Tenke Mining Corp. - The Congo - Thu Feb 6, 2003 arrived in the 15th century, the indigenous peoples had developed notably among theKongo and luba people of Germany, Italy, the UK, Japan and South africa. http://www.tenke.com/s/TenkeFungurume-TheCongo.asp
African Sculpture: Criteria And than the wood carvings from the more indigenous cultures of a group, such as Kongoor luba, is therefore George Peter 4 Murdock's africa Its peoples and Their http://www.sas.upenn.edu/African_Studies/Sculpture/af_sculpt.html
Extractions: There are over eleven thousand objects in the sub-Saharan African collections of The University Museum of the University of Pennsylvania. Many are examples of material culture and ethnography- weapons, tools, textiles, utensils, implements, and undecorated items of daily use that have been acquired by purchase and gift since the end of the nineteenth century. However, also included among the collections are numerous art objects made for ceremonial, magical, and decorative purposes, and a selection of the best of them forms the subject of this exhibition. Some of these objects are well known, having been included in major exhibitions of African sculpture as early as 1935, when the Museum of Modern Art in New York mounted the great display "African Negro Art," which brought the works to the attention of visitors to American art museums for the first time (see Sweeney, 1935). Quite a few were published by The University Museum in its Journal and Bulletin between 1917 and 1945 in a series of articles written by Henry Usher Hall and Heinrich A. Wieschhoff, two Curators of the African collections. Many others remained in the storerooms from the day of their acquisition, never to be photographed or studied, let alone exhibited. The present selection emphasizes both familiar and unfamiliar African art treasures that are a part of this great museum's holdings. It was decided not to include examples of the court art from the Nigerian kingdom of Benin, which are also among the highlights of the museum's collections, both because the Philadelphia Museum of Art had shown the "Treasures of Ancient Nigeria" together with an exhibition of Nigerian art from The University Museum in 1982 and because the ivories and bronzes of this society form an expression of a very different nature than the wood carvings from the more indigenous cultures. Furthermore, The University Museum's Benin collections are comparatively well known, whereas much of what is presented here is in need of new exposure and updated research.
Songline & Sacred Space From Roger Brown There are parallels with indigenous peoples all around the world. the lukasa mapsmade by the luba peoples of the Democratic Republic of Congo in africa. http://www.divstrat.com.au/dowsing/Articles/Roger_Brown/RB_aust_dowsing.html
Extractions: Aboriginal landscapes around the world are, when maintained with proper ritual, living landscapes to be approached with due reverence for the culture thus expressed. In a deep sense, the land is a meaningful part of the people just as the people give symbolic meaning to the land. But times have changed, and much of the mythology has been lost. Over large parts of a continent as vast as Australia, Dreamings have been closed down and the psychic energies withdrawn because there are no initiated elders left to inherit and pass on the local knowledge. In other areas, full knowledge has been retained and the rituals kept alive. Many other areas, however, have partial knowledge retained by whoever is left. There is another sense, too, in which Australian Aboriginal landscapes are alive. Because these people have had such strong attachment to the land, unnumbered generations of them have become earthbound upon death, peopling the psychic landscape and sometimes firmly attaching to rocks or other features of the landscape. With often dramatic landscape and population changes taking place over the years such earthbound spirits can build up a great sense of frustration; though they can be released through appropriately sensitive action, which may need to involve the intercession of understanding spirit elders. Thus the ambience of Aboriginal sites varies across a wide continuum, from feel-good sites where the natural energies are a joy to experience; through landscapes where you sense a brooding depression and the feeling that you are being observed; to definite no-go areas where you trespass at your peril and that helpful little voice in your head tells you to turn back. Some such areas that I have encountered have had a powerful curse placed upon them while others have powerful spirit guardians to keep intruders at bay.
Indigenous Peoples Of The Congo indigenous peoples of africa had already set up long distance trades and advancediron working. The two largest groups of people were the Kongo and the luba http://nths.newtrier.k12.il.us/academics/faculty/KHall/AfricaontheWeb/Period3-Af
Extractions: Indigenous Peoples of the Congo Home There was no history known about Zaire until the late 1400s when the first Europeans arrived. In Zaire, there languages are still spoken today are Kikongo, Tshiluba, Lingala, and Kiswahili. Long before the Europeans arrived in Africa, the indigenous peoples of Africa had already set up long distance trades and advanced iron working. The two largest groups of people were the Kongo and the Luba who occupied the southern savannah area. In the past, the Kongo was in the middle of international struggles. The Kongo Kingdom was the first area in Africa to come into contact with Europeans, specifically the Portuguese. The Kongo had a trading system with the Portuguese. In the 1490s, the king of the Kongo asked the Portuguese for missionaries for valuable items such as ivory, copper and, unfortunately, slaves. By the late 1600s, the slave trade had taken 15,000 slaves a year. This provoked violence between small groups of people. In later years by the Kongos independence, peace was successfully established and slave trade with other countries ceased to exist. Generally, most indigenous people in what is now known as Zaire did not believe in fate or accidents. They mainly believed that there is a logical reason for everything and accidents and coincidences are not real.
History Of African Art By Region In these nations as elsewhere on the continent, indigenous African religions requirestatues, masks, and other Both the luba and the Kuba peoples of the http://www.a-piece-of-africa.com/h8.htm
Extractions: Western Africa is the home of many of the sculptural traditions for which African art has become internationally known. Wood carving is especially prominent in Cote d'Ivoire, in Sierra Leone and in Nigeria. Western Africa also claims an extensive range of other art forms, including clay sculpture, bronze casting, jewelry, and weaving. Some of these traditions are driven by religious practices in agricultural societies, others by the patronage of kings. The Senufo people of the Cote d'Ivoire make a staff with a female figure at the top, symbolizing both the power of humans to reproduce and the fertility of the soil. Ghana is well known for its Kente cloth, carved wooden stools, gold jewelry, and wood carvings. In days past, the kings of Ghana wore so much gold that they inspired the saying: "Great men move slowly."
PRECOLONIAL METALWORKING IN AFRICA A BIBLIOGRAPHY. indigenous African metallurgy nature and culture. In Roberts, MN Roberts, AF edsMemory luba art and the making of The Iron Age peoples of Zambia and Malawi http://www.uct.ac.za/depts/age/material/metbib.htm
Africa Studies Videos In The Harvard Libraries the triple heritage of africaits indigenous, Western, and complex of the Tumbukaspeaking peoples of northern comedy, and storytelling of the luba-Kasai people http://www.fas.harvard.edu/~cafrica/videos.shtml
Extractions: XWV 441 A Bamako, les femmes sont belles. By Christiane Succab-Goldman. 1995, 65 min. Various women from Bamako, Mali discuss their memories of the past and their lives in the present as they try to balance the demands of tradition and development. BNZ9597 XWV 274 Adama - The Fulani Magician . By Taale Laafi Rosellini with Moustapha Thiombiano and Lamine Keita. Music by Oger Kabore. (22min.) Adama Hamidou is a deaf West African dancer, comedian, street performer and practitioner of the ancient Yan-Taori magic tradition in Ouagadougou, Burkina Faso. Draws an intimate portrait of the man and his culture through both performance sequences and interviews in which Adama tells his own story in West African sign language. XWV 307 Africa Dreaming: South Africa, Namibia, Senegal, Mozambique, Tunisia, 1997. 104 min. A compilation of four 26 minute short narrative films by directors from four countries. Each is set in contemporary societies and deals with the difficulties and mysteries of relationships and their societal dimensions. BLE1699
LAS Alumni: News About LAS of indigenous mapmaking in subSaharan africa. What he discovered was a heritagerich in unusual artifacts and representations. Among the luba peoples of the http://www.las.uiuc.edu/alumni/news/00fall_mapmaking.html
Extractions: Geography Bassett recently completed an extensive inventory of indigenous mapmaking in sub-Saharan Africa. What he discovered was a heritage rich in unusual artifacts and representations. Among the Luba peoples of the Democratic Republic of the Congo, Lukasa memory boards made of wood, shells, and beads enabled praise singers to recount the history of a specific Luba king. The neighboring Tabwa people charted the path of mythical ancestral heroes on the backs and chests of initiates to the Butwa Society. The kingdom of Bamum in western Cameroon in the early 20th century was the site of one of the most ambitious mapmaking enterprises. Led by King Njoya, the Bamum people developed an alphabet and then undertook a major topographic survey of the kingdom, involving 60 people who made 30 stops over 52 days. "The map's form and content nicely illustrate the political use of maps," says Bassett, noting that the king promoted his political goals of consolidation by presenting images of rule. by Holly Korab
Uncommon Directions history of traditional societies and indigenous people ranging from the lukasa mapsmade by the luba peoples of the Democratic Republic of Congo in africa. http://www.neh.gov/news/humanities/1999-05/map.html
Extractions: are the map-makers colours. Elizabeth Bishop, "The Map" In the beginning was the map. "There has probably always been a mapping impulse in human consciousness," geographer J.B. Harley once wrote, "and the mapping experience, involving cognitive mapping of space, undoubtedly existed long before the physical artifacts we now call maps". Harleys colleague at the University of Wisconsin, David Woodward, picks up the thread. "If you look up the word map in the Oxford English Dictionary, what youll find is a definition that involves some sort of representation of the Earth that is scaled, and relies on measurement, projected mathematically. That is a very Western viewalso a very modern Western view, from around the seventeeth century," says Woodward. "When you look at other types of culturesprehistoric and classical medieval in the West and non-West, then those types of parameters dont apply. The idea of consistent measurement is not necessarily useful, and it is not the only way of representing the Earth. The OED implies some sort of physical thing that you can measure and check by walking on the land. But there are other forms of maps which chart the unseen, such as population density, the weather, or someones spiritual world and that enlarges the subject." Woodward and Harley launched a plan to generate a comprehensive reference work that would cover the history of cartography in all cultures and periods. They published the first volume in 1981. Harley died in 1991. Nineteen years and four books later, the question of what constitutes a "map" has taken center stage.
World Church, South Africa - Real History Series # 3 the Hovas, Sakalavas, Betsimisarakas, and other peoples of Madagascar TuKette, Ba-Songe(Ba-luba), A-Kawanda may possibly have been an indigenous Negro people http://www.creator.org/southafrica/negro1.html
Extractions: about the nigger, but don't So who and what is the so-called "negro"? If present-day Politically Correct head-in-the-sand "knowledge" is anything to go by, the negro is very much the same as a White Man. However, anyone with just half a brain left will tell you that that can't be so. After all, there are just too many obvious differences. "But," says the liberal bleeding-heart useless idiot, "it's quite clear that the African American or any other kind of black whether from Africa or not, and whether really black or just one of the shades of brown, and whether pure-blooded or of mixed-blood is simply a White Man caught in a black skin. And, brother," and here the voice is set to tremble a little, "it is our christianist duty to help him get out of that black skin and take his rightful place among the people of this earth. And, brother, let me tell you more: We have been holding them back and we should give them human rights."
Woodward, History Of Cartography 2.3, Excerpt Guinea, the lukasa memory boards of the luba of the Kbango region of central africa,or the provide an evocative picture of how indigenous peoples view and http://www.press.uchicago.edu/Misc/Chicago/907287.html
Extractions: Volume 2, Book 3 of the History of Cartography explores early mapping in African, American, Arctic, Australian, and Pacific societies. On the right we excerpt the introduction to the volume. Below you'll find links to additional resources for this book and the entire series. For more information on the coverage of this volume see the detailed table of contents. Visit the website for the History of Cartography Project at the University of Wisconsin. Published volumes in the History of Cartography series: Volume 1: Cartography in Prehistoric, Ancient, and Medieval Europe and the Mediterranean Volume 2, Book 1: Cartography in the Traditional Islamic and South Asian Societies Volume 2, Book 2: Cartography in the Traditional East and Southeast Asian Societies Volume 2, Book 3: Cartography in the Traditional African, American, Arctic, Australian, and Pacific Societies Forthcoming volumes Volume 3: Cartography in the European Renaissance Volume 4: Cartography in the European Enlightenment Volume 5: Cartography in the Nineteenth Century Volume 6: Cartography in the Twentieth Century
Bulletin Dr Keith Suter, Sr Joan Westblade, Ms luba Munro, Mr a Matching Grant with a Clubin South africa;. Wednesday 9 August, the Day of indigenous peoples, at Weston http://www.rotary.org.au/d9710/Canberra/bulletinaugust21.htm
Extractions: District 9710 Rotary Peace Conference Putting Peace into Perspective Attractive Conference packages are available and bookings close on 30 August. The Rotary Foundation The District Foundation Seminar will be held at the Hyatt Hotel Canberra on Sunday 3 September. All are welcome. The Club is pursuing a Matching Grant with a Club in South Africa; The 3H Grant Application for the medical program in The Ukraine has been submitted; The Club has nominated a potential Team member for the Group Study Exchange to USA/Canada in May 2001; and The Board is currently developing a proposal to encourage Rotary Foundation Sustaining Members within the Club. Australian Rotary Health Research Fund The Research Fund now stands at over $10 million and it is currently supporting research into mental illness. Olympic Torch Sanya Ritchie will be carrying the Olympic Flame on 5 September. Her 400 metre run commences at 4.56pm sharp at the CIT Bus Stop on Constitution Avenue and continues to the beginning of Anzac Parade. Reconciliation Poster Competition Kaleen High Schools students with the winning entries in the Reconciliation Poster Competition At a ceremony on Wednesday 9 August, the Day of Indigenous Peoples, at Weston Primary School District 9710 Governor John Lawrence presented prizes to winning entries in the District 9710 Reconciliation Poster Competition which was supported by the Club.
Cloudband : Magazine : Exhibitions 3 May 2001) The traditional sculpture of the luba people of Central africa and the DjamuGallery confronted visitors with how indigenous peoples continue to http://www.cloudband.com/magazine/exhibitions.html
Extractions: Recently opened at the Textile Museum of Canada Out of this World, Textiles from the Spirit Realm is a special exhibition of rugs, temple cloths and clothing which present images of gods, ancestors and the afterlife. The show attempts to explore the ways people from different cultures use textiles as a conduit between this world and the spiritual. The Second International Conference on North African Carpets and Textiles (ICOC) gets underway next week in Marrakesh with a lively schedule of talks and tours. This year's event also features a special exhibition of rural Moroccan weavings entitled 'Wild Beauty' (26 September-11 October 2001), which are currently the focus of much market interest. Gebhart Blazek reports.
WORLDWORK IN GREECE 2002 work practices honors the perennial wisdom found among indigenous peoples on all inLatin America, they have been applied in africa to school Ivanova, luba. http://www.worldwork.org/resourcelist.htm
Extractions: l The following list of titles is a compilation from previous worldwork seminars and from recent recommendations. It is intended as a continuation of an effort to create a comprehensive resource for our worldwork studies. The list is a collection of titles from many different individuals and is not meant to represent the ideology of any one person or group. Some of the listings are annotated to help give the reader an idea of what one person thought about the book. Others are simply listed without commentary. Separate sections on books about Russia and India have been developed from seminars in those areas. Books about other regions are combined in the general list. Suggestions for additional titles are always welcomed. GENERAL READING LIST Allison, Dorothy. Skin: Talking about Sex, Class and Literature . Ithaca, NY: Firebrand, 1994. Alschuler, A.S. "Creating a World Where It Is Easier to Love: Counseling Applications of Paolo Freire's theory." Journal of Counseling and Development , April, 1986, Vol. 64.
African States have relied upon the varieties of yams and cocoyams indigenous to West to say relativelylittle about when and how farming peoples occupied the luba and Kuba. http://www.uiowa.edu/~africart/toc/history/giblinstate.html
Extractions: Introduction Historians and archaeologists have learned a great deal about the developments which preceded the emergence of states in Africa. They can now say with confidence that in most cases, Africans developed states in response to local conditions and opportunities. Rarely does the diffusion of ideas from distant sources seem to have been important in bringing about the formation of a state. Today historians do not think that the history of African states is a story of the spread of influences from Egypt, Europe or Asia into the rest of Africa. Instead, the story they see involves African people living in a great variety of locations who use their political skills and wisdom to create for themselves centralized systems of government. Besides learning about the local origins of African states, historians have found that states were most likely to arise in regions endowed with fertile soils, abundant rains, lakes or rivers rich in fish, and mineral deposits, and in societies which enjoyed plentiful opportunities to trade. In fact, the four societies discussed below possessed famous traditions of art precisely because they had productive economies and vibrant commercial systems which allowed artists and craft workers freedom from scarcity, and provided access to metals, woods, clays and other media. Finally, historians have also learned that African states created sophisticated institutions of government, although, as has been true in all human societies, greed and love of power have often caused political instability and social crisis. The following sections, therefore, concentrate on the local conditions which led to the creation of states and the creation and destruction of political institutions.
African Studies Videos African art, women, history the luba people, Butler Media Vital concepts indigenousto the Ibos of southeastern Mossi, Winiama, Bobo and other peoples of the http://www.columbia.edu/cu/lweb/indiv/africa/afvid.html
Extractions: Most of the video titles listed and summarized here are available at one of two locations: Butler Media Center, 208B Butler Library ; and, Barnard Media Center, Barnard Library, Barnard College. ***PLEASE NOTE : Access to videos at Columbia University are restricted to persons with current Columbia IDs and library borrowing privileges. Butler Media Collections, 208B, Butler Reserves, Butler Library Barnard Media Center, Barnard Library, Lehman Hall, Barnard College : Students and faculty with Columbia ID can view videos on-site. Only Barnard faculty can borrow videos for off-site viewing/classroom use. Elsewhere At the , students and faculty with Columbia ID can view on-site; only Columbia "officers" can borrow videos off-site.
Www.cwis.org/fwdp/International/4th_wrld.txt to achieve recognition of indigenous peoples' rights to United States); Tibetansand indigenous Taiwanese (China Warlpiri (Australia); Shaba, luba, and Kasai http://www.cwis.org/fwdp/International/4th_wrld.txt
Musées Afrique indigenous Knowledge in South Biombo, Salampasu, Lwalu,Tshokwe, luba, Zela, Hemba Aquarelles de Joy Adamson peoples of Kenya . http://www.unil.ch/gybn/Arts_Peuples/Ex_Africa/ex_Af_musaf.html
Extractions: Cape Town South African National Gallery Government Avenue ma-di 10-17 Arts de la perle / Expositions temporaires Cape Town - Gardens South African Museum 25 Queen Victoria Street lu-di 10-17 terres cuites de Lydenburg San (peintures rupestres), Zimb abwe Tsonga , Khoikhoi, Sotho, Nguni, Shona, Lovedu... Exposition " Ulwazi Lwemvelo - Indigenous Knowledge in South Africa Cape Town - Rosebank University of Cape Town Irma Stern Museum Cecil Road ma-sa 10-17 Arts de Zanzibar et du Congo: Lega, Luba Durban Art Gallery City Hall lu-sa 8.30-16; di 11-16 Durban Local History Museum Aliwal Street East London East London Museum lu-ve 9.30-17; sa 9.30-12 Grahamstown Albany Museum. Natural Sciences and History Museums Somerset Street lu-ve 9-13 / 14-17; sa-di 14-17 Johannesburg MuseuMAfricA Newtown Cultural Precinct
Africans Art by native and nonnative peoples moved into began importing inexpensive iron ontothe shores of africa. By 1920 indigenous furnaces ceased to produce native http://www.webzinemaker.net/africans-art/index.php3?action=page&id_art=363
BELGIAN CONGO Among the different indigenous peoples who opposed a major Baron Dhanis 1862 1909(5) Other peoples who opposed among others the Budja, the luba-Katanga, the http://www.geocities.com/CapitolHill/Rotunda/2209/Belgian_Congo.html
Extractions: See also CONGOLESE PROVINCES 1885 - 1945 ROMAN CATHOLIC HIERARCHY IN CONGO 1885 - 1945 LADO ENCLAVE 1894 - 1910 BELGIAN EAST AFRICA 1916 - 1945 RUANDA - URUNDI 1916 - 1945 In 1876, as a result of an International Geographical Conference held in Brussels, at the initiative of Leopold II, King of the Belgians, (1835 - 1909 the Association Internationale Africaine charged with the "propagation of civilisation among the peoples of the Congo region by means of scientific exploration, legal trade and war against the "Arabic" slavetraders" was established. The actual work was entrusted to the different National Committees which were set up soon afterwards. Among these, the Belgian National Committee started its activities in 1877. At first these were limited to the eastern parts of later Congo, but soon it also started to show interest for the Lower Congo region. Taking advantage of these activities in the western parts, Leopold II set up, in 1878 an "international commercial, scientific and humanitarian committee", the Comité d'Études du Haut Congo - C.E.H.C.
