french colony formally known as upper volta

Quakers didn’t have official ministers or religious rituals. Quakerism continued to spread across Britain during the 1650s, and by 1660 there were around 50,000 Quakers, according to some estimates.Ī number of Quaker beliefs were considered radical, such as the idea that women and men were spiritual equals, and women could speak out during worship. Members are referred to as Friends or Quakers. Meanwhile, “Quaker” emerged as a derisive nickname for Fox and others who shared his belief in the biblical passage that people should 'tremble at the Word of the Lord.' The group eventually embraced the term, although their official name became Religious Society of Friends. Her home, Swarthmoor Hall in northwest England, served as a gathering place for many of the first Quakers. In 1652, he met Margaret Fell, who went on to become another leader in the early Quaker movement. Even though his views were viewed by some as a threat to society and he was jailed for blasphemy in 1650, Fox and other early Quakers continued to share their beliefs. Quaker Beliefsįox shared his religious beliefs and epiphanies with others, speaking to increasingly larger gatherings. He experienced what he referred to as “openings,” instances in which he felt God was talking directly to him. Over the course of his journey, as Fox met others searching for a more direct spiritual experience, he came to believe that the presence of God was found within people rather than in churches. It was a time of religious turmoil in England, with people seeking reform in the Church of England or starting their own competing churches. Instead of having been passive objects in a history driven by colonial forces, they continued to pursue their own agendas, sometimes subverting colonial authority.In the 1640s, George Fox, then a young man and the son of a weaver, left his home in the English Midlands and traveled around the country on a spiritual quest. Local actors are shown to have responded actively to the circumstances created by colonial rule. The basis for these rights was established in the struggles over land discussed in this article. It thus becomes possible to understand that people today hold rights in land at several geographically dispersed places. Second, the land-use pattern laid out should be interpreted in terms of kin-group-based 'pools of territories' rather than in terms of 'atomized' production units. First, the establishment of Moose institutions in the aire-refuge preceded colonial control of the region. While many movements to the northern aire-refuge were motivated by the wish to escape colonial exactions, the dispersion of population did not necessarily entail social and political disruption. Contrary to what is often assumed, colonial rule was not solely disruptive in its consequences for local social organization.

At the same time, actors directly involved in the conflicts secured and extended their own, their descendants and/or their larger kin group's claims to land. In the process, the chieftaincy of Piugtenga expanded and the territory effectively under ritual control of 'firstcoming' population groups was enlarged. Drawing on a number of cases of conflict over land during the 1920s and 1930s along the border separating the Moose chieftaincies of Piugtenga and Ratenga, it is demonstrated that this land occupation is to be understood in terms of multiple projects and multiple actors.

This article retraces the occupation of land during the first decades of the twentieth century in the northern part of the province of Sanmatenga, Burkina Faso.

French colony formally known as upper volta