Littérature scientifique sur le sujet « Maba (African people) »

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 families, how they evolved, gene family theories, how gene families influenced agronomic features in sorghum, and in-depth studies of the key ten gene families in sorghum. The future prospects on sorghum enhancement include genomic selections and gene families, as well as comparative genomic selections. Furthermore, understanding the mechanism of these gene families is important for addressing problems that plague sorghum production, including as infections, drought, and heat stress. We can accurately improve traits using modern techniques such as marker-assisted selection, Genomic selections (GS), Marker-assisted backcrossing (MABC), Marker-assisted recurrent selection (MARS), Marker-assisted selections (MAS), and Genome-wide selections (GWAS) if we have the above gene families of interest (GWAS). Sorghum as a desirable breed: future paths and prospects.

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.
Findings indicate that common conflicts are livestock depredation and crop damage, human deaths or injuries, transmission of diseases, and competition for resources. Land surrounding the reserve can be divided into two distinct topographic and agroclimatic regions. The degree of conflict is spatially varied within the region. Upland ranches have high land use potential, high human and livestock population densities, and more development of agriculture. They experience limited conflict with wildlife. Lowland ranches are more arid, have lower human population density and little agriculture, but have high wildlife and livestock population densities and experience a high degree of conflict. These conflicts vary seasonally, and with distance from the protected area.
Perceptions of wildlife and attitudes towards conservation are related to past experience with wildlife. The degree of loss, effectiveness of damage control, fairness of government compensation, and involvement in wildlife tourism affect the degree of tolerance for wildlife conflict. Various socio-economic factors including level of education, knowledge of conservation priorities, and system of land ownership are related to attitudes towards wildlife. As human activity increases in the region, wildlife is more likely to be displaced. Because most animals are migratory, conflict in the land surrounding the reserve puts the viability of animal population in the protected area in question.
A two-phase program for integrating wildlife conservation with human needs is proposed. The first phase involves designation of the region into four zones: Zone A--the protected area, Zone B--the peripheral area, Zone C--multiple use, and Zone D--agriculture. The second phase of the program is the integration of the wildlife conservation with human interests through: community wildlife-damage-control, compensation for loss, sharing of tourism benefits with local people, conservation education, and local participation in wildlife conservation policy. The program provides a framework within which operational decisions can be made, and serves broader natural resource management and community development objectives in the rangelands.

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.

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.

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&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.

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.

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.