: Map And Guide To Tanzania the Nyaturu, Iramba and sukuma in eastern settlers, missionaries, planters, villages,indigenous people and africa, its peoples and their Culture History http://www.ntz.info/gen/b00274.html
Extractions: These verses were quoted [p56] in an interesting little book An Introduction to the History of East Africa written by Zoe Marsh and G Kingsnorth in . Fortunately, the elephants are still there but enormous gaps in people's knowledge remain concerning Tanzania. [top] Home Sources Names ... Feedback Extract ID: 3957 Map and Guide to Tanzania 1995 Oct Page Number: 02a See also Laetoli Unknown to non-Africans before the colonial period, the prehistory of the interior of Africa has since been partly pieced together. Discovered by chance in by a German entomologist who stumbled across some fossils and bones, evidence of human life was found in Tanzania's Olduvai Gorge and the place attracted the attention of Professor
Fortune N-S Chaga childhood; a description of indigenous education in an East The role of tonein the structure of sukuma. The Khoisan peoples of South africa; Bushmen and http://www.uflib.ufl.edu/cm/africana/fortune3.htm
Extractions: Alphabetical Listing of Fortune Bibliography Select the first letter of the author (or title, where no author is listed): (N) (O) (P) (Q) ... (S) National Arts Foundation of Rhodesia. Arts Rhodesia. (Salisbury, Rhodesia: National Arts Foundation of Rhodesia, 1978). Title from cover. National Arts Foundation of Zimbabwe. Arts Zimbabwe. Salisbury, Zimbabwe: National Arts Foundation of Zimbabwe, 1982-. National Museums of Rhodesia. Occasional papers of the National Museums of Rhodesia Series A Human sciences. (Salisbury): National Museums of Rhodesia, 1971. National Museum and Art Gallery (Botswana) and Botswana Society. Botswana notes and records. Gaborone: s.n., n.d. Navess, B. T. A wutomi gi nene. Cleveland, Transvaal: Central Mission Press, 1956. Ncube, N. M. Ukungazi kufana lokufa. (Gwelo): Mambo Press, (1973). Ndangariro dzokunamata. Gwelo: Mambo press, 1966. Ndebele, J. P. Akusimlandu wami. Gwelo: Mambo Press, 1974. Ndebo mbuya yobuhe gwe ndzimu. London: British and Foreign Bible Society, 1942. Ndhlukula, N. P. IsiNdebele esiphezulu. Gwelo: Mambo Press, 1974. On cover: A manual of the Ndebele language.
Newsletter On African Old Testament Scholarship would have to be explained as indigenous wisdom africa); Oromo (Horn of africa); Swahili,sukuma, Luganda (East The oldest proverbs of Israel and other peoples. http://www.misjonshs.no/publikasjoner/ot_afr/naots/issue_6.html
Extractions: Due to the familiarity of the poem of Proverbs 31:10-31 in my ecclesiastical circles, I got attracted to the text and determined to research on it. My aim was to move away from a literalistic reading (a reading so common in our churches) to a contextual women's liberationist reading of biblical texts. My interest was also motivated by my keen desire to understand what ideal womanhood is from the two contexts: The African/South-African/Northern Sotho context and the Israelite/Jehud biblical context. In the following lines, I will briefly outline some of the findings of my doctoral research. Due to my commitment to a study of my context and noting the insufficiency of Western women's liberationist frameworks (cf. womanism, feminism) to address my context fully, I decided to formulate an approach which could address my unique African/South-African context. I have called this approach, a
Recent News Archives May-forward 2001 Archives Jan-Apr 2001 The africa / Latin America and Caribbean Forum is sukuma women often have 12 to 16pregnancies that approval for a permanent indigenous peoples forum will be http://www.overpopulation.org/archivesJan-Apr2000.html
Extractions: April 24, 2000 FAO Slow Progress Towards Sustainable Agriculture Since Rio, FAO Warns. April 18, 2000 Xinhua Over 1 Million Babies Born Malnourished in Indonesia. About 30% of the 3.5 million babies born in the last two years in Indonesia had serious malnutrition, according to State Minister of Women's Empowerment and head of the the National Family Planning Board, Khofifah Indah Parawansa. Many weigh less than two kilograms because of their mothers' poor health and malnutrition. Their growth would be retarded, both physically and mentally. "Unless help came quickly, they would become "the lost generation." ... and "they will become a serious social problem for the nation," she said. April 13, 2000 Scripps Howard News Service Grand plans for 'Water Decade' Evaporate. ccmc April 17, 2000 Chicago Tribune Drug-Resistent TB Spreading Rapidly April 14, 2000 New York Times China's Widely Flouted One-Child Policy Undercuts Its Census.
Elmbrook Online to Christ, have written large numbers of indigenous songs or dollop up the juciesor thin sukuma a green suffering and grinding poverty of the peoples of this http://www.elmbrook.org/harvest/api/africa/africa99_diary7.html
Extractions: March 1999 March 10 - Wednesday The winds arrive with the sunrise, blowing the few promising clouds towards the west, along the Nile River some forty kilometers distant. The skies behind the wind are clear, the sun rising hot. It will be a scorcher. We are up early. It seems out here we are always up early, as soon as the hint of day breaks the dark of the night. No doubt the rooster outside the window helps one greet the dawn. Following breakfast the car is packed, with emergency provisions, tea for a late afernoon break, and we are given our security briefing. The truck is packed again, this time with people, and we set off for the church. We walked there yesterday, but after the program this morning we are off to Riverside - meaning the Nile - to visit the churches there. We drive by SRRA to pick up our escort, then down the runway and over to the church. When we arrive the service is in full swing. They are repairing the roof, ready to add new thatch, and so the sun pours in through the woven trusses illuminating the bright colors the women wear. Hundreds are gathered. Drums are pounding, hands clapping. The singing is energizing. These communities of Dinka Bor, in their suffering and turning to Christ, have written large numbers of indigenous songs. They are hymns of praise, laments of suffering, songs of victory over evil powers and forces, and expressions of faith. All are deeply culturally rooted and Holy Spirit inspired. They sing frequently of the Cross, and a new tradition has formed of shaping and carrying and brandishing crosses, some as much as a meter and a half long, held high in a celebration of victory. We are asked to bring greetings and pray with and for them. The Kenyans, led by Oscar, sing and dance a song of victory over Satan, as we renounce him and command him to flee, and invite Jesus' presence. It is captivating.
Bantu highway to unrepresented nations, indigenous peoples and national that are spokenin africa is described at Shona, Bemba, Mbundu, Swahili, sukuma, Kikuyu, Ganda http://www.humanistictexts.org/bantu.htm
Extractions: Click Home For Topic Search, Up For Period Summary Contents Introduction 1 Choose a Husband Who Listens 2 Haste May Be Essential 3 The Future is Better than the Past ... Sources The Bantu languages have spread throughout the major part of sub-Saharan Africa in dialects that vary from region to region. With the language spread there appears to have been a diffusion of a common folk-lore, with local variations. Traditional stories deal with village life, tribal mythology (comparable to those of Europe and Asia), historical records, and entertainments for children. They also include parables, animal stories, magical stories about people, stories of weird forest denizens, proverbs, riddles, and praise poems of individuals and trades. In the animal stories, a small hare or rabbit figures often outwits all other animals except the tortoise. Most of the stories are believed to be of great antiquity, and often contain accounts like those found in the mythic traditions of other culturessuch as royal babies abandoned and brought up by a surrogate mother, attempts to raise a structure to heaven defeated by confusion of languages. Many of the tales extracted here are told by mothers to children to illustrate some moral principle or to warn them of the dangers of straying from parental control. Often the narrator intersperses the story with short sung choruses in which the audience takes part. The tales may be tragic or comic and the people who have collected them say they are told with considerable skill.
REHABILITATION AND RESTORATION OF HABITAT traditional ngitili system of the sukuma land tribe include mosaics of monoculturesof indigenous species as of northwest Sichuan Province, peoples Republic of http://www.iucn.org/themes/fcp/activities/publications/flr_onepagers.htm
Extractions: International Expert Meeting on Forest Landscape Restoration 27-28 February, Heredia, Costa Rica Draft Summaries of Presentations (26 February 2002) Rehabilitation and Restoration of the Habitat near the Kinabatangan Wildlife Sanctuary, Sabah, Malaysia G.W.H. Davison - WWF Malaysia Habitat restoration in and around the Lower Kinabatangan river basin involves a complex of inter-related environmental, economic and social issues. Those being addressed are reductions in area, environmental perturbations such as fires and floods, and removal of timber. So far, reduction in the species assemblage of pollinators and seed dispersers has not been an issue, but habitat degradation by increasingly constrained and therefore artificially high density populations of some animals could become significant. Legal, social and economic solutions for some of the problems can be found, one being tree planting. There are four separate but inter-related programmes of tree planting on land near the Kinabatangan Wildlife Sanctuary, eastern Sabah, Malaysia. Only native tree species are used. Each activity has a slightly different intention and motivation, together including: The rehabilitation of damaged forest patches;
Ethnic Groups creative voices and new sukuma artistic trends of information about the peoples ofAfrica links concerning Native, Aboriginal, and indigenous internet resources http://web.uflib.ufl.edu/cm/africana/ethnicit.htm
Extractions: African Ethnicities Please note that I have a separate page available on African languages A number of Web pages have been produced by members of indigenous minority and majority ethnic groups world-wide. Rather than primarily serving as academic, encyclopedic, or anthropological resources, they are often self-promotional, but several provide excellent information and rigorous documentation. This is a small collection of such pages produced primarily by Africans, along with some material produced by others. Most often, these African ethnic group home pages are a direct expression of individual members of the group, but in several cases represent an academic, official, or institutional point of view. If you are looking for an "objective" presentation, these links may not be the best sources for your work. Nevertheless, most have very good cultural, historical, and other background information, and many provide links to related sites that you may also find useful. Below the list, there is a collection of Other sites with information on African ethnic groups with different kinds of resources, for example, with a national, cultural anthropological, or linguistic focus. Finally, because this is an area that is not well represented on the web, a
Tanzania: History - Title farther west to the country of an indigenous people called disintegration and migrationof some native peoples, but it north as far as Sumbwa to sukuma in the http://www.sas.upenn.edu/African_Studies/NEH/tz_hist.html
Extractions: According to the archaeologists, Louis and Mary Leakey, Tanzania may be the site of origin for the world's oldest human beings. The first ancestors of man to walk erect inhabited this region nearly three million years ago[1] obtaining food by hunting and gathering. Early rock paintings have also been found in central Tanzania that lend support to the Leakey's theories. Although Tanzania's interior has a number of important prehistoric sites, including the Olduvai Gorge, evidence of the history of Tanganyika before the 19th century is primarily found in the coastal area, where contact with outsiders was more frequent. Trade between Arabia and the East African coast dates to the first century AD; there is also evidence of early connections with India. According to ninth century Arabic sources, the indigenous peoples of the coast were Cushitic language speakers, though some evidence of Bantu language speakers has also been found. The earliest outsiders, according to these sources, arrived at the coast in the ninth and tenth centuries A.D.; by the twelfth century, a number of trading posts and settlements were functioning on the coast and the offshore islands. At the end of the twelfth century, Kilwa had become an important town for commerce. Its development coincided with the arrival of the Shiraz people from the coast of southern Somalia coast, who established themselves as dynastic rulers both at Kilwa and on Mafia Island [2]. In the middle of the thirteenth century, a power struggle erupted between the Shiraz dynasty and the Shanga people from the Island of Shanje Ya Kati to the south of Kilwa. In the end, the Shiraz prevailed. By the end of the thirteenth century, Kilwa had gained control of the Sofala gold trade
Tanzania -- Ethnic Groups Tensions between indigenous Tanzanians and the Asian community, which of the north ;however, the sukuma refer to Both are Bantuspeaking peoples who in the 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
Tanzania Travel Planner: Culture, Customs And Etiquette The Music of Zanzibar The prevalent indigenous music in The peoples of Zanzibar Anotherexcellent look at The sukuma are famous throughout Tanzania for their http://goafrica.about.com/library/planner/tan/bl-tanplanner-101-cce.htm
Africa:Forests Under Threat as both resources for local peoples' livelihoods and mainly by the agropastoral Sukumapeople. for forest restoration, with their indigenous natural resource http://www.wrm.org.uy/countries/Africa/trouble10.html
Extractions: Preservation results in human rights abuses The preservationist approach to forest protection tends to consider people as a threat to nature protection and frequently results in the violation of the human rights of rural communities and indigenous peoples living in the forests. This view not only supports the unrealistic idea of a nature void of people, but also ignores the benefits that the traditional management of natural resources brings to nature conservation itself. Over the last few years, conflicts related to this issue have arisen in several places and the following case is yet another sad result of such approach. In October 1998 riot police and forest officers entered the village of Nzasa at the Kazizumbwi Forest Reserve, 45 kilometres from Dar es Salaam. They beat them, burned their crops and houses. Hundreds of structures, mainly thatched residential houses and granaries, were pulled down and burned during the operation. At least 700 people - including women and children - were left homeless, evicted out of the area and with no other place to go to. The victims of the abuse recently reacted suing the authorities for this violent action. The villagers argue that the so called "Okoa Kazimzumbwi Operation" was criminal, because the government agents entered their homes unlawfully, harmed and assaulted them, and burned their crops. The villagers also argue that authorities changed the reserve boundaries after the assault in order to accuse them of having invaded it. The case is now before the High Court. June 1999.
Africa Architect indigenous Knowledge in South africa of Anthropologyand Archaeology - University of South africa. de Joy Adamson peoples of Kenya http://www.africa-architect.com/architect/galerie.htm
Extractions: Cape Town South African National Gallery Government Avenue ma-di 10-17 Arts de la perle / Expositions temporaires Cape Town - Gardens South African Museum 25 Queen Victoria Street lu-di 10-17 Ethnographie et archéologie de l'Afrique australe: terres cuites de Lydenburg San (peintures rupestres), Zimbabwe Tsonga , Khoikhoi, Sotho, Nguni, Shona, Lovedu... Exposition "
Reflection #1 now supports flourishing works among the sukuma people of of Benin, West africa; urbanpeoples in Germany and determination to initiate indigenous movements for http://www.missiology.org/MMR/mmr1.htm
Extractions: EMS Monthly Missiological Reflection #1 " Before and After: The Homewood Story " Bob Hofer of the Homewood Church of Christ in Birmingham, Alabama, describes his congregations effectiveness in missions as a before and after story (Hofer 1999). In 1986 the elders and missions leaders at Homewood were disappointed by the results of mission works that they supported. They realized that their plans for missions were made reactively rather than proactively. They took requests from those desiring to become missionaries, and based on personal relationships and feelings, decided whether or not to support them. They saw little fruit from their sacrificial efforts. Instead, their mission teams fell apart. National leaders built their bank accounts rather than their churches, thus creating jealousy from those not on American support. Missionaries, overwhelmed by culture shock, returned after only a few months on the field.
Publications: Africa Translate this page the larger languages of Tanzania such as Chaga, Nyamwezi, sukuma, and Shambaa africa,and focusses instead on a number of peoples in Central africa, who are http://www.cnws.leidenuniv.nl/index.php3?c=25
Reviews - FAO Working Papers groups; and the Barabaig, Maasai and sukuma communities on presents the recorded reactionsof indigenous Maasai residents with the area, its peoples, and other http://www-trees.slu.se/publ/fwp.htm
Extractions: The role of alternative conflict management in community forestry. Barabaig displacement from Hanang district to the Usangu plains: Changes in natural resource management and pastoral production in Tanzania. Participatory approaches to planning for community forestry: Results and lessons from case studies conducted in Asia, Africa and Latin America - A synthesis report. Ngorongoro Voices. ALSO AVAILABLE ON-LINE ALSO AVAILABLE ON-LINE The role of alternative conflict management in community forestry
Extractions: E-mail: journals@indiana.edu In the Sukuma area of northwest Tanzania, farmer-musicians, or farmers who compose and perform music, introduce themselves in public interactions first as farmers, with the phrase "I am a farmer, I hold a hoe," and second as performers, with the phrase "I am also a dancer, I twirl a hoe." Identification with music operates on many psychological and cultural levels from childhood to old age, and is reinforced and expressed most cogently in their use of song during cotton farming. Cotton farming is a relatively recent chapter in Sukuma history, a result of (and creative response to) British colonial government requirements between the two world wars. A new farming class emerged, which drew on prior musical labor fraternities such as medicinal societies, hunting societies, porters, and military organizations for their personnel, musical repertory, and dance paraphernalia. The Sukuma made the imposition of long-distance migrant labor and cotton cropping their own by making these labors musical. The author discusses how Sukuma farmers developed musical farming from these prior musical labor practices, and provides several examples of this transformation.
My Student Medical Mission To Mwanza, Tanzania 45% as Christian, and 10% practice indigenous beliefs. including such large tribesas the sukuma and the family peculiar to the Bushman and Hottentot peoples. http://www.duke.edu/~wjf2/tanzania.html
Extractions: According to the U.S. Department of State, Tanzania is a country of 30 million people with a per capita income of $260 and approximately 480,000 people live in the city of Mwanza. 45% of Tanzanians identify themselves as Muslim, 45% as Christian, and 10% practice indigenous beliefs. The literacy rate is 67% and the workforce is primarily (80%) agricultural. The infant mortality rate is 98/1,000 and life expectancy is 52 years. Bugando Hospital, where I worked, is one of the 4 largest specialist hospitals in Tanzania and serves as the referral hospital for a patient population of 7 million. Although it was built by the German Catholic Church, it functions under joint government-church leadership. "The African population of Tanzania consists of more than 120 ethnic groups, of which the Sukuma, Haya, Nyakyusa, Nyamwezi, and Chaga have more than 1 million members. The majority of Tanzanians, including such large tribes as the Sukuma and the Nyamwezi, are of Bantu stock. Groups of Nilotic or related origin include the nomadic Masai and the Luo, both of which are found in greater numbers in neighboring Kenya. Two small groups speak languages of the Khoisan family peculiar to the Bushman and Hottentot peoples. Cushitic-speaking peoples, originally from the Ethiopian highlands, reside in a few areas of Tanzania. Non-Africans residing on the mainland and Zanzibar account for 1% of the total population. The Asian community, including Hindus, Sikhs, Shi'a and Sunni Muslims, and Goans, has declined by 50% in the past decade to 50,000 on the mainland and 4,000 on Zanzibar. An estimated 70,000 Arabs and 10,000 Europeans reside in Tanzania."
MapZones.com People extremely heterogeneous, with more than 120 different indigenous African peoplesas well of Tanzanians are of Bantu descent; the sukuma constitute the http://www.mapzones.com/world/africa/tanzania/peopleindex.php
Extractions: Country Info Tanzania Introduction Tanzania General Data Tanzania Maps Tanzania Culture ... Tanzania Time and Date Tanzania People Back to Top There are also Asian and European minorities. During the colonial period, Asian immigration was encouraged, and Asians dominated the up-country produce trade. Coming mostly from Gujurat in India, they form several groups distinguished by religious belief: the Isma'ilis, Bohras, Sikhs, Punjabis, and Goans. Since independence the Asian population has steadily declined due to emigration. The European population, never large because Tanganyika was not a settler colony, was made up primarily of English, Germans, and Greeks. In the postindependence period, a proliferation of different European, North American, and Japanese expatriates connected with foreign aid projects have made Tanzania their temporary residence. Egypt Maps
Maryknoll Africa - History: Buffaloes - Musoma way of life among the various peoples, one which of the local languages of the indigenousgroups caused offered in Luo, Kuria, Kisii and sukuma languages, but http://www.maryknollafrica.org/History6.htm
Extractions: Home Where we Work Egypt Ethiopia Kenya Mozambique ... Tanzania What we Do Pastoral Communications Development Education ... Guestbook Musoma: The Land of the 12 Tribes Musoma: The Land of the 12 Tribes Musoma: The Land of the 12 Tribes by Michael Snyder INTRODUCTION The history of the Catholic Foreign Mission Society of America (Maryknoll) in Musoma began on 21 October, 1946 when Frs. William Collins, Albert Good, Joseph Brannigan and Louis Bayless stepped off the Lake Steamer at Musoma town, then climbed a lorry for the nine mile trek to Nyegina Mission. Fifty years have passed and over 100 Maryknoll priests, brothers, priest associates, and lay associates have placed their hands to the plow participating in the missionary effort of the Catholic Church in present day Musoma Diocese. What I am about to present is a brief summary of the major aspects of the Society's effort in this portion of Tanzania. So, while I do mention some names, to attempt to describe the efforts of each individual would be a task beyond my capability and to elaborate on just a few would be an injustice to others. THE EARLY YEARS The first four missionaries and the others who followed in those early years kept themselves closely aligned with the pastoral praxis of the Missionaries of Africa, more popularly known as the White Fathers. This was the Society which preceded Maryknoll in Musoma, arriving there in 1911. Upon our arrival in 1946, there were only two missions existing: Nyegina, already mentioned, and Kowak, which was located some 25 miles north of the Mara River.
