Cooperative Research Projects in Sub-Saharan Africa

Total Page:16

File Type:pdf, Size:1020Kb

Cooperative Research Projects in Sub-Saharan Africa Knowledge for Tomorrow – Cooperative Research Projects in Sub-Saharan Africa First Grantees Meeting 25 - 28 November 2007 Bamako, Mali VolkswagenStiftung, Hannover/Germany University of Frankfurt, Germany Point Sud, Center for Research on Local Knowledge, Bamako/Mali Contents Words of Welcome/Souhaits de bienvenue 6 Program 14 Political, Economic, and Social Dynamics in Sub-Saharan Africa 18 ● Shari’a Debates and Their Perception by Christians and Muslims in Selected African Countries 18 ● States at Work. Public Services and Civil Servants in West Africa: Education and Justice in Benin, Ghana, Mali and Niger 66 ● Belief in Paranormal and Occult: Its Influence on the Socio- Economic-Political Life in West Africa in the Era of Globalization 143 ● Governance and Social Action in Sudan after the Peace Agreement of January 2005: Local, National, and Regional Dimensions 185 Communicable Diseases in Sub-Saharan Africa 207 ● Molecular Characterization and Estimation of Public Health Relevance of Hemorrhagic Fever Viruses Circulating in Ghana and Nigeria 207 ● Wolbachia Endobacteria in Filarial Infections – Exploring Their Usefulness as Targets for Novel Chemotherapies that Are Anti- filarial, Reduce Filarial Pathology and Interrupt Transmission 212 ● Phase Change Material to Treat Buruli Ulcer through Heat Treatment 224 ● Meningococcal Meningitis in Sub-Saharan Africa: From the Understanding of the Dynamics of Colonization and Disease Patterns to Improved Control 226 ● Cutaneous Leishmaniasis in Northern Cameroon: Immunological Studies of Leishmania and Leishmania/ HIV Coinfection in the Mokolo Endemic Focus 238 4 Violence, its Impact, Coping Strategies, and Peace Building 241 ● Local Strategies of Conflict Management in Guinea-Bissau 241 ● Travelling Models in Conflict Management. A Comparative Research and Network Building Project in Six African Countries (Chad, Ethiopia, Liberia, Sierra Leone, South Africa and Sudan) 279 ● Reconciliation and Social Conflict in the Aftermath of Large-scale Violence in Southern Africa: The Cases of Angola and Namibia 304 List of Participants 332 Addresses 338 Contents 5 Words of Welcome To support communication and cooperation among researchers from different disciplines, institutions, and countries, to facilitate international exchanges and the creation of efficient, effective, and sustainable collab- orations. To enable African researchers, in particular the young genera- tion of doctoral and postdoctoral fellows, to participate in internationally competitive research endeavours, and to make European academics more aware of intercultural differences and pressing issues their colleagues in sub-Saharan Africa are faced with. – These are the prime objectives of the Volkswagen Foundation’s funding initiative “Knowledge for Tomorrow” which started in 2003, and since then has been opening up opportuni- ties for research projects and partnerships in six topically defined areas: ● Political, Economic, and Social Dynamics in Sub-Saharan Africa ● Communicable Diseases in Sub-Saharan Africa – from the African Bench to the Field ● Violence, its Impact, Coping Strategies, and Peace Building ● Resources, their Dynamics and Sustainability – Capacity Development in Comparative and Integrated Approaches ● Negotiating Culture in the Context of Globalization ● Resources, Livelihood Management, Reforms, and Processes of Structural Change At the conference in Bamako about 160 scholars involved in projects resulting from the first three calls for proposals will present their work, and we are very happy and proud to meet especially the young researchers from altogether 17 African countries. I am confident that this meeting will provide a first opportunity to demonstrate some of the outstanding results achieved so far, but I am even more looking for- ward to an open exchange of experiences and ideas with respect to the overall development of our funding initiative, and in particular its future directions when it comes to ensuring ownership on the side of the African scholars through truly symmetric partnerships. More and more these will have to rest on strong inner-African networks. They will become a crucial factor in order to enable African scholars to perform independently top notch research. 6 On behalf of the Volkswagen Foundation I do thank all of you for coming here. My special thanks are due to the organizers, Professor Mamadou Diawara, Dr. Stephan Schmid, and Sabine Zeck from the University of Frankfurt, Dr. Moussa Sissoko from Point Sud in Bamako, and Dr. Detlef Hanne, Ms. Nicole Richter, Dr. Adelheid Wessler and Ms. Ute Steinert from the Foundation’s offices in Hanover for making this conference possible. Also, I would like to take the opportunity to thank Dr. Antje Gunsenheimer who has just left the Foundation in order to continue her academic career at the University of Bonn, for her strong commitment to making the start of the Africa initiative a success. Last but not least I wish us all an inspiring meeting, full of illuminating presentations and interesting debates, a lot of new ideas and acquaintances. Although we like to be complemented for our achievements, I do think that it is neces- sary to also look at those things which need to be improved. Therefore, I should like to encourage you to openly address whatever point you con- sider to be necessary in making the Africa initiative of the Volkswagen Foundation a sustainable success. By pointing at mistakes made in the past as well as by addressing the challenges and opportunities of future funding you will help us to jointly prepare the initiative for the way ahead. With best wishes and kind regards. Yours, Dr. Wilhelm Krull Secretary General Volkswagen Foundation Words of Welcome 7 Souhaits de bienvenue Soutenir la communication et la coopération entre chercheurs de diffé- rents pays, disciplines et institutions, faciliter les échanges internatio- naux et la création de réseaux de collaborations efficaces, effectives et durables, permettre à des chercheurs africains, en particulier à la jeune génération en doctorat et post-doctorat, de participer à des projets de recherche compétitifs internationalement, sensibiliser les universitaires européens aux différences culturelles et aux problèmes urgents auxquels leurs collègues de l’Afrique subsaharienne sont confrontés. Tels sont les objectifs fondamentaux de l’initiative de financement “Les savoirs de demain” créée par la Fondation Volkswagen en 2003 et qui offre déjà des possibilités de subvention de projets de recherche et de collaborations dans six domaines thématiques distincts: ● Dynamiques politiques, économiques et sociales en Afrique subsaharienne ● Maladies contagieuses en Afrique subsaharienne – des analyses en laboratoire à l’engagement sur le terrain ● La violence, son impact, les moyens d’y faire face et d’engager un processus de paix ● Dynamiques et développement durable des ressources – développe- ment des compétences dans une approche comparative et intégrée ● Négociations de cultures dans le contexte de la mondialisation ● Ressources, stratégies de subsistance, réformes et processus de changement À la conférence de Bamako, environ 160 universitaires participant à des projets de recherche issus des trois premiers appels de candidatures viendront présenter l’état actuel de leurs travaux. Nous sommes particu- lièrement fiers et heureux d’y accueillir la jeune génération de chercheurs venus de 17 pays africains différents. Je suis convaincu que cette rencontre sera une première occasion de présenter quelques-uns des résultats les plus remarquables obtenus ces derniers mois et j’attend avec encore plus d’impatience un vif échange d’idées et d’expériences sur le développe- ment global de notre initiative de financement, en particulier en ce qui concerne ses orientations futures. En effet, en favorisant un partenariat 8 symétrique, celle-ci devrait garantir l’association étroite des chercheurs africains aux bénéfices des projets, ce qui renforcera les réseaux inter- africains déjà existants. À leur tour, ceux-ci devraient ainsi contribuer de façon déterminante à ce que des universitaires africains puissent mener de manière indépendante leur recherche au plus haut niveau. Au nom de la Fondation Volkswagen, j’aimerais vous remercier d’être tous ici présents. J’aimerais en particulier exprimer ma reconnaissance aux organisateurs, au Professeur Mamadou Diawara, au Dr. Stephan Schmid et à Sabine Zeck de l’Université de Francfort, au Dr. Moussa Sis- soko de Point Sud à Bamako, ainsi qu’au Dr. Detlef Hanne, à Mme Nicole Richter, à la Dr. Adelheid Wessler et à Mme Ute Steinert du siège de la Fondation à Hanovre qui ont rendu possible cette conférence. J’aimerais également profiter de l’occasion pour remercier la Dr. Antje Gunsenheimer, qui vient juste de quitter la Fondation pour continuer sa carrière univer- sitaire à l’Université de Bonn. Son engagement déterminant a permis à la phase initiale de l’initiative africaine d’être couronnée de succès. Enfin, et ce n’est pas le moins important, je souhaite à tous une conférence qui nous inspire, riche en présentations éclairantes et en débats captivants et pleine d’idées originales et de nouveaux contacts. Et si nous apprécions les compliments pour ce que nous avons déjà réalisé, il me semble tout aussi important d’aborder ce qui exige encore d’être amélioré. Par consé- quent, je ne peux que vous encourager à nous adresser ouvertement tous les commentaires contribuant à long terme au succès de l’initiative africaine de la Fondation Volkswagen. En soulignant
Recommended publications
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • Yoruba Art & Culture
    Yoruba Art & Culture Phoebe A. Hearst Museum of Anthropology University of California, Berkeley Yoruba Art and Culture PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY Written and Designed by Nicole Mullen Editors Liberty Marie Winn Ira Jacknis Special thanks to Tokunbo Adeniji Aare, Oduduwa Heritage Organization. COPYRIGHT © 2004 PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY AND THE REGENTS OF THE UNIVERSITY OF CALIFORNIA. ALL RIGHTS RESERVED. PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY ◆ UNIVERSITY OF CALIFORNIA AT BERKELEY BERKELEY, CA 94720-3712 ◆ 510-642-3682 ◆ HTTP://HEARSTMUSEUM.BERKELEY.EDU Table of Contents Vocabulary....................4 Western Spellings and Pronunciation of Yoruba Words....................5 Africa....................6 Nigeria....................7 Political Structure and Economy....................8 The Yoruba....................9, 10 Yoruba Kingdoms....................11 The Story of How the Yoruba Kingdoms Were Created....................12 The Colonization and Independence of Nigeria....................13 Food, Agriculture and Trade....................14 Sculpture....................15 Pottery....................16 Leather and Beadwork....................17 Blacksmiths and Calabash Carvers....................18 Woodcarving....................19 Textiles....................20 Religious Beliefs....................21, 23 Creation Myth....................22 Ifa Divination....................24, 25 Music and Dance....................26 Gelede Festivals and Egugun Ceremonies....................27 Yoruba Diaspora....................28
    [Show full text]
  • Nja...I Am the Ancient Mother of Fishes. 1 In
    Janet Langlois F'olklore Institute Indiana University 1 I am Yem?nja....I am the Ancient Mother of Fishes. In YorubaLand, her devotees honor the origa Yempnja as a source of life, of fertility, of abundance. Some Bee her in the depths of the river Ogun near the city Abeokuta, Nigeria, where they have built her principal temple in the Ibora quarter.2 Some feel her presence in the small stream near one of her Ibadan temples. Others know she comes to them from the sea when they call her to their temple in Ibadan city.3 They sing her praises in Abfokuta, Ibadan, Porto-Novo, Ketou, Adja Wbrb, and Ouidah. They know her to be powerful and her very name symbolizes this p wer: "~emoJa"fuses "yeye" which ie "mother" with "eja" which is She is the source of food and drink -- of life. When Yorubaland extended and fragmented itself in the New World, Ycmoja and her memory extended and fragmented, too. When her devotees, caught in the olave traffic and channeled through port cities on the Slave Coast of West Africa, reached ports in Brazil, Cuba, Haiti, and Trinidad; they maintained her cult as well as those of the other origa. Their descendants too are faithful to her. Yet she is not in the New World what ahe was in the old one. She has become fragmented and fused into a greater whole. She has lost and she has gained. The fragmentation of her name in the New World is indicative. She is "~emaya"in Cuba. She is "~emanjQ," "1emanj6," "~emanja,"etc.
    [Show full text]
  • AFN 121 Yoruba Tradition and Culture
    City University of New York (CUNY) CUNY Academic Works Open Educational Resources Borough of Manhattan Community College 2021 AFN 121 Yoruba Tradition and Culture Remi Alapo CUNY Borough of Manhattan Community College How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/bm_oers/29 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Presented as part of the discussion on West Africa about the instructor’s Heritage in the AFN 121 course History of African Civilizations on April 20, 2021. Yoruba Tradition and Culture Prof. Remi Alapo Department of Ethnic and Race Studies Borough of Manhattan Community College [BMCC]. Questions / Comments: [email protected] AFN 121 - History of African Civilizations (Same as HIS 121) Description This course examines African "civilizations" from early antiquity to the decline of the West African Empire of Songhay. Through readings, lectures, discussions and videos, students will be introduced to the major themes and patterns that characterize the various African settlements, states, and empires of antiquity to the close of the seventeenth century. The course explores the wide range of social and cultural as well as technological and economic change in Africa, and interweaves African agricultural, social, political, cultural, technological, and economic history in relation to developments in the rest of the world, in addition to analyzing factors that influenced daily life such as the lens of ecology, food production, disease, social organization and relationships, culture and spiritual practice.
    [Show full text]
  • Section I Military Construction & Family Housing Construction
    AmericanAmerican RecoveryRecovery andand ReinvestmentReinvestment ActAct ofof 20092009 DepartmentDepartment ofof DefenseDefense ExpenditureExpenditure PlansPlans MarchMarch 20,20, 20092009 Enclosure 1 Executive Summary Background The American Recovery and Reinvestment Act of 2009 (Recovery Act), Public Law 111-5, is an unprecedented effort to revitalize the U.S. economy, create or save millions of jobs, and put a down payment on addressing long-neglected challenges so our country can thrive in the 21st century. With much at stake, the Act provides for unprecedented levels of transparency and accountability so that the public will be able to know how, when, and where tax dollars are being spent. Department of Defense (DoD) Implementation The Recovery Act includes approximately $7.4 billion in Defense-related appropriations, which accounts for less than 1 percent of the total $787 billion stimulus package signed on February 17, 2009, by President Obama. The Department intends to spend this funding with unprecedented full transparency and accountability. A website, www.Recovery.gov, is the main vehicle to provide every citizen with the ability to monitor the progress of the recovery. The DoD also has a website: http://www.defenselink.mil/recovery, which links to Recovery.gov. As stated on www.Recovery.gov, the purpose of the Recovery Act is to create and save jobs, jumpstart our economy, address unfunded facility requirements, and build the foundation for long-term economic growth. In order to fulfill these objectives, the DoD intends to
    [Show full text]
  • Ọbè ̣Dú Festival in Ọ̀bà-Ilé in Ọ̀ṣun State, Nigeria
    In Honour of a War Deity: Ọbèdụ́ Festival in Òbạ̀ -Ilé in Òṣuṇ State, Nigeria by Iyabode Deborah Akande [email protected] Department of Linguistics and African Languages Ọbáfémị Awólówọ̀ ̣University, Ilé-Ifè,̣ Nigeria Abstract This paper focuses on an account of Ọbèdú,̣ a deity in Yorùbá land that is popular and instrumental to the survival of the Òbạ̀ -Ilé people in Òṣuṇ State, Nigeria. Data for the study was drawn from interviews conducted with eight informants in Òbạ̀ -Ilé which comprised of the king, three chiefs, three Ọbèdụ́ priests, and the palace bard. Apart from the interviews, the town was visited during the annual festival of Ọbèdụ́ and where the performances were recorded. In paying attention to the history and orature of Ọbèdú,̣ it was found out that Ọbèdụ́ who was deified, was also a great herbalist, warrior and Ifá priest during his life time. It was concluded that the survival of Òbạ̀ -Ilé and the progress achieved, could be linked to the observance of the Ọbèdụ́ festival, and that a failure not continue the event would be detrimental to the community. Introduction The worldview of the Yorùbá, a race which is domiciled mainly in the Southwestern part of Nigeria, cannot be properly understood without a good knowledge of their belief about their deities and gods. In Yorùbá mythology, gods and deities are next to Olódùmarè and, as such, they are revered and worshipped (Idowu 1962). The Yorùbá believe in spirits, ancestors and unseen forces and whenever they are confronted with some problems, they often seek the support of gods and deities by offering sacrifices to them and by appeasing them.
    [Show full text]
  • Sufism and Tariqas Facing the State: Their Influence on Politics in the Sudan
    Sufism and Tariqas Facing the State Sufism and Tariqas Facing the State: Their Influence on Politics in the Sudan Daisuke MARUYAMA* This study focuses on the political influence of Sufism and tariqas in the Sudan. Previous studies have emphasized the political influences of Sufi shaykhs and tariqas on Sudan’s history and demonstrated why and how Sufis and tariqas have exercised their political influence over time; however, the problem is that these researches are largely limited to only two particular religious orders, the Khatmµya order and the An≠±r, that have their own political parties. Therefore, this study stresses on the political importance of Sufis and tariqas without their own political parties and aims to reveal their presence in present Sudanese politics, with special references to the strategies and activities of the government and the remarks of Sufis at meetings held by several tariqas during the national election campaign in 2010. In order to reveal the influences of Sufism and tariqas without their own political parties in Sudanese politics, this study introduces four sections. The first section traces the historical transition of the political influences of Sufism and tariqa from the rudiment until the present Islamist government. The second section introduces the thoughts of Islamists toward Sufism in the Islamic Movement (al-≈araka al-Isl±mµya) such as the introduction of new terminology ahl al-dhikr (people that remember [All±h]), which accentuates the political attitude toward Sufism, and the third section deals with the policies and activities of the present government with regard to Sufism and tariqas, such as the foundation of the committee for Sufis and tariqas.
    [Show full text]
  • Path(S) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community”
    “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” By Jaison Carter A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Anthropology in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Mariane Ferme, Chair Professor Charles Hirschkind Professor Stefania Pandolfo Professor Ula Y. Taylor Spring 2018 Abstract “Path(s) of Remembrance: Memory, Pilgrimage, and Transmission in a Transatlantic Sufi Community” by Jaison Carter Doctor of Philosophy in Anthropology University of California, Berkeley Professor Mariane Ferme, Chair The Mustafawiyya Tariqa is a regional spiritual network that exists for the purpose of assisting Muslim practitioners in heightening their level of devotion and knowledges through Sufism. Though it was founded in 1966 in Senegal, it has since expanded to other locations in West and North Africa, Europe, and North America. In 1994, protegé of the Tariqa’s founder and its most charismatic figure, Shaykh Arona Rashid Faye al-Faqir, relocated from West Africa to the United States to found a satellite community in Moncks Corner, South Carolina. This location, named Masjidul Muhajjirun wal Ansar, serves as a refuge for traveling learners and place of worship in which a community of mostly African-descended Muslims engage in a tradition of remembrance through which techniques of spiritual care and healing are activated. This dissertation analyzes the physical and spiritual trajectories of African-descended Muslims through an ethnographic study of their healing practices, migrations, and exchanges in South Carolina and in Senegal. By attending to manner in which the Mustafawiyya engage in various kinds of embodied religious devotions, forms of indebtedness, and networks within which diasporic solidarities emerge, this project explores the dispensations and transmissions of knowledge to Sufi practitioners across the Atlantic that play a part in shared notions of Black Muslimness.
    [Show full text]
  • “YORUBA's DON't DO GENDER”: a CRITICAL REVIEW of OYERONKE OYEWUMI's the Invention of Women
    “YORUBA’S DON’T DO GENDER”: A CRITICAL REVIEW OF OYERONKE OYEWUMI’s The Invention of Women: Making an African Sense of Western Gender Discourses By Bibi Bakare-Yusuf Discourses on Africa, especially those refracted through the prism of developmentalism, promote gender analysis as indispensable to the economic and political development of the African future. Conferences, books, policies, capital, energy and careers have been made in its name. Despite this, there has been very little interrogation of the concept in terms of its relevance and applicability to the African situation. Instead, gender functions as a given: it is taken to be a cross-cultural organising principle. Recently, some African scholars have begun to question the explanatory power of gender in African societies.1 This challenge came out of the desire to produce concepts grounded in African thought and everyday lived realities. These scholars hope that by focusing on an African episteme they will avoid any dependency on European theoretical paradigms and therefore eschew what Babalola Olabiyi Yai (1999) has called “dubious universals” and “intransitive discourses”. Some of the key questions that have been raised include: can gender, or indeed patriarchy, be applied to non- Euro-American cultures? Can we assume that social relations in all societies are organised around biological sex difference? Is the male body in African societies seen as normative and therefore a conduit for the exercise of power? Is the female body inherently subordinate to the male body? What are
    [Show full text]
  • Ibadan, Nigeria by Laurent Fourchard
    The case of Ibadan, Nigeria by Laurent Fourchard Contact: Source: CIA factbook Laurent Fourchard Institut Francais de Recherche en Afrique (IFRA), University of Ibadan Po Box 21540, Oyo State, Nigeria E-mail: [email protected] [email protected] INTRODUCTION: THE CITY A. URBAN CONTEXT 1. Overview of Nigeria: Economic and Social Trends in the 20th Century During the colonial period (end of the 19th century – agricultural sectors. The contribution of agriculture to 1960), the Nigerian economy depended mainly on agri- the Gross Domestic Product (GDP) fell from 60 percent cultural exports and on proceeds from the mining indus- in the 1960s to 31 percent by the early 1980s. try. Small-holder peasant farmers were responsible for Agricultural production declined because of inexpen- the production of cocoa, coffee, rubber and timber in the sive imports and heavy demand for construction labour Western Region, palm produce in the Eastern Region encouraged the migration of farm workers to towns and and cotton, groundnut, hides and skins in the Northern cities. Region. The major minerals were tin and columbite from From being a major agricultural net exporter in the the central plateau and from the Eastern Highlands. In 1960s and largely self-sufficient in food, Nigeria the decade after independence, Nigeria pursued a became a net importer of agricultural commodities. deliberate policy of import-substitution industrialisation, When oil revenues fell in 1982, the economy was left which led to the establishment of many light industries, with an unsustainable import and capital-intensive such as food processing, textiles and fabrication of production structure; and the national budget was dras- metal and plastic wares.
    [Show full text]
  • Biodiversity and Ecological Potential of Plum Island, New York
    Biodiversity and ecological potential of Plum Island, New York New York Natural Heritage Program i New York Natural Heritage Program The New York Natural Heritage Program The NY Natural Heritage Program is a partnership NY Natural Heritage has developed two notable between the NYS Department of Environmental online resources: Conservation Guides include the Conservation (NYS DEC) and The Nature Conservancy. biology, identification, habitat, and management of many Our mission is to facilitate conservation of rare animals, of New York’s rare species and natural community rare plants, and significant ecosystems. We accomplish this types; and NY Nature Explorer lists species and mission by combining thorough field inventories, scientific communities in a specified area of interest. analyses, expert interpretation, and the most comprehensive NY Natural Heritage also houses iMapInvasives, an database on New York's distinctive biodiversity to deliver online tool for invasive species reporting and data the highest quality information for natural resource management. planning, protection, and management. In 1990, NY Natural Heritage published Ecological NY Natural Heritage was established in 1985 and is a Communities of New York State, an all inclusive contract unit housed within NYS DEC’s Division of classification of natural and human-influenced Fish, Wildlife & Marine Resources. The program is communities. From 40,000-acre beech-maple mesic staffed by more than 25 scientists and specialists with forests to 40-acre maritime beech forests, sea-level salt expertise in ecology, zoology, botany, information marshes to alpine meadows, our classification quickly management, and geographic information systems. became the primary source for natural community NY Natural Heritage maintains New York’s most classification in New York and a fundamental reference comprehensive database on the status and location of for natural community classifications in the northeastern rare species and natural communities.
    [Show full text]
  • Sheikhs, Tombs, Pilgrimages: a Particular View of Sudan
    5. Sheikhs, Saints, & Baraka: Sufi Healing and Social Construction in Central Sudan Sheikh Abdullah of Taiba receives visitors Meroitic pyramids north of Khartoum on the Nile show influences of Egyptian religion and architecture Sufi Orders in Sudan Khatmiyya Qadiriyya Sammaniyya Tijaniyya Khalwa (Islamic School) Reinhild Janzen, Abu Baker Malik, and Sheikh Siliman’s dervish in Riyad district of Khartoum Sheikh Abdullah explains his work. Abu Baker Malik translates, until the sheikh decides to use his very good English directly with the visiting American academic. Visible behind the Sheikh are photographs of figures of his ancestry and sources of his spiritual power, his baraka; his father, grand-father, and distinguished Sufi teachers and healers of the past inspire his work. Every year for ten days, during the Maulid, the birthday of the prophet Mohammed, the illuminated tomb of the Mahdi is visible from the square adjoining it. Thousands of people gather to celebrate and pray. More than 50 tents surround the vast square, each one is the site of a Sheikh with his following. Here Sheikh Hassan and his followers gather to pray every evening during the Maulid. Riyadh maseed Sheikh Mahmoud’s maseed in Khartoum North —mosque, school, clinic, kitchen, meeting rooms-- is surrounded by a vast cemetery. Maseed of Sheikh Mohmed Khier Sheikh Mahmoud’s maseed complex includes a clinic or hospital where these boys— perhaps his students—recover from injuries and infections. Maseed of Taiba The maseed of the sheikh usually includes a school. Here students reading from the Koran verses they have transcribed on wooden tablets and books.
    [Show full text]