Inspired Planet Medicine Man mambila Kaka culture, Cameroon, West africa. a vital element in theindigenous cultures of yang in the fertility cults of agricultural peoples. http://www.inspiredplanet.com/toc.html
Extractions: N ew collections arrive each season from Africa, Asia and South America. On recent expeditions to Burma, Ethiopia, Java, Hunza, the Sahara, the Peruvian Andes, Amazonia, Thailand, Tibet, Bali, Mali, Mexico, Rajasthan and the Himalayas we have gathered a vast array of decorative religious artifacts, paintings, photographs and stories to share with you. Explore our webchambers, gather intelligence, have fun shopping, contribute, communicate or visit the gallery in person. Here's what you will find inside : The Lobby Click here for full product list. Mambila - Kaka culture, Cameroon, West Africa. The statue of the medicine shaman signifies the presence of a powerful ancestor who brings the gift of healing. Coming from the spirit world and having served on earth, he has knowledge of supernatural causes and natural cures. His shaman's pouch apron is full of herbal medicines and magical substances which he has collected in the bush. From the Den of Osiris catalog. Our Purpose, Perspective and Guarantee An array of Photographs and Portals into the Site The Main Chamber Artifacts Buddhas Paintings , and Jewelry for sale Travel Section and Poetry The Library Recommended Books for sale Teachings Great Thoughts Photo Presentations Visions ... The Chapel We're developing a sacred cybershrine Observe- Visionary Altars, Gods and Goddesses, Nature
Barbier-Mueller Museum (3) and Indonesia are forms not indigenous to these Traditional peoples themselves viewedtheir shields in a variety The mambila and Wuli of Cameroon, for example http://sapir.ukc.ac.uk/PRM/prmroot/shieweap/bouclie3.html
Extractions: Shields in the Barbier-Mueller Museum (3) Introduction Foreword to catalogue Review of form, function and contextualisation of shields Shield labels Form, function and contextual framework: Shields in the collection of the Barbier-Mueller Museum Shields were the most extensively utilized form of defensive weapons in the world. Principally used as bodily protection against missiles and as weapons with which to actively parry blows, bearers wielded shields just as effectively to launch offensive attacks, carry magico-religious protective medicines, and create visual noise to confuse or frighten the enemies. The Kalinga of Northern Philippines, for example, used multipronged shields to ambush their victims and pin them to the ground between the prongs in preparation for beheading. To aid with the owner's defense and offense, the Kenyah-Kayan of Borneo painted their shields on the obverse and reverse sides with elaborate double images of the aso -dragon, part of a complex series of soul-protecting measures that extended to traditional patterns on woven cloth, warriors' metal ornaments, and healers' charms. roromaraugi ... , for example, originally functioned as a parrying shield and was held along the pole shaft. The Trobriand
History First african Rulers; Historyafrica (H-Net); Journal africaUpdate; Kneller, NeitherGoddesses Nor Doormats The Role of Women in Nubia ; indigenous peoples. http://www.execulink.com/~bcox/hwm/history.htm
Landru.i-link-2.net/jtrees/text/Nations_of_old-world.txt as generic name for several peoples) Dompago Dyerma Longuda Mak 6 clans Mambilla(mambila) Marghi (Margi Chinese (15%) see CHINA indigenous (6%) Cambodia http://landru.i-link-2.net/jtrees/text/Nations_of_old-world.txt
Useful Websites The Social Structure of a mambila Village (Cameroon The Relationship between IndigenousPastoralist Resource Tenure among the Okavango Delta peoples of Botswana; http://homepages.isunet.net/dafarnham/africa/useful.htm
Extractions: Southern Africa African News Sources Contents African Studies Contents General Resources Contents Individual Cultures Contents Social Organization Contents Sex, Marriage, and Family Contents Kinship and Descent Contents Descent, Clans and Territorial Organization in the Tikar Chiefdom of Ngambe, Cameroon (David Price
Analysis the conflict on the mambila Plateau in 2001 Nigeria's peoples are probably descendedfrom quite small are the original, autochtonous, indigenous, inhabitants of http://www.ceddert.com/analysis-02-01-03-6.htm
Extractions: Analysis PUBLISHED AND PRINTED IN ZARIA Volume 2 No. 2. February 2003 Violent Ethnic Conflicts in NigeriaBeyond Myths and Mystifications By Bala Usman The most primary of the fabrics binding all human communities, throughout the world, from the earliest Stone Age hunting and gathering bands, up to today, has been the provision, on a sustained basis, of the security of life, and of the means of life, to the members of that community. But, even from that very ancient period of human development, one of the most difficult political problems that human communities and polities have faced, is that of establishing on a feasible, and operationable, basis who is a member of the community and who is not. For, this defines where the boundaries of the community and the polity begin and end, and who comes within that community and who is outside it and constitutes an actual or, a potential threat to the security and safety of its members. But, also one of the most permanent features of human development has been that these boundaries have to keep changing and, generally, expanding in order to incorporate others, who do not have the same ancestry, but who move in due to all sorts of factors and constitute a dynamic factor in improving the cultural, technological, economic and even political levels of the community. Human progress at all levels, even at the level of genetic development, is inseparable from immigration and the inter-mixing of different groups to form new groups. But, this process always challenges the existing order and generates tension, stresses, which can be used to set off violent conflicts. These are lessons of history we have to face in Nigeria, as others are facing them in all countries of the world.
BLACK STAR The desecration of africa in the past by the what and the how of a peoples' creativesurvival of European Christianity separated the indigenous africans from http://www.ghanalounge.com/atr.html
Extractions: AFRICAN TRADITIONAL RELIGION Indeed today, in spite of the hurt and suffering, the denial of the existence of Black Americans, the denial of equality in all aspects of American life, the Black church is still the only viable social institution which is dominated, operated, and totally controlled by African Americans. It is a tribal instinct which has survived years of change and abuse. The Priest Leader and spokesperson is still the Black Preacher. The intense need to be free motivated African Americans to adapt their Christianity to the African way of life and the tradition continues today. The African traditional religious life has always considered all life to be the sphere of the Almighty, the powerful(the Otumfoo), the Omnipotent(Gye Nyame). He is wise, and all seeing and all knowing. He is the Great Spider (Ananse Kokroko), and the Ancient of Days (Odomankoma). By Rev Addo a retired pastor WNC Conference of the United Methodist Church who taught Religion for many years at Bennett College, Greensboro NC ADDOX@ATTGLOBAL.NET
FindRex.com: Nigeria community practic ing the spiritual,indigenous people yoruba nigerdeltacongress forthe emancipation of,peoples,region nigeria ukc.ac.uk/dz mambila the virtual http://www.findrex.com/destination/nigeria.htm
SOSIG: Ethnographic Studies Of Peoples And Communities Shamanism and Religions of the FinnoUgrian peoples, Dreams, and the Ancestors inMambila Culture by For an anthropological history of indigenous discourse, by http://www.sosig.ac.uk/roads/subject-listing/World-cat/ethnostud.html
Extractions: Editor: Centre for Social Anthropology and Computing, Manchester University Library Internet Resources Listed By Type alphabetically For a short description click the title. To access the resource directly click Articles/Papers/Reports (collections) Up "Daily Life in Sierra Leone; The Sherbro in 1936-37"; African photographs from the University of Pennsylvania Museum Archives Aboriginal Multi-Media Society aka Kurdistan; A Place for Collective Memory and Cultural Exchange ... Writings of Hamza Alavi Articles/Papers/Reports (individual) Up A Bastard Union of Several Forms; Style and Narrative in 'An American Family'
EDU2 : Level 3 GREETINGS (by Boomie O.); mambila; Nubian Poets; AND CINEMA OF africa AND CARIBBEAN; IndigenousPeoples' Literature; Inuktitut Translations; Kiowa Orthography; http://www.my-edu2.com/EDU/langua1.htm
Extractions: EDU2 :LANGUAGES - XEUROPEAN ABCentral Search Helpers Submit a Link ... TURKISH *AFRICA* African 300 - Hausa Verbal Art in Translation - Hunter African Languages African Writers Index Bemba - Title ... jarida:african lang. hausa,swhahili,yoruba *ARABIC* Arabic Arabic at Penn Fun With Arabic- learn Arabic in a fun and easy way Les Médias - L'écriture arabe ... adab islami - Muslim intellectuals and Literature *ASIA* LANGUAGES ASIAN : TITLE *AUSTRALIAN NATIVE* 4.7 POST-CONTACT LANGUAGES OF WESTERN AUSTRALIA A Warlpiri Text: Punishments ANU - Aboriginal Studies WWW VL - Languages Aboriginal Languages of Australia ... Handbook of WA Aboriginal languages, south of the Kimberley *CHEROKEE* A Small Lexicon of Tsalagi words Cherokee Companion Cherokees of California:language Moondoves Spiral:and the cherokee dictionary ... The Cherokee Alphabet and Pronunciation Guide *HAWAII* 'O-lelo Hawai'i Index Hawaiian Language Center - University of Hawaii at Hilo Hawaiian Language ~ Kâ `Ôlelo Hawai`i: E Komo Mai! (Welcome!): Words, lessons, Aloha, culture, Hawaiian wise sayings Hawaiian Language ... Slightly Bent Hawaiian Phrases *HEBREW* Biblical Aramaic Biblical Hebrew Elementary Hebrew: Introduction Hebrew Language Online Sites ... R.G.Lehmann, Hebraeisch und Aramaeisch/Classical Hebrew and Aramaic in Mainz
Language Death was doing some fieldwork in the mambila region of effect of imported disease on indigenouspeoples is also suppressed many languages in northern africa and in http://www.quicksilver.co.uk/language_death.html
Extractions: The death of a language. The word has the same resonance as when we talk about the death of a person, says linguistics expert Professor David Crystal. We need to take steps urgently to prevent a major environmental catastrophe A LANGUAGE dies only when the last person who speaks it dies. One day it is there. The next, it is gone. This is how it can happen. A linguist, Bruce Connell, was doing some fieldwork in the Mambila region of Cameroon, West Africa, in late 1995. He found a language called Kasabe which nobody had studied before. It had just one speaker left, a man called Bogon. Connell didn't have time on that visit to find out much about the language so he decided to return to Cameroon a year later to collect some more material. He arrived in mid November, only to learn that Bogon had died on November 5 taking Kasabe with him. So there we have it: on November 4 Kasabe existed as one of the world's languages. On November 6 it didn't. The event would perhaps have caused a stir in Bogon's village. If you are the last speaker of a language, you are often rather special in the eyes of your community because of what you know, of what you stand for. You are a living monument to what the community once was. But outside Bogon's village, who knew, or mourned, the passing of what he stood for? I didn't notice, and nor did you, that there was one less language in the world on that November day. If you had known, would you have cared?
Extractions: PRESIDENT Olusegun Obasanjo was reported in the media to have stated that he is not opposed to a National Conference provided it is constructive and contributes to national solidarity. Our organisation, the Movement for National Reformation (MNR), reacted by publicly welcoming the president's statement as a positive contribution to the national debate on the expediency of a national conference in favour of which popular public demand has refused to go away or to abate, in spite of all efforts to misinterpret and undermine it. Our discussion this afternoon can be reduced to a simple question: what do we expect a National Conference to produce? Before endeavouring to answer the question, I ask your indulgence to quote at some length from an address, which I gave seven months ago to the Steering Committee of the MNR, because it is at the very heart of our subject today. "This is the challenge which the 21st Century imposes on us and on Nigeria's leaders. And this is the fundamental purpose of the National Conference, which we have urged for many years and which has now caught the imagination of the populace (and, we are delighted to note, the President himself). The cardinal rationale of a national conference, as I see it, would be to enable us come to terms with our diversity and turn it to our collective advantage. I repeat that this is what I would call "constructive diversity".
Social Images - Bibliography & Filmography peoples, first contacts Native peoples of North in contemporary ethnographic andindigenous media', Visual anthropological research the mambila Nggwun ritual http://www.bodley.ox.ac.uk/isca/vismeth/biblio.html
Extractions: Bibliography click here for the Filmography Abu-Lughod, Lila (1995) 'The objects of soap opera: Egyptian television and the cultural politics of modernity', in D. Miller (ed.), Worlds Apart: Modernity Through the Prism of the Local. London: Routledge. pp. 190-210. Ames, Michael (1992) Cannibal Tours and Glass Boxes: the Anthropology of Museums. Vancouver: University of British Columbia Press. Appignanesi, Richard and Oscar Zarate (1979) Freud for Beginners. London: Writers and Readers Publishing Cooperative. Asch, Patsy and Linda Connor (1994) 'Opportunities for "double-voicing" in ethnographic film', Visual Anthropology Review, 10 (2): 14-27. Aufderheide, Patricia (1995) 'The Video in the Villages project: videomaking with and by Brazilian Indians', Visual Anthropology Review, 11 (2): 83-93. Babb, Lawrence A. (1981) 'Glancing: visual interaction in Hinduism', Journal of Anthropological Research, 37 (4): 387-401. Banks, Marcus (1988a) 'Forty-minute fieldwork', JASO (Journal of the Anthropological Society of Oxford), 19 (3): 251-63.
January 2002 News Monitor - Prevent Genocide International seen an influx of farmers, stoking mambila fears that in a land dispute between indigenousfarmers and These include OPC (O'odua peoples Congress) fighting for http://www.preventgenocide.org/prevent/news-monitor/2002jan.htm
Extractions: For abbreviated news sources (ie: AP, BBC) see below . Use Find (Ctrl+F) to search this webpage. Africa Americas Asia-Pacific Europe General: Chicago Tribune 6 Jan 2002 By Douglass W. Cassel. In less than a decade, international justice has crossed the historic threshold from academic to real. It is no small accomplishment that we can now plan a practical agenda for international prosecutions of atrocities. Not long ago the idea that international courts could prosecute crimes of global concern seemed fanciful. By 1992 there had been no such courts since the Nuremberg and Tokyo trials after World War II. (The "World Court" in The Hague hears only lawsuits between nations.) But the end of the Cold War made greater international cooperation possible. In 1993, the UN Security Council established an international criminal tribunal for genocide, crimes against humanity and serious war crimes committed in the former Yugoslavia. In 1994 it did so for the Rwandan genocide. A 1998 UN conference in Rome agreed on a treaty to establish a permanent, global International Criminal Court. (ICC).
A & B Anthropology SuperSite of an ethnographer who recorded observations of the mambila of Nigeria What indigenouspeople are represented overlap with the kinship systems of peoples of the http://www.ablongman.com/html/anthro/cult-act1.html
Extractions: Enjoy these cultural anthropology web activities! Archaeology, Physical/Biological Anthropology, and Primatology Explore current archaeological research projects and sites. Do any projects also involve linguistic, physical, and cultural anthropology? How? Why might it be important to study the linkages between the four fields of anthropology? Explore this richly illustrated site on ancient civilizations of Mexico and Central America . How does archaeology contribute to the understanding of prehistoric and ancient food production and other economic activities? How were the economies of the Maya, Mixtec, Zapotec, and Aztec civilizations similar and different? Use links to see a map and images of Copan and other Mayan sites in Honduras and Guatemala. Then read about the discovery of the tomb of a female Mayan chief, Margarita , also called "the Red Lady," in the necropolis of Copan. How were her treasures looted in 1997 and later returned ? Why has the National Geographic Society had to revise its web feature, "The Lords of Copan"? Read a definition and explanation of sociobiology and an essay by its founder, Edward O. Wilson, and explore the issue of
Baroda Bible Club Gude 46,000; Daba 38,000; Zulgwa 25,000; mambila 22,000. The lack of Scriptures inindigenous languages is a the Muslims and northern pagan peoples, and for http://www.barodabibleclub.org/prayer/daily/mar/21.html
Extractions: Agriculture and Pastoralism Alary, Véronique. "L'utilitarisme en question: les cacaoculteurs face aux risques," in Le désarroi camerounais: l'épreuve de l'économie-monde edited by Georges Courade, pp. 89-109. Paris: Karthala, 2000. Ayisi-Mbala, J.P. The Role of Goats in the Economic Development in Cameroon . Ph.D., Leeds (UK), 1981. Bol Alima, G. Studies on Double Cropping of Maize in Yaoundé, Cameroon . Ph.D., London (UK), 1978. Boutrais, Jean. "L'agro-élevage des Peuls de Ngaoundéré (Adamaoua camerounais)," in L'ethnicité peule dans des contextes nouveaux: la dynamique des frontières edited by Youssouf Diallo and Günther Schlee, pp. 161-89. Paris: Karthala, 2000. Grangeret-Owona, Isabelle. "La fertilité des terres bamiléké dans tous ses états," in Le désarroi camerounais: l'épreuve de l'économie-monde edited by Georges Courade, pp. 45-69. Paris: Karthala, 2000. Hallaire, A. "Les transformations d'un système de production chez les paysans-montagnards du Nord-Cameroun, ou les dangers du mimétisme'," in Le développement rural en questions. Paysages, espaces rureaux, systèmes agraires: Maghreb, Afrique noire, Mélanésie
