Teacher's Guide
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Lost & Found Children of Abraham in Africa and The
SANKORE' Institute of Islamic - African Studies International The Lost & Found Children of Abraham In Africa and the American Diaspora The Saga of the Turudbe’ Fulbe’ & Their Historical Continuity Through Identity Construction in the Quest for Self-Determination by Abu Alfa Umar MUHAMMAD SHAREEF bin Farid 0 Copyright/2004- Muhammad Shareef SANKORE' Institute of Islamic - African Studies International www.sankore.org/www,siiasi.org All rights reserved Cover design and all maps and illustrations done by Muhammad Shareef 1 SANKORE' Institute of Islamic - African Studies International www.sankore.org/ www.siiasi.org ﺑِ ﺴْ ﻢِ اﻟﻠﱠﻪِ ا ﻟ ﺮﱠ ﺣْ ﻤَ ﻦِ ا ﻟ ﺮّ ﺣِ ﻴ ﻢِ وَﺻَﻠّﻰ اﻟﻠّﻪُ ﻋَﻠَﻲ ﺳَﻴﱢﺪِﻧَﺎ ﻣُ ﺤَ ﻤﱠ ﺪٍ وﻋَﻠَﻰ ﺁ ﻟِ ﻪِ وَ ﺻَ ﺤْ ﺒِ ﻪِ وَ ﺳَ ﻠﱠ ﻢَ ﺗَ ﺴْ ﻠِ ﻴ ﻤ ﺎً The Turudbe’ Fulbe’: the Lost Children of Abraham The Persistence of Historical Continuity Through Identity Construction in the Quest for Self-Determination 1. Abstract 2. Introduction 3. The Origin of the Turudbe’ Fulbe’ 4. Social Stratification of the Turudbe’ Fulbe’ 5. The Turudbe’ and the Diffusion of Islam in Western Bilad’’s-Sudan 6. Uthman Dan Fuduye’ and the Persistence of Turudbe’ Historical Consciousness 7. The Asabiya (Solidarity) of the Turudbe’ and the Philosophy of History 8. The Persistence of Turudbe’ Identity Construct in the Diaspora 9. The ‘Lost and Found’ Turudbe’ Fulbe Children of Abraham: The Ordeal of Slavery and the Promise of Redemption 10. Conclusion 11. Appendix 1 The `Ida`u an-Nusuukh of Abdullahi Dan Fuduye’ 12. Appendix 2 The Kitaab an-Nasab of Abdullahi Dan Fuduye’ 13. -
1. During the Paleolithic Age, Humans Were Hunter-Gatherers. They Were
Guide to Readin G n o t e s Section 2 Section 5 1. During the Paleolithic Age, humans were 1. During the Paleolithic Age, people lived in hunter-gatherers. They were always looking for small bands of 20 to 60 people because they food and took shelter in places such as caves. were always moving from place to place in During the Neolithic Age, humans grew their search of food. own food, built permanent shelters, and settled 2. Possible student answers: down in one place. Symbols will vary. “Because we lived in larger communities, we 2. Neolithic settlements were located east of could divide up the work.” the Mediterranean Sea because the land was fertile. “Working together allowed us to finish tasks faster.” Section 3 “In communities, we had more time to make 1. During the Paleolithic Age, people obtained our lives more comfortable and much safer. We food by hunting animals and gathering plants. could defend ourselves more easily. Our popu- Some of the problems were that hunting lation increased.” was dangerous and the food supply was not dependable. Section 6 2. Possible student answers: 1. During the Paleolithic Age, people’s most important job was to find food for survival. “We learned that we could grow our own food by collecting and planting the seeds of plants.” 2. Possible student answers: “We learned how to raise animals for their “Our specialized jobs included weaving, basket milk and meat. We also used animals to carry making, toolmaking, and trading.” heavy loads and plow fields.” “We had more time to decorate pottery and “Agriculture means that we grow our own polish stones to make our lives more crops and domesticate animals. -
REVERSE CIRCULATION JUNK BASKET Instruction Manual 3100
REVERSE CIRCULATION JUNK BASKET Instruction Manual 3100 Reverse Circulation Junk Basket O n e C o m p a n y U n l i m i t e d S o l u t i o n s Reverse Circulation Junk Basket Reverse Circulation Junk Basket General Description ..................................................... 3 Uses ............................................................................. 3 Construction ................................................................ 3 Accessories ................................................................. 3 Operation ..................................................................... 4 Explanation of the Mechanism .................................... 6 Maintenance ................................................................ 6 Magnet Insert Assembly .............................................. 6 Specifications and Replacement Parts ................ 7 – 12 Rock Bit Cone Dimensions ........................................ 13 I N D E X The designs and specifications for the tools described in this instruction manual were in effect at the time this manual was approved for printing. National Oilwell Varco, whose policy is one of continuous improvement, reserves the right to discontinue models at any time, or to change designs and specifications without notice or without incurring obligation. Nineteenth Printing, September 2005 General Description The reverse circulation is obtained by the Bowen Reverse Circulation Junk unique construction of the Barrel, which Baskets are designed to effectively is, in effect, a two-bowl -
Bunce Island: a British Slave Castle in Sierra Leone
BUNCE ISLAND A BRITISH SLAVE CASTLE IN SIERRA LEONE HISTORICAL SUMMARY By Joseph Opala James Madison University Harrisonburg, Virginia (USA) This essay appears as Appendix B in Bunce Island Cultural Resource Assessment and Management Plan By Christopher DeCorse Prepared on behalf of the United States Embassy, Sierra Leone and Submitted to the Sierra Leone Monuments and Relics Commission November, 2007 INTRODUCTION Bunce Island is a slave castle located in the West African nation of Sierra Leone. Slave castles were commercial forts operated by European merchants during the period of the Atlantic slave trade. They have been called “warehouses of humanity.” Behind their high protective walls, European slave traders purchased Africans, imprisoned them, and loaded them aboard the slave ships that took them on the middle passage to America. Today, there were about 40 major slave castles located along the 2,000 miles of coastline stretching between Mauritania in the north and Benin in the south. British slave traders operated on Bunce Island from about 1670 to 1807, exiling about 30,000 Africans to slavery in the West Indies and North America. While most of Bunce Island’s captives were taken to sugar plantations in the Caribbean Basin, a substantial minority went to Britain’s North American Colonies, and especially South Carolina and Georgia. Given the fact that only about 4% of the African captives transported during the period of the Atlantic slave trade went to North America, Bunce Island’s strong link to that region makes it unique among the West African slave castles. Bunce Island’s commercial ties to North America resulted, as we shall see, in this particular castle and its personnel being linked to important economic, political, and military developments on that continent. -
Media Release
Smithsonian Anacostia Community Museum New Media only: Marcia Baird Burris (202) 633-4876; (202) 320-1735 (cell) sAugust , 2010 Media website: http://newsdesk.si.edu; http://anacostia.si.edu (media room) “Word, Shout, Song: Lorenzo Dow Turner Connecting Community through Language” On View at the Anacostia Community Museum through March, 27, 2011 The Smithsonian’s Anacostia Community Museum presents the groundbreaking exhibition “Word, Shout, Song: Lorenzo Dow Turner Connecting Community through Language” on view from Aug. 9 through March 27, 2011. Curated by Alcione Amos and the first exhibition based almost entirely on one of the museum’s special collections, “Word, Shout, Song” looks at the life, research and scholarship of Lorenzo Dow Turner, perhaps the first African American linguist. It also focuses on how his discoveries linked communities in Africa to the New World through language. “In assembling this exhibition, most exciting to me was how I was able to connect words from Portuguese, Gullah and English to their African origins, 80 years later, based on Turner’s work in the 1930s,” said Amos. “His work is still relevant today.” “Word, Shout, Song” is three stories in one: scholarship and success against the odds, a quest to crack a linguistic code and a discovery spanning continents. The exhibition presents Turner’s pioneering work, which in the 1930s established that people of African heritage, despite slavery, had retained and passed on their cultural identity through words, music and story wherever they landed. His research focused on the Gullah/Geechee community in South Carolina and Georgia, whose speech was dismissed as “baby talk” and “bad English.” He confirmed, however, that quite to the contrary the Gullah spoke a Creole language and that they still possessed parts of the language and culture of their captive ancestors. -
Basketry of the Wabanaki Indians
Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures DOI 10.1007/978-94-007-3934-5_10220-2 # Springer Science+Business Media Dordrecht 2015 Basketry of the Wabanaki Indians Jennifer S. Neptunea* and Lisa K. Neumanb* aMaine Indian Basketmakers Alliance, Indian Island, ME, USA bThe University of Maine, Orono, ME, USA The Wabanaki The Wabanaki (People of the Dawn Land) are living Algonquian-speaking indigenous Native North Americans whose traditional homelands comprise what is today northern New England in the United States as well as Southeastern Quebec and the Canadian maritime provinces of New Brunswick, Nova Scotia, and Prince Edward Island. In the United States, there are five federally recognized Wabanaki tribes, all of which reside in the state of Maine: the Penobscot Nation (with a reservation in Penobscot County, Maine), the Passamaquoddy Tribe at Pleasant Point or Sipayik (with a reservation in Washington County, Maine), the Passamaquoddy Tribe at Indian Township (also with a reservation in Washington County, Maine), the Houlton Band of Maliseet (in Aroostook County, Maine), and the Aroostook Band of Micmac (also in Aroostook County, Maine). The Wabanaki also own trust lands (property with federal status owned by the tribe or tribal members) and fee lands (taxable property owned by tribal members but for which a tribe regulates use) in other parts of the state of Maine (Fig. 1). As of 2014, there were approximately 8,000 people on the membership rolls of the five Wabanaki tribes in Maine, with a far greater number in Canada. A note here on terminology is important to avoid confusion. -
[Transporters for the Metalurgy Industry [Transport Solutions for The
[TransportersTransport solutions for the for metalurgy the metallurgy industry industry GBD [Full-Range-Supplier Ladle Carrier Special transporter for ladles of molten steel for payloads of 100 t to 500 t Slag Pot Transporter Robust special vehicle for the safe handling of slag pots for payloads of 40 t to 150 t U-Frame Transporter Special vehicle for the handling of slag and scrap for the direct picking up of scrap containers or slag pots for payloads of 40 t to 150 t. Slab Carrier A high-performance vehicle which is most suitable for on-site transfer of hot and cold slabs in iron and steel plants. Payloads from 40 t to 150 t. Industrial Lift Transporter with cabin above the platform Versatile and robust multi-purpose transport system for cost-effective handling of slabs, billets, scrap and finished products such as sheet metal, profiles and coils for payloads of 60 t to 400 t. Industrial Lift Transporter with cabin below the platform Compact and manoeuvrable lift transporter for long and extra-long materials (billets, slabs, coils etc.). Highly suitable for confined working areas for payloads of 60 t to over 400 t. Industrial Lift Transporter with integrated dumping system For large-sized containers, a strong combination for an extremely economical on-site handling of scrap materials for payloads of 60 t to 250 t. Scrap Basket Transporter Special vehicle used for moving pallet scrap bas- kets with payloads ranging from 50 t to 300 t. Heavy Load Trailer Cost-effective transport system for handling pallets, slabs, coils etc. For payloads up to 130 t for vehicles with turning steering frames and up to 240 t with pendulum axles. -
For the Mande Bala Todd G. Martin A
TOWARD A PEDAGOGY OF "PLAY" FOR THE MANDE BALA TODD G. MARTIN A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN MUSIC YORK UNIVERSITY TORONTO, ONTARIO APRIL, 2017 © Todd Martin, 2017 ABSTRACT A theoretical model is proposed that posits "play" as both the long-term goal of bala learning, and as the means through which the short-term steps toward that goal can best be achieved. Play is defined in two different ways. In the first sense it is an orchestrating of means and ends in which means are at the centre of interest. In this sense, play is a goal of bala learning. In the second sense, play is defined (using the framework of Applied Behaviour Analysis) as: activities that (a) are inherently reinforcing (and not inherently punishing), and (b) do not eventuate extinction, escape, or avoidance. In this sense, play is conceived as one possible means through which to achieve pedagogical goals. The case is made that owing to its intrinsic (musical) characteristics—in particular, the inherent scalability of pattern density—Mande bala music is especially well suited to a pedagogy of "play." Although the model proposed is supported by empirical evidence and has a strong rational underpinning, the model itself is not tested in the present study, but rather, is herein articulated (via illustrative case studies depicting the learning of various bala patterns through digitally mediated means—books, CDs, DVDs, etc.) An argument is built to support the notion that in comparison with traditional, immersion- based pedagogical modalities, the digital mediation of bala teaching eventuates a pedagogical loss, but that this pedagogical loss can be attenuated through a more "playful" pedagogical approach. -
AN INTIMATE REBUKE the Religious Cultures of African and African Diaspora People
AN INTIMATE REBUKE The Religious Cultures of African and African Diaspora People Series editors: jacob k. olupona, harvard university, dianne m. stewart, emory university, and terrence l. johnson, georgetown university The book series examines the religious, cultural, and po liti cal expres- sions of African, African American, and African Ca rib bean traditions. Through transnational, cross- cultural, and multidisciplinary approaches to the study of religion, the series investigates the epistemic bound- aries of continental and diasporic religious practices and thought and explores the diverse and distinct ways African- derived religions inform culture and politics. The series aims to establish a forum for imagining the centrality of Black religions in the formation of the New World. AN INTIMATE REBUKE female genital power in ritual and politics in West Africa Laura S. Grillo • Duke University Press Durham and London 2018 © 2018 Duke University Press. All rights reserved Printed in the United States of Amer i ca on acid- free paper ∞ Designed by Courtney Leigh Baker Typeset in Garamond Premier Pro by Westchester Publishing Services Library of Congress Cataloging- in- Publication Data Names: Grillo, Laura S., [date] author. Title: An intimate rebuke : female genital power in ritual and politics in West Africa / Laura S. Grillo. Description: Durham : Duke University Press, 2018. | Series: The religious cultures of African and African diaspora people | Includes bibliographical references and index. Identifiers: lccn 2018008228 (print) | lccn 2018013660 (ebook) isbn 9781478002635 (ebook) isbn 9781478001201 (hardcover : alk. paper) isbn 9781478001553 (pbk. : alk. paper) Subjects: lcsh: Côte d’Ivoire— Religion. | Older women— Religious life— Côte d’Ivoire. | Older women— Political activity— Côte d’Ivoire. -
Shape-Shifting Nature in a Contested Landscape in Guinea-Bissau
Shape-shifting nature in a contested landscape in Guinea-Bissau Joana Vaz de Sousa Department of Social Sciences Oxford Brookes University Thesis Submitted in Partial Fulfilment of the Requirements of the Award of Doctor of Philosophy September 2014 i Abstract Studying people and wild animals based only on their strict and present-day interactions is not enough to develop a comprehensive understanding of social constructions of animal species. People encounter other species (and other people) from within particular historical, social, ecological and economic settings. In 13 months of fieldwork, I adopted a multi-disciplinary perspective, using qualitative ethnographic tools alongside quantitative ecological and interviewing approaches to seek for an in-depth understanding that provides access to multiple views about nature and nature conservation. In southern Guinea-Bissau, space and its history, magic and religion, changes in the landscape and environment, local livelihoods and trade, as well as local relations of power for accessing resources, all shape the social and cosmological terrain of the interactions between people and other living and non-living things. On the one hand, magical territories, the role animal figures play in witchcraft, local knowledge and its management, all portray nature as part of society, both as an element and an actor in society. On the other hand, when nature conservation initiatives based on fines and fences are emphasised, the social appropriation of nature envisions people and nature as separate, even antagonistic entities that negotiate each other’s existence. Land is the most important component of livelihoods as it is tightly connected to labour allocation and knowledge exchange. -
Classical Art of Africa
Classical Art of Africa Gallery 16 QUESTIONS? Contact us at [email protected] ACKLAND ART MUSEUM The University of North Carolina at Chapel Hill 101 S. Columbia Street Chapel Hill, NC 27514 Phone: 919-966-5736 MUSEUM HOURS Wed - Sat 10 a.m. - 5 p.m. Sun 1 p.m. - 5 p.m. 2nd Fridays 10 a.m. – 9 p.m. Closed Mondays & Tuesdays. Closed July 4th, Thanksgiving, Christmas Eve Christmas Day, & New Year’s Day. 1 Possibly Ubah of Isuofia Nigeria, Igbo culture Shrine Figure, 1920s? painted wood Gift of Alfred Landau in honor of Arthur C. Forman, 2002.1.2 About the Art • The frontal pose seen here is characteristic of Igbo figures. The figure’s gesture, with arms extending forward and palms up, shows generosity on the part of the deity represented as well as a willingness to receive sacrifices and other gifts. • Often shrine figures were clothed and painted when they were in use. On this figure, paint is still visible on the head. • Shrine figures like this one were displayed together, in large groups, which were sometimes conceived of as families. They represent deities responsible for the community’s well-being. • This figure may have been carved by Ubah of Isofia, who was active between about 1920 and 1945. 2 Unidentified artist, Ivory Coast, Baule culture Seated Male Figure, c. 1930s-40s wood Gift of Marion and Stanley Robboy in memory of Anne- Marie and Victor Loeb, 2007.2 About the Art • Balanced asymmetry is an important part of Baule aesthetics. Here, for example, the sculptor carved arm and wrist ornaments in the same place on each side of the figure but gave them different forms. -
Water Chestnut Brochure
A. Surveying for Water Chestnut E. Service Platform Options Surveying is an important tool for controlling a water The use of a pontoon boat or john boat as a service plat- chestnut infestation. Identifying populations of water chest- form for a handpulling operation is very effective when nut early, while only a few plants exist, saves a lot of future access to a water chestnut handpulling site is limited. The work. Surveyors for water chestnut infestations should begin shallow draft of these boats, approximately 6-12” not includ- in early to mid-June, and continue until September. Although ing the outboard motor, allows them to be used in shallow boats or canoes are usually used for surveying, an airboat areas to carry personnel, kayaks, and baskets full of spoils. can be very effective for surveying very shallow marshy When outfitting a pontoon boat or john boat for handpulling areas without disturbing native plants. duties, everything on deck except for essential equipment can be removed. This leaves an open deck for pulled water chestnut and storage of handpulling equipment, such as B. How to Handpull Water Chestnut laundry baskets. Typically a stripped pontoon or john boat When pulling a water chestnut plant by hand, try to reach can carry 1,000 pounds of water chestnut spoils. down as far as possible to get the whole stem and root. T h i s will preclude development of small rosettes that are growing areas of dense aquatic plant growth for small pockets of water on the same plant, but have not yet reached the water’s sur- chestnuts.