DOCSLIB.ORG

Performance and Performativity in Pastoral Fulbe Culture

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Performance and Performativity in Pastoral Fulbe Culture View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Helsingin yliopiston digitaalinen arkisto Tea Virtanen PERFORMANCE AND PERFORMATIVITY IN PASTORAL FULBE CULTURE Research Series in Anthropology University of Helsinki Academic Dissertation Research Series in Anthropology University of Helsinki, Finland Distributed by: Helsinki University Press PO Box 4 (Vuorikatu 3A) 00014 University of Helsinki Finland Fax: + 358-9-70102374 www.yliopistopaino.helsinki.fi Copyright © 2003 Tea Virtanen ISSN 1458-3186 ISBN (print.) 952-10-1397-4 ISBN (pdf) 952-10-1398-2 http://ethesis.helsinki.fi Helsinki University Printing House Helsinki 2003 To the Memory of Alhaji Kongoro Each world whilst it is attended to is real after its own fashion. William James CONTENTS List of Illustrations vii Acknowledgements viii 1. Introduction 1 Shifting Perspectives 1 Gathering Information 7 From Cultural Performances towards the Performativity of Culture 10 Outline 23 2. Pulaaku: Performed or Embodied Culture? 25 Pulaaku, Performance and Shame 27 Pulaaku as Cultural Competence 31 Sharing Shame and Ideals 34 “Is Your Body Well?”: Pulaaku in Greetings 36 On How the Fulbe Greet 37 Greeting as a Model for Smooth Interaction 40 Reframing the Greeting Performance 42 3. People of the Blessed Cattle 48 Nomads, Jihad and the Process of Sedentarisation 48 Fulbe Routes to Cameroon 50 The Formation of Muslim Fulbe Chiefdoms in Adamawa 51 The Migration of the Cattle Fulbe to Cameroon 58 Tibati: Excursion into Local History 63 Later Arrivals: The Aku Wave of the 1970s 70 The Blessed Cattle 81 iv Contents 4. Recollecting Nigeria: Myth and History in the Present 85 Reshaping the Origins 85 “We Come after Arabs” 86 From Town to Bush 90 Creation of the Cattle 92 Myths and Islam in Adamaoua 96 Performing a Mythical History 99 Recollecting Nigeria 101 The Unspoken Pre-Muslim Past 102 The Two Landscapes 106 From Soro to Manslaughter: Cameroon and the Undisciplined Youth 113 Change and Continuity in Campsites 121 History in the Present 126 5. Schemes for Mobile Living 130 Culture on the Move 130 How to Do Things with Verbs 134 Nomads in the Hijju 137 6. Schemes for Lifetimes 145 Relating to Others through Hakkiilo 145 Young Lives 149 The Message of the Firstborn 154 Koggal of Faadi 154 Coming for the Bride 158 Celebrating the Firstborn 161 Displaying the Wealth of the New Mother: Bantal 169 Starting a Household: Defol 174 Married Men, Married Women 178 Mature Lives 181 From Autonomy to Social Personhood 187 7. Co-Wives through Milk: Gender and Pulaaku in Everyday Life 189 Gender, Generation and Shame 189 Milk and Money in Motion 198 Seclusion of Women: Puzzling Dependencies 214 Living up to Ideals 219 v Contents 8. “Our People”: Perceiving and Performing Relatedness 222 The Rhetorics of “Our Lineage” 223 Performing Patrikin 226 Maternal Connections 232 DenDiraagu: Relating through Play 237 Framing Relations in Everyday Life 239 The Limits of Respectable Relatedness 242 From Difference to Unity 246 9. Conclusion 249 Glossary 254 Bibliography 258 Name Index 268 vi LIST OF ILLUSTRATIONS Maps 1 Location of the Adamaoua Province and the Djerem Department in the Republic of Cameroon. 5 2 Migration route of Gaani. 75 3 Migration routes of Iisa and Hajara. 80 Figures 1 Kinship relations between Saani’s and Nayeeri’s people. 231 Photographs 1 A pastoral Fulbe camp after the harvest, the hut of the camp leader in the middle. 7 2 A pastoralist man milking a white daneeji cow, his son and a herder keeping him company. 83 3 Women’s huts in a dry season camp. 124 4 Pastoral Fulbe men and women gathered for a communal prayer led by a Hausa mallum at the end of Ramadan. 141 5 Bantal. A kinswoman showing the male representatives of the husband the objects that has been bought for the young wife. 172 6 A woman's wealth that has been displayed in her new hut for the defol ritual. 174 7 Milk-sellers on their way to the market. 200 8 Paternal half brothers visiting the Friday market of Tibati. 228 9 Joy of sakiikeeku. A pastoralist girl (right) carrying the baby of her older sister (left) during a visit. 236 All photographs by Tea Virtanen vii ACKNOWLEDGEMENTS In the course of writing this book, as well as during the process of collecting material for it, I have received support and guidance from many people and institutions. Professor Karen Armstrong has followed this project throughout all of its stages; I thank her for patient and thorough supervision of my dissertation, as well as for visiting me at my field site in Cameroon. In addition, I am grateful to her for constantly helping me to write “proper” English. Professor Jukka Siikala’s encouragement was crucial in my decision to continue anthropological studies after my graduate thesis. He has been my mentor all these years; I thank him for his anthropological wisdom and inspiration. I am also grateful to Professor Siikala for his insightful comments as a preliminary examiner of my dissertation. I thank Professor Philip Burnham, my other preliminary examiner, for careful reading of my work. His critical comments, based on his regional expertise in my research area, were of great value at the phase of revising the dissertation manuscript. In the process of writing my dissertation, I have received valuable support and comments from several colleagues. In 1998 I participated in two seminars that gave me fresh perspectives on my work. I thank Mette Bovin for inviting me to a seminar organised by the Nordic Africa Institute, Crisis and Culture in Africa – with Special Emphasis on Pastoral Nomads and Farmers in the West African Sahel, in Uppsala, Sweden, where I had a welcomed opportunity to exchange ideas with other scholars doing research on the Fulbe. I thank Barbara Cooper for offering me an opportunity to attend a panel focusing on African pilgrims at the annual meeting of the African Studies Association, in Chicago, the United States, which encouraged me to discuss the theme of pilgrimage in my dissertation. I also want to thank Adeline Masquelier, Mirjam de Bruijn and Mariane Ferme for their comments on drafts and papers that I have presented in these seminars and elsewhere. I want to thank the members of the research community in Finland. I am grateful to Professor Matti Sarmela for his positive attitude towards my dissertation project, and to Professor Marja-Liisa Swantz for paving the way for all Finnish anthropologists doing research on Africa. I thank Timo Kaartinen and Tuulikki Pietilä who have read and commented on various seminar papers related to my dissertation. Special thanks go to Anna-Maria Tapaninen who has been an inspiring colleague, as well as a warm-hearted neighbour. I am indebted also to many others – teachers, researchers, viii Acknowledgements graduate students and secretaries – in Social and Cultural Anthropology at the University of Helsinki for their collective support through all these years; writing this study could hardly have been possible without this support. I also want to thank the staff of the Department of Finnish and Cultural Research at the University of Joensuu for their understanding attitude as I struggled with revising and editing the final manuscript. Warm thanks go to Professor Erkki Sevänen who kindly provided me with the needed facilities for bringing this project to an end. Tero Koistinen helped me with compiling this book, and Varpu Heiskanen assisted in converting illustrations into printable form; I am grateful to both of them. I thank Kaisu Kortelainen and Matleena Pekkanen for giving a helping hand whenever I needed it. My dissertation project was mainly funded by the Academy of Finland in 1994-1997 as part of the project Changing Gender Relations in Three African Communities directed by Professor Karen Armstrong. Additional funding was provided by the Graduate School of Anthropological and Ethnological Sciences, University of Helsinki, in 1997-1999. I also received a travel scholarship for a field trip to Cameroon in 1998 from the Scandinavian Institute of African Studies. In Cameroon I was privileged to have the opportunity to co-operate with many helpful people. I thank the staff of the Ministry of Scientific and Technical Research in Yaounde, especially Dr. Jean Blaise Nyobe, the research director, for providing me with a research permit in Cameroon. I thank the staff of Ngaoundere-Anthropos, a Cameroonian-Norwegian research program, for helping me with practical arrangements, and for inviting me to three of their seminars on cultures of the Adamaoua region, organised in Ngaoundere, Cameroon, in 1994-1995. Special thanks go to Professor Lisbeth Holtedahl and Mohammadou Djingui for their interest in my research project; their moral support was important in the course of my fieldwork. I am also grateful to Professor Saibou Nassourou, as well as to Professor Jean Louis Dongmo who was my Cameroonian supervisor during my fieldwork. I have also received help from several research assistants. I thank Magali Robert whose sad and untimely death I heard about while writing these lines. Mr. Robert, together with Tibiyea Philippe and Ngnandal Edouard, consulted materials stored in the National Archives in Yaounde for me; I am grateful for their valuable work. In addition, I thank Tibiyea Philippe for recording and transcribing part of the interviews, as well as for making me and my son feel at home in Cameroon. Ismaila Saidu, besides recording a few of the interviews, was my Fulfulde teacher; I thank him for his inspiring language lessons. I also appreciate the practical help of Miia Laurila at the preparatory phase of my fieldwork. ix Acknowledgements I have enjoyed people’s hospitality during my stay in Cameroon.
Load more

Recommended publications
  • Nigeria: a New History of a Turbulent Century
    More praise for Nigeria: A New History of a Turbulent Century ‘This book is a major achievement and I defy anyone who reads it not to learn from it and gain greater understanding of the nature and development of a major African nation.’ Lalage Bown, professor emeritus, Glasgow University ‘Richard Bourne’s meticulously researched book is a major addition to Nigerian history.’ Guy Arnold, author of Africa: A Modern History ‘This is a charming read that will educate the general reader, while allowing specialists additional insights to build upon. It deserves an audience far beyond the confines of Nigerian studies.’ Toyin Falola, African Studies Association and the University of Texas at Austin About the author Richard Bourne is senior research fellow at the Institute of Commonwealth Studies, University of London and a trustee of the Ramphal Institute, London. He is a former journalist, active in Common wealth affairs since 1982 when he became deputy director of the Commonwealth Institute, Kensington, and was the first director of the non-governmental Commonwealth Human Rights Initiative. He has written and edited eleven books and numerous reports. As a journalist he was education correspondent of The Guardian, assistant editor of New Society, and deputy editor of the London Evening Standard. Also by Richard Bourne and available from Zed Books: Catastrophe: What Went Wrong in Zimbabwe? Lula of Brazil Nigeria A New History of a Turbulent Century Richard Bourne Zed Books LONDON Nigeria: A New History of a Turbulent Century was first published in 2015 by Zed Books Ltd, The Foundry, 17 Oval Way, London SE11 5RR, UK www.zedbooks.co.uk Copyright © Richard Bourne 2015 The right of Richard Bourne to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988 Typeset by seagulls.net Index: Terry Barringer Cover design: www.burgessandbeech.co.uk All rights reserved.
    [Show full text]
  • Boko Haram Beyond the Headlines: Analyses of Africa’S Enduring Insurgency
    Boko Haram Beyond the Headlines: Analyses of Africa’s Enduring Insurgency Editor: Jacob Zenn Boko Haram Beyond the Headlines: Analyses of Africa’s Enduring Insurgency Jacob Zenn (Editor) Abdulbasit Kassim Elizabeth Pearson Atta Barkindo Idayat Hassan Zacharias Pieri Omar Mahmoud Combating Terrorism Center at West Point United States Military Academy www.ctc.usma.edu The views expressed in this report are the authors’ and do not necessarily reflect those of the Combating Terrorism Center, United States Military Academy, Department of Defense, or U.S. Government. May 2018 Cover Photo: A group of Boko Haram fighters line up in this still taken from a propaganda video dated March 31, 2016. COMBATING TERRORISM CENTER ACKNOWLEDGMENTS Director The editor thanks colleagues at the Combating Terrorism Center at West Point (CTC), all of whom supported this endeavor by proposing the idea to carry out a LTC Bryan Price, Ph.D. report on Boko Haram and working with the editor and contributors to see the Deputy Director project to its rightful end. In this regard, I thank especially Brian Dodwell, Dan- iel Milton, Jason Warner, Kristina Hummel, and Larisa Baste, who all directly Brian Dodwell collaborated on the report. I also thank the two peer reviewers, Brandon Kend- hammer and Matthew Page, for their input and valuable feedback without which Research Director we could not have completed this project up to such a high standard. There were Dr. Daniel Milton numerous other leaders and experts at the CTC who assisted with this project behind-the-scenes, and I thank them, too. Distinguished Chair Most importantly, we would like to dedicate this volume to all those whose lives LTG (Ret) Dell Dailey have been afected by conflict and to those who have devoted their lives to seeking Class of 1987 Senior Fellow peace and justice.
    [Show full text]
  • Surviving Works: Context in Verre Arts Part One, Chapter One: the Verre
    Surviving Works: context in Verre arts Part One, Chapter One: The Verre Tim Chappel, Richard Fardon and Klaus Piepel Special Issue Vestiges: Traces of Record Vol 7 (1) (2021) ISSN: 2058-1963 http://www.vestiges-journal.info Preface and Acknowledgements (HTML | PDF) PART ONE CONTEXT Chapter 1 The Verre (HTML | PDF) Chapter 2 Documenting the early colonial assemblage – 1900s to 1910s (HTML | PDF) Chapter 3 Documenting the early post-colonial assemblage – 1960s to 1970s (HTML | PDF) Interleaf ‘Brass Work of Adamawa’: a display cabinet in the Jos Museum – 1967 (HTML | PDF) PART TWO ARTS Chapter 4 Brass skeuomorphs: thinking about originals and copies (HTML | PDF) Chapter 5 Towards a catalogue raisonnée 5.1 Percussion (HTML | PDF) 5.2 Personal Ornaments (HTML | PDF) 5.3 Initiation helmets and crooks (HTML | PDF) 5.4 Hoes and daggers (HTML | PDF) 5.5 Prestige skeuomorphs (HTML | PDF) 5.6 Anthropomorphic figures (HTML | PDF) Chapter 6 Conclusion: late works ̶ Verre brasscasting in context (HTML | PDF) APPENDICES Appendix 1 The Verre collection in the Jos and Lagos Museums in Nigeria (HTML | PDF) Appendix 2 Chappel’s Verre vendors (HTML | PDF) Appendix 3 A glossary of Verre terms for objects, their uses and descriptions (HTML | PDF) Appendix 4 Leo Frobenius’s unpublished Verre ethnological notes and part inventory (HTML | PDF) Bibliography (HTML | PDF) This work is copyright to the authors released under a Creative Commons attribution license. PART ONE CONTEXT Chapter 1 The Verre Predominantly living in the Benue Valley of eastern middle-belt Nigeria, the Verre are one of that populous country’s numerous micro-minorities.
    [Show full text]
  • 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.
    [Show full text]
  • Kanembu-Kaniri Relationship
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Hochschulschriftenserver - Universität Frankfurt am Main Berichte des Sonderforschungsbereichs 268, Band 8, Frankfurt a.M. 1996: 37-47 KANEMBU-KANURI RELATIONSHIP: A PROPOSAL1 Shettima Umara Bulakarima Abstract The paper takes recourse to oral tradition and linguistics to ascertain the assertion that the present-day Kanuri and Kanembu speech forms emerged from the same parent language. In determining the parent language, the descriptions of the various components (i.e. clans and ethnic groups) of Kanuri and Kanembu are given as a first basis and the relation of each dialect of Kanuri and Kanembu to the other (i.e. dialect contiguity) is demonstrated as a second basis. Taking into consideration the sociolinguistic background of both Kanuri and Kanembu, the brief history of their divergence, the strong contention of the Borno Ulama and the dialect contiguity of the data presented, the paper concludes that Kanuri and Kanembu are initially one and the same language with ancient classical Kanembu being the parent language. Kanembu-Kanuri relationship: a proposal Introduction The close genetic relationship of a group of languages referred to as Saharan, was recognised about one and a half centuries ago. This was evident in BARTH (1965), NACHTIGAL (1987), LUKAS (1951), TUCKER and BRYAN (1956), GREENBERG (1966) and CYFFER (1981, 1990, 1991). Based on the genetic classification model of LUKAS (1951), GREENBERG (1966), PETRACEK (1966, 1978 and 1979) and CYFFER (1981 and 1990), the Saharan languages can be modelled as fig. 1 below. 1 I am grateful to the following colleagues for their academic criticisms/contributions which brought the paper to its present stage: A.
    [Show full text]
  • Socio-Economic Determinants of New Idioms of Power – Visual Case Stories from Urban Adamaoua, Cameroon
    Africa Development, Vol. XXXV, Nos 1 & 2, 2010, pp. 117 – 175 © Council for the Development of Social Science Research in Africa, 2010 (ISSN 0850-3907) ‘Up as a Rabbit, Down as a Lion’: Socio-economic Determinants of New Idioms of Power – Visual Case Stories from Urban Adamaoua, Cameroon Lisbet Holtedahl* Abstract In the 1990s, I felt empathy with the Sultan of Adamaoua. I do feel empa- thy with one of the richest and most influential industrialists in Cameroon today - emotions which are difficult to convey in today’s Norway. Ideas about Africa, about poverty, corruption, etc. make such feelings politi- cally incorrect. My anthropological research is supposed to lead to posi- tive consequences for the people with whom I work. They be ‘small’ or ‘big’ people. This is called applied research. My research experience has made me conclude the following: Research should contribute to giving people new voices in new arenas; make them visible in new social spheres. I wish for instance, that my research may promote authorities’ listening more to and seeing people who are poor or who are uneducated, and, that their decisions may reach them, empower them. Often, also, one thinks that empowerment only concerns people without power. Since I have for long worked with people with big power, my research should enable their voices to become strengthened and make them visible on the new social arenas that are under pressure from their own behaviour and entrepre- neurship, but that they themselves do not see. What criteria do we use when we decide whether our research should empower people in power? It is important that we include the ‘small’ as well as the ‘big’ in our applied research.
    [Show full text]
  • Boko Haram: a New Islamic State in Nigeria
    JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY RICE UNIVERSITY BOKO HARAM: A NEW ISLAMIC STATE IN NIGERIA BY DAVID COOK, PH.D. BAKER INSTITUTE RICE FACULTY SCHOLAR JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY, ASSOCIATE PROFESSOR OF RELIGIOUS STUDIES DEPARTMENT OF RELIGION RICE UNIVERSITY DECEMBER 11, 2014 Boko Haram: A New Islamic State in Nigeria THIS PAPER WAS WRITTEN BY A RESEARCHER (OR RESEARCHERS) WHO PARTICIPATED IN A BAKER INSTITUTE RESEARCH PROJECT. WHEREVER FEASIBLE, PAPERS ARE REVIEWED BY OUTSIDE EXPERTS BEFORE THEY ARE RELEASED. HOWEVER, THE RESEARCH AND VIEWS EXPRESSED IN THIS PAPER ARE THOSE OF THE INDIVIDUAL RESEARCHER(S) AND DO NOT NECESSARILY REPRESENT THE VIEWS OF THE JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY. © 2014 BY THE JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY OF RICE UNIVERSITY THIS MATERIAL MAY BE QUOTED OR REPRODUCED WITHOUT PRIOR PERMISSION, PROVIDED APPROPRIATE CREDIT IS GIVEN TO THE AUTHOR AND THE JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY 2 Boko Haram: A New Islamic State in Nigeria Executive Summary1 Currently the Nigerian state is undergoing a civil war, with the protagonist being the Salafi-jihadi group popularly called Boko Haram. During the years since 2011, Boko Haram has morphed from being a local Salafi-jihadi group into a major player in West African radicalism. Its tactics have ranged from standard guerilla pin-prick attacks against governmental, military, and Christian targets, to sophisticated suicide attacks and mass slayings of target populations. During the period since July 2014, Boko Haram has clearly set the establishment of a physical Islamic state in Nigeria as its goal and has fought the Nigerian military to a draw.
    [Show full text]
  • Violations of Indigenous Children's Rights in Cameroon
    Convention on the Rights of the Child Alternative Report Submission: Violations of Indigenous Children’s Rights in Cameroon Prepared for 75th Session, Geneva, 15 May - 02 June 2017 Submitted by Cultural Survival Cultural Survival 2067 Massachusetts Avenue Cambridge, MA 02140 Tel: 1 (617) 441 5400 [email protected] www.culturalsurvival.org Convention on the Rights of the Child Alternative Report Submission: Violations of Indigenous Children’s Rights in Cameroon I. Reporting Organization Cultural Survival is an international Indigenous rights organization with a global Indigenous leadership and consultative status with ECOSOC since 2005. Cultural Survival is located in Cambridge, Massachusetts, and is registered as a 501(c)(3) non-profit organization in the United States. Cultural Survival monitors the protection of Indigenous Peoples’ rights in countries throughout the world and publishes its findings in its magazine, the Cultural Survival Quarterly, and on its website: www.cs.org. II. Background Information “These peoples [the “Pygmies” and pastoralist peoples] still suffer discrimination experienced through the dispossession of their land and destruction of their livelihoods, cultures and identities, extreme poverty, lack of access to and participation in political decision-making and lack of access to education and health facilities.”1 Cameroon is home to one of the most diverse environments in Africa, with regions that have an equatorial monsoon climate, regions with a tropical humid climate, and regions with a tropical arid climate. Cameroon became an independent, sovereign nation in 1960 and a united one (when East and West Cameroon were united) in 1961.2 Cameroon has a population of over 22 million people.
    [Show full text]
  • Jan-Feb 2013 GPD Insides.Indd
    WILLIAM CAREY LIBRARY FEATURED BOOK Peoples on the Move Introducing the Nomads of the World Nomads — they inhabit every continent yet have “no abiding city.” Always on the move, they are often “invisible,” unreached, despised, and easily forgotten by settled citizens. Th is is the most comprehensive source of information on all the nomadic peoples of the world and includes maps, black and white photographs, people profi les, and bibliographic data. ISBN: 978-0-87808-352-7 List Price: $19.95 David J. Phillips Our Price: $15.96 WCL | Pages 490 | Paperback 2001 3 or more: $10.97 www.missionbooks.org 1-800-MISSION Become a Daily World Christian What is the Global Prayer Digest? Loose Change Adds Up! Th e Global Prayer Digest is a unique devotion- In adapting the Burma Plan to our culture, al booklet. Each day it gives a glimpse we have simply substituted loose change of what God is doing around the world for rice and have added this educational and what still remains to be done. Daily and inspirational Global Prayer Digest. One prayer for that still-unfi nished task is at person’s loose change will average about the heart of the Adopt-A-People move- $100 per year exclusively for frontier ment. Condensed missionary stories, missions! When the national goal of one biblical challenges, urgent reports, and million Adopt-A-People Prayer Partners is exciting descriptions of unreached peo- reached, that will mean $100 million more ples provide a digest of rich fuel for your per year for the frontiers! own times of prayer for the world.
    [Show full text]
  • Actes Du Quatrième Colloque Mega-Tchad : 2. Les Relations
    Actes du IV" colloque Méga-Tchad CNRS / ORSTOM Paris, du 14 au 16 septembre 1988 Volume JI LES RELATIONS HONIIMES-FEMMES DANS LE BASSIN DU LAC TCHAD Actes du IV" colloque Méga-Tchad CNRS / ORSTOM Paris, du 14 au 16 septembre 1988 Volume II LES RELATIONS HOMMES-FEMMES DANS LE BASSIN DU LAC TCHAD Textes réuniset présentés par Nicole ECHARD Editions de I'ORSTOM INSTITUT FRANçAIS DE RECHERCHE SCIENTIFIQUE POUR LE D$VELOPPEMENT ENCOOPtRATION Collection COLLOQUES et SÉMINAIRES PARIS 1991 La loi du 11 mars 1957 n'autorisant, aux termes des alinéas2 et 3 de l'article 41, d'une part, que les ctcopies ou reproductions strictement réservées l'usage privé du copiste et non desti- nées B une utilisation collecthe~~et, d'autre part, que les analyses et les courtes citations dans un but d'exemple et d'illustration, crtoute représentation ou reproduction intégrale, ou partielle, faite sans le consentement de l'auteurou de ses ayants droit ayants cause, est illicites (alinéa1 er del'article 40). Cette representation ou reproduction, par quelque procédé que ce soit, constituerait donc une contrefa~onsanctionnée par les articles 425 et suivants du Code pénal. ISSN : 0767-2896 8 ORSTOM 1991 ISBN : 2-70991 O1 7-9 (Edition complbte) ISBN : 2-7099-1019-5 Nolume II) SOMMAIRE Avant-propos Daniel BARRETEAU etHenry TOURNEUX ......................... 7 Introduction Nicole ECHARD ...................................................................... 1 1 Tendancesactuelles dela recherche en anthropologie des sexes Nicole-Claude MATHIEU ..................................................... 13 Aman and a woman, or gender marking in a nominal system ZygmuntFRAJZYNGIER ..................................................... 3 5 "Femme"et"homme" en tchadique, en comparaison avecles autres langues chamito-sémitiques Dymitr IBRISZIMOW ..........................................................
    [Show full text]
  • Wodaabe 1 Wodaabe
    Wodaabe 1 Wodaabe Wodaabe A group of traveling Wodaabe. Niger, 1997. Total population 45,000 in 1983 Regions with significant populations Niger, Cameroon, Central African Republic, Nigeria Languages Fula Religion Islam, Oriental Orthodoxy, African traditional religion Related ethnic groups Fula The Wodaabe (Fula: Woɗaaɓe) or Bororo are a small subgroup of the Fulani ethnic group. They are traditionally nomadic cattle-herders and traders in the Sahel, with migrations stretching from southern Niger, through northern Nigeria, northeastern Cameroon, and the western region of the Central African Republic.[1] [2] The number of Wodaabe was estimated in 1983 to be 45,000.[3] They are known for their beauty (both men and women), elaborate attire and rich cultural ceremonies. The Wodaabe speak the Fula language and don't use a written language.[3] In the Fula language, woɗa means "taboo", and Woɗaaɓe means "people of the taboo". "Wodaabe" is an Anglicisation of Woɗaaɓe. [3] [4] [5] [6] This is sometimes translated as "those who respect taboos", a reference to the Wodaabe isolation from broader Fulbe culture, and their contention that they retain "older" traditions than their Fulbe neighbors.[7] In contrast, other Fulbe as well as other ethnic groups sometimes refer to the Wodaabe as "Bororo", a sometimes pejorative name,[5] translated into English as "Cattle Fulani", and meaning "those who dwell in cattle camps".[8] By the 17th century, the Fula people across West Africa were among the first ethnic groups to embrace Islam, were often leaders of those forces which spread Islam, and have been traditionally proud of the urban, literate, and pious life with which this has been related.
    [Show full text]
  • 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).
    [Show full text]