Mythold Cree, Mi'kmaq, and Nisga'a peoples in it's Welker's site mentioned above concernsthe indigenous People of page than a mythology page, ijo Orunmila describes http://www.angelfire.com/biz2/pcsnewark/myths.html
Extractions: Myths and Legends Last altered July 2nd, 1998. Aside from the General, Gothic Horror, Early Fantasy, and Medieval sections, these links are organized by region and language group, with those groups which produced written accounts of their myths and legends earlier, generally appearing closer to the beginning. Philip Burns' A description of mythology along with scores if not hundreds of links. It's quite a stash. There is a greater emphasis on folklore than here. He's been annotating them as well. John Adcox maintains a somewhat smaller collection of Mythology and Folklore links. Song, Kang-hee maintains a collection of world mythology links from his site in South Korea. Some viewers may have difficulty with the non-Roman lettering of much of the text. Julia's Ancient World Web contains links to and reviews of a number of sites dealing with archaeology, history, art, mythology and ancient religions. She used to have a separate index for mythology and ancient religions but her site is now undergoing a massive overhaul. Arthur Goldstuck's Legendary Site of the Week Myths, Legends, and Urban Folklore are fair game.
The Urhobos 1) people form one of the 7 indigenous ethnic groups (2 11) is bounded on the Southby Western ijo Division, on of ideas, and a mingling of peoples about which http://www.nigeriannation.com/EthnicGroups/urhobos.asp
Extractions: WHY STUDY NIGERIA? Nigeria is one of the largest countries in Africa, so one would expect the landscape to be quite diverse. The northern extremities are part of the southernmost extent of the Sahara Desert. South of that area lies the dry, but inhabitable, Sahel region of West Africa. Nigeria, therefore, is a good place to study the effects of desertification and drought... Fela Ransome-Kuti "I came back home with the intent to change the whole system. I didn't know I was going to have... such horrors! I didn't know they gonna give me such opposition because of my new Africanism. As soon as I got back home, I started to preach.... and my music did start changing according to how I experienced the life and culture of my people" - Fela. Biographies Codes Of Honor Culture Education ... The Urhobos THE URHOBO people form one of the 7 indigenous ethnic groups of the people in the Delta Province of Western Nigeria. These groups are in four Administrative divisions, one of which is Urhobo Division. It is therefore the Urhobo division that is referred to broadly here as the Urhobo Country. This is because, in recent years the Isoko people who are also in the Division, have ceased to regard themselves as Urhobo.
African & Caribbean Literature 2. ijo syntax with English lexis produces a limited the role of the indigenous thinker Newlyreleased, previously colonized peoples, surprised, astonished and http://membres.tripod.fr/transnational/afro.htm
Extractions: Transnational Research Associates LITERATURE OF AFRICA AND THE CARIBBEAN Art Madsen, M.Ed. READING NOTES: Log Entry No. 1 August 30, 1995 Art Madsen, M.Ed. The Boston Globe , August 18, 1995. SUMMARY OF PRIMARY POINTS In an article outlining mounting tensions developing within the Central Command of Saddam Hussein's government, a Globe Staff Writer quoting Ilana Kass, professor of military strategy, alludes to the growing sense of desperation which may be developing in Baghdad's ruling circles. As women related either by blood or marriage to Saddam begin to defect to the West, both the Staff Writer and Professor Kass, herself a woman, postulate that, because Iraqi traditions are focused on male-dominance of all social functions, inclusive of government, business and industry, Saddam may be psychologically poised to embark on proof of his virility, control and dominance. The writer further asserts that Iraq's dictator must demonstrate to his people that, although he cannot apparently control his women, he can, in fact, continue to rule through despotism and assertive demonstrations of strength. At all costs, the article concludes, he must fend off humiliation in the eyes of his people, in order to survive militarily, politically and socio-culturally. ANALYSIS AND PERSONAL REACTION Probing more deeply into the subtleties of this article and its principal thrust, the astute reader can detect the influence of Orientalist characteristics underlying certain assumptions.
September 95: Re:ashiko Question Freedman Re ashiko question . dear deb, the ashiko drum is indigenous to south itis historic amongst the ijaw(ijo), as well as the yoruba peoples. http://www.cse.ogi.edu/Drum/djembe.archive/Sep95/0040.html
Individual Rights In Nigeria Christian missionary efforts among the Yoruba, ijo and Igbo The indigenous politicalcultures of Nigeria, as well as joint works History of the peoples of the http://www.iupui.edu/~anthkb/a104/nigeria/individualrights.htm
Extractions: Title: The concept and practice of individual rights in Nigeria, 1950-1966: How relevant is the American... Source: American Studies International, Oct91, Vol. 29 Issue 2, p55, 14p Author(s): Agiri, Babatunde Abstract: Analyzes similarities between the Nigerian Constitution of 1960 and the 1787 and 1791 United States Constitutions with emphasis to individual human rights issues. Differences between the political culture; Non-observation of the provisions of fundamental human rights in Nigeria's 1960 Constitution by its leaders as a factor to the fall of the first Nigerian Republic. HOW RELEVANT IS THE AMERICAN CONSTITUTIONAL EXPERIENCE? INTRODUCTION ONLY WHEN NIGERIA ATTAINED INDEPENDENCE IN 1960, WAS IT HERALDED AS the democracy for black peoples of the world over. It had the largest black population outside of the United States of America and was the most populous African country; it was a new parliamentary federation and, more significantly, entrenched in its constitutions were provisions for the fundamental human rights of its citizens. Just as the first amendments (the Bill Rights) and subsequent ones of the US Constitution have has guaranteed certain individual rights to American citizens, the Nigerian Constitution has guarded certain rights of Nigerians. Since then, many scholars have looked up for parallels between Nigeria's colonial experience and that of the US, in particular on the issue of individual rights.[n1]
Who Owns Warri? as an imposition on nonItsekiri peoples of Warri rights of what is known as Ogbe- ijo (23 highly probable that the three independent indigenous communities of http://www.urhobo.kinsfolk.com/Conferences/FirstAnnualConference/ConferenceMatte
Extractions: Detroit, Michigan Abstract This paper examines the conflicting claims of ownership of the Oil City of Warri by Itsekiri, Ijaw and Urhobo, three indigenous ethnic communities resident in this area of Western Niger Delta. It explores the colonial roots of the ethnic rivalry and the political dimensions that have been brought to bear on the conflict that resulted from the strife. Using theoretical framework offered by classical and modern theories of ethnic conflict, the paper evaluates the premises for the various claims made and rejects the notion that Warri belongs to any one particular ethnic group to the exclusion of others. The paper also demonstrates that the multiethnic composition of the area can only lead to the adoption of a differentiated political community: A Tri-Ethnic City of Warri , one that offers a logical opportunity for the sharing of jurisdictional rights, including those of the ownership and control of all resources within the area.
African Edenic Heritage Museum 'Exploring The African Presence In documentation and exclusive photographs of the indigenous African/Edenic The collectionincludes examples from Ibibio, Igbo, ijo and Ogoni speaking peoples. http://www.artvillagegallery.com/links/links.asp
Asian Bibliography International Jurists Organization (ijo), 3441/3 Sector 1 for the International Yearof the indigenous People, PO Nepal peoples' Forum for Peace and Development http://www1.umn.edu/humanrts/bibliog/hro.html
Extractions: Shipboard Revolts, African Authority, and the Atlantic Slave Trade David Richardson VIOLENT and nonviolent resistance by Africans against European enslavement are now well known in the annals of transatlantic slavery. No longer is it possible to posit, in the words of one eminent historian, "the myth of slave docility and quiescence." Yet the scholarly literature on the subject has been overwhelmingly concerned with slave resistance in the Americas, even in those cases where historians acknowledge that plantation-based revolts were but one element in a spectrum of resistance that transcended Africa, the Middle Passage, and the Americas. Whether as organizers or as victims of the transatlantic traffic in slaves, Africans had a major influence on the course of Atlantic history between 1500 and 1850. Indigenous merchants retained control over the slave trade in Africa and thus helped to determine the magnitude and coastal distribution of slave shipments from the African coast. Although the role of African political leaders and merchants in shaping the structure of the Atlantic slave trade is increasingly acknowledged, the position of Africans and their descendants as victims of slavery has, for obvious reasons, attracted far more attention. The scale of surpluses generated by enslaved Africans as well as the appropriation of such surpluses by whites have been central to discussions of Western economic development and continue to provoke debate. So, too, does the resistance of enslaved Africans to exploitation and oppression by their owners. In common with plantation-based resistance to slavery, resistance by Africans to enslavement in Africa or in the Atlantic crossing has been the subject of a number of studies.
Annotations Group A Japan, serving to link the ancient indigenous religion with of social organizationlearned in africa, intricate value were of Bantuspeaking peoples from Congo http://www.hds.harvard.edu/cswr/imagbank/anna-ann.htm
Extractions: Image Bank: slide series 0011 - 0030 The War of the Gods Religion in Bali is a mixture of indigenous cults of the ancestors, the elements and the spirits with various forms of Buddhism and Hinduism flowing from Java. In recent times, Christianity has also taken root. In each case, the forms have more melded together than been held apart. The result is a characteristically Balinese syncretism, in many respects closer to the indigenous animism than to any of the imported traditions. Temples are key institutions on Bali. They are used only for public gatherings such as festivals and meetings, not for private devotions. Each temple celebrates the anniversary of its consecration. This great feast involves the entire community and is a major social event. The New Year's Festival at the village of Paksabali has the form common to these "birthday celebrations", although the ecstatic "battle of the gods" at the climax is a local variation. 0011 - 0016 show some of the preparations which will occupy the people for several days before the festival. The men decorate the temple, prepare the temporary bamboo altars for the artjas (gods, see below), cook food for the feast and decorate the temple guardian demons. The women prepare the offerings and bring them to the temple, where they are blessed by the pemangku (the keeper and officiant of the temple). Members of the lower caste who are often looked down upon by the Brahmanic priests, the pemangku are the active priests and preside alone over the temple feasts in which the Brahmanic priests do not participate.
Africans Art must consider both perspectives the indigenous as well the cultures of other peoplesonly by from a longstanding Western, imperialistic involvement in africa. http://www.webzinemaker.net/africans-art/index.php3?action=page&id_art=360
Social And Cultural Anthropology: Internet Resources A annotated guide to Internet resources from the University of Delaware.Category Science Social Sciences Anthropology Cultural Anthropology includes examples from Ibibio, Igbo, ijo and Ogoni Native Web Information on nativepeoples by subject Center for World indigenous Studies; National Park Service http://www2.lib.udel.edu/subj/anth/soccult/internet.htm
Extractions: Starting Points Archives, Databases, Exhibits, and Information Sources Museums Societies, Associations, and Other Organizations ... Other Sites of Interest Anthro.Net A search engine that "queries a database of over 40,000 reviewed web sites with anthropological content built by the interests of its users." Anthropology Maintained by Ingeborg Aamodt-Loeken, this page has links to e-journals, indexed archives and databases, software, and miscellaneous resources of interest to anthropologists. Anthropology (Social Science Hub) Maintained by Sharyn Clarkson, Canberra, Australia. Anthropology and Archaeology (Yahoo) Search these categories: archaeology, biological anthropology, Cargo Cult, conferences, education, ethnobotany, ethnomusicology, institutes, journals, linguistics and human languages, mailing lists, museums, organizations, papers, Usenet. Anthropology Resources on the Internet Maintained by the American Anthropological Association. Anthropology Web Sites (University of California, Santa Barbara)
The ATR Community Links Page Fasinas' Ifa Pages ijo Orunmila Ile Axe Opo Afonja Chief Hoodoo Practices of the GullahPeoples of South A Message from African Healers indigenous Religion of http://www.mamiwata.com/links.html
Sculture Info All ijo sculpture exhibits a foursquare schematic style ndako gboya appears to beindigenous; a spirit of sculptural tradition among peoples inhabiting the http://users.pandora.be/african-shop/sculpture-info.htm
Extractions: Home african art statues african art masks African Art objects ... Outside Africa Art antiques [ sculpture info ] african-art-buying-tips.htm bookmarks Stolen-art News African Art Auctions Fairs Exhibitions ... About You Sculptures and associated arts Join our interesting discussion list (300 members now):
Africanfront.com (AUF) and provoked protests from local peoples in the Niger Delta region, including Ijoand Ogoni assessment revealed that traditional, indigenous management systems http://www.africanfront.com/water_sheds/water_sheds2/water_sheds4.php
African Books Collective Ltd patriot who argued than an indigenous econmoy must of the Yoruba, Igbo, Hausa andIjo languages; translated writing extensively about the peoples and cultures http://www.africanbookscollective.com/acatalog/Online_Catalogue_Biography_Autobi
Untitled Document of eastern Nigeria ( Igbo and Kalabari ijo Ijaw); Eastern arts and cultures of Africanpeoples not covered this goal, we are including indigenous voices and http://www.u.arizona.edu/~aasp/439syll.html
The Yoruba Today to the west of Lagos, and with ijo and Edo Manigiri and Ife, are interspersed withpeoples speaking other of the Saro and the indigenous Lagosians increasingly http://lucy.ukc.ac.uk/YorubaT/yt1.html
Extractions: J.S. Eades (Originally published by Cambridge University Press 1980) In order to make the text of this book available as quickly as possible, the text alone has been scanned in from the original, omitting the diagrams, maps and photographs. It may be possible to add these in a subsequent version. Also left for future versions are italics and the dots under the letters e, o, and s, as described in the note on orthography below. Yoruba specialists will easily be able to supply them, and non-Yoruba specialists will not be particularly worried by their omission.] These latter variables are central to the final chapter which deals with social stratification. Discussions of stratification based on Marxist or Weberian categories and discussions of ethnic identity stemming from the work of Abner Cohen have been pursued largely in isolation from each other. This is a preliminary attempt at a synthesis which I hope to develop in future. Many general surveys of this sort start off as by-products of Ph.D. dissertations: this one is no exception. My fieldwork was financed by a Hayter Studentship from the Department of Education and Science, and by a Smuts Studentship from the University of Cambridge. During the course of my fieldwork I was affiliated to the Institute of African Studies, University of Ghana, Legon, and to the Department of Sociology, University of Ibadan. My thanks are due to all these institutions, together with Ahmadu Bello University, Zaria, for a period of study-leave during which much of the thesis was written and the present study planned.
Iarfmembers99 ijo Isokan Gbogbo Eda*. The Manobo Tribal Group consists of about 30,000 indigenouspeople in Central a future where the reign of God in peoplesÂ’ lives is http://www.geocities.com/~iarf/members99.html
Extractions: 100 years of advocacy and dialogue for liberty and equality iarf IARF Member Organizations - 1999 The International Association for Religious Freedom (IARF) includes 86 member organizations in 27 countries speaking more than 20 languages and representing faith traditions on all continents. The IARF is the oldest global inter-religious organization and the only one with corporate memberships by constituent religious communities. For more than 96 years the IARF has worked for multicultural understanding, justice, peace, and religious freedom. Religious communities from Europe, America, Asia and Africa contribute to the spiritual breadth of the IARF. The IARF includes liberal Christians, Unitarians and Universalists, Buddhist, Shinto, Hindu, Jewish, Muslim, Sikh and Zoroastrian groups, as well as tribal communities. IARF members are united by a commitment to religious liberty and to liberating religious practice. Every three years the IARF brings together participants from around the globe. These triennial Congresses are held in different parts of the world: 1975 in Canada, 1978 in Britain, 1981 in Holland, 1984 in Japan, 1987 in the United States, 1990 in German, 1993 in India, 1996 in Korea and 1999 in Canada. In between the IARF sponsors regional inter-religious meetings and consultations.
