Malawi of indigenous Arts, africa Theo logical Journal, Vol. 9/2, 1980, pp. 4051. On the basis that Chris tian missionaries should take seriously the worldview of indige nous peoples, http://www.tiscali.co.uk/reference/encyclopaedia/countryfacts/malawi.html
Extractions: Encyclopaedia Country Facts On This Day ... Wildlife TOOLS Car Insurance Cheap Flights Downloads Email By Phone ... What's On TISCALI About Us Business Services Investor Relations Contact Us Find a country's flag, map or national anthem here. Click on a letter to find the country: A B C D ... Z Or search for a country: GOVERNMENT Head of state and government Bakili Muluzi from 1994 Political system emergent democracy Political executive limited presidency Administrative divisions three regions, subdivided into 24 districts Political parties Malawi Congress Party (MCP), multiracial, right wing United Democratic Front (UDF), left of centre Alliance for Democracy (AFORD), left of centre Armed forces Conscription military service is voluntary Death penalty retained and used for ordinary crimes Defence spend ( GDP) 1.2 (1998)
Extractions: Flag description: three equal horizontal bands of black (top), red, and green with a radiant, rising, red sun centered in the black band Location: Southern Africa, east of Zambia Geographic coordinates: 13 30 S, 34 00 E Climate: sub-tropical; rainy season (November to May); dry season (May to November) Independence: 6 July 1964 (from UK) Nationality: Malawian(s) Capital City: Lilongwe Population: Head of State: President Bakili MULUZI Area: 118,480 sq km Type of Government: multiparty democracy Currency: 1 Malawian kwacha (MK) = 100 tambala Major peoples: Chewa, Nyanja, Tumbuko, Yao, Lomwe, Sena, Tonga, Ngoni, Ngonde, Asian, European Religion: Protestant 55%, Roman Catholic 20%, Muslim 20%, indigenous beliefs Official Language: English , Chichewa Principal Languages: English (official), Chichewa (official), other languages important regionally Major Exports: tobacco, tea, sugar, cotton, coffee, peanuts, wood products History: The Maravi kingdom, centered in the Shire River valley, arose during the 15th century. At the peak of its power it reached as far south as present-day Zimbabwe (Rhodesia). During the late 18th century the kingdom declined as a result of warfare and internal conflicts. In 1859, David LIVINGSTONE, the British explorer, visited the area, and this paved the way for the arrival of British and Scottish settlers. In 1891 the British protectorate of Nyasaland was created. In 1953, Nyasaland became part of the Federation of Rhodesia and Nyasaland. Internal opposition to the federation led to the birth of a nationalist movement. In 1963 the federation was dissolved, and in 1964 the independent nation of Malawi was declared.
VADA - Volkeren En Stammen Peoples Tribes M MARANAO (Filipijnen the Philippines). (maravi) (Malawi). MARCOMANNI (the Balkan The Maasai of East africa. Maasai Information of the Internet for indigenous peoples. Ngai Tahu (S. http://www.vada.nl/volkenmm.htm
AXIS GALLERY / ARCHIVE / MARAVI main maskproducing groups (Chewa, nyanja, and Manganja During the mid-1800s, theMaravi peoples were invaded it combated both slavery and indigenous tradition. http://www.axisgallery.com/exhibitions/maravi/
Extractions: November 2 - December 1, 2001 The Maravi peoples, who comprise three main mask-producing groups (Chewa, Nyanja, and Manganja), have been settled in the region of Malawi since at least 1550. Masks were made by the mens' secret society, called Nyau, to which all men belonged. Nyau is thought to have existed for several centuries among the Chewa, the senior branch of the Maravi, before spreading to the southernmost Maravi, the Mang'anja, after 1875. The majority of the masks on exhibition were collected in the Chewa heartland between the 1950s and early 1980s, but made considerably earlier. During the mid-1800s, the Maravi peoples were invaded by the warlike Ngoni, who fled Shaka's Zulu Kingdom in South Africa, and by Muslim slave traders, who decimated and depopulated the region. In the 1860s David Livingston estimated that 19,000 slaves from Malawi were exported from Zanzibar each year, and it is estimated that a far larger number of captives died annually in the caravans bound for the coast. The missionaries who followed in Livingstone's footsteps established a strong foothold in Malawi. Christianity was a mixed blessing, because it combated both slavery and indigenous tradition. As Christianity made inroads, particularly in the 20th century, men refused to join Nyau, and compulsory membership could no longer be enforced. Among Maravi, men governed the spiritual realm of death and the ancestors through Nyau, while women controlled life and regeneration. The Nyau Society performed both wooden and ephemeral masks during initiations, funerals, and at certain other important events. Nyau performances allowed the worlds of the living and the dead to interact during several days of festivities. Rules governed when each mask appeared, and the movements and songs it performed. All of these rules and the making and storage of the masks were strictly secret.
Linköpings Universitet: Religionsvetenskap of indigenous Arts, africa Theo logical Journal, Vol. 9/2, 1980, pp. 4051. On the basis that Chris tian missionaries should take seriously the worldview of indige nous peoples, http://www.liu.se/irk/religion/unima/biblio.htm
Extractions: held by Theological Institutions in Malawi Index of Authors 1. African Traditional Religion A Short List of Bantu Names for God, The African Way of Life Club, Kache bere Major Seminary, 1969, 9pp. Lists 36 different names for God used in Central Africa and offers a brief explanation of their re spective meanings. KI Abdallah, Yohanna B., The Yaos: Chiikala cha Wayao, ed. and trans. M. Sanderson, Zomba: Government Press, 1919; 2nd ed., London: Frank Cass, 1973, 136pp. A classic early study of Yao life, including oral tes timonies in both English and Yao. DT 864 ABD Boeder, Robert B., Silent Majority: A History of the Lomwe, Pretoria: Africa Institute, 1984, 84pp. Describes the origins of the Lomwe, where they are found in Malawi, their beliefs, customs and traditions. Notes how these customs influenced the Lomwe's understanding of Christian ity in the early days. MAL DT 864 BOE UOM-CCL
BANTU LANGUAGES is a somewhat archaic Bantu dialect, indigenous probably to The principal dialectsof the nyanja language are the Nyasaland, Cipeta and Ci-(maravi) of South http://55.1911encyclopedia.org/B/BA/BANTU_LANGUAGES.htm
Extractions: For Bantam fowls see POULTRY. BANTIN, oi BANTING, the native name of the wild ox of Java, known to the Malays as sapi-utan, and in zoology as Bos (Bibos) sondaicus. The white patch on the rump distinguishes the bantin from its ally the gaur (q.v.). Bulls of the typical bantin of Java and Borneo are, when fully adult, completely black except for the white rump and legs, but the cows and young are rufous. In Burma the species is represented by the tsaine, or hsaine, in which the colour of the adult bulls is rufous fawn. Tame bantin are bred in Bali, near Java, and exported to Singapore. (See BOVIDAE.) William of Orange were landed here in 1697. There are several islands, the principal of which are Bear Island and Whiddy, off the town. Ruins of the so-called fish palaces testify to the failure of the pilchard fishery in the 18th century. BANTU LANGUAGES. The greater part of Africa south of the equator possesses but one linguistic family so far as its native inhabitants are concerned. This clearly-marked division of human speech has been entitled the Bantu, a name invented by Dr W. H. I. Bleek, and it is, on the whole, the fittest general term with which to designate the most remarkable group of African languages. 1 Bantu (literally Ba-ntu) is the most archaic and most widely spread term for men, mankind, people, in these languages. It also indicates aptly the leading feature of this group of tongues, which is the governing of the unchangeable root by prefixes. The syllable -flu is nowhere found now standing alone, but it originally meant object, or possibly person. It is also occasionally used as a relative pronoun that. that which, he who. Combined with different prefixes it has different meanin~s. Thus (in the purer forms of Bantu languages) muntu means a man, bantu means men, kintu means a thing, bintu things, kantu means a little thing, tuntu little things, and so on. This term Banlu has been often criticized, but no one has supplied a better, simpler designation for this section of Negro languages, and the name has now been definitely consecrated by usage.
Malawi (01/02) 55%, Roman Catholic 20%, Muslim 20%, indigenous beliefs 3 the area north of Lake Malawi,the (maravi) divided of the central region; the nyanja tribe predominates http://www.state.gov/r/pa/ei/bgn/7231.htm
Military.com Chewa (nyanja), 32%. indigenous beliefs, 5%. History The precolonial (maravi) Empirewas a loosely organized society covering an expanse of territory which extended http://military.countrywatch.com/countries.asp?vcountry=106
Untitled the status of women in africa. The perception (common of gender in precolonial africa, moving to an analysis most significant matrilineal peoples in West africa. Her early work, http://www3.sympatico.ca/ian.ritchie/AFRWOMEN.html
Extractions: AFRICAN THEOLOGY AND THE STATUS OF WOMEN IN AFRICA [a work in progress] Presented to the Canadian Theological Society May 25, 2001 by Ian D. Ritchie, Ph.D. St. John's Anglican Church, 41 Church St., Kingston, ON., K7M 1H2 The paper assesses the role played by African theologians in advancing the status of women in Africa. The perception (common in western church circles) of the African church as a bastion of conservatism and patriarchy will be examined critically. Starting with a brief overview of gender in precolonial Africa, moving to an analysis of the influence of mission Christianity and the African Initiated Churches, the paper concludes with an evaluation of the influence of African theologians. The conclusion that Christianity may be moving African women towards equality more rapidly than in western societies speaks of a positive relationship between academic theology, church and society.[ An earlier version of this article formed a chapter of the author's 1993 doctoral dissertation, African Theology and Social Change.