Relevant bibliographies by topics / Ndebele (African people) – Zimbabwe

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  2. Dissertations / Theses
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Academic literature on the topic 'Ndebele (African people) – Zimbabwe'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Ndebele (African people) – Zimbabwe"

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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 (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,
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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 (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-proleta
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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 (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
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Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe." Mission Studies 22, no. 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.

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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspec
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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
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Beach, D. N. "An Innocent Woman, Unjustly Accused? Charwe, Medium of the Nehanda Mhondoro Spirit, and the 1896–97 Central Shona Rising in Zimbabwe." History in Africa 25 (1998): 27–54. http://dx.doi.org/10.2307/3172179.

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The rising of the Ndebele and southwestern and central Shona people against colonial rule in the 1890s has become one of the classic cases of such resistance. Yet, since the independence of Zimbabwe in 1980, very little fresh research has been carried out on the subject. This paper re-examines the role of Shona religious authorities in the rising, especially that of the medium of the Nehanda spirit of the Mazowe valley in the central Shona area. In just over a century, the figure of “Mbuya Nehanda” has become the best-known popular symbol of resistance to colonial rule in modern Zimbabwe. She
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Brown, Ernest D., and Wolfgang Laade. "Zimbabwe: The Ndebele People." Ethnomusicology 38, no. 3 (1994): 550. http://dx.doi.org/10.2307/852129.

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Grupe, Gerd, and Wolfgang Laade. "Zimbabwe: The Ndebele People." Yearbook for Traditional Music 26 (1994): 191. http://dx.doi.org/10.2307/768271.

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Urban-Mead, Wendy. "Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944." Journal of Religion in Africa 38, no. 2 (2008): 209–46. http://dx.doi.org/10.1163/157006608x289684.

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AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing
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Lunga, Violet Bridget. "Mapping African Postcoloniality: Linguistic and Cultural Spaces of Hybridity." Perspectives on Global Development and Technology 3, no. 3 (2004): 291–326. http://dx.doi.org/10.1163/1569150042442502.

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AbstractThis paper discusses hybridity as a strategy of survival for those caught between the languages of their colonization and their indigenous languages and also illustrates how, through hybridization, postcolonial subjects use colonial languages without privileging colonial languages. Drawing on Bakhtinian notions of hybridization, this paper shows colonial and indigenous languages contesting each other's authority, challenging and unmasking the hegemony of English and to some extent Shona. Ndebele and Shona are indigenous languages spoken in Zimbabwe, Africa. However, this paper conceive
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Dissertations / Theses on the topic "Ndebele (African people) – Zimbabwe"

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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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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 rese
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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 taboo
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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 i
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Mugandani, Viola Nyemudzai. "Jangwa music and musical performance by the Manyika people of Zimbabwe." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/60400.

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Jangwa music is traditional to the Manyika people of Zimbabwe. The Manyika are a sector of the Shona people, occupying a portion of Manicaland Province in the eastern part of Zimbabwe. African societies carefully craft songs for different contexts to serve a functional and educational purpose. The aim of the study was to explore the origin and the structure of jangwa music, the sociological and social psychological functions of the music and its performance, as well as its aesthetic values among the Manyika people. The study utilised focused ethnographical methods. A large group of elderly Man
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Maxwell, David James. "A social and conceptual history of North-East Zimbabwe, 1890-1990." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670267.

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Mutate, Joe Kennedy. "A critique of the Shona people of Zimbabwe's concept of salvation." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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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 archi
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Rutsate, Jerry. "Performance of Mhande song-dance: a contextualized and comparative analysis." Thesis, Rhodes University, 2008. http://hdl.handle.net/10962/d1002321.

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This thesis is an investigation of the significance of Mhande song-dance in two performance contexts: the Mutoro ritual of the Karanga and the Chibuku Neshamwari Traditional Dance Competition. In addition, I undertake comparative analysis of the structure of Mhande music in relation to the structure of selected genres of Shona indigenous music. The position of Mhande in the larger context of Shona music is determined through analysis of transcriptions of the rhythmic, melodic and harmonic elements of chizambi mouth bow, karimba mbira, ngororombe panpipes, ngano story songs, game, hunting, war,
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Chipendo, Claudio. "Towards a changing context and performance practice of mbira dzavadzimu music in Zimbabwe." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/6357.

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Mbira dzavadzimu music and performance practice has been in existence since the pre-colonial era. It played a crucial role in ritual and non-ritual activities of the Shona people of Zimbabwe. However, political, social and global influences as well as technological advancement have resulted in change of context and performance practice. Unfortunately, these have not been recorded for future generations. The major aim of the study is therefore to examine the change of context and performance practice of mbira dzavadzimu in Zimbabwe. This was achieved by reviewing mbira dzavadzimu music and perf
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Books on the topic "Ndebele (African people) – Zimbabwe"

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O, Ranger T. Voices from the rocks: Nature, culture & history in the Matopos Hills of Zimbabwe. Baobab, 1999.

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Manunga-Lukokisa, Godefroid. Catholic evangelization among the Ndebele of Zimbabwe. Steyler, 2004.

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Msindo, Enocent. Ethnicity in Zimbabwe: Transformations in Kalanga and Ndebele societies, 1860-1990. University of Rochester Press, 2012.

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Nyathi, Pathisa. Igugu likamthwakazi. Mambo Press, 1994.

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Nyathi, Pathisa. Lawo magugu: The material culture of the AmaNdebele of Zimbabwe (Impahla yesintu yamaNdebela aseZimbabwe). Reach Out Publishers, 2000.

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Lawo magugu: The material culture of the AmaNdebele of Zimbabwe (Impahla yesintu yamaNdebela aseZimbabwe). Reach Out Publishers, 2000.

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Atkinson, Norman Joseph. The broken promise and other traditional fables from Zimbabwe. Academic Books Zimbabwe, 1989.

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Welsh-Asante, Kariamu. Zimbabwe dance: Rhythmic forces, ancestral voices : an aesthetic analysis. Africa World Press, 2000.

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War and politics in Zimbabwe, 1840-1900. Mambo Press, 1986.

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Ndlovu, Tommy Matshakayile. Imikhuba lamasiko AmaNdebele. Mambo Press, 1995.

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Book chapters on the topic "Ndebele (African people) – Zimbabwe"

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Nyahunda, Louis, and Happy Mathew Tirivangasi. "Barriers to Effective Climate Change Management in Zimbabwe’s Rural Communities." In African Handbook of Climate Change Adaptation. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-45106-6_251.

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AbstractThe daunting effects of climate change are more visible and acute among rural people in most developing countries. Smallholder farmers in rural communities are more encumbered by climate change impacts and they have been reeling with climate induced shocks for some time. Their vulnerability to climate change impacts is aggravated by high dependence on the climate volatile natural resource base, high poverty levels, lack of adaptive capacity, low educational levels, and lack of technoscience-based technologies among other key compounding factors. In the light of this, Zimbabwe is still crawling to implement and administer effective climate change management measures aimed at disaster risk reduction and management, vulnerability reduction, social resilience, and capacity building because of political and socioeconomic quagmires trapping the country. Consequently, rural people are the hardest hit by these developments. Climate change management connotes a human intervention to reduce the sources or enhance the sinks of greenhouse gases and adjustment to actual or expected climate and its effects, in order to moderate harm or exploit beneficial opportunities through mitigation and adaptation. Nevertheless, rural people are on record of engaging in a plethora of activities to manage climate change and its actual or potential risks. However, their efforts are marred by an avalanche of setbacks which serve as barriers to climate change management. Against this backdrop, this book chapter intends to delineate the factors serving as barriers to climate change management in Zimbabwe’s rural communities.
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Dube, Vusumuzi, and Bhekinkosi Jakobe Ncube. "Majaivana and Protest Music in Zimbabwe." In Advances in Religious and Cultural Studies. 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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Dube, Thembani. "Politics of Belonging." In African Studies. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch018.

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The Kalanga occupy the south-western parts of Zimbabwe, their larger concentration is in modern-day Bulilimamangwe district although some clusters of Kalanga people are distributed throughout Kezi, Gwanda and Tsholotsho districts, among other areas, west of Zimbabwe. The chapter acknowledges that Kalanga identities in pre-colonial Zimbabwean society were multiple, however, it mainly focusses on Kalanga religion (the Mwali/Ngwali Cult) and Kalanga language and demonstrates how these pre-colonial Kalanga forms of identities were later politicised and (re) interpreted and manipulated by colonialists, missionaries and Africans in an endeavour to construct Kalanga ethnic identity. The main purpose of the chapter is to present and reflect on selected Kalanga precolonial forms of identities and show how these were used to (re) construct the Kalanga ethnic identity in colonial Zimbabwe. The chapter further argues that identities are not fixed primordial phenomenon but are constructed and reconstructed over the longee durree using precolonial forms of identities such as language and religion.
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Makwerere, David. "African Youth's Democratic Rights Awareness and Participation in Continental Governance." In Participation of Young People in Governance Processes in Africa. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-9388-1.ch009.

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This chapter explored the democratic rights awareness among the youth in Zimbabwe. The youth who live in urban and peri-urban spaces are relatively aware of their democratic rights and a significant number do participate in governance processes in the country, although their participation is largely defined by political party affiliation. There are those youths who are in rural and farming communities who have limited understanding of their democratic rights and responsibilities and most of them believe that participation in governance is simply about voting during national plebiscites and nothing more. The study also found that the development of rights awareness among the youths in Zimbabwe is state-centric and thus undermining the efforts towards effective youth participation. There are some civil society organizations in Zimbabwe that have worked to empower the youth in the country and to create awareness, but this has met with many challenges owing to the hegemonic influences of the ruling political elites and the general political polarization prevailing in the country.
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Singh, Shawren. "HCI in South Africa." In Encyclopedia of Human Computer Interaction. 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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Mhlanga, Brilliant, and Mandlenkosi Mpofu. "The Virtual Parallax." In Advances in Human and Social Aspects of Technology. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-6066-3.ch008.

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Social networking sites and the individuated privacy of the virtual space have emerged as new forms of conflating social identities and free speech for most subaltern communities. While it is clearly accepted that the notion of social networking within most African communities has always existed as part of oramedia (orality) and has gained traction by exploiting the grapevine as a notch of communication, current communication trends, coupled with the rise of new media have brought normative and pragmatic values in the latter-day communication culture. A case study of the “Forum,” a social network from Matebeleland, Zimbabwe, is used to show how the virtual sphere has revolutionised the Habermasian public sphere. A new wave of social networking sites has emerged in which participants gather through “Internet portals” and get connected through different forms of online fora. The extent of engagement and the free speech practiced therein as part of the apparent change of people's worldviews form the basis of this chapter. Subalternised groups like the people of Matebeleland from Zimbabwe, whose sensitive discourses have been denied spaces in the local public sphere, have found a voice in social networks. Different online fora exist, and they include Facebook groups such as Inhlamba Zesintu, Luveve Ikasi Lami, Abammeli Mthwakazi, Thina AbaMpofu, etc., and Websites like iNkundla.net, Youtube, and mailing lists and listservs, such as the Forum.
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