Artykuły w czasopismach na temat „Ndebele (African people)”
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1
Lekgoathi, Sekibakiba Peter. "‘Sikhuluma Isikhethu’ : Ndebele Radio, Ethnicity and Cultural Identity in South Africa, 1983-1994". Oral History Journal of South Africa 2, nr 2 (22.03.2015): 21–35. http://dx.doi.org/10.25159/2309-5792/5.
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The South African Broadcasting Corporation (SABC) established nine African language radio stations ostensibly to cater for the diverse linguistic and cultural needs of the African communities in the country. In reality, however, these stations acted as a government mouthpiece and means through which a monopoly over the airwaves was asserted. Through these stations the government promoted ethnic compartmentalisation and popularised the ethnic ‘homelands’ created from the early 1960s to the early 1980s. One of these stations was Radio Ndebele, established in 1983, with a clear mandate to reinforce Ndebele ethnic nationalism. This article seeks to explore the history of this radio station, using both oral sources and documentary material, though privileging the former. The article makes a two-pronged argument: Firstly, Radio Ndebele came into existence not only because of the government’s mission but because of pressure from Ndebele-speaking people who needed radio programming in their own language. Secondly, this radio station helped turn a spoken language that was on the throes of extinction into a vibrant written language that found its way into the schooling system, particularly in areas with a large concentration of Ndebele-speaking people.
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Ncube, Nolwazi Nadia. "Ndebele Girls as Knowers". Girlhood Studies 16, nr 1 (1.03.2023): 54–70. http://dx.doi.org/10.3167/ghs.2023.160106.
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Abstract In this article, I examine critically the framing of the African girl child in international development discourse on menstruation and menstrual activism and address the question, “What influence have African girls had on policy or programs and to what extent have they been mere targets and objects of such policies and programs?” I analyze baseline interviews I carried out at the inception of a Zimbabwean sanitary wear intervention and shine a light on African girls as potential guides and consultants in constructing policy and programs. I show how the communitarian, Ubuntu-centred family values of rural Ndebele people provide a counterpoint to colonial and neoliberal Western-centred development approaches in addressing challenges girls face in relation to menstrual preparation and early unintended pregnancy.
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Machado Paulucci, Eric, Carolina Tamayo Osorio i Marcelo De Godoy Domingues. "[Between] the Paintings of the Ndebele Houses: [Geo]metries and Ragged Curricula". Acta Scientiae 24, nr 8 (27.03.2023): 258–85. http://dx.doi.org/10.17648/acta.scientiae.7159.
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The implementation of Law 10.639/2003 on the Teaching of Afro-Brazilian History and Culture in Schools has demanded from Mathematics Education several studies and problematizations about the nature of the [M]mathematical knowledge present in school curricula. This Law prompts dialogues between different epistemologies, whether of Western origin, Afro-Brazilian origin, or in between these epistemologies, in order to produce new debates that fray the disciplinary logic, neutrality, universality, and uniqueness of Mathematics. Thus, based on the practice of painting houses, which is carried out by women from the Ndebele people of Africa, we can consider the curriculum a place of invention. Objectives: Learning from the Ndebele women, what paintings can emerge? Are curricula invented when Stories and practices of African cultures become the focus of study in Mathematics classes? Design: We are guided by an intervention-research, performing a review of ethnographic investigations on the sociocultural practice of painting Ndebele houses. Environment and participants: The research begins with the subjectivity processes that cross three researchers: two mathematical educators in different stages of life and a philosopher. They are all interested in following different paths with Mathematics Education, Ethnomathematics, Philosophy, and..., which make us professors, determining our conceptions of territory and research. Data collection and analysis: The records and data of this research were produced based on the works of Paulus Gerdes on the paintings of Ndebele houses, as well as other authors of African origin, allowing us to be affected by these productions and question the homogeneous curricular models. Results: With this research, we travel to Africa to find strange the mathematicS practiced by the Ndebele community and to make the mathematics curriculum strange; in this sense, contemplating knowledge at the crossroads of the school curriculum, Law 10.639/2003 and Mathematics, entails producing a notion that is closer to the affective field than the field of meanings. Conclusions: The experience of shifting sociocultural practices to the classroom, such as the sociocultural practice of painting Ndebele houses reveals a curriculum as a place of invention in which mathematicS takes place and composes other curricula capable of painting a different use for Law 10.639/2003 fraying Mathematics' neutrality, universality, and uniqueness, and developing a school curriculum that escapes, leaks, and spreads minor, distinct, and unusual knowledge.
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Goodman, R. "History, memory and reconciliation: Njabulo Ndebele’s The cry of Winnie Mandela and Pumla Gobodo-Madikizela’s A human being died that night". Literator 27, nr 2 (30.07.2006): 1–20. http://dx.doi.org/10.4102/lit.v27i2.190.
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This article deals with two texts written during the process of transition in South Africa, using them to explore the cultural and ethical complexity of that process. Both Njabulo Ndebele’s “The cry of Winnie Mandela” and Pumla Gobodo-Madikizela’s “A human being died that night” deal with controversial public figures, Winnie Mandela and Eugene de Kock respectively, whose role in South African history has made them part of the national iconography. Ndebele and Gobodo-Madikizela employ narrative techniques that expose and exploit faultlines in the popular representations of these figures. The two texts offer radical ways of understanding the communal and individual suffering caused by apartheid, challenging readers to respond to the past in ways that will promote healing rather than perpetuate a spirit of revenge. The part played by official histories is implicitly questioned and the role of individual stories is shown to be crucial. Forgiveness and reconciliation are seen as dependent on an awareness of the complex circumstances and the humanity of those who are labelled as offenders. This requirement applies especially to the case of “A human being died that night”, a text that insists that the overt acknowledgement of the humanity of people like Eugene de Kock is an important way of healing South African society.
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Mosito, Phomolo. "MEMORY IN LIMBO: THE RECONSTRUCTION OF IDENTITY IN MATING BIRDS (1986) BY LEWIS NKOSI". Imbizo 6, nr 2 (21.06.2017): 49–56. http://dx.doi.org/10.25159/2078-9785/2806.
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Lewis Nkosi’s novel, Mating birds (1986) offers a significant intervention in a history as dispersed and fragmented as South Africa’s, by focusing on those specific and critical episodes of South Africa’s past. This much-colonised country has had an extended history of perennial violence under colonialism and apartheid Some fiction by Black writers on this phenomenon may be seen to be reactive, what Njabulo Ndebele (South African writer) terms ‘Protest Literature’-and seeks to show black people as victims (Ndebele 1994). Nkosi’s novels, Mating birds (1986) in particular reverse this order through the narratives of different characters, illustrating that black people were not the passive victims of apartheid but played an active role towards its opposition and eradication. This is achieved through complex portrayal of the first-person narrative technique and interstices of memory and recall. This article explores how identity as a porous and fluid, and fragmented and fractured concept that could be used to describe the individual or communa traits of some characters, and space (prison) are portrayed in Lewis Nkosi’s Mating birds (1986).
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Samanga, T., i V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds". Southern Africa Journal of Education, Science and Technology 5, nr 1 (28.08.2020): 53–74. http://dx.doi.org/10.4314/sajest.v5i1.39824/sajest.2020.001.
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Marriage is a highly celebrated phenomenon among the African people. It is one of the important institutions among the Shona and Ndebele people in Zimbabwe as expressed in the saying ‘musha mukadzi’ and ‘umuzingumama’ (home is made by a woman) respectively. However with the coming of colonialism in Zimbabwe, marriage was not given the appropriate respect it deserves. This has given impetus to this paper where the researchers in the study through drama want to bring out the depiction of marriage institution in a post -independence television drama, Wenera Diamonds (2017). This paper therefore, aims to show the impact of neo-colonialism on Shona marriage institution. The neo colonial period is characterised with the perpetuation of Western imperial interests through protocols of diplomatic relations, treaties and existing bilateral agreements which marked a new phase of relationships with former colonisers. The aim of this article therefore is to depict marriage institution in neo colonial Zimbabwe in Wenera Diamonds (2017), a Zimbabwean television drama. Using qualitative research methodology, the research employs content analysis to elucidate the depiction in the said performance. Guided by the Africana womanist perspective, the article argues that the indigenous knowledge needed for African social development is rendered irrelevant by a dysfunctional set of values of the western hegemony. Against that, the paper establishes that the depiction of marriage institution in Wenera diamonds is a reflection of imperialist colonial forces on the black person hence the need to go back to basics and resuscitate their culture.
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Samanga, T., i V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds". Southern Africa Journal of Education, Science and Technology 5, nr 1 (12.09.2023): 53–74. http://dx.doi.org/10.4314/sajest.v5i1.39824.
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Marriage is a highly celebrated phenomenon among the African people. It is one of the important institutions among the Shona and Ndebele people in Zimbabwe as expressed in the saying ‘musha mukadzi’ and ‘umuzingumama’ (home is made by a woman) respectively. However with the coming of colonialism in Zimbabwe, marriage was not given the appropriate respect it deserves. This has given impetus to this paper where the researchers in the study through drama want to bring out the depiction of marriage institution in a post -independence television drama, Wenera Diamonds (2017). This paper therefore, aims to show the impact of neo-colonialism on Shona marriage institution. The neo colonial period is characterised with the perpetuation of Western imperial interests through protocols of diplomatic relations, treaties and existing bilateral agreements which marked a new phase of relationships with former colonisers. The aim of this article therefore is to depict marriage institution in neo colonial Zimbabwe in Wenera Diamonds (2017), a Zimbabwean television drama. Using qualitative research methodology, the research employs content analysis to elucidate the depiction in the said performance. Guided by the Africana womanist perspective, the article argues that the indigenous knowledge needed for African social development is rendered irrelevant by a dysfunctional set of values of the western hegemony. Against that, the paper establishes that the depiction of marriage institution in Wenera diamonds is a reflection of imperialist colonial forces on the black person hence the need to go back to basics and resuscitate their culture.
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Matiza, Vimbai Moreblessing, i Limukani T. Dube. "The Cultural and Historical Significance of Kalanga Place Names in Midlands Province of Zimbabwe". Journal of Law and Social Sciences 4, nr 2 (30.06.2020): 21–28. http://dx.doi.org/10.53974/unza.jlss.4.2.470.
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The discipline of onomastics is still at its infancy yet it constitutes a very important aspect of the day to day survival of a people in the society. Naming is part of oral tradition in African societies, people were never used to write and record things but rather their names. This means that names are a historical record that would carry some aspects of a people's way of life which include their history, beliefs and customs among others. On the same note, Midlands Province constitute of people from different backgrounds mainly Shona and Ndebele. Of interest to this research is the presence of the Kalanga people through some toponyms that are found in the area. In light of this view, this study therefore seeks to identify and unlock the culture and history embedded in these names by looking at the significance of Kalanga place names in Midlands Province. The study argues that place names or toponyms of any people carry with them a history, meaning and significance to particular people that name the places, thus studying the place names in this community can be a valuable tool of unpacking the history surrounding the Kalanga people in Midlands Province in Zimbabwe. Guided by the Afrocentric paradigm, specifically nommoic creativity tenant, the study seeks to explore the cultural and historical significance of Kalanga toponyms in Midlands Province.
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Thebe, Vusilizwe. "From South Africa with love: the malayisha system and Ndebele households' quest for livelihood reconstruction in south-western Zimbabwe". Journal of Modern African Studies 49, nr 4 (9.11.2011): 647–70. http://dx.doi.org/10.1017/s0022278x11000516.
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ABSTRACTIn the 1980s and early 1990s, sending remittances from South Africa posed major challenges for Ndebele migrants. As a result households receiving remittances only did so at irregular intervals. With increased diasporisation into South Africa, it was to be expected that new channels would open up. This article explores what is known as the malayisha system, its role and significance as an informal channel of remittances into Ndebele society. It argues that the system bridged the geographical gap between Matabeleland and Johannesburg, averting food insecurity and poverty for semi-proletarian households in Matabeleland. By facilitating the movement of goods and people between Matabeleland and South Africa, the system became instrumental in the quest of households to reconstruct their livelihoods after the destruction of their rural–urban-based livelihoods in Zimbabwe due to perennial droughts and ESAP. As a result, the services of omalayisha are highly sought-after, by both the migrant community in South Africa and households in Matabeleland.
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Scheub, Harold. "A Collection of Stories and Its Preservation in the Digital Age". History in Africa 34 (2007): 447–51. http://dx.doi.org/10.1353/hia.2007.0017.
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There is never an end to stories.“The art of composing oral narratives,” said Nongenile Masithathu Zenani, a Xhosa storyteller,is something that was undertaken by the first people, long ago, during the time of the ancestors. When those of us in my generation awakened to earliest consciousness, we were born into a tradition that was already flourishing. Narratives were being performed by adults in a tradition that had been established long before we were born. And when we were born, those narratives were constructed for us by old people, who argued that the stories had initially been created in olden times, long ago. That time was ancient even to our fathers; it was ancient to our grandmothers, who said that the tales had been created years before by their grandmothers. We learned the narratives in that way, and every generation that has come into being has been born into the tradition. Members of every generation have grown up under the influence of these narratives.In the late 1960s and in the 1970s, I made a number of research trips to southern Africa for the purpose of studying the oral traditions of the Xhosa, Zulu, Swati, and Ndebele peoples. The Xhosa and Zulu live in South Africa, the Swati in Swaziland, and the Ndebele in the southern part of Zimbabwe. During each of those trips many of the performances and discussions were taped. I witnessed thousands of performances.
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Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe". Mission Studies 22, nr 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.
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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspective, in contrast to those of most South African black theologians, dealt with issues of class rather than of color. His political theology, articulated when he was president of Zimbabwe, focused on the relation of socialism and Christianity. For him liberation involved struggle and even armed struggle. In his last decade former President Banana began to articulate a prophetic "Combat Theology." Banana stimulated a heated discussion on biblical hermeneutics in southern Africa by proposing deletion from the Bible of passages used to justify oppression. Believing that God is revealed also through creation and African culture, he found creative myths and images of Jesus in the cultures of his own Shona and Ndebele peoples. His contribution is a theology that can help Christianity to be both indigenous and socially relevant in 21st century Africa.
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Ahmimed, Charaf, i Sofia Quesada-Montano. "Intercultural dialogue A tool for young people to address exclusion in southern Africa". Journal of Intercultural Communication 19, nr 2 (10.07.2019): 1–13. http://dx.doi.org/10.36923/jicc.v19i2.779.
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This article aims to develop understanding about how intercultural dialogue can pave the way for more inclusive societies. Four intercultural dialogues were held, one in each of the following countries: Malawi, Namibia, Zambia and Zimbabwe. They addressed important topics such as cultural identity, gender inequality, and power imbalances in access to education or employment, with young people from diverse ethnic origins (e.g. Tonga, Shona and Ndebele). The dialogues provided participants with an opportunity to discuss the social dynamics of exclusion. In addition, they allowed for the study of the usefulness of intercultural dialogue to motivate personal transformation as a cornerstone for social justice.
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van Rooyen, Linda, Ferdinand Potgieter i Lydia Mtezuka. "Initiation School Amongst the Southern Ndebele People of South Africa: Depreciating Tradition or Appreciating Treasure?" International Journal of Adolescence and Youth 13, nr 1-2 (styczeń 2006): 13–41. http://dx.doi.org/10.1080/02673843.2006.9747964.
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Akujobi, Remi. "Waiting and the Legacy of Apartheid". Matatu 48, nr 1 (2016): 19–32. http://dx.doi.org/10.1163/18757421-04801003.
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With debates about the issues of liberation, centering, and empowerment dominating the African literary landscape, particularly in works written by women, it is not surprising to find that the issue of ‘waiting’ occupies centre stage in Njabulo Ndebele’s novel The Cry of Winnie Mandela (2003). Much, of course, has been written on this work, which focuses on the peculiar problems facing women in contemporary South Africa, but the object of this essay is to examine the theme of waiting as it is made manifest in the literary production of the Third-World level of South African life under apartheid. The background to this literature is infiltration, colonialism, and exploitation in the lives of simple people struggling for survival and meaning in a harsh world. Through complex negotiations, women are attempting to come to terms with their increasingly visible role as breadwinners in the absence of their menfolk. This produces unexpected reconfigurations, personal and familial. One question addressed is whether these reconfigurations represent a crisis in the relations of social reproduction or a transition to new forms of family life. The novel is characterized by elements of the fantastic and mythical woven into a deceptively simple story that scrutinizes society at its base in a state of post-apartheid hangover.
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Landman, Christina. "FAITH–BASED COMMUNITIES AND POLITICS IN DULLSTROOM-EMNOTWENI: LOCAL STORIES OF IDENTITY". Oral History Journal of South Africa 1, nr 1 (22.09.2016): 45–57. http://dx.doi.org/10.25159/2309-5792/1594.
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A majority of the black community of Dullstroom-Emnotweni in the Mpumalanga highveld in the east of South Africa trace their descent back to the southern Ndebele of the so-called ‘Mapoch Gronden’, who lost their land in the 1880s to become farm workers on their own land. A hundred years later, in 1980, descendants of the ‘Mapoggers’ settled in the newly built ‘township’ of Dullstroom, called Sakhelwe, finding jobs on the railways or as domestic workers. Oral interviews with the inhabitants of Sakhelwe – a name eventually abandoned in favour of Dullstroom- Emnotweni – testify to histories of transition from landowner to farmworker to unskilled labourer. The stories also highlight cultural conflicts between people of Ndebele, Pedi and Swazi descent and the influence of decades of subordination on local identities. Research projects conducted in this and the wider area of the eMakhazeni Local Municipality reveal the struggle to maintain religious, gender and youth identities in the face of competing political interests. Service delivery, higher education, space for women and the role of faith-based organisations in particular seem to be sites of contestation. Churches and their role in development and transformation, where they compete with political parties and state institutions, are the special focus of this study. They attempt to remain free from party politics, but are nevertheless co-opted into contra-culturing the lack of service delivery, poor standards of higher education and inadequate space for women, which are outside their traditional role of sustaining an oppressed community.
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Landman, Christina. "Free but fragile: Human relations amidst poverty and HIV in democratic South Africa". Oral History Journal of South Africa 2, nr 2 (22.03.2015): 85–94. http://dx.doi.org/10.25159/2309-5792/8.
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Dullstroom-Emnotweni is the highest town in South Africa. Cold and misty, it is situated in the eastern Highveld, halfway between the capital Pretoria/Tswane and the Mozambique border. Alongside the main road of the white town, 27 restaurants provide entertainment to tourists on their way to Mozambique or the Kruger National Park. The inhabitants of the black township, Sakhelwe, are remnants of the Southern Ndebele who have lost their land a century ago in wars against the whites. They are mainly dependent on employment as cleaners and waitresses in the still predominantly white town. Three white people from the white town and three black people from the township have been interviewed on their views whether democracy has brought changes to this society during the past 20 years. Answers cover a wide range of views. Gratitude is expressed that women are now safer and HIV treatment available. However, unemployment and poverty persist in a community that nevertheless shows resilience and feeds on hope. While the first part of this article relates the interviews, the final part identifies from them the discourses that keep the black and white communities from forming a group identity that is based on equality and human dignity as the values of democracy.
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Beach, D. N. "An Innocent Woman, Unjustly Accused? Charwe, Medium of the Nehanda Mhondoro Spirit, and the 1896–97 Central Shona Rising in Zimbabwe". History in Africa 25 (1998): 27–54. http://dx.doi.org/10.2307/3172179.
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The rising of the Ndebele and southwestern and central Shona people against colonial rule in the 1890s has become one of the classic cases of such resistance. Yet, since the independence of Zimbabwe in 1980, very little fresh research has been carried out on the subject. This paper re-examines the role of Shona religious authorities in the rising, especially that of the medium of the Nehanda spirit of the Mazowe valley in the central Shona area. In just over a century, the figure of “Mbuya Nehanda” has become the best-known popular symbol of resistance to colonial rule in modern Zimbabwe. She has been commemorated since 1980 in statues, street names, a hospital, posters, songs, novels, and poems, and is soon to be the subject of a full-length feature film. This paper examines the historical basis behind the legend.This legend runs as follows: the historical “Nehanda” was supposed to have been the daughter of the founding ancestor of the Mutapa dynasty, who lived in the fifteenth century. Her ritual incest with her brother Matope gave supernatural sanction to the power of the Mutapa state. After her death, she became a mhondoro spirit, and this spirit possessed a number of mediums (masvikiro, singular svikiro). During periods of possession by the spirit, the svikiro was regarded as speaking with the voice and personality of the original Nehanda and not with her own. In the last part of the nineteenth century one medium, Charwe, was responsible for the organization of resistance to the government of the British South Africa Company and the settlers in the Mazowe valley, and in particular for the killing of H.H. Pollard, Kunyaira, the extremely oppressive Native Commissioner of the area. This resistance began in June 1896, and from then until her capture in late 1897 the Nehanda medium was a major factor in the war. Tried and sentenced to death in March 1898, she refused to convert to Christianity and struggled right up to the moment when she was hanged.
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Khumalo, Njabulo B., Cynthia Nsindane i Silibaziso V. Khumalo. "The Custody, Preservation and Dissemination of Indigenous Knowledge within the Ndebele Community in Zimbabwe: A Case Study of Gonye Area in Tohwe, Nkayi District". Oral History Journal of South Africa 6, nr 1 (19.10.2018). http://dx.doi.org/10.25159/2309-5792/3347.
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he continued existence of indigenous knowledge is one mystery which boggles the mind, as for years, most communities in Africa had no means of documenting indigenous knowledge. However, indigenous knowledge has not faded or been extinct—regardless of the absence of strategies and means to document it. Yesteryear African communities may not have had records or paper and ink to document indigenous knowledge, but they have, for a long time had the means to document, disseminate, and preserve their indigenous knowledge. The Ndebele community in Zimbabwe is one such community, which has had indigenous knowledge passed down from one generation to another without modern technology. This article seeks to establish how the Ndebele people in Zimbabwe have been able to pass down indigenous knowledge from one generation to another, and how specific indigenous knowledge, which was meant for a certain group of people within the community was kept as a secret within that specific group. Face-to-face interviews were held with Ndebele elders and custodians of culture. A purposive sample was used to select research participants.
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Ngara, Constantine. "African Ways of Knowing and Pedagogy Revisited". Journal of Contemporary Issues in Education 2, nr 2 (6.01.2008). http://dx.doi.org/10.20355/c5301m.
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Whereas African ways of knowing have previously been ‘misunderstood, misinterpreted, ridiculed and ignored’ in colonial discourses, this paper situates debate on their relevance in defining the African personhood and pedagogy of liberation and progress in Africa. The paper is designed to inform educators of African students on the nature of the African paradigm of knowing to understand the African psyche. Although modern people (especially the African elite) tend to invest little faith in developing indigenous knowledges, this paper amply demonstrates that traditional ways of knowing (spirituality centered wisdom) continue to be relevant in modern life even beyond the African boundaries. The insights informing the paper were gleaned from several studies conducted by this researcher (and others) exploring the African paradigm from Shona and Ndebele cultures’ conceptions of giftedness. The paper recommends revisiting African traditional ways of knowing to harmonize the past with the present and establish the true basis for pedagogy of liberation and progress in Africa.
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Sibiziwe, Shumba, Joseph Muyangata i Jakata Francisca. "Impact of COVID-19 on mental health: A Case of Indigenous Ndebele women within Gwanda District, Zimbabwe". Pharos Journal of Theology, nr 105(4) (lipiec 2024). http://dx.doi.org/10.46222/pharosjot.105.417.
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The worldwide pandemic of coronavirus (COVID-19) that shook the world in disturbing ways has impacted on women more than men in a multifaceted manner. The worst being an increase of mental health cases among women. At the peak of the COVID-19 pandemic, governments across the world had to put their respective countries under lockdown measures. People were urged to stay at home, regularly wash their hands, and maintain social distance when out in public spaces. In Zimbabwe, the COVID-19 pandemic affected everyone, but more disproportionately women. Such women constituted a larger percentage of people who lived with and were affected by mental health challenges and disorders. The COVID-19 pandemic led to mental health problems due to disease experience, physical distancing, stigma, discrimination and job losses. Health care workers, patients suffering from COVID-19 related illnesses and those suffering from other chronic conditions, children, youths and women experienced post-traumatic disorders, anxiety, depression and insomnia. Hence, the main purpose of the study was to explore the impact of COVID-19 pandemic on the mental health of indigenous Ndebele women within the Gwanda district. The study employed a qualitative methodological approach and a descriptive case study design. It used purposive sampling to select fifty participants and in-depth interviews and focus group discussions as the research instruments. The findings revealed that indigenous Ndebele women within Gwanda district were dealing with great mental pressure, which caused an imbalance in their lives. It was also found out that the loss of control over the decisions and actions of women in African indigenous cultures due to patriarchal and cultural systems, impacted on their mental health. The conclusion was that COVID-19 heavily affected Ndebele women’s mental health in Gwanda district. Given this scenario, it is necessary that sustainable intervention mechanisms are put in place to deal with mental health cases in general and help women with mental health challenges in particular during and after pandemics. The recommendations were that various advocacy strategies be used by the government especially local governments, since it is essential to include African indigenous women in recovery initiatives and ensure that critical resources are availed. The article fits into the theme of Women, COVID -19 and Mental Health in Africa: An African Interventionist Perspective. Since the outbreak of the COVID-19 on indigenous Ndebele women in Gwanda district mental health problems intensified. The types of mental health problems and strategies suggested assist various policy makers with ways of overcoming mental health problems.
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Ndlovu, Lindiwe, i Faith Sibanda. "“As Slow as a Tortoise, and as Clever as a Hare.” Folktales as Lessons on Democracy, Equal Opportunities, and Human Rights among the Ndebele". Southern African Journal for Folklore Studies 28, nr 1 (10.09.2018). http://dx.doi.org/10.25159/1016-8427/4315.
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Indigenous African societies have, for a long time, been using their knowledge for the betterment of their lives. They have also demonstrated an ability to manipulate their immediate or remote surroundings to live sustainably. Those who claim to fight for equal and human rights in Africa do so under the misconception that they, and the developing world, have historically and inherently violated, and continue to violate, human rights in numerous ways. While this might not be completely dismissed, there is a plethora of evidence from African folktales to demonstrate that Africans have not only respected human rights, but have also encouraged equal opportunities for every member of their society. This article cross-examines Ndebele folktales with the intention of demonstrating that African indigenous knowledge exhibited through folktales was a well-organised system, which ensured respect for human rights for all members, regardless of their physical or social stature. Central to this discussion are the folktales which focus on the role played by the vulnerable members of the animal community, who replicate their human counterparts. Folktales are unarguably a creation by the indigenes and emanate from their socio-political experiences, as well as their observations of the surroundings. This suggests that indigenous people already had an idea about human rights as well as the need for equal opportunities since time immemorial.
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Campbell, Sandy. "The Swazi People by R. Van der Wiel". Deakin Review of Children's Literature 3, nr 3 (23.01.2014). http://dx.doi.org/10.20361/g2qp5z.
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Van der Wiel, Renée. The Swazi People. Gallo Manor, South Africa: Awareness Publishing Group, 2012. Print.South Africa describes itself as “one rainbow nation going forward”, but within that rainbow there are eleven indigenous South African peoples. The Swazi People is one of eleven volumes in the African Cultures of South Africa series, which presents the cultures for readers at the upper elementary level. The other volumes include the cultures of The Khoikhoi, The Ndebele, The North Sotho, The San, The South Sotho, The Tsonga-Shangaan, The Tswana, The Venda, The Xhosa, and The Zulu.In The Swazi People, Renée Van der Wiel describes their arts and crafts, beliefs, clothes, history, houses, language, leaders, marriage, music and dance, recipes, and way of life. The book incorporates many Swazi words, which are listed in the glossary at the back of the book. For example, mahiya (cotton cloth), gogo (grandmother) and lobola (marriage gift, usually cattle) are all listed in the glossary.This volume is attractively produced and brightly coloured. It opens with a full-page map of South Africa that shows the historical movements of the Swazi people and highlights their homelands. Text and images are presented on alternate pages. The professional quality images are usually full-page and are either historical black and white photos or modern colour photos of Swazi people engaged in traditional activities. There is also an index, which improves the book's usefulness as an elementary research text.The text is written in age-appropriate language and deals with the subjects in sufficient detail that as an adult, I was able to learn from it. In general, the tone is objective and non-judgemental. For example, "[i]n 1973, King Sobhuzall and the Imbokoduo National Movement stopped all other political parties from taking part in elections in Swaziland. (…) After only five years of being a democracy, Swaziland became a country ruled by a king." Where there is bias present, it is more in the form of presenting the Swazi point of view: "But the Boers did not care about looking after the Swazi people – all they wanted was to get through to the sea without having to travel through British territory.".This sturdily bound volume is an excellent work and is highly recommended for public and elementary school libraries. Highly recommended: 4 stars out of 4Reviewer: Sandy CampbellSandy is a Health Sciences Librarian at the University of Alberta, who has written hundreds of book reviews across many disciplines. Sandy thinks that sharing books with children is one of the greatest gifts anyone can give.
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Taderera Hebert Chisi. "8 - Colonial Economic Disempowerment and the Responses of the Hlengwe Peasantry of the South East Lowveld of Zimbabwe: 1890-1965". Afrika Zamani, nr 18-19 (20.01.2022). http://dx.doi.org/10.57054/az.vi18-19.1826.
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Much has been written on how colonialists economically incapacitated Africans through wrestling control of the means of production from them. Some studies have also looked at how various Africans responded to the new order. In the British territory of Southern Rhodesia (now Zimbabwe) the economic disempowerment of the Africans was through land alienation. However, the areas which have received much of the coverage on the subject in the country are Matabeleland and Mashonaland on the highveld. Given the economic attractiveness of these two areas to the colonialists and the resistance that the Ndebele and Shona in these areas offered, the overshadowing of peripheral areas such as the S.E. Lowveld, home to the Hlengwe is understandable. However, though the Hlengwe have attracted little more than an occasional passing reference in many studies, they were not spared from the colonial experience, especially the oppression, exploitation and economic disempowerment which other African groups experienced. Therefore, this paper is primarily concerned with filling the gap created by the seeming lack of interest in the history of the Hlengwe. Information on Hlengwe colonial history was collected and compiled through oral interviews and a thorough study of archival materials and written sources,. The paper thus establishes that the loss of land led to the loss of economic independence by the Hlengwe peasantry whose main economic activities were land-based and that this same loss resulted in the Hlengwe people responding in diverse ways to the new colonial order. It goes on to explore the dynamics and variations of the Hlengwe response to colonial rule and exploitation. Most importantly, it establishes that contrary to what the Native Commissioners said, the Hlengwe were a warlike people. The paper reveals that as they were integrated more into the orbit of colonial rule and felt its squeeze, they became more aggressive.
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Taderera Hebert Chisi. "8 - Colonial Economic Disempowerment and the Responses of the Hlengwe Peasantry of the South East Lowveld of Zimbabwe: 1890-1965". Afrika Zamani, nr 20-21 (19.01.2022). http://dx.doi.org/10.57054/az.vi20-21.1817.
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Much has been written on how colonialists economically incapacitated Africans through wrestling control of the means of production from them. Some studies have also looked at how various Africans responded to the new order. In the British territory of Southern Rhodesia (now Zimbabwe) the economic disempowerment of the Africans was through land alienation. However, the areas which have received much coverage on the subject in the country are Matabeleland and Mashonaland on the highveld. Given the economic attractiveness of these two areas to the colonialists and the resistance that the Ndebele and Shona in these areas put up, the overshadowing of peripheral areas such as the S.E. Lowveld, home to the Hlengwe is understandable. However, though the Hlengwe have attracted little more than an occasional passing reference in many studies, they were not spared from the colonial experience, especially the oppression, exploitation and economic disempowerment which other African groups experienced. Therefore, this article is primarily concerned with filling the gap created by the seeming lack of interest in the history of the Hlengwe. Information on Hlengwe colonial history was collected and compiled through oral interviews and a thorough study of archival materials and written sources. The article thus establishes that the loss of land led to the loss of economic independence by the Hlengwe peasantry whose main economic activities were land-based and that this same loss resulted in the Hlengwe people responding in diverse ways to the new colonial order. It goes on to explore the dynamics and variations of the Hlengwe response to colonial rule and exploitation. Most importantly, it establishes that contrary to what the Native Commissioners said, the Hlengwe were a warlike people. The article reveals that as they were integrated more into the orbit of colonial rule and felt its squeeze, they became more aggressive.
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Hove, Dr Rabson. "The pastor as the primary teacher in the church: The meaning and expectations of pastoral ministry within the mainline denominations". Pharos Journal of Theology, nr 104(5) (listopad 2023). http://dx.doi.org/10.46222/pharosjot.104.54.
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A pastor is widely viewed as a shepherd and a Christian leader. Pastors have complex roles stemming from a complex calling; pastoral practice is multidimensional and not easily defined. The contemporary use of the term "pastor" denotes different kinds of religious roles in church leadership. In mainline denominations a pastor is generally viewed as an ordained minister designated for the ministry of the word and administering sacraments. The pastor has many pastoral roles including church leadership, pastoral care, the preaching of the word. It is argued in this article that the key role of the pastor is that of a teacher who empowers the lay leadership and church members in general through his/her various pastoral roles. In Southern African languages such as Shona use the term mufundisi while in Ndebele and Zulu use the umufundisi referring to a pastor. This is most appropriate because mufundisi/umufundisi means an ordained minister who is regarded as a teacher, equipper of people and leader of all sections of the church. The article begins by discussing the general processes and procedures of pastoral calling in the mainline denominations. It draws its central point of the pastor being a teacher from the very accurate way in which the pastor is viewed and defined as a mufundisi in the above-mentioned African languages, as well as from the role of Jesus as a teacher. The article then discusses the nature of the pastor as a teacher and the expectations of this role in pastoral ministry from a southern African context.
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Waterkeyn, Juliet. "Recreating Social Capital through nurturing Ubuntu in Community Health Clubs for disease prevention". Medical Research Archives 11, nr 11 (2023). http://dx.doi.org/10.18103/mra.v11i11.4460.
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Whilst the concept of Social Capital is well known in Western literature as a measure of a functional community, the indigenous African ethical code known as Ubuntu is seldom referred to in community development programmes. We undertook exploratory research to better understand the extent to which values of Ubuntu are still recognised today and if such values could be co-opted into Community Health Club programmes to address the many common diseases that could be prevented by group action. Method: A questionnaire was developed to identify key aspects of Ubuntu as lived experience in modern day Zimbabwe and how this ethic may manifest in the ordinary lives of Zimbabweans. The survey consisted of 40 questions with a mixture of quantifiable multiple-choice questions using a Lickert scale and qualitative open-ended questions. 100+ respondents were purposely selected representing a proportionate distribution of demographics. The quantitative data was cleaned and analysed in Excel with frequencies and percentages. The qualitative data was analysed using ‘Applied Thematic Analysis’. A Focus Group Discussion with Shona and Ndebele community development officers was held to ensure a deeper cultural interpretation of findings. Results: The ethical code of Ubuntu was understood by 95% of the 102 final respondents, who reported they had been brought up with such values. However, socialisation of children in norms and values of Ubuntu had dropped to 75% in the current generation of parents. Social networks in both rural and urban areas were high with all but 11% belonging to a regular group, and 45% having 21 or more friends within walking distance. For the rural areas 64% of respondents considered ‘Ubuntu’ to be high, 68% thought ‘honesty’ is high; ‘child safety’ in rural areas is considered moderate by 50% and high by 48% but only 9% would leave the door unlocked when going out. Only 4% could cite examples of non-Ubuntu behaviour in rural areas which included disrespect to elders, child disobedience, alcohol abuse, witchcraft and gender-based violence. In urban areas, the inverse was found: only 16% thought there was any Ubuntu at all, and 81% thought there was a high level of non-Ubuntu behaviour, with a low level of ‘honesty’, no ‘personal security’ and low ‘child safety’. 81% cited examples of erosion of Ubuntu values, such as lack of trust and reciprocity, substance abuse, little social support and immorality in sexual behaviour. People who are guided by values of Ubuntu invest highly in community which may generate high social networks and reciprocity, although levels of trust still remain low. Unlike Ubuntu, ‘Social Capital’ is not an ethical code but is the ‘common good’ that may be the outcome if Ubuntu is practiced sufficiently by a large enough group. Conclusion: Ubuntu is a living and valuable attribute of traditional Zimbabwean culture and could be resuscitated particularly in areas, where society is in transition from rural to urban lifestyle, to provide a secular code of ethics to promote gender equity and equality, through consensus building and preventing disease within Community Health Clubs, thereby addressing many ills of modern African society.
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Mhiripiri, Nhamo A., Oswelled Ureke i Mercy Mangwana Mubayiwa. "4 - The Discursive Dynamics of Action-Research and Zimbabwean San People’s Production of Audio-Visual Stories". Africa Development 45, nr 4 (20.08.2021). http://dx.doi.org/10.57054/ad.v45i4.626.
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When conducting research with historically marginalised peoples, such as Zimbabwe’s autochthonous San, it is necessary to observe the most sensitive ethical and methodological practice. The San are a group of people living largely on the edges of the contemporary market economy in the whole of southern Africa, including Zimbabwe. The San of Zimbabwe often work as unskilled labourers for their Ndebele and Kalanga neighbours in rural areas of Matebeleland. Historically, the San’s identity and culture was denigrated in popular oral and media myths. This article presents a theoretical and methodological approach steeped in critical social sciences and cultural studies to restore the San image through making the San themselves the constructors of contemporary cultural texts about their way of life using modern film and video technologies. The San tell their stories after being trained in filming and editing techniques by researchers from Midlands State University. The negotiation of space and status for both the visiting researcher-trainers and host-student San youths makes a fascinating reflexive reading of researcher-researched power dynamics. What eventually emerges is a scholarship that is cognisant of both existential humanism and the need for respectful engagement by the researchers from university citadels with ordinary people who are often belittled and exploited.
Nhamo A. Mhiripiri, Midlands State University. Email: mhiripirina@staff.msu.ac.zw
Oswelled Ureke, University of Johannesburg & Midlands State University. Email: urekeo@staff.msu.ac.zw
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Mercy M. Mubayiwa, Midlands State University. Email: mercymangwanam@gmail.com