Littérature scientifique sur le sujet « Folk literature, San (African people) »
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Articles de revues sur le sujet "Folk literature, San (African people)"
1
Vajić, Nataša. « The Trickster’s Transformation – from Africa to America ». European Journal of Social Sciences Education and Research 10, no 1 (19 mai 2017) : 133. http://dx.doi.org/10.26417/ejser.v10i1.p133-137.
Texte intégralRésumé :
One of the most favorite characters in many African myths and folk tales is definitely a trickster. As a part of the African cultural heritage, the trickster has an important place in the cultures of many African nations. He is an entertainer, teacher, judge and a sage. Many comic aspects of life are brought together through the trickster, as well as serious social processes. He rewards and punishes. He is a deity and an ordinary man, if not an animal. During the Middle Passage Era he goes along with his suffering people to the New World. New circumstances require him to change and assume new forms. He has to be a rebel and a protector of his people due to slavery and violation of human rights. So, from comical spider and monkey back in Africa, we now have new characters such as Railroad Bill, Brother John, Br’er Rabbit and many hoodoo doctors. African oral tradition is transformed and becomes the basis for African-American literature.
2
Malkovskaya, I. A. « Brazil : Roots of Popular Culture (experience of interpretations) ». Cuadernos Iberoamericanos 11, no 3 (5 octobre 2023) : 107–30. http://dx.doi.org/10.46272/2409-3416-2023-11-3-107-130.
Texte intégralRésumé :
The roots of Brazilian folk culture have different forms, structure and history. These roots have been formed over a long period, they have intertwined and influenced one another. Authentic cultures (Indian tribes) and «newcomers» (African and European culture) have been interacting with one another in complex socio-political realities. Together these cultures have created a vivid aesthetic image of the country. The aesthetic principle is most clearly expressed in folklore, the forms of which are diverse and multifaceted. The culture of the people is dynamic; it speaks through folklore in a variety of verbal and non-verbal languages: plastic art, music, dance, folk crafts, national costumes, works of the verbal genre (fairy tales, epics, legends, myths, etc.). Folk culture defines the identity of society, it is reflected in the high aesthetics of professional visual art, music, literature and gradually enters into mass culture and show business. Modernism, the art trend of the early 20th century, became a vivid reflection of the folk features of Brazilian culture. Over time, the tendency to rely on folk national culture has intensified, affecting all aspects of society — from mass culture to social policy. The cultural construction of society in close interaction and cooperation with the folk tradition, the consolidation and renewal of tradition ultimately determine the mentality of the nation, the stability of its existence and self-preservation. The study of Brazilian folk culture opens up new horizons for those who yearn to understand the world of diversity and the world of beauty. The coexistence in a single space of the people of many traditions and aesthetic images that do not oppose, but complement each other, inspires historical optimism which is «colored» by our experience of interpreting the culture of Brazil.
3
Buanango, Maitu Abibo, Vladmir Antero Delgado Silves Ferreira et Maria Rita Marques de Oliveira. « NOVO CORONAVÍRUS SARS-COV-2 E O AGRAVAMENTO DA INSEGURANÇA ALIMENTAR EM PAÍSES AFRICANOS COM HISTÓRICO DE EVENTOS CLIMÁTICOS E DE CONFLITOS ARMADOS ». Simbio-Logias Revista Eletrônica de Educação Filosofia e Nutrição 12, no 16 (2020) : 118–41. http://dx.doi.org/10.32905/19833253.2020.12.16p118.
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In times of crisis, one of the areas heavily affected has been food, as a direct consequence of the damage caused to family farming and therefore to Food and Nutrition Security (SAN). Climate change, in turn, causes widespread crises, which, due to their impact on humanity, and above all, on SAN, provide complex humanitarian crises, worsening hunger. The military conflict imposes difficulties in access to food and production. This study aimed to critically describe the panorama of climate change and armed conflicts in Africa, relating them to the pandemic of COVID-19 as a factor of aggravating the situation of food insecurity in African countries. A literature review study was carried out in various databases, journals and portals for this purpose, with emphasis on Google Scholar, CAPES and governmental portals. The results point to climate change, as being multicausal, and constitute a risk factor for agriculture and SAN, in African countries, characterized by the destruction of crops and the reduction of food availability. Armed conflicts makes difficult to produce and distribute food, especially for people who’s affected.
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Anatol, Giselle Liza. « Getting to the Root of US Healthcare Injustices through Morrison’s Root Workers ». MELUS 46, no 4 (1 décembre 2021) : 186–207. http://dx.doi.org/10.1093/melus/mlab053.
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Abstract Although a number of scholars have tackled the figure of the Black folk-healer in Toni Morrison’s novels, the character deserves greater attention in the present moment for the insights she provides into two contemporary catastrophes: the coronavirus pandemic and the structural racism that precipitates rampant violence against brown-skinned people in the United States. Beginning with M’Dear, the elderly woman who is brought in to treat Cholly’s Aunt Jimmy in The Bluest Eye (1970), I survey descriptions of several root workers, hoodoo practitioners, and midwives in Morrison’s fiction, including Ajax’s mother in Sula (1973) and Milkman’s aunt Pilate in Song of Solomon (1977). Morrison’s portraits of these women and their communities capture the endurance of African folk customs, the undervalued knowledge of aged members of society, and a sense of Black women’s strength beyond that of the physical, laboring, or hypersexual body. The fictional experiences of Morrison’s healers also alert readers to the very real injustices that have historically impeded the successes of African Americans—and continue to hamper them, as has been exposed during the COVID-19 crisis and public outrages over police brutality. These injustices include inequities in lifelong earning potential, education, housing, and access to healthcare. Paying closer attention to the Nobel Laureate’s root-working women makes her novels more than simply “transformative” and “empowering” for individual readers; analyzing these figures allows one to unearth important critiques of medical bias and other forms of discrimination against marginalized members of society—disparities that must be dismantled in the push for social change.
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Onyango, Bethwell O., et Ekisa Olaimer-Anyara. « The Value of Leafy Vegetables : An Exploration of African Folklore ». African Journal of Food, Agriculture, Nutrition and Development 7, no 14 (28 mai 2007) : 01–13. http://dx.doi.org/10.18697/ajfand.14.ipgri1-10.
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Indigenous Leafy Vegetables foods have an exceptional place in African cuisine. It is commonly argued that vegetable consumption reflects cultural backgrounds and their value transcends a biological one, as food, to symbolism enhancing the functioning of society and promoting social order. This study set to determine species use, folkloric dimensions and taste preferences in a rural East African setting. A bio-cultural approach reinforced by ethno-botanical tools conducted over a three-year period and recourse to a corpus of Luo ethnic food plant literature and gathering of folklore elements from a conversational context was used to study socio-cultural elements of vegetables foods of people in Migori and Suba districts of Kenya. Seventy-four respondents, 56 female and 18 males, of mean age 43years and ranging between 16 and 84 years participated in focus group discussions and research interviews. Herbarium specimens of 34 leafy edible plant species in seventeen plant families are deposited at the University of Nairobi and the Catholic University of Eastern Africa herbaria. This study documents 17 sayings (folkloristic products) of different genre: mantras, traditional beliefs, customs, practices, folk stories/ tales, songs, jokes and lexical phrases. Their sociolinguistic analysis reveals they address issues appropriate to Luo ritual, social status, nutrition, taste preferences, cooking habits and conflict resolution. Though Luo folklore indicates aversion for bitter vegetables, the body of folkloric wisdom sustains vegetable dish consumption. The preference and craving for bitter tasting herbs by elder women was because of an understanding of both food and medicinal values. This paper concludes that vegetable consumption reflects cultural backgrounds and experiences. Folklore defines how Africans perceive, define, and value indigenous Leafy Vegetables in their own terms and presents a stable platform for cultural analysis of oral food culture. Indigenous Leafy Vegetables are symbolic "sources of illumination" that orient African people persistently with the system of meaning in their culture.
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Nayhauss, Hans-Christoph Graf v. « Übersetzte arabische Literatur als Schüssel für fremde Mentalitäten ». Traduction et Langues 1, no 1 (31 décembre 2002) : 22–33. http://dx.doi.org/10.52919/translang.v1i1.277.
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Translated Arabic Literature as a window to Foreign Mentalities: On the problem of the reception of foreign-cultural literature
This article is concerned with the structure of hermeneutic understanding in order to "guarantee within cultural traditions a possible action-oriented self-understanding of individuals and groups and a reciprocal foreign understanding of other individuals and other groups through translated literary texts. Through this study, it can be stated that regional knowledge. i.e. knowledge of the historical, political, economic, and cultural peculiarities of a people cannot express the "spiritual body of a nation's inner history". In order to achieve this, i.e. to make the mentality of a foreign culture recognizable, in the sense of v. Eichendorff's poetry. in our case, the literature of a people in which ways of thinking and feelings, thought content, and emotional content are congealed in contemporary North African literature. To provide such guidance. At the same time, it opens the view for certain deficits of the recipient, which have to be compensated if one does not want to remain on the surface of the foreign culture. In oriental countries, this includes the necessary knowledge of the basics of Islam and knowledge of myths and rites, which have become the language of fairy tales in particular. because the religious and the folk and superstition are the forces that motivate the everyday life of oriental peoples, which cause their life motivation. Such active forces always flavor the literature of peoples However, contemporary North African literature is not just a literature of self-expression by its authors. an attempt to find oneself spiritually at home, it is also a window on literature in the sense of Karl Dedecius, the main addressee of which is not only the local reader but above all the Foreigners, the Europeans, the French or the Spaniards, who often even provided the authors with the language and in whose language area many of the North African authors also live. So they produce their literature not only with a view to their own memories and experiences with their homeland but also with a view to the foreign country in which they live.
their own memories and experiences with their homeland, but also with a view to the foreign country in which they live
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Facente, Shelley N., Rachel Grinstein, Roberta Bruhn, Zhanna Kaidarova, Erin Wilson, Jennifer Hecht, Katie Burk, Eduard Grebe et Meghan D. Morris. « Hepatitis C prevalence and key population size estimate updates in San Francisco : 2015 to 2019 ». PLOS ONE 17, no 5 (11 mai 2022) : e0267902. http://dx.doi.org/10.1371/journal.pone.0267902.
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Background In 2017, San Francisco’s initiative to locally eliminate hepatitis C virus (HCV) as a public health threat, End Hep C SF, generated an estimate of city-wide HCV prevalence in 2015, but only incorporated limited information about population HCV treatment. Using additional data and updated methods, we aimed to update the 2015 estimate to 2019 and provide a more accurate estimate of the number of people with untreated, active HCV infection overall and in key subgroups–people who inject drugs (PWID), men who have sex with men (MSM), and low socioeconomic status transgender women (low SES TW). Methods Our estimates are based on triangulation of data from blood bank testing records, cross-sectional and longitudinal observational studies, and published literature. We calculated subpopulation estimates based on biological sex, age and/or HCV risk group. When multiple sources of data were available for subpopulation estimates, we calculated an average using inverse variance weighting. Plausible ranges (PRs) were conservatively estimated to convey uncertainty. Results The total number of people estimated to have anti-HCV antibodies in San Francisco in 2019 was 22,585 (PR:12,014–44,152), with a citywide seroprevalence of 2.6% (PR:1.4%–5.0%)–similar to the 2015 estimate of 21,758 (PR:10,274–42,067). Of all people with evidence of past or present infection, an estimated 11,582 (PR:4,864–35,094) still had untreated, active HCV infection, representing 51.3% (PR:40.5%–79.5%) of all people with anti-HCV antibodies, and 1.3% (PR:0.6%–4.0%) of all San Franciscans. PWID comprised an estimated 2.8% of the total population of San Francisco, yet 73.1% of people with anti-HCV antibodies and 90.4% (n = 10,468, PR:4,690–17,628) of untreated, active HCV infections were among PWID. MSM comprised 7.8% of the total population, yet 11.7% of people with anti-HCV antibodies and 1.0% (n = 119, PR:0–423) of those with untreated active infections. Low SES TW comprised an estimated 0.1% of the total population, yet 1.4% of people with HCV antibodies and 1.6% (n = 183, PR:130–252) of people with untreated active infections. Conclusions Despite the above-average number (2.6%) of people with anti-HCV antibodies, we estimate that only 1.3% (PR:0.6%–4.0%) of all San Francisco residents have untreated, active HCV infection–likely a reflection of San Francisco’s robust efforts to diagnose infection among high-risk groups and initiate curative treatment with as many people as possible. While plausible ranges of infections are wide, these findings indicate that while the overall number of people with anti-HCV antibodies may have increased slightly, the number of people with active HCV infection may have decreased slightly since 2015. This estimate improves upon the 2015 calculations by directly estimating the impact of curative treatment citywide and in subgroups. However, more research is needed to better understand the burden of HCV disease among other subgroups at high risk, such as Blacks/African Americans, people with a history of injection drug use (but not injecting drugs in the last 12 months), people who are currently or formerly incarcerated, and people who are currently or formerly unhoused.
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Adedeji, Femi. « Singing and Suffering in Africa A Study of Selected Relevant Texts of Nigerian Gospel Music ». Matatu 40, no 1 (1 décembre 2012) : 411–25. http://dx.doi.org/10.1163/18757421-040001027.
Texte intégralRésumé :
A major aspect of African music which has often been underscored in Musicological studies and which undoubtedly is the most important to Africans, is the textual content. Its significance in African musicology is based on the fact that African music itself; whether traditional ethnic, folk, art or contemporary, is text-bound and besides, the issue of meaning 'what is a song saying?' is paramount to Africans, whereas to Westerners the musical elements are more important. This is why the textual content should be given more priority. In terms of the textual content, Nigerian gospel music, an African contemporary musical genre which concerns itself with evangelizing lost souls, is also used as an instrument of socio-political and economic struggle. One of the issues that have been prominent in the song-texts is the suffering of the masses in Africa. This essay aims at taking a closer look at the selected relevant texts in order to interpret them, determine their message, and evaluate their claims and veracity. Using ethnomusicological, theological, and literary-analytical approaches, the essay classifies the texts into categories, finding most of the claims in the texts to be true assessments of the suffering conditions of the Nigerian masses. The essay concludes by stressing the need to pay more attention to the voice of the masses through gospel artists and for people in the humanities to work energetically towards fostering permanent solutions to the problem of suffering in Africa in general.
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C, Ahuja, S., Siddharth Ahuja et Uma Ahuja. « Carissa carrandas L. and C. spinarum L. – Ignored Nutraceutical Fruits ». Scholars Academic Journal of Biosciences 12, no 06 (4 juillet 2024) : 121–44. http://dx.doi.org/10.36347/sajb.2024.v12i06.002.
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Carissas (C. carandas and C. spinarum) are natives of India. Duo is evergreen, hard, diffuse and spiny shrub that being highly drought-resistant grows well in semiarid and arid areas, may serve as a wind break and protective hedge. The plants offer multifarious uses in landslide protection and as a live fence, food (direct and processed, beverages, wine, salad, vegetable, jam), fodder, timber, fuel, wood, a green source of dye and diesel, and of sacred value and sorcery. Unripe fruits are used in pickling while ripe ones are edible. People in various states of India, Bangladesh, Myanmar and Pakistan, Kenya, Ethiopia, Senegal and West and South African countries eat raw fruit. Fruit also serves as a spice and a condiment. Known as Karonda (in vernacular language) duo has been used as a folk, veterinary and traditional medicine in the Ayurvedic, Unani, Homeopathic and Chinese and Thai systems. Additionally, duo serves as nutraceutical being rich in iron and vitamins. C. carandas finds place in historical accounts, Ayurvedic and culinary treatises as well in literature and folklore. The multifarious uses of C. spinarum in traditional medicine has earned it epithet as ‘magic tree’ in East Africa. The present paper reviews the history, distribution, folklore, uses as food, forage, feed, folk medicine, and the pharmaceutical, therapeutic, cultural, ecological and nutritional value of Karandas.
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Ngxabi, Sihle, Jimoh Muhali, Charles Laubscher et Learnmore Kambizi. « Edibility of Trachyandra ciliata (L.F.) kunth - an underutilized vegetable from South African Western Cape Coast : A review ». African Journal of Food, Agriculture, Nutrition and Development 21, no 9 (29 octobre 2021) : 18644–61. http://dx.doi.org/10.18697/ajfand.104.20810.
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security and nutrition and promote sustainable crop production by 2050. However, climate change, increasing soil salinization and the inadequate availability of fresh water have negatively affected crop production around the world including South Africa, making it difficult to meet the required target. This necessitates the use of wild edible plants that are adapted to adverse conditions such as drought and salinity in order to mitigate this problem. The genus Trachyandra (Asphodelaceae) consist of three edible species (T. ciliata, T. divaricata and T. falcata) which are native to the dry saline environments of the western Cape coastal sand dunes. The genus is less studied with no record of cultivated species, although the existing literature states that T. ciliata, (wild cabbage) was originally used as a food source by the indigenous Khoi-san people who lived on the South African Cape coast. Colonization and removal of indigenous people from cultural lands led to erosion and detachment from the knowledge of the land and its useful plants. The species is used in selected restaurants where the inflorescence is steamed and eaten as a vegetable or added into a stew. This review explores the importance of Asphodelaceae family, T. ciliata as a vegetable crop and its potential as a pharmaceutical candidate. Furthermore, this review examines potential technological advances such as hydroponics that could be used for sustainable crop production of T. ciliata. The Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) was utilized in the selection of articles in this review. The existing literature provided useful information on the potential of T. ciliata as a vegetable crop and the importance of using halophytes to achieve food security. This appraisal is expected to serve as a template for researchers, food enthusiasts, potential farmers and policy makers who may be keen in exploring further nutritional composition and medicinal potential of this plant.
Thèses sur le sujet "Folk literature, San (African people)"
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Mpola, Mavis Noluthando. « An analysis of oral literary music texts in isiXhosa ». Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1012909.
Texte intégralRésumé :
This study examines the relationship between composed songs in isiXhosa and the field of oral literature. In traditional Xhosa cultural settings, poetry and music are forms of communal activity enjoyed by that society. Music and poetry perform a special social role in African society in general, providing a critique of socio-economic and political issues. The research analyses the relationship that exists between traditional poetry, izibongo, and composed songs. It demonstrates that in the same way that izibongo can be analysed in order to appreciate the aesthetic value of an oral literary form, the same can be said of composed isiXhosa music. The art of transmitting oral literature is performance. The traditional izibongo are recited before audiences in the same way. Songs (iingoma) stories (amabali) and traditional poetry (izibongo) all comprise oral literature that is transmitted by word of mouth. Opland (1992: 17) says about this type of literature: “Living as it does in the performance is usually appreciated by crowds of people as sounds uttered by the performer who is present before his/her audience.” Opland (ibid 125) again gives an account of who is both reciter of poems and singer of songs. He gives Mthamo’s testimony thus: “He is a singer… with a reputation of being a poet as well.” The musical texts that will be analysed in this thesis will range from those produced as early as 1917, when Benjamin Tyamzashe wrote his first song, Isithandwa sam (My beloved), up to those produced in 1990 when Makhaya Mjana was commissioned by Lovedale on its 150th anniversary to write Qingqa Lovedale (Stand up Lovedale). The song texts total fifty, by twenty-one composers. The texts will be analysed according to different themes, ranging from themes that are metaphoric, themes about events, themes that depict the culture of the amaXhosa, themes with a message of protest, themes demonstrating the relationship between religion and nature, themes that call for unity among the amaXhosa, and themes that depict the personal circumstances of composers and lullabies. The number of texts from each category will vary depending on the composers’ socio-cultural background when they composed the songs. Comparison will be made with some izibongo to show that composers and writers of izibongo are similar artists and, in the words of Mtuze in Izibongo Zomthonyama (1993) “bathwase ngethongo elinye” (They are spiritually gifted in the same way).
2
Mpolweni, Nosisi Lynette. « The orality - literacy debate with special reference to selected work of S.E.K. Mqhayi ». Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
Texte intégralRésumé :
The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world.
3
Dowling, Tessa. « The forms, functions and techniques of Xhosa humour ». Doctoral thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17456.
Texte intégralRésumé :
Bibliography: pages 259-274.In this thesis I examine the way in which Xhosa speakers create humour, what forms (e.g. satire, irony, punning, parody) they favour in both oral and textual literature, and the genres in which these forms are delivered and executed. The functions of Xhosa humour, both during and after apartheid, are examined, as is its role in challenging, contesting and reaffirming traditional notions of society and culture. The particular techniques Xhosa comedians and comic writers use in order to elicit humour are explored with specific reference to the way in which the phonological complexity of this language is exploited for humorous effect. Oral literature sources include collections of praise poems, folktales and proverbs, while anecdotal humour is drawn from recent interviews conducted with domestic workers. My analysis of humour in literary texts initially focuses on the classic works of G.B. Sinxo and S.M. Burns-Ncamashe, and then goes on to refer to contemporary works such as those of P.T. Mtuze. The study on the techniques of Xhosa humour uses as its theoretical base Walter Nash's The language of humour (1985), while that on the functions of Xhosa humour owes much to the work of sociologists such as Michael Mulkay and Chris Powell and George E.C. Paton. The study reveals the fact that Xhosa oral humour is personal and playful - at times obscene - but can also be critical. In texts it explores the comedy of characters as well as the irony of socio-political realities. In both oral and textual discourses the phonology, morphology, syntax and semantics of Xhosa are exploited to create a humour which is richly patterned and finely crafted. In South Africa humour often served to liberate people from the oppressive atmosphere of apartheid. At the same time humour has always had a stabilizing role in Xhosa cultural life, providing a means of controlling deviants and misfits.
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Wessels, Michael Anthony. « Interpretation and the /Xam narratives ». Thesis, 2006. http://hdl.handle.net/10413/963.
Texte intégralRésumé :
There has, in the last quarter of a century, been an increased interest in the /Xam narratives that form the major part of the nineteenth century archive of materials collected by Lucy Lloyd and Wilhelm Bleek in Cape Town from /Xam informants. This has resulted in a proliferation of writing about the Bleek and Lloyd collection and its contents. The critical examination of some of this body of writing forms part of the project of this thesis. The other aim of the thesis is to provide a close reading of certain of the /Xam texts themselves. This thesis is based on the view that the first of these projects has only been attempted in a cursory and indirect fashion and that the second, namely the close reading of/Xam texts, has not yet been undertaken on a scale that parallels the range and complexity of the materials or which exhausts the interpretative possibilities they offer. This thesis aims to fill some of these gaps in the literature without claiming that a comprehensive or definitive study is possible in so wide and rich a field. Postmodern and postcolonial theory has emphasised the discursive and ideological nature of the language of both hermeneutics and literature. In my consideration of the /Xam texts and the writing that has been produced in relation to them, I attempt to consistently foreground the historicity and textuality of my own practice and the practices of the materials with which I am working. In this regard I question, especially, two assumptions about the /Xam narratives: that they are primarily aetiological and that their chief character, /Kaggen, the Mantis, is a trickster.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.
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Magwaza, Thenjiwe S. C. « Orality and its cultural expression in some Zulu traditional ceremonies ». Thesis, 1993. http://hdl.handle.net/10413/6172.
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« The social function of Setswana folktales ». Thesis, 2015. http://hdl.handle.net/10210/14468.
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M.A.The object of this work is to investigate and identify the social function of Setswana folktales. Folktales are known as stories which were told to entertain people. These were told through performance. Without performance it would be impossible to identify the basic functions of folktales which are entertainment and education. This work was done through reference to relevant sources. Interviews with informants were conducted. Although many of the informants co-operated during the interviews, some were doubtful about talking to a stranger who recorded their voices and even demanded to know their names. Most informants supplied folktales (told stories) rather than discussing their functions...
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Bregin, Elana. « The identity of difference : a critical study of representations of the Bushmen ». Thesis, 1998. http://hdl.handle.net/10413/2550.
Texte intégralRésumé :
More than any other people, the Bushmen - like the Aborigines on the Australian continent - have epitomized the sub-human other in South African historiography. My primary concern in this study will be to interrogate the representations that gave rise to such entrenched notions of Bushman alterity, and the consequences these have had for Bushman lives. Through an assessment of the writings of nineteenth- and early twentieth-century travellers, missionaries, settlers, colonial officials and scholars, I shall examine understandings of ‘otherness’ and ‘difference’, and the ways in which alterity discourse opened up a space for the ensuing colonial policies of genocide and subjugation against the Bushmen. By allowing the Bushman ‘voices’ to talk back - through an exploration of verbal and visual forms of Bushman creative expression - I hope to present a more balanced sense of Bushman ‘identity’, and expose the fundamental intolerance of difference that lies at the heart of alterity discourse. I shall conclude the thesis with a problematization of contemporary trends of representation, an examination of how these often inadvertently continue the process of othering, and a consideration of their repercussions for present-day Bushman lives. Aside from the obvious relevance of such a study to an understanding of both the destructive events and representations of history, and the current traumatic circumstances of Bushman lives, the questions that this thesis raises can be seen to have more far-reaching implications. In a country such as South Africa, with its long history of segregation and discrimination, issues of otherness and difference take on a particularly compelling resonance. It seems crucial - especially at this point in our national progress - to interrogate our historical attitudes towards otherness, and posit more constructive ways of approaching difference, that allow others their distinct identity, without either demonizing or collapsing such difference; or, to phrase it in Homi Bhabha’s question: “How can the human world live its difference? how [sic] can a human being live Other-wise?” (1994:122).Thesis (M.A.)-University of Natal, Durban, 1998.
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Lubambo, Remah Joyce. « The role played by siSwati folktales in building the character of boys : a socio-functionalist approach ». Diss., 2020. http://hdl.handle.net/10500/26605.
Texte intégralRésumé :
Includes bibliographical references (leaves 103-107)This study explored the role played by Siswati folktales in building the character of boys. It included how boys are depicted in folktales and how this depiction influences boys in real life. The study further investigated the correlation between traditional and modern boys and tried to uncover the value of folktales regarding the boys of today. The way boys are portrayed in folktales, their heroism in fighting and conquering monsters, could encourage present-day boys to fight the monsters that they come across daily. Based on the application of the lessons from folktales, the study examined how societal changes affect boys today.
African Languages
M.A. (African Languages)
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Canonici, Noverino Noemio. « C.L.S. Nyembezi's use of traditional Zulu folktales in his Igoda series of school readers ». Thesis, 1985. http://hdl.handle.net/10413/6253.
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Lubambo, Remah Joyce. « Manipulation in folklore : a perspective in some siSwati folktales ». Thesis, 2019. http://hdl.handle.net/10500/26751.
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Owing to changes brought by modernisation, folktales and other folklore genres are
often looked down upon, and thought by many to be outdated. The aim of this study is
to explore manipulative behaviour in Siswati folktales. The study glanced at how
manipulation is used in folktales, i.e. the causes and key strategies used by
manipulators to manipulate their victims. The focus was on the conformism of
manipulation in folktales, to current practice of manipulation in different social
institutions, implication of manipulation, and how manipulation could be controlled.
The researcher used the qualitative research method to collect and analyse data. To
achieve the objectives of the study, data was collected from 28 folktale books that were
purposefully selected for the purpose of providing information to answer the research
questions. All data collected was analysed using ’Neuman’s (2000) Analytic Approach
whereby the Method of Agreement and the Method of Difference was utilised. Data
was categorised into different themes teased from the folktales for analysis.
Based on the findings of the research, it is evident that manipulation prevails in Siswati
folktales. Different characters are being manipulated in different settings using different
strategies and tools. The powerful manipulate the less powerful, the intelligent
manipulate the less gifted, and the rich manipulate the poor, while the knowledgeable
manipulate the ignorant. The research findings relate very well with the current
manipulative behaviour practiced by different social institutions and almost every
individual and society is affected. Furthermore, the research reveals that manipulation
can be curbed if current victims of manipulation decide to expose manipulative acts and join forces to fight the manipulator. In this case, it is recommended that different
stakeholders from various departments join forces to fight manipulative tendencies that
prevail in different institutions and society as a whole. The present study may revitalize
the urge and the need to reconsider the study of folktales, since their themes remain
the same.African Languages
D. Litt. et Phil. (Languages, Linguistics and Literature)
Livres sur le sujet "Folk literature, San (African people)"
1
Coex'ae, Qgam, Artists' Press (Johannesburg, South Africa) et Kuru Art Project, dir. Qauqaua : A San folk story from Botswana told by Coex'ae Qgam. Johannesburg : Artists' Press, 1996.
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2
Hananiya, Jival Panamah. The Kilba and their literature. Mushin, Lagos : Concept Publications, 1993.
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3
Kxao, Royal, dir. San. New York : Rosen Pub. Group, 1997.
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4
Baxter, P. T. W. 1925-, dir. Borana folk tales : A contextual study. London : HAAN, distributed in North America by Transaction Publishers, 2002.
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5
Amadou, Coulibaly, dir. Parole d'ancêtre songhay : mirage à Tombouctou : Mali. Fontenay-sous-Bois : Anako, 1999.
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6
Diabaté, Massa M. Janjon et autres chants populaires du Mali. Paris : Présence africaine, 1997.
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7
Parker, Linda. The San of Africa. Minneapolis : Lerner Publications Co., 2002.
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8
Steyn, H. P. The bushmen of the Kalahari. Hove : Wayland, 1985.
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9
Bushmen of southern Africa. New York, NY : AV2 by Weigl, 2012.
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10
Watson, Galadriel Findlay. Bushmen of southern Africa. New York, NY : AV2 by Weigl, 2012.
Trouver le texte intégralChapitres de livres sur le sujet "Folk literature, San (African people)"
1
Schroeder, Doris, Kate Chatfield, Roger Chennells, Hazel Partington, Joshua Kimani, Gillian Thomson, Joyce Adhiambo Odhiambo, Leana Snyders et Collin Louw. « Vulnerability and Leaving No One Behind in Research : The Recommendations ». Dans Vulnerability Revisited, 125–37. Cham : Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-57896-0_6.
Texte intégralRésumé :
AbstractThis concluding chapter summarises how we challenged the protection-inclusion dilemma in order to avoid leaving people behind in research unnecessarily. The fact remains that individuals from highly impoverished, stigmatised groups in lower-income settings face a high likelihood of being harmed and exploited in research. However, excluding them from research is not the answer and can also be seen as a patronising interference in the lives of people who might benefit from research and might welcome long-term relationships of trust with researchers. Achieving long-term relationships of trust requires research methods that strive to be minimally burdensome and minimally risky. In the context of working with the South African San and the Nairobi sex workers, this means that we had to avoid all personal data collection. It also required community involvement at all stages of the research. A key consideration, often lacking from the wider literature, is how community researchers are identified, trained and supported. In our work, this involved trusted community members leading the training, and the use of storytelling, humour and Socratic methods to encourage reflexivity, compassion and sensitivity. Notable findings generated from our work include that ‘vulnerability’ is not lost in translation, even though the English term is not readily translatable into relevant other languages, or where the main stressors—such as the stigmatisation, discrimination, marginalisation and abuse besetting the sex worker community—cannot simply be subsumed under “vulnerability”, because they involve specific individual actors who bring about hardship. Our work identifies an approach for leaving no one behind in research that can stimulate a deeper understanding of how equitable research partnerships with highly marginalised groups can be achieved.