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A Sociolinguistic Profile of the Kyoli (Cori) [Cry] Language of Kaduna State, Nigeria
DigitalResources Electronic Survey Report 2020-012 A Sociolinguistic Profile of the Kyoli (Cori) [cry] Language of Kaduna State, Nigeria Ken Decker, John Muniru, Julius Dabet, Benard Abraham, Jonah Innocent A Sociolinguistic Profile of the Kyoli (Cori) [cry] Language of Kaduna State, Nigeria Ken Decker, John Muniru, Julius Dabet, Benard Abraham, Jonah Innocent SIL International® 2020 SIL Electronic Survey Report 2020-012, October 2020 © 2020 SIL International® All rights reserved Data and materials collected by researchers in an era before documentation of permission was standardized may be included in this publication. SIL makes diligent efforts to identify and acknowledge sources and to obtain appropriate permissions wherever possible, acting in good faith and on the best information available at the time of publication. Abstract This report describes a sociolinguistic survey conducted among the Kyoli-speaking communities in Jaba Local Government Area (LGA), Kaduna State, in central Nigeria. The Ethnologue (Eberhard et al. 2020a) classifies Kyoli [cry] as a Niger-Congo, Atlantic Congo, Volta-Congo, Benue-Congo, Plateau, Western, Northwestern, Hyamic language. During the survey, it was learned that the speakers of the language prefer to spell the name of their language <Kyoli>, which is pronounced as [kjoli] or [çjoli]. They refer to speakers of the language as Kwoli. We estimate that there may be about 7,000 to 8,000 speakers of Kyoli, which is most if not all the ethnic group. The goals of this research included gaining a better understanding of the role of Kyoli and other languages in the lives of the Kwoli people. Our data indicate that Kyoli is used at a sustainable level of orality, EGIDS 6a. -
Tuareg Music and Capitalist Reckonings in Niger a Dissertation Submitted
UNIVERSITY OF CALIFORNIA Los Angeles Rhythms of Value: Tuareg Music and Capitalist Reckonings in Niger A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Ethnomusicology by Eric James Schmidt 2018 © Copyright by Eric James Schmidt 2018 ABSTRACT OF THE DISSERTATION Rhythms of Value: Tuareg Music and Capitalist Reckonings in Niger by Eric James Schmidt Doctor of Philosophy in Ethnomusicology University of California, Los Angeles, 2018 Professor Timothy D. Taylor, Chair This dissertation examines how Tuareg people in Niger use music to reckon with their increasing but incomplete entanglement in global neoliberal capitalism. I argue that a variety of social actors—Tuareg musicians, fans, festival organizers, and government officials, as well as music producers from Europe and North America—have come to regard Tuareg music as a resource by which to realize economic, political, and other social ambitions. Such treatment of culture-as-resource is intimately linked to the global expansion of neoliberal capitalism, which has led individual and collective subjects around the world to take on a more entrepreneurial nature by exploiting representations of their identities for a variety of ends. While Tuareg collective identity has strongly been tied to an economy of pastoralism and caravan trade, the contemporary moment demands a reimagining of what it means to be, and to survive as, Tuareg. Since the 1970s, cycles of drought, entrenched poverty, and periodic conflicts have pushed more and more Tuaregs to pursue wage labor in cities across northwestern Africa or to work as trans- ii Saharan smugglers; meanwhile, tourism expanded from the 1980s into one of the region’s biggest industries by drawing on pastoralist skills while capitalizing on strategic essentialisms of Tuareg culture and identity. -
Some Principles of the Use of Macro-Areas Language Dynamics &A
Online Appendix for Harald Hammarstr¨om& Mark Donohue (2014) Some Principles of the Use of Macro-Areas Language Dynamics & Change Harald Hammarstr¨om& Mark Donohue The following document lists the languages of the world and their as- signment to the macro-areas described in the main body of the paper as well as the WALS macro-area for languages featured in the WALS 2005 edi- tion. 7160 languages are included, which represent all languages for which we had coordinates available1. Every language is given with its ISO-639-3 code (if it has one) for proper identification. The mapping between WALS languages and ISO-codes was done by using the mapping downloadable from the 2011 online WALS edition2 (because a number of errors in the mapping were corrected for the 2011 edition). 38 WALS languages are not given an ISO-code in the 2011 mapping, 36 of these have been assigned their appropri- ate iso-code based on the sources the WALS lists for the respective language. This was not possible for Tasmanian (WALS-code: tsm) because the WALS mixes data from very different Tasmanian languages and for Kualan (WALS- code: kua) because no source is given. 17 WALS-languages were assigned ISO-codes which have subsequently been retired { these have been assigned their appropriate updated ISO-code. In many cases, a WALS-language is mapped to several ISO-codes. As this has no bearing for the assignment to macro-areas, multiple mappings have been retained. 1There are another couple of hundred languages which are attested but for which our database currently lacks coordinates. -
Legacies of Colonialism and Islam for Hausa Women: an Historical Analysis, 1804-1960
Legacies of Colonialism and Islam for Hausa Women: An Historical Analysis, 1804-1960 by Kari Bergstrom Michigan State University Winner of the Rita S. Gallin Award for the Best Graduate Student Paper in Women and International Development Working Paper #276 October 2002 Abstract This paper looks at the effects of Islamization and colonialism on women in Hausaland. Beginning with the jihad and subsequent Islamic government of ‘dan Fodio, I examine the changes impacting Hausa women in and outside of the Caliphate he established. Women inside of the Caliphate were increasingly pushed out of public life and relegated to the domestic space. Islamic law was widely established, and large-scale slave production became key to the economy of the Caliphate. In contrast, Hausa women outside of the Caliphate were better able to maintain historical positions of authority in political and religious realms. As the French and British colonized Hausaland, the partition they made corresponded roughly with those Hausas inside and outside of the Caliphate. The British colonized the Caliphate through a system of indirect rule, which reinforced many of the Caliphate’s ways of governance. The British did, however, abolish slavery and impose a new legal system, both of which had significant effects on Hausa women in Nigeria. The French colonized the northern Hausa kingdoms, which had resisted the Caliphate’s rule. Through patriarchal French colonial policies, Hausa women in Niger found they could no longer exercise the political and religious authority that they historically had held. The literature on Hausa women in Niger is considerably less well developed than it is for Hausa women in Nigeria. -
Options for a National Culture Symbol of Cameroon: Can the Bamenda Grassfields Traditional Dress Fit?
EAS Journal of Humanities and Cultural Studies Abbreviated Key Title: EAS J Humanit Cult Stud ISSN: 2663-0958 (Print) & ISSN: 2663-6743 (Online) Published By East African Scholars Publisher, Kenya Volume-2 | Issue-1| Jan-Feb-2020 | DOI: 10.36349/easjhcs.2020.v02i01.003 Research Article Options for a National Culture Symbol of Cameroon: Can the Bamenda Grassfields Traditional Dress Fit? Venantius Kum NGWOH Ph.D* Department of History Faculty of Arts University of Buea, Cameroon Abstract: The national symbols of Cameroon like flag, anthem, coat of arms and seal do not Article History in any way reveal her cultural background because of the political inclination of these signs. Received: 14.01.2020 In global sporting events and gatherings like World Cup and international conferences Accepted: 28.12.2020 respectively, participants who appear in traditional costume usually easily reveal their Published: 17.02.2020 nationalities. The Ghanaian Kente, Kenyan Kitenge, Nigerian Yoruba outfit, Moroccan Journal homepage: Djellaba or Indian Dhoti serve as national cultural insignia of their respective countries. The https://www.easpublisher.com/easjhcs reason why Cameroon is referred in tourist circles as a cultural mosaic is that she harbours numerous strands of culture including indigenous, Gaullist or Francophone and Anglo- Quick Response Code Saxon or Anglophone. Although aspects of indigenous culture, which have been grouped into four spheres, namely Fang-Beti, Grassfields, Sawa and Sudano-Sahelian, are dotted all over the country in multiple ways, Cameroon cannot still boast of a national culture emblem. The purpose of this article is to define the major components of a Cameroonian national culture and further identify which of them can be used as an acceptable domestic cultural device. -
05 June 2013 EALA
05 June 2013 EALA Wednesday, 05 June 2013 The Assembly met at 2.30 p.m. in Parliament House, Kampala, Uganda The National Anthem The East African Community Anthem PRAYERS (The Speaker, Ms Margret Nantongo Zziiwa, in the Chair.) The Assembly was called to order. PROCLAMATION The Speaker: Hon. Members, amidst us today is H.E, Yoweri Kaguta Museveni, the President of the Republic of Uganda. (Applause) I have, in accordance with the provisions of Article 54 of the Treaty, invited him to address this Assembly. I now would like to make the following proclamation to welcome his presence to the Presence; “WHEREAS Clause 1 of Article 54 of the Treaty provides that the Speaker of the Assembly can invite any person to attend the Assembly, notwithstanding that he/she is not a Member of the Assembly, if in his/her opinion, the business of the Assembly renders his/her presence desirable; AND WHEREAS, in the opinion of the Speaker, the attendance and presence in the Assembly of the President of the Republic of Uganda and the Chairperson of the Summit of the EAC Heads of State is desirable in accordance with the business now before us as the Assembly; NOW THEREFORE, it is with great pleasure and honour, on your behalf, honourable members, to welcome H. E, Yoweri Kaguta Museveni in this Assembly. ADDRESS BY H. E YOWERI KAGUTA MUSEVENI, THE PRESIDENT OF THE REPUBLIC OF UGANDA WELCOME REMARKS BY THE SPEAKER OF EALA The Speaker: Your Excellence, Yoweri Kaguta Museveni, the President of the Republic of Uganda and Chairperson of the Summit of the EAC Heads of State, Rt Hon. -
Saharan Africa: the Igbo Paradigm
Journal of International Education and Leadership Volume 5 Issue 1 Spring 2015 http://www.jielusa.org/ ISSN: 2161-7252 The Re-Birth of African Moral Traditions as Key to the Development of Sub- Saharan Africa: The Igbo Paradigm Chika J. B. Gabriel Okpalike Nnamdi Azikiwe University This work is set against the backdrop of the Sub-Saharan African environment observed to be morally degenerative. It judges that the level of decadence in the continent that could even amount to depravity could be blamed upon the disconnect between the present-day African and a moral tradition that has been swept under the carpet through history; this tradition being grounded upon a world view. World-view lies at the basis of the interpretation and operation of the world. It is the foundation of culture, religion, philosophy, morality and so forth; an attempt of humans to impose an order in which the human society works.1 Most times when the African world-view is discussed, the Africa often thought of and represented is the Africa as before in which it is very likely to see religion and community feature as two basic characters of Africa from which morality can be sifted. In his popular work Things Fall Apart, Chinua Achebe had above all things shown that this old Africa has been replaced by a new breed and things cannot be the same again. In the first instance, the former African communalism in which the community was the primary beneficiary of individual wealth has been wrestled down by capitalism in which the individual is defined by the extent in which he accumulates surplus value. -
Prospecting Proto- Plateau
Prospecting Proto- Plateau [DRAFT CIRCULATED FOR COMMENT -NOT FOR CITATION WITHOUT REFERENCE TO THE AUTHOR Roger Blench Kay Williamson Educational Foundation 8, Guest Road Cambridge CB1 2AL United Kingdom Voice/ Fax. 0044-(0)1223-560687 Mobile worldwide (00-44)-(0)7967-696804 E-mail [email protected] http://www.rogerblench.info/RBOP.htm This version: Cambridge, April 24, 2008 R.M. Blench Prospecting proto-Plateau. Circulated for comment TABLE OF CONTENTS FIGURES.........................................................................................................................................................ii 1. Introduction................................................................................................................................................. 1 1.1 The Plateau languages............................................................................................................................. 1 1.2 Existing subclassification of Plateau languages...................................................................................... 2 1.3 Reconstructing Plateau: methodological assumptions ............................................................................ 3 1.4 Language status and language endangerment ......................................................................................... 4 1.5 Plateau languages in education and the media ........................................................................................ 4 1.6 Plateau languages in politics; issues of administrative delineation.........................................................6 -
Ekoid: Bantoid Languages of the Nigeria-Cameroun Borderland
EKOID: BANTOID LANGUAGES OF THE NIGERIA-CAMEROUN BORDERLAND Roger Blench DRAFT ONLY NOT TO BE QUOTED WITHOUT PERMISSION Roger Blench Kay Williamson Educational Foundation 8, Guest Road Cambridge CB1 2AL United Kingdom Voice/ Fax. 0044-(0)1223-560687 Mobile worldwide (00-44)-(0)7967-696804 E-mail [email protected] http://www.rogerblench.info/RBOP.htm TABLE OF CONTENTS 1. The Ekoid-Mbe languages: Overview ....................................................................................................... 1 2. Classification................................................................................................................................................ 3 2.1 External.................................................................................................................................................. 3 2.2 Internal................................................................................................................................................... 3 3. Phonology..................................................................................................................................................... 5 4. Morphology.................................................................................................................................................. 6 5. Conclusions .................................................................................................................................................. 7 References....................................................................................................................................................... -
Origin of Sullubawa
Origin of the Sullubawa he Sullubawa Clan is one of the Fulani Clans in West Africa. Fulani is a Hausa plural word with the singular Ba-Fillaci of the people who call Tthemselves Fulbe (singular Pulo) in their own language of Fulfulde. In French, they are called “Peuls or Peulhs” while in Arabic they are known as Fellata with masculine singular Fellati and feminine singular Fellatiyya (Hunwick 1966: 36-37). Torankawa (singular, Ba toranke) is the Hausa word (Hunwick 1966: 305 note 4) for all the Fulfulde speakers who originated from Futa Toro of Senegal and in Fulfulde they are called Toorobbe or Toorodbe (singular Tooroodo), Toucouleur in French (Klein 1968: 66) and Takrur in Arabic (Iliffe 1995: 72). But they belong to different tribes and clans such as Ba'en, Jallube, Yirlaabe, Wolarbe and Ferrobe (Idrissou 1979: 340). In fact some of them distinguish themselves as a separate entity distinct from other Fulbe thus they became identified as Toronkawa in Nigeria. ©Ibrahim Ado-Kurawa 2019 Sullubawan Dabo: An Illustrated History 1819-2019) There are several versions of the origin of the Fulani people. Wazirin Sokoto Junaidu was the leading authority on the history of the Fulani and he traced their origin to Biblical Esau. Who was the son of the Prophet Ishaq (AS), the son of Prophet Ibrahim (AS). They moved from Sinai and settled at Toro in West Africa, where they got their name of Toronkawa (the people of Toro). Uqbat Ibn Naif the great Muslim Leader converted them to Islam and married Bajju Manga the daughter of their Chief. -
(Igbo) Philosophy of Death
Philosophy Study, June 2019, Vol. 9, No. 6, 362-366 doi: 10.17265/2159-5313/2019.06.006 D D AV I D PUBLISHING Epistemic Inquiry into African (Igbo) Philosophy of Death Raphael Olisa Maduabuchi, Stephen Chijioke Chukwujekwu Chukwuemeka Odumegwu Ojukwu University, Igbariam Campus, Anambra State, Nigeria This paper sought to examine Igbo philosophy of death as an essential feature for authentic human existence in Africa. Death is a mystery which defies human understanding. No wonder, existentialist philosophers conceive death as the facticity of human existence. Different cultures have undertaken to unravel the mystery of death. Hence, African nay Igbo conceives death as a transition of human beings from this physical world of the living to the world of the spirit. The invisible world of the spirit is a place where our revered ancestors live. The second burial rites are performed to gravitate the dead to ancestral world of spirit. African metaphysical assumptions of death and life after death are therefore subjected to critical examination. Keywords: Igbo, Africans, ancestors, spiritual, physical and existence Introduction Death is a common phenomenon which everybody expects in anticipation. Scholars conceive death differently. On this note, death is defined as end of life; the state of being dead (Hornby, 2011, p. 298). The state of being dead implies that one is no longer alive. Death can be sudden, violent and peaceful. In some cases, it comes at a moment when one least expects it. Anybody can die at any moment. Philosophers have undertaken to unravel the mystery behind death. Jean Paul Sartre conceived death as a meaningless absurdity which removes all meaning from human existence (Omoregbe, 1991, p. -
A Missionary Handbook on African Traditional Religion
African Traditional Religion A Missionary Handbook on PREFACE African Traditional Religion One of the important areas of study for a missionary or evangelist is to understand the beliefs that people already have before and during the time Lois K Fuller the missionary presents the gospel to them. These beliefs will shape how they understand the message and the problems they have if they want to respond. There are many books on African Traditional Religion. In Nigeria, most 2nd edition, 2001 of them concentrate on the religions of the tribes of the southern part of the This book was first published by NEMI and Africa Christian Textbooks country. This book tries to talk about traditional religion more generally, (ACTS), PMB 2020, Bukuru 930008, Plateau State, Nigeria. Reissued in this format with the permission of the author and publisher by exploring some of the religious ideas found in ethnic groups that do not Tamarisk Publications, 2014. have much of the gospel yet. Most textbooks on Traditional Religion web: www.opaltrust.org describe the religion without relating it to the teachings of the Bible. email: [email protected] However a missionary needs to know how to relate the Bible’s teaching to traditional beliefs. Lois K. Fuller has taught in schools of mission and theological colleges across This book is also about methods we can use to interest followers of ATR many denominations in Nigeria. She served for some years as Dean of Nigeria in the gospel and teach and disciple them so that they will understand the Evangelical Missionary Institute (NEMI).