The Ila-speaking Peoples of Northern Rhodesia, Volume 1Macmillan and Company, limited, 1920 - 423 pagina's |
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Overige edities - Alles bekijken
The Ila-speaking Peoples of Northern Rhodesia, Volume 1 Edwin William Smith,Andrew Murray Dale Volledige weergave - 1920 |
The Ila-speaking Peoples of Northern Rhodesia, Volume 1 Edwin William Smith,Andrew Murray Dale Volledige weergave - 1920 |
The Ila-speaking Peoples of Northern Rhodesia, Volume 1 Edwin William Smith,Andrew Murray Dale Fragmentweergave - 1968 |
Veelvoorkomende woorden en zinsdelen
Africa animal Ba-ila Baluba Balumbu Bambala bangu Barotsi Batonga Batwa boys brother buditazhi bush Bwila calabash called cattle caused charm chief child clan clay cooked daugh daughter death decoction disease district diviner doctor drugs eaten elder Father's father's female fight fire fish give grain grass ground hair hand head herds Holub hunter hunting husband Ila country impande impumbe inches isusu Kafue KAFUE RIVER Kasenga killed kraal lechwe Lewanika Leza lion live Lubwe Lulonga maize Makololo male Mankoya married Matabele medicine mother mukoa Mukwesu Mungaila Mungalo Munina musamo Muzukuzhi Mwanakwe Mwanangu Mwila Nanzela native Nkakakwe Nkakangu patient person Photo E. W. Smith poles porridge raid river root rubbed scraped Sebitwane Sekeletu Sezongo Shaloba sister skin slave spears taboo Tata things totem tree village wangu warriors wife woman women young younger Zambesi
Populaire passages
Pagina 170 - For he who fights and runs away May live to fight another day ; But he who is in battle slain Can never rise and fight again.
Pagina 318 - ... this slow process many inconsistencies are produced, and it is long before they are reduced to order. Among the Baila they are still to a considerable extent entangled. Thus my brothers and sisters are called my bakwesu, but that term is not limited to the children of my own parents : it extends to the children of my father's brothers and to the children of my mother's sisters. With descent through the mother only the children of my mother's sisters would belong to her clan and bear her totem....
Pagina 168 - The ghost of the elephant then returns and joins the herd as the guardian of the elephant who has
Pagina 195 - ... the land is not to be valued merely by reference to the use to which it is being put at the time at which its value has to be determined (that time under the Indian Act being the date of the notification under sect.
Pagina 296 - The clan is a natural mutual aid society. ... A member belongs to the clan, he is not his own; if he is wrong, they will right him; if he does wrong, the responsibility is shared by them.
Pagina 22 - The various tribes of Britons possessed valour without conduct, and the love of freedom without the spirit of union. They took up arms with savage fierceness; they laid them down, or turned them against each other with wild inconstancy; and while they fought singly, they were successively subdued.
Pagina 127 - Above all their possessions, above Kith and Kin, wife or child, the Ba Ilia, with few and occasional exceptions, love and value their cattle. They prized exceptionally oxen, decorated them, praised them in songs and dancing. They sold few, and would not use them for labour, but then they slaughtered them in great funerals'.
Pagina 390 - But something more than this must be implied in the principle that ' my collateral grandfather's property is mine potentially '. If it be mine, it is mine in my own right, by virtue of inheritance. They tell us ' that every freeman who dies has somebody who " eats his name
Pagina 130 - ... allow. Several months or even a year later comes the making and drinking of the dolo la malolo, "beer of mourning," seven days being consumed in making it, while on the eighth it is drunk and cattle are slaughtered if the deceased was sufficiently wealthy.270 The Ba-Ila use many cattle in funeral rites. In every herd will be found some oxen, few or many according to the status of the owners, conspicuous for their size. These are the masunto "funeral oxen".
Pagina 211 - ... space in the village. He is at work when we arrive. The assistant is working the bellows (mavhuba). These consist of two shallow wooden bowls, each with an elongated tube— hollowed out of a solid block, placed side by side, and kept together by a piece of hide around the tubes. The bowls (mitiba) are covered loosely with a soft piece of skin (impapa), tied around the rims with cord; in the centres are fastened small sticks (tusamo) to act as the handles of the bellows. The mindi, as the projecting...