VADA - Volken Peoples Tribes T - U TIKKITIKKI (Centraal Afrika - Central africa). TILLAMOOK (Native American, USA) See also Fipa. See also shambaa. See also Shirazi See also indigenous peoples in Brazil http://www.vada.nl/volkentu.htm
Extractions: T - U Last update: 03-08-2002 TABASARANS (Rusland - Russia, Dagestan, Kaukasus - Caucasia) TABI (Soedan - Sudan) TABWA (Democratische Republiek Congo - Democratic Republic Congo) TACANA (Bolivia) ... TZANTZARII (Balkans) UBO (Filipijnen - the Philippines) UCHEE (Native American USA) UDALAN (Burkina Faso) UDEGHES UDEGHEI (Rusland - Russia: Verre Oosten - Far East) ... UZITA (Native American, USA)
VADA - Volken Peoples Tribes R - S BUSHMEN (Zuid Afrika South africa, Botswana). SANANA (Indonesië (Native American, USA). shambaa (Tanzania). SHAN (Myanmar) SURCHI (Irak - Iraq). indigenous peoples in SURINAME http://www.vada.nl/volkenrs.htm
Extractions: (A.B. Cunningham) 1. Introduction As ethnobotanical research is at the interface between disciplines, it poses an interesting problem in terms of literature review. Significant contributions are made to this field of study by anthropologists, archaeologists, architects, chemists, linguists and naturalists as well as botanists. Ethnobotanical research in East and southern Africa could be divided into five main themes in roughly historical order: (i) a focus, for more than a century, on recording vernacular names and uses; (ii) nutritional and chemical analyses of edible and medicinal wild plants species. These were compiled in Watt and Breyer-Brandwijk's classic (1962) book on East and southern African medicinal plants and by Fox and Norwood-Young (1982) and Wehmeyer (1986) on edible plants for southern Africa and Fowden and Wolfe (1957), Imbamba's (1973), Miege and Miege (1979) and Kalenga Saka and Msonthi (1994) for East and south-central Africa; (iv) quantitiative studies on human impacts on plant resources, particularly those entering commercial trade, such as the impact of palm sap tapping (Cunningham, 1990a,b), the harvesting of aloe resins (Bond, 1983), craft materials (Cunningham and Milton, 1987; Cunningham, 1987, 1988b), traditional medicines (Cunningham, 1991, 1993), Phragmites australis reeds (Cunningham, 1985) and Cymbopogon thatching grass (Shackleton, 1990).
Mots Pluriels Barbara Thompson Catalogue No KEAF5 This collection of 247 books on East africa covers the Republics of Kenya, Uganda, Tanganika / Tanzania, Eritrea, Somalia, Ethiopia / Abyssinia and Madagascar. africa are told in studies on local tribes (Nandi Bantu), and the. dialects and customs of the indigenous peoples. Lands and peoples of East africa http://www.arts.uwa.edu.au/Motspluriels/MP1299bt.html
Extractions: PLEASE BE PATIENT OR READ THE ARTICLE IN THE TEXT ONLY VERSION I n the fertile highlands of the Usambara Mountains of northeastern Tanzania (Fig. 1 and 2) , traditional healers, called waghanga, are regarded as the intellectuals of local society. They are the guardians and keepers of knowlege, history and custom. As such, it is their role to ensure the perpetuation of cultural, social and religious laws that govern the manner in which people should live and behave as breaches of such laws can lead to personal as well as communal misfortune. As so called "keepers of good custom", it is also the role of waghanga to negotiate between and attempt to reconcile differences and conflicts that can lead to imbalance and hardshipwhether on interpersonal, societal or transnational levelsas such differences can also lead to sickness and affliction. Despite the misconception that traditional healers and their practices are conservative, static and anti-progressive, an emic understanding of traditional healing practices, called ughanga, reveals them as pluralistic and supportive of change and contemporaneity. In this paper, I will describe how the institution of ughanga is a tradition of both continuity and change. Specifically, I will discuss how the visual decoration of people and things with both familiar and foreign imagery plays a vital role in effecting transformation for healing purposes and then I will examine how the particular adaptation to foreign and imported icons, ideas and influences in the decoration of medicine objects aids not only in the restoration of balance and well-being but also in the re-negotiation of identities within the human and spirit domains.
Australasia, ASCWA, Africa, NEW AFRICAN PERSPECTIVES, --AFSAAP '99 indigenous publishing in africa an overview of accelerated Paper, Land and Sea,peoples and Memories shambaa Ughanga Converging Presences in the Embodiment http://www.arts.uwa.edu.au/ASCWA/conference99/absnames.html
Adherents.com: By Location primalindigenous, Tanzania, -, 19.00%, -, -, 1999, McCulla, Patricia E changes totraditional shambaa beliefs and Unrepresented Nations peoples Organisation web site http://www.adherents.com/adhloc/Wh_317.html
Extractions: units *LINK* official organization web site table: "STATUS OF CHURCHES OF CHRIST IN SUB-SAHARAN AFRICA1995 " (Campbellite) Evangelical Tanzania *LINK* Nance Profiles web site (orig. source: OPERATION WORLD, 1979); (viewed Aug. 1998; now restricted Total population: 15,600,000. African Traditionals 28%; Muslims 26%; Roman Catholics 31%. Protestants 14%. Community 1,800,000. Evangelicals 9%. Evangelical Lutheran Church in Tanzania Tanzania *LINK* Evangelical Lutheran Church in America web site; web page: "January 25, 1996 News Releases " (viewed 9 July 1999). Story: "More than 60 Million Lutherans Worldwide " [96-01-003-FI]
Tosh On Oral Tradition history', it was hailed as a truly indigenous source the in the traditions ofthe Mijikenda peoples of Kenya is the tradition told by the shambaa of north http://home.cc.umanitoba.ca/~sprague/tosh3.htm
Extractions: IV 17. Oral history and oral tradition are considered together in a fruitful way, however, in B. Bernardi, C. Poni and A. Triulzi (eds.) Orali: Antropologia e Storia , Franco Angeli, 1978: some of the major contributions are in English. [end of page 217] material to very good effect.[18] But the greatest challenge to historians has been to equip Africa with a more extended past - to demonstrate that modern Africa, like all other societies, is the outcome of historical processes whose roots lie deep in the past. Given the almost complete ignorance which prevailed only thirty years ago, this has been a formidable undertaking, in which the development of a scholarly approach to oral tradition has featured prominently. 18. John Iliffe (ed.) Modern Tanzanians , East African Publishing House, 1973, includes a number of recorded life-histories. Oral evidence is skilfully woven into Charles Perrings, Black Mineworkers in Central Africa , Heinemann, 1979.
Adherents.com 1999), SHAMANISM the indigenous RELIGION of Northern Eurasia is found among huntingpeoples and presupposes shambaa, Tanzania, 445,000, , -, -, 1998, Gall, Timothy L http://www.adherents.com/Na_581.html
Extractions: country Andryszewski, Tricia. Communities of the Faithful: American Religious Movements Outside the Mainstream . Bookfield, Connecticut: Millbrook Press (1997). [Orig. source: Steven J. Stein in The Shaker Experience in America: A History of the United Society of Believers (New Haven, CT: Yale University Press, 1992), pg. 203, 243.]; pg. 37. "The number of Shakers on the membership list slipped from 3,627 in 1840, to 3,489 in 1860, to 1,849 in 1880, and only 855 at the turn of the century. " Shakers world country Andryszewski, Tricia. Communities of the Faithful: American Religious Movements Outside the Mainstream . Bookfield, Connecticut: Millbrook Press (1997); pg. 38. "By 1925, only six Shaker villages remained: the original settlement near Albany (by this time known as Watervliet) and the settlements at New Lebanon [New York]; Hancock [Massachusetts]; Canterbury, New Hampshire; Alfred, Maine; and Sabbathday Lake, Maine. " Shakers world
Mots Pluriels Barbara Thompson simultaneously follows Islamic and indigenous religious practices When visiting Shambaahealers, these patients bring of these AfroIndian peoples of Hyderabad http://www.arts.uwa.edu.au/MotsPluriels/MP1299bt.html
Extractions: PLEASE BE PATIENT OR READ THE ARTICLE IN THE TEXT ONLY VERSION I n the fertile highlands of the Usambara Mountains of northeastern Tanzania (Fig. 1 and 2) , traditional healers, called waghanga, are regarded as the intellectuals of local society. They are the guardians and keepers of knowlege, history and custom. As such, it is their role to ensure the perpetuation of cultural, social and religious laws that govern the manner in which people should live and behave as breaches of such laws can lead to personal as well as communal misfortune. As so called "keepers of good custom", it is also the role of waghanga to negotiate between and attempt to reconcile differences and conflicts that can lead to imbalance and hardshipwhether on interpersonal, societal or transnational levelsas such differences can also lead to sickness and affliction. Despite the misconception that traditional healers and their practices are conservative, static and anti-progressive, an emic understanding of traditional healing practices, called ughanga, reveals them as pluralistic and supportive of change and contemporaneity. In this paper, I will describe how the institution of ughanga is a tradition of both continuity and change. Specifically, I will discuss how the visual decoration of people and things with both familiar and foreign imagery plays a vital role in effecting transformation for healing purposes and then I will examine how the particular adaptation to foreign and imported icons, ideas and influences in the decoration of medicine objects aids not only in the restoration of balance and well-being but also in the re-negotiation of identities within the human and spirit domains.
East Usambara Catchment Forest Project building in forestry research in africa. IFS, Nairobi tour to the indigenous forests of the West of East africa. Harper Collins, London. Blunt, P. indigenous organisations and http://www.usambara.com/worpap07.pdf
Publications: Africa africa,and focusses instead on a number of peoples in Central africa, who are http://www.cnws.leidenuniv.nl/index.php3?c=25
The Constitution Of Kenya Review Commission refuge groups comprising the Pare, shambaa, Kamba, Taita demands by minority or majoritypeoples who do example of building on the indigenous in constitution http://www.kenyaconstitution.org/docs/07d005.htm
Earth Transformed africa Ceramics and Ceramic Archaeology Bibliography(Note) NOTE This page is updated continually as time and resources allow. We welcome and appreciate your assistance in suggesting corrections, comments or additions at any time via http://bailiwick.lib.uiowa.edu/african-ceramic-arts/resources/bibliography.html
