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This research examines the social, political and economic history of Indians in Zanzibar in the nineteenth and twentieth centuries, specifically between 1870s and 1963. Based on evidence collected from oral interviews and written archival documents, this research work argues that, the Indian migration history in Zanzibar, during this period, was impacted by their religious diversity, economic factors and social factors, as well as the British colonial interest. This research analysis yielded a number of the following key findings: First, there were heterogeneous migration patterns among the Indian migrants in East Africa, influenced by various factors including religion, caste, and the historical contexts in which particular migrants arrived. Second, numerous different social, physical, economic and political processes in India and East Africa motivated Indians to leave their homeland and form a migration community in Zanzibar from 1800 to 1963. Third, the desire to pass on their religion, traditions and customs to their descendants was a significant motivation for Indians to open their own private schools in Zanzibar. Fourth, the change of administration in 1890 had a major impact on the Indians in Zanzibar, especially investors who had already invested heavily in the local economy. Finally, despite their minority status compared to other communities such as Africans and Arabs, Indians participated in the politics of Zanzibar that led towards independence.
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This rare and previously unpublished comprehensive collection of original materials addresses the Cherokees' negotiations with policy makers both in Washington, DC, and the Cherokee Nation throughout the early to mid nineteenth century.
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Eatenonha is the Wendat word for love and respect for the Earth and Mother Nature. For many Native peoples and newcomers to North America, Canada is a motherland, an Eatenonha - a land in which all can and should feel included, valued, and celebrated. In Eatenonha Georges Sioui presents the history of a group of Wendat known as the Seawi Clan and reveals the deepest, most honoured secrets possessed by his people, by all people who are Indigenous, and by those who understand and respect Indigenous ways of thinking and living. Providing a glimpse into the lives, ideology, and work of his family and ancestors, Sioui weaves a tale of the Wendat's sparsely documented historical trajectory and his family's experiences on a reserve. Through an original retelling of the Indigenous commercial and social networks that existed in the northeast before European contact, the author explains that the Wendat Confederacy was at the geopolitical centre of a commonwealth based on peace, trade, and reciprocity. This network, he argues, was a true democracy, where all beings of all natures were equally valued and respected and where women kept their place at the centre of their families and communities. Identifying Canada's first civilizations as the originators of modern democracy, Eatenonha represents a continuing quest to heal and educate all peoples through an Indigenous way of comprehending life and the world.
Wyandot Indians. --- Wyandot Indians --- Guyandot Indians --- Huron Indians --- Wanat Indians --- Wandot Indians --- Weinondot Indians --- Wendat Indians --- Wundat Indians --- Wyandott Indians --- Wyandotte Indians --- Indians of North America --- Iroquoian Indians
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Les Algonquins, ou Anishinabeg dans leur langue, forment aujourd'hui une population de plus de 10 000 personnes reparties principalement en dix communautes en Outaouais et en Abitibi-Temiscamingue. Chasseurs, piegeurs, pêcheurs, cueilleurs par tradition, comme pour les autres habitants des forêts boreale ou laurentienne du Quebec, leurs expertises issues de pratiques ancestrales se sont tres vite manifestees dans de nombreux autres domaines, tels la foresterie, l'acericulture, l'agriculture, l'elevage et le tourisme. Leurs recits, qui sont autant d'echos du passe dans la modernite, refletent leur culture bigarree au confluent d'influences diverses, surtout algonquiennes, mais egalement iroquoiennes et euro-canadiennes.
Algonquin Indians --- Algonkin Indians --- Algonkine Indians --- Algonkinska Indians --- Algonquine Indians --- Algonquian Indians --- Indians of North America
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Here is the oral history of the Apache warrior Chevato, who captured eleven-year-old Herman Lehmann from his Texas homestead in May 1870. Lehmann called him "Bill Chiwat" and referred to him as both his captor and his friend. Chevato provides a Native American point of view on both the Apache and Comanche capture of children and specifics regarding the captivity of Lehmann known only to the Apache participants. Yet the capture of Lehmann was only one episode in Chevato's life. Born in Mexico, Chevato was a Lipan Apache whose parents had been killed in a massacre by Mexican troops. He and his s
Comanche Indians --- Apache Indians --- Camanche Indians --- Commanche Indians --- Näumi Indians --- Nemene Indians --- Nerm Indians --- Nerme Indians --- Nermernuh Indians --- Nimenim Indians --- Niuni Indians --- Niyuna Indians --- Numa Indians --- Numu Nu Indians --- Indians of North America --- Numic Indians --- History. --- Lehmann, Herman, --- Chevato,
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High on a remote butte, a young Sioux waits. Though daring in battle, skillful, and strong, he cannot be a man until his spiritual vision comes. When it appears, he must interpret it correctly to know who he is, and he must deserve it or continue to be called No Name. No Name has his vision, a glowing white mare who walks among the stars. She tells No Name his destiny and how to achieve it. He must pass through hostile camps, storm, and fire, risking his life many times to become Conquering Horse, chief of the Sioux.Conquering Horse is the first of Frederick Manfred
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Algonquian Indians --- Algonkian Indians --- Indians of North America --- Moravian Indians
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