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Artykuły w czasopismach na temat "Tales, Venda (African people)"
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Lewis-Williams, J. David. "Three nineteenth-century Southern African San myths: a study in meaning". Africa 88, nr 1 (9.01.2018): 138–59. http://dx.doi.org/10.1017/s0001972017000602.
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AbstractIndigenous significances of nineteenth-century |Xam San folktales are hard to determine from narrative structure alone. When verbatim, original-language records are available, meaning can be elicited by probing beneath the narrative and exploring the connotations of highly significant words and phrases that imply meanings and associations that narrators take for granted but that nonetheless contextualize the tales. Analyses of this kind show that three selected |Xam tales deal with a form of spiritual conflict that has social implications. Like numerous |Xam myths, these tales concern conflict between people and living or dead malevolent shamans. Using their supernatural potency, benign shamans transcend the levels of the San cosmos in order to deal with social conflict and to protect material resources. As a result, benign shamans enjoy a measure of respect that sets them apart from ordinary people.
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Brooks, Onel. "TALES OUT OF SCHOOL: COUNSELLING AFRICAN CARIBBEAN YOUNG PEOPLE IN SCHOOLS". Journal of Social Work Practice 23, nr 1 (marzec 2009): 65–75. http://dx.doi.org/10.1080/02650530902723324.
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GENÇ, Aliye, i Perihan YALÇIN. "KÜLTÜR İNCELEMELERİ ODAĞINDA CEZAYİR MASALLARI". IEDSR Association 6, nr 15 (20.09.2021): 41–53. http://dx.doi.org/10.46872/pj.319.
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Tales are “generally created by the people, based on imagination, living in oral tradition, mostly people, animals and witches, gnomes, giants, fairy, etc. It is the starting point of this study with its characteristic of being a literary genre (TDK Dictionary) describing the extraordinary events that happened to beings and its cultural dimension reflecting the language, thought and world view of the land it was born. In this study, in North African countries, Algeria, which has been colonized for years, we will examine fairy tales and children's literature, and answer questions such as their ability to reflect their own self, national consciousness in their works and the effect of their situation on children's literature. The culture, values and perspectives of this geography were approached from a different perspective through the selected sample tales, and the translations of cultural elements belonging to this culture were analyzed within the framework of Translation Studies Goal-Oriented Approach. As a result of the translation criticism, it was learned that the translators had a target language-oriented translation understanding. In addition, it has been concluded that the social and political problems faced by North African countries have an important influence on children's literature.
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DIAKHATÉ, Babacar. "Traditional Education: Methods and Finality in Chinua Achebe’s Things Fall Apart (1958) and Arrow of God (1969)". Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 4, nr 1 (14.01.2021): 1–6. http://dx.doi.org/10.33258/birle.v4i1.1545.
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Before colonization, Africans had their own ways and methods of education. Its finality was to educate their children in accordance with African values. In Things Fall Apart and Arrow of God, Chinua Achebe shows that African traditional education plays a key role in the passage from childhood to adulthood. Instead of using western materials and tools such as classrooms, blackboards, talks and or pens, in African traditional education the fireplaces, the farms, storytelling, tales and proverbs were the methods and means that African wise people adopted to educate their children.
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Kalenge, Michael. "Climate Change, Remodelling of Oral Tales and the Changing Ways of Life: The Case of the Sangu of Tanzania". Umma The Journal of Contemporary Literature and Creative Art 10, nr 2 (30.12.2023): 88–132. http://dx.doi.org/10.56279/ummaj.v10i2.4.
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African oral literature is not static; it changes in accordance with and in relation to the changes occurring in the society it reflects. As a rich source of varying degrees of information, African oral literature depicts the changing human conditions and behaviour like climate and related environmental conditions, crime, political instability, disease amongst others; and provides requisite solutions to such piercing and compelling global challenges. This paper presents a textual analysis of four (4) Sangu oral tales to show how the Sangu of south-west Tanzania have been remodelling their tales in relation to the changing human life conditions. It scrutinises “iJungwa Sikhandi Vaanu” (lit. trans. ‘elephants were once human beings’), “Umutwa nu Mwehe Waakwe” (‘the chief and his wife’), “Umuhinja ni Nyula” (‘a girl and the frogs’), and “Kwashi iNwiga sina Singo Nali”(‘why giraffes have long necks’), which were part of the 20 tales collected during in-depth interviews held with Sangu storytellers. The selection of these four tales was based in their suiting the climate change theme and remodelling. The study found that oral stories display unique knowledge of a particular people pertaining to climate change and adaptation. Moreover, it emerged that sustainable solutions to the current environmental crisis are embedded in people’s environment-related oral narratives.
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Vajić, Nataša. "The Trickster’s Transformation – from Africa to America". European Journal of Social Sciences Education and Research 10, nr 1 (19.05.2017): 133. http://dx.doi.org/10.26417/ejser.v10i1.p133-137.
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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.
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Kalenge, Michael. "Sangu Plant Tales: An Eco-portrayal of Human Floral Dependency". Umma: The Journal of Contemporary Literature and Creative Art 9, nr 1 (2022): 94–112. http://dx.doi.org/10.56279/ummaj.v9i1.5.
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Generally, plants constitute the very foundation of human and non-human life. These organisms, among others produce fresh air that surrounds the Earth and provide organisms with food and nutrition. They provide organisms with medication, shelter and wearable materials. Moreover, plants are vital sources and materials for botanical imagination. Their omnipresence in literature in form of tales and devices such as symbols, similes, metaphors, satire, and personification is not a new thing; they have been making their appearances in art from since time immemorial. However, a critical eye on their potential literary imaginings particularly in Tanzania’s orality has largely been unnoticed or overlooked as a minor issue. Through the analysis of selected Sangu plant tales informed by a post-colonial eco-critical perspective, this paper shows how plant tales can help arouse general interest in plants and the floral-related narrative experiences as resources for making sense of human dependency on the vegetal beings and as a way initiating a meaningful dialogue about environmental protection from a literary point-of-view. More significantly, the paper uses the same vegetal tales to demonstrate the credibility and richness of the environment-related genuine information, wisdom and worldviews found in the oral literature of the African people in the struggle to combat the on-going global environmental crisis. This realisation negates the long-lived misconception that African literature is mediocre and does not satisfy universal aesthetic standards and sensibilities.
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KALENGE, MICHAEL. "Endogenous Environmental Conservation Awareness in Sangu Oral Tales". JOURNAL OF THE GEOGRAPHICAL ASSOCIATION OF TANZANIA 42, nr 2 (31.12.2022): 53–69. http://dx.doi.org/10.56279/jgat.v42i2.186.
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African culture is a rich reservoir of varying degrees of information. It encompasses unique knowledge originating from within Africa, which is reflected in its people’s traditions and customs. This knowledge engrafts and provides solutions to a myriad of problems. Among others, it provides solutions to compelling environmental challenges like land degradation, water and air pollution, global warming and climate change. This paper presents a textual analysis of five (5) Sangu oral tales that represent ecological knowledge and practices of the Sangu people. This is done as a way to unriddle the ongoing environmental enigma in the Usangu plain, and the world at large. The tales under scrutiny are: Umutwa na Avatambule Vaakwe (‘The Chief and His Sub-chiefs’); iNjokha wiita Nguluvi (‘Snakes like God’); Munego (‘A Trap’); iJungwa Sikhandi Vaanu (‘Elephants Were Once Human Beings’); and Amagulu ga Nguluvi (‘The Feet of God’). A total of twenty (20) tales were collected qualitatively through one-on-one in-depth interviews with Sangu storytellers; and then through content analysis method: all of which found the five aforementioned tales fit for the subject matter. The results show that the telling of the oral stories is not just an occasion but also a display of skills and knowledge of a particular people, and that the solutions to the current global environmental crisis lie in people’s traditions as expressed in their environment-related oral narratives.
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Jeychandran, Neelima. "African Spectral Pasts and Their Presences on the Malabar Coast". Matatu 52, nr 1 (22.11.2021): 46–69. http://dx.doi.org/10.1163/18757421-05201006.
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Abstract In the coastal regions of Kochi in Kerala, memories of forced African migration to India are preserved through shrines dedicated to African or Kappiri spirits, belief in their mischievous acts, and their intercessory powers. Shrines for African spirits are eclectic and modest, and they operate as indexical reminders of the troubled African pasts during the colonial occupation of Kerala. For most local people, Kappiri is a spectral deity, figureless and seemingly abstract, and a pervasive spirit who inhabits the coastal landscape. By studying vernacular histories, tales of spirit sightings, and worship practices surrounding the spectral figure of Kappiri, I have analysed how African spirits manifest their phantom presences and channel their spectral powers to those who seek to believe in their histories, which otherwise are obliterated from institutional discourses. Focussing on different material and intangible manifestations of African spirits, I discuss how different recollective practices—ritualistic, creative, and secular—offer alternative discursive exegesis on Afro-Indian connections.
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Nyassiri, Ezéchiel. "Sameness and Ipseity Play in African Tales: Case of the Kéra in Cameroon". Global Academic Journal of Linguistics and Literature 5, nr 02 (16.03.2023): 13–21. http://dx.doi.org/10.36348/gajll.2023.v05i02.001.
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This article aims at making it easier to understand the functioning of tradi-orality in African civilizations through the study of the relationship between « Sameness » and « Ipseity » as perceived within the Kéra community of Cameroon, in the light of a sample of 56 tales. We seek to analyse, beyond the ethnic and cultural diversity that characterizes this country, the perception of the world according to the Kéra and the axiological strategic choices of which this corpus avails itself in their design of construction of the policies of living together. Only, are the stakes of such an interaction, between identity and alterity, able to draw, effectively, the contours of salutary actions in terms of living together, a guarantee of sustainable development of people? The epistemological approach is carried out alternately through the prism of historical, formalist then symbological or even axiological-ideological determinations, and engages in a metatheoretical corridor comprising mainly, as a tool of literary analyses, the oral literary aesthetics of Samuel-Martin ENO-BELINGA. The work is subdivided into three parts: “General presentation of the Kéra cultural domain”; “Textualization of the identity and otherness play”; “Symbological, axiological and ideological assessments”.
Rozprawy doktorskie na temat "Tales, Venda (African people)"
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Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /". Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.
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Mphaphuli, Murembiwa Julia. "Tsenguluso ya kubveledzele kwa ndeme ya nyimbo dza sialala dza Vhavenda". Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/1240.
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Thesis (MA. (African Languages)) --University of Limpopo, 2013Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.
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Mudau, Thivhulawi Sarah. "Tsenguluso ya kushumisele kwa mirero na maidioma kha vhafumakadzi kha manwala a Netshivhuyu na Sigogo". Thesis, University of Limpopo, 2015. http://hdl.handle.net/10386/2451.
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(M. A. (African Languages)) --University of Limpopo, 2015Ngudo ino yo sumbedza uri ho shumiswa mirero na maidioma manzhi kha u bvukulula vhuvha na nzulele ya vhafumakadzi kha maṅwalwa a Ṋetshivhuyu, M.J. na Sigogo, N.E. Ngudo yo tumbula uri kanzhi mirero na maidioma zwi shumiswa kha u tsikeledza vhafumakadzi fhethu hunzhi: mishumoni, mbinganoni, lufunoni na kha mavhusele. Tsikeledzo iyi i vha ya muhumbulo khathihi na ya ṋamani. Naho zwo ralo, ngudo yo wana uri hu na huṅwe hu si gathi hune mirero na maidioma zwa ṱuṱuwedza vhutshilo havhuḓi kha vhafumakadzi. Magumoni azwo, ngudo i themendela uri vhafumakadzi vha fanela u farwa zwavhuḓi, nge vha vha vhathu u fana na vhanna.
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Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /". Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.
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Mahada, Livhuwani Paul. "Ethical dilemmas of circumcision school with reference to the Venda". Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49950.
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Thesis (MPhil)--Stellenbosch University, 2004.Full text to be digitised and attached to bibliographic record.
ENGLISH ABSTRACT: Morbidity and mortality are national problems that affect a vast number of children and young adults each year in Circumcision Schools. The number of children who either get sick or die of traditional circumcision school is probably high. "In one study of penile mutilation practice (in 1990) of the Xhosa tribe of Southern Africa, 9 % of mutilated boys died: 52 % lost all or most of their penile shaft skin: 14 % developed severe infectious lesions: 10% lost their glans penis; and 5 % lost their entire penis. This represents only those boys who made it to the hospital," (Denniston and Milos, 1997: v). The problem is still the same and this could mean that the true complication statistics is likely to be much higher if the entire South Africa is taken into consideration. Although traditional circumcision was well intended, the recent spate of death puts it under threat. Besides, there are many other controversial acts that are taking place within the school itself. There are many illegal schools instituted by inexperienced traditional surgeons. The plight is further worsened by the commercialisation of the traditional institution. It is painful to note that the camps which were normally held in winter for children to heal faster are now also held in summer. The outmoded system of administration in this institution and the health hazards experienced, confronts parents, children and the entire community with a dilemma - a dilemma that warrants ethical reflection. The dilemma poses a serious challenge to the cultures that practice the traditional ritual of circumcision. Many of the advisers of this thesis agree (the likes of Prof. C.S. van der Waal, Prof G. Tangwa, Chief T.l Ramovha, Traditional healer Mashudu Dima and Dr D. Sidler) that we don't have to do away with the school as such, but that there is a need to either change and improve certain things in this school. Social change and medical awareness seem very important in this regard. The hurdle created by this dilemma, though daunting, can be overcome. We need education, cooperation, dialogue, rationality and true reflection on our culture to work this problem out. Until our children are safe from the threat of morbidity and mortality, no one is safe. I therefore think that many human errors could paint an unfavourable picture on the traditional Circumcision School, whereby creating ethical dilemmas. The ethical dilemma could be a starting point for critical reflection on culture and tradition with the hope for change and future progress. It is such a challenge that Circumcision Schools should face and which they urgently need.
AFRIKAANSE OPSOMMING: Ernstige beserings en 'n hoë dodetal in besnyding-skool is 'n nasionale probleem wat elke jaar talle kinders en jong volwassenes affekteer. Die getal kinders waarvan die gesondheid aangetas word of wat selfs sterf in dié tradisionele besnyding-skole is waarskynlik haag. "In one study of penile mutilation practice (in J 990) of the Xhosa tribe of Southern Africa, 9% of mutilated boys died: 52% lost all or most of their penile shaft skin: J4% died developed serious infectious lesions: J0% lost their glans penis; and 5% lost their entire penis. This represents only the boys who made it to hospital" (Denniston and Milos, 1997:v). Dié probleem bestaan voort, en dit mag beteken dat die ware ongevalle syfer veel hoër mag wees, sou die hele Suid Afrika in berekening gebring word. Alhoewel besnyding tradisioneel welbedoeld is, word dié praktyk nou bedreig deur die onlangse vlaag van sterftes. Daarbenewens is daar vele ander kontroversïele praktyke wat in dié skole self bedryf word. 'n Groot aantal van die skole is onwettig en word deur onervare tradisionele sjirurge bedryf. Dié problem word verder vererger deur die kommersialisering van dié tradisionele institusie. Dit is ook kommerwekkend om daarop te let dat waar dit gebruiklik was om dié kampe in die winter te hou - vir die sneller herstel van die kinders - hulle nou ook in die somer beslag neem. Die verouderde sisteem waarmee dié institusie se administrasie bedryf word, sowel as die gesondheids-gevare wat daarmee gepaard gaan, stelouers, kinders en die gemeenskap as geheel voor 'n dilemma - 'n dilemma wat etiese nadenke verg. Dié dilemma bied 'n ernstige uitdaging tot die kulture wat steeds die instelling van besnyding huldig. Soveel as sekere van die bydraes binne die vervolgende verhandeling (bv. Dié van Proff. c.S. De Waal, G. Tangwa, Hoofman T.J. Ramovha, Tradisionele heler Mashudu Dima en Dr. D. Sidler) saamstem dat daar nie ingeheel van die skole afgesien hoef te word nie, is daar wel 'n nood om sekere aspekte daarvan te hersien en verbeter. Sosiale verandering en 'n mediese perspektief is van groot belang hiertoe. Die struikelblok wat deur hierdie dilemma veroorsaak word - hoewel intimiderend - kán weloorkom word. Daar is 'n nood vir opvoeding, samewerking, dialoog, redelikheid en 'n ware nadenke oor ons kultuur om hierdie probleem die hoof te bied. Tot tyd en wylons kinders veilig staan van die dubbele gevare van besering en dood, is niemand veilig nie. Ek dink dus dat, terwyl verskeie etiese dilemma's ongunstige beeld skep van menslike foute, hulle ook vra om insigte rondom die menslike kultuur, en om hoop vir toekomstige vooruitgang. Dit is wat tradisionele besnyding-skole benodig.
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Mukhuwana, Joyce. "Tsenguluso ya thuthuwedzo ya maitele a tshirema kha vhurereli ha tshikhiresite ro sedza kha Tshivenda". Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1146.
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Thesis (M.A. (African Languages)) --University of Limpopo, 2012The title of the research topic is: The critical analysis of African Traditional African Culture with special reference to Tshivenḓa in Christianity. The study would be based on the influence of Tradional Venḓa Culture to Christianity Religion. Though Vhavenḓa may be converted from Vhavenḓa Tradional Culture to Christianity their culture still influences their way of practising Christianity. The study will also examine ways, when and where these practises of Tshivenḓa have the influence in Christianity.
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Khangala, Peterrocks Benjamin. "A biographical study of P.R Mphephu (1925-1988), with special reference to political leadership in a twentieth century South African society". Thesis, University of Limpopo, 1999. http://hdl.handle.net/10386/2396.
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Mudau, Mpfariseni Andrew. "Tsenguluso ya mushumo wa makhadzi kha mvelele ya tshivenda". Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1145.
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Thesis (M.A. (African Languages)) --University of Limpopo, 2012The mini-dissertation investigated the role played by an aunt in African Culture with special reference to Tshivenḓa. The study has discovered that an aunt played an important role in a family. Nowadays, other people are involved in the role played by makhadzi. This seems as if the community is confused about the role of makhadzi
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Kruger, Jaco Hentie. "A cultural analysis of Venda guitar songs". Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1002309.
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This thesis focuses on the articulation in music of human worldviews, and the social contexts in which they emerge. It suggests that people project various forms of social reality through symbolic systems which operate dynamically to maintain and recreate cultural patterns. The symbolic system investigated in support of this suggestion is that constituted by Venda guitar songs. In the performance of these songs, social reality emerges in a combination of symbolic forms: verbal, musical and somatic. The combination of these symbolic forms serves as a medium for individual self-awareness basic to the establishment of social reality and identity, and the drive for social power and legitimacy. A study of these symbolic forms and their performance indicates that musicians invoke the potential of communal music to increase social support for certain principles on which survival strategies in a turbulently changing society might be based. The discourse of Venda guitar songs incorporates modes of popular expression and consciousness, and thus attempts to invoke states of intensified emotion to promote these survival strategies. Performance occasions emerge as a focus for community orientation and the exploration of social networks. They promote stabilizing social and economic interaction, and serve as a basis for moral and cooperative action. Social reality also emerges in musical style, which is treated as the audible articulation of human thought and emotion. Stylistic choices are treated as integral to the conceptualization of contemporary existence. A study of these choices reveals varying degrees of cultural resistance and assimilation, ranging from musical styles which are essentially rooted in traditional social patterns, to styles which integrate traditional and adopted musical elements as articulations of changing self-perceptions, social aspirations, and quests for new social identity.
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Welborne, Eric Scott. "Tales of Thiès performance and morality in oral tradition among the Wolof of Senegal /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Pełny tekst źródłaKsiążki na temat "Tales, Venda (African people)"
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Graham, Rae. White woman witchdoctor: Tales from the African life of Rae Graham. Wynberg, Sandton: Struik Book Distributors, 1994.
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Graham, Rae. White woman witchdoctor: Tales of the African life of Rae Graham. Miami, Fla: Fielden Books, 1992.
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Madima, E. S. A victim of circumstances: E.S. Madima's celebrated novel. Cape Town: Harrington House, 1998.
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Boeyens, J. C. A. Die konflik tussen die Venda en die Blankes in Transvaal, 1864-1869. Pretoria: Staatsdrukker, 1991.
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Mugovhani, Ndwamato. Cultures of Limpopo: An introductory perspective of the cultures of Vhavenda, Basotho ba Leboa and Vatsonga of Limpopo Province, South Africa. Thohoyandou: University of Venda Press, 2013.
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Schlosser, Katesa. Rain queens and python dance: Historical colour photographs of Lovedu and Venda life in Northern Transvaal. Kiel, Germany: Museum für Völkerkunde der Universität Kiel, 2002.
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Tonder, Cora Burnett-Van. Sosio-etniese danse van die Venda-vrou. Pretoria: Haum, 1987.
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Venda children's songs: A study in ethnomusicological analysis. Chicago: University of Chicago Press, 1995.
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Roumeguère-Eberhardt, Jacqueline. Pensée et société africaines: Essais sur une dialectique de complémentarité antagoniste chez les Bantu du sud-est. Paris: Publisud, 1986.
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Fontes, Irene Orser De. People of the night. New York, N.Y: Carlton Press, 1994.
Znajdź pełny tekst źródłaCzęści książek na temat "Tales, Venda (African people)"
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Achieng' Akuno, Emily, Akosua Obuo Addo, Elizabeth Achieng' Andang'o, Andrea Emberly, Mudzunga Davhula i Perminus Matiure. "Sub-Saharan African Musical Learning Communities". W The Oxford Handbook of Early Childhood Learning and Development in Music, 439–63. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190927523.013.26.
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Abstract This chapter tackles the childhood music practiced in traditional and modern African settings with emphasis on teaching and learning as facilitated and enhanced by children’s songs and music-making. The spaces where music making takes place, the types of children’s music material, and the occasions during which children make music today are explored from the context of South Africa’s Venda, Zimbabwe’s Shona, Ghana’s Akan, and Kenya’s Luo communities and cultural practices, as representative people of Sub-Saharan Africa. The music practices are interrogated as elements of the African Indigenous Knowledge System, a complex entity from which communities derive their identity and make sense of their existence. The school plays a role in providing scope, modalities, and context for cultivating children’s growth through the use of music in teaching, teaching music, and employing music in non-class situations for learners’ aesthetic development, cultural, and intellectual growth.
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Makhado, Mashudu Peter, i Tshifhiwa Rachel Tshisikhawe. "How Apartheid Education Encouraged and Reinforced Tribalism and Xenophobia in South Africa". W Advances in Religious and Cultural Studies, 131–51. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7099-9.ch008.
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Apartheid like colonialism was anchored on the divisions of African people according to ethnic and tribal orientations among others. The idea of the South African apartheid government was to build tribal exceptionalism and superiority which would make one tribe feel more superior than the other. A Zulu would feel better human than a Sotho, while a Venda would feel the same over a Tsonga, for example. This is a qualitative desktop study investigating how apartheid education was used to fuel tribalism and xenophobia in South Africa.
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Evans Netshivhambe, Ntshengedzeni. "Living the heritage through Indigenous music competitions". W Indigenous People - Traditional Practices and Modern Development [Working Title]. IntechOpen, 2023. http://dx.doi.org/10.5772/intechopen.1003226.
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This research investigates the problem that lies in the perception of cultural dance music performance as a practice confined to homelands, resulting in disconnect for individuals in urban spaces, distancing them from their traditional cultures and practices. To address this issue, it is essential to recognize that traditional music should integrate into city life. While competitions are one approach, it is not the sole solution. Government initiatives should be developed to actively promote and encourage cultural dance performances in urban spaces, fostering a sense of cultural identity and unity among city dwellers. Two case studies show a form of resilience between the competitions that are held by the department of basic education in South African and the collaborative approach by three different cultures (Venda, Pedi and Tsonga) in the Northern part of South Africa called Limpopo province that uses cultural performances to reimagine urban spaces that are accommodative of indigenous performances. These two initiatives challenge the controversial policies of separate development that were put in place by the apartheid regime to divide South African black people by culture. The performances bring all black people together where they were expected to live as separate ethnic groups.
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Joshua, Mawere, i Ndwamato Walter Tshamano. "Exploring the Impact of Colonialism on South Africa with Focus on the Venda Community: Examining the Role of Traditional Knowledge Systems in Achieving Restorative Justice". W Indigenous People - Traditional Practices and Modern Development [Working Title]. IntechOpen, 2023. http://dx.doi.org/10.5772/intechopen.1002677.
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This chapter focuses on exploring the impact of colonization on South Africa, with a specific focus on the Vhavenda community. The chapter aims to examine the role of African Indigenous Knowledge Systems in achieving restorative justice. The impact of colonization on the Vhavenda community is a complex issue that has had various impacts on their socioeconomic, cultural, and political development. The chapter uses a literature review research method, which involves a comprehensive examination of existing literature and scholarly works related to the research topic. The findings of this research suggest that the exploitation of the Vhavenda community has had severe adverse effects that continue to affect their lives to this day. The African Indigenous Knowledge Systems offer a unique approach to restorative justice by promoting healing and reconciliation through community involvement, storytelling, and cultural practices. The chapter concludes that the implementation of African Indigenous Knowledge Systems is crucial to achieving restorative justice in the Vhavenda community and throughout South Africa.
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Singh, Shawren. "HCI in South Africa". W Encyclopedia of Human Computer Interaction, 261–65. IGI Global, 2006. http://dx.doi.org/10.4018/978-1-59140-562-7.ch041.
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South Africa is a multi-lingual country with a population of about 40.5 million people. South Africa has more official languages at a national level than any other country in the world. Over and above English and Afrikaans, the eleven official languages include the indigenous languages: Southern Sotho, Northern Sotho, Tswana, Zulu, Xhosa, Swati, Ndebele, Tsonga, and Venda (Pretorius & Bosch, 2003). Figure 1 depicts the breakdown of the South African official languages as mother tongues for South African citizens. Although English ranks fifth (9%) as a mother tongue, there is a tendency among national leaders, politicians, business people, and officials to use English more frequently than any of the other languages. In a national survey on language use and language interaction conducted by the Pan South African Language Board (Language Use and Board Interaction in South Africa, 2000), only 22% of the respondents indicated that they fully understand speeches and statements made in English, while 19% indicated that they seldom understand information conveyed in English. The rate of electrification in South African is 66.1%. The total number of people with access to electricity is 28.3 million, and the total number of people without access to electricity is 14.5 million (International Energy Agency, 2002). Although the gap between the “haves” and “have-nots” is narrowing, a significant portion of the South African population is still without the basic amenities of life. This unique environment sets the tone for a creative research agenda for HCI researchers and practitioners in South Africa.
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"Religion, Death, and the Afterlife". W Djeha, the North African Trickster, redaktor Christa C. Jones, 121–38. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496847041.003.0007.
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These jocular tales are about religiosity, vernacular religion, murder, and death. Most characters are Muslims, others are Christians and Jewish. With his Janus personality, Djeha is a malleable folklore character: in some collections, he is Muslim in others, Jewish. Here, Djeha is a Sunni Muslim (he attends Quranic school). Muslim characters interact with Christians and Jews, often poking fun at each other. Djeha disrespects the injunctions of the Quran and the five pillars of Islam (the profession of faith, the five daily prayers, attending the mosque on Fridays, alms-giving, observing Ramadan, and the pilgrimage to Mecca). While he should refrain from eating pork and drinking alcohol, Djeha is not an exemplar Muslim. Djeha kills animals and humans (the muezzin in “Djeha and the Sheep’s Head”) or incites other people to kill so that he may keep their money. In closing tale, Djeha is betrayed by his best friend and killed.
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Freidberg, Susanne. "The Global Green Bean and Other Tales of Madness". W French Beans and Food Scares. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195169607.003.0003.
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The last years of the 20th century were tough times for selling food to Europeans. The competition was fierce, the rules uncertain, and the retail markets picky. It was not just that huge supermarket chains had come to dominate food retailing, and to demand products conforming to ever-higher standards of convenience and aesthetic quality; these trends were common across the industrialized world. In addition, they demanded that the suppliers of those products— farmers and manufacturers, but also a range of intermediaries—meet standards of hygiene and accountability that were unimaginable twenty, even ten years earlier. The supermarkets wanted assurances that none of their products would set off another food scare; too many had already shaken European consumers’ faith in the supermarkets’ increasingly globalized offerings. On the supermarket shelves, these assurances might appear as new labels or packaging, if they appeared at all. What consumers largely did not see was the work that went into providing them with food as certifiably pure as it was pretty. This work took place on farms and in packhouses; in consultants’ offices and corporate boardrooms; in activists’ meetings and chemical analysts’ laboratories. It demanded long flights, short deadlines, and nonstop vigilance. Above all, the work of assuring the overall goodness of globalized food required all kinds of people and things to deal with each other in new ways, and often across great distances. In this sense, it transformed the social relationships of food provisioning on both an interpersonal and transcontinental scale. This book explores how these changes took shape within two fresh vegetable trades, or commodity networks, linking two Sub-Saharan African countries to their former European colonial powers. The francophone network brings Burkina Faso’s green beans to France, while the anglophone network brings an assortment of prepackaged fresh vegetables from Zambia to the United Kingdom. Broadly similar in some ways, they differ radically in others, including the ways that they experienced Europe’s late twentieth-century food scares. By exploring the history of these differences and how they are sustained and transformed in specific places, practices, and social institutions, I hope to illuminate the relationship between culture and power in globalized food provisioning.
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Kumar, Horizan Prasanna, Meadows Bose i Alagesan M. "Counter-Narratives". W Innovations and Technologies for Soft Skill Development and Learning, 178–84. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3464-9.ch020.
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The term ‘narrative' has attained a contemporary connotation of identity tales and has stepped outside the bounds of literature to enter into realms of sociology, anthropology, law, and even medicine. Narrative is not just the medium used by writers to tell their stories, but also a powerful tool of self-expression, with a strong reference to individual stories set in a significant cultural background. This nature of narrative has been observed in one of the most significant African American writers of the modern era – Toni Morrison. With the rise of in-betweenness and the need for a space to emerge as an individual identity, it is important for people to create narratives to counter prevalent dominant narratives.
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Pechey, Graham. "The Criticism of Njabulo S. Ndebele". W In a Province: Studies in the Writing of South Africa, redaktorzy Derek Attridge i Laura Pechey, 139–54. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800854901.003.0009.
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Njabulo Simakahle Ndebele is a prophet of the post-apartheid condition, producing a discourse on the oppressed and their future which dispenses with agendas and instead concerns itself with the conditions that make the very framing of agendas possible, conditions that his people have never fully enjoyed on their own ground. In Ndebele’s essays we have a reflex at the level of cultural critique of the strenuous feat of reclamation that was underway in the making of the broad democratic movement at their very time of writing. In propounding this reading, the chapter looks at Ndebele’s most influential essays, including “Turkish Tales and Some Thoughts on South African Fiction”, “The Rediscovery of the Ordinary”, and “Redefining Relevance”. It relates these works to several metropolitan thinkers such as Cornelius Castoriadis, Benedict Anderson, and James Clifford; and discusses the implications of two notable absences: white writers and women. Ndebele is accorded a descriptive term that might seem archaic: wisdom. As a prophet of the post-apartheid condition, Ndebele adopts the paradoxical stance of participatory distance, of internal exile from the tyrannical present as the custodian of all times.
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Cripps, Thomas. "Hollywood Wins: The End of “Race Movies”". W Making Movies Black, 126–50. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195037739.003.0005.
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Abstract “Race movies” had not merely risen out of segregation; they had been anointed by it and, after a fashion, prospered from it. At their best as in The Scar of Shame ( 1927), a film by the Colored Players of Philadelphia, they had provided black audiences with a shock of recognition of their plight and put forth a group morale that called upon African Americans to strive for, as one of the character says, “the finer things.” At their worst they fed off black misfortune rather than deal with it, parodied bourgeois life rather than set it as a standard, and gave away credibility by setting life in a dark world unsullied by white people and improbably packed with black crooks and cops, judges and doctors, molls and grandes dames, so that the subsurface play of the text allowed the inference that blacks had only themselves to blame for the hand they had been dealt. Also running through the worst race movies was a half-hidden wish to be white embedded in the frequent tales of garbled identities, lightskinned casts, and mannered behavior. All of these, to be sure, were the outward signs of the “twoness” of American life about which W. E. B. DuBois had written, but sometimes race movies teased and strummed these feelings rather than take them up as part-of the daily round of black life. And sometimes, almost perversely, race-moviemakers drew attention to the unfair comparison of their shoe string work with Hollywood gloss by billing their stars as “the colored Mae West” or “the colored Valentino.”