Places Known For

traditional


Ado Ekiti

especially Aso, Ulero, Isinla, Ilamoji, Ukere and Agbaun (near Igbemo), its well-organized traditional religion including its festivals etc. and its location at the heartland of Ekitiland. These ancient people were the ancestors of Ekiti, they played hosts in the 7th and 8th centuries, about 1,200 years ago, to waves of immigrants from the basins of the rivers Niger and Benue; these settled among the ancient Ekiti, and were fewer in number and so, the hosts culturally absorbed them. Ewi

of Ado-Ekiti and Ogunbulu, a.k.a. Ala l'oju Osoru of Aisegba. The exploits of Ado tough in many parts of Ekiti formed the basis of the popular orature: Ikara s'eji s'inu agbagba t'emi ukoko (Of two balls of cake in the frying-pan, he insists his share is one) Folk, traditions are replete with fond references to Ewi's relationship with some other Ekiti traditional rulers. Ewi's antecedents are depicted as: Elempe Ekiti (mightiest man in Ekiti) On k'emu 'kan o mu meji Oloju k'enu 'kan gba kete re

presented that the metropolitan (main) town is sometimes larger than the subordinate towns while its rulership and kinship are based on patrilinear succession within the agnatic lineage. The traditional layout arrangement was usually based on geographic location, population size, need for expansion, trade opportunities, settlers’ vocation and military vulnerability of major towns over subordinate towns in addressing their strategic trade and military advantage. Across Yorubaland, it was observed


Xochistlahuaca

of this state's Costa Chica region (Costa Chica of Guerrero) and while near the Pacific Ocean, most of the territory is mountainous. The population is dominated by the indigenous Amuzgo ethnicity (Amuzgo people), whose women are noted for their traditional hand woven garments (Amuzgo textiles), especially the huipil, which is made both for home use and for sale outside the area. Toponimia The name Xochistlahuaca comes from the nahuatl xochitl (flower) and ixtlahuatlan (plain

thumb Amuzgo man in traditional dress in front of the Amuzgo Community Museum (File:XochistlahuacaCommMuseum01.JPG) thumb Ireneo Santa Ana Guerrero explaining images of textile weaving at the Amuzgo Community Museum (File:XochistlahuacaCommMuseum02.JPG) Most of the municipality's cultural heritage is based on that of the Amuzgos, as the largest community of this ethnicity. Children from the municipality have been gathering indigenous oral stories for recording as part

. The end of the growing season and harvest are marked by the feast day of the Archangel Michael on September 29. Traditional medicine men and healing are still preferred by many as illness is generally conceived of as spiritual. Other important festivals include Carnival and the feast day of the Virgin of Guadalupe on December 12. In the community of Cozoyoapan, the feast day of Saint Sebastian on January 20 is important. ref name "encguer


Colonial Mauritania

of trade. From the beginning, French influence, competing with traditional trading partners north and east of Mauritania, came through Senegal. Warner, Rachel. "French Colonial Administration". In Handloff. In 1825 the new Emir of Trarza, Muhammad al Habib, sought to reassert his sovereignty over the French-protected Oualo Kingdom to the south of the Senegal River by marrying the heiress to the kingdom. This action, which French

of Senegal, the relative calm created in the Chemama and southern Mauritania through Faidherbe's efforts came to an end. The Maures resumed their traditional practices of internecine (wikt:internecine) warfare and pillaging villages in the Chemama. In virtual control of the colonial administration, the commercial companies of Saint-Louis sold arms to the Maures, while at the same time outfitting French punitive missions. Scientific expeditions into Mauritania became increasingly subject to attack

the submission of all the Adrar peoples the following year. By 1912 all resistance in Adrar and southern Mauritania had been put down. As a result of the conquest of Adrar, the fighting ability of the French was established, and the ascendancy of the French-supported marabouts over the warrior clans within Maure society was assured. The fighting took a large toll on the animal herds of the nomadic Maures, who sought to replenish their herds in the traditional manner—by raiding


Nnewi

of the reason there are no Aro (Arochukwu) settlements in Nnewi. The Obi of Nnewi Obi Okoli in1780s lost his stool when inside palace politics that hinged on tradition edged him out. Traditional royal law had it that the Crown Prince must perform the funeral rights of the late Obi before he can be crowned, Obi Okoli was absent and arrived home only after the late Obi Okoli 1st was buried. His Uncle (The late Obi Okoli the 1st younger brother) performed the funeral rights in his stead and took

, the central Market. There are four other deities in Nnewi: Ana, Ezemewi, Eze and Ele. Christianity was introduced by the Europeans in 1885 and many Nnewi people now practise Christianity. Nnewi, Ichi and Oraifite made up the Anaedo state. Anaedo communities have common ancestries, beliefs and traditional value systems. Nnewi is a major trading and manufacturing centre in Nigeria. Due to its high commercial activities, the city has attracted millions of migrants from other States of Nigeria states

and countries. The Ofala Nnewi is a cultural festival held every year to celebrate the coronation of the Igwe of Nnewi. Afiaolu (New yam festival (New Yam Festival of the Igbo)) and Ikwuaru are also among traditional festivals held annually in Nnewi. Nnewi Kingdom is also known as ''Anaedo'' meaning the Land of Gold (The supreme deity and goddess of Nnewi). Geography Geographically, Nnewi falls within the tropical rain forest region of Nigeria. Though it suffers from soil


Igbuzo

resulted in their final settlement in not too distant Onitsha. This new group of settlers in Igbuzo might have become assimilated by the Umejei and Edini groups. Oral history Ibusa is a federation of two units known as “the Umejei and Ogboli settlements. According to the oral history of the town, Umejei Nwa Eze Isu (Prince Umejei of Isu) killed his opponent in a traditional wrestling bout, an act considered “Alu” (Abomination) in the land and punishable by death. However, his

into three categories, thus: *Otu Odogwu-Umueze and Anyallabum *Otu Uwolo-Ogboli, Umuwagwu, Umuidinisagba and Umuodafe *Otu Iyase-Umuehea, Ogbeowele, Umuezeagwu, and Umuekea. The Supreme Court later classified this War Lords as a ruling house for the determination of the Obuzor of the town. The Ibusa traditional life How the community people carried wars into Nnewi in defense of Isu and Nri (Nri-Igbo) people of the town considered their ancestral brothers and sisters until the coming

in Ibusa, the Ibusa practiced Odinani but the people are now largely Christians (Catholics) but adherents of traditional religion still exists. It is therefore not uncommon to find the people placing high priority on observation of traditions during the funerals of their loved ones etc. The Eternal Sacred order of Cherubim and Seraphim,celestial church of christ, Winners Church, The Redeemed Christian Church of God, Christ Embassy, Ngozi Sabbath Mission, Deeper Life Bible Church, Christ Holy


Kashan

settlement_type City image_skyline Tabatabaei2.jpg imagesize 300px image_caption Tabatabaei House (Khaneh Tabatabaei ha), early 1800s, Kashan. A fine example of traditional Persian architecture. image_flag image_seal image_map map_caption pushpin_map Iran pushpin_label_position bottom pushpin_mapsize 300

House '' has become a famous landmark and sample of Persian traditional residential architecture. '''Kashan''' ( is a city in and the capital of Kashan County, in the province (Provinces of Iran) of Isfahan (Isfahan province), Iran. At the 2006 census, its population was 248,789, in 67,464 families. ref>

*Kashan rug *List of the historical structures in the Isfahan province *Sialk - Kashan's ancient architecture. *Traditional Persian residential architecture References Category:Populated places in Kashan County Category:Cities in Iran Category:Cities in Isfahan Province Category:Iranian


Bukittinggi

; a dysfunctional railway line also exists. For inner-city transport, Bukittinggi employs a public transportation system known as Mersi (Merapi Singgalang) and IKABE that connect locations within the city. The city preserves the traditional horse-cart widely known in the area as Bendi, although the use is limited and more popular with tourists, both domestic and foreign. Tourism It is a city popular with tourists due to the climate and central location. Attractions within the city include

Atas'' and ''Pasar Bawah'' are traditional markets downtown. * ''Taman Bundo Kanduang'' park. The park includes a replica Rumah Gadang (literally: big house) with the distinctive Minangkabau roof architecture) used as a museum of Minangkabau culture and a zoo. The Dutch hilltop outpost Fort de Kock is connected to the zoo by the Limpapeh Bridge pedestrian overpass. * ''Museum Rumah Kelahiran Bung Hatta'' (Museum of Bung Hatta Birthplace), the house where Indonesian founding father

an occupied territory with Javanese officials occupying most senior civilian, military and police positions. Kahin (1999), pages 165-229 The policies of centralization continued under the Suharto regime. The national government legislated to apply the Javanese ''desa'' village system throughout Indonesia, and in 1983 the traditional Minangkabau ''nagari'' village units were split into smaller ''jorong'' units, thereby destroying the traditional village social and cultural


Pailin

and small lobster. Other dishes include Tom yum from Thailand (Thai cuisine) and Mon (Mon people) banana pudding of Burma (Cuisine of Burma). These have all spread to other parts of Thailand and Cambodia, but normally in versions which are flavored more sweetly than the Pailin version, especially in Phnom Penh. The Traditional clothes of Pailin is Longyi, also known as Sarong. The cloth is often sewn into a cylindrical shape. It is worn around the waist, running

to the feet. It is held in place by folding fabric over, without a knot. It is also sometimes folded up to the knee for comfort. These traditional "longyi" have about 2 meters of in length of swan. The cloth is made of cotton and sometimes from silk. Kola men wear ankle-length patterns of checks, plaids or stripes "Longyi" in any kinds of color. The Men always wear their white ''eingyi'' shirt which has a mandarin collar and sometimes also wear a traditional jacket called ''taik

traditionally wore a long dress called "thin-dai" decorated by many threads. It was always worn by a lord's daughter and the king of the province's lady. The Women wears a beautiful blouse and a lovely shirt which is known as ''eingyi''. The shirt is decorated with several colors and many piece of silver. The shirt also has horizontal or vertical stripes at the middle part in some beauty color. Kola women tie a traditional shawl on their ''eingyi'' as well as they put the shawl


Agros, Cyprus

Agrotourism Local tourists were attracted to Agros from the early stages of Cyprus Agrotourism inception. Accommodation can be found at traditionally built hotels, as well as at many bed and breakfast rooms in traditional homes. The village maintains its traditional character and offers a natural and built with significant historical, religious and cultural sites. Local visitor attractions include the views of the mountain, walking in the village narrow streets

, natural trails, the traditional local food (Cuisine of Cyprus) and wine (Cyprus wine) served at traditional taverns and the produce of the village promoted by the in-house shops of the local enterprises. Rose bushes Cultivation Agros roses bush - of the species Rosa damascena – owe its proliferation to the late Nearchos Klirides who in 1917 as a school teacher in his native village of Agros founded the "Pupils Association for the Dissemination of the Rose bush"

in Limassol Cyprus - Cyprus Guide publisher Cyprusedirectory.com date 2006-11-25 accessdate 2012-04-04 The Church of “Timios Prodromos” East of the village, in the midst of the traditional houses, the church of “Timios Prodromos” (John the Baptist) was constructed around 1860. It is due to the initiative and the contributions of the inhabitants that it was made. It is of the Basilica style with tiles on the roof. It is 100 feet long and 25 feet wide. It is unique


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