41. The Borana People Of Kenya from the same roots as the Somali and rendille peoples. Yet an indigenous church existsand probably with adequate Kenya's People peoples of the NorthBoran. http://www.geocities.com/orvillejenkins/profiles/borana.html

Profiles Menu Orville Jenkins Home People Profile The Borana of Ethiopia and Kenya Religion : Islam and Local Tradition Population : 4 million (most in Ethiopia, about 90,000 in Kenya) NARRATIVE PROFILE Location : The Borana are part of a very much larger group of about 4 to 5 million persons of whom approximately 90,000 live in north central Kenya with the balance in Ethiopia. They are related to the Oromo in Somalia also. They live in a large area of barren northern Kenya. About 44% of the Kenya Borana live in Marsabit District, into Tana River District, Garissa District and in Moyale District. The heaviest concentration live in the Sololo area of Marsabit District and in Moyale District. Those in Isiolo District are concentrated in Merti and Garba Tula. History: The Borana are one of the resulting groups of Oromo migrants who left the southern highlands of Ethiopia in the 1500's. Most of the Borana and related peoples live in Ethiopia. The Oromo had migrated east but were pushed back by the Somali leading to a greater southern expansion. There are almost 4 million Borana people, most living in Ethiopia. Identity: The word spelled Borana is pronounced with the final vowel silent. For this reason in many English sources the word is spelled

42. EPOS - Publications indigenous range management of the rendille and the better understanding of the indigenousknowledge of interests between shifting cultivating peoples and the http://www.tema.liu.se/epos/public.htm

PUBLICATIONS FROM EPOS Managing the Globalized Environment Approaching Nature from Local Communities The Environment and International Security The Environment and Free Trade ... Order form (Interchange Format, RTF) Back to EPOS Homepage Managing the Globalized Environment. Local strategies to secure livelihoods (Ed. TiiaRiitta Granfelt) published by Intermediate Technology Publications , UK. The volume contains a selection of revised papers from the IUAES (International Union of Anthropological and Ethnological Sciences) inter-congress in 1996 organised by EPOS with the theme Livelihoods from Resource Flows Awareness and contextual analysis of environmental conflict. Approaching Nature from Local Communities: Security perceived and achieved Land users have a particular relationship to nature: those who make a living from it can also be assumed to ascribe nature a special value. This goes without saying for production and hard economics; for instance, the natural resources exploited represent a productive capital for the farmer. Is that relationship also reflected in how nature is perceived among those who make their living from land husbandry? This question, placed in a community context is the basic issue for the current study. The study is built on cases relating to three questions put to the contributors: What turns a natural phenomenon into a resource?

43. KEEPING TRADITION IN GOOD REPAIR Niamir, M., 1995, 'indigenous Systems of Natural Resource The Historical Traditionsof the peoples of the symbiosis and growth among the rendille and Samburu http://www.asa2000.anthropology.ac.uk/spencer/spencer.html

KEEPING TRADITION IN GOOD REPAIR: THE DILEMMA OF DEVELOPMENT AMONG PASTORALISTS Paul Spencer This paper is concerned with the arid region associated with nomadic non-Islamic pastoralists in East Africa and refers to the period before the cash economy had (arguably) become established as dominant. The exclusion of Islamic pastoralists living beyond the northern perimenter of this region is significant. Islam spread into Africa along trade routes, and these skirted the region rather than passed through it, because of its rough and arid terrain. It has been suggested that it was the effectiveness of warrior age organization among these pastoralists that checked the spread of Islam. However, a more likely explanation is the sheer absence of long distant trades routes through the region. To this extent, indigenous knowledge was less likely to be infiltrated by ideas that stemmed from expanding civilizations in earlier times. Among these pastoralists, knowledge of their herds was nurtured within each corporate family. The family was the unit of production, and was normally under the authority of the most senior male. It was through families that wealth accumulated and passed down the generations; and I have argued elsewhere that East African age systems have to be viewed with this in mind. It is no distortion to regard pastoralism in this region as a family business to which all members were committed, or they faced being squeezed out of the pastoral niche. At a more inclusive level, the term 'tribe' was particularly apt when applied to pastoralists, for this conjures up the image of a bounded social entity. Nomadism tended to create cultural uniformity over a wider area as families migrated with their stock independently of one another. From the stock-owner's point of view, his community of reference extended from wherever he happened to be, even if his neighbours changed with every nomadic movement. It follows that it was the local community who represented the 'tribe' as a whole as repositors of 'tribal custom'. This uniformity corresponded to sharp intertribal boundaries that separated neighbouring ethnic groups culturally and linguistically. To this extent indigenous knowledge among the nomads was not shared with their ethnic neighbours across the boundaries. They contrasted with settled agricultural groups, where there was often local variation and even a blurring of identities and dialects along the boundaries.

44. Untitled Document have split ecosystems as well as indigenous groups not hostile, but the tribal peopleshave centuries the 1700s displacing resident Pokot, rendille, Merille, and http://www.bsponline.org/bsp/publications/africa/121/121/chap3.htm

In this Chapter: Next Chapter A. Administrative and political international boundaries Return to TOC B. A historical overview of cooperation in the region ... Return to BSP Publications Chapter III. The Eastern Africa Region: The Political Context A . Administrative and political international boundaries The countries of Eastern Africa (defined here as comprising Burundi, Djibouti, Ethiopia, Eritrea, Kenya, Rwanda, Uganda, Somalia, and Tanzania) have a number of features in common. First, most countries were colonies. While Burundi and Rwanda were colonized by the Germans and then by the Belgians, Kenya, Uganda and Tanzania were British colonial territories (Tanganyika was taken from Germany at the end of the First World War). Ethiopia was colonized by Italy but only for a short while. Eritrea was part of Ethiopia up to 1993. Djibouti was French, Somalia was Italian (though a part of it was colonized by Britain). Map 1 shows the countries and capital cities, and Table 3 summarizes their key statistics. These countries’ boundaries were established by their colonial regimes, and are largely political constructs. Although they might appear fixed, international boundaries have been fluid and have gone through some adjustments over the past 150 years. Border conflicts are unfortunately still common in parts of Africa—witness the Eritrea-Ethiopia conflict of 1998–2000. These adjustments have seriously impacted the inter-connectedness of cultural and natural systems. Borders resulting from the colonial legacy have split ecosystems as well as indigenous groups. Borders were decided arbitrarily by colonialists using simple geographic features rather than ecosystems’ structures and human and wildlife movements. Rivers, mountains, and straight lines such as longitude and latitude were used to demarcate national boundaries (Griffin

45. The Constitution Of Kenya Review Commission Terik, Orma, Wardei Somali, Borana, rendille, Sanya, Ellmollo peoples (2000.) TraditionalOccupations of indigenous and Tribal peoples Emerging Trends. http://www.kenyaconstitution.org/docs/11d126.htm

The Commission The Review Process The Constitution: Past, Present and Amendments Civic Education on the Constitution ... Some of your Views THE CASE FOR THE RECOGNITION AND PROTECTION OF THE RIGHTS OF KENYA’S INDIGENOUS PEOPLES MEMORANDUM TO:CONSTITUTION OF KENYA REVIEW COMMISSION PRESENTED ON MONDAY 15TH JULY 2002, NAIROBI NOTE: This memorandum has been prepared and submitted to the Constitution of Kenya Review Commission by members of pastoralist and hunter-gatherer communities in Kenya. Pastoralists and hunter-gatherers (PHG) have identified themselves as indigenous peoples owing to their culture, relationship and spiritual attachment to their ancestral and traditional territories, in Kenya, and seek to have the new Kenyan Constitution recognize them as such. THE PROPOSALS AT A GLANCE 1. There shall be a constitutional Commission to address historical injustices. 2. This Constitution shall obligate the State to recognize the rights of indigenous peoples as stipulated by various international instruments and standards, specifically, ILO Convention 169, the United Nations Declaration on Persons belonging to Ethnic Minorities, the International Covenant on Civil and Political Rights, amongst others, mentioned in this memorandum.

46. The Constitution Of Kenya Review Commission of the Maasai, Samburu, Pokot, Turkana, rendille, Gabra, Somali of the diverse anddistinct peoples of Kenya few remaining but threatened indigenous and tribal http://www.kenyaconstitution.org/docs/07d037.htm

The Commission The Review Process The Constitution: Past, Present and Amendments Civic Education on the Constitution ... Some of your Views The Heritage Factor in the Constitution. By Sultan H. Somjee,Ethnographer and Consultant,Constitution of Kenya Review Commission © 2001 Constitution of Kenya Review Commission A Joyfreto Creative Solution

47. Bracton Books Catalogue List OBA, GUFU The Role of indigenous Range Management Symbiosis and Growth Among the Rendilleand Samburu 2605, TYRRELL, BARBARA Tribal peoples of Southern africa. http://www.socanth.cam.ac.uk/ant8.htm

East and South Africa Return to List Selection Page

48. Kenya Fact Files and the nomadic Hamitic peoples (Turkana, rendille and Samburu and declared the EastAfrica Protectorate of subjugating the local indigenous peoples to colonial http://www.iss.co.za/AF/profiles/Kenya/kenya1.html

KENYA Geographic Map General Information Geography Natural resources ... Sources

49. Dis_world 7, International Work Group for indigenous Affairs, Copenhagen. In D. Gross(ed.) peoples and Cultures of Native South America. THE rendille. http://www.therai.org.uk/film/diss_world.html

Home Search Contact History ... Web Awards For information please contact Webmaster The series of DISAPPEARING WORLD January 2000 from the INTERNATIONAL VIDEO SALES LIST The Royal Anthropological Institute 50 Fitzroy Street London W1T 5BT United Kingdom The holdings below are arranged in alphabetical order by title, except when the titles begin with the words `The' or `A', whereupon the cassettes are alphabetised by the word following these two. The video cassettes are available in PAL and NTSC world-wide and cost £50.00 per programme. ACROSS THE TRACKS: THE VLACH GYPSIES OF HUNGARY `Across the Tracks' is a gripping film for the general viewer.... It is beautifully filmed in observational style (lingering scenes of muddy courtyards) with enough subtitled interview material to provide context. A. Sutherland 51 minutes Colour 1988 Filmmaker: John Blake Anthropologist: Michael Stewart Rom is the word that describes Vlach Gypsies, unassimilated descendents of Gypsy slaves in Wallachia in Romania in the 19th century. A larger group, the Romungro, are more obviously part of Hungarian society: they speak Hungarian, not Romany. Romungros are the people who play violins in restaurants; `true' Rom, the Vlach, wouldn't dream of it. The total Gypsy population in Hungary forms 3% of the Hungarian population the same proportion as people of Asian or Caribbean origin in Britain.

50. Video_sales The rendille. National governments, itinerant goldminers, and indigenous inhabitantscompete for conflict between the interests of aboriginal peoples and the http://www.therai.org.uk/film/video_sales.html

Home Search Contact History ... Web Awards For information please contact Webmaster INTERNATIONAL VIDEO SALES LIST July 2002 The Royal Anthropological Institute 50 Fitzroy Street London W1T 5BT United Kingdom The holdings below are arranged in alphabetical order by title, except when the titles begin with the words The or A , whereupon the cassettes are alphabetised by the word following these two. New additions are listed at the beginning. Student films, and staff films from the Granada Centre for Visual Anthropology are listed in separate sections. Pricing and ordering information is at the end. The video cassettes are available in PAL and NTSC world-wide except where otherwise indicated beside the title. NEW ADDITIONS DIYA Colour, 55 minutes, 2001 Filmmaker and anthropologist: Judith MacDugall A diya is a small terra cotta oil lamp used throughout India in Hindu ceremonies. The film follows the life history of an object through the every day experience of people who make, sell and use it in the town of Dehra Dun, northern India. It begins with a family of potters as they make diyas in the increasingly frantic days before Diwali, the "Festival of Lights". The lamps are produced on a potter's wheel, are taken to be sold in the bazaar, and are then used in the Diwali

51. MCC - Resources & Publications - Occasional Papers - Exploring The Wisdom Of Afr friendships among the Maasai, Borana, rendille, and Somali Land policy, considerationof indigenous tenure systems with their God, and between other peoples. http://www.mcc.org/respub/occasional/26cosmology.html

Occasional Papers Occasional Papers Exploring the Wisdom of Africa Pastoralist Cosmology as foundation for sustainable peace and Development by Hadley H. Jenner (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.

52. African Studies Center | Publications | Index Among Maasai, Samburu, Boran, and rendille, 1950—1990, by of North Pare, TanzaniaIndigenous Conservation, Local for the South African peoples' Struggle, by http://www.bu.edu/africa/publications/index/indextopic.html

CENTER PUBLICATIONS BY MAJOR TOPIC Agriculture Arts/Art History Development Education ... Women And Gender African Studies Center publications series listed here are intended to highlight the research of scholars affiliated with Boston University or the work of other scholars presented at Boston University. Note: These entries are listed alphabetically by title within each topic Explanation of code numbers (used for ordering): AH WP, and AAIC refer to article-length papers in Discussion Papers in the African Humanities (AH), Working Papers of the African Studies Center (WP), and African-American Issues Center Papers (AAIC). ARS refers to a paperback monograph in the African Research Studies. AFDOC refers to a book in the African Historical Documents series.

53. Hunter Anthropology - Human Ecology - Journal in the interests of native peoples with diverse in the Demography of rendille Pastoralists. PlantsVersus Nonmedicinal Plants indigenous Characterizations and http://maxweber.hunter.cuny.edu/anthro/ecology.html

HUNTER COLLEGE DEPARTMENT OF ANTHROPOLOGY Human Ecology HUMAN ECOLOGY : An Interdisciplinary Journal provides a forum for papers concerned with the complex and varied systems of interaction between people and their environment. Research papers from such diverse fields as anthropology, geography, psychology, biology, sociology, and urban planning are welcomed. A Book Review section also appears in the journal. All submissions are peer reviewed. Human Ecology is published by Plenum Press, 233 Spring St., New York, New York 10013. EDITOR Daniel G. Bates Department of Anthropology Hunter College of The City University of New York 695 Park Avenue New York, NY 10021 U.S.A. email dbates@hunter.cuny.edu ASSOCIATE EDITORS Peter Brosius Department of Anthropology, University of Georgia, Athens, Georgia Alfonso P. Castro Department of Anthropology, Syracuse University, Syracuse, New York Elliot Fratkin Department of Anthropology, Smith College, Northampton, Massachusetts Thomas Fricke Department of Anthropology, University of Michigan, Ann Arbor, Michigan Larry Grossman Department of Geography, Virginia Tech, Blacksburg, Virginia

54. Post-Independence Low Intensity Conflict In Kenya The nonSomali speaking people of the North, namely the rendille and the NorthernProvince peoples Progressive Party The first indigenous Kenyan political party http://www.globalsecurity.org/military/library/report/1992/BHK.htm

Please make a tax-deductible donation to GlobalSecurity.org - Click Here Please make a tax-deductible donation to GlobalSecurity.org - Click Here

55. Shopping wood is the greatest threat to indigenous forests and tribes including the Turkana,Gabbra, rendille, Oromo and the Maasai and other Kenyan peoples has become http://www.magicalkenya.com/default.nsf/_fsafaris1/9?opendocument&s=9&l=1

56. Tostan News - Female Genital Cutting - The Beginning Of The End unaware until recent years that other peoples do not Among the rendille of Kenya,women are free overly simplistic; these states were indigenous, however, it http://www.tostan.org/news-fgc.htm

Click here to close this window From "Female 'Circumcision' in Africa: Culture, Controversy, and Change," Rienner Publishers, Inc. Used with permission of the Publisher. Chapter 13: Female Genital Cutting: The Beginning of the End Gerry Mackie The Convention Model FGC is nearly universal within the groups where it is found, has persisted for generations, and in some areas is becoming more widespread or extreme (Leonard, this volume; Carr 1997: 61). Many insiders emphasize that the practice is so deeply embedded that change will be very slow. An educated Sudanese woman said it will take 300 years to bring it to an end (Lightfoot-Klein 1989:135), and the casual observer would likely agree that it would take a very long time to erode such a fundamental cultural trait. However, it turns out that within an intramarrying group, if FGC ends, it will only end quickly and almost universally. Furthermore, without the right sort of reform program, FGC might take many generations to end, regardless of the degree of economic development or cultural internationalization. Fortunately, after a period of credible nondirective education about its health consequences, the way to end FGC is almost as simple as the formation of associations whose members pledge to abandon the practice.

57. Kenya the north live Somalis and the nomadic Hamitic peoples (Turkana, rendille and Samburu SnakePark, opposite the museum, houses snakes indigenous to East http://www.air-2000.com/kenya.htm

KENYA Location: East Africa. Source: FCO Travel Advice Unit - September 19, 1996 CONTACT ADDRESSES Kenya Tourist Development Corporation PO Box 42013, Utalii House, Uhuru Highway, Nairobi, Kenya Tel: (2) 330 820. Fax: (2) 227 815. Kenya High Commission 45 Portland Place, London W1N 4AS Tel: (0171) 636 2371/5. Fax: (0171) 323 6717. Telex: 262551. Opening hours: 0900-1300 and 1400-1700 Monday to Friday; visa section : 0930-1230 and 1400-1530. Kenya National Tourist Office 25 Brook's Mews, off Davies Street, Mayfair, London W1Y 1LF Tel: (0171) 355 3144. Fax: (0171) 495 8656. Opening hours: 0900-1300 and 1400-1700 Monday to Friday. British High Commission PO Box 30465, Bruce House, Standard Street, Nairobi, Kenya Tel: (2) 335 944. Fax: (2) 333 196. Telex: 22219 (a/b UKREP). Consulates in: Mombasa and Malindi. Kenya Embassy 2249 R Street, NW, Washington, DC 20008 Tel: (202) 387 6101. Fax: (202) 462 3829. Kenya Tourist Office 424 Madison Avenue, New York, NY 10017 Tel: (212) 486 1300. Fax: (212) 688 0911. Embassy of the United States of America PO Box 30137, Unit 64100, corner of Moi and Hailé Sélassie Avenues, Nairobi, Kenya

58. Sources For The Numbers List Nauk SSSR, Jazyki Narodov SSSR Languages of the peoples of the R. rendille JarelDeaton R. The Harris volume (The indigenous Lgs of the Caucasus) also has Old http://www.zompist.com/sources.htm

Sources for the Numbers List This page gives the sources for each language on the Numbers from 1 to 10 page . Sometimes half the work in dealing with a new language is finding out what it is, and relating it to the sometimes wildly varying classifications from Ruhlen , Voegelin, and the Ethnologue. There are notes relating to this, as well as information on dialects , and names of languages I don't have yet. M.R. Totals :4620 entries -226 conlangs -386 dead langs -259 dialect/variant = living languages I have 78.8% of Ruhlen's 4750 languages. Dialects I have but not in the list: 775, so the grand total is about 5365. Thanks to the following people who've sent me numbers over the net (biggest contributors first; abbreviations in boldface): Jarel Deaton JD Eugene S.L. Chan Ch Pavel Petrov ( PP Jess Tauber, Carl Masthay ( CM Rick Schellen ( RS Claudio Salvucci ( CS Ivan Derzhanski, Reinhard Hahn, Jennifer Runner (who has a common expressions in many languages page), Marnen Laibow-Koser, waarki, Miguel Carrasquer Vidal, Mikael Parkvall

59. Just Passing Through t, it would have only confirmed peoples' view that season and a related tribe, theRendille, were migrating colonial notion that it's the indigenous people who http://www.rabbit.co.uk/jorg/africa/

How it all started This is the story of our overland journey to East Africa for nearly six months. Going to Africa was my idea. Jorg would have preferred India because he's very fond of curries. But I wanted adventure and felt we'd be more likely to get it in Africa. I told Jorg to get his curry at a take away and so the decision was made. East Africa seemed to be more practical because the more people speak English and not French like in West Africa. This is how the destination of our six month holiday was decided. We both preferred to travel overland. When you can see the landscape, the people and their cultures change, you get a much better perception of the distance you are covering. And we had the time, anyway. We planned to travel overland across Europe to Turkey. From Turkey we would take a boat to Northern Cyprus and cross the border to the Republic of Cyprus. From Limasol there was a ferry service to Egypt, our first destination so we would stay in this country for a month. Because the Sudan is fighting a civil war, we intended to bypass this country by boat from Port Said to Massawa in Eritrea. From Eritrea, it was possible to travel overland again, going South through Ethiopia and Kenya to Uganda. When we had run out of time or money, we would fly back home from Nairobi, because the Nairobi - London route offers the cheapest flight. We bought gadgets and travel guides and had so many vaccinations, I feel like I should be one of the healthiest people alive. Then we said good-bye to friends, family and pets made a packed lunch (which was consumed before we had even left the country) and left.

60. Kenya -- Ethnic Groups The principal nonindigenous ethnic minorities are the term Swahili refers to differentpeoples who share Sakuye, Boni, Wata, Yaaka, Daholo, rendille, and Galla http://www.sas.upenn.edu/African_Studies/NEH/k-ethn.html

Kenya Ethnic Groups The Kikuyu, Meru, Gusii, Embu, Akamba, Luyha (or alternate spelling of Luyia), Swahili and Mijikenka (which in fact is a group of different ethnic groups) constitute the majority of the Bantu speaking peoples of Kenya. In general, the Bantu have been farmers. The Kikuyu (or Gikuyu) homeland is around Mount Kenya and it is believed they migrated into the area from East and North East Africa around the 16th century. They were neighbors of the Maasai and although there were raids for cattle between them, there was also a lot of trade and intermarriage. The Kikuyu god, Ngai, resides on Mt. Kenya which they call Kirinyaga . As with other ethnic groups, the traditional healer was held in high esteem. For the Kikuyu, land ownership is the most important social, political, religious, and economic factor. They have a complex system of land ownership that revolves around close kin, The importance of land brought them into conflict with the colonial government when white settlers and farmers occupied their traditional lands. Today, Kikuyu farmers produce most of the fresh produce that is consumed in Nairobi as well as coffee and tea for export. Many Kikuyu have also been successful in economic and commercial endeavors. Traditionally, the Kikuyu were governed by a council of elders based on clans. The Akamba The Luyha's traditional homeland is around Kakamega in western Kenya. They are Kenya's third largest ethnic group after the Kikuyu and the Luo. The Luyha suffer from high population density which effects their farming economy as cultivation occurs on plots that get smaller with each generation. They are important producers of sugar-cane.

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