COLUMN OF THE AMERICAS : 'ENRONING' THE SECURITY OF THE NATION to place of origin, ie, Europe, africa, etc Canto al Pueblo generation, among themTigre, Ricardo Sanchez belong here but that all the indigenous peoples of the http://www.voznuestra.com/Americas/_2002/_February/15
Extractions: 'ENRONING' THE SECURITY OF THE NATION FROM UNIVERSAL PRESS SYNDICATE FOR RELEASE: WEEK OF FEBRUARY 15, 2002 COLUMN OF THE AMERICAS by Patrisia Gonzales and Roberto Rodriguez 'ENRONING' THE SECURITY OF THE NATION Protecting the homeland. Homeland security. Homeland defense. These are terms that were rarely, if ever, used in reference to the United States prior to 9/11, and certainly the Office of Homeland Security did not exist, nor its daily invocation. These terms radically introduce a concept that may both be inaccurate and have a twang of jingoism. It's not just the term that is inflammatory, but rather, the creation of the office, which appears to lay the foundation for a permanent internal security network more fitting of military regimes than democratic nations. At least that's the belief of many readers on our mailing list whom we polled. The homeland security office is virtually impotent, yet the greatest fear is that it will one day grow into a security network we have seen in other nations ... or in futuristic movies.
Background Notes Archive - Africa est.) Oromo 35%, Amhara 30%, tigre 6%8 Christian 45%-50%, Protestant 5%, indigenousbeliefs, remainder to form the Ethiopian peoples' Revolutionary Democratic http://dosfan.lib.uic.edu/ERC/bgnotes/af/ethiopia9803.html
Home to a series of Stone Age peoples, including very with its amalgam of Coptic doctrine,indigenous pagan survivals to the hills of their native tigre and then by http://www.marcusgarvey.com/axum.htm
Extractions: Partition of Africa The Berlin Conference Partition - The Causes Partition - The Process Partition - The African Response West Africa Rise Of Nationalism Politics Edward Blyden's Creates A Philosophy of African Nationalism Demise Of The Forest Kingdom Birth Of A New Society Britain's Colonial Stewardship The Road To Union The Other Union Beyond The Limpopo Across The Zambezi The Logic Of European Imperialism British Paternalism In Uganda Kenya: Racialism In A Colonial Society Kenya: The Politics Of Change Multiple Colonialism In Zanzibar Between Two World Wars Nationalist Frustration In West Africa Nationalal Politic Between The Wars National Congress Of West Africa The Pan African Movement The exact role of Axum in this early trade rests on supposition, for no direct evidence survives, but by the time that the Ptolemies succeeded to the Egyptian throne during the third century B.C., there were close relations between Egypt and Axum. The Ptolemies occupied the site of Adulis, which later became the chief port for Axum, adding elephants to their other imports from the south for these beasts were in great demand at the time in support of Egypt's military campaigns against the Seleucids. Adulis became a possession of Egypt which colonized it and drafted the local people into the Egyptian army, and Axum, though remaining independent, came under strong Egyptian influence.
Africa Access Review Of Children's Materials, Ed. Brenda Randolph from the northern areas of Eritrea and tigre in March and people (eg Kemet is theindigenous name for incorrect usages of names of ethnic groups or peoples. http://www.sas.upenn.edu/African_Studies/Proceedings_Rev/afrik_access.html
Extractions: ed. Brenda Randolph ISBN: 0-03-047424 Subjects: Africa/Literature/African Americans/Diaspora Review: This textbook on African American literature includes selections by some of Africa's most outstanding writers. Claude Ake, Buchi Emecheta, Ngugi wa Thiong'o, Leopold Senghor, and Amos Tutuloa are among the writers included. In addition, there are two works from the past, a poem by Pharoah Akhenaton, and an excerpt from Olaudah Equiano's famous narrative on his capture and enslavement in the 1700s. These selections and others in the text are preceded by background notes and information on the literary form being highlighted. At the conclusion of each offering, a "Responding to the Selection" section provides a review of the material covered. Additional features include a map of Africa which shows the birthplaces of the contributors, a pronunciation guide for Igbo words, and splendid photographs, many of which are in color. This outstanding collection is a must purchase for all schools. (Brenda Randolph) Subjects: Folklore/Mpongwe/West Africa Review: This retelling of a West African tale reinforces the use of stereotypical language ("hut" and "jungle"). The story focuses on the search for a husband for Princess Gorilla. King Gorilla wants a husband for his daughter who is "very strong and brave." The princess just wants someone who loves her. The king decrees that whoever can drink a barrel of a new kind of water (actually vinegar) can marry the princess. The winner or rather winners turn out to be a group of monkeys who trick the king by pretending to be one monkey. Curiously, the king accepts the deception. The princess is saved from an unhappy marriage by a leopard who denounces the monkeys as cheaters. The tale ends not by punishing the cheaters but by explaining why monkeys live in treetops. This conclusion is unexpected and puzzling. One expects a strong moralistic ending rather than an explanation about the habitat of monkeys. (Brenda Randolph)
Kassam under the aegis of the dominant tigre peoples' Liberation Front in The indigenousOromo NGO Hundee was established in As in other parts of africa (Bratton 1989 http://www.asa2000.anthropology.ac.uk/kassam/kassam.html
Extractions: In the substantive literature that has been generated on indigenous knowledge systems and development since the 1980s (Brokensha 1980; Croll and Parkin 1992; Chambers 1983; Hobart 1993;Richards 1985;Warren et al. 1995), little attention has been paid to the concept of development in non-western societies. One notable exception is a study by Dahl and Megerssa (1992:157-174) on the theory of development of the Oromo of East and Northeast Africa. This study formed part of a research project conducted by the Department of Social Anthropology at the University of Stockkholm to explore local notions of development in different parts of the world (Dahl and Rabo 1992). The study is based on an interview carried out by Gemetchu Megerssa with his exiled Boorana Oromo mentor, Dabassa Guyyo, in Kenya in 1987. The text of this interview, transcribed and translated into English, was reproduced in Megerssa's (1993) doctoral dissertation on the Oromo system of knowledge. Another interpretation of this material was also provided by Kassam (1994) as part of the 1989-90 Rockefeller Foundation 'Reflections on Development' fellowship programme.
Profile Of The Beja People Of Sudan, Eritrea And Egypt They are the indigenous people of this area, and we first No educational or religiouspublications in tigre or To Mack, Deborah Z. Beni Amer, Muslim peoples. http://www.geocities.com/orvillejenkins/profiles/beja.html
Extractions: Population NARRATIVE PROFILE Location : The name Beja is applied to a grouping of Muslim peoples speaking dialects of a Cushitic language called Beja, and living in Sudan, Eritrea and Egypt. They are traditionally pastoral people whose territory covers some 110,000 square miles in the extreme northeast of Sudan. History : Many scholars believe the Beja to be derived from early Egyptians because of their language and physical features. They are the indigenous people of this area, and we first know of them in historical references in the Sixth Dynasty of ancient Egypt. Over the centuries, they had contact and some influence from Greeks, Romans, Arabs and Turks. A few Beja became Christians in the sixth century. The southern Beja were part of the Christian Kingdom of Axum centered in what is now southern Eritrea and northern Ethiopia. Although never completely conquered by a foreign power, the Beja in the 15th century were absorbed into Islam by marriages and trading contacts with nearby Arab tribes. In the seventeenth century they expanded farther south seeking better pastures and conquering other peoples along the way. By the 18th century, the Hadendowa Beja were the dominant people of eastern Sudan.
Ethiopia's Endeavour On Ethnic Federalism - Page 3/3 1Ayittey, George BN, indigenous African Institutions 91.8 Afar, 4.5 Amhara, 0.92Argoba, 0.82 tigre, 0.78 Oromo Southern Nations, Nationalities and peoples. http://debub.net/voices/endeavour_on_ethnic_federalism_3.htm
Extractions: DEBUB Sites SEPAG Gedeo-Guji Feedback Bibliography Anyang`Nyongò, P, Discourse on Democracy in Africa, in Eshetu Chole and Jibrin Ibrahim (ed.), " Democratisation Processes in Africa: Problems and Prospects ", CODESRIA, 1995. Austen, Ralph, African Economic History , (Portsmouth, NH: Heinemann, 1987). Ayittey, George B.N., Indigenous African Institutions, (New York: Transnational Publishers, Inc., 1991) Africa Betrayed , (New York: Library of Congress, 1992). Briezke, Paul H, Self-determination or Jurisprudential Confusion exacerbating political conflicts, Wis. International Law Journal -,"Ethiopias Leap in the Dark: Federalism and Self-determination in the New Constitution, 39 Journal of African Law Cobbah, Josiah A.M, 'Toward A Geography of Peace in Africa: Redefining Sub-State Self-Determination Rights', in R.J. Jhonston, David B. Knight and Eleonore Kofman, "Nationalism, Self-Determinations And Political Geography"
The Language Of Education In Africa Guraghe, Kembata, Oromo, Sidama, tigre, Wolayta, and as it favoured some indigenousspeakers at the which formed the Ethiopian peoples Democratic Revolutionary http://website.lineone.net/~hameso/language.htm
Extractions: Whether our concerns are about the everyday lives of people and their social interaction, or about social change and education, the issue of language is as vital as it is complex. The complexity is best demonstrated by its inextricable links with a society's cultural, economic and political life. It also has inevitable historical embodiments. Thus any inquiry into contemporary Africa takes us to the past-the colonial past. In one way or the other, that past had been one of conquest and domination, one of suppression by alien rule facilitated by alien languages. Except in a handful of cases, like Kiswahii in Tanzania, most colonies were run in colonial languages. In those heady days of the late 1950s and 1960s, informed leaders were influenced by the vogue ideas of the day: modernization and nation-building either through capitalism or socialism. While the most aggrieved of the leaders opted for radical socialism, the less aggrieved went along with their uncomfortable legacy. Either way, the means and the destinations were never mutually unintelligible. For all found comfort in centralism and stubborn singularity in their national policies. Contrary to historical precedents in Europe, where nations were, by and large, formed on the state's ethnic and linguistic congruity, Africa's leaders found it fit to build states by destroying the real nations: the Ewes, the Ibos, the Hausas, Oromos, etcetera. For the word nation has become so attractive that, to be modern, they named their project: nation-building.
Profile Of The Beja People Of Sudan, Eritrea And Egypt They are the indigenous people of this area, and we first for members of Bible translationteams in tigre and To Mack, Deborah Z. Beni Amer, Muslim peoples. http://endor.hsutx.edu/~obiwan/profiles/beja.html
Extractions: Status : 92% unevangelized, 8% evangelized non-Christian, 0% NARRATIVE PROFILE Location : The name Beja is applied to a grouping of Muslim peoples speaking dialects of a Cushitic language called Beja, and living in Sudan, Eritrea and Egypt. They are traditionally pastoral people whose territory covers some 110,000 square miles in the extreme northeast of Sudan. History : Many scholars believe the Beja to be derived from early Egyptians because of their language and physical features. They are the indigenous people of this area, and we first know of them in historical references in the Sixth Dynasty of ancient Egypt. Over the centuries, they had contact and some influence from Greeks, Romans, Arabs and Turks. A few Beja became Christians in the sixth century. The southern Beja were part of the Christian Kingdom of Axum centered in what is now southern Eritrea and northern Ethiopia. Although never completely conquered by a foreign power, the Beja in the 15th century were absorbed into Islam by marriages and trading contacts with nearby Arab tribes. In the seventeenth century they expanded farther south seeking better pastures and conquering other peoples along the way. By the 18th century, the Hadendowa Beja were the dominant people of eastern Sudan. There has never been an official census in Ethiopia/Eritrea, so figures are estimates from various field sources, notably published anthropologists. Uncertain data indicates there may be as many as 2,300,000 people total who speak the Beja language and identify themselves as Beja. Our figures estimate Beja speakers at about 107,000 in Eritrea, about 60,000 in Egypt and 2,134,000 in Sudan. It appears there are approximately 99,000 Beni-Amer speakers of Tigre. The total number of all Beja people in Eritrea speaking Beja or Tigre appears to be about 206,000. Some estimates are higher than 500,000. All the Beja peoples, by our more conservative estimates, number 2,540,315.
NBEN-RENB Gateway Page/Passerelle Oilwatch africa africa; Oxfam Canada Canada; Pan african Youth it leaves Laguna delTigre it enters a to the livelihoods of indigenous peoples, local populations http://www.web.net/nben/envnews/media/00/scb.htm
Adherents.com: By Location religions praticed often by tribal peoples who live . primalindigenous, Ethiopia,-, 6.00%, -, -, 1998, *LINK* Nazarene web site 26 The tigre is the smallest of the http://www.adherents.com/adhloc/Wh_94.html
Extractions: Notes primal-indigenous Ethiopia Goring, Rosemary (ed). (Larousse: 1994) pg. 581-584. Table: "Population Distribution of Major Beliefs "; "Figures have been compiled from the most accurate recent available information and are in most cases correct to the nearest 1% "; Listed in table as "Traditional beliefs " primal-indigenous Ethiopia 1997 Britannica Book of the Year . Pg. 781-783. Table; listed as "traditional beliefs " primal-indigenous Ethiopia *LINK* CIA World Factbook web site (viewed Aug. 1998) Muslim 45%-50%, Ethiopian Orthodox 35%-40%, animist 12%, other 3%-8%; Total Population: 58,732,577. primal-indigenous Ethiopia Gall, Timothy L. (ed).
Encyclopaedia Aethiopica Scope of the Betä Isra'el), Amharic, Harari, Tigrinya, tigre, Gurage, Oromo and historicalsketches on individual peoples as well as on indigenous religions). http://www.rrz.uni-hamburg.de/EAE/scopef.html
Extractions: The E NCYCLOPAEDIA A ETHIOPICA covers a large scope of subjects in various spheres of knowledge, ranging from scientific to linguistic issues, from anthropological studies to arts, such that it would be helpful for a researcher involved in any of the covered fields. The major themes and fields incorporated into the EAE are: There is also a broad spectrum of entries devoted to economic and social history, the first group embracing the development of crafts and craftsmen, trade and traders, money and money matters (taxation, banking), industrialisation, and the second treating social stratification, history of political systems and ideas (concepts of legitimacy etc.), foreign contacts and relations, military and legal history, education (from traditional Christian and Muslim education and missionary schools to modern education).
FeatureFikreTolossaJan97Part1 ones inhabited by the Agew, Agame and Gambela peoples. by the Amhara, Oromo and afew tigre governor generals The Agew are one of the indigenous inhabitants of http://www.ethiopianreview.homestead.com/FeatureFikreTolossaJan97Part1.html
Extractions: The supporters of the TPLF and those Tigreans now in power in Ethiopia, including Ato Meles Zenawi, have implied time and again that they are Tigreans, first and foremost, and then Ethiopians. In other words, they have suggested that their Ethiopianess comes second to their Tigreaness. Contrary to this, many Amharas, for instance, consider themselves Ethiopians, first and foremost, and then Amahras, thus demonstrating their great feelings of Ethiopian nationalism and patriotism. Running briefly through the pages of Ethiopian history, let us analyze why the members and supporters of TPLF incline to be more ethnocentric and less nationalistic than the Amharas. There are two reasons why the Amhara in general appear to be more nationalistic than the Tigreans. First, the Amharas are more heterogenious compared with the Tigreans because of their geographical locations and the fact that they have intermingled with non-Amhara peoples such as the Oromo. Second, they have had access to state power for the past 700 years, and because of that they had to bear the responsibility of playing a leading role in preserving the Ethiopian Tewahedo Church and the territorial integrity of Ethiopia during those years. The opposite holds true for Tigreans during the past 700 years except the second half of the last Century (1872-89) when a Tigrean emperor, Atse Yohannes IV, ruled Ethiopia. The history of Tigray has its roots deep down in the Aksumite Civilization and beyond. It is impossible to talk of the history of Tigray without tracing it back to the Aksumite and the pre-Aksumite civilizations.
Sacred Earth Bookshop - Shamanism & Entheogens future, ecopsychology and spirituality, indigenous perspective as the Gods Reign Plants and peoples of the Rio tigre and Beyond The Amazon Jungle Medicine http://www.sacredearth.com/books/entheogens/shamanism.html
Extractions: SHAMANISM AND SACRED PLANTS HALLUCINOGENS AND CULTURE SHAMANISM GENERAL ETHNOBOTANY History of Ethnobotany, Ethnobotanical guidelines, Introduction to Ethnobotany, personal accounts of ethnobotanical studies/journeys. etc. ECONOMIC BOTANY Both general and scholarly titles on the economic significance of plants and their role in commerce and culture. Some historical accounts, some general introductions, some specific studies. ETHNOBOTANICAL STUDIES Mainly scholarly studies on the ethnobotany of various tribes by region. CONSERVATION Conservation issues are strongly on everybody's mind who is working with plants and ethnobotany is an area where the two fields meet naturally. Here you'll find books on conservation and ecology issues from an ethnobotanical perspective as well as a few select naturalist titles. Ethics of plant-prospecting, intellectual property rights, social impact of development, indigenous perspectives etc.
Extractions: Nowhere has African adjustment to the postcolonial period entailed more destructive consequences than in the Horn. The conflict over Ethiopian claims to the Somali-inhabited Ogaden, an extensive inland area between the Ethiopian mountains and the Somali rangelands, is rooted in the specific conditions of a region where an African empire and an African nation pursue irreconcilable objectives. Ethiopian rulers vow to maintain the territorial integrity of their empire-state and repudiate the notion that Somali-speaking people, regardless of their current jurisdiction, should be allowed the right of self-determination. Somalis insist that empirical criteria, not the juridical ones preferred by Ethiopia, objectively establish the socio-economic and cultural orientation of the Ogaden Somalis that forms the basis for their nationalist identification with Somalia. The advent, spread, and triumph of nationalist organizations across twentieth-century Africa hastened the liquidation of European colonial regimes. Africans articulated demands for decolonization within the boundaries of individual colonial units where nationalists opposed self-determination for ethnic groups within an existing state, but militantly demanded its broader application to eliminate European colonial rule (3). The retention of the colonial territorial legacy in postcolonial Africa legitimized inherited frontiers as a critical way to define and distinguish one national state from another. Territorial integrity and present boundaries form a symmetrical linkage which accords international juridical recognition - a critical measure of stability and continuity - to empirically weak postcolonial states (4).
BIBLIOGRAPHY du delta interieur du Niger, Nomadic peoples 202132. indigenous knowledge forsustainable agriculture and rural and magic in central tigre a contribution http://www.fao.org/docrep/t6260e/t6260e0a.htm
Extractions: Adjanohoun, E.J. 1980. Medicine traditionnelle et pharmacopee: contribution aux etudes ethnobotaniques et floristiques au Niger, ACCT, Paris. Akol, J.P. 1958. El-Baittar (Sudan) Antoniotto, A. 1984. in Labahn, T. ed. Proceedings of 2nd International Congress of Somali Studies, Univ. of Hamburg, Verlag, Hamburg. Bake, G. 1983. Water resources and water management in southwestern Marsabit District, IPAL technical report no. B-4, MAB/UNESCO, Paris. Barral, H. 1982. Le Ferlo des forages: gestion ancienne et actuelle de l'espace pastoral. Etude de geographie humaine, ORSTOM, Dakar. Barral, H. et al. Systemes de production d'elevage au Senegal dans la region du Ferlo, ISRA/ORSTOM, Paris. Baumer, M. 1984. L'apprentissage du pastoralisme: la formation des pasteurs, ENDA, Dakar. Baxter, P.T.W. 1987. in Barnard, A. ed. Edinburgh Anthropology no. 2, Univ. of Edinburgh. Beauvilain, A. 1976. Les Peuls du Dallol Bosso, These Doctorat de 3e cycle en geographie, Institut de Geographie, Rouen. Benoit, M. 1984. Le seno-mango ne doit pas mourir: pastoralisme, vie sauvage et protection au Sahel
Bibliographie peoples 202 1 indigenous knowledge for sustainableagriculture and rural and magic in central tigre Zl contribution to http://www.fao.org/docrep/T6260F/t6260f0q.htm
Extractions: Table des matières Précédente Suivante Bibliographie Adjanohoun, E.J. 1980. , ACCT, Paris. Akol, J.P. 1958. "The nilotics and their cattle wealth", El-Baittar (Sudan) I:24-28. Antoniotto, A. 1984. "Traditional medicine in Somalia: an anthropological approach to the concepts concerning disease", pp. 155-169, in Labahn, T. ed. Proceedings of 2nd International Congress of Somali Studies , Univ. of Hamburg, Verlag, Hamburg. Bake, G. 1983. Water resources and water management in southwestern Marsabit District , IPAL technical report no . B-4, MAB/UNESCO, Paris. Barral, H. 1982. , ORSTOM, Dakar. Barral, H. et al. 1983. , ISRA/ORSTOM, Paris. Baumer, M. 1984. L'apprentissage du pastoralisme: la formation des pasteurs , ENDA, Dakar. Baxter, P.T.W. 1987. "The new East African pastoralism: an overview (Munro Lecture, 1985)", pp. 1-25, in Barnard, A. ed. Edinburgh Anthropology no.2, Univ. of Edinburgh . Beauvilain, A. 1976. Les Peuls du Dallol Bosso Benoit, M. 1984. , ORSTOM, Paris. Travaux et Documents de l'ORSTOM no.69, Paris. Bernus, E. 1984. "Attitude des populations"
EarthPG poets such as Ricardo Sanchez, tigre, Tomas Rivera Mexican/Central American heritageare European or new peoples. are an equal mix of European and indigenous. http://www.aztlannet.com/earth/earthpg.html
Extractions: By Dorinda Moreno This AztlanNet-Earth offering in CyberSpacio' is presented for the committed, inspired, courageous, tireless, and unselfish souls who dedicate their time and energy to the protection and survival of Mother Earth. To all our relations; be they creatures of nature; from creepy crawlers to those on the endangered list, and fauna to the respect of our indigenous elders and their community issues and concerns. On this AztlanNet-Yahoo!eGroup shall be a collective voice of activists, cultural workers, legislators, civic and community leaders, artists, craftpersons, scientists, medical, survival experts, indigenous people and their supporters in bringing vital information, resources, economic development, emergency assistance, and hope where it scarce, help where it is vital, and progress where needed. The Elders Shall Lead! Calendar Reform and
Battle Of Adowa - Part 1 - Explorer Italy advanced from Eritrea farther inland to tigre. the oppressive treatment ofthe indigenous population by of presentday freedom for peoples whilst other http://www.lincoln.edu/history/his304/xp-pt1.htm
Extractions: Battle of Adowa The invasion of Ethiopia in 1935 is actually preceded by another symbolic event of historical import in the epic memory of Pan-African Nationalism known as the Battle of Adowa This latter event was the armed rejection of imperial Italys initial encroachment on Ethiopia. Italys actions, at that time, were reflective of the 1884-85 Berlin Conference, the so-called, Scramble for Africa conference. The conference produced documented commitment to the cooperative pursuit of Africas exploitation. A particular document titled, General Act of the Berlin Conference was addressed to: The Empress of India; The emperors of Germany, Austria, the Russias, the Ottomans; The Queen of the United Kingdom of Great Britain and Ireland; The kings of Prussia, Bohemia, Hungary, Belgium, Denmark, Spain, Italy, Netherlands, Portugal, Sweden, and Norway; The Grand Duke of Luxembourg; and The presidents of the United States of America, and the French Republic (Annex to Protocol No. 10: General Act of the Berlin Conference While this conference focused primarily on the free navigation on the two chief rivers of Africa flowing into the Atlantic Ocean (288) it also addressed the criteria of settling the African coast. Part of a document issued from that conference provides a glaring example of the latter:
