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The idea of putting something in hiam Ham (Jaba language) first occurred to me some decades back, actually in the early 1980's. This was shortly following the completion of my masters' degree in the nursing program at Teachers College, Columbia University, New York, in 1980. I did not immediately respond to the urge, or challenge, as you might prefer to call it at that time for a variety of reasons, including the very fact that I had also embarked on a PhD program. I later on transferred to the PhD program at Rutgers University, the State University of New Jersey, New Brunswick, New Jersey, in 1983.
Hiam'nda: Lexicon, Dictionary and thesaurus is a document that contains over seven thousand words in first, the Jaba language or Hiam'nda - (Hiam Ham), with their definitions in both the Hausa and English languages. However, besides just comm definition of word in the Jaba language, this document attempts to also provide the grammatical aspect of and for the the Jaba language. This is the first attempt to provide a grammatical approach to writing the, ever. This edition also contains, some Bible verses, popular old but also traditional Christian (evangelical) songs translated from the old Hausa hymnal into Hiam'nda;. Furthermore, it also contains, names of some of some of the topographical (geographical) structures, like rivers, mountains or hills; common names, of people, trees, plants and animal and some short stories and or tales written in hiam Ham. While this book is not, by any stretch of the imagination, exhaustive, nevertheless, it is by far the most comprehensive document that might contain the largest number of words , idioms and idiomatic expression in the language of the Jaba people in Central Nigeria anywhere in the world!
Students and other interested readers will learn about all major aspects of Nigerian culture and customs, including the land, peoples, and brief historical overview; religion and world view; literature and media; art and architecture/housing; cuisine and traditional dress; gender, marriage, and family; social customs and lifestyles; and music and dance.".
For over a decade, from 1976 to 1986, Neville Wran led the most successful Labor Government in New South Wales history.Now, for the first time, key ministers, advisers, public servants, party and union officials, and Wran himself, provide a critical retrospective on the era and its legacy today.It was an era of unrivalled electoral success - four electoral victories were won, including two 'Wranslides' in 1978 and 1981. Wran was a hugely popular leader who galvanised Labor supporters around the nation, and provided the model for modern Labor leadership and government.It was also an era of sound economic management and moderate progressive reform which transformed New South Wales in ways taken for granted today.Significant policy achievements, and some mistakes, are noted in health, education, transport, conservation, consumer affairs, Aboriginal affairs, the status and rights of women, industrial relations, anti-discrimination and equal opportunity law reform, the arts and heritage protection, the public service, and electoral and institutional reform.The contributions cover key policy areas, politics and elections. The candid views of the main players are balanced with those of academics, journalists and commentators. New interviews, original research and fresh analysis combine to provide a unique perspective on The Wran Era.The Wran Era in the Paper..."The Balmain boy who became a Labor Party hero: Neville Wran dead at 87", The Australian April 21, 2014 Read full article...
James Okoro was born to a trader, Mr Oke Okoro. Oke Okoro was born in Isoko in Delta State of Konganoga. By this accident of birth, all the progeny of the Okoro family were assigned to be natives of Isoko. The Okoro family lived in Zungera in a different region of the country, Konganoga. In the course of his education, James started from Zungera and studied in Premier University in yet another part of the country. For the prescribed National Service, he was posted to teach in a co-educational government secondary school, Kejigi. There, he met Fatima, a full-time member of staff. James was assigned some of the classes she taught prior to his arrival. Soon, one thing led to more things. Slowly at first and steadily later, the need for further education would set both on a course. In spite of circumstances to the contrary, religion and culture, James and Fatima developed affection for each other. James was admitted to do a Masters program in Detroit, USA. Before he left for the USA, they introduced themselves to their parents who were oblivious of their mutual affectionate relationship. Eventually, Fatima joined James in Detroit. The two families were persuaded to consent to the desired marital union of James and Fatima. They got married and raised their family in the USA. In spite of the disparate socio-economic realities between Konganoga and the USA, James and Fatima returned home to settle down.
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.
An account of how young people in Ghana's capital city adopt and adapt digital technology in the margins of the global economy. The urban youth frequenting the Internet cafés of Accra, Ghana, who are decidedly not members of their country's elite, use the Internet largely as a way to orchestrate encounters across distance and amass foreign ties—activities once limited to the wealthy, university-educated classes. The Internet, accessed on second-hand computers (castoffs from the United States and Europe), has become for these youths a means of enacting a more cosmopolitan self. In Invisible Users, Jenna Burrell offers a richly observed account of how these Internet enthusiasts have adopted, and adapted to their own priorities, a technological system that was not designed with them in mind. Burrell describes the material space of the urban Internet café and the virtual space of push and pull between young Ghanaians and the foreigners they encounter online; the region's famous 419 scam strategies and the rumors of “big gains” that fuel them; the influential role of churches and theories about how the supernatural operates through the network; and development rhetoric about digital technologies and the future viability of African Internet cafés in the region. Burrell, integrating concepts from science and technology studies and African studies with empirical findings from her own field work in Ghana, captures the interpretive flexibility of technology by users in the margins but also highlights how their invisibility puts limits on their full inclusion into a global network society.