Bibliografías temáticas / Maba (African people)

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Literatura académica sobre el tema "Maba (African people)"

Autor: Grafiati
Publicado: 25 de julio de 2024
Última modificación: 19 de julio de 2025

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Artículos de revistas sobre el tema "Maba (African people)"

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Hailemariam, Mesfin. "The effects of a few important gene families on sorghum agronomic traits." Agronomy Science and Biotechnology 9 (January 10, 2023): 1–11. http://dx.doi.org/10.33158/asb.r163.v9.2023.

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Sorghum (Sorghum bicolor [L.] Moench), a main food for more than 500 million impoverished and food insecure people in arid and semi-arid regions of Sub-Saharan Africa (SSA) and South Asia, is an important crop for food and nutritional security (SA). Sorghum has the most acceptance in these drought-prone areas due to its good tolerance to harsh settings, high yield, and use as a good source of forages. In this review, the objective of this study is to document the production and use Sorghum in improvement programmed through a literature review, we used publications from journals to explore gene
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2

Odimegwu, Joy I., Oluwakayode Ezekiel Olatunji, Tolulope F. Okanlawon, and Ishola Ismail. "Diuretic and Anti-Hypertensive Activity of Clerodendrum Chinense (OSBECK) MABB. Aqueous Extract in 8% Salt Diet-Induced Hypertensive Rats." Advancements in Journal of Urology and Nephrology 6, no. 1 (2024): 01–10. http://dx.doi.org/10.33140/ajun.06.01.03.

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Diuresis refers to an increase in the rate of urine flow and sodium excretion from the system via the urine. It is a necessary excretory process that may prove difficult for some disease systems e.g. enlarged prostates. Hypertension occurs as a result of systolic blood pressure higher than 140 mmHg or a diastolic blood pressure higher than 90 mmHg. It is one of the most common chronic diseases affecting more than a billion people worldwide. A high dietary sodium intake is one of the factors associated with the development of hypertension. Clerodendrum chinensis is used by local communities in
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Tesis sobre el tema "Maba (African people)"

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Omondi, Paul. "Wildlife-human conflict in Kenya : integrating wildlife conservation with human needs in the Masai Mara Region." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28878.

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Masai Mara, a large nature reserve in south-western Kenya, was created in the midst of semi-arid agropastoralist rangelands to protect wildlife. Wildlife and indigenous people co-existed for many years, usually with limited conflict; but in recent years, the conflict has intensified, mainly due to increasing human population, changing land use patterns, and altered perceptions of wildlife. This study examines the causes and nature of wildlife-human conflict in the Masai rangelands of Kenya, and considers how wildlife conservation and human development needs can best be integrated.<br>Findings
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Libros sobre el tema "Maba (African people)"

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Doutoum, Mahamat Adoum. Statut et place des Kabartous au sein de la société maba du Ouaddaï. Éditions Al-Mouna, 2017.

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2

Dandaura, Emmanuel Samu. Mada people and culture. Victory Family Books, 1997.

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3

Godula, Kosack, ed. Contes mystérieux du pays mafa: Cameroun. Karthala, 1997.

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4

Yaoudam, Elisabeth. Contes et mythes mafa du Cameroun. Harmattan, 2012.

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5

Lavergne, Georges. Les Matakam, nord Cameroun. s.n., 1990.

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6

Gagsou, Golvang Bayo. Les Marba: Histoire et coutumes. Al-Mouna, 2011.

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7

Mamang, Baba. Les Marba: Une communauté typique du sud du Tchad. CEFOD, 2005.

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8

Goulard, Jean, and José Luis Ferrer. Contes massa d'écureuil et de sauterelle (Tchad). Karthala, 2009.

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9

Mbeyo'o, Dieudonné Ndoum. Dynamics of agro-ecological knowledge among the Mafa, North Cameroon. CML Centre of Environmental Science, Leiden University, 2001.

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10

Kosack, Godula. Contes animaux du pays mafa (Cameroun). Karthala, 1997.

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Capítulos de libros sobre el tema "Maba (African people)"

1

Nzioka, Jacinta. "Managing the migration – Maasai Mara National Reserve and Serengeti World Heritage Site connectivity." In Managing Transnational UNESCO World Heritage sites in Africa. Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-80910-2_1.

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AbstractThe greatest natural mass wildlife migration on the planet, involving one ecosystem, two different nations and millions of animals, brings together the Serengeti World Heritage Site (WHS) in Tanzania and the Maasai Mara National Reserve in Kenya. In terms of natural heritage, the border is crossed by the Mara River and represents a fluid boundary. On the scale of Indigenous local communities, the borderlands area is also shared on both sides by the Maasai peoples, long associated with a pastoral and herding tradition of domesticated animals, but more recently through transformed engagement in conservation and tourism activities. But with regard to the more substantive conservation, tourism and other economic or political aspects, the boundary between Kenya and Tanzania forms a more challenging frontier which, to be truly effective, demands a greater degree of cooperation and joined-up management of the ecosystem.
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2

Evans, Richard Kent. "Belief and Practice." In MOVE. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190058777.003.0003.

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This chapter is a study of The Guidelines of John Africa, MOVE’s sacred text. John Africa dictated The Guidelines over a span of six years. Several different people helped him create the manuscript. The Guidelines of John Africa are an explanation for, and solution to, the problem of evil. John Africa called these forces of evil the “reformed world system,” or, more frequently, “the System.” John Africa’s worldview was dualistic; it understood the cosmos as a site of conflict that pitted forces of good against forces of evil. The force of good went by many names: the Law of Mama, the Law of Nature, God, Natural Law, and most frequently, Life. Natural processes, according to MOVE, are “coordinated” by this active force.
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Oliver, Christxpher. "Burning Work: field map." In Young People, Radical Democracy and Community Development. Policy Press, 2022. http://dx.doi.org/10.1332/policypress/9781447362753.003.0012.

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This chapter explores techniques for navigating and contesting the racialised legal geographies and policy frameworks that have disproportionately harmed multiple areas of life for people of African heritage within postcolonial Britain. The author draws on his own heritage, and gatherings with colleagues, friends, family and elders. The chapter begins at Elouise ‘Mama’ Edwards’ celebration of life in March 2021 – a towering figure within the African Caribbean diasporic community and beyond, who was committed to the community work of building support structures as foundation for freedom and balance. The writing of this chapter also cuts across and connects insights from organising with Windrush Defenders Legal C.I.C. and Channels Research Group; Q&amp;As with civil servants; data analysis; libations; drumming; collaborative writing; counter archives; forums; judicial reviews and footnotes linking the multiple electronic languages of digital documentation. This poetic constellation of media and words maps the field through which memory survives – establishing lines of sight – towards scripting dreamt formulations of reparative futures.
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"Chapter Eight. The Serengeti- Mara: “Wild Africa” or Ancient Land of People?" In Savannas of Our Birth. University of California Press, 2019. http://dx.doi.org/10.1525/9780520954076-009.

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Gilbert, Dorie J. "Theresa J. Kaijage: The ‘‘Mama Teresa’’ of Tanzania." In Women in Social Work Who Have Changed the World. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9781933478296.003.0008.

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Abstract The opportunity to write this chapter has only reinforced my high regard for Theresa Kaijage. I met her years ago and have followed her work closely because of our shared interest in HIV/AIDS work among African-descent people in the diaspora. To interview her for this book was a great opportunity to sit down with her and hear about how her life and career path led her to a leadership role in the social work field. And so it was, on her recent trip to the United States to give an invited talk and to visit family, friends, and colleagues, that I was able to sit down with her at my home in Austin, Texas, to discuss.
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Fischer, Steven Roger. "Katherine Pease Routledge." In Rongorongo The Easter Island Script. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198237105.003.0015.

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Abstract In 19rn Sir Hercules Read, Keeper of Ethnography at the British Museum and President of the Royal Anthropological Institute of Great Britain and Ireland, suggested to the remarkable husband-and-wife team of explorers William Scoresby Routledge and Katherine Pease Routledge, who had expressed to him an interest in seeing the Pacific, that they should set sail for Easter Island, then still largely anthropological terra incognita. The Routledges, of 9 Cadogan Mansions in fashionable Sloane Square, London, had already spent an amazing two years (1906-08) among Kikuyu villagers in Kenya and together had authored the well-received socio-anthropological study With a Prehistoric People: The AkikÚyu of British East Africa (London: Arnold, 19rn). Independently wealthy and university trained, the Routledges were immediately intrigued by Sir Hercules’s suggestion. Yet it was a daunting proposal. They first decided against it. Then they changed their minds. When they discovered no ship was available to take them to Easter Island, they had one built for them-a 90-foot, 126-tonne wooden schooner that they christened Mana, a pan-Polynesian word usually meaning “supernatural power”. Embarking for Easter Island on 28 February 1913, they herewith commenced one of the most extraordinary anthropological voyages of the early twentieth century.
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