81. OneDayHikes.com - News program administrator of the Amerindian peoples Association, La filed Guyana's firsteverindigenous land rights His organization Yad fon (the Raindrop) helps http://www.onedayhikes.com/NewsRO.asp?NewsID=42

82. Beliefs and held in trust by the fon (chief), who The whole of the landscape to indigenouspeoples is their The early European settlers in Southern africa saw them as http://www.ifawct.org/webspots/beliefs/Default.htm

IFAW Charitable Trust Registered Charity No. 1024806 Last modified: March 11, 2002 Site designed and maintained by Trellis Webspots Beliefs The purpose of this article is to help promote understanding and discussion of beliefs and attitudes relating to nature. The IFAW Charitable Trust does not necessarily agree with all of the views put forward by the author but does feel that the article is an excellent discussion of vital issues. Human Habitats The pack ` Your World ' tells us about habitats and the animals that inhabit them. It tells us about the richness and vulnerability of these natural ecosystems and the threats posed by humanity to them. It tells also of the efforts made by organizations such as IFAW to limit these threats and protect natural ecosystems. In each of the stories told, it is the pressure of human populations that is the cause of the threat. Sometimes, as in the case of the Indian elephants, it is the poor who threaten the environment as local farmers kill elephants in their efforts to eke out a subsistence living. Other times, as in the case of the Vizcaino Biosphere Reserve, it is multinational corporations looking for profits that threaten the habitat. People as Part of the Vital Earth There is, however, another story to tell. It is the story of people, not as destroyers of the earth, but as a living vital part of it.

83. George Dei Ghana; Herskovits 1967352402, for fon of Benin specific nature of the linkage betweenindigenous knowledge and We must involve local peoples in all stages of http://www.brocku.ca/epi/casid/dei.htm

AFRICAN DEVELOPMENT: THE RELEVANCE AND IMPLICATIONS OF INDIGENOUSNESS George J. Sefa Dei Department of Sociology OISE, University of Toronto Toronto, Ontario Paper delivered at the Learned Societies' meeting of the Canadian Association for the Study of International Development (CASID), Brock University, St. Catharines, Ontario, May 31 - June 2, 1996 ABSTRACT INTRODUCTION It is no exaggeration to say that the cultural resource base and knowledge of local peoples have been the least analyzed for their contributions to African development (see also Matowanyika, 1990; Warren, Slikkerveer and Brokensha, 1995). This paper calls for a shift in the development paradigm to examine what the indigenous African cultural knowledge base can offer in terms of an alternative approach to African development. Enthusing an alternative, African-centred development Indigenousness may be defined as knowledge consciousness arising locally and in association with long-term occupancy of a place. Indigenousness refers to the traditional African Indigenousness To discuss the African indigenousness, it is important to acknowledge the ethnic and cultural diversity, as well as the historical contingencies and specificities of African peoples. I am also aware of the fact that some common elements in African indigenous knowledge systems can be found in diverse or variant forms among indigenous peoples in other parts of the world (see also Dia, 1991). Furthermore, indigenous knowledge systems and traditions contain sites and sources of cultural disempowerment for certain groups in society (e.g., women and ethnic/cultural minorities)[Machila, 1992: 18]. Cultural resource knowledge is not frozen in time and space. While I focus on some common underlying socio-cultural themes and values (see also Machila, 1992: 16), I also recognize that the actual practices associated with these social values may differ across space and time.

84. Andrew Nfamewih Aseh Juxtaposing the fon and kwifon as two dichotomous arms of 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

The Development of Indegenous Religion as Basis for Community Orientation in Africa Andrew Nfamewih Aseh Head of Department for Civics and Social Legislation Government Technical High School Molyko, Buea- Cameroon asehandrew@yahoo.com 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.

85. West Africa - EthnoBass ethnic groups, most important being fon, Adja, Yoruba English Major ethnic groupsindigenous African tribes http://www.ethnobass.org/afr_west.html

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