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Journal articles on the topic 'Ndebele (African people)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Lekgoathi, Sekibakiba Peter. "‘Sikhuluma Isikhethu’ : Ndebele Radio, Ethnicity and Cultural Identity in South Africa, 1983-1994." Oral History Journal of South Africa 2, 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 reinfor

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2

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 fa

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3

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 b

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4

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 tw

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5

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 thro

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6

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,

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7

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,

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8

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

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9

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-proleta

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10

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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11

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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12

Ahmimed, Charaf, and Sofia Quesada-Montano. "Intercultural dialogue A tool for young people to address exclusion in southern Africa." Journal of Intercultural Communication 19, no. 2 (July 10, 2019): 1–13. http://dx.doi.org/10.36923/jicc.v19i2.779.

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This article aims to develop understanding about how intercultural dialogue can pave the way for more inclusive societies. Four intercultural dialogues were held, one in each of the following countries: Malawi, Namibia, Zambia and Zimbabwe. They addressed important topics such as cultural identity, gender inequality, and power imbalances in access to education or employment, with young people from diverse ethnic origins (e.g. Tonga, Shona and Ndebele). The dialogues provided participants with an opportunity to discuss the social dynamics of exclusion. In addition, they allowed for the study of

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13

van Rooyen, Linda, Ferdinand Potgieter, and Lydia Mtezuka. "Initiation School Amongst the Southern Ndebele People of South Africa: Depreciating Tradition or Appreciating Treasure?" International Journal of Adolescence and Youth 13, no. 1-2 (January 2006): 13–41. http://dx.doi.org/10.1080/02673843.2006.9747964.

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14

Akujobi, Remi. "Waiting and the Legacy of Apartheid." Matatu 48, no. 1 (2016): 19–32. http://dx.doi.org/10.1163/18757421-04801003.

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With debates about the issues of liberation, centering, and empowerment dominating the African literary landscape, particularly in works written by women, it is not surprising to find that the issue of ‘waiting’ occupies centre stage in Njabulo Ndebele’s novel The Cry of Winnie Mandela (2003). Much, of course, has been written on this work, which focuses on the peculiar problems facing women in contemporary South Africa, but the object of this essay is to examine the theme of waiting as it is made manifest in the literary production of the Third-World level of South African life under aparthei

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15

Landman, Christina. "FAITHâ€“BASED COMMUNITIES AND POLITICS IN DULLSTROOM-EMNOTWENI: LOCAL STORIES OF IDENTITY." Oral History Journal of South Africa 1, no. 1 (September 22, 2016): 45–57. http://dx.doi.org/10.25159/2309-5792/1594.

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A majority of the black community of Dullstroom-Emnotweni in the Mpumalanga highveld in the east of South Africa trace their descent back to the southern Ndebele of the so-called â€˜Mapoch Grondenâ€™, who lost their land in the 1880s to become farm workers on their own land. A hundred years later, in 1980, descendants of the â€˜Mapoggersâ€™ settled in the newly built â€˜townshipâ€™ of Dullstroom, called Sakhelwe, finding jobs on the railways or as domestic workers. Oral interviews with the inhabitants of Sakhelwe â€“ a name eventually abandoned in favour of Dullstroom- Emnotweni â€“ testify to

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16

Landman, Christina. "Free but fragile: Human relations amidst poverty and HIV in democratic South Africa." Oral History Journal of South Africa 2, no. 2 (March 22, 2015): 85–94. http://dx.doi.org/10.25159/2309-5792/8.

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Dullstroom-Emnotweni is the highest town in South Africa. Cold and misty, it is situated in the eastern Highveld, halfway between the capital Pretoria/Tswane and the Mozambique border. Alongside the main road of the white town, 27 restaurants provide entertainment to tourists on their way to Mozambique or the Kruger National Park. The inhabitants of the black township, Sakhelwe, are remnants of the Southern Ndebele who have lost their land a century ago in wars against the whites. They are mainly dependent on employment as cleaners and waitresses in the still predominantly white town. Three wh

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17

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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18

Khumalo, Njabulo B., Cynthia Nsindane, and Silibaziso V. Khumalo. "The Custody, Preservation and Dissemination of Indigenous Knowledge within the Ndebele Community in Zimbabwe: A Case Study of Gonye Area in Tohwe, Nkayi District." Oral History Journal of South Africa 6, no. 1 (October 19, 2018). http://dx.doi.org/10.25159/2309-5792/3347.

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he continued existence of indigenous knowledge is one mystery which boggles the mind, as for years, most communities in Africa had no means of documenting indigenous knowledge. However, indigenous knowledge has not faded or been extinct—regardless of the absence of strategies and means to document it. Yesteryear African communities may not have had records or paper and ink to document indigenous knowledge, but they have, for a long time had the means to document, disseminate, and preserve their indigenous knowledge. The Ndebele community in Zimbabwe is one such community, which has had indige

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19

Ngara, Constantine. "African Ways of Knowing and Pedagogy Revisited." Journal of Contemporary Issues in Education 2, no. 2 (January 6, 2008). http://dx.doi.org/10.20355/c5301m.

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Whereas African ways of knowing have previously been ‘misunderstood, misinterpreted, ridiculed and ignored’ in colonial discourses, this paper situates debate on their relevance in defining the African personhood and pedagogy of liberation and progress in Africa. The paper is designed to inform educators of African students on the nature of the African paradigm of knowing to understand the African psyche. Although modern people (especially the African elite) tend to invest little faith in developing indigenous knowledges, this paper amply demonstrates that traditional ways of knowing (spiritua

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20

Sibiziwe, Shumba, Joseph Muyangata, and Jakata Francisca. "Impact of COVID-19 on mental health: A Case of Indigenous Ndebele women within Gwanda District, Zimbabwe." Pharos Journal of Theology, no. 105(4) (July 2024). http://dx.doi.org/10.46222/pharosjot.105.417.

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The worldwide pandemic of coronavirus (COVID-19) that shook the world in disturbing ways has impacted on women more than men in a multifaceted manner. The worst being an increase of mental health cases among women. At the peak of the COVID-19 pandemic, governments across the world had to put their respective countries under lockdown measures. People were urged to stay at home, regularly wash their hands, and maintain social distance when out in public spaces. In Zimbabwe, the COVID-19 pandemic affected everyone, but more disproportionately women. Such women constituted a larger percentage of p

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21

Ndlovu, Lindiwe, and Faith Sibanda. "“As Slow as a Tortoise, and as Clever as a Hare.” Folktales as Lessons on Democracy, Equal Opportunities, and Human Rights among the Ndebele." Southern African Journal for Folklore Studies 28, no. 1 (September 10, 2018). http://dx.doi.org/10.25159/1016-8427/4315.

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Indigenous African societies have, for a long time, been using their knowledge for the betterment of their lives. They have also demonstrated an ability to manipulate their immediate or remote surroundings to live sustainably. Those who claim to fight for equal and human rights in Africa do so under the misconception that they, and the developing world, have historically and inherently violated, and continue to violate, human rights in numerous ways. While this might not be completely dismissed, there is a plethora of evidence from African folktales to demonstrate that Africans have not only r

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22

Campbell, Sandy. "The Swazi People by R. Van der Wiel." Deakin Review of Children's Literature 3, no. 3 (January 23, 2014). http://dx.doi.org/10.20361/g2qp5z.

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Van der Wiel, Renée. The Swazi People. Gallo Manor, South Africa: Awareness Publishing Group, 2012. Print.South Africa describes itself as “one rainbow nation going forward”, but within that rainbow there are eleven indigenous South African peoples. The Swazi People is one of eleven volumes in the African Cultures of South Africa series, which presents the cultures for readers at the upper elementary level. The other volumes include the cultures of The Khoikhoi, The Ndebele, The North Sotho, The San, The South Sotho, The Tsonga-Shangaan, The Tswana, The Venda, The Xhosa, and The Zulu.In The Sw

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23

Taderera Hebert Chisi. "8 - Colonial Economic Disempowerment and the Responses of the Hlengwe Peasantry of the South East Lowveld of Zimbabwe: 1890-1965." Afrika Zamani, no. 18-19 (January 20, 2022). http://dx.doi.org/10.57054/az.vi18-19.1826.

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Much has been written on how colonialists economically incapacitated Africans through wrestling control of the means of production from them. Some studies have also looked at how various Africans responded to the new order. In the British territory of Southern Rhodesia (now Zimbabwe) the economic disempowerment of the Africans was through land alienation. However, the areas which have received much of the coverage on the subject in the country are Matabeleland and Mashonaland on the highveld. Given the economic attractiveness of these two areas to the colonialists and the resistance that the N

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24

Taderera Hebert Chisi. "8 - Colonial Economic Disempowerment and the Responses of the Hlengwe Peasantry of the South East Lowveld of Zimbabwe: 1890-1965." Afrika Zamani, no. 20-21 (January 19, 2022). http://dx.doi.org/10.57054/az.vi20-21.1817.

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Much has been written on how colonialists economically incapacitated Africans through wrestling control of the means of production from them. Some studies have also looked at how various Africans responded to the new order. In the British territory of Southern Rhodesia (now Zimbabwe) the economic disempowerment of the Africans was through land alienation. However, the areas which have received much coverage on the subject in the country are Matabeleland and Mashonaland on the highveld. Given the economic attractiveness of these two areas to the colonialists and the resistance that the Ndebele

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25

Hove, Dr Rabson. "The pastor as the primary teacher in the church: The meaning and expectations of pastoral ministry within the mainline denominations." Pharos Journal of Theology, no. 104(5) (November 2023). http://dx.doi.org/10.46222/pharosjot.104.54.

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A pastor is widely viewed as a shepherd and a Christian leader. Pastors have complex roles stemming from a complex calling; pastoral practice is multidimensional and not easily defined. The contemporary use of the term "pastor" denotes different kinds of religious roles in church leadership. In mainline denominations a pastor is generally viewed as an ordained minister designated for the ministry of the word and administering sacraments. The pastor has many pastoral roles including church leadership, pastoral care, the preaching of the word. It is argued in this article that the key role of th

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26

Waterkeyn, Juliet. "Recreating Social Capital through nurturing Ubuntu in Community Health Clubs for disease prevention." Medical Research Archives 11, no. 11 (2023). http://dx.doi.org/10.18103/mra.v11i11.4460.

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Whilst the concept of Social Capital is well known in Western literature as a measure of a functional community, the indigenous African ethical code known as Ubuntu is seldom referred to in community development programmes. We undertook exploratory research to better understand the extent to which values of Ubuntu are still recognised today and if such values could be co-opted into Community Health Club programmes to address the many common diseases that could be prevented by group action. Method: A questionnaire was developed to identify key aspects of Ubuntu as lived experience in modern day

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27

Mhiripiri, Nhamo A., Oswelled Ureke, and Mercy Mangwana Mubayiwa. "4 - The Discursive Dynamics of Action-Research and Zimbabwean San People’s Production of Audio-Visual Stories." Africa Development 45, no. 4 (August 20, 2021). http://dx.doi.org/10.57054/ad.v45i4.626.

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When conducting research with historically marginalised peoples, such as Zimbabwe’s autochthonous San, it is necessary to observe the most sensitive ethical and methodological practice. The San are a group of people living largely on the edges of the contemporary market economy in the whole of southern Africa, including Zimbabwe. The San of Zimbabwe often work as unskilled labourers for their Ndebele and Kalanga neighbours in rural areas of Matebeleland. Historically, the San’s identity and culture was denigrated in popular oral and media myths. This article presents a theoretical and methodol

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