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30-672: (Redirected from Yira ) [REDACTED] Look up yira in Wiktionary, the free dictionary. Yira or YIRA may refer to Yira language (ISO 639 code: nnb) a Bantu language Yale International Relations Association (YIRA) , a Yale University student organization Yira (1956 novel) novel by Corín Tellado See also [ edit ] [REDACTED] Search for "yira" on Misplaced Pages. Yira yira (disambiguation) All pages with titles containing yiras All pages with titles containing yira Topics referred to by

60-515: A particularity of certain large families only. They have become the major producers and exporters of coffee , cocoa , cinchona and tea throughout the Democratic Republic of Congo . Plantains , tubers , cereals ,... are other foodstuffs most cultivated among this people. They practice fishing in Lake Edward (Lake Mutsyamiria) with a production of 16,000 tons of fish per year also in

90-462: Is a hypersaline lake located in the district of Kasese , southwestern Uganda. It is renowned for its high salt concentration and has a rich history of salt mining by local communities. Lake Katwe is situated within the Katwe-Kikorongo volcanic field, which encompasses a group of crater lakes in the region. The lake's formation is attributed to volcanic activity that occurred in the area. It

120-621: Is a lot of trade. Historically, the Nande people traded salt from Lake Katwe in Uganda . Thanks to the evolution of trade among the Nande and following their strong economic relations with East Africa , the Middle and the Far East , villages have now become cities: Butembo , Beni , Oicha , Luholu, Kasindi ... and neighboring agglomerations have become towns: Goma , Kisangani , Bunia , Isiro , etc. Despite

150-601: Is called Bhuhikira, the place where they landed; the child born there is called Mukira, the ancestor of the Bakira clan; they had many children, who are the founding Ancestors of all the YIRA clans with all its ramifications”. Thus, according to the mythology transmitted from father to son, the nande crossed the Semliki river, on the back of the dragon to reach the other bank in the Congo . To tell

180-488: Is connected to other lakes in the region through underground channels and shares similar chemical characteristics due to its volcanic origins. One of the distinctive features of Lake Katwe is its hypersaline nature. The lake has a high concentration of salt and other minerals, which has made it an important site for salt mining. Local communities have been engaged in salt extraction around Lake Katwe for centuries, employing traditional methods that involve evaporating water from

210-453: Is different from Wikidata All article disambiguation pages All disambiguation pages Yira language The Yira are subdivided into 14 clans including the Baswagha, Basu(Basukali for female), Bamate(bamate is just a family name), Bahira, Bakira, Bahambo, Bito, Batangi, Basongora, Bakumbule, Batike Babinga, Balhumba and Balegha.The 14 clans are subdivided into families,Each clan

240-519: Is ruled by its own family head, also called clan chief (Omukulhu wolhughanda). The King of the yira is called Omusinga(the leader). Omusinga (The leader), rules his people with no recognized states and his subjects respect him so much. The Nande of Congo and the Konjo people of Uganda are a single ethnic group, which they call Yira (Bayira). They trace their origins to the Ruwenzori Mountains between

270-532: The division of Africa between the great European powers in 1885 . They keep, however, the same habits and customs as the Nande apart from the linguistic nuances in Lhukonzo . The Yira tradition relates that one day on the hill of creation, the Creator God O'Muhangitshi answered the prayer of the Nande who were threatened with famine due to a very incendiary drought. He summoned all the heavenly Bhalhimu deities found in

300-599: The Great Drum begins with the story of the couple and the human family. He says that: “Up there, on the hill of creation, higher than the clouds of Rwenzori , God Nyamuhanga the Creator gave each creature a mission. The Ende (cow) carried between its horns a large Risingi (drum). God Nyamuhanga had placed two human beings there: Kisi the Great Sun and Nyabhandu, the mother of men. Each was seated in his royal E'ndeve (chair) and inhaled

330-643: The Great Seer Muhima understand that he alone was unable to accomplish this heavy task of transporting a mountain. To calm their anger, the Spirit of Providence Hangi caused rain to fall on the whole country where the drought was raging. He reconciled all the members of the procession by inviting them to dialogue where everyone was given the floor by the Spirit Mulhekya the Peacemaker, happy to have been refreshed by

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360-520: The celestial shower. When it was the turn of the animals to speak, the smallest of the dogs of the last pack of the deity Kapipi addressed this famous word to the Great Seer Muhima: "you have to know how to count on others". This is why the Ruwenzori massif is still where the gods left it. He has not moved, he continues to make the fresh water of Providence Hangi flow there. This is the reason why all

390-1185: The circumstances of exhibition and then according to the instruments of execution: a) The dances according to the circumstances of exhibition The dances can be current, ancestral according to joyful and sad events or picturesque circumstances. The art of dance being sacred or profane, we distinguish between show dance and entertainment dance. We distinguish among the Yira: Popular celebration dances: Omunde, Amalembo, Amangudu, Amatakiyo, Ebwaya, Ekila, Endara, Enduku and Erisole.    The enthronement or investiture dances: Emburura, Endungulu and Erighomba.    Initiation dances: Amaghengeleghengele, Engyengo, Omukumo w'avakali n'ow'avalume, Omumbitili and Omutetere.    The funeral dances: Amasindula, Engwaki, Omukonga, Omukovo and Ovusingiri.    Recreational or entertainment dances: Akasambi, Akasayi, Dahudahu, Ekibaliya, Ekidali, Ekimbati, Ekimbakisi, Ekipulenge, Ekituta, Ekiyamba, Ekururu, Emikalihyo, Enanga, Endeku, Epuli, Eriduku, Erikembe, Olusengo, Oluveve, Omughoviro, Omusayi and Ovurwani. b) Dances according to instruments The myth of

420-545: The clay statuettes used in initiation rites. These closed societies were reserved for men, who had to recognize each figurine and arrange them in a precise order. Dance in Olhuyira: “amasata, amavina, amahotole” is a gesture par excellence reflecting the various feelings of man developing both as a rhythm in time and in space. The position and movement of the body in the Yira dance translates prayer. Here are some Yira dances according to

450-668: The economic crisis that hit the whole country during the time of the Republic of Zaire , the region of Beni - Lubero and the city of Butembo have maintained a flourishing economic activity and until today despite the wars. Industrialization had started in the region at the initiative of the local economic elite with the special economic zone of Musienene. The Nande people have also produced an intellectual elite who have distinguished themselves in all areas of national and international life, and particularly: The Nande people are above all farmers and breeders of small livestock, cattle breeding being

480-459: The great Drum which became a canoe when it crashed on Lake Mutsyamiria ( Lake Edward today). While the great Drum swooped down, Kisi the Great Sun jostled Nyabhandu the mother of men. This one emitted the first word of the men which is a questioning: “what are you doing Ukayira uthi? Hence the ethnonym Yira given to the Nande to designate the people of those who were born after the first word of our Ancestors Nyabhandu and Kisi. The village they founded

510-696: The hunt. The convoy also included all the goddesses in charge of gifts to be offered as gifts to God Nyamuhanga the Supreme Being as soon as they arrived in the land of the Nande. As the Providence Hangi was walking very fast, the Spirit Muhima the Great Celestial Seer, claimed that he alone carried the Ruwenzori Mountain . The other deities got angry and let go of the Ruwenzori mountain to make

540-405: The hut with two and sometimes three entrances, generally located in the middle of the village. It is there that the inhabitants of the village usually meet to solve their vital problems and provide, in all solidarity, solutions deemed appropriate. The Kyaghanda currently operate in several towns and villages around the world where the Yira meet. The term “ISUMBA” designates both secret societies and

570-526: The lake to obtain salt crystals . This salt is then used for various purposes, including cooking, preserving food, and trade. While Lake Katwe's hypersalinity limits the presence of most aquatic life, certain microorganisms and algae have adapted to survive in this extreme environment. These organisms play a crucial role in the lake's ecosystem and contribute to its unique biodiversity . The lake's environmental significance extends beyond its biological aspects. It also serves as an important water resource for

600-419: The local cultural heritage. In recent years, Lake Katwe has attracted attention from tourists and researchers interested in its unique characteristics. Visitors can witness the salt mining process, interact with the local communities, and learn about the lake's cultural and environmental importance. Efforts are being made to balance tourism with conservation measures to ensure the sustainable development of

630-494: The rites of reconciliation between the clans begin with the gestures of sprinkling the shoulders and ablution of the feet and the hand with water drawn from the Ruwenzori glacier or Tsithwa -tsya-Nzururu which means the big hill with eternal snow in the local language Kinande. Yira literature is so vast with many authors mostly priests from the Diocese of Butembo-Beni. Here are some proverbs of wisdom: Lake Katwe Lake Katwe

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660-571: The rivers Semuliki , Tayna, Talhya, Luholu, etc. Following this evolution of agriculture for centuries among this people, several organizations have just emerged locally to sustainably support these peasant farmers. The following Yira names have become very popular throughout the world, because of a great increase in the birth rate among this people and their strong representations in the various fields of life, these names form one of their particularities , these names are in each restricted family, here are their meanings: The term "KYAGHANDA" designates

690-405: The same term [REDACTED] This disambiguation page lists articles associated with the title YIRA . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=YIRA&oldid=1100975685 " Category : Disambiguation pages Hidden categories: Short description

720-497: The scent of O'Bhukwa incense; to see each other in this darkness God Nyamuhanga had given Kisi and Nyabhandu an o'bhulhengekania (consciousness) and bio-efflorescent hair that shone like the firefly (e'ngununu). This great Drum was the land of great peace O'bhuthekane. One day, the cow wanted to relieve herself. She looked down and dropped the great Drum. She ran to God Nyamuhanga to be forgiven for losing her royal office. God Nyamuhanga sent him to reconcile with those who were seated in

750-420: The spirit Katulikanzira, who preceded the convoy of immigrants and settled them in the place of his choice. Nevertheless, during the crossing, part of the Nande remained in Uganda on the east coast of the Ruwenzori mountains and the Semliki river which separate the Congo from Uganda . These are currently called Konzo . They were geographically and administratively separated from their Nande brothers during

780-418: The surrounding communities, providing water for domestic use and supporting irrigation for agriculture. Lake Katwe holds cultural and historical significance for the local communities. Salt mining has been a traditional economic activity in the region, passed down through generations. The mining techniques and knowledge associated with Lake Katwe's salt extraction have been preserved and handed down as part of

810-412: The truth, the passage was made at the ford of Kapanza. At times of drought, the stones emerge from the water so that one can easily cross the river. It is these stone points that have been compared to the scaly back of the dragon that the narrative tradition conveys from father to son as a mythology, with an underlying religious idea. This mysterious crossing was made possible thanks to the intervention of

840-513: The two countries. The languages Nande and Konjo are close enough to be considered divergent dialects. Nande has a number of dialects of its own: Nande proper, Kumbule, Mate, Tangi, Sanza, Shu, Songola ( Songoora, Nyangala), Swaga / Kira (in Nande, all of these are prefixed with eki- ). Their language is Olhuyira , a Bantu language whose number of speakers in the DRC was estimated at more than 10,000,000 in 2022 and nearly 1,000,000 in Uganda . For

870-508: The varieties of this language known as Shu we are given the information that another language, " EkiShukaali " was formerly spoken by the women, the AvaShukaali . This may be a specific reference to some kind of "secret jargon" into which the girls, and not boys, were initiated. Some of the Nande of Congo have a patron–vassal relationship with the Efé Pygmies . Among the Nande people there

900-514: The world to protect him. He ordered them to transport the Ruwenzori mountain to plant it in the middle of the Nande country which was terribly short of water. Hangi the Spirit of Providence and Luck was in the front row followed by Mbolu the protector of female youth and Lusenge the protector of male youth. The Kapipi Spirit, the Master of the forest and of the initiation to wisdom, was in the last row surrounded by his pack of seventy-seven sacred dogs of

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