Chief House Research Articles

Stabilization of endangered part of structures by building dry brunt brick buttressing, critical case study of plane wall in DKG-North Area, Mohenjo daro

Abstract. 'World Heritage Sites' are places or buildings of outstanding universal value recognized as constituting a world heritage 'for whose protection it is the duty of the international community as a whole to co-operate'. The concept of World Heritage is at the core of the World Heritage Convention, adopted by Heritage List as a means of identifying, protecting, conserving and presenting those parts of the world's natural and cultural heritage that are of sufficient 'outstanding universal value' to be the responsibility of the international community as a whole. By joining the Convention, nation states are pledged to safeguard the WH S by protecting their national heritage. UNESCO in 1972, to which 160 nations have now been adhered. The Convention came into force in 1975 and established a Site in their territory as part of a universally agreed policy for World. Moenjodaro site covering an area of 555 Acres out of which only 10 % of it has been excavated by exposing 50 Kilometer standing walls. The wall of the main street of DK G Area, Mohen jo Daro partially deformed, due to the torque effects this is studied here on a lateral cross wall in the chief house. Furthermore, the resulting behaviour of the bucking wall demonstrates the significant loadbearing capacity of the structure under service conditions and its high sensitivity to imposed changes of the geometry. Although the tensile stresses exceeded the flexural strength at the vertices and the length of the wall, hence both the geometry and condition of this area are critical for the safety of the wall. The results of this study can improve the assessment and thus help in the preservation of many important structures of the metropolitan city. Here the hydrous characteristic of the brick is studied as a general phenomenon, it is observed that the remains of the sites located in Sindh suffered a lot mostly due to age, human neglect variations of atmospheric condition, severe temperature and natural disasters. The main causes of decay are summarised as: Salt Action and moisture in filtration from ground and atmosphere direct rains. Has also resulted in structural distress including extreme thermal stress, poor site drainage, material decay and visitors behaviour. Hence the brick material is “tired” to performance and its durability decreases under different influences for varying reasons, the causes of decay are material properties or structure properties or by environmental influences thus repair1 is required. The aim of this paper is to study the main deformation affecting Moenjodaro structures, an archaeological site that prospered from 2350 to 1800 BC, thermal stress causing walls to lean and decay structurally.

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The Organizational Commitment of Chief Housing Officers

The Organizational Commitment of Chief Housing Officers

Two Chiefs’ Houses from the Western Aleutian Islands

The earliest Russian explorers of the Aleutians described Near Island chiefs’ houses that were larger than those of ordinary people. The Russians noted that these houses were also functionally different than ordinary dwellings. Chiefs entertained guests, sheltered widows and orphans, and hosted religious ceremonies in their houses. Between 1997 and 2003, Western Aleutians Archaeological and Paleobiological Project (WAAPP) archaeologists excavated two unusual structures on the Near Islands of Buldir and Attu that may have been the houses of chiefs. The structures were larger than ordinary houses, with substantial whalebone structural components. Perhaps of more significance are the substantial caches of artifacts, parts of animals, and burials associated with the structures. The items used in the construction appear to have had spiritual significance, suggesting that people with great power and authority occupied the structures.

Promoting multiculturalism and intercultural dialogue through institutions and initiatives of civil society organizations in Botswana

Botswana is a multilingual and a multi-ethnic nation that has had a thriving multi-party democracy, peace, and stability since independence, in 1966. Despite the superficial impression that a casual observer may have of a so-called mono-ethnic and monocultural society, Botswana is in fact home to more than 30 tribes with diverse cultures. Over the past four decades, it has scored many successes in education, health infrastructure, and the economy in general. There is one area, however, where it still needs to make much progress, namely in the governance of cultural diversity. For many years after independence, official discourse has been in favor of a culturally and linguistically homogenous society. This was the legacy of the colonial administration that aimed at promoting only the culture and the cultural interests of the Setswana-speaking tribes. In recent years, however, the political and administrative leadership has begun to embrace diversity and multiculturalism, as can be determined from official pronouncements and participation in social events that celebrate cultural and linguistic diversity. The present article attempts to show how attitudes have evolved in the course of time and who has been active in advocating for recognition of minority ethnic groups and their rights in matters of representation in the House of Chiefs, language use in education, collective land rights, etc. It shows the role of civil society organizations and cultural associations as well as that of the University of Botswana in the agitation for equality.

Improving Resident Assistants: Female and Male Chief Housing Officers in Christian Colleges and Universities

The resident assistant (RA) position on many college and university campuses is extremely important for the learning, safety, and cultural engagement of students. This study examined the training and performance improvement techniques of resident assistants as perceived by chief housing officers at institutions affiliated with the Council of Christian Colleges and Universities. Differences between male and female responses are noted.

Legal training and perceptions of Chief Housing Officers: A southwestern United States study

This study examined the legal training of Chief Housing Officers (CHOs) employed by colleges and universities in the southwest USA. The study also investigated the perceptions of CHOs with regard t...

Asante at the End of the Nineteenth Century

Osafroadu Amankwatia, who died in 1975, practiced law in Kumase from 1956 to 1972 before becoming legal adviser to the Northern Ghana House of Chiefs. He possessed a keen sense of history, and. in early 1940 had contributed several articles to The Ashanti Pioneer under the title, “Ashanti

Teaching Culture: Thoughts from Northern Ghana

This article considers ideas and issues raised by an examination of the function of education, particularly music education in Ghana. There are many musical traditions in Ghana that the people want to pass on to the younger generation. How are these to be taught or learned? Where are the duties and boundaries of formal education to be drawn? What can be expected of parents and family? What is the situation for the teacher, given that few teachers return to their native area after training at a centralised institution? The article is based around an interview with the Paramount Chief (Naa) Puoure Puobe Chiir VII of Nandom in the Upper West Region of Ghana. He is one of twenty-five members of the National Council of State of Ghana (a non-elected Upper Chamber) and, as mentioned in the interview, vice-president of the National House of Chiefs and Chairman of its Research Committee.

MARKET QUEENS

The Asante are a major political and cultural unit of a larger language grouping, the Akan, a matrilineal people who spread across southern Ghana and into the neighboring Cote d'Ivoire. In 1960, the last census to include questions of ethnicity, the Akans made up more than half of the Ghanaian population, presently estimated at sixteen million. The Asante nation successfully conquered or collected tribute from many other neighboring Akan and non‐Akan peoples during the 18th and 19th centuries. Kumasi was their historic capital and remains the seat of a royal bureaucracy with dual chieftainship of the Asantehemma and Asantehene who retain great local influence. The Asantehene has a constitutional role in political life through the national House of Chiefs, under Ghana's current elected government. Kumasi is also the capital of Ashanti Region, corresponding roughly to the precolonial Asante territory. It includes many urban and rural residents with non‐Asante origins, the majority of whom, both men and women, are farmers. Community and family‐based land rights still predominate over individual title. They grow the staple foods (yams, plantain, cassava and cocoyams) and a variety of vegetables and fruits for home consumption and for sale nationally. Cocoa, an export tree crop, is grown principally by men, and is the major source of rural wealth and of foreign exchange for the nation. Gold and timber are other important exports from the region. Kumasi is Ghana's second largest city, with a population estimated at 385,000 in 1988. There are several large sawmills and other factories in Kumasi, but many more people are employed in small workshops and commerce. The Kumasi Central Market is the largest single marketplace in Ghana; fifty thousand traders do business there daily, according to a 1989 World Bank study.

The Mardi Gras Indian Song Cycle: A Heroic Tradition

The original function of Mardi was to mark Fat Tuesday, the day of feasting and pleasure immediately followed by the abstinence of Lent. Carnival (from Latin, meantime, farewell to meat) worked to unify and renew the community by aligning it with cosmic time and sacred myth - in this case, the Easter story. Masking in carnival, the merrymaking community also let off steam by temporarily breaking tabus and celebrating the riotous life of the senses. Sacred and secular impulses fused in a resplendent explosion of parade, costume, food and song. Mardi song cycles within the oral tradition continue to fulfill these sacred and secular functions today. Within this music both rural and urban communities in Louisiana participate in a universal myth first outlined by Van Gennep in 1909 as a rite de passage invoking the stages of setting forth, confronting the unknown, and returning with new glory. Mardi songs dramatize high points - symbolic combats - in an archetypal heroic pattern described by Raglan, Propp, Campbell, de Vries, and others.(1) Urban New Orleans Mardi Indian songs are one of two kinds of traditional musics played specifically for that festival. The other kind is the song associated with the rural courir de Mardi Gras found in the prairie regions of largely francophone southwest Louisiana. These urban and rural texts are quite different in origin, sound, and style - the rural white Cajun Mardi song from Mamou, for example, summons up a haunting medieval realm of buskers and harlequins, while the urban Indians' lively syncopated songs emanate from the Afro-Caribbean world. This paper dwells on the more heroic urban Mardi Indian songs but glances at the rural song cycle to show underlying heroic parallels. The most elaborate and dynamic Mardi musical tradition is undoubtedly found among urban New Orleans blacks. The music of the Mardi Indian tribes specifically expresses the community in Central City, the black working-class area of New Orleans. Mardi Indian music and its social context have been treated in considerable detail elsewhere.(2) It is beyond the scope of the present essay to provide a complete discussion of the Mardi Indians. The guiding focus is, rather, on the heroic structure found in Mardi music. The following general remarks cannot do justice to the scope and variety of Mardi Indian carnival; they are offered to help the reader who may not be familiar with Mardi Indians. Mardi Indian tribes first appeared in New Orleans in the 1880s; at present there are at least twelve such tribes (Spitzer 414), and perhaps as many as thirty (Blank, Always for Pleasure typescript, 7). The nucleus of each Indian tribe involves a group of from fifteen to thirty working class black males of Afro-American descent, with some Native-American and Euro-American racial admixture. Many more men are involved in varying degrees: as participants in past years, as members of neighborhood benevolent associations that support a given tribe, and as helpers in the music and drinking that accompany tribe meetings. The tribe is further augmented as Mardi approaches by friends and neighbors, including women, who meet at the neighborhood bar where tribes gather to practice their music. Though it takes place on only one day, Mardi is also a cyclical spirit that lasts year round. Indians begin preparations for the next Mardi as soon as the last Mardi is over, gathering expensive materials for the costumes and painstakingly sewing them. Throughout the year the tribe meets in private homes, often at the chief's house, to sew elaborate, hand-made feathered and beaded costumes based on the Plains Indian suit and war bonnet (Draper 130). Each individual designs and hand sews his own costume. At these friendly, informal sewing sessions the Indians swap stories about previous carnivals, masking Indian, music, parade signals, and much more. …

Chiefs and the State in Independent Zambia

Zambia is among the few African countries where chiefs occupy an honorable position at the national level, and where a House of Chiefs is established, complementary to Parliament. This paper examines the relationship between chiefs and the central government on the basis of an analysis of newspaper articles from the 'Zambia Daily Mail' and the 'Times of Zambia' over the period 1 February 1972 to 1 February 1973. Attention is paid to the various images of the chiefs, both positive and negative, as expressed in the newspapers; the career of Princess Nakatindi of Sesheke (d. 1972); the continuity in the relations between chiefs and the central government; the chiefs' search for protection by the State; the subjugation of the chiefs by State bureaucracies; and the selective use of chiefly symbolism. The analysis shows that modern politics and traditional leadership do not constitute two separate worlds, but that State and chieftaincy are closely interlocking aspects of modern Zambian life. App., bibliogr., notes, ref

Descent and descent groups in lovedu social structure

Summary The basic unit in Lovedu society is the extended family, the minimal descent group, of three, and occasionally four generations living together in a village under the control of the patriarch, or, after his death, of his son, the eldest in the chief house. It is a corporate group of considerable importance. An initial examination in this paper of situations in which groups of kin wider than the extended family are found to operate, such as in certain religious ceremonies, in consultations connected with the marriage of a daughter, in decision‐making in regard to succession to district headmanship, has served to provide leads of considerable interest for an understanding, not only of descent and descent groups among the Lovedu, but also of Lovedu social and political structure as a whole. The examples given in the paper indicate that kin taking part in a harvest thanksgiving ceremony represent a descent group of, say, four generations of descendants of scattered sons and daughters of a remembered m...

East Asia 1974: An Overview

East Asia 1974: An Overview

The House of Chiefs and the Political Development of Botswana

A major problem encountered by the builders of many of the new states in Africa has been that of defining a satisfactory position for the traditional tribal authorities in a more integrated and democratic political system. In Botswana a solution has been sought not only at the level of local government, where much of the Chiefs' power has been transferred to elected district councils, but also at the national level, where a House of Chiefs has been created to advise Government and Parliament. This body merits examination as a constructive effort to synthesise indigenous and imported institutions, and to accommodate the interests and demands of the hereditary rulers and their more conservative subjects, who remain deeply rooted in the tribal structure, in a manner which is acceptable to the new élite and their supporters, who are eager to modernise quickly.

Sculptures from a Romano-British Well in Gloucestershire

In the autumn of 1957 a well, from which three altars and five pieces of sculptures were recovered, was excavated by the writer in the Farnworth Gravel Pit, Great Chessells, Lower Slaughter, Gloucestershire.The well is the fifth to be found in the gravel pit, where remains of circular hut-floors, ovens, a corn-drying oven, and other domestic sites, accompanied by many potsherds, coins, and other objects of Romano-British date have come to light during the last 25 years. One rectangular building, 40 ft. long and 28 ft. wide, with foundations of masonry, was also uncovered and appeared to be the chief house of the village, while a whole series of superimposed drainage-ditches, outlining small fields, lay on the eastern slopes of the ground towards the Fosse Way, the latter just skirting the settlement, on its way to Bourtonon-the-Water, a mile distant.

Housing—Retrospect and Prospect, by A. C. SAWORD, M.S.I.A., (Member), Chief Sanitary Inspector and Chief Housing Inspector, Kingston-upon-Hull

Housing—Retrospect and Prospect, by A. C. SAWORD, M.S.I.A., (Member), Chief Sanitary Inspector and Chief Housing Inspector, Kingston-upon-Hull

Third Paper, by GEORGE LAWS, F.S.I.A., Chief Sanitary Inspector and Housing Officer, Richmond. (Fellow.)

Third Paper, by GEORGE LAWS, F.S.I.A., Chief Sanitary Inspector and Housing Officer, Richmond. (Fellow.)

The Sanitary Provisions of the Model Buildings Byelaws, by GEORGE LAWS, Chief Sanitary Inspector and Housing Officer, Richmond, Surrey. (Fellow)

The Sanitary Provisions of the Model Buildings Byelaws, by GEORGE LAWS, Chief Sanitary Inspector and Housing Officer, Richmond, Surrey. (Fellow)