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A Synopsis of the Bura Project The three major rationale for writing this book are primarily to: through the study of African language family groups trace the origin of the tribe to a more specific location rather than the diffused response of ?from the East?; secondly to investigate why and how the word ?Pabir/Babur? came on the scene referring to a separate ethnic group different or the same as the Bura and thirdly to document some of the vanishing Bura cultural practices and deeds. For example what their beliefs are, their marriage practices, local industries and what they do to pass time. It is my strong belief that the first objective is accomplished through our analysis and presentation of the Proto-Afro-asiatic linguistic family classification group and its subgroup the Proto-Chadic of which the Biu-Mandara forms a sub-branch. Through a systemic and vigorous study of the classification of the different languages comprising this Proto Family of languages and its sub-branches we are able to assert that the Bura people were among many other ethnic groups part of a group whose origin can be traced to the Levant region of south west Asia and the Middle-East. They belong to the group that forms ?back to Africa migration?. This is because modern genetic studies of languages indicate that they?re the only group that have traces of Y chromosome belonging to haplogroup R1b R-V88 in Africa but found mainly in Asia and Europe. After tracing the influences of the powerful Kanem (ca. 700-1376) and later Bornu-Kanem (1380-1893) empires around the Lake Chad region as well as the kingdom of Mandara (founded in about 1459, i.e. end of the 15th century), in what is today modern Cameroon on the inhabitants of the region, we conclude a chaotic period of migrations and wars, including trade in slaves. It is through this prism that we notice the emergence of the founder of the Woviri dynasty of Biu. Through his failure to win the Maiship of Bornu, he moved to Mandara and then the Plateau of Biu with some of his followers or relatives. Being a student of History Abdulahi or who later became Yamta-ra-wala attempted to replicate what the Kanembu were able to do among the local people they conquered some centuries earlier; they created an ethnicity and language called Kanuri. Yamta-ra-wala succeeded somewhat, but wasn't able to completely conquer the Bura people and turn them in his new ethnic vision. Instead the Buras went to the hills to fight him the next day. The new breed he created he called ?Pabir? or Babur as the Hausa would call them. The myth of who Yamta-ra-wala is has for the present eclipsed historians and would probably continue for some time to come. As for the Bura (Most have down the hill-tops and mountains!) and the Pabir they have never been closer than today. Today for all practical purposes they are one and the same ethnic group, they?ve intermingled more than any two previously separated groups. Their vocabulary, phonology and cultural practices have fused into one in most instances.
A Synopsis of the Bura Project The three major rationale for writing this book are primarily to: through the study of African language family groups trace the origin of the tribe to a more specific location rather than the diffused response of from the East; secondly to investigate why and how the word Pabir/Babur came on the scene referring to a separate ethnic group different or the same as the Bura and thirdly to document some of the vanishing Bura cultural practices and deeds. For example what their beliefs are, their marriage practices, local industries and what they do to pass time. It is my strong belief that the first objective is accomplished through our analysis and presentation of the Proto-Afro-asiatic linguistic family classification group and its subgroup the Proto-Chadic of which the Biu-Mandara forms a sub-branch. Through a systemic and vigorous study of the classification of the different languages comprising this Proto Family of languages and its sub-branches we are able to assert that the Bura people were among many other ethnic groups part of a group whose origin can be traced to the Levant region of south west Asia and the Middle-East. They belong to the group that forms back to Africa migration. This is because modern genetic studies of languages indicate that theyre the only group that have traces of Y chromosome belonging to haplogroup R1b R-V88 in Africa but found mainly in Asia and Europe. After tracing the influences of the powerful Kanem (ca. 700-1376) and later Bornu-Kanem (1380-1893) empires around the Lake Chad region as well as the kingdom of Mandara (founded in about 1459, i.e. end of the 15th century), in what is today modern Cameroon on the inhabitants of the region, we conclude a chaotic period of migrations and wars, including trade in slaves. It is through this prism that we notice the emergence of the founder of the Woviri dynasty of Biu. Through his failure to win the Maiship of Bornu, he moved to Mandara and then the Plateau of Biu with some of his followers or relatives. Being a student of History Abdulahi or who later became Yamta-ra-wala attempted to replicate what the Kanembu were able to do among the local people they conquered some centuries earlier; they created an ethnicity and language called Kanuri. Yamta-ra-wala succeeded somewhat, but wasnt able to completely conquer the Bura people and turn them in his new ethnic vision. Instead the Buras went to the hills to fight him the next day. The new breed he created he called Pabir or Babur as the Hausa would call them. The myth of who Yamta-ra-wala is has for the present eclipsed historians and would probably continue for some time to come. As for the Bura (Most have down the hill-tops and mountains!) and the Pabir they have never been closer than today. Today for all practical purposes they are one and the same ethnic group, theyve intermingled more than any two previously separated groups. Their vocabulary, phonology and cultural practices have fused into one in most instances.
This book supplies fundamental information about the diverse religious beliefs of Africa, explains central tenets of the African worldview, and overviews various forms of African spiritual practices and experiences. Africa is an ancient land with a significant presence in world history—especially regarding the history of the United States, given the ethnic origins of a substantial proportion of the nation's population. This book presents a broad range of information about the diverse religious beliefs of Africa that serves to describe the beliefs, practices, deities, sacred places, and creation stories of African religions. Readers will learn about key forms of spiritual practices and experiences, such as incantations and prayer, dance as worship, and spirit possession, all of which pepper African American religious experiences today. The entries also discuss central tenets of the African worldview—for example, the belief that humankind is not to fight nature, but to integrate into the natural environment. This volume is specifically written to be highly accessible to students. It provides a much-needed source of connections between the religious traditions and practices of African Americans and those of the people of the continent of Africa. Through these connections, this work will inspire tolerance of other religions, traditions, and backgrounds. The included selection of primary documents provides users first-hand accounts of African religious beliefs and practices, serving to promote critical thinking skills and support Common Core State Standards.
The book Suksuku Revisited . . . is a diverse collection of the stories, folk tales, and ma?umdla dza dza that the Bura people of Northeastern Nigeria use to transmit their cultural milieu, belief systems, and the supernatural to their youth. The book is permeated with how the tribe interacts with and is solely dependent upon the power and magnanimous symbiotic character of the creator, Hyel Ka?a (Grandpa/Ma God). This is most obvious in chapters 1, 7, and 9. At other times, the tribe uses animals to express those values and social mores they intend to pass on; these are reflected in chapters 6, 12, 14, 16, 17, 20, 22, 26, and 29. Social conflicts are often resolved through the supernatural or other arcane powers of the shaman, such as in chapters, 2, 8, 10, 24, 27, and 28. Suksuku Revisited . . . opens a doorwhich, until now, may have been closed to the outsiderinto the tribal thoughts of the Bura people with regard to their conception of creation, the supernatural, and the symbiotic relationship between the creator and his people.
In her father’s Peruvian family, Marie Arana was taught to be a proper lady, yet in her mother’s American family she learned to shoot a gun, break a horse, and snap a chicken’s neck for dinner. Arana shuttled easily between these deeply separate cultures for years. But only when she immigrated with her family to the United States did she come to understand that she was a hybrid American whose cultural identity was split in half. Coming to terms with this split is at the heart of this graceful, beautifully realized portrait of a child who “was a north-south collision, a New World fusion. An American Chica.” Here are two vastly different landscapes: Peru—earthquake-prone, charged with ghosts of history and mythology—and the sprawling prairie lands of Wyoming. In these rich terrains resides a colorful cast of family members who bring Arana’s historia to life...her proud grandfather who one day simply stopped coming down the stairs; her dazzling grandmother, “clicking through the house as if she were making her way onstage.” But most important are Arana’s parents: he a brilliant engineer, she a gifted musician. For more than half a century these two passionate, strong-willed people struggled to overcome the bicultural tensions in their marriage and, finally, to prevail.
"If history is written by victors, then this historic book,Which chronicles the lives and immeasurable success ofTshabalala clan at its ancestral land in Mhlongamvula as well as its unceremonious exit in 1816 and in the 1860s respectively, should have been composed well before the 21st Century. There is a saying that says: "History is not written by the victorious but it is written by historians". What then is history of Tshabalala clan, and why should it be written? If the readers of this historical book can answer this question then we have become successful historians.Nevertheless, there are many Tshabalala men and women who ancient remains with them; there is much history that has to be written. Generally, it is hoped that all African tribes and clans throughout' past from permanent obscurity. The Chronicles Of Tshabalala clan In Mhlongamvula & Its Exodus is valuable in the sense that it gives us a perspective of Tshabalala clan's history from the point of view of its Swazi tribe origin, royal tribe's politics and power. What really sets it apart is its determined accessibility, sharpness, lyrical, simple and gentle, hammering home a point. The illustration are beautiful and it's great are work of Tshabalala clan's history that remands us that just because something has to be understandable, its ancestral root and the human spirit are critical to success.The book further gives readers an understanding of the ancient Swazi tribe's social-political commentary nestling inside every reader's mind with a strong African flair and real skill. More importantly, the history of Tshabalala clan through its wealth, power and resilience fills in some very important holes in history of the Swazi tribe. The readers need strong stomach to read this intrigued book full of warfare, power, creed and the brutality of war which are never gentle but interestingly part of many different cultures and/ or ways in life during the ancient times.
Araba(separation) was a word first used by rioters at a Bauchi demonstration signaling the Northern peoples desire to break from the federal republic of Nigeria. The catalyst for its first use was the cold-blooded murder of some prominent Northern elites, including the Premier of the North, Sir Ahmadu Bello, the Sardauna of Sokoto, by predominantly Igbo officers, on January 15, 1966 Araba became a rallying cry for the Norths disaffection with the state of affairs after Irons promulgation of the obnoxious decree No 34, making Nigeria a unitary state. In some quarters, it became resonant and synonymous with the rampant killing of Igbos in the North. These killings (similar things were happening to Northerners in the East) necessitated the mass movement of Igbos to the East and Northerners to the Northern territories. The Norths disaffection with decree No 34 led to the overthrow of Irons regime by predominantly Northern officers, led by, amongst others, M. Muhammed. However, military decorum and Northern political leadership demanded Muhammed defer to Gowon, even though Gowon was never part of the coup plan or a strong supporter of it. Indeed, if anything, he tried to quell it. The abrogation of decree No 34 and the creation of the twelve-state structure by Gowon was the final straw that broke the camels back for Ojukwu, who consequently proclaimed his territorys secession from Nigeria and the creation of an independent republic of Biafra formed out of the Eastern states. The seed for a bloody civil war was thus cast, and for four years the East felt the worst for it. However, the magnanimity of a blanket amnesty given to all the rebel soldiers at the end of hostilities was admirable, and an intelligent piece of statecraft, responsible for the easy and smooth absorption of those in the East into the economic and political life of the country.
Metals, especially iron, are critical factors of production and destruction, and they are deeply embedded in social relations and cultural life. In the Mandara Mountains of Cameroon and Nigeria, anthropological research over a period of six decades has generated a rich body of data that stimulates exploration of the multifaceted and complex relationship between technology, society and culture. Metals in Mandara Mountains' Society and Culture is the collaborative product of researchers from six nations, all with ongoing experience of the mountains and their inhabitants.