Religion The two major religious systems indigenous to China Mende (Sierra Leone), Loma (Liberia),bamum (Cameroon), Nsibidi the most ancient world were black peoples. http://dspace.dial.pipex.com/town/terrace/lf41/na/april01/cover1.htm
Barbier-Mueller Museum (3) and Indonesia are forms not indigenous to these Traditional peoples themselves viewedtheir shields in a shields in societies like the bamum represented a 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
IBMR Index 1993-1996 Patriarch of the Kingdom of bamum, 19107 Kaplan, Steven, ed.indigenous Responsesto Western Christianity ed.A Church for All peoples Missionary Issues in http://www.gospelcom.net/omsc/ib9396.htm
Extractions: Index of BOOK REVIEWERS ARTICLES Abineno, Johannes [Ludwig Chrysostomus], [Obituary], 19:117. Adeney, David [Obituary], 18:157. Amu, Ephriam [Obituary], 19:67. Anastasios Yannoulatos: Modern-Day Apostle, by Luke A. Veronis, 19:122128. Anderson, Norman [Obituary], 19:67. Annual Statistical Table on Global Mission: 1993, by David B. Barrett, 17:2223. Annual Statistical Table on Global Mission: 1994, by David B. Barrett, 18:2425. Annual Statistical Table on Global Mission: 1995, by David B. Barrett, 19:2425. Annual Statistical Table on Global Mission: 1996, by David B. Barrett, 20:2425. Archival Sources in Britain for the Study of Mission History: An Outline Guide and Select Bibliography, by Rosemary Seton, 18:6670. Author's Reply [to H. L. Richard], by Susan Billington Harper, 19:174175.
Nordstrom The indigenous curators of the print selection will have the descendants of thephotographed peoples but also M. Geary, Images from bamum German Colonial http://wwwmcc.murdoch.edu.au/ReadingRoom/6.2/Nordstrom.html
Extractions: vol. 6 no 2 (1991) Edited by John Richardson From its beginnings, photography has been envisioned and utilised as a purveyor of vicarious experience equivalent to presence. Possession of a photograph was regularly confounded with possession of its subject, and it is not surprising that the camera was almost immediately turned on the new worlds and peoples amongst which Europe and the United States were building empires. As early as the 1850s, photographers were going out from the centres of photography's invention to capture what they perceived as the exotic and savage and bring it back for study and sale in the places where anthropology was in its infancy. It is no coincidence that photographs, which, by their de-contextualising nature, encourage the perception of specific and individualised subjects as generic types, played a significant role in anthropology's construction of the cultural Other, its definitive subject matter. Not only photographs made with ethnographic intent, but commercial novelties, pornography, travel souvenirs, military documentation and amateur snapshots were collected, catalogued and conserved by museums of anthropology, ethnology, natural history and folklore. Photographs, along with collections of objects and the written texts of travellers, missionaries and, somewhat later, field researchers, became the stuff that the sciences of the Other were made of - indeed were constructed into the Other itself.
South African Museum - Encounters With Photography of selective images, conventional poses and indigenous types, conveys the heroicascent that all peoples and nations Geary, Christaud M. Images from bamum. http://www.museums.org.za/sam/conf/enc/sobania.htm
HOME TEST PAGE the Royal Palace of the bamum (Cameroun), conflict There is a peoples Database whichincludes the twostory architecture, Islam and indigenous African cultures http://www.msu.edu/~metzler/matrix/dream/humanities.html
Extractions: LIST OF IMPORTANT AFRICA-RELATED WEB SITES Introduction Culture Current Events Economics ... Society ART Extensive site for the traveling art exhibit from the Field Museum, Natural History Museum of Los Angeles County, and others. Includes video, photographs on the history and art of the Royal Palace of the Bamum (Cameroun), conflict resolution among the BaKongo (Congo-Brazzaville and Kinshasa, Angola), Benin history through elephant tusks and Benin bronzes, metal working, use of gold weights, commerce across the Sahara, the market in Kano (Nigeria), men's hats, combs/jewelry, rock art, a Liberian folk tale, the role of masks, drums, kora music from Senegal, the elephant as a royal animal, and more. Has a
Michael Stevenson Fine Art subjects; dispersal of groups of indigenous people all responsibility to reinterpretimages of Native peoples. C. Geary, Images from bamum German colonial http://www.michaelstevenson.com/books/html/lens.htm
Extractions: This selection of fifty compelling photographs of people from south and east Africa offers an opportunity to re-evaluate the colonial photography of these regions. During this era, indigenous subjects usually struggled to retain their dignity and composure in the exploitative lens of the European traveller, tourist, scientist and commercial photographer. In those instances when the sitter's humanity survived the racial prejudices and technology of the time, the images often transcend their role as historical records and can be seen as provocative and poignant works of art. The photographs chosen for inclusion are from the authors' own collection and most of them have never been published before. Each is reproduced on a double-page spread accompanied by captions that often provide new information about the photographers and the subjects. An introductory essay, which contextualises the practice of photography in south and east Africa during this period, is illustrated with full-page details from the selected photographs.
Cameroon/Cameroun Bibliography Translate this page Food Its Significance in the Life of Certain peoples of Southern in Cameroon RelationsBetween the State, indigenous Businessmen and L'écriture des bamum. http://www.geocities.com/markdelancey/CamerounBibliography.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
Introduction - World Scripture - Andrew Wilson fourth Caliph and ruled the Muslim peoples for seven Shinto is the indigenous religionof the Japanese people. Being; as Yataa (Kono) and Nyinyi (bamum) he is http://www.tparents.org/Library/Unification/Books/World-S/WS-Intro.htm
Extractions: 5. Notes The first step toward appreciating other religions is to understand each on its own terms. Each religion has its own spiritual depth; each gives its own distinctive answers to many of the fundamental questions which trouble human existence. To this end, most religion textbooks treat each major religion in turn, and most anthologies present selections from the world's scriptures religion by religion. However, by treating each religion separately, these texts and anthologies tend to emphasize differences and overlook similarities. They may give the impression that each religion stands alone as an independent system and a different way of knowing and being. Thus the variety of religions would appear to be a testimony to the relativity of human beliefs rather than to the existence of the one Absolute Reality which stands behind all of them. Interfaith dialogue in our time is going beyond the first step of appreciating other religions to a growing recognition that the religions of the world have much in common. The Christian participant may find something in Islam, for example, that can deepen his or her Christianity, and the Muslim participant may find something instructive from the teachings of Buddhism. The common ground between religions becomes more apparent as the dialogue partners penetrate beneath superficial disagreements in doctrine.
LAS Alumni: News About LAS completed an extensive inventory of indigenous mapmaking in sub Among the Luba peoplesof the Democratic Republic of The kingdom of bamum in western Cameroon in http://www.las.uiuc.edu/alumni/news/00fall_mapmaking.html
Extractions: Geography Bassett recently completed an extensive inventory of indigenous mapmaking in sub-Saharan Africa. What he discovered was a heritage rich in unusual artifacts and representations. Among the Luba peoples of the Democratic Republic of the Congo, Lukasa memory boards made of wood, shells, and beads enabled praise singers to recount the history of a specific Luba king. The neighboring Tabwa people charted the path of mythical ancestral heroes on the backs and chests of initiates to the Butwa Society. The kingdom of Bamum in western Cameroon in the early 20th century was the site of one of the most ambitious mapmaking enterprises. Led by King Njoya, the Bamum people developed an alphabet and then undertook a major topographic survey of the kingdom, involving 60 people who made 30 stops over 52 days. "The map's form and content nicely illustrate the political use of maps," says Bassett, noting that the king promoted his political goals of consolidation by presenting images of rule. by Holly Korab
Native American Bead Weaving dependent on web space donated to Tara by NativeWeb, Inc., a nonprofit corporationassisting and educating the nonnative peoples about indigenous groups around http://www.nfobase.com/html/native_american_bead_weaving.htm
Review Of African Crossroads- JAH 1998 focus on specific kingdoms and peoples to elucidate but to explain it through indigenouscategories. bamum adoption of Germanstyle military dress demonstrated http://lucy.ukc.ac.uk/dz/xroads/vernick.html
Andrew Nfamewih Aseh of the Nso people (Banadzem 1996), the bamum (Tardits, 1996 The choice is with Africanpeoples themselves to either expand their indigenous worldview in http://www.codesria.org/Links/Home/Abstracts Ga 6-11/Religion_Aseh.htm
Extractions: ABSTRACT This paper examines how a religious system can orientate Community focus towards achieving practical goals of daily existence. Since African Traditional Religion is also a political system, its main features will be examined in the light of economic and political organisation, social stability, the exploration of nature, and technology, factors all of which if coupled with ideology can bring about the type of change that can induce the spirit of self-sustainability. I will, therefore, verify and propose how the development of this religion, which has never produced any religious controversy (Mbiti1975:15) into what Alan Evans (1991) calls "Social Gospel" and how this can promote sentiments of collective unity and the psychology of economic enterprise. Its applicability as a knowledge system within the post-modernist African social structure will also be versified. This is particularly relevant in an era where new loyalties, foreign beliefs and practices have divided families and communities, fragmented the moral base of the African social system, weakened the people and have rendered the society porous and susceptible to extraneous influences. The basic question I am thriving to answer is that of how African Traditional Religion can contribute in the development of African especially South of the Sahara.
Chapter 1 numerical strength of the main ethnic peoples I have Little is known about the indigenousinhabitants; but Abonkwa claim an origin from bamum, while Mbiribwa http://www.era.anthropology.ac.uk/Kaberry/Kaberry_text/ch1pt1.html
Extractions: BEFORE we examine the economy of Bamenda and its bearing on the position of women, a somewhat detailed account of the history, ethnic character and distribution of the peoples is necessary since very little information has been published. The total population of the Province as given in the Annual Report for 948 is 301,000; but this is estimated from figures for adult taxable males, the last census having been taken in 1931. The people are negroid, with possibly a northern strain in some of the Tikar tribes. They vary considerably in physique; but, in general, those of the uplands appear to be taller, wirier, and of better build than those of the forest, where malaria, filaria, yaws, goitre and elephantiasis are prevalent. Apart from the analysis of the Nkom language by the Rev. Father Bruens, very little linguistic research has been done in Bamenda. The Basel Mission has translated the New Testament into Bali, and the Roman Catholic Mission has made some study of the language of Nsaw and produced a catechism in Nkom. The languages of Bamenda have hitherto been classified as Benue-Cross River (or semi-Bantu) and the Tikar placed in the Bafumbum-Bansaw group. But, in a recent set of articles dealing with a reclassification of West African languages, Greenberg has suggested that Bali, Bafut and Ndob (and presumably this would be extended to the dialects spoken by other Tikar peoples in Bamenda) are Bantu. But a definitive classification must wait on further research, as well as the publication of the results of the linguistic field survey of the northern Bantu Borderland now being carried out from the French Cameroons.
Extractions: University of Queensland, Australia REPRESENTATION OF THE MELANESIAN OTHER Reading National Geographic by Catherine Lutz and Jane Collins (1993) is an evocative portrayal of a "world brightly different" (Lutz and Collins 1993:87). According to Lutz and Collins, National Geographic has devoted 35% of its coverage to Asia, 22% to Latin America, 15% to the Middle East and North Africa, 12% each to Africa and the Pacific, and 6 % to Polar regions (120). As an anthropologist whose focus is Melanesia, I was intrigued to learn that photographic representation of Pacific Islanders is 50 times higher in National Geographic than would be anticipated given the region's small proportion of the global population. Hollywood movies and World War II photojournalism (Lindstrom and White 1990) have been important contributors to the West's postwar depiction of the Pacific region. However, in creating an audience for images of cultural difference in the Pacific, National Geographic has an unrivalled worldwide reach to over 37 million people per issue. The contribution by Lutz and Collins (1993) to postmodern discourse and representation is taken as the main theoretical point of departure to critically examine the postcolonial depiction of Melanesians in
New Page 1 fourth Caliph and ruled the Muslim peoples for seven Shinto Shinto is the indigenousreligion of the Japanese Being; as Yataa (Kono) and Nyinyi (bamum) he is http://www.geocities.com/kikirikov/18.htm
Extractions: The prelude to the consummation of history and the appearance of the Messiah will be a time of tribulation and confusion. Many passages describe how in the Last Days wars, famines, plagues, and natural disasters will abound and civilization will reach its nadir. People will become engrossed in materialism and hedonism, and love will grow cold. Buddhist and Hindu texts affirm that when the consummation is nigh even the civilizations of the contemporary Kali age will plummet to their lowest point. In some scriptures, the last tribulation will be the appearance of the Beast, the Antichrist, or the Dajjal, who will deny the reality of God and deceive millions with a counterfeit truth. Exactly who the Antichrist might be has been the subject of much speculation, most of it fruitless: it is always possible to view the troubles of one's own time as proof that the tribulations have come, and to identify the Antichrist as a church's favorite opponent. A number of texts describe the tribulation at the end of the age as primarily due to the decline of religion, as the inspiration of the founder is gradually forgotten and his teachings are corrupted. We record two passages from major religions predicting such a decline, and follow with two passages from new religions which describe the confusion at the turn of the age as due to the ossified teachings the old religion(s) colliding with the inspiration coming with God's new dispensation.
African Education On The Internet An annotated guide to internet resources on education in and about africa. http://www-sul.stanford.edu/depts/ssrg/africa/ed.html
