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Journal articles on the topic 'Baganda'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Musere, Jonathan. "Proverbial Names of the Baganda." Names 46, no. 1 (1998): 73–79. http://dx.doi.org/10.1179/nam.1998.46.1.73.

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Mugisha, James, Birthe Loa Knizek, Eugene Kinyanda, and Heidi Hjelmeland. "Doing Qualitative Research on Suicide in a Developing Country." Crisis 32, no. 1 (2011): 15–23. http://dx.doi.org/10.1027/0227-5910/a000047.

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Background: This article describes and discusses the challenges faced by researchers who conducted a qualitative interview study on attitudes toward suicide among the Baganda, Uganda. Many of the challenges addressed in this article have not been described earlier in suicide research conducted in the developing world. Aims: The aim of this study was to explore attitudes and cultural responses toward suicide among the Baganda, Uganda. Methods: Data were collected and analyzed using grounded theory. A total of 28 focus group discussions and 30 key informant interviews were conducted. Results: Th

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3

Mafukata, Mavhungu Abel, Aneesah Khan, and Modise Moseki. "Developing a Viable Cultural Heritage Tourism Site at the Tombs of the Masingo at Swongozwi: Lessons Drawn from the Muzibu-Azaala-Mpanga, Kasubi, Uganda." African Journal of Hospitality, Tourism and Leisure 10(4), no. 10(4) (2021): 1257–74. http://dx.doi.org/10.46222/ajhtl.19770720-161.

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The Northern Limpopo Province of South Africa is characterized by a number of natural, environmental and cultural heritage sites, which could be developed into sustainable tourism sites. These sites could assist formerly disadvantaged communities improve on their livelihood options. This study covers the cultural heritage site of the tombs of the Masingo dynasty of the Vhavenda. The site is located in the Vhembe District of Limpopo Province, South Africa. The study used the model applied at the Baganda cultural heritage site at the Kasubi tombs in Uganda, where some Baganda kings (kabakas) are

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4

Bennett, Alison. "Objects of Catholic Conversion in Colonial Buganda: A Study of the Miraculous Medal." Journal of Religion in Africa 51, no. 1-2 (2022): 27–64. http://dx.doi.org/10.1163/15700666-12340197.

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Abstract Adorned with an image of the Blessed Virgin Mary and other Christian emblems and text, the miraculous medal has been an important object of Catholic intercessory prayer since the mid-nineteenth century. The religious and social history of the medal in Europe is relatively well known. However, few scholars have connected the medal’s emergence with the spread of the European mission in the wake of nineteenth-century colonial expansion. This article uses the medal to shed new light on the material, corporeal, and gendered aspects of the Catholic Christianization of present-day Buganda, w

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MUSHENGYEZI, AARON. "Riddling Among the Banyankore and Baganda in Uganda." Matatu 42, no. 1 (2013): 125–38. http://dx.doi.org/10.1163/9789401210584_008.

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Louie, Leslie, Ann Marie Francisco, William Klitz, and Edward Katongole-Mbidde. "HLA class II among the Baganda in Uganda." Human Immunology 47, no. 1-2 (1996): 141. http://dx.doi.org/10.1016/0198-8859(96)85466-8.

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7

Tamale, Sylvia. "Eroticism, Sensuality and ‘Women's Secrets’ Among the Baganda." IDS Bulletin 37, no. 5 (2006): 89–97. http://dx.doi.org/10.1111/j.1759-5436.2006.tb00308.x.

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Mugisha, James, Heidi Hjelmeland, Eugene Kinyanda, and Birthe Loa Knizek. "Distancing: A traditional mechanism of dealing with suicide among the Baganda, Uganda." Transcultural Psychiatry 48, no. 5 (2011): 624–42. http://dx.doi.org/10.1177/1363461511419273.

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This qualitative study investigated attitudes and cultural responses to suicide among the Baganda in Uganda using both focus group discussions and key-informant interviews. Interviews indicate that suicide is perceived as dangerous to the whole family and the entire community. Communities and family members adopt various ritual practices to distance themselves both symbolically and socially from the suicide. These rituals are characterized by broad themes: the regulation of affect and the attempt to secure future generations.

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9

Obayo, Siraji, Yusuf Mulumba, Cheryl L Thompson, et al. "The distribution of esophageal cancer patients enrolled in care at the Uganda Cancer Institute by sub-regions, districts and ethnicity." African Health Sciences 24, no. 1 (2024): 198–205. http://dx.doi.org/10.4314/ahs.v24i1.24.

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Background: There is limited published data regarding the distribution of esophageal cancer patients by sub-regions, districtsand ethnicity in Uganda. Objectives: To study the distribution by sub-regions, districts, ethnicity and sub-regions post-care outcomes of esophagealcancer patients in care over ten years at the Uganda Cancer Institute. Methods: Patients’ charts with confirmed diagnoses of esophageal cancer for 2009-2019 were identified. Case information,which included demographics, clinical presentation, distribution by sub-regions, districts, ethnicity and sub-regions post-careoutcomes

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10

Nyanzi, Stella, Justine Nassimbwa, Vincent Kayizzi, and Strivan Kabanda. "‘African Sex is Dangerous!’ Renegotiating ‘Ritual Sex’ in Contemporary Masaka District." Africa 78, no. 4 (2008): 518–39. http://dx.doi.org/10.3366/e0001972008000429.

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The sexual culture of sub-Saharan African peoples is variously utilized as an explanation for the high incidence of HIV in Africa. Thus it has been the target of behaviour change campaigns championed by massive public health education. Based on ethnographic fieldwork (using participant observation, individual interviews, focus group discussions, and a survey) in Masaka District, this article contests a reified, homogeneous and ethnocentric sexualizing of Africans. It engages with how prescribed ritual sex practices are (re)negotiated, contested, affirmed, policed, revised and given meaning wit

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11

Ssozi, Leonard, Bendicto Kabiito, Aloysius Byaruhanga, and Willy Kanata. "Documenting Baganda Ethno-medicine: A Step towards Preservation and Conservation." Journal of Applied and Advanced Research 1, no. 2 (2016): 15. http://dx.doi.org/10.21839/jaar.2016.v1i2.20.

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The continued use of ethno-medicines among some indigenous communities in the contemporary Uganda remains as one of the clearest evidence that indigenous people do not only have close relationship with nature, but also have always had the ability to use various environmental elements (flora and fauna) to their health advantage. Given their continued relevance and use, this study engaged in a task of documenting the commonly used ethno-medicines among the Baganda people, informed by a participatory study undertaken in Gombe Sub-county. Taking stock of the herbal resource in local environments i

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12

Adolf, Mbalangu, Andrew Peters Yiga, and Kiyingi Frank Pio. "The Indigenous Knowledge and Natural Conservation Aspects of the Life of Baganda, the People of Uganda." Journal of Global Research in Education and Social Science 18, no. 1 (2024): 44–55. http://dx.doi.org/10.56557/jogress/2024/v18i18609.

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The researcher evaluated the role of “The Indigenous Knowledge and Natural Conservation Aspects of Life of Baganda, the people of Uganda’’ Facts are that, in Buganda Kingdom, Uganda, Africa and the world over, wildlife is decreasing and terribly deteriorating at a rate unseen and unheard of before. This could be addressed by the intervention of the Indigenous knowledge and natural conservation aspects of the life of Baganda, the people of Uganda, through the use of totemism, taboos and people’s spirituality. A phenomenological research design in the study was employed since it focused on the c

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13

Kalanzi, Dorothy J. N. "The controversy over euthanasia in Uganda: a case of the Baganda." International Journal of Sociology and Social Policy 33, no. 3/4 (2013): 203–17. http://dx.doi.org/10.1108/01443331311308249.

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14

McGrath, Janet W., Debra A. Schumann, Jonnie Pearson-Marks, et al. "Cultural Determinants of Sexual Risk Behavior for AIDS among Baganda Women." Medical Anthropology Quarterly 6, no. 2 (1992): 153–61. http://dx.doi.org/10.1525/maq.1992.6.2.02a00070.

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15

NAMAYANJA, SAIDAH. "Mythical Implications in the Origin Stories of the Baganda and Bagishu." Matatu 42, no. 1 (2013): 11–20. http://dx.doi.org/10.1163/9789401210584_003.

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16

Mugisha, James, Heidi Hjelmeland, Eugene Kinyanda, and Birthe Loa Knizek. "Religious Views on Suicide Among the Baganda, Uganda: A Qualitative Study." Death Studies 37, no. 4 (2013): 343–61. http://dx.doi.org/10.1080/07481187.2011.641136.

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17

MacNeil, Joan M. "Use of Culture Care Theory with Baganda Women as AIDS Caregivers." Journal of Transcultural Nursing 7, no. 2 (1996): 14–20. http://dx.doi.org/10.1177/104365969600700204.

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18

Sanz Huesma, Francisco Javier. "Hidacio y los bagaudas." Hispania Antiqua, no. XLV (November 25, 2021): 442–62. http://dx.doi.org/10.24197/ha.xlv.2021.442-462.

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En este artículo analizo pormenorizadamente los datos proporcionados por Hidacio sobre la actuación de los bagaudas, las fuentes que tuvo para escribir su narración y otros problemas historiográficos, como la manipulación del texto por Isidoro de Sevilla o la ausencia de datos sobre la actuación de los bagaudas galos. La hipótesis más verosímil, aunque sin pruebas concluyentes, es que para Hidacio los bagaudas de la provincia Tarraconense sean campesinos enfrentados al poder imperial por un motivo desconocido y no podemos, según los datos que proporciona el obispo galaico, englobarlos en ningú

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19

Makubuya, James. "'Endingidi' (Tube Fiddle) of Uganda: Its Adaptation and Significance among the Baganda." Galpin Society Journal 53 (April 2000): 140. http://dx.doi.org/10.2307/842321.

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20

Okello, Elialilia S., and Solvig Ekblad. "Lay Concepts of Depression among the Baganda of Uganda: A Pilot Study." Transcultural Psychiatry 43, no. 2 (2006): 287–313. http://dx.doi.org/10.1177/1363461506064871.

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21

Martínez Pérez, Guillermo, Harriet Namulondo, and Concepción Tomás Aznar. "Labia minora elongation as understood by Baganda male and female adolescents in Uganda." Culture, Health & Sexuality 15, no. 10 (2013): 1191–205. http://dx.doi.org/10.1080/13691058.2013.811613.

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22

Makubuya, James. "The ndongo bowl lyre of the Baganda: an examination of its sonic properties." African Music: Journal of the International Library of African Music 7, no. 4 (1999): 22–28. http://dx.doi.org/10.21504/amj.v7i4.1995.

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23

Larby, Patricia M. "People, Places and African Studies." African Research & Documentation 62 (1993): 17–24. http://dx.doi.org/10.1017/s0305862x00010840.

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This article is based on a talk given to the SCOLMA annual general meeting in 1993 and is, very largely, a personal backward look at my involvement with people, places and African studies since the late 1950s.When I first went to Africa in the fifties long distance travel was not the commonplace it is now. Uganda, where I took up my first overseas appointment as Librarian to the Department of Agriculture, was then a twenty-four hour flight away with stops at Rome, Benghazi and Khartoum. It is difficult to recapture first impressions on setting foot on African soil but there is a confused memor

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24

Sekagya, Yahaya H. K., Charles Muchunguzi, Payyappallimana Unnikrishnan, and Edgar M. Mulogo. "An exploratory study on becoming a traditional spiritual healer among Baganda in Central Uganda." PLOS Global Public Health 4, no. 4 (2024): e0002581. http://dx.doi.org/10.1371/journal.pgph.0002581.

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Traditional medicinal knowledge and healing practices of indigenous spiritual healers play important roles in health care, and contribute towards achieving Universal Health Care. Traditional spiritual healers (TSHs) are grouped into three categories. One category of Baganda TSHs, Balubaale, engage ancestral spirits during health management. Balubaale are socially significant but not legally accepted. Their initiation and training practices have not been documented in Uganda. The study purpose was to understand and establish the training of traditional spiritual healers. Twelve (10M, 2F); pract

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25

Nannyonga-Tamusuza, Sylvia. "Female-men, male-women, and others: constructing and negotiating gender among the Baganda of Uganda." Journal of Eastern African Studies 3, no. 2 (2009): 367–80. http://dx.doi.org/10.1080/17531050902973004.

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26

Begovich, A. "HLA-DPA1, -DPB1, -DQA1 and -DQB1 allele frequencies in a Baganda population from Kampala, Uganda." Human Immunology 65, no. 9-10 (2004): 1189–90. http://dx.doi.org/10.1016/j.humimm.2004.08.153.

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27

Akingbe, Niyi. "Queering Authoritarianism in Uganda: Dissident Sexualities and Tropical African [anti]-Aesthetics in Stella Nyanzi’s No Roses from my Mouth." eTropic: electronic journal of studies in the Tropics 23, no. 2 (2024): 19–38. http://dx.doi.org/10.25120/etropic.23.2.2024.4069.

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In this article, I argue that queering female sexualities as ‘dissident sexualities’ Stella Nyanzi in her collection of prison poems, No Roses from My Mouth (2020), harnesses the aesthetics of radical rudeness (insults) through expressions of humor, innuendo, and anecdote grounded in the Baganda cultural repertoire, to critique President Yoweri Museveni’s authoritarian regime in Uganda. Her poetry draws attention to queer sexualities grounded in stylistics of dissent. Humor in the prison poems allows Nyanzi to develop an audacity that alludes to the authenticity of her queer consciousness. To

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28

Kasibante, Amos. "The Ugandan Diaspora in Britain and Their Quest for Cultural Expression within the Church of England." Journal of Anglican Studies 7, no. 1 (2009): 79–86. http://dx.doi.org/10.1017/s1740355309000163.

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AbstractThe article examines the Anglican identity of two Ugandan immigrant communities in Britain and the congregations they have formed in order to foster their social, culture, and spiritual well-being. The two communities are the Acholi, who hail from the northern part of Uganda, and the Baganda from the central region. The former have formed the Acholi London Christian Fellowship while the latter have formed two distinct, yet similar, congregations in two separate London parishes. These are Okusinza mu Luganda (Worship in Luganda) and Ekkanisa y’Oluganda (the Luganda Church). The second i

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Sekagya, Yahaya H. K., Charles Muchunguzi, Payyappallimana Unnikrishnan, and Edgar M. Mulogo. "Perspectives on health, illness, disease and management approaches among Baganda traditional spiritual healers in Central Uganda." PLOS Global Public Health 4, no. 9 (2024): e0002453. http://dx.doi.org/10.1371/journal.pgph.0002453.

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In Uganda, spirituality is closely associated with traditional healthcare; however, though prevalent, it is considered controversial, mystical, less documented and often misunderstood. There is a paucity of literature on the description of health, illness, disease, and management approaches among traditional spiritual healers. This article examines the perspectives on health, illness, disease, and management approaches among Baganda traditional spiritual healers, the Balubaale, in Central Uganda, who engage ancestral spirits during health care and management. We used a qualitative study design

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30

Tugume, Hassan Lubowa. "The Prospects of Integrating Traditional Religion and Orthodox Psychiatric Healing Methods Among the Baganda of Uganda." East African Journal of Traditions, Culture and Religion 3, no. 1 (2021): 35–45. http://dx.doi.org/10.37284/eajtcr.3.1.345.

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The main objective of this study is to analyse the possibility of integrating traditional psychiatric healing methods among the Baganda into Orthodox healing practices. The debate was influenced by the resistance of some ailments to the orthodox medication and the proven efficacy of traditional healing processes in the treatment of some complications. This paper has singled out psychiatric complications. In Uganda, the ambience of psychiatric victims on the streets of Kampala and towns has raised concern about the efficiency of the psychiatric hospital at Butabika in Kampala. The primary data

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Sylvia Nannyonga-Tamusuza. "Music as Dance and Dance as Music: Interdependence and Dialogue in Baganda Baakisimba Performance." Yearbook for Traditional Music 47 (2015): 82. http://dx.doi.org/10.5921/yeartradmusi.47.2015.0082.

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32

Bosco, Oruru, Najjemba Harriet, Eva Zawedde Annet, Nteziyaremye Ronald, Nayibinga Merciline, and Mutonyi D’ujanga Florence. "The first track of cultural astronomy in Uganda: Perspectives of the Baganda, Bagisu, Banyoro and Langi." African Journal of History and Culture 12, no. 2 (2020): 35–48. http://dx.doi.org/10.5897/ajhc2020.0484.

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33

Howard, Patricia L., and Gorettie Nabanoga. "Are there Customary Rights to Plants? An Inquiry among the Baganda (Uganda), with Special Attention to Gender." World Development 35, no. 9 (2007): 1542–63. http://dx.doi.org/10.1016/j.worlddev.2006.05.021.

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34

McGrath, Janet W., Charles B. Rwabukwali, Debra A. Schumann, et al. "Anthropology and AIDS: The cultural context of sexual risk behavior among urban Baganda women in Kampala, Uganda." Social Science & Medicine 36, no. 4 (1993): 429–39. http://dx.doi.org/10.1016/0277-9536(93)90405-s.

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35

White, Luise. "Blood brotherhood revisited: kinship, relationship, and the body in East and Central Africa." Africa 64, no. 3 (1994): 359–72. http://dx.doi.org/10.2307/1160786.

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This article is a reinterpretation of blood brotherhood in three East African societies based on a reading of three ethnographic accounts, Evans-Pritchard on the Azande, Roscoe on the Baganda and Beidelman on the Kaguru. It argues against a construction of blood brotherhood as a single institution with one meaning, suggesting instead that the blood pact should be seen as a mechanism by which men formed ties of filiation with other men, in part on the basis of the kinds of relationships they idealised. In this way, blood was sometimes a magical substance and sometimes a fluid of reproductive po

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36

Kiyimba, Abasi. "Gendering social destiny in the proverbs of the Baganda: reflections on boys and girls becoming men and women." Journal of African Cultural Studies 17, no. 2 (2005): 253–70. http://dx.doi.org/10.1080/13696850500448360.

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37

Michaud, Maud. "The Missionary and the Anthropologist: The Intellectual Friendship and Scientific Collaboration of the Reverend John Roscoe (CMS) and James G. Frazer, 1896–1932." Studies in World Christianity 22, no. 1 (2016): 57–74. http://dx.doi.org/10.3366/swc.2016.0137.

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A rapidly expanding field, the study of the interactions between missions and sciences, and most notably missions and anthropology, has opened up new ways of examining the scholarly work of missionaries and their extra-apostolic activities. Historians of missions are drawn to archival materials that had been previously overlooked, such as the contributions of missionaries to scientific journals, or their correspondence with figures that worked outside of missionary circles. This article focuses on one such correspondence between the social anthropologist James George Frazer and the Revd John R

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38

Mahajubu, Abudul. "Nubians Are Baganda from Bombo: Unpacking the Luwalo Tax Protests and the Nubian Identity Crisis in Colonial Buganda (1891-1940)." African Journal of History and Geography 3, no. 1 (2024): 38–53. http://dx.doi.org/10.37284/ajhg.3.1.2180.

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This study challenges the dominant narrative that the 1940 Luwalo tax protests in Buganda were solely a result of the Nubians' militant and uncompromising nature. Instead, it posits that these protests were deeply rooted in unresolved identity issues imposed on the Nubian community by British colonial authorities since their arrival in Uganda in the 1890s. By examining the 1940 protest and the subsequent arrest and imprisonment of Nubian protesters, the research raises critical questions about the politics of colonial identity construction and deconstruction. It investigates why some Nubians r

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39

Chang, Jiang, and Hailong Ren. "How native cultural values influence African journalists’ perceptions of China: in-depth interviews with journalists of Baganda descent in Uganda." Chinese Journal of Communication 9, no. 2 (2015): 189–205. http://dx.doi.org/10.1080/17544750.2015.1094496.

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40

Ząbek, Maciej. "Bogusław Dąbrowski OFMConv, Specyfika ewangelizacji inkulturacyjnej grupy etnicznej Baganda na przykładzie diecezji Kasana-Luweero, Wydawnictwo Duszpasterstwa Rolników, Włocławek 2014, ss. 304." Annales Missiologici Posnanienses, no. 19 (January 1, 2014): 245. http://dx.doi.org/10.14746/amp.2014.19.14.

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41

Mugisha, James, Heidi Hjelmeland, Eugene Kinyanda, and Birthe Loa Knizek. "The internal dialogue between the individual and the community: A discourse analysis of public views on suicide among the Baganda, Uganda." International Journal of Culture and Mental Health 7, no. 2 (2012): 122–36. http://dx.doi.org/10.1080/17542863.2012.732589.

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42

Tuck, Michael W. "Kabaka Mutesa and Venereal Disease: An Essay on Medical History and Sources in Precolonial Buganda." History in Africa 30 (2003): 309–25. http://dx.doi.org/10.1017/s0361541300003272.

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In an article in History in Africa about the Ganda monarch Mutesa, Richard Reid argued that Mutesa likely suffered from syphilis. In a chapter on Mutesa in a just published volume, John Rowe concluded that the disease from which Mutesa suffered was gonorrhea. While on the surface similar—both sexually transmitted, neither particularly desirable—the diseases are actually quite different. Popular biographies often offer gossip about individuals' medical histories, but there can be legitimate reasons to investigate the medical history of past leaders, two of which are pertinent here. First, the m

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43

Nannyonga, Sylvia Antonia. "Ring-tunes and Caller-tunes: New Media’s Sustenance of Song Performance Tradition as Women’s Strategy for Domestic Conflict Management among the Baganda of Uganda." African Performance Review 13, no. 1 (2021): 71–87. http://dx.doi.org/10.30817/01312.apr0190.

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44

JOSHI, NIKHIL U., SWAPNIL S. BOYANE, and HEMANT V. GHATE. "Redescription of Bagauda avidus (Hemiptera: Heteroptera: Reduviidae: Emesinae) with notes on other species of the genus in India." Zootaxa 5188, no. 4 (2022): 361–72. http://dx.doi.org/10.11646/zootaxa.5188.4.4.

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The thread-legged assassin bug Bagauda avidus Bergroth, 1903 (Hemiptera: Heteroptera: Reduviidae: Emesinae: Leistarchini), the type species of the genus Bagauda Bergroth, 1903, is redescribed based on light microscopic observations and scanning electron microscopy images. Additional five species of Bagauda occurring in India are briefly reviewed.

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45

Cordeiro, Kleber Veras, Paula Sara Teixeira de Oliveira, Ramon Yuri Ferreira Pereira, et al. "Formation of pepper seedlings on a substrate formulated by carnauba (Copernicia prunifera Mill.) residue." Australian Journal of Crop Science, no. 18(05):2024 (May 15, 2024): 266–71. http://dx.doi.org/10.21475/ajcs.24.18.05.p3722.

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The consumption of pepper in Brazil stands out in several sectors of the economy, either in natura or processed form, due to its characteristics of profitability and added value. Thus, the objective was to evaluate the biometric characteristics of gold pepper seedlings produced on substrates containing different proportions of carnauba (Copernicia prunifera Mill.) bagana. The proportions of the substrates were: 0%, 20%, 40%, 60%, 80% and 100% carnauba bagana, plus soil. The following were evaluated: percentage of emergence, number of leaves; leaf area; plant height; stem diameter; root length;

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46

RÉDEI, DÁVID. "The identity and taxonomic position of Pleias Kirkaldy, 1901 (Hemiptera: Heteroptera: Reduviidae: Emesinae)." Zootaxa 1583, no. 1 (2007): 59–64. http://dx.doi.org/10.11646/zootaxa.1583.1.7.

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Based on the examination of the holotype, Pleias ritsemae Kirkaldy, 1901 (Heteroptera: Reduviidae: Emesinae: Leistarchini), is redescribed and figured. No generic differences can be found between Pleias Kirkaldy, 1901 and Bagauda Bergroth, 1903, consequently the latter is a junior synonym of Pleias. Reversion to the senior name Pleias would require that the several nominal species currently included in Bagauda be transferred to the nominal genus Pleias. Therefore, in order to preserve stability, no nomenclatural changes are proposed in this paper, but an application has been submitted to the I

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47

Moreira, Francisco José Carvalho, Ademir Silva Menezes, Francisco Mikael Oliveira Nascimento, Maria Elisâgela Souza Silva, and Luis Gonzaga Pinheiro Neto. "Calotropis procera (Ait.) Apocynaceae cultivada em substratos orgânicos." Revista Verde de Agroecologia e Desenvolvimento Sustentável 13, no. 2 (2018): 260. http://dx.doi.org/10.18378/rvads.v13i2.5645.

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Várias são as fontes de insumos orgânicos que podem ser utilizadas no meio agrícola para a produção de mudas. Objetivou-se com este trabalho avaliar a porcentagem de emergência de plântulas de ciúme (Calotropis procera) e seu crescimento inicial em diferentes substratos, no sentido de averiguar qual dos substratos apresenta melhor comportamento para esta espécie. O experimento foi conduzido no Instituto Federal do Ceará Campus Sobral, sendo doze substratos areia; Solo; Esterco caprino; Bagana; fibra de coco; Areia + esterco; Areia + fibra de coco; Areia + bagana; Solo + esterco caprino; Solo +

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48

Pransisko, Pransisko, and Herlinda Mansyur. "AYUAN BAGANDAI." Jurnal Sendratasik 8, no. 1 (2019): 45. http://dx.doi.org/10.24036/jsu.v8i1.106418.

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Abstract The dance "Ayuan Bagandai" aims to enjoy traditional dance in different forms without losing the traditional elements. The dancers work on the dance "Ayuan Bagandai" with a form of dance creation that is sourced from the traditional dance of the Muko-muko community, namely Gandai dance. The dancers tell how we keep the traditional dance is increasingly liked and known by many people. The dance "Ayuan Bagandai" is inspired by the phenomenon of the Muko-muko society, which nowadays, the majority of the people do not care about a traditional dance. When the era of dance increase and beco

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49

Rowe, John A. "Erieza Kintu's Sulutani Anatoloka: A Nineteenth-Century Historical Memoir From Buganda." History in Africa 20 (1993): 313–19. http://dx.doi.org/10.2307/3171977.

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An 85-year-old villager named Erieza Kintu died at Kabubu in the county of Bulemezi, kingdom of Buganda, sometime in 1965. His passing was virtually unnoticed, except by relatives and a few neighbors. Through my research trips between 1962 and 1964 had on several occasions brought me to within a few miles of his house, I never met Kintu. Yet he is one of my best sources for the history of Buganda in the 1890s. Indeed, his memory of the so called “rebellion” by Kabaka Mwanga against the British in 1897 is the single best source I know, particularly valuable as an “insider” eyewitness participan

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50

Belenov, N. V. "Toponymic Area of the Erzya Bagana Village, Samara Region: Lexical- Semantic and Structural-Comparative Analysis." NSU Vestnik. Series: Linguistics and Intercultural Communication 21, no. 2 (2023): 26–42. http://dx.doi.org/10.25205/1818-7935-2023-21-2-26-42.

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The article presents a lexical and semantic analysis of the toponymy of the Erzya Bagana village in Shentalinsky district of the Samara region. The obtained results are compared with the materials of the author’s research in other villages of the Mordva of Shentalinsky district, in the Erzya settlements of the Samara Volga region, as well as with the data on the Erzya dialects of other territories of the settlement of the Mordva-Erzya. The Shentala ethnoterritorial group of Mordvins includes the Erzya population of the villages of Bagana, Staroe Surkino, Novoe Surkino, Vasilevka, Senkino. The

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