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Igbo Indigenous Peoples Africa:     more detail

Igbo Art and Culture and other Essays (Classic Authors and Texts on Africa) by Simon Ottenberg, 2005-11-15 Igbo Singing and Three Igbo Stories:A Poetic Interpretation of West African Wisdom (Voices of Indigenous Peoples) by Jabez L. Van Cleef, 2008-06-04 The Meaning of Religious Conversion in Africa: The Case of the Igbo of Nigeria by Cyril C. Okoroche, 1987-09 The Ekumeku Movement: Western Igbo Resistance to the British Conquest of Nigeria 1883-1914 by Don C. Ohadike, 1991-07 Women in Igbo Life and Thought by Joseph Therese Agbasiere, 2000-08-09 Foreign Missionary Background and Indigenous Evangelization in Igboland (Okumenische Studien, 15.) Family Matters: Feminist Concepts in African Philosophy of Culture (S U N Y Series in Feminist Philosophy) by Nkiru Nzegwu, 2006-03-02 Understanding Things Fall Apart: A Student Casebook to Issues, Sources, and Historical Documents (The Greenwood Press "Literature in Context" Series) by Kalu Ogbaa, 1999-01-30

lists with details

81. UNDP Nigeria
    is a land of variety, a land of many different landscapes, peoples, languages,religions The three main indigenous languages are Hausa, igbo and Yoruba.  
    http://www.undp.org.ng/country_bgrd.htm

82. Africa
    the Amhara, Mossi, Fulani, Yoruba, igbo, Kongo, Zulu BC and 1500, Bantuspeakingpeoples became dominant and social organization of the indigenous population.  
    http://www.geocities.com/dragoncave101/menu/africa/africa.html
    
    Extractions: Top Geologically, recent major earth disturbances have been confined to areas of NW and E Africa. Geologists have long noted the excellent fit (in shape and geology) between the coast of Africa at the Gulf of Guinea and the Brazilian coast of South America, and they have evidence that Africa formed the center of a large ancestral supercontinent known as Pangaea. Pangaea began to break apart in the Jurassic period to form Gondwanaland, which included Africa, the other southern continents, and India. South America was separated from Africa c.76 million years ago, when the floor of the S Atlantic Ocean was opened up by seafloor spreading; Madagascar was separated from it c.65 million years ago; and Arabia was separated from it c.20 million years ago, when the Red Sea was formed. There is also evidence of one-time connections between NW Africa and E North America, N Africa and Europe, Madagascar and India, and SE Africa and Antarctica. Top Top The continent's largest rivers are the Nile (the world's longest river), the Congo, the Niger, the Zambezi, the Orange, the Limpopo, and the Senegal. The largest lakes are Victoria (the world's second largest freshwater lake), Tanganyika, Albert, Turkana, and Nyasa (or Malawi), all in E Africa; shallow Lake Chad, the largest in W Africa, shrinks considerably during dry periods. The lakes and major rivers (most of which are navigable in stretches above the escarpment of the plateau) form an important inland transportation system.

83. Vanguard Online Edition
    of his reelection bid, as the peoples Democratic Party produced a number of consequencesfor the igbo nation in the qualifying race for the 2004 africa Cup of  
    http://www.vanguardngr.com/
    
    Extractions: A BUJA— THE Independent National Electoral Commission (INEC) yesterday raised an alarm that the National Assembly elections scheduled for Saturday should not be jeopardised by the fuel scarcity being experienced nationwide. At an interactive .... More Headlines Cover Stories Danjuma heads committee on Warri war

84. General Information-The Nkomii
    in the unprecedented onslaught of the peoples awareness seminars by the first revelationsof the indigenous people of archeologists have dug up in igbo Ukwu, a  
    http://www.godianism.org/general_information2.htm
    
    Extractions: The Nkomii is the book of life that teaches the divine, original path to salvation inherent in the spirituality of Okebulani (Africa). It is incumbent upon every person of African ancestry seeking divine and original spirituality, and all Children of the light, yearning to experience the Omnipresence, Omnipotence, Omniscience and Magnificence of Chineke, and the reward of paradise on earth, to live their lives according to the teachings revealed therein. This can be an easy task for those blessed with an understanding of Igbo, one of the languages of divine communication. But for those not so blessed, a translation and illumination of the Nkomii is thus a task to be taken seriously and must be done. Before the reader begins to study the Nkomii , you must understand that unlike some writings of the recent religions of the book, the revelations contained in this book are unique, with an eternal spiritual message and universal relevance and application. It’s contents are not confined to a particular theme, but contains the foundation for an entire way of life, defining a broad spectrum of issues pertaining to the traditional metaphysics of Africa; from cosmogony through cosmology to ontology and mysticism; the sociological dimension of it’s spirituality as an instrument of societal control around the globe; from specific articles of faith and commitment, to moral teachings, rites and obligations; sin, salvation and retributive justice; personal, spiritual and public law.

85. Bibliography Of Indigenous Knowledge And InstitutionsWORKSHOP RESEARCH LIBRARY I
    People and Culture, in Nigeria  
    http://www.indiana.edu/~workshop/wsl/indigbib.html
    
    Extractions: WORKSHOP RESEARCH LIBRARY Abay, Fetien, Mitiku Haile, and Ann Waters-Bayer 1999. "Dynamics in IK: Innovation in Land Husbandry in Ethiopia." Indigenous Knowledge and Development Monitor Abbink, John. 1993. "Ethnic Conflict in the 'Tribal Zone': the Dizi and Suri in Southern Sudan." The Journal of Modern African Studies Acharya, Bipin Kumar. 1994. "Nature Cure and Indigenous Healing Practices in Nepal: A Medical Anthropological Perspective." In Anthropology of Nepal: Peoples, Problems, and Processes . M. Allen, ed. Kathmandu, Nepal: Mandala Book Point. Acheson, James M. 1994. "Transaction Costs and Business Strategies in a Mexican Indian Pueblo." In Anthropology and Institutional Economics . J. Acheson, ed. Lanham, MD: University Press of America. (Monographs in Economic Anthropology, no. 12). Acheson, James M. 1990. "The Management of Common Property in a Mexican Indian Pueblo." Presented at "Designing Sustainability on the Commons," the first annual conference of the International Association for the Study of Common Property, Duke University, Durham, NC, September 27-30, 1990. Acres, B. D. 1984. "Local Farmers' Experience of Soils Combined with Reconnaissance Soil Survey for Land Use Planning: An Example from Tanzania."

86. SOSIG: Ethnographic Studies Of Peoples And Communities
    Shamanism and Religions of the FinnoUgrian peoples, the Divinity of an African IgboVillage, by AM For an anthropological history of indigenous discourse, by  
    http://www.sosig.ac.uk/roads/subject-listing/World-cat/ethnostud.html
    
    Extractions: Editor: Centre for Social Anthropology and Computing, Manchester University Library Internet Resources Listed By Type alphabetically For a short description click the title. To access the resource directly click Articles/Papers/Reports (collections) Up "Daily Life in Sierra Leone; The Sherbro in 1936-37"; African photographs from the University of Pennsylvania Museum Archives Aboriginal Multi-Media Society aka Kurdistan; A Place for Collective Memory and Cultural Exchange ... Writings of Hamza Alavi Articles/Papers/Reports (individual) Up A Bastard Union of Several Forms; Style and Narrative in 'An American Family'

87. Legitimizing Spiritually-centred Wisdoms Within The Academy
    1997) terms Nzagwalu, an igbo expression for african people and other indigenouspeoples Kunnie (1998 revolution aimed at reconstructing africa and preparing  
    http://www.kk.ecu.edu.au/sub/schoola/research/confs/aiec/papers/igoduka04.htm
    
    Extractions: African/indigenous philosophies: Legitimizing Spiritually-centred wisdoms within the academy Ivy Goduka, Central Michigan University Back Up Conclusion As I conclude this journey, I would like to emphasize two major points. First, I caution the reader to appreciate the limitations of writing such an important piece of work. Alas! Only some of the many facets of indigenous philosophies can be discussed in such a short space of time and place without compromising the rich and varied body of spiritually-centred wisdom thriving in indigenous thought. Therefore, indigenous learners and scholars in Africa and around the globe are challenged to engage in extensive research and writing to legitimize indigenous epistemologies in the library, classroom, and wherever other knowledges, sciences and technologies are in existence. Such cultures and experiences have been devalued and denigrated in the academy; even worse, they have been treated as if they never existed. As we enter the next millennium, there is growing anger among indigenes and a desire to engage in what Amadiume (1997) terms

88. 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

89. Template
    In this indigenous rural culture the woman is the dualism, and the history of theIgbo people. in the Heritage Library of African peoples contains information  
    http://urbanafreelibrary.org/cdblhimo.htm

90. Listservs Discussion Groups
    Listserv; humanities.language.comparative.african ; igbo Net; IHPNET; IndigenousKnowledge Listserv; Infoterra, UN Studies listserv; Unile-list - peoples of Uganda  
    http://www.sas.upenn.edu/African_Studies/Listserv/menu_Listserv.html

91. AJOL: The Journal Of Cultural Studies: Vol. 3, No. 2, 2001.
    and governmental inefficiency among the poor peoples of the The Dialectics of IndigenousCulture and Change in assumption about the African (igbo) world and  
    http://www.inasp.org.uk/ajol/journals/jcs/vol3no2abs.html
    
    Extractions: Abstracts Editorial An essence of cultural studies in contemporary times is the need to capture identity markers and dynamics of peoples, groups and sub-groups through portrayals of the frames and movements of experience in such contexts that reflect the interaction of thought systems, social values and power relations. This issue of the journal seeks to answer to that crux by focusing on some aspects of Africa's cultural practices and productions that encapsulate mass participation. Drawing upon varied epistemological and disciplinary perspectives, it defines and situates mass culture in selected general or global phenomena (African and Western in particular) and within the confines of specific indigenous populations. Robin Goodman uses literature to debunk the myths of freedom and joy in the neo-liberal [mass] market prescriptions of the West for developing countries, and depicts the mass poverty that is sometimes the result of such proffered remedies. E.A. Babalola discusses folksongs as a mass activity capable of producing mass literacy in the African context; while Guerrero-Strachan pursues a positive synthesis between Africa's colonial xperience and its nationalist cultures. With other papers and sections of relevance to the theme, this issue, no doubt, provides critical insights into its chosen spheres of mass experience in Africa.

92. Bruce Museum - Home
    Nigerians still practice their indigenous religions which urban people unlike theirIgbo neighbors, who Misconceptions regarding African peoples have existed  
    http://www.brucemuseum.org/chief_exhibit.html
    
    Extractions: Nigeria Situated on the West Coast of Africa, and sharing borders with the countries of Benin, Niger, Chad and Cameroon, Nigeria has long provided the world with a rich and dynamic artistic heritage. Over 250 ethnic groups inhabit this nation of 110 million people, making it the most populated country in Africa. The Hausa, Fulani, Igbo and Yoruba are the four largest ethnicities that influence politics, industry and the arts. The Hausa and the Fulani live in the predominantly Islamic north and are frequently Muslim. The Igbo to the southeast and the Yoruba to the southwest are mostly Christian. A small percentage of Nigerians still practice their indigenous religions which predate the arrival of Christianity and Islam.

93. Arrow Of God
    against brother, why igbo betrays igbo is a investigate the colonization of indigenouspeoples by Europeans. show the faults within the indigenous culture they  
    http://www.wmich.edu/dialogues/texts/arrowofgod.html
    
    Extractions: Arrow of God Dialogues Notes Links Teaching ... Citations Arrow of God (1964) by Chinua Achebe, a political and cultural novel, is set in Nigeria in the early twentieth century when colonization by British government officials and Christian missionaries was well underway. In this novel two cultures confront their differences. Achebe portrays the disrupting effect an externally imposed power system (the British) has on an internally imposed power system (African tradition and customs). Conflicts within the Igbo society coupled with repercussions from external invasion result in disaster for the Igbo society which disintegrates from within and reorients itself to Christianity. This reorientation will lead not only to the assimilation of Western values and beliefs, but also to the eventual loss of the Igbo cultural identity. Arrow of God Structurally, Arrow of God begins en medias res Aware that he is punishing and hurting his people, Ezeulu likens himself to the arrow in the bow of Ulu. The people become divided between their loyalty to Ulu and their loyalty to the survival of the community. They begin to question the chief priest and ask that the custom be altered. While the people argue and starve, Ezeulu's son Obika dies suddenly while performing as Ogbazulobodo, the night spirit, in a ritual for a funeral. The people take Obika's death as a sign that Ulu had either chastised or abandoned his priest and "that no man however great was greater than his people; that no one ever won judgment against his clan" (230).

94. African History
    Egypt, but rather as the indigenous achievement of their common Bantu culture, thepeoples of Zaire societies, including most famously the igbo communities of  
    http://www.uiowa.edu/~africart/toc/history/giblinhistory.html
    
    Extractions: Professor James Giblin, Department of History, The University of Iowa Like the art of all peoples, the art of Africans expresses values, attitudes, and thought which are the products of their past experience. For that reason, the study of their art provides a way of learning about their history. Through the study of African art we can study the questions which have long preoccupied historians of Africa. This essay written by a historian who studies the African past presents an introduction to these questions. Its purpose is to encourage students to use their knowledge of African art to think about issues in African history. As students of African art begin to consider the African past, they must also consider how Western conceptions of "race" and "racial" difference have influenced our notions of the African past. These ideas, which have usually contrasted the presumed inferiority of black peoples with the superiority of whites, arose in Western societies as Europeans sought to justify their enslavement of Africans and the subsequent colonization of Africa. Historians now recognize that ideas of racial inferiority have inspired the belief that in the past African peoples lived in a state of primitive barbarism. At the same time, they have realized that many of the European writings which they use to reconstruct the African past such as accounts by nineteenth-century missionaries and travelers, for example are themselves tainted by these same notions of African inferiority.

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