Community Healing indigenous Studies Resources and indigenous Resources for Indepth look at the Sukumaculture of Culture Anthropological studies of various Arctic peoples. http://www.tapestryweb.org/links/communityhealing.html
Extractions: CIRAN Centre for International Research and Advisory Networks. : "CIRAN's objective is to encourage research that has relevance for developing countries, and to foster international cooperation and capacity-building in this area." The Initiative to Eliminate Racial and Ethnic Disparities in Health, U.S. Department of Health and Human Services : U.S. Department of Health and Human Services website concerning initiatives to eliminate racial and ethnic disparties in health. Through the knowing of marginalized people Indigenous Peoples Biodiversity Information Network : "The Indigenous Peoples Biodiversity Information Network (IBIN) is a mechanism to exchange information about experiences and projects and to increase collaboration among indigenous groups working on common causes related to biodiversity use and conservation." SACNAS: Society for Advancement of Chicanos and Native Americans in Science : SACNAS is a diverse society with a vested interest in promoting opportunities in graduate science education for Chicano/Latino, Native American, and other students. Encouraging these students to reach the highest levels in their science careers has been the Society's continuing mission during its 25 year history." Sustainable Agriculture and Rural Development : "South-South Transfer of Innovative Experiences," an intiative of the Ministery of Agriculture, Guyana; the Inter-American Institute for Cooperation on Agriculture IICA; and the United Nations Development Program"
Hadzabe News In 1995 From Hartmut Heller police officers the Friends of peoples Close to through farming and the cattle raisingSukuma peoples. http://www.fpcn-global.org/tribes/africa/bushman/hadzabe/hh-reports95.php
Sukuma/African Bibliography Bibliography of African Oral Narrative, RG Abraham's bibliography in his The Peoplesof Greater The indigenous political systemof the sukuma and proposals http://www.stolaf.edu/people/mbele/bibliography.htm
Extractions: St. Olaf College I have been compiling this bibliography in the course of research on the folklore of the Sukuma and Nyamwezi of Tanzania, which I began in 1993. This was part of my research on Tanzania's Epic Folklore, which was funded by Earthwatch, an affiliate of the Center for Field Research, based in Massachussetts. The Sukuma and Nyamwezi, who are often assumed to be essentially the same people, are among the most well-studied of Tanzania's ethnic groups. For over a hundred years, there has been a continuous stream of books, articles, manuscripts, theses and dissertations on this group in various languages, but notably in Swahili, English, German, French and Sukuma. These writings cover the history, culture, economic and social life of these people. My focus in this bibliography is on folklore and culture in general. I have therefore included works on subjects such as language. Some of the works I have included in this bilbiography may not strike other people as belonging in it. The Sukuma and Nyamwezi may safely be considered close enough to be discussed together, but I have included entries on neighbouring groups such as the Kara and the Kerewe, who live on islands in Lake Victoria. I think they have enough in common with the Sukuma to warrant their inclusion in this bibliography. Such choices are difficult for anybody trying to create a bibliography of this nature. There are materials I have not included in this bibliography, for example sections in various books, most of which I probaby do not even know about. There are also typescripts and manuscripts which I have not even heard about. It is more than likely that such materials exist, in such places as the White Fathers' Archives in Rome, Oxford House in England, and perhaps in Canada as well, since the priests who set up the Sukuma Museum at Bujora, near Mwanza, came from Canada. Though this is a rather comprehensive bibliography for the period it covers, I know that some more work needs to be done to make it even better.
NativeWeb Submit URL the topic Defining 'indigenous peoples' http://www.nativeweb.org/submit.php
Extractions: Home Login Contact Us Resources for Indigenous Cultures around the World Resources Community Services About Us Resource Center Internet Links Nations Index Geographic Region Index Search the Site ... Top 5 Percent Hosted Resources Hosted Pages NativeLaw News NativeTech Site Information Get your FREE EMAIL @NativeWeb.Net! Community About Us Hosting Information ... Submitting a website for the NativeWeb Resource Database: PLEASE NOTE: The information provided in this form AND your website itself must clearly identify an indigenous individual, group, purpose, content, or organization. Without this identification in both locations, we reserve the right not to link your site. NativeWeb strives to obtain links with quality content by and about indigenous peoples from around the world. Please read our Guidelines used to evaluate websites . We reject almost all submittals that do not clearly specify how the site presents indigenous materials, or where the website itself fails to do so. The definition of indigenous peoples is a confusing question. If you are not sure whether your site and its content relates to the purpose of NativeWeb, please read the following statement on the topic:
Arts And Museums - African Cultures documentation and exclusive photographs of the indigenous African/Edenic peoplesof Israel The sukuma Museum (Mwanza, Tanzania) Describes the revival of http://www.selena.kherson.ua/africancultures/msubArts.htm
Languages, African An Overview one of the two most common indigenous languages of spoken by the Khoikhoi and Sanpeoples of southern Zambia; Mbundu in Angola; Swahili and sukuma in Tanzania http://www.africana.com/Articles/tt_162.htm
Africast.com - Tanzania People Religions Muslim 45%, Christian 45%, indigenous beliefs 10 such large tribes as theSukuma and the Khoisan family peculiar to theBushman and Hottentot peoples. http://www.africast.com/country_people.php?strCountry=Tanzania
Extractions: Good News for Every Nation - Via Inculturation The nations ( gentes ) to whom the Christian community is divinely sent, and supposed to become incarnate through faithfulness to the missionary principle of inculturation, are not the worlds politically constructed nation-states as such. They are, rather, the multitude of indigenous ethno-cultural nations, sometimes sill called "tribes," enclosed within the boundaries of politically constructed nation-states. This view of missionary activity has far reaching social, cultural, ethical, theological and ecclesial implications. Introduction This paper offers some reflections on the political and religious dimensions of humankinds historical existence as a multitude of distinctive ethno-cultural groups of people. The particular focus is upon those living in Africa south of the Sahara. Their total population is about five hundred million, currently threatened massively by an HIV/AIDS pandemic; also by countless struggles for power, wealth and mere survival, not to mention neo-colonial controls and constraints. Under colonialism these peoples were categorized politically as "tribes." In the terms of 19 th century Social Darwinism they were taught in schools and churches, at least implicitly, to see themselves as backward peoples, or even as aggregates of competing individuals, marching slowly along a road called "progress." Their modernizing "development"-consisting largely in the pursuit of wealth and power by
June-July 1989 Church of Tanzania (AICT, the indigenous church planted of 1100 congregations of theSukuma tribe, the that summer to investigate unreached peoples among whom http://www.missionfrontiers.org/1989/0607/jj8910.htm
Extractions: BACK ISSUES June/July 1989 DIRECTORY Editorial Comment Nothing Fails Like Success Christian Endeavor ... At the Center Brown notes that social restructuring, begun at Tanzanian independence in 1961, prompted an unprecedented ripeness for the gospel among many tribes, and many people have come to faith in Christ. Yet at least 19 tribes remain unreached. The committee began informal correspondence with the Africa Inland Church of Tanzania (AICT, the indigenous church planted by AIM) about partnering in outreach to an unreached tribe. The AICT replied that it favored such a partnership. Composed primarily of 1100 congregations of the Sukuma tribe, the AICT has been heavily involved in outreach to unbelieving Sukumas, but not in cross-cultural evangelism. Cedar Crest Church raised $10,000 for the trip and sent Boone, elder Glenn Miller, and deacon John LoRusso to Tanzania in July 1988. During the month-long trip, one tribe arrested their attention. The animistic Sandawe of north-central Tanzania appeared ready to hear the gospel. And, with five known believers among a population of 40,000 and no indigenous church, the Sandawe seemed ideal for missionary outreach. The Cedar Crest team returned to Pennsylvania and reported its findings. The mission committee encouraged the elders to lead the church in officially adopting the Sandawe; the resolution passed in November 1988. For further information, contact: Cliff Boone, Cedar Crest Bible Fellowship Church, 1151 S. Cedar Crest Blvd., Allentown, PA 18103.
Interview With William Adam Stier - Collection 479 with the Sakuma and Tuzu peoples, his ministry transition from mission to indigenouschurch control the Whitlocks; studying the sukuma language; disadvantage http://www.wheaton.edu/bgc/archives/GUIDES/479.htm
Extractions: [Note: What follows is a description of the documents in this collection which are available for use at BGC Archives in Wheaton, Illinois, USA. The actual documents are not, in most cases, available online, only this description of them. Nor are they available for sale or rent. Some or all of this collection can be borrowed through interlibrary loan Brief Description of This Collection Interview with Stier, missionary with Africa Inland Mission in Tanzania from 1938 through 1978. Topics covered in the two sessions include his youth and conversion, marriage, Bible school education, call to missions, his work with the Sakuma and Tuzu peoples, his ministry as a teacher of African pastors; the transition from mission to indigenous church control in Tanzania, the policies and personnel of AIM, Emil Sywulka, political changes in Tanzania, polygamy and animism, church discipline, tribal relations, relations with other Christian missions, short-term vs. career missionaries issues, spiritual hardships of being a missionary. For more information, please see guide.
Untitled Wilson, John G. Preliminary Observations on the Oropom peoples of Karamoja. Uganda Theindigenous political systemof the sukuma and proposals for http://www.sjobo.nu/gorang/bibl.htm
Extractions: EXTENDED BIBLIOGRAPHY ON PASTORAL COMMUNITIES IN AFRICA UGANDA/KARAMOJA Abrahams, R. G. "Reaching an Agreement over Bridewealth in Labwor, Northern Uganda: A Case Study." In Councils in Action, edited by A. Richards and A. Kuper, 202-15. Cambridge: Cambridge University Press, 1971. Abrahams, R. G. "Spirit, Twins and Ashes in Labwor." In The Interpretation of Ritual: Essays in Honour of A. I. Richards, edited by J. LaFontaine, 115-34. London: Tavistock, 1972. Abrahams, R. G. "Aspects of Labwor Age and Generation Grouping and Related Systems." In Age, Generation and Time: Some Features of East African Age Organizations, edited by P. T. W. Baxter and U. Almagor, 37-67. London: C. Hurst and Co., 1978. Abrahams, R. G. "Dual Organization in Labwor?" Ethnos 51 (1986): 88-104. Alnwick, D. J. "The 1980 Famine in Karamoja." In Crisis in Uganda: The Breakdown of Health Services, edited by C. P. Dodge and P. D. Weibe, 127-44. New York: Pergamon Press, 1985. Baker, Randall. "Development and the Pastoral Peoples of Karamoja, North-East Uganda: An Example of the Treatment of Symptoms." In Pastoralism in Tropical Africa, edited by T. Monod, 187-205. London: Oxford University Press, 1975.
INCULTURATION The sukuma are the largest Tribal Group in Tanzania the authors strive to show thatindigenous religion is the social structure and organisation of the peoples. http://www.paulinesafrica.org/catalogue/inculturation.htm
Extractions: INCULTURATION The Synod considers inculturation an urgent priority in the life of the particular Churches, for a firm rooting of the Gospel in Africa. It is a requirement for evangelization, a path towards full evangelization, and one of the greatest challenges for the Church on the Continent on the eve of the Third Millennium (The Church in Africa No. 59). AFRICAN CHRISTIAN MARRIAGE By Benezeri Kisembo, Laurenti Magesa, Alyward Shorter This book presents an attempt by Africa to do her own socio-religious research and to respond theologically to her own social problems. It is meant in particular for Pastors, the Religious Teachers and social workers, as well as to the various levels of leadership in the churches. ISBN 9966-21-382-1; 256 pages; year of publication 1998; Price: US$ 8.00 AFRICAN CHRISTIAN MORALITY
Tanzania The Nyamwezisukuma, who make up about 13 many Christians still adhere to indigenousbeliefs and considerable influences from Bantu-speaking peoples from the http://sepdata.virtualave.net/tanzania1.html
Extractions: Swahili, or Kiswahili, is a Bantu language that originated in the coastal regions of what are today Tanzania and Kenya. It is Tanzanias first official language and is used for instruction in the schools. English is the second official language and is used in business, government, and higher education. There are more than 100 different languages spoken in Tanzania, and most people speak the language that is associated with their ethnic group, but Swahili is generally used to communicate with people from other ethnic groups. There is no state religion, and the government has followed a policy of promoting religious tolerance. On the mainland, more than one-third of the population is Christian, and another third is Muslim. On Zanzibar, nearly all inhabitants are Muslim. About one-third of the Tanzanian population follow indigenous beliefs, although many of these people have also accepted some Christian or Islamic beliefs. Conversely, many Christians still adhere to indigenous beliefs and traditions. Thus, in villages the local priest and the traditional healer may be equally respected. Visiting and socializing with friends and family are the most common recreational activities. Soccer, track and field, and boxing are the most popular sports. Tanzania has produced a number of world-class runners. For tourists, the game parks offer opportunities for wildlife safaris, and the coast offers opportunities for water sports.
Landru.i-link-2.net/jtrees/text/Nations_of_old-world.txt as generic name for several peoples) Dompago Dyerma Sangu Shambala Shubi Sizaki SubaSukuma Sumbwa Taveta Chinese (15%) see CHINA indigenous (6%) Cambodia http://landru.i-link-2.net/jtrees/text/Nations_of_old-world.txt
NRI/ SUA Collaborative Research Projects The Case of Hehe and Sangu peoples ofin South It is most pronounced between the Sukumaand other How rice cultivation became an 'indigenous' farming practice http://www.nri.org/NRSP-SAPS/records.htm
Extractions: September 6, 2000 ANNOTATED BIBLIOGRAPHY For details of the role of the bibliography and how to submit records please see the annotated bibliography guidelines CONTENTS 1. Policies, Institutions and Processes 2. Livelihoods: Assets, Strategies and Outcomes 3. Conceptual, Definitional and Coverage Issues Additional material from NRI which has not yet been checked and sorted under these headings REFERENCES 1. Policies, Institutions and Processes Assad, Mussa J (1998) Accountability in NGOs: Evaluation of Reporting Practices in Tanzania, Report Submitted to the Programme for Enhancement of Research Capacity (ENRECA). United Republic of Tanzania (2000) National Water Policy, Dar es Salaam, Ministry of Water. ... Land Policy, Dar es Salaam, Ministry of Lands, Housing and Urban Development. United Republic of Tanzania (1994) Report of the Presidential Commission of Inquiry into Land Matters, Volume 1: Land Policy and Land Tenure Structure, Dar es Salaam and Uppsala, Ministry of Land, Housing and Urban Development and Scandinavian Institute of African Studies.
Unasylva - No. 160 - Forestry And Food Security - Traditional dry seasons, such as practiced by the sukuma (Brandstrom, Hultin The Future of NomadicPeoples Proc. indigenous knowledge systems and development, p. 111 127 http://www.fao.org/docrep/t7750e/t7750e08.htm
Extractions: M. Niamir Maryam Niamir Importancia de los arboles siempre la reconocieron los pueblos pastores africanos Herders' decision-making in natural resource management in arid and semi-arid Africa, ESTRATEGIAS DE PASTOREO ORDENACION DE ARBOLES Y ARBUSTOS Cosecha. Faidherbia albida (antes llamado Acacia albida) Parinaria curatellifolia al., Algunos grupos pastorales siempre apacentaron separadamente los animales de diferentes especies para no agotar los pastos et al., 1984). Estas plantas suelen ser protegidas por quienes ocupan posteriormente el campamento. (Adansonia digitata), karite (Vitellaria paradoxa), algarrobo (Parkia biglobosa) y Faidherbia albida Acacia tortilis, Hyphaena carioca, Cordia sinensis, Ziziphus mauritiana, Dobera glabra y F. albida. Faidherbia albida, Mella volkensii RESERVAS TRADICIONALES SITIOS SAGRADOS (Goody, 1956). Hay muchos lugares sagrados que ya no se respetan porque han perdido su significado religioso con la decadencia del animismo, al mismo tiempo que se intensificaba la escasez de recursos naturales. No obstante, hay algunos gobiernos que se han valido de esa idea, como el de Madagascar (Andriamampianina, 1985) para creer modernos reservas forestales. CONTROLES SOCIALES TRADICIONALES ARBOLES ESPECIALMENTE VALIOSOS el baobab (Adansonia digitata) es respetado por los pastores de toda Africa CONCLUSIONES Y REPERCUSIONES SOBRE EL DESARROLLO Allan, W.
Chapter 7 He seeks reciprocal dialogue with indigenous cultural leaders on in his study of Africanpeoples, first made I took a survey trip among the sukuma of Tanzania http://missiology.org/folkreligion/chapter7.htm
Extractions: by Michael Wood (London: Century, 1987) "Do not turn to mediums or seek out spiritists , for you will be defiled by them. I am the Lord your God. " (Lev. 19:31) "[Saul] inquired of the Lord, but the Lord did not answer him by dream or Urim or prophets. Saul then said to his attendants, "Find me a woman who is a medium, so I may go inquire of her." (1 Sam. 28:6-7) Field research by later ethnographers showed these animistic practitioners typically to be respected leaders who divined misfortune and maintained the authority system of their culture. Shweder, in his formative study of the Zinacanteco Indians of Chiapas, Mexico, describes shamans as practitioners who refuse to say, "I don't know," when confronted by events and ideas that baffle the common man. They creatively devise answers concurrent with their worldviews. Shweder says that they have learned to order "the chaos set before their eyes" by imposing "form on unstructured stimuli." He describes their role in society as both "interpretive and constructive" (1972, 408-412). Animistic leaders are "practitioners" in the sense that they are noted for what they can
Bibliography On African Traditional Religion Balina A., et al., sukuma Expression of Traditional Religion in the study of Africanindigenous religion, Cahiers Ellis AB, The Yorubaspeaking peoples of the http://www.afrikaworld.net/afrel/atr_bibliography.htm
Extractions: , "Reading the entrails: analysis of an African divination discourse", Man Abimbola W., "The Place of African Traditional Religion in Contemporary Africa: The Yoruba Example" in Olupona, ed. Kingship, Religion and Rituals in a Nigerian community: a phenomenological study of Ondo Yoruba festivals . Stockholm,1991, 51-58. Abrahamsson H., The Origin of Death, Studies in African Mythology, Studia Ethnographica Upsaliensia III, Uppsala, 1951. Acheampong S.O., "Reconstructing the structure of Akan traditional religion," Mission Ackah C. A., Akan Ethics. A Study of the Moral Ideasand the Moral Behaviour of the Akan Tribes of Ghana, Accra, 1988. Achebe Chinua, "Chi in Igbo Cosmology", in In Morning Yet on creation day, N.Y., 1975. Achebe Chinwe, The World of the Ogbanje, Enugu, 1986. Adagala K., "Mother Nature, Patriarchal Cosmology & Gender" in Gilbert E.M., ed. Nairobi: Masaki Publishers.1992, 47-65.
