Letteratura scientifica selezionata sul tema "Zulu (folk)"

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Articoli di riviste sul tema "Zulu (folk)"

1

Canonici, N. N. "Sequential depth in Zulu folk-tales." South African Journal of African Languages 6, no. 2 (1986): 62–66. http://dx.doi.org/10.1080/02572117.1986.10586652.

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2

Msimang, C. T. "Syntagmatic versus paradigmatic structural analysis of Zulu folk-tales." South African Journal of African Languages 10, no. 4 (1990): 307–13. http://dx.doi.org/10.1080/02572117.1990.10586861.

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3

Canonici, N. N. "Trickery as the hallmark of comedy in Zulu folk-tales." South African Journal of African Languages 10, no. 4 (1990): 314–18. http://dx.doi.org/10.1080/02572117.1990.10586862.

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4

Hammond-Tooke, W. D. "Twins, incest and mediators: the structure of four Zulu folk tales." Africa 62, no. 2 (1992): 203–20. http://dx.doi.org/10.2307/1160455.

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AbstractThis article attempts to apply Levi-Straussian methods of myth analysis to four Zulu folk tales recorded by Callaway in the 1860s and published, with a number of other stories and fragments, with parallel English and Zulu texts. The folk tales were selected on the grounds that they all dealt with relationships within the family, and appeared to be making, at least subjectively, serious statements on matters of significance.Although they differed greatly in plot, character and locale, it transpired on analysis that all four stories contained the same deep structure. More particularly, all involved the interaction of sets of male and female twins, and all ended on the positive note of marriage. More strikingly, in each case there was a crucial episode in which sour milk was offered by the male twin to his sister, who, in each case, refused it. Also central to all the stories was the intervention of an ambiguous animal, bird or monster.It is suggested that the clue to the interpretation of this set of folk tales lies in the importance of sour milk, in all Nguni societies, as a symbol of kinship: it may be drunk only together with kin. Refusal to drink is therefore a denial of kinship (and a statement of availability for marriage). The possible meaning behind the surface structure of the tales is discussed as an attempt to reconcile the incompatibility between the (universal) drive towards incest (why else the rigid taboos?) and Nguni preoccupation with avoiding it, as expressed in the wide-ranging elaboration of Nguni exogamy rules.
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5

Ani, Kelechi Johnmary, and Dominique Emmanuel Uwizeyimana. "Gender, Conflict and Peace-Building in Africa: A Comparative Historical Review of Zulu and Igbo Women in Crisis Management." International Journal of Criminology and Sociology 10 (December 31, 2021): 1726–31. http://dx.doi.org/10.6000/1929-4409.2021.10.195.

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The male gender has often dominated the quest for societal security. Analysis and studies on security management and peace-building tend to advance the role of the male folk more than their female counterparts. This study traced the role of historic Zulu women in societal security management and compared it to the Aba Women's War that is popularly referred to as the Aba women riot. The study used the African developmental feminism theory to anchor its analysis. It maintained that these women rose at critical times to challenge the forces that planted insecurity in their societies. It found that they engaged in both strategic and reactive peace-building. The study also reveals the similarities and differences in Zulu and Igbo women intervention in conflict and security management. Finally, the researchers recommended considering the widespread nature of insecurity in many remote parts of Africa that have consistently led to the death of women and children. There should be a re-awakening of female security regiments in many African societies, and they should be trained to secure their lives and properties through community policing efforts.
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6

Bergen-Aurand, Brian. "Editorial." Screen Bodies 2, no. 2 (2017): v—xviii. http://dx.doi.org/10.3167/screen.2017.020201.

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This cover of Screen Bodies features a photograph by Collen Mfazwe entitled “Love Has No Gender, Race or Sexuality. Boitumelo and Collen. (August 2017).” Mfazwe lives in Benoni, Gauteng, South Africa, and is a photographer at the South African platform Inkanyiso (Zulu for “the one who brings light”). In “Love Has No Gender,” we find a summary of Mfazwe’s response to South Africa’s drastically high rate of violent crime against womxn, lesbians, and bisexual and trans folk, a long-running pattern of gender-based violence that she confronts in a series she has been developing since 2017 called Imizimba (Bodies).
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7

Nundkumar, N., and J. A. O. Ojewole. "Studies on the antiplasmodial properties of some South African medicinal plants used as antimalarial remedies in zulu folk medicine." Methods and Findings in Experimental and Clinical Pharmacology 24, no. 7 (2002): 397. http://dx.doi.org/10.1358/mf.2002.24.7.696540.

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8

DEMIRDEN, Nursel. "The Reflection of the "Zuluf" Motif in Turkish Literature and Folk Songs." Turcology Research 76, no. 1 (2023): 23–31. http://dx.doi.org/10.5152/jtri.2023.22125.

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9

Van Olmen, Daniël. "A diachronic corpus study of prenominal zo’n ‘so a’ in Dutch." Functions of Language 26, no. 2 (2019): 216–47. http://dx.doi.org/10.1075/fol.16017.van.

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Abstract Like its English counterpart such, Dutch zo’n has identifying and intensifying uses. The established pathway from the former to the latter is found to constitute a proportional rather than a discrete shift here. The strong presence of intensifying uses from the start, as compared to the older Dutch marker zulk, is argued to be due to preexisting constructions that are alike formally and convey intensification. Zo’n is also found to have a recognitional and an approximating use. The case is made that the former has evolved out of the identifying use and that the latter is a development which is independent from the other uses functionally but has modeled itself on them formally. Finally, it is argued that the semantic shift from identification to intensification is best captured by the well-known pathway from textual to expressive, although the unidirectionality of this cline is uncertain, and that the change from identification to recognition supports a recent proposal to distinguish immediate and extended intersubjectivity.
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10

Chikowore, Tinashe, Kenneth Ekoru, Marijana Vujkovi, et al. "Polygenic Prediction of Type 2 Diabetes in Africa." Diabetes Care 45, no. 3 (2022): 717–23. http://dx.doi.org/10.2337/dc21-0365.

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OBJECTIVE Polygenic prediction of type 2 diabetes (T2D) in continental Africans is adversely affected by the limited number of genome-wide association studies (GWAS) of T2D from Africa and the poor transferability of European-derived polygenic risk scores (PRSs) in diverse ethnicities. We set out to evaluate if African American, European, or multiethnic-derived PRSs would improve polygenic prediction in continental Africans. RESEARCH DESIGN AND METHODS Using the PRSice software, ethnic-specific PRSs were computed with weights from the T2D GWAS multiancestry meta-analysis of 228,499 case and 1,178,783 control subjects. The South African Zulu study (n = 1,602 case and 981 control subjects) was used as the target data set. Validation and assessment of the best predictive PRS association with age at diagnosis were conducted in the Africa America Diabetes Mellitus (AADM) study (n = 2,148 case and 2,161 control subjects). RESULTS The discriminatory ability of the African American and multiethnic PRSs was similar. However, the African American–derived PRS was more transferable in all the countries represented in the AADM cohort and predictive of T2D in the country combined analysis compared with the European and multiethnic-derived scores. Notably, participants in the 10th decile of this PRS had a 3.63-fold greater risk (odds ratio 3.63; 95% CI 2.19–4.03; P = 2.79 × 10−17) per risk allele of developing diabetes and were diagnosed 2.6 years earlier than those in the first decile. CONCLUSIONS African American–derived PRS enhances polygenic prediction of T2D in continental Africans. Improved representation of non-European populations (including Africans) in GWAS promises to provide better tools for precision medicine interventions in T2D.
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