Extractions: ABOUT AWF Our Mission Over 40 Years of History AWF Publications A Message from Our ... Wildlife Wallpaper The information in this section is reproduced from Mark W. Nolting's book, Africa's Top Wildlife Countries, Revised 6th Edition. This content cannot be reproduced without authorization of the author. To purchase Mark's book, please visit: www.africa-adventure.com/dsp_products.html KENYA Introduction Wildlife and Wildlife Area Mount Kenya National Park KENYA The eastern and northern regions of the country are arid. Most of the population and economic production are in the south, which is characterized by a plateau that ranges in altitude from 3,000 to 10,000 feet (915 to 3,050 m), sloping down to Lake Victoria in the west and to a coastal strip to the east. Over half the country is Christian, although many people still retain their indigenous beliefs. There is a Muslim population concentrated along the coast. The Masai are found mainly to the south of Nairobi, the Kikuyu in the highlands around Nairobi, the Samburu in the arid north, and the Luo around Lake Victoria.
Extractions: Ethiopia Ethiopia Among indigenous religious systems, the names of certain deities and spirits recur frequently, especially among groups speaking related languages. Certain features of these traditional belief systems are broadly similarfor example, the existence of a supreme god identified with the sky and relatively remote from the everyday concerns of the people and addressed through spirits. Surface similarities notwithstanding, the configuration of the accepted roster of spirits, the rituals addressed to them, the social units (some based on the territorial community, others on common descent, generation, or sex) participating in specific rituals, and the nature and functions of religious specialists are peculiar to each ethnic group or subsection. Common to almost all indigenous systems is a range of spirits, some closely resembling in name and function the spirits recognized by neighboring Christians or Muslims. Among the Oromo, especially those not fully Christianized, there is a belief in a supreme god called Waka, represented by spirits known as ayana. The ayana are mediators between the high god and human beings and are themselves approached through the kallu, a ritual specialist capable of being possessed by these spirits. The kallu is said to communicate directly with Waka and bless the community in his name. By contrast, some pastoral Oromo, such as the Guji and Borana, are regarded as monotheists.
1Up Info > Ethiopia > Rural Society | Ethiopian Information Resource Grandmother carrying child in borana. Most of the southern population consisted ofindigenous peoples, largely deprived of the rights they had held under local http://www.1upinfo.com/country-guide-study/ethiopia/ethiopia68.html
Extractions: Courtesy United Nations (Ray Witlin) Political scientist John Markakis has observed, "The social structure of traditional Amhara-Tigray society [represented] the classic trinity of noble, priest, and peasant. These groups [were] distinguished not only through the division of labor, distinct social status, and a clear awareness of such distinctions expressed and justified in ideological terms, but also through differences in their relationships to the only means of production: land." In the northern highlands, land was usually held by the kin group, the state, and the church and, through each of these, by individuals. Private ownership in the Western sense came later and was abolished in 1975. Anthropologist Allan Hoben is considered to have made the most thorough analysis of Amhara land tenure and its relation to social structure. According to his findings, the cognatic descent group (see Glossary), comprising men and women believed to be descended from a common ancestor through both males and females, ultimately held a block of land. As in cognatic descent systems elsewhere, men and women could belong to several such landholding groups. The descent group and each of its segments had a representative who looked after its collective interests. This agent, the respected elders, and politically influential members of the group or its segments acted in disputes over rights to land. The land was called
Contents Of The Japanese Journal Of Ethnology and ageset among the borana-Oromo TAGAWA Research Articles Hunting by IndigenousPeoples in Siberia in Central Southern africa ..SUGISHITA Kaori http://wwwsoc.nii.ac.jp/jse/publication-e/jje-e2.html
Extractions: : Reexamining Ethnomedicine in globalizing contexts Articles From Indigenous Practices to Ethnomedicine: In Relation to Modern Medicine OKUNO Katsumi Expertness as Camouflage: Professionalization of Traditional Medicine in Kaduna, Northern Nigeria KONDO Hidetoshi Witchcraft and the Body: A Translation Zone in Coastal Kenya KEIDA Katsuhiko An Anthropological Consideration for Appropriating Ethnomedical Knowledge for Modern Medicine IKEDA Mitsuho Notes on Research The Development of Nursing Home Ethnographies TAKAHASHI Erika Book Reviews New publications Vol.67, No.2 (September 2002) Articles Remembering Marriage in the Courtroom: Analysis of Burial Cases among the Gusii of Western Kenya ISHIDA Shin'ichiro Milk Processing Systems in Central Asia: Cases from Kazakh Pastoralists HIRATA Masahiro Indian Society in Fiji: A case Analysis in the Area of Sugar Cane Cultivation MURATA Akiko Correspondence Report on the International Conference of Korean Immigration to the United States HAYASHI Fumiki Book Reviews New publications Vol.67, No.1 (June 2002)
Arusha ASA 2002: Panel Summary look to the way in which peoples relationship to of the broader move to value indigenousknowledges within of the changing ways that the borana ethnic group http://les1.man.ac.uk/asa/Conferences/Arusha files/Final Reports/ASA 2002 Arusha
Extractions: ASA 2002 SUMMARY OF PANEL PRESENTATIONS The ASA 2002 conference was held in Arusha, Tanzania, from the 8 th th April. Held as a single-stream conference, participants listened to 75 presentations in 14 panels, as well as to 4 keynote addresses. The following summary gives a flavour of the conference, based on the content of the oral presentations, written abstracts and full papers submitted. The conference convenors chose the conference theme Perspectives on Time and Society: Experience, Memory, History as one that would signal the important convergence of anthropological and historical perspectives in thinking about the relationship of time to history. They also prepared introductory presentations to signal some of the themes they felt apposite for discussion during the conference. In her introductory presentation, Wendy James signaled the two different ways in which anthropologists have often discussed time, contrasting some scholars emphasis on the specific culturally-embedded ways in which time is marked with those who adopt a more rationalist perspective on the common experiential foundations of the category. Presenting a number of criticisms of both approaches, including their common inability to tackle the notion of historical time, she proposed paths towards a possible synthesis.
Livestock & The Environment - Finding A Balance [Chapter 2 Part Ii] While population growth of pastoral peoples has been slow (Pratt et al In the Boranaregion of southern Ethiopia, because of indigenous population growth http://lead.virtualcentre.org/en/dec/toolbox/FAO/Main1/ch2b.htm
Extractions: Previous section Environmental challenges Grazing systems of the arid areas State Land. Probably more than any other system, at least until recently, arid rangelands have been associated with land degradation. The concept of desertification originated from the sight of degrading fringes of arid rangelands and advancing deserts. In addition, arid grazing systems and nomadic pastoralism have been associated with inefficient and backward production. Arid rangelands refers to land with mostly native and annual vegetation, with an average growing season of less than 75 days. Box 2.1 The resilience of the arid lands. The graph shows how the Sahara expands and contracts over time (and conversely the Sahelian rangelands contract and expand) as measured infra-red reflection of the vegetation. It shows the effect of the dry year on 1984 (rainfall deficit of 55%) and the recovery in 1988 (rainfall deficit 9%)
Lodges, Camps, And Hotels Of Kenya If you dislike dogs do not stay at borana. to visit the II'Nguesi, Ndorobo and Samburupeoples are at its way through coffee farms and indigenous forest and http://www.ultimateafrica.com/kenya_accommodation.htm
Extractions: A sampling of Kenya's lodges, tented camps and hotels that we consider "special" or unique and recommend to our clients. Bataleur Camp, Masai Mara Set in Kenya's Masai Mara, Bataleur Camp is stunning! The main area is comprised of a lounge and dining area furnished and decorated in a wonderful fashion - first class. There is a pool set beyond in a private area. The 9 tented rooms are fantastic - not spacious but decorated to the highest standards with bed, ceiling fan, balcony with soft cushioned leather chairs, shower, separate toilet and double sinks. A bathtub in each room would have been a great. The entire camp is fenced so wildlife does not wander through. The all inclusive rate includes drinks, day and night wildlife viewing drives, and walks. Cultural excursions are at extra cost. NOTE: This camp competes with Governor's Il Moran Tented Camp as one of the top safari camps in the Mara. Il Moran's rooms are far more spacious, open and light as are Il Moran's bathrooms each with shower, separate tub, toilet, sink and bidet. Bataleur offers no baths in the rooms which are smaller but slightly more posh. Bataleur has a pool while Il Moran does not. Bataleur Camp is fenced. Il Moran is not fenced so wildlife may wander through! Ultimate Africa staff prefer Governor's Il Moran Tented Camp. Borana Lodge, Mount Kenya Area
Traditions Index: Local Traditional Religions Life Cycle (16031622) Part III-indigenous Dress within and Kachinas of the PuebloPeoples of Southwest Gabra marriage ceremony, scene 7 3800 borana galma and http://www.hds.harvard.edu/cswr/imagbank/local-trn.htm
Extractions: Sequence titles: African Nomadic Architecture ( The Afo-A-Kom ( Akan Terracotta Heads from Akuapem (3298-3303) [no annotations] Akuapem Funerals (3304-3314 [no annotations]) Art and Death in a Mossi Village ( Birom Iron-Smelting (5054-5061) Bugisu Circumcision Ritual, Uganda (2426-2433) Burial in an Aklutan Indian Village in Alaska (5104-5107) Carnaval, Rio de Janeiro ( Chihamba: An Ndembu Ritual (2436-2449) Constructing a Men's House, Papua New Guinea (4220-4240) [no annotations] Day of the Dead, Lago de Patzcuaro (5074-5085) Day of the Dead, Oaxaca ( Egungun, The Return of the Ancestor in Masquerade Form Among the Yoruba ( Ewe Funerary Monuments (3291-3297) [no annotations] Ewe Protective Deities (3284-3290) [no annotations] A Girl's Initiation: Nkang'a, Ndembu, Zambia (2393-2411) Guatemala: The Role of Indigenous Maya Dress in Religious Expression (1583-1622, 4947-4966)
WAR IN DARFUR Of all Nuba peoples, those of Tegali have the best Both are trying to dislodge theindigenous people and recommended is the socalled 'borana Solution', which http://www.ifaanet.org/The Inversion of Ethnicity.htm
Extractions: ETHNICITY FROM PERCEPTION TO CAUSE OF VIOLENT CONFLICTS: THE CASE OF THE FUR AND NUBA CONFLICTS IN WESTERN SUDAN A Contribution to: CONTICI International Workshop Bern July 8-11 1997 By Mohamed Suliman Institute For African Alternatives (IFAA) London - UK Most violent conflicts are over material resources, whether these resources are actual or perceived. With the passage of time, however, ethnic, cultural and religious affiliations seem to undergo transformation from abstract ideological categories into concrete social forces. In a wider sense, they themselves become contestable material social resources and hence possible objects of group strife and violent conflict. Usually by-products of fresh conflicts, ethnic, cultural and spiritual dichotomies, can invert with the progress of a conflict to become intrinsic causes of that conflict and in the process increase its complexity and reduce the possibility of managing and ultimately resolving and transforming it. THE INVERSION OF ETHNICITY FROM PERCEPTION TO CAUSE OF VIOLENT CONFLICTS: THE CASE OF THE FUR AND NUBA CONFLICTS IN WESTERN SUDAN PRELUDE The complexity and variety of causes, perceptions and manifestations of group violence baffles rational thought. Complex social processes and phenomena, themselves dependent on a multitude of objective and subjective factors do impart uncertainty to the course of violent conflict as well as to our attempts to understand and judge it as actual behaviour of actual people.
Untitled the wellbeing of pastoral peoples and the I (see below), and includes the BoranaPlateau of East African pastoral communities affects indigenous risk bearing http://www.cnr.usu.edu/research/crsp/proposal.htm
Extractions: We propose a project that fits SR/GL-CRSP guidelines for the theme Animal Production Systems for Pastoralists in East Africa . The basic tenet of our problem model is that the nature, intensity, and frequency of shocks that threaten pastoralists have recently changed in ways that seriously impede pastoral system function and rural development. We believe it is possible to improve pastoral risk management through context-sensitive combinations of traditional and novel interventions to facilitate asset and income diversification, enhance information flow and use, and improve access to external resources. This project promises to identify interventions at various levels from the individual to an entire marketing eco-region to improve risk management and thereby mitigate poverty, improve food security, enhance animal production, reduce environmental degradation, and contribute to regional economic development. We have adopted a hierarchical approach to transcend disciplinary boundaries and yield analyses at regional, community, household, and individual levels of resolution. Interventions would be organized with regards to four cross-cutting systems intersecting all levels of the hierarchy: livestock marketing, rural finance, natural resource tenure, and public services delivery.
Missions In Focus - Kenya Muslim 7%, other 1% Languages English (official), Kiswahili (official), numerousindigenous languages. place to live and study the language of the borana people http://www.accesschristian.net/mif/archive/kenya.htm
Extractions: note: estimates for this country explicitly take into account the effects of excess mortality due to AIDS; this can result in lower life expectancy, higher infant mortality and death rates, lower population and growth rates, and changes in the distribution of population by age and sex than would otherwise be expected (July 2000 est.)
