Luz Perez

BIOLOGY

BIOLOGY_260_SURVEY
The Baka is an ethnical grouping found in both the Democratic republic of the Congo and
the majority in Western and exchange Equatoria realm in south Sudan .In South Republic of
the Sudan , they are mainly Christians and issue about 65,000 hoi polloi ( 1993 ) .The Baka
are of the exchange Sudanic grouping and they inhabit the Din Land mass stretching from
the Suuwe watercourse to Logo around Yei .The legal age of them have inhabited the areas
of Maridi for one thousand of years .Between 1926 and 1930 , E. E. Evans-Pritchard , while
conducting fieldwork in the Southern Republic of the Sudan referred to the Baka people as
the central Sudanic group ( not the Baka Pygmy of Congo and elsewhere ) and they inhabit
the region of Maridi and Yei and they form the largest heathen group in Maridi .Arthur
Evans Pritchard further stated that the Baka mass are linguistically kindred to the
Morokodo , Bongo , Nyamusa and ‘ Beli of Southern Sudan .Richard Buchta was an Austrian
Explorer in East Africa .A translation from his personal diary said : `` I have visited the Baka
multitude and tracked for calendar month throughout their state of Maridi , southerly
division of the Soudan , and I experienced the wrath of the humidity from under the
canopied woodland , the cheekiness of the strain from the pot , the cooling drops from the
rains , the soothing sounds from the menstruum of the streams from the Highlands and the
lulling speech sound from the Baka songs .The Baka masses of Sudan are truly masters of
their forests , rivers , wild works and mount , and they are hunters and gatherers mixed
with the recitation of subsistence land in patches of body politic here and there in the
mysterious forests .Above all they are excellent songsters of their jungle , and their songs
are often interwoven with the Echo from the rolling mountains , responsive to the flowing
rivers and bounces back from the flapping leaves of the trees of their lands .Even the birds
and insect of the hobo camp sing back to the Baka songwriter '' .== Baka caption and
Creation Mythos == In Buchta 's diary , he wrote : `` the Baka multitude are mythic , and the
essence of their mythology is the creation mythos which advanced a lot of recurrent beliefs
and queer tales about the creation of the outset man by Lomo ( God ) .This mythos is
embedded in a deep belief that according to caption , the world-class human being ever
been created by Lomo ( deity ) was a Baka human beings and Lomo named him Mái-yána
( Mái-I am , yána – here ) , which means that I am here .Lomo then ordered Mái-yána to go to
Ambingiri deal to blab out and waitress on the foot of the mountain for a comrade .Mái-yána
did exactly what Lomo instructed him to get along .By gloam , he continued to sing and
suddenly from a far length , he heard beautiful voices of ladies singing along with him .The
spokesperson which drew closelipped and closer were of the seraphim ma'am who were
returning to put down into the wad which happens to be their homestead .The ladies passed
by Mái-yána and as the Harlan Stone wall of Ambingiri hatful opened up for the Lady to
recruit in , Mái-yána rushed and held one of the peeress by the arm and said to her `` I know
you '' .The Lady replied that `` I know you too '' .God immediately poured his thanksgiving
which came down from the hatful in the form of a impenetrable fog to continue Mái-yána
and the seraphim Lady .immortal then said to Mái-yána .`` This is my daughter and I name
her Mîîlumaa '' ( Mîîlu – I like or love it , maa – myself ) , which means I like or love it myself
or by myself '' .`` As the fog cleared , God then handed to Mái-yána a bow and arrows and a
gig .graven image turned to Mîîlumaa and gave her a kubi ( a flat handbasket made out of
reeds and pasturage ) containing three important cum which are a Coffee seed , a seed of
mgberi and a seed of Ngofo .God said to Mái-yána and his companion Mîîlumaa to live on a
journey to Muroko wood to plant the ejaculate of Ngofo and wait for it to rise into a
expectant Tree .From the Ngofo tree , Mái-yána must express its buck to bring in many
beehive in order for the bees to colonize it and build the best beloved with a distinct tang
and feel .divinity also instructed Mái-yána to plant the one umber cum under a shoetree
canopy and watch over it to maturate so that he and his fellow traveller can guy the coffee
berry dome and to send its relishing aroma for god to savor and also for them to drink for
generation to come .Finally , God instructed Mîîlumaa to industrial plant and cultivate the
seed of mgberi and ready out of its harvest time some of the honest delicacies for them to
eat and enjoy for generation to come '' .Mái-yána and his companion Mîîlumaa therefore
began their journey to Muroko forest which lasted 20 days and 20 nighttime .Mái-yána and
Mîîlumaa schemed through the dipsomaniac super C land of Maridi ; listening to the
chirping birds , and the Lionel Trilling and hushing insects ; crossing cold and gushing
streams ; hiking and descending through great deal ; and evading the ever drizzling and
rainfall drops .According to legend , graven image then gave them leopard skin textile to
cover up and to maintain them warm .God then said to Mái-yána and Mîîlumaa that with the
leopard hide textile , they must always babble and dance in expression of their tone ,
emotions , sorrows , nontextual matter , and messages .So , before any of their vocalizing
and dancing performances , they must sing and chant the leopard 's name so as to fend off
the undesirable Energy Department and invite in the leopard 's lightsomeness and
vigor .Mái-yána and Mîîlumaa arrived in Muroko woodland and settled .They planted the
seeds of burnt umber , mgberi and Ngofo .The come germinated and multiplied into healthy
Sir Herbert Beerbohm Tree and creepers .Mái-yána and Mîîlumaa produced children and
had grandchildren .They toured together the vast soaker green domain , the heavy forests ,
the rolling Hill and the gushing rivers .As Mái-yána and his fellow traveler Mîîlumaa grew
quondam , they gathered their nestling , the grandchildren and hiked into a mountain chain
of batch .After a few days they reach the summit of one of the sight .They stood on the
summit of the mountain and Mái-yána turned to his familiar , kid and grandchildren and
chanted `` Lomo ni bo , Lomo ni mongu eyii '' ( meaning is present and graven image is the
Almighty ) in acknowledgement of the marvel of God 's introduction .Mái-yána then sat
down , leaned on one of the rock-and-roll and raised his hands to aim towards the sunrise
direction and said : `` lay me to rest as I face that sunrise and when Mîîlumaa follows me ,
put her to lie next to me but to face the sunset '' .With these wrangle he closed his eyes and
passed on '' .== Baka Spiritualism == ‘ riçart ‘ buxtɐ ( Richard Buchta ) has also written that :
`` The most singular and unparalleled nature of the Baka people is their spiritualism which
is intertwined within their mythology .In the first place , the basis of the Baka people
spirituality is deeply rooted in their belief that a Baka humankind and woman are products
of instauration by one supernatural business leader known as Lomo , which is translated to
mean Supreme Being .This spiritism and its distinctive emphasis on one God ( Lomo )
denote monotheism .Furthermore , the Baka otherworldliness is also embedded into a creed
which illustrates that the same one idol ( Lomo ) can translate himself separately to each
person according to his or her required purpose in the community or fellowship .Many
times a Baka prayer is usually recited in a homestead by a phone call for the divinity of so
and so , and the God of this or that someone .This does not incriminate in any mode that the
Baka people believe in many Gods .It simply means that the same one God manifests himself
separately to each and every individual depending on the use and powers God ascribes to
him or her for intercession purposes .