Academic literature on the topic 'Ndebele (African people)'
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Journal articles on the topic "Ndebele (African people)"
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Lekgoathi, Sekibakiba Peter. "‘Sikhuluma Isikhethu’ : Ndebele Radio, Ethnicity and Cultural Identity in South Africa, 1983-1994." Oral History Journal of South Africa 2, no. 2 (March 22, 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, no. 1 (March 1, 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, and Marcelo De Godoy Domingues. "[Between] the Paintings of the Ndebele Houses: [Geo]metries and Ragged Curricula." Acta Scientiae 24, no. 8 (March 27, 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, no. 2 (July 30, 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, no. 2 (June 21, 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., and V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds." Southern Africa Journal of Education, Science and Technology 5, no. 1 (August 28, 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., and V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds." Southern Africa Journal of Education, Science and Technology 5, no. 1 (September 12, 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, and Limukani T. Dube. "The Cultural and Historical Significance of Kalanga Place Names in Midlands Province of Zimbabwe." Journal of Law and Social Sciences 4, no. 2 (June 30, 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, no. 4 (November 9, 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.
Dissertations / Theses on the topic "Ndebele (African people)"
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Van, Jaarsveld Floris Albertus 1922-1995. "Die Ndzundza-Ndebele en die blankes in Transvaal, 1845-1883." Thesis, Rhodes University, 1986. http://hdl.handle.net/10962/d1004379.
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In 1969 het Leonard Thompson met reg beweer dat Suid-Afrikaanse historici hulle tot op hede hoofsaaklik besig gehou het met die doen en late van 'n Blanke gemeenskap wat die land sedert 1652 oorheers het. Die Swartman was die "forgotten factor" in die geskiedenis van Suider-Afrika. Waar die Swartman die onderwerp van wetenskaplike studie was, is dit aan argeoloë, linguiste, etnoloë en fisiese en sosiale antropoloë oorgelaat. Tereg het Thompson kort hierna opgemerk: "We need to know much more about the complex process by which African chiefdoms became incorporated in white controlled politics in the late nineteenth century. Only when monographs have been written on several individual cases, shall we be in a position to reach definite conclusions about the process as a whole ". Sedert hierdie uitspraak van Thompson het verskeie historici hulle op die terrein van die "forgotten factor" begewe. Omvangryke publikasies oor onder andere die Zulu, Pedi, Sotho asook die Swazi's het sedertdien die lig gesien, terwyl 'n werk oor die Tswana van Wes-Transvaal pas verskyn het. Hierteenoor het heelwat van die kleiner en minder invloedryke swart groeperinge tot op hede steeds agterweë gebly. Wat Noordoos Transvaal betref - meer spesifiek die gebied tussen die Elandsrivier, die Lebomboberg en die Krokodilrivier wat die Ohrigstadse Volksraad in 1846 van Mswati gekoop het, was daar behalwe die Pedi verskeie ander groepe aanwesig wat almal gedurende die loop van die negentiende eeu onder Blanke gesag gekom het. Hieronder het getel die Ndzundza, die Kopa, Tau, Kwena, Ntwane, Koni, Rôka, Kutswe , Pai en Pulana, waarvan die Ndzundza en Kopa die belangrikste was. Ten spyte van die feit dat daar heelwat argivale bronne oor hierdie groepe bestaan, het geen navorser dit tot op hede nog ontgin nie. Oor die onderwerping van hierdie stamme aan Blanke gesag gedurende die negentiende eeu, is daar weinig bekend. Wat die Ndzundza-geskiedenis betref, geld Thompson se opmerking nog steeds dat historici wetenskaplike studie oor die Swartes tradisioneel aan navorsers uit ander dissiplines oorgelaat het. Dit blyk duidelik uit 'n ontleding van sekondêre materiaal wat oor die Ndzundza bestaan. Verskeie studies van volkekundige aard is oor die verskillende kulturele fasette en pre-koloniale geskiedenis van die Transvaalse Ndebele, waarvan die Ndzundza deel uitmaak, gedoen. In die meeste van hierdie studies word die pre-Blanke geskiedenis van die Ndzundza as inleiding aangebied, terwyl daar in sommige gevalle ook na die historiese tydperk verwys word. Op hierdie wyse is die herkomsgeskiedenis van die Ndzundza met behulp van mondelinge tradisies redelik volledig opgeteken. As gevolg van die feit dat geen argivale bronne geraadpleeg is nie, is die volkekundige werke wat die historiese tydperk betref, deurspek met spekulasies, onjuisthede en valse aannames. Met enkele uitsonderings berus verwysings deur die enkele historici wat die Ndzundza-geskiedenis behandel, veral met betrekking tot die tydperk voor 1882, grootliks op die uitsprake van volkekundiges. Dit het meegebring dat die huidige beeld en feitelikhede omtrent die negentiende eeuse Ndzundza-geskiedenis onjuis is, veral soos dit in algemene geskiedenisse opgeteken staan. Hierteenoor het verskeie historici die Mapoch-oorlog van 1882- 1883, waartydens die Ndzundza hul onafhanklikheid verloor het, behandel. In sy biografie oor genl P. J. Joubert het J. A. Mouton die oorlog tot 'n enkele hoofstuk beperk. Vir Mouton gaan dit egter om Joubert se persoonlike aandeel en gee hy gevolglik nie veel aandag aan die belangrikste aspek van die oorlog, naamlik die oorsake, nie. H. P. van Coller het in 1941 'n MA-verhandeling die lig laat sien waarin die oorsake en verloop van die Mapoch-oorlog beskryf word. Van Coller se uiteensetting omtrent die oorsake van die oorlog is egter ontoereikend aangesien dit heelwat onjuisthede bevat, geweldig subjektief is en nie ontkom aan naïewe aannames en uitsprake nie. Die belangrikste oorsaak van die oorlog, naamlik gronddispute, word deur Van Coller geignoreer. Voorts behandel hy die oorlog as 'n gevolg van die moord op Sekhukhune, sodat die Ndzundza "toevallig" betrek word. Ander historici se verwysings na die oorlog is ook ontoereikend omdat dit in die meeste gevalle beperk bly tot enkele bladsye en paragrawe. Tot op hede is die negentiende eeuse Ndzundza-geskiedenis dus nog of onvolledig, of onjuis opgeteken. Met hierdie studie word gepoog om 'n bydrae in hierdie verband te maak. Omdat die historisiese feite omtrent die verloop van die 1882-1883 oorlog grootliks bekend is, val die klem op die tydperk daarvóór. Voorts moet dit gemeld word dat dit in hierdie studie hoofsaaklik gaan om die faktore wat die verhoudinge tussen die Ndzundza en die Blankes bepaal het, te elimineer. Ander aspekte wat ter sprake kom is onder andere die uitwerking wat die Blanke besetting van Noordoos-Transvaal op die Ndzundza gehad het, gronddispute, arbeidsaangeleenthede, Swazi- en die Pedi-deelname in die Blankes se pogings om die Ndzundza te onderwerp van die asook die uiteindelike vernietiging en verlies onafhanklikheid van die Ndzundza. Die spelwyse van sekere name en benaminge wat in hierdie verhandeling voorkom, het in sommige gevalle probleme opgelewer. Die meerderheid Ndebele name is gespel volgens die voorskrifte van die Suid-Ndebele taalraad. Waar die korrekte moderne spelling van Swartes se name nie vasgestel kon word nie, is dit in aanhalingstekens weergegee soos dit in die dokument voorkom. AIle amptelike benamings soos staatspresident of koloniale sekretaris is in die teks met 'n kleinlettertjie gespel maar in die voetnotas met 'n hoofletter. Die motivering hiervoor is die Afrikaanse gebruik om amptelike benamings binne Westerse staatsverband met 'n hoofletter te spel maar benamings in tradisionele verband soos kaptein, opperhoof of hoofman met 'n kleinlettertjie, wat myns insiens op diskriminasie neerkom. Wat die spel van die woord swart betref: Waar dit as byvoeglike naamwoord gebruik word (bv. swart kindertjies), is deurgaans van kleinletters gebruik gemaak. Hoofletters is gebruik wanneer dit as selfstandige naamwoord gebruik word, bv. Die Swartes. Die terme kaffer en meid is waar moontlik, vermy. Die aangehaalde stukke waarin dit weI voorkom, moet nie as beledigend beskou word nie maar as verteenwoordigend van die terminolgoie van 'n bepaalde tyd in die geskiedenis. Die bedoeling was geensins om enigiemand te na te kom nie. wat ter sprake kom.
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Goodwin, David Pell, and n/a. "Belonging knows no boundaries : persisting land tenure custom for Shona, Ndebele and Ngai Tahu." University of Otago. Department of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080807.151921.
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Aspects of customary land tenure may survive even where formal rules in a society supersede custom. This thesis is about persisting custom for Maori Freehold land (MFL) in New Zealand, and the Communal Areas (CAs) of Zimbabwe. Three questions are addressed: what unwritten land tenure custom still persists for Ngai Tahu, Shona and Ndebele, what key historical processes and events in New Zealand and Zimbabwe shaped the relationship between people and land into the form it displays today, and how do we explain differences between surviving customary tenure practices in the two countries? The research was based on in-depth interviews.
A key difference between the two countries was found to lie in the type and degree of security available over the years to Maori and Shona/Ndebele. Roots of security were found in the substance of the founding treaties and concessions, and thereafter in a variety of other factors including the help (or lack of it) offered by the law in redressing grievances, the level of intermarriage between settler and autochthon, the differing security of land rights offered in urban centres in the respective countries, demographic factors and the availability of state benefits. This research finds that greater security was offered to Maori than to Shona and Ndebele, and that this has reduced the centrality of customary practices with regard to land.
The research found that, in Zimbabwe, tenure security in the CAs is still underwritten by communities and that significant investment is still made in both living and dead members of those communities. Another finding is that land custom has adapted dynamically to meet new challenges, such as urban land and CA land sales. In New Zealand, investment in groups that jointly hold rights in MFL has, to some extent been eclipsed by the payment of rates and the availability of services (e.g. state-maintained boundary records and law enforcement mechanisms) and of benefits (e.g. superannuation, disability and unemployment). Land and community are not as closely linked to survival as they were in the past and, for many, they have come to hold largely symbolic value and less practical significance. Overall, it is the pursuit of security and �belonging� that have been the greatest influences on customary land tenure practices in the long term.
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Fourie, Morne. "Mêmes in amaNdzundza architecture." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30129.
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The amaNdzundza are a South African abaNtu people. This thesis sets forth to determine the role of their world (in the Heideggerian sense) as it impacts on their Architecture. First the evolutionary process of the amaNdzundza architecture is established. An infinite series of memes (much like genes) that function both on an intra- and inter-cultural level govern this process. Next, the cultural interaction of the amaNdzundza over a period of half a millenium are mapped (and a space-time matrix drawn up: ch.3), as to find the sources of introduction on an intercultural level. Finally, the architecture of the amaNdzundza milieu, both of their settlements and of the cultures with which they shared their environment, is analyzed and a sample of memes identified, which best illustrate the meme-exchange and evolution. This is done in a structure comprising the analysis of selected religious spatial incentives, and some aspects and elements of the settlement, the dwelling and the mural. A summary is given of the memes involved in the amaNdzundza architecture, and their evolutionary dynamics and origins. The researcher thus concludes that, rather than a singular factor such as the patronage of apartheid, the cultural 'memes' in the amaNdebele ya amaNdzundza milieu played the predominant role in the shaping of their existential, spatial and structural dwelling, through a process of 'loci meme' evolution.
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Nguluwe, Johane A. "The "puny David" of Shona and Ndebele cultures a force to reckon with in the confrontation of the "Goliath" of violence /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Ndhlovu, Ketiwe. "An investigation of strategies used by Ndebele translators in Zimbabwe in translating HIV/AIDS texts: a corpus-based approach." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/524.
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In Zimbabwe, translation studies is yet to be recognized as a discipline worthy of study in its own right, hence, not much research has been carried out into the theory and practice of translation. Furthermore, there is no tertiary institution that offers professional translation courses. In light of this information most translations are carried out by untrained/partially trained translators with only a few translators who have gained experience over time. The aim of this study was to investigate strategies used by Ndebele translators in the translation of specialized terms and cultural taboos in selected HIV/AIDS texts, as well as factors that can be used to improve the translation situation of Zimbabwe. Three main theoretical approaches were used in a complementary fashion, namely Descriptive Translation Studies (DTS), Cultural Studies and Corpus-based Translation Studies (CTS). DTS provided the researcher with a theory to understand the Ndebele translations in their wider environment; Cultural Studies provided the researcher with the means by which to understand Ndebele culture and taboos; Corpus-based Translation Studies (CTS) provided the researcher with the methodological tools and analytical techniques to analyse the corpus of texts. An English-Ndebele Parallel Corpus (ENPC) was created using fourteen English source texts and their corresponding Ndebele translations. The ENPC was interrogated by means of ParaConc, a parallel concordancing program. The study found that when translating specialised terms, Ndebele translators used strategies such as a general or neutral word, cultural substitution, paraphrasing and omission. The strategy of omission was misused in most cases because Ndebele translators omitted valuable information which did not reach the target readers. With regards to translation strategies that contributed to term creation, it was found that Ndebele translators relied on external as well as internal resources. The translators used strategies such as pure loan words; pure loan words preceeded by an explanation and indigenised loan words. From the Ndebele language itself, the translators resorted to semantic shift, compounding, coinage and paraphrasing, among others. From the ENPC it is clear that Ndebele translators did manage to transfer the message from English to Ndebele to an extent. However, the ENPC has to be used with caution by other researchers since the translations included in the corpus are full of errors such as misinterpretations of the source texts, mistranslations, incorrect terms and incorrect orthography. This factor points to a dire need to establish translation as an academic discipline and profession in Zimbabwe so as to elevate the quality of translations and offer better translation services to all users.
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De, Beer Leon Tielman. "The establishment of implicit personality perspectives among isiNdebele-speaking South Africans / Leon T. de Beer." Thesis, North-West University, 2007. http://hdl.handle.net/10394/1658.
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Muchemwa, Cyprian. "Building friendships between Shona and Ndebele ethnic groups in Zimbabwe." Thesis, 2016. http://hdl.handle.net/10321/1532.
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Submitted in fulfillment of the requirements of the degree of Doctor of Philosophy, Public Management (Peacebuilding), Durban University of Technology, Durban, South Africa, 2016.Despite all the public pretences of projecting a united country, Zimbabwe is a divided country and this has made genuine peace and unity very difficult to attain. The bruised and polarised relationship between the Shona and Ndebele ethnic groups is deeply rooted in the annals of history, which makes it a protracted social conflict. The Gukurahundi campaign between 1982 and 1987 was part of a chain of catastrophic events, which have emanated from a well-established culture of violence and intolerance between Shona and Ndebele. Efforts to address this culture using a top-down approach under the auspices of the 22 December 1987 Unity Accord did little to curb hostilities. Even though these efforts were commendable, they were not sufficient to make any significant inroads into the polarised relationship of mistrust between the two groups. This thesis applied an Action Research design and specifically used the Transcend dialogue method to explore the possibilities of building mutual respect and understanding among a small sample of young Shona and Ndebele participants. The research found that creating intentional platforms for interaction could have a positive transformative effect on relationships. It is not too late to create more spaces and transformational platforms for people to dialogue, to listen to each other, to share stories, and carry out projects together. Engagement using dialogue can create new synergies, which can make a worthwhile difference to the long journey towards (re) building broken bridges and building new bridges.
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Groenewald, Hermanus Christoffel. "Ndebele verbal art with special reference to praise poetry." Thesis, 2012. http://hdl.handle.net/10210/7404.
Full textAbstract:
D.Litt. et Phil.Approaches to folklore/oral forms have evolved from an interest in things (texts are included here) to an interest in process, of which performance studies is a prime example. A performance orientation seeks to restore an activity (or a text as part of an activity) to its proper place - not as an extracted, reified entity, but as discourse created by performers in particular circumstances. These circumstances, or context, are detail-rich and have influences on a text, and, in turn, a text is a detail that influences other aspects of the total performance. These theoretical issues are dealt with in chapter I. Ndebele praise poetry manifests itself in many situations as it forms part of a larger oral culture, as can be seen in many regular and ad hoc Ndebele ceremonies. The extent of the oral culture is illustrated in chapter 2. Gunner and Gwala (1991: 7) have remarked that praise poetry 'has been and still is extremely open to appropriation by those who had or wished to have access to political power and influence'. This was particularly evident in the way praise poetry was performed during 1988 at political campaigns. This year was part of the period of political unrest in Ndebele history which started in 1985 when central government announced that Moutse would be incorporated into the former Kw'aNdebele and that KwaNdebele would become independent on 11 December 1986. At the 6 political meetings, during which the anti-independent royalists campaigned against independence, praise poetry was utilised extensively. This background is dealt with in chapter 3. At these meetings praise poetry functioned not only to amuse the crowd, but to introduce speakers, underscore their legitimacy and to lend authority to what speakers were saying. Needless to say, while some iimbongo were 'context ready', others were recontextualised to have something to say about the issues prevailing at the time. The praises that grew from contemporary circumstances were those of the `ama-radicals', as they were called, namely, the princes, sons of Mabhoko, the Ndzundza-Ndebele chief (Ingwenyama) at that time. The praises of Mabhoko himself were largely those of Mabhoko I, who lived between 1800 and 1865. But although these iimbongo originated at that time, they were highly relevant to the circumstances prevailing at the time so that the process of recontextualisation was quite natural. Contextual issues such as these are described in chapter 4. The value of the performance approach is that, while a text is seen as part of a process, it is also recognised as language on display, language presented for enjoyment and as a display of communicative competence. Bauman and Briggs (1990) refer to this process as entextualisation. Language as display, or artistic language use, is characterised by numerous devices. In the Ndebele praise poems the metaphor can be seen to be the privileged trope, occurring more frequently than any other device. Contemporary Ndebele praise poets operate at a time when orality is being replaced by literacy. Very often praise poets document their own poetry, thus allowing for others to learn these praises through the medium of the written word. How does this affect creativity? These issues are addressed in chapter 5. Jimbongo as instances of 'master creative discourse' are meant to influence listeners and achieve practical ends in a time when there are so many other contending types of discourse and means of communication. The study concludes by briefly considering the role of this oral art form in contemporary Ndebele society.
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Mashiyane, Zwelabo Jacob. "Beadwork: its cultural and linguistic significance among the South African Ndebele people." Thesis, 2006. http://hdl.handle.net/10530/335.
Full textAbstract:
Submitted in fulfilment of the requirements for the Doctor of Philosophy in the Department of Isizulu naMagugu at the University of Zululand, 2006.This study is an attempt at making a classiflcatory scrutiny of the art performed by the Ndebele people of South Africa. It sets out to identify and define Ndebele beadwork by looking very closely to its origin, how it survived the dark days of waging wars and made its way into the modern times. In its classification a clear distinction is drawn between the various periods of development and the characteristics of each period are described well. Several attempts have already been made by a number of scholars on the classification and analyses of Ndebele beadwork. In most analyses we find that very brought and general descriptions have been given. One hardly finds any definite patterns and methods used by a Ndebele bead worker. This study has attempted to describe Ndebele beadwork from the moment of planning to the next step when the first grain of bead is worked through the needle and cotton up to where a real shape is formed. It attempts to explain how the intricate Ndebele shapes are formed and coordinated. The use of the various colours is explained in detail. The wrong impression conceived by a big bulk of people that the Ndebele people use colours indiscriminately is corrected. An explanation is given on how some of the popular colours are linked to speech and how these colours are generally interpreted when used on a piece of beadwork article. It further rounds up the typical shapes popular with the Ndebele bead worker. It describes how each shape is formed and used. It also discusses the cultural beliefs and stereotypes attached to the usage of beads and the restrictions accompanying them. The future of Ndebele beadwork is looked into. Recommendations on how the beadwork trade can be turned into a giant industry are made. Postulatxons are made on what route can be followed that can lead small beadwork handlers into some of the world's greatest.
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Mabena, David Khuwa. "The role of initiation schools in the identity formation of Southern Ndebele adolescent boys." Diss., 1999. http://hdl.handle.net/10500/17271.
Full textAbstract:
This study investigates the role of initiation schools in the identity formation
of Southern Ndebele adolescent boys. The subsequent influence of initiation
schools on scholastic achievement was also researched.
A qualitative research method was used to give a scientific support to the
findings made in literature. Interviewing and interview schedules were
employed as data-collecting techniques. Interviews were conducted with 10
initiates from the Ndzundza and the Manala initiation schools.
The positive outcomes of this research can, however, not be generalised, but
rather indicate possible tendencies that initiation schools play a significant
role in the identity formation of Southern Ndebele adolescent boys.Psychology of Education
M. Ed. (Psychology of Education)
Books on the topic "Ndebele (African people)"
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O, Ranger T. Voices from the rocks: Nature, culture & history in the Matopos Hills of Zimbabwe. Harare [Zimbabwe]: Baobab, 1999.
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Roberts, R. S. Peter Lobengula. [Harare]: University of Zimbabwe, History Dept., 1993.
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Roberts, R. S. The end of the Ndebele royal family. [Harare]: University of Zimbabwe, History Dept., 1988.
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Nyathi, Pathisa. Lawo magugu: The material culture of the AmaNdebele of Zimbabwe (Impahla yesintu yamaNdebela aseZimbabwe). Pietermaritzburg: Reach Out Publishers, 2000.
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Mangena, B. J. Izibongo lezangelo zamaNdebele kaMzilikazi: Iqoqo II. Bulawayo, Zimbabwe: KoMaseko, 2016.
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Pechey, Graham. "The Criticism of Njabulo S. Ndebele." In In a Province: Studies in the Writing of South Africa, edited by Derek Attridge and 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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Singh, Shawren. "HCI in South Africa." In 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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Mesthrie, Rajend. "South Africa: The Rocky Road to Nation Building." In Language and National Identity in Africa, 314–38. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199286744.003.0017.
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Abstract South Africa is a country which has witnessed spectacular and far-reaching changes from the 1990s until the present, having emerged as a constitutional democracy with equal rights for all races and ethno-linguistic groups only in 1994. Prior to this, the country was subject to two forces of colonization and the assertion of their associated languages, Dutch rule from the mid-seventeenth century and British from the early nineteenth century. It then experienced a twentieth century dominated by increasing racial separation and inequality under the system of apartheid, which took colonial dynamics to an extreme and promulgated a near-complete segregation of people into four main groups: White, Black, Indian, and Coloured. In the colonial period first Dutch and then Dutch and English were imposed as the official languages of the territories within South Africa. The twentieth century saw the rapid rise of Afrikaans as the language of power in the Union of South Africa. This was a form of Dutch which had emerged since early European settlement showing considerable influence from local languages, and which came to be seen and promoted as a central symbol of White Afrikaner nationalism during the course of the twentieth century. Under the domination of apartheid, recognition was given to indigenous African languages, but only in their designated ‘homelands’, areas within South Africa assigned the status of self-governing territories and demarcated along ethno-linguistic lines, KwaZulu being the homeland established for Zulu-speaking people, KwaNdebele that of Ndebele-speakers, and so on. The Afrikaner government thus supported a Herderian view of nation–language–culture, and saw not one nation but many nations in the territory, which would be allowed to ‘develop separately’ (Alexander 1989). These homelands had little legitimacy in the eyes of the Black population, however, as they were illresourced, primarily rural, and sustained the apparent divide-and-rule policy of the White government. The extremism of apartheid finally came to a head in the late 1970s and 1980s, with the country close to civil war and under increasing international
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Dube, Vusumuzi, and Bhekinkosi Jakobe Ncube. "Majaivana and Protest Music in Zimbabwe." In Advances in Religious and Cultural Studies, 149–65. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7295-4.ch008.
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This chapter interrogates the appropriation of music by a marginalized minority tribe to challenge political authority in Zimbabwe. It examines how music is used to arouse the people's nationalistic feelings; exploit their grievances through memory, collective identity, and emotions; and spur them to action against their local colonialists. Using cultural memory and subaltern public sphere theories, it examines how Majaivana's music is utilized by the Ndebeles in post-colonial Zimbabwe to challenge authority and assert their minority, collective identity. Although this chapter does a critical discourse analysis of the IsiNdebele language protest music as a socio-political commentary and “weapon of the weak” for the Ndebeles in Zimbabwe, lessons drawn therefrom can be extrapolated to other countries in Africa where minority groups face the authoritarian force of the majority tribe in power.
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Sithole, Pindai Mangwanindichero. "The Nhimbe practice as a community multidisciplinary academy among the Shona and Ndebele people of Zimbabwe." In Re-imagining Indigenous Knowledge and Practices in 21st Century Africa, 117–32. Langaa RPCIG, 2022. http://dx.doi.org/10.2307/jj.12949081.9.
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Zivave, Wilson. "De-coloniality and de-minoritization of indigenous cultural heritage in Africa: An exploration of Nambya religion." In Indigenous Populations - Perspectives From Scholars and Practitioners in Contemporary Times [Working Title]. IntechOpen, 2022. http://dx.doi.org/10.5772/intechopen.105727.
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Scholarship on indigenous populations has tended to downplay the importance of minority cultural heritage. In this article I explore how colonialism, Christianity and ethnicity have colluded in ensuring that indigenous cultural heritage of minority groups is diluted, compromised and disfigured. This has led to the identity loss and cultural circumcision of minority groups like the Nambya people in Zimbabwe. Drawing on religious-ethnographic research of the Nambya I argue that Nambyan culture have been treated as the “other”. I contend that by exploring the role of colonialism, Christianity and ethnicity dominance in impacting on the loss of the rich religious heritage of the Nambyan ethnic group. There are factors which minoritise the other in order to dominate the cultural and religious spaces in multicultural society. I demonstrate that minoritisation of ethnic groups like the Nambya have resulted in the cementing of colonial hegemony and ethnic dominance of the Shona and Ndebele. Lastly I recommend that de-minoritisation of Nambyan beliefs system is imperative as part of the wider efforts to preserve the cultural heritage of people who are marginalised because of ethnicity.
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Sithole, Pindai Mangwanindichero. "The Nhimbe practice as a community multi-disciplinary academy among the Shona and Ndebele people of Zimbabwe." In Re-imagining Indigenous Knowledge and Practices in 21st Century Africa, 117–32. Langaa RPCIG, 2022. http://dx.doi.org/10.2307/j.ctv2gs4grp.9.
Full textConference papers on the topic "Ndebele (African people)"
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Donohue, Mark L., and Hannah Jane Kim. "A Study in Black and White: Pour Winery in Kayamandi, South Africa empowering local community." In 110th ACSA Annual Meeting Paper Proceedings. ACSA Press, 2022. http://dx.doi.org/10.35483/acsa.am.110.16.
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The buildings that form Pour Winery in Kayamandi near the town of Stellenbosch in the winegrowing region of South Africa deal with the history of race relations in the country rather than avoid it. They claim with equal pride their origins in Cape Dutch Architecture which predominates in the wealthy regions of the Stellenbosch valley, as well as the South African Ndebele people’s bold geometric patterns that cover their homes in the northeastern part of the country. The careful interplay of black and white architectural elements of the winery signify and acknowledge the complex race relationship of the country while the expanded programmatic function of the winery as economic center and social hub empowers the local community.