South Africa Good News The San (Bushmen) are among the oldest indigenous peoples of South has 11 officiallanguages, nine of which are indigenous Zulu, Xhosa, tswana Sotho, Swazi http://www.abundantlifecrusades.com/goodnews/2002-safrica.htm
Extractions: Volume XXXIX No.8 2002 We have been on many long flights in our 40 years of international ministry. However, our flight to South Africa from the United States was one of our longest. Our first flight into Atlanta, was short, but our second was non-stop from Atlanta to Cape town, South Africa. It was over 8,000 miles and probably the longest commercial flight in the world. We then flew to Johannesburg where the local brethren met us. It has been a few years since we were last in South Africa. Marge and I first came to South Africa in November of 1965 where we had wonderful ministry through June of 1966. The country has changed much since those days. We believed that God would do great things on this mission and Praise God He did! No people of the world can sing like the Africans. We really knew we were back in Africa when we arrived at our first service and heard the singing. I turned to Brother Fiddler and said, "Now I know we have arrived in Africa!" We were working with Brother and Sister Bronkhorst who have been missionaries for many years.
South Africa Ndebele, Pedi, Sotho, Swazi, Tsonga, tswana, Venda,Xhsa descending from the earliestsettlersand the indigenous peoples. workers brought to South africa in the http://clinton4.nara.gov/Africa/south.html
Extractions: PROFILE Geography Area: 1.2 million sq. km. (470,462 sq. mi.). Cities: CapitalsAdministrative, Pretoria; legislative, Cape Town; judicial,Bloemfontein. Other cities Johannesburg, Durban, Port Elizabeth. Terrain: Plateau, savanna, desert, mountains, coastal plains. Climate: moderate; similar to southern California. People Nationality: Noun and adjectiveSouth African(s). Annual growth rate (1997 est.): 1.51%. Population (1997): 38 million. Composition: black 75%; white 14%; colored 9%; Asian (Indian) 2%. Languages: Afrikaans, English, Ndebele, Pedi, Sotho, Swazi, Tsonga, Tswana, Venda,Xhsa, Zulu (all official languages). Religions: Predominantly Christian; traditional African, Hindu, Muslim, Jewish. Education: Years compulsory7-15 years for all children. The Schools Bill, passedby Parliament in 1996, aims to achieve greater educational opportunities for blackchildren, mandating a single syllabus and more equitable funding for schools. Health (1997 est.): Infant mortality rate (per 1,000 live births)53.2. Lifeexpectancy58 yrs., women; 54 yrs., men.
ASM Supplementary No. 26 A M University Steve BARCLAY Kalahari peoples Fund. most of whom are the Basarwa,the indigenous minority ethnic differ from that of the dominant tswana groups http://www.africa.kyoto-u.ac.jp/kiroku/asm_suppl/abstracts/ASM_s26.html
Extractions: This paper discusses a basic ecological process of the transition from nomadic hunter-gatherer life to sedentary life of food producers in human history. Through examining from an ecological viewpoint the value of starchy seeds, which comprise the most important food resource of both contemporary and prehistoric hunter-gatherers, and the demerits of sedentary life, it is concluded that a food producing sedentary life may have been a second choice of prehistoric hunter-gatherers for coping with the population increase and food crisis which began about ten thousand years ago. It is also suggested that food producing economy may have been a by-product of sedentary life. Key Words: Sedentary way of life; Starchy seeds; Soil enrichment; Population pressure.
Indigenous People They hunted for protein, harvested indigenous crops such as millet, and fished forseafood The inlanders were Sothotswana and the coastal peoples were the http://nths.newtrier.k12.il.us/academics/faculty/KHall/AfricaontheWeb/Period8-Af
Extractions: 20,000 years ago, the San began to roam the Kalahari Desert as Bushmen in small communities. They had no social classes, no rich or poor, no prescribed leaders of each tribe, and men and women were equal. Thousands of years in isolation thus caused them to develop a completely different culture as well as a language, full of clicks and consonants. Rock art depicting everyday life, hunting techniques, and religious rituals adorned many cave walls (Africa 176). Women gathered 80 percent of the foods (berries, edible plants, shellfish, and fish) and men hunted (wild game). Men also made clothing from various animal skins, formed wooden and stone tools and weapons, and created many different musical instruments (Library of Congress Country Studies Online). They lived in small social units with groups of families. They made general consensus decisions. Yet, they did not only interact with the peoples within their tribes; they traded, exchanged, and communicated with family links a long distance away (the coast). These were the rich beginnings of South Africa. As the Dutch came to South Africa, the Khoi lands and people became encroached upon. Frequent battles arose, and finally, when the Dutch brought small pox, 90 percent of the Khoi in the Cape died, and the rest moved away. Meanwhile, the Boers (European descent) and the San were in conflict as the Boers took over the San land. And, later on, they fought with the Xhosa, who in the end won the right to their lands (library of congress). Although slavery did not really affect the South Africans as much as other African settlements, the arrival of the Europeans deeply changed their lives forever.
The Baha'i Faith In South Africa and settled, they should teach the indigenous people of being several different tribesand peoples in South tswana Dorothy and Ephens Senne of Phokeng; Xhosa http://www.bci.org/southafrica/history.html
Extractions: Only one Bahá'í remained a firm believer from that period. She was Mrs. Agnes Carey, a social worker amongst women prisoners who had been released from Pretoria prison. Because of her staunchness she was later honoured with the title of "The Mother of the Bahá'ís of South Africa". The next phase started in 1949 when a South African from Ladybrand, the painter Reginald Turvey, returned to South Africa from England where he had become a Bahá'í through his association with the well-known painter, Mark Tobey. He was unaware of the existence of Agnes Carey who was in a nursing home in Durban and so he spent a lonely 13-year period of steadfastness in the Faith. For his patience, devotion and subsequent services to the African Bahá'ís in his latter years, he was given the title of "The Father of the Bahá'ís of South Africa". During the course of the Ten-Year Crusade, 65 other pioneers from the United States, Canada, Germany, New Zealand and England came with some settling permanently. The term "pioneer" used in the Bahá'í Faith pertains to believers who voluntarily leave their homes and settle in other places which have usually been named as expansion goal areas. They are not paid for this work, but simply set up home, find paid employment and live as members of the society. In so doing, they meet people, make friends, and eventually others are attracted to the Bahá'í Faith and new communities grow.
Complete South Africa Travel Guide! Complete travel guide to South africa.Category Regional africa Travel and Tourism Travel Guides southernward migrations of Bantu peoples across central and sometimes conflict) withthe indigenous africans, in Pedi,Sotho, Swazi, Tsonga, tswana, Venda, Xhosa http://southafricatravel.20m.com/
Extractions: History: Evidence for human and humanoid occupation of South Africa extends back two million years. Stone Age artefacts date from 40,000 years ago, from which time there appears to have been a continuous human culture. This culture has been identified as being related to that of the Khoisan peoples and it lasted until the arrival of the Europeans and the Bantus, who largely absorbed them. The Bantu population of the region arrived as a result of the great southernward migrations of Bantu peoples across central and southern Africa which occurred during the early and middle parts of this millennium. This largely displaced the Bushmen (whose aboriginal culture still surviving in the Kalahari is rivalled only in Australia) and the Khoiknoi ('Hottentots'). The Portuguese navigator Bartholomeo Dias 'discovered' the Cape of Good Hope in 1488. In 1652 Dutch settlers, under Commander Jan van Riebeeck, arrived to start a victualling station for the Dutch East India Company. Numbers were swelled by French Huguenots in 1688 and again in 1820 by British settlers, after the British occupation of the Cape.
10 Ngwato notice that the Sothotswana peoples did have it became the term to refer to indigenouspeoples of the In South africa, native had long been used in this http://husky1.stmarys.ca/~wmills/course316/10Ngwato.html
Okavango Delta Peoples Of Botswana The Okavango Delta peoples their history and culture, and the challenges they face due to rapid economic Category Science Social Sciences Cultural Anthropology Ethnography The Okavango Delta has been under the political control of the Batawana (a Tswanasubtribe) for several indigenous peoples of Botswana and southern africa. http://www.mindspring.com/~okavango/
Extractions: The Okavango Delta Peoples of Botswana The Bugakwe, Dxeriku, Hambukushu, Wayeyi, and Xanekwe Peoples The Okavango Delta of the Republic of Botswana is a large wetland surrounded by the Kalahari desert. The Okavango is a unique ecosystem and has large populations of African mammals, birds, and other animals. Conservationists have taken a great interest in the preservation of the Delta. Of less interest have been the 100,000 people who call the Delta home. This site is dedicated to the dissemination of information concerning the Okavango Delta Peoples. Who are the Okavango Delta Peoples? As seen above, there are myriad spellings of the names of each of these ethnic groups. The spellings of ethnic group names I use here are those used by most members of those groups whom I know. Also, I use the term Bushmen because most English-speaking Bugakwe and Xanekwe I know use that term in referring to San peoples. It may very well be that as members of those groups become more involved in the pan-San movement in southern Africa another term may become favored. Anthropological Research among the Okavango Delta Peoples Given the range occupied by these groups and the interest in the Okavango Delta, there has been surprisingly little anthropological or other long-term social and/or cultural research among these peoples. Some research was done in Botswana from the 1940's to the 1970's by Tom Larson among the Hambukushu and Wayeyi and H-J Heinz among the Xanekwe and Bugakwe. Since 1990 I have been conducting research on family composition, children's activities and socialization into systems of learning and knowledge, traditional and modern economic patterns, and the effects of economic development and integration into national level political, economic, and social institutions among people from all five ethnic groups in two villages.
Zfsheet09 Part of the tswana strategy for maintaining a Resource Management in southern Africaregional workshop indigenous peoples and Sustainability Cases and Actions http://www.sardc.net/imercsa/zambezi/zfsheet/zfsheet09.html
Extractions: Musokotwane Environment Resource Centre for Southern Africa I M E R C S A Factsheet 9: Indigenous Knowledge Systems Factsheet No#9: Indigenous Knowledge Systems The traditional history of southern African societies is manifested in the hills, mountains, valleys, burial grounds and in specific sacred and historical sites. Indigenous Knowledge Systems (IKS) refers to a body of knowledge and beliefs built by a group of people, and handed down generations through oral tradition, about the relationship between living beings and their environment. It includes a system of organisation, a set of empirical observations about the local environment, and a system of self-management that governs resource use. Most IKS are oral-based and often revealed through stories and legends. It is therefore, difficult to transmit ideas and concepts to those who do not share the language, tradition and cultural experience. Hence when a language is threatened or diminished in importance, there is a direct impact on the ability to express knowledge acquired through generations of experience.
Armoria Patriæ - Republic Of Transkei one other Bantuspeaking group, the tswana-speaking Bakgalakgadi A full list of theindigenous peoples in Transkei by any country outside South africa, and the http://uk.geocities.com/binneskild/TBVC/TkeiE.html
Extractions: peoples, languages and history The arms of Transkei, registered by the State Herald in Pretoria and published in the South African Government Gazette on 25 September 1970, may be blazoned: Arms: Per chevron ochre and vert, a chevron dove-tailed between in chief dexter a mealie head and sinister a cogwheel argent, and in base a bulls head caboshed proper.
People using iron implements, ancestors of the present indigenous peoples, came to SouthAfrica about 1 that they were early Sotho or tswana-speaking communities http://www.nfi.org.za/Tswaing/people.htm
Extractions: It is quite possible that the meteorite impact event was actually seen by humans, as the Magaliesberg and, in particular, the Wonderboompoort area south of Tswaing, had been periodically inhabited by Early Stone Age people since 500 000 years ago. However, none of the typically large and rather crude tools made at Wonderboom have yet been found at Tswaing. While there were many inhabited sites along the Magaliesberg, there probably was no need to visit Tswaing where animal and plant life only slowly re-established itself after the impact. Regular visits by people only began during Middle Stone Age times, about 150 000 to 30 000 years ago. Small nomadic groups came to Tswaing from time to time to hunt, gather edible and medicinal plants and to collect salt. They made tools and weapons of bone, stone and wood, although smaller and in greater variety then their Early Stone Age predecessors. Many scrapers, point and other stone tools that were thrown away or lost have been found at Tswaing. These objects were probably brought from elsewhere, because the Tswaing rocks are not suitable for the making of stone artefacts.
THE OKAVANGO DELTA PEOPLES OF BOTWANA from other ethnic groups to tswana language and People of the Kalahari), KalahariPeoples Fund, the International Work Group for indigenous Affairs, and http://www.kalaharipeoples.org/documents/Okavango.htm
Extractions: THE OKAVANGO DELTA PEOPLES OF BOTWANA JOHN BOCK AND SARA E. JOHNSON Cultural Overview Understanding the historical distribution of people and their patterns of migration and association are key elements to interpreting the present. Members of all of these ethnic groups live outside of Botswana as well. Bugakwe, Dxeriku, and Hambukushu live in northern Namibia and southern Angola. There are also Hambukushu people in southwestern Zambia. Some Xanekwe and Wayeyi people also live in northern Namibia. Due to the Namibian war for independence and the Angolan civil war, communication and travel between Botswana, Namibia, and Angola has been difficult since the 1970s. As a result, the ethnic communities in these countries have grown apart. Although now travel along the Okavango River is easier between Botswana and Namibia, the ongoing civil war in Angola has left Angolan members of these ethnic groups relatively isolated. Today, people from all five ethnic groups live throughout the Okavango Delta. Historically the Bugakwe, Dxeriku, and Hambukushu lived in the Panhandle and eastern edge of the Delta. The Xanekwe lived in the Panhandle and along the Jao and Boro Rivers in the central and western Delta, and the Wayeyi lived along the Jao River in the northern Delta, on the northwestern side of the Delta, and on the southern edge of the Delta. South of the town of Seronga, the narrow Panhandle gives way to the wide Delta, which spreads out for over one hundred kilometers to the south, east, and west. This area is a patchwork of swampy areas and islands. The swamp is similar to that of the Panhandle. The islands are heavily forested with acacia, palm, and figs. Animal life here consists of mostly the same species as both the Panhandle and the desert savanna, with hippo, crocodile, sitatunga, and lechwe (another aquatic antelope) in the swamps and other types of antelope, elephants, zebra, baboons, giraffe and predators such as lions, leopards, cheetah, hyena, and African wild dogs on the islands.
:: JOBURG'S EARLIEST SETTLERS :: a later wave of migration, Bantu peoples crossed the to the establishment of thefirst indigenous capital on to the Shona of Zimbabwe, the tswana of Botswana http://www.joburg.org.za/2003/mar/mar12_prehistory.stm
Center For Archaeoastronomy: A&E News Archive indigenous European, Arabic, American, and Polynesian astronomies have been in thestar lore of the peoples of Mali to the Zulu, Sotho, and tswana of southern http://www.wam.umd.edu/~tlaloc/archastro/ae28.html
Extractions: by Jarita Holbrook, History Dept. UCLA Stellar Navigation: Stellar navigation is a method of using the stars to determine directions when traveling at night. During my field work in Tunisia, North Africa, I discovered that the fishermen of the Kerkennah Islands still used stellar navigation to reach their fisheries at night (Holbrook 1998). Since then I've unveiled several sites of stellar navigation all over Africa. A second site which I am researching is the Afar people in Eritrea (Holbrook 1998). During the struggle for independence which ended in 1993, the Afar where consulted to navigate troops at night. Other potential stellar navigation sites are in Senegal, Ghana, Nigeria, and Madagascar. Most but not all of the sites as associated with ocean travel. Summary: My preliminary findings on African Astronomy reveals a continent rich in astronomical traditions. I have presented four of these traditions as separate from each other, but in fact they overlap in interesting and unexpected ways. Such as stars being named for their use in navigation or being named for the season which begins with their appearance. In addition to the four topics mentioned here there are several more focusing on the moon, the sun, the major planets, and the relationship between the stars and man. I continue to search the literature for mention of African astronomical traditions as well as taking trips to Africa to interview people about their astronomy.
Institutt For Sosialantropologi - 1997 Religion and power in a tswana chiefd om. indigenous peoples, Environment and Development.Red. The state, civil society and indigenous peop les. 199706. http://www.fou.uib.no/publ/97kort/99.html
Botswana: Country Profile Yet there are many peoples who have had Kalanga, others Languages English (official),tswana (Setswana RELIGIONS indigenous beliefs 50% Christian 50% nominal http://endor.hsutx.edu/~obiwan/profiles/botswana.html
Extractions: T he Republic of Botswana is landlocked in south-central Africa, north of South Africa, with an area of about 232,000 sq. miles (600,000 sq. km) comparable to Texas, Kenya or France. A vast tableland, the average elevation is 3,300 ft (1000 meters). The Kalahari Desert spreads over southwest; the Okavango River Basin (swamplands) and Makgadikgadi Salt Pan in the north; and rolling plains in the east. Approximately 80% of the country is covered by Kgalagadi sands. The climate is semi-arid subtropical with frequent droughts and low food production. Primary occupations are stock raising (cattle and goats) and mining. By 1800, the indigenous San (Bushmen) had retreated into the Kalahari region when the Tswana invaded from farther north and established their settlements in the more fertile east. There are now about 27 major people groups living in the country. Inter-tribal wars were followed by conflicts with the Boers (settlers of Dutch descent). In 1885 the Tswana received British assistance in the establishment of the Bechuanaland Protectorate. In 1965 a parliamentary government consisting of the National Assembly and the advisory House of Chiefs evolved. Complete independence as a republic came in 1966. Botswana has developed into Africa 's oldest and most prosperous democracy. Out of economic necessity, it has taken a nonaligned stance in foreign affairs.
Botswana - Reports To Treaty Bodies and the Chieftainship Act, which only recognise the tswanaspeaking tribes. specificneeds of persons belonging to minorities and indigenous peoples, and adopt http://www.hri.ca/fortherecord2002/vol2/botswanatb.htm
Extractions: Committee on the Elimination of Racial Discrimination Botswana's sixth through fourteenth reports were submitted as one document ( CERD/C/407/Add.1 , May 2002), which was considered by the Committee at its August 2002 session. The report prepared by the government contains information on , inter alia : the legal framework for the protection of human rights e.g. the Constitution (which incorporates a Bill of Rights), the Penal Code, the Societies Act and the Companies Act; the prohibition of racial discrimination; the state policy of non-racialism; measures to condemn racist propaganda and organizations; measures to ensure equality before the law e.g. the Citizenship Act, the Marriage Act, the Law on Inheritance; legislative measures protecting economic, social and cultural rights; the right to judicial remedies and reparation; measures to combat prejudice and to promote tolerance. In its concluding observations and comments ( CERD/C/61/CO/2 ), the Committee welcomed, inter alia : the progress resulting from considerable investments by the government in the areas of education, health and other welfare programmes; the government's undertaking to hold consultations with civil society organizations in the preparation of future periodic reports.
Christianity In South Africa of Xhosa prophets, Christianity among the tswana and Sotho of the influence of indigenousreligion on Shell discusses slaves and freed peoples' relationship to http://web.africa.ufl.edu/asq/v2/v2i4a12.htm
Extractions: The book is divided into five sections: The Transplanting of Christianity; The Churches of Modern South Africa; Christianity in South African Subcultures; Christianity and the Creative Arts; and Christianity, Power and Race. Since this is an edited collection, various sources are used including architecture, musical scores, indigenous poetry and oral tradition, as well as primary and secondary missionary and other written archival sources. The first section recounts the establishment of Christianity from the seventeenth through the nineteenth century in what became South Africa. Chapters deal with the rise of Xhosa prophets, Christianity among the Tswana and Sotho, the Zulu and Swazi, as well as the spread of Christianity in Transorangia. Part Three draws the reader into fascinating discussions of Christianity in mining communities, Indian communities, women's Christian organizations, and of relations between Jews and Christians. Robert Shell discusses slaves and freed peoples' relationship to Islam and Christianity in the Cape Colony during slavery and under emancipation. Shell's sensitive study draws careful distinctions between the experiences of slaves and free in town and countryside and argues that while Islam was a prime site of resistance to slavery, it declined in importance as emigration and Christian prosletyzing successfully made South Africa a Christian country.
