The Chad / Cameroon Pipeline

"Children of the Forest" is a narrative written by Kevin Duffy. This book is a written testament of an anthropologist's everyday dealings with an African tribe by the name of the Mbuti Pygmies. My purpose in this paper is to inform the reader of Kevin Duffy's findings while in the Ituri rainforest. Kevin Duffy is one of the first and only scientists to have ever been in close contact with the Mbuti. If an Mbuti tribesman does not want to be found, they simply won't be. The forest in which the Mbuti reside in are simply too dense and dangerous for humans not familiar with the area to enter.

One extreme change for the Indians was the arrival of Anglo-Europeans. Native peoples’ lives were changed at the blink of an eye while new ideas, practices and beliefs were shown to them. The arrival of the Europeans changed the way the Indians viewed their world and manipulated their resources. This new change could be viewed as positive as well as negative, for while some tribes entered into trade relations with the Anglos, others were used as slave labor and all were subject to disease brought on by the European newcomers. However, despite all the advantages and disadvantages, no other introduction changed the lives of the Indians more than firearms and horses. West outlines one of the most important evolutions for Native life and how it represented a new way to harness resources and gain power. In just a few chapters, we are able to see the great advancements the Indians made in hunting and trade due to these new technologies and how they allowed the Cheyennes to rise to a new purpose as the Called Out People.

Have you ever heard of the Cherokee Indians? Sure you have! Just as a reminder, they are the biggest tribe, and most known of out of all the Indian tribes there has ever been in the southeast. They are very important to American History and helped shaped us to be the Americans we are today, which is clearly what I 'll be explaining in this paper. Throughout the paper, I 'll tell you everything you need to know about the Cherokee Indians and continue to relate to the thesis.

the pain that the readers must feel as they witness as the tribe’s erosion under the influence of the

Not only did the FN understand the need to protect the wildlife, but they also realized the importance of vegetation and water systems. FN used bundling techniques to get the most out of their wild rice while allowing more to grow and seeds to spread. In D. Wayne Moodie’s paper Perspectives on the Ojibwa Production of wild rice Moodie argues the idea that the “practices that were intended not only to regulate the gathering of wild rice, but also to enhance its production.” This idea helps demonstrate that FN were in harmony with their environment as they took extra care to protect the environment to also help themselves and also to show respect for the habitat that they got their resources.

They used what is known as a diffused substinance pattern. By this we mean that by using resources available to them lightly as opposed to intensely using the same resources, they were conserving for the future. These tribes would spiritualize nature. In this culture everything was significant. They held reverence for the environment and a strong kinship with nature. Often these people observed respectful guidelines to avoid spiritual retaliation. For instance, the bones of the beaver would be returned to the river where it had been trapped. This was believed to keep the beavers there plentiful.

Families assembled in spring to angle, in early winter to chase, and in the mid year they isolated to develop singular planting fields. Young men were educated in the method for the forested areas, where a man's aptitude at chasing and capacity to get by under all conditions were imperative to his family's prosperity. Ladies were prepared from their most punctual years to work perseveringly in the fields and around the family wetu, a round or oval house that was intended to be effortlessly disassembled and moved in only a couple of hours. They likewise figured out how to accumulate and handle normal foods grown from the ground, other create from the living space, and their harvests. The creation of sustenance among the Wampanoag was like that of numerous Native American social orders. Nourishment propensities were partitioned along gendered lines. Men and ladies had particular undertakings. Local ladies assumed a dynamic part in a hefty portion of the phases of nourishment creation. Since the Wampanoag depended fundamentally on products gathered from this sort of work, ladies had vital socio-political, financial, and profound parts in their groups. Wampanoag men were for the most part in charge of chasing and angling, while ladies dealt with cultivating and the social event of wild organic products, nuts, berries, shellfish, and so on. Ladies were in charge of up to seventy-five percent of all sustenance

Currently, when the losses suffered by the Cherokee Nation as a result of their forced removal are discussed, there is a focus on the loss in numbers. However, Russell Thornton’s “Cherokee Population Losses During Trail of Tears: A New Perspective and a New Estimate” clearly presents a new, suitably researched perspective that argues the focus should not be only on those that died, but also on those that never lived. Thornton is a professor at UCLA in the Anthropology department. He has a number of degrees related to this study, including a Ph.D. in Sociology and a postdoctoral in Social Relations from Harvard, and specializes in Native American studies. He is clearly appropriately acquainted with this field, and his knowledge of the subject matter is evident in this piece. However, he also cites a number of papers and books by other authors, so as not to rely purely on his knowledge.

This paper addresses the results of interviews, observations, and research of life in the Ottawa tribe, how they see themselves and others in society and in the tribe. I mainly focused on The Little River Band of Ottawa Indian tribe. I researched their languages, pecking order, and interviewed to discover the rituals, and traditions that they believe in. In this essay I revealed how they see themselves in society. How they see other people, how they see each other, what their values were, what a typical day was etc. I initially suspected that I would have got different responses from these questions but in reality the results in the questions were almost completely the same. I studied this topic because mostly all the people that are

"Their (Natives) present condition, contrasted with what they once were, makes a most powerful appeal to our sympathies…By persuasion and force they have been made to retire from river to river and from mountain to mountain, until some of the tribes have become extinct and others have left but remnants to preserve for a while their once terrible names. Surrounded by the whites with their arts of civilization, which by destroying the resources of the savage doom him to

17.  What kinds of changes were transforming the societies of the West African Igbo and the North American Iroquois as the fifteenth century unfolded?

The goal of this paper is to provide an examination of the book “The History of the Ojibway People” by William W. Warren as well as express some of what I learned about the book, the author and the Ojibway people. William W. Warren, born of a white father and Ojibway mother, used his fluent familiarity with the Ojibway language and his tremendous popularity with both whites and Indians to document the traditions and oral statements of the Ojibway people at a time when the future of their existence was in jeopardy.

Bonnie L Hewlett who interviews Aka and Ngandu compares different aspect of life of the women forger and farmer societies. Their life style and cultural practices of the two groups are livng in a similar ecology differs dramatically in some respects. It’s interesting how the two groups are socially and economically interdependent; their live are intertwin in complex alliance of lifelong friendship (at times) and clan membership, exchange and dependency. It is difficult, if not impossible to speak of one without speaking of other.

It has been shown that most societies that depend on foragers and hunting rely on close family ties for survival. Kinship is important because of the lack of resources (Nowak, 2010). Mbuti is a tribe of foragers and hunters, living on the resources they extract from forest. The Mbuti live in an area with an abundance of resources and close ties are not needed. Mbuti is the aboriginal name of the tribe; however the tribe is divided into sub-group (Mbuti and Efe). The name of the tribe depends on the dialect spoken. The Mbuti predominately speak the language of the Bantu and the Efe dialect is of the Sudanic language. The two clans of pygmies share a tropical rainforest stretching into the northeast sector of the Congo. The “Forest” is the core of the Mbuti culture (Mosko, p. 898, para. 6, 1987 a).

Among the Mbuti, gathering as a mode of subsistence occupies a place of relatively little importance. But net hunting, in groups, takes up the greater portion of daily activity time. The Mbuti do not engage in much gathering of wild plants probably as a result of 400-500 years of contact with the agricultural Bantu. The Mbuti of today have little need to gather wild plants because they exchange game caught during their hunts for metal implements and agricultural produce [banana, cassava, sweet potato, rice, etc.]…The Mbuti divide into two groups; one is a group which uses bows, arrows, and spears as its basic method of hunting, and the second which uses nets. (Tanaka, 1978)