OregonAfricaVillage.org - LINKS learns from and preserves traditional ways of indigenous peoples. playing Zimbabweanmusic of the shona people; based new and used CDs from africa, the african http://www.oregonafricavillage.org/links.php
Background Notes Archive - Africa The Mashona (shona speakers), who constitute about 75 colonization of southcentralAfrica, but the Meanwhile, mass migrations of indigenous peoples took place http://dosfan.lib.uic.edu/ERC/bgnotes/af/zimbabwe9511.html
An A-Z Of African Studies On The Internet Nr3 Kwanyama Mande Languages Oromo Sango shona Somali SonghaySwahili ReadingSouth africa. humanrights and cultural autonomy of indigenous peoples and oppressed http://www.lib.msu.edu/limb/a-z/az_nr3.html
Harare, Zimbabwe Course Listing research conducted among nonWestern and Euro-American peoples. comparative studyof the religions of africa (indigenous religions, Christianity shona LANGUAGE http://sumweb.syr.edu/dipa/Courses/HarareCourses.htm
Towards A New Type Of ethnographic Museum In Africa parks in Zimbabwe enabled the indigenous communities of conquest by the British SouthAfrica Company (BSA the Nezvigaro family represents shona peoples at Great http://www.museumsnett.no/icme/icme2002/makuvaza.html
Extractions: Introduction Museums in Africa and in Zimbabwe in particular share a common heritage in their history as national institutions. They are by products of the colonial era and essentially 20 th Socio-historical factors: the concept and development of theme parks in Zimbabwe The origin of museums in Africa in general and in Zimbabwe in particular was a western concept as seen from the obsession in seeking to conserve material culture at the detriment of the intangible heritage. Museums in many African states are therefore late 19 th and 20 th The local people were not consulted for their interests since it was by then necessary to sideline them for museums were not meant to serve them. The confiscated objects were stripped of their value and were displayed in places were they could not be accessed by their creators (Konare 1983). For example, the traditional colonial type of museums in Zimbabwe, South Africa and Zambia are situated in urban areas, which are not within the reach by the bulk of rural dwellers. This isolates the majority of the indigenous people from enjoying their culture. Many of the displays during and after colonialism, in many museums in Africa have by and large remained eurocentric in nature with a strong concentration on white settler material culture. Displays in cultural history museums in South Africa for example, were dominated by the white settler colonial history especially those associated with Afrikaner nationalist ideology and history (Dominy 2000). Pwiti (1997) notes that postcolonial Zimbabwean museums still remain colonial and target foreign tourists. As recently as 1994, for example, the Harare Museum of Human Sciences still had poor ethnographic collections, unsystematic and incomplete cataloguing while the Mutare Museum had ethnographic displays that had not been altered since 1962 (Ucko 1994).
MBIRA It is both a sacred and secular instrument to the shona, Bantu, Meru, Gogo it hasregained its important cultural role to the indigenous peoples of africa. http://9waysmysteryschool.tripod.com/sacredsoundtools/id25.html
Extractions: Get Five DVDs for $.49 each. Join now. Tell me when this page is updated MBIRA Home ASMAT FUE BERIMBAU BONPO SHANG ... HUMAN VOICE MBIRA PYTHAGORAS RATTLES SHOFAR SINGING BELLS ... INFORMATION Sacred Sound Tools photograph by Mitch Nur In the West we know this instrument as a thumb piano or kalimba, but in its native country of Africa it as called mbira, sansa, likembe, malimba, neikembe, or ikembe. It is both a sacred and secular instrument to the Shona, Bantu, Meru, Gogo, and Soga cultures. Used to contact ancestors and tribal guardians, chase away harmful spirits, weather control, cure illness, and impart a strong life force. During the colonial period in Africa the missionaries taught that the mbira was evil and discouraged the use of the instrument, but since independence it has regained its important cultural role to the indigenous peoples of Africa. The Mbira is musically classified in the 'plucked idiophone' group of musical instruments. It has one or more rows of metal keys or tongs mounted on a wood soundboard which is mounted on a dried gourd which acts as a resonator. It is easy to play by gently striking the ends of the keys with the thumbs. To learn more about the Mbira To find an Mbira
Special Collection--South Africa, Zambia & Zimbabwe transportation system, economy, geography and peoples of the audio recording) Musicof the shona people of styles of music from the indigenous cultures of http://www.cantonpl.org/specialc/safrica.html
Extractions: This Special Multimedia Collection spotlights three countries of southern Africa: South Africa, Zambia and Zimbabwe. Through resources available at the Canton Public Library and accessible on the Internet, you can explore the history and culture of this unique region of the planet. The collection should be especially helpful for persons planning a visit to southern Africa. South Africa Books: History and Culture South Africa (1988) by Ettagale Blauer and Jason Lauré: Describes the geography, plants, animals, history, economy, languages, religions, sports, arts and people of a country that shares land borders with six nations and surrounds one of them. South Africa (1999)by Claudia Canesso: Surveys the history, topography, people and culture of South Africa, with an emphasis on its current economy, industry and place in the political world. South Africa (2000) by Bruce and Becky Durost Fish: Examines the past, development, inhabitants and many cultural aspects of South Africa. South Africa: A Tapestry of Peoples and Traditions (1997)by Jacqueline Drobis Meisel: Discusses the geography, history, people, cultural life, and education of the various ethnic groups making up the South African nation.
Annotated Bibliography: C of tree names (Latin , English, shona and Ndebele). culture, political systems, andintegrity of indigenous peoples. examples are given from africa and India http://www.forestguru.com/c.htm
Extractions: Preface Methodology Introduction to Ethnoforestry Acknowledgement ... B C D E F G ... T U V W X Y Z Campbell, Bruce, Isla Gundy, and Frank Matose 1993. "Tree and Woodland Resources: The Technical Practices of Small-Scale Farmers." In Living with Trees: Policies for Forestry Management in Zimbabwe . P. N. Bradley and K. McNamara, eds. Washington, DC: World Bank. (World Bank Technical Paper, no. 210). Castro, Alfonso Peter. 1991. Indigenous Kikuyu Agroforestry: A Case Study of Kirinyaga, Kenya, Human Ecology Castro, A.P. 1995. Facing Kirinyaga: a social history of forest commons in southern Mount Kenya. IT Studies in Indigenous Knowledge and Development ; Intermediate Technology Publications (ITP); London; UK, xii + 152 pp. A social history is presented of common property forest management and related political conflicts in a rural district along the southern slopes of Mount Kenya. The management of forest resources on a sustainable basis is discussed in the context of a study analysing changes in the use and management of three forest resources in Kirinyaga, Kenya: the vast Mount Kenya forest, patches of woodland such as Njukiine forest, and sacred groves. Chakravarty-Kaul, Minoti. 1993. "Natural Resources and Customary Institutions: Nomadic People and the Siwalik Forest Commons 1849-1993." Presented at the Mini-Conference of the Worshop in Political Theory and Policy Analysis, Indiana University, Bloomington, IN, December 11-13, 1993.
FORE: Religion-Indigenous Traditions-Bibliography Martinus L. The Growth and Significance of shona Independent Churches Agribusinessin africa. Guardians of the Land indigenous peoples and the Health of the http://environment.harvard.edu/religion/religion/indigenous/bibliography.html
Extractions: Abram, David. The Spell of the Sensuous: Perception and Language in a More-than-Human World. New York: Vintage, 1997. Adams, Carol., ed. Ecofeminism and the Sacred. New York: Continuum, 1993. Albanese, Catherine L. Nature Religion in America: From the Algonkian Indians to the New Age. Chicago: University of Chicago Press, 1990. Allan, William. The African Husbandman. Edinburgh: Oliver and Boyd, 1965. Alpers, Antony. Maori Myths and Tribal Legends. Auckland, New Zealand: Longman Paul, 1964. Alvarado, Elvia.
SGP Project Information Region, Regional Bureau for africa. in the 3 official languages spoken in Zimbabweviz English, shona and Ndebele Significant Participation of indigenous peoples. http://www.undp.org/sgp/cty/AFRICA/ZIMBABWE/pfs3810.htm
Extractions: Last Updated:20-Mar-2003 06:26 AM (New York Time) Region Regional Bureau for Africa Country ZIMBABWE Project Name Its Ours/Ndezvedu/Ngokwetu Newsletter Description The project aims at disseminating information on the GEFSGP activities and the environment in general through gathering news itesm and relevant stories for publication in the 3 official languages spoken in Zimbabwe viz English, Shona and Ndebele. Focal Area (All) All Areas Development Media Organisation Grant Recipient Type (NGO) Non-government Organization Project Characteristics and Components Applies Comment Notable Community Participation The news gatherers are in most cases members of the communities or projects being reported on. Distribution of the newsletters is done by the communities or beneficiary groups themselves. This has over time ensured hgihtened community participation in information dissemination. Capacity-Building Component The fact that the community groups are themselves the sources, authors and disseminators of the news has increased their confidence and inadvertently built their capacities in this and other other regards associated with project execution and environmental awareness/action.
CIA - The World Factbook 2002 -- Zimbabwe Features map and brief descriptions of geography, economy, government, and people.Category Regional africa Zimbabwe beliefs) 50%, Christian 25%, indigenous beliefs 24 Field Listing English (official),shona, Sindebele (the Gabriel MUGABE; Zimbabwe african peoples Union or http://www.cia.gov/cia/publications/factbook/geos/zi.html
Extractions: Select a Country Afghanistan Albania Algeria American Samoa Andorra Angola Anguilla Antarctica Antigua and Barbuda Arctic Ocean Argentina Armenia Aruba Ashmore and Cartier Islands Atlantic Ocean Australia Austria Azerbaijan Bahamas, The Bahrain Baker Island Bangladesh Barbados Bassas da India Belarus Belgium Belize Benin Bermuda Bhutan Bolivia Bosnia and Herzegovina Botswana Bouvet Island Brazil British Indian Ocean Territory British Virgin Islands Brunei Bulgaria Burkina Faso Burma Burundi Cambodia Cameroon Canada Cape Verde Cayman Islands Central African Republic Chad Chile China Christmas Island Clipperton Island Cocos (Keeling) Islands Colombia Comoros Congo, Democratic Republic of the Congo, Republic of the Cook Islands Coral Sea Islands Costa Rica Cote d'Ivoire Croatia Cuba Cyprus Czech Republic Denmark Djibouti Dominica Dominican Republic East Timor Ecuador Egypt El Salvador Equatorial Guinea Eritrea Estonia Ethiopia Europa Island Falkland Islands (Islas Malvinas) Faroe Islands Fiji Finland France French Guiana French Polynesia French Southern and Antarctic Lands Gabon Gambia, The
Africa South Of The Sahara - Culture And Society An annotated guide to internet resources on african culture and society.Category Regional africa Society and Culture twostory architecture, Islam and indigenous african cultures Lwena/Luvale, Lundaand Related peoples of Angola Thomas Mapfumo, information on shona and Ndebele http://www-sul.stanford.edu/depts/ssrg/africa/culture.html
Tswa It is an indigenous Bantu language. from the vast majority of all southern Bantu peoples. MajorBantu Languages Makhuwa, shona, Lomwe, Tsonga, Chuabo, Makonde http://www.imb.org/southern-africa/peoplegroups/Tswa.htm
Extractions: People Profile The Tswa People Religion: Christianity, Traditional Animism Population: 1,060,000 (1996 estimate) Status: 50% Professed Christianity; 20-25% Evangelical Location: The greatest concentration of Tswa people is in the southern Mozambiquan province of Inhambane. Smaller concentrations live in portions of the provinces of Gaza, Maputo, Manica and Sofala. The Tswa people also live in eastern portions of the Republic of South Africa, and eastern and southern Zimbabwe. International borders were established long after the arrival of these people in this area of Africa. There are basically no significant concentrations of Tswa people living in Mozambique north of the Zambezi River, which more or less divides the country in two. The capital city of Maputo is now home to quite a few Tswa people as well, despite the major people group of the city being people of the Ronga group. Identity: The name of this people in their language is Vatswa. The singular form is Mutswa. They are often referred to, especially by outsiders, as Tswa, following the patterns of English grammar. The Tswa people are part of a larger language/people group called the Tsonga (Vatsonga). The Tsonga encompass three sub-groups: the Ronga, Tswa and Tsonga (Shangaan). These three groups are very similar in practically every respect. They originated from the same indigenous Bantu peoples who came down from the north to inhabit much of what is now called southern Mozambique and portions of several bordering countries.
1Up Travel > History And Culture Of Zimbabwe. Meanwhile, mass migrations of indigenous peoples took place nationalists groupstheZimbabwe African peoples Union (ZAPU home to various shona peoples who built http://www.1uptravel.com/international/africa/zimbabwe/history-culture.html
Extractions: Travel Reservations and Bookings More Categories Introduction Topography Local Life Local Cuisine Local Holidays Festivals-Events Embassies Administration News Stand Worth a See !! Sight Seeing Maps Flags Shopping Eating Out Recreation Travel Essentials Country Facts Geography People Government Economy Communications Transportation Military Search 1Up Travel Archaeologists have found stone-age implements and pebble tools in several areas of Zimbabwe, a suggestion of human habitation for many centuries, and the ruins of stone buildings provide evidence of early civilization. The most impressive of these sites is the "Great Zimbabwe" ruins, after which the country is named, located near Masvingo.
Orthodoxy In Zimbabwe of about 12 million people, with the shona and the of the situation in the whole ofSouthern africa. As for mission work among the indigenous peoples, allow me http://www.ocmc.org/news/1999/_1999-03-24.htm
Extractions: by Raphael Ganda The country of Zimbabwe is situated in central Southern Africa. It is a landlocked country with Zambia in the north, Mozambique in the east, South Africa in the south and Botswana in the west. Before independence in 1980, the country used to be known as Rhodesia. It is a multiracial community of about 12 million people, with the Shona and the Nelebele being the two major ethnic groups. It is a Christian country with predominance by the Roman Catholic and the Anglican churches. The spiritual jurisdiction of the Holy Orthodox Archbishopric of Zimbabwe includes the faithful of Malawi, Mozambique, Botswana, Zambia, and Zimbabwe. The headquarters is in Harare, and the Metropolitan is His Eminence Makarios, who was enthroned earlier this year. The realities of the Orthodox Church in Zimbabwe are typical of the situation in the whole of Southern Africa. Orthodoxy was brought primarily by the Greeks and Cypriots of the Diaspora. We have a very strong Greek community and those who are here now are of the third generation. Thus, it was inevitable that the early clergy who came here were to serve the liturgical and the spiritual needs of the Greek community, a community which is very well organized, strongly spiritual and active. We have catechetical classes, Sunday School classes, Syndesmos of the Orthodox youth, associations for young couples, for the elderly, group meetings for the youth, works of charity, libraries for Orthodox books or videos, to name but just a few.
Extractions: Center for Indigenous Knowledge for Agriculture and Rural Development The documentation unit and library of the Center for Indigenous Knowledge for Agriculture and Rural Development (CIKARD) has so far collected, catalogued, and preserved more than 4,000 documents pertaining to indigenous knowledge systems from all over the globe. Most of the documents are unpublished 'gray literature' and are not available in libraries. A recent publication of the U.S. National Research Council (1992: 10), supporting this role of CIKARD, states that "Development agencies should place greater emphasis on, and assume a stronger role in, systematizing the local knowledge baseindigenous knowledge, 'gray literature,' anecdotal information. A vast heritage of knowledge about species, ecosystems, and their use exists, but it does not appear in the world literature, being either insufficiently "scientific" or not "developmental." A consortium of Iowa Institutions of Higher Education, representing three state universities and the state's largest community college, with their Nigerian counterpart institutes, has been awarded a Co-operative Agreement by USAID under the University Development Linkage Project (UDLP). The purpose of the UDLP is to strengthen institutional capacities for research and training in several key areas of development planning and management. CIKARD at Iowa State University is one of the member institutions in the consortium. The program objectives of the UDLP focus on eight principal areas of which indigenous knowledge systems is a central one. Workshops are currently being conducted in the eight institutions to gain an understanding of and an appreciation for the role of indigenous knowledge systems in agriculture, rural development, and natural resource management.
History Courses attention is paid to the indigenous peoples' responses to relationship of these groupswith the Native peoples. Wars in South africa; the shona, Ndebele, and http://ace.acadiau.ca/history/history.htm
Extractions: 60h in history including Hist 1106, 1306 (or 1313 and 1323), 2903, 6h from Hist 2223, 2233, Idst 1113, or 1123, 18h at the 3000-level, and 18h at the 4000-level including 4916 and 4996. 48h in history including Hist 1106, 1306 (or 1313 and 1323), 2903, 6h from Hist 2223, 2233, Idst 1113, or 1123, 12h at the 3000-level, and 4916. History as one major in a double major program requires 42h. 54h in history are required for honours in history with a double major. NOTE:
Extractions: WORKSHOP RESEARCH LIBRARY Abay, Fetien, Mitiku Haile, and Ann Waters-Bayer 1999. "Dynamics in IK: Innovation in Land Husbandry in Ethiopia." Indigenous Knowledge and Development Monitor Abbink, John. 1993. "Ethnic Conflict in the 'Tribal Zone': the Dizi and Suri in Southern Sudan." The Journal of Modern African Studies Acharya, Bipin Kumar. 1994. "Nature Cure and Indigenous Healing Practices in Nepal: A Medical Anthropological Perspective." In Anthropology of Nepal: Peoples, Problems, and Processes . M. Allen, ed. Kathmandu, Nepal: Mandala Book Point. Acheson, James M. 1994. "Transaction Costs and Business Strategies in a Mexican Indian Pueblo." In Anthropology and Institutional Economics . J. Acheson, ed. Lanham, MD: University Press of America. (Monographs in Economic Anthropology, no. 12). Acheson, James M. 1990. "The Management of Common Property in a Mexican Indian Pueblo." Presented at "Designing Sustainability on the Commons," the first annual conference of the International Association for the Study of Common Property, Duke University, Durham, NC, September 27-30, 1990. Acres, B. D. 1984. "Local Farmers' Experience of Soils Combined with Reconnaissance Soil Survey for Land Use Planning: An Example from Tanzania."
YDCFA Store - Books About Africa - Arts, Culture & Photography Sensitive, scholarly portrayal of shona musicians. the better known South africanindigenous peoples, but also traveling from Capetown, South africa, to Cairo http://www.marekinc.com/StoreBooksArtsPhoto.html
Extractions: RETURN TO STORE Press the covers to get a more full synopsis and order. BOOKS (By author last name) The Soul of Mbira: Music and Traditions of the Shona People of Zimbabwe , by Paul F. Berliner. Sensitive, scholarly portrayal of Shona musicians. Provides complete cultural context for the music and an intimate, precise account of the meaning of the instrument and its music. African Theatre, Playwrights and Politics, edited by Martin Banham. Second volume in the annual African Theatre series focuses on the intersection of politics and theatre in Africa today. Topics include a puppet theatre company that was inspired by the infamous execution of Nigerian playwright Ken Saro-Wiwa and the plays of Femi Osofisan, Joe de Graft, and Mohammed Ben-Abdallah The Royal Arts of Africa: The Majesty of Form , Suzanne Preston Blier. Vast range of individual objects as well as archival photographs of art works in use, to reveal the court-art traditions of Africa in all their living splendor. William Kentridge, African Elegance , by Ettagale Blauer. Delves into the ways in which traditional objects are used in contemporary African society. Dynamically explores how native Africans display themselves, exchange messages, and tell stories through craft
Conservation Policy - WWF regimes used by the indigenous peoples of the endangered black rhino; Southern AfricaDevelopment Community Speaking in the local shona language, he reminds http://www.panda.org/about_wwf/what_we_do/policy/indigenous_people/on_the_ground
Extractions: From the very beginning, the indigenous peoples of these communal areas became the driving force behind the CAMPFIRE programme. The Tonga, Venda, Ndau, Ndebele and Shangaan people of Zimbabwe became responsible for managing their own natural resources and were able to retain significant benefits at the village and ward level. In 1989, the Nyaminyami and Guruve Rural District Councils became the first two districts recognized as the owners of the wildlife resources in their communal land areas. By early 1991, a further ten districts had been given appropriate authority, with another 12 at various stages of the approval process. Within four years CAMPFIRE was providing 6.9 million Zimbabwe dollars a year in direct benefits to over 500,000 people. In 1998, it provided Zimbabwe with $70 million (US$1.9 million) in benefits to over three million Zimbabweans in 35 of Zimbabwe's 56 districts.
