony. Journal of the Royal Anthropological Institute , LIX, 333.
SOAS: Centre Of African Studies ac.uk Lecturer in Anthropology, SOAS indigenous medicine and organisation in EastAfrica; Maaspeaking peoples (Samburu, Maasai, Chamus, dorobo) and the http://www.soas.ac.uk/cas/membant.html
African Videotapes Audiocassettes Media Resources Center, UC ceaselessly explores the collision of European and indigenous African cultures. wildlifeas well as East African peoples (Samburu, dorobo, etc.) and http://www.lib.berkeley.edu/MRC/AfricanVid.html
Références on the ethnobotany of the Suiei dorobo in northern in dry lands past and present,indigenous and imposed of northern Kordofan, Sudan , Nomadic peoples 105860 http://www.fao.org/docrep/T6260F/t6260f0p.htm
Extractions: Table des matières Précédente Suivante Abu Sin, M. El-H. 1983. Livestock economy and attitude of tenants in Rahad and Khashm el-Girba projects: a comparative study , Rahad Agricultural corporation/ Ford Foundation, Univ. of Khartourn. Abu-Lughod, L. 1984. "Change and Egyptian bedouins", Cultural Survival Quarterly Adams, M. 1982. "The Baggara problem: attempts at modern change in southern Darfur and southern Kordofan (Sudan)", Development and change Adegboye, R.O. et al A socioeconomic study of Fulani nomads in Kwara State , Federal Livestock Department (Kaduna), Ibadan. Ahrned, A.G.M. n.d. "Nomadic competition in the Funj area", Sudan Notes and Records , Khartoum. Ahmed, A.G.M. et al. 1976. Jonglei soclo-economic research team interim report , Executive Organ Development projects in Jonglei area, Rep. of Sudan. Ahmed, A.G.M. 1978. Integrated rural development: problems and strategies. The case of the Dinka and the Nuer of the Jonglei project area in the Sudan , Executive Organ Development Projects in Jonglei area, report no.8, Rep. of Sudan. Pastoralism conference in Nigeria , Ahmadu Bello Univ., Zaria.
REFERENCES on the ethnobotany of the Suiei dorobo in northern in dry lands past and present,indigenous and imposed of northern Kordofan, Sudan, Nomadic peoples 1058 http://www.fao.org/docrep/t6260e/t6260e09.htm
Extractions: Abu Sin, M. El-H. 1983. Livestock economy and attitude of tenants in Rahad and Khashm el-Girba projects: a comparative study, Rahad Agricultural Corporation/Ford Foundation, Univ. of Khartoum. Abu-Lughod, L. 1984. Cultural Survival Quarterly Journal d'Agriculture Traditionnel et de Botanique Applique (JATBA) Adams, M. 1982. Development and change. Adegboye, R.O. et al. A socio-economic study of Fulani nomads in Kwara State, Federal Livestock Department (Kaduna), Ibadan. Ahmed, A.G.M. n.d. Sudan Notes and Records, Khartoum. Ahmed, A.G.M. et al. Jonglei socio-economic research team interim report, Executive Organ Development projects in Jonglei area. Rep. of Sudan. Ahmed, A.G.M. 1978. Integrated rural development: problems and strategies. The case of the Dinka and the Nuer of the Jonglei project area in the Sudan, Executive Organ Development Projects in Jonglei area, report no. 8, Rep. of Sudan. Pastoralism conference in Nigeria, Ahmadu Bello Univ., Zaria. Allan, W. et al. Land holding and land usage among the plateau Tonga of Mazabuka District: a reconnaissance survey, 1945. Oxford Univ. Press, Cape Town.
Africanfront.com (AUF) tribe consists of only one community; the dorobo of Kenya Europeans in black skin,but are indigenous Africans who of the spread of the 'Bantu' peoples we are http://www.africanfront.com/research/research1.php
Extractions: Africa's most violent large scale conflicts manifest a virulent misinterpretation of group consciousness constructed along lines of colonial classification of African ethnicity. The classification divides Africans into three groups, Hamite, Bantu, and Nilote. This is a devastating racial coding based on erroneous assumptions advanced by racial supremacists and misguided scholars. A tribe in cultural anthropology, is a theoretical type of human social organization based on small groups defined by traditions of common descent and having temporary or permanent political integration above the family level and a shared language, culture, and ideology. In the ideal model of a tribe, members typically share a tribal name and a contiguous territory; they work together in such joint endeavours as trade, agriculture, house construction, warfare, and ceremonial activities. Tribes are usually composed of a number of smaller local communities (e.g., bands, villages, or neighborhoods) and may be aggregated into higher-order clusters, called nations. As an ideal type, the tribe is regarded by cultural evolutionists as the form of social organization that developed into a stratified society and, eventually, into the type of social organization known as the primitive state. As an ideal type, the tribe derives its unity not from a territorial identity but from a sense of extended kinship.
References In The Future of nomadic peoples, ed. JJ Galaty in indigenous knowledge systems anddevelopment, ed. D. Brokensha the ethnobotany of the Suiei dorobo in northern http://www.ifad.org/gender/thematic/livestock/live_ref.htm
Extractions: Abu, K. 1990. Socio-economic study of livestock keeping in the northern region. Draft report for ZOPP project planning workshop, Khartum. GTZ, Eschborn, Germany Abu Bodie, G.J. 1979. The role of Rendille women. IPAL Technical Report F-2, UNESCO/MAB. Adan, A.H. 1988. Adra, N. 1983. Ahmed, A.G.M. 1972. Essays in Sudan Ethnology, Ahmed, A.G.M. 1976. Some aspects of pastoral nomadism in the Sudan. Economic and Social Research Council, Khartoum. Al-Hassny, A. 1983. Allan, W. 1965. The African husbandman. Asad, T. 1970. The Kababish Arabs: Power, authority and consent in a nomadic tribe. New York: Praeger Publ.
Ogiek Rural Integral Projects - Programmes support the claim that (the dorobo (including Ogiek for such similar pottery stylesbetween these two peoples. Decade of The World's indigenous People (UNVFWIP http://www.orip.org/history1.htm
Tanzania -- Ethnic Groups Tensions between indigenous Tanzanians and the Asian community, which are Both areBantuspeaking peoples who in the past dorobo Kahe Mambwe Ngoni Safwa Wanji. http://www.sas.upenn.edu/African_Studies/NEH/tz_ethnic.html
Extractions: More than 120 ethnic groups are represented in Tanzania. Each of these groups differs, to varying degrees, from other groups in culture, social organization, and language. Only the smallest groups are homogeneous, however. Most groups are characterized by some internal variation in language and culture. The largest ethnic group, the Sukuma, represents nearly 13% of the total population; the remaining large groups represent under 5% each. Ethnicity continues to reflect geographic area. During colonial rule, administrative subdivisions had often been drawn along ethnic lines; this situation has continued after independence despite the government's genuine efforts to downplay ethnic considerations. Less than 1% of Tanzania's population is made up of non-Africans, including Europeans, Asians, and Arabs. Interethnic conflict has not been a significant political problem in Tanzania as it has been elsewhere in Africa. Perhaps one reason for the relative absence of ethnic conflict is the fact that Tanzania is made up of a great many groups, none of which predominates. Ethnic identities may also have weakened over the decades. However, in recent years, tensions have developed between Christians and Muslims, a problem that may threaten the unity between the Mainland and Zanzibar. Tensions between indigenous Tanzanians and the Asian community, which are prominent in business, have also surfaced in recent years. The two largest ethnic groups in Tanzania are linguistically and culturally closely related. The traditional homelands ofthe
Weapons In Context: Extract had on the development of indigenous weaponry. East African pastoralist societieshunters (dorobo among the myths of certain Central African peoples portray a http://www.era.anthropology.ac.uk/Era_Resources/Era/Pitt_Rivers/shieweap/weaobj2
Extractions: (pp 9-19; references given by Spring are fully cited in the bibliography This book is primarily intended as a celebration of African artistry and ingenuity. It also attempts to show the way in which arms and armour are incorporated into the complex material systems which express the structure of non-industrialised societies. The book takes as its subject a particular category of artefact which may not conform to Western preconceptions of what constitutes African art, but this should not be allowed to detract from our appreciation. Furthermore, the creativity which has gone into the production of African arms and armour must not be obscured by the fact that these artefacts are often used in a context which attests to man's most negative and destructive cultural proclivity. At the risk of playing devil's advocate, I believe that to underrate the significance of these artefacts within the societies which produced them would be to overlook a whole range of human endeavour and activity. Weapons and Society It is difficult both to detect and to analyse the concept of aesthetic appreciation in societies which do not appear to have a perception of 'art' as we in the West understand it. However, there is some evidence to suggest that there is a considerable difference between the type of object which might be considered of aesthetic significance in an African as opposed to a Western context. As Vaughan (1973) has pointed out, the Marghi of Northern Nigeria 'do not consider rock paintings or calabash decorations fitting topics for artistic activity, while they do view weapons as products which are worthy of an aesthetic appreciation'.
Discussion Document On Traditional Leadership And Institutions and which from part of the culture of those peoples. a leader by birth (The Rightsof indigenous People A consists of only one community; the dorobo of Kenya http://www.polity.org.za/html/govdocs/discuss/draft-traditional_ann.html
Extractions: SECTION C: ANNEXURES ANNEXURE A TERMS REQUIRING DEFINITION The issues of definitions and terminology regarding all aspects pertaining to traditional leadership, traditional communities, other traditional institutions and concepts such as democracy and governance are problematic. The finalisation of the policy process as well as the eventual drafting of legislation requires clarity. Stakeholders are therefore requested to assist the policy formulation process by defining the following and any other relevant conceptual terms. The Department does not necessarily subscribe to the definitions given below, but makes them available to stimulate discussion and debate. CO-OPERATIVE GOVERNANCE Chapter 3 of the Constitution describes how national, provincial and local government must work together. Each level of government has a specific jurisdiction in which it can exercise its powers. (About Our Constitution, Community Law Centre) All spheres of government (national, provincial and local) as well as all organs of state (including traditional leaders and other traditional institutions established in terms of legislation (e.g. regional, traditional and community authorities)) must act in accordance with the principles of co-operative government as contained in Chapter 3: preserve the peace, national unity and the indivisibility of the Republic;
Barbara Kingsolver's The Poisonwood Bible List of resources for the novel including reviews, a list of biographical sources and works of literary, Category Arts Literature Authors K Kingsolver, Barbara disappearing African wildlife as well as East African peoples (Samburu, dorobo, etc.)and in terms of its triple heritage what is indigenous, what was http://www.mlb.ilstu.edu/crsres/poisonwood.htm
Extractions: The Book and the Author Literacy Contexts Historical and Political Background Social and Cultural Contexts Bell, Millicent. "Fiction Chronicle." Partisan Review Bromberg, Judith. "A Complex Novel about Faith, Family and Dysfunction.' National Catholic Reporter Byfield, Ted and Byfield, Virginia. "The Evil Missionary." Alberta Report Campbell, Kim. "Barbara Kingsolver Gets Uncomfortable." Christian Science Monitor Glazebrook, Olivia. "Abandoning the Code." Spectator Greene, Gayle. "Independence Struggle." Women's Review of Books Hussein, Aamer. "Daughters of Africa." Times Literary Supplement (5 Feb. 1999): 21. Kerr, Sarah. "The Novel as Indictment." New York Times Magazine (11 Oct. 1998): 6, 53. Klinkenborg, Verlyn. "Going Native." New York Times Book Review (19 Oct. 1998): 7. Leonard, John. "The Poisonwood Bible." Nation Neely, Alan. "The Poisonwood Bible." International Bulletin of Missionary Research http://www.kingsolver.com/dialogue/poisonwood.html http://www.harpercollins.com/catalog/guide_xml.asp?isbn=0060175400 Siegel, Lee. "Sweet and Low." New Republic Stafford, Tim. "Poisonous Gospel."
BY JINGO - Colonial History Wargames Page to the caravans, trusted Sotik and dorobo agents were Like many of indigenous cultures,several Kalenjin prophets a significant effect upon the peoples of Nandi http://www.geocities.com/cdferree/history/nandi1.htm
Extractions: Isolated from the outside world, one might only speculate at the wonder of the first Nandi warriors who discovered the Arab caravan in the 1850's. Those warriors might not have known of earlier Arab caravans, because this was the first notable one in Nandi oral tradition. It was the time when the Sawe sub-sets were warriors and by 1854, the name Marmar ("to ornament a dress") had been conveyed upon a sub-set. The significance of this title might be derived from the major Arab defeat at Kipsoboi, but may have been attributed to the very successful raiding of Arab caravans by the Nandi. These were good years for the Nandi. Part of the reason for the Nandi success was the limited access. The easiest approach was from the north-east, but a caravan had to travel two or three days before reaching principal Nandi settlements. This evidently was not preferable as the Arab caravans diverted east to Kavirondo and Mumias where food and protection was located. Since direct trade contact was not possible, the caravans after the 1850's rarely entered or camped in Nandi, a strange "middle man" system evolved. The Nandi developed tactics to overcome the effectiveness of a large number firearms during this time. Like the Masai, the warriors drew the enemy's fire by a sudden rush at which time they went "go to ground." Then the warriors charged the caravan porters before the muzzle loading weapons could be recharged. The porters bolted into the reloading riflemen followed closely by the Nandi warriors. In the confusion, the Nandi warriors could spear the panicked men. This tactic worked until the battle of Kimondi in 1895.
MENSAJES how much mixing occurred between peoples, and at Southeast Asia (replacing an indigenous'Australoid' hunter pastoralists and socalled dorobo hunter-gatherers http://accuca.conectia.es/lista/mensaMarz01.htm
Extractions: Atención, esta semana incluye un monográfico sobre Evolución Humana: Migraciones Eyes peeled, this week includes a monographic issue on Human Evolution: Migrations SCIENCE, Volume 291, Issue 5509, Human Evolution: Migrations 2 Mar 2001 http://www.sciencemag.org/content/vol291/issue5509/index.shtml
Extractions: (Maasai Proverb) Introduction To adequately explore these links, however, it is necessary first to provide an overview of the present challenges facing pastoralists and move through a brief review of the pastoralist environment, economy, land policies, laws and the nature of common property systems. Such a review will provide the context for consideration of pastoral cosmology which will, in turn, be further illustrated by a summary of three case studies from Kenya. Key themes in the links between cosmology and these issues of conflict and change will emerge. Moreover, it will be demonstrated how the challenging situations facing pastoralists imperil pastoral cosmology. Yet it is that cosmology which offers the insights and resolutions to disarm the challenges while building a more sustainable future from that most commonly advocated. Overview of the Present Challenge Climate and ecology.
