Journal articles: 'Ndebele (Zimbabwe)'

1

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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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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Ndlovu, Sambulo. "The toponym Bulawayo and ideologies of Ndebele language purism in Zimbabwe." Naming and Labelling Contexts of Cultural Importance in Africa 10, no. 2 (December 31, 2023): 209–23. http://dx.doi.org/10.1075/ijolc.00051.ndl.

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Abstract Linguistic and cultural anxieties have characterized the Ndebele language and culture due to the various hegemonies the people have gone through. The Ndebele as a nation were born out of the Mfecane migrations. In their migration up north they encountered various linguo-cultural groups that posed the risk of possible linguistic and cultural attrition. Upon settling in what is known as Zimbabwe today, the speakers of Ndebele were a minority among other language groups which they had conquered militarily. Both colonial conquest and the subsequent Shona triumphalist and nationalist discourses and policies placed Ndebele in a disadvantaged social and political position which threatened its existence. This paper establishes that all these factors fed into the Ndebele linguistic anxiety, which is manifested in various tense encounters, especially on social media platforms. Data for the study were collected through observations and unstructured interviews. Using the prisms of linguistic purism ideologies and linguistic analysis, the paper analyzes the attitudes towards and the grammar of the various renditions of the toponym. The paper establishes that, while political tensions foment the linguistic tensions around the phonology and morphology of the toponym, there are some idiosyncrasies that are influenced by the mother tongues of speakers and this creates some of the transphonological and morphological changes that infuriate Ndebele speakers.

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Ndlovu, Sambulo. "Historicity of Some Ndebele Toponyms in Zimbabwe." Greener Journal of Social Sciences 3, no. 5 (May 20, 2013): 092–98. http://dx.doi.org/10.15580/gjss.2013.5.032113538.

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Mangena, Tendai, and Sambulo Ndlovu. "Reflections on how Selected Shona and Ndebele Proverbs Highlight a Worldview that Promotes a Respect and/or a Violation of Children’s Rights." International Journal of Children’s Rights 22, no. 3 (October 27, 2014): 660–71. http://dx.doi.org/10.1163/15718182-02203003.

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This paper sets out to demonstrate that though the un Convention on the Rights of the Child (1989) is the most widely accepted Human Rights Convention and Zimbabwe is one of the 193 states acceding to the treaty, there are still challenges in the promotion of children’s rights. Irrespective of the fact that human rights discourse is believed to be a modern concept and its universal application is contested, this paper also demonstrates that children’s rights have always been moral imperatives for both the Shona and Ndebele of Zimbabwe since time immemorial, as shown in their proverbs. Nevertheless, it is also imperative there were some beliefs that, if considered in the modern sense of the human rights paradigm, promoted the violation of some children’s rights. The following discussion shows that children’s autonomy is not culturally a Shona or Ndebele concept, and is often not realized in these cultures even if Zimbabwe adheres to the Convention of the Child’s Rights that stipulates that the child be viewed and treated as an autonomous being. In both Shona and Ndebele traditional cultures, as expressed in their proverbs, parents have an obligation to offer protection to their children. This paper also demonstrates the cultural ambivalence in two specific aspects of child care: the beating up of children as a discipline factor and the raising up of orphans.

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Phiri, Admire, and Innocent Dande. "Surviving on the margins." Hunter Gatherer Research 7, no. 3-4 (August 2021): 309–40. http://dx.doi.org/10.3828/hgr.2021.3.

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This article examines the history of the Tjwa (San) community of Zimbabwe from the prisms of food, marginality and Zimbabwean politics. It traces the marginal position of the Tjwa people to the Bantu migrations and the coming of the Ndebele state in the 1830s. These two migrations pushed the San people into the marginal and driest south-western parts of Zimbabwe. We examine how this affected the Tjwa people’s choice of food as they responded to capricious weather conditions. We also argue that the colonial state furthered the marginalisation of the Tjwa by setting up the Hwange National Park and removing the Tjwa from their traditional foodways and livelihood strategies. Their marginalisation in the colonial economy got worse because the colonial state did not prioritise their education or induction in the colonial economy, as it did for other ethnic groups. Resultantly, the Tjwa found themselves as ‘rural serfs’ working for their Ndebele and Kalanga neighbours who underpaid them. We show that the Ndebele and Kalanga rural cattle economies were themselves periodically plagued by recurrent droughts and that they responded to these variable weather conditions by underpaying their Tjwa workers. We also show that the government’s preference of settled agriculture also worsened the marginalisation of the Tjwa. We conclude by pointing out that the Tjwa’s marginal position in the successive epochs affected their eating habits and access to food. The paper is based on published sources produced by European literate observers, as well as data collected during multiple fieldworks between 2013 and 2023. The fieldworks aimed at documenting the language and its speech community through interviews, questionnaires and narratives.

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Moyo, Khanyisela. "Minorities in Postcolonial Transitions: The Ndebele in Zimbabwe." African Journal of Legal Studies 4, no. 2 (2011): 149–85. http://dx.doi.org/10.1163/170873811x577311.

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AbstractThis article argues that there is a legal and political basis for attending to concerns of ethnic minorities in postcolonial transitions. If left unattended, this issue may prompt members of minority groups to resort to preservative measures, including violence to the detriment of the security which is a fundamental objective of the transition. This reaction is often generated by an axiomatic fear of assimilation. The case of the Ndebele of Zimbabwe illustrates this. The article’s position is confirmed by post-colonial state practice that implements minority rights and accords affected groups a right to self-determination or autonomy in tandem with liberal democratic reforms.

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8

Downing, Laura J. "Satisfying minimality in Ndebele." ZAS Papers in Linguistics 19 (January 1, 2000): 23–39. http://dx.doi.org/10.21248/zaspil.19.2000.67.

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In this paper, I discuss four different verb forms in Ndebele (a Nguni Bantu language spoken mainly in Zimbabwe) - the imperative, reduplicated, future and participial. I show that while all four are subject to minimality restrictions, minimality is satisfied differently in each of these morphological contexts. To account for this, I argue that in Ndebele (as in other Bantu languages) Word and RED are not the only constituents which must satisfy minimality: the Stem is also subject to minimality conditions in some morphological contexts. This paper, then, provides additional arguments for the proposal that Phonological Word is not the only sub-lexical morpho-prosodic constituent. Further, I argue that, although Word, RED and Stern are all subject to the same minimality constraint – they must all be minimally bisyllabic - this does not follow from a single 'generalized' constraint. Instead, I argue, contra recent work within Generalized Template Theory (see, e.g., McCarthy & Prince 1994, 1995a, 1999; Urbanezyk 1995, 1996; and Walker 2000; etc.) that a distinct minimality constraint must be formalized for each of these morpho-prosodic constituents.

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9

Musoni, Francis. "Forced Resettlement, Ethnicity, and the (Un)Making of the Ndebele Identity in Buhera District, Zimbabwe." African Studies Review 57, no. 3 (December 2014): 79–100. http://dx.doi.org/10.1017/asr.2014.93.

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Abstract:This study examines the historical development of hostility between the Shona-speaking inhabitants of Buhera district in south-central Zimbabwe and Ndebele speakers who settled in the area after being forcibly removed from various parts of Matabeleland and Midlands provinces between the 1920s and 1950s. It shows how competition for productive farmlands, which became visible beginning in the 1940s, produced and sustained the Ndebele–Shona hostility in Buhera. While other scholars view this hostility primarily from an ethnic perspective, this article argues that ethnicity was just one of many factors that shaped relations between these people.

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Maseko, Busani. "Blurring the binaries of home/school in Family Language Policy." Sociolinguistic Studies 18, no. 1-2 (April 29, 2024): 81–106. http://dx.doi.org/10.1558/sols.24796.

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The persistence of the COVID-19-induced lockdowns resulted in increased parent-child encounters as parents worked from home while children learnt through remote platforms. This blurred the binaries of home/school as parents assumed the role of teachers by participating in children’s schooling more formally. By focusing on the role of parents as teachers in heritage language tasks, this study discusses family language ideologies and how they are infused into the teaching and learning of Ndebele, a historically minoritised and marginalised language in Zimbabwe. Data is drawn from a linguistic ethnography of a Ndebele heritage language family residing in the city of Bulawayo. Data consists of audio-recorded Ndebele language lessons and parental interviews. By drawing on the concepts of Family Language Policy and Bourdieu’s notion of ‘legitimate language’, the study exposes how children’s heritage language tasks became important aspects of family’s language transactions, contestations and negotiations. Parents build on their temporary teacher authority to assert their agency in reinforcing a Ndebele identity by endeavouring to teach Ndebele to their children through a ‘Ndebele lens’. Children’s stances towards parents’ monolingual practices and ideologies reveal their resistant agency. Their appeals for explanations and translations of some Ndebele words and expressions into English reproduce school language practices and ideologies that project English as the legitimate language. Parents’ insistence on monolingual practices and children’s language negotiations also reproduces the tensions that exist between English and indigenous languages at school and in the community at large. The study concludes that despite these tensions, these heritage language tasks present opportunities for productive language concordant parent-child encounters that reinforce children’s linguistic identities.

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11

SAMBISA, WILLIAM, SIAN L. CURTIS, and C. SHANNON STOKES. "ETHNIC DIFFERENCES IN SEXUAL BEHAVIOUR AMONG UNMARRIED ADOLESCENTS AND YOUNG ADULTS IN ZIMBABWE." Journal of Biosocial Science 42, no. 1 (October 1, 2009): 1–25. http://dx.doi.org/10.1017/s0021932009990277.

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SummaryUnderstanding the social and cultural contextual determinants of sexual behaviour of adolescents and young adults is an essential step towards curtailing the spread of HIV. This study examined the effects of one cultural factor, ethnicity, on sexual abstinence, faithfulness, condom use at last sex, and risky sex among young people in Zimbabwe. Data from the cross-sectional, population-based 2005–06 Zimbabwe Demographic and Health Survey were used. Net of the effect of sociodemographic and social–cognitive factors, and using multinomial logistic regression, ethnicity was found to have a strong and consistent effect on sexual behaviour among youth. In addition, the study found that there were ethnic-specific and within-gender differences in sexual behaviour, for both men and women. Shona youth were more likely to be abstinent than Ndebele youth. Compared with Shona youth, Ndebele youth were more likely to have engaged in risky sex. However, Ndebele men were more likely have used condoms at last sex, compared with Shona men. For both men and women, sexual behaviour was more socially controlled. School attendance and religion exerted protective effects on sexual abstinence. For men only, those living in rural areas were less likely to be faithful and more likely to have engaged in risky sexual behaviour than those living in urban areas. The study attests to the fact that ethnic norms and ideologies of sexuality need to be identified and more thoroughly understood. In addition, the study provides evidence that in order to promote safe and healthy sexuality among young people in Zimbabwe, cultural, social and gender-specific approaches to the development of HIV prevention strategies should be seriously considered. Current success in the Abstinence, Being faithful and Condom use (ABC) approach could be strengthened by recognizing and responding to cultural forces that reproduce and perpetuate risky sexual behaviours.

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12

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 at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.

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13

Makwanise, Ndakaitei, and Mehluli Masuku. "GENDER AND LAND DISPOSSESSION IN ZIMBABWE: A CASE OF THE NDEBELE AT ESIGODINI AREA 1893â€“2003." Oral History Journal of South Africa 2, no. 1 (September 22, 2016): 3–14. http://dx.doi.org/10.25159/2309-5792/1579.

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The Ndebele ethnic group in Zimbabwe has probably experienced more land dispossessions than any other ethnic group stretching from the 1890s with the coming of the whites. Most of this history,unfortunately, is not well documented. Based on an oral history approach, this article focuses on the gendered dimension of land dispossession. It seeks to answer questions such as: do men and women view land ownership and land issues in the same way? Did the land dispossessions, which took place for more than one hundred years in Zimbabwe particularly in the Ndebele ethnic group, affect the way land is viewed gender wise? The article further sought to find out how women have been historically marginalised or emancipated in the community. Given the importance of land in any culture, the article seeks to find out how a shift in the way land is viewed gender wise can improve the lives of many in the Ndebele ethnic group. The research was conducted in Esikhoveni Village in Esigodini, Matabeleland-South. It was based on oral history, targeting the headmen and other elders noted for their wisdom and knowledge of the area. A total of sixteen interviews were conducted using judgemental and snowball strategies. The article reveals that land was considered an important resource in the area. Women had limited opportunities for land ownership in the village. Culture and tradition were still dominant over legal provisions when it comes to land and gender issues. The article recommends a new and more rigorous approach by the government and other stakeholders to change the cultural and traditional perceptions of the rural communities in order to achieve gender balance regarding land ownership and allocation.

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14

Siziba, Gugulethu, and Lloyd Hill. "Language and the geopolitics of (dis)location: A study of Zimbabwean Shona and Ndebele speakers in Johannesburg." Language in Society 47, no. 1 (February 2018): 115–39. http://dx.doi.org/10.1017/s0047404517000793.

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AbstractThe Zimbabwean diaspora is a well-documented phenomenon. While much research has been done on Zimbabwean migration to South Africa, the role that language plays in this process has not been well researched. This article draws on South African census data and qualitative fieldwork data to explore the manner in which Zimbabwean migrants use languages to appropriate spaces for themselves in the City of Johannesburg. The census data shows that African migrants tend to concentrate in the Johannesburg CBD, and fieldwork in this area reveals that Zimbabwean migrants are particularly well established in two suburbs—Yeoville and Hillbrow. The article explores migrant language repertoires, which include English, Shona, Ndebele, and a variant of Zulu. While many contributions to the migration literature tend to assume a strong association between language and ethnicity, the article shows how this relationship is mediated by geographic location and social positioning within the city. (Language, migration, Johannesburg, South Africa, Zimbabwe)*

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Bvurire, Simon. "Graves and the Memorialization of Gukurahundi in Matobo." International Journal of Research and Innovation in Social Science VII, no. IX (2023): 2113–26. http://dx.doi.org/10.47772/ijriss.2023.71072.

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The Matobo district sits to the south west of Zimbabwe in Matabeleland South province. After Zimbabwe attained independence in 1980, this district plunged into yet another civil unrest that lasted until 1987. The unrest has been referred to as gukurahundi. A number of new landscape developed during that period which characterise how Ndebele communities and the state interpreted their struggles during gukurahundi. This article discusses the materiality of landscape by focusing on graves as posters of memory. During the post-colonial era, the Ndebele were killed and buried in mass graves dotted in the district. This article argues that post-colonial graves in the district curate the history of how these communities have negotiated with the state what to memorialise about gukurahundi. By focusing at graves, this article argues that the state has had a dissimilar trajectory from local communities about victims of the 1980s. The article uses ethnography and archival material to argue that Matobo communities and the state use graves to advance different trajectories. Matobo graves are capital in the hands of the state to dominate local communities but Matobo has weaponised the same graves to defy state power. The article submits that Matobo graves capture the nub of struggles between the state and communities at the periphery to control memory.

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Makwanise, Ndakaitei, and Mehluli Masuku. "GENDER AND LAND DISPOSSESSION IN ZIMBABWE: A CASE OF THE NDEBELE AT ESIGODINI AREA, 1893â€“2003." Oral History Journal of South Africa 3, no. 2 (October 11, 2016): 55–68. http://dx.doi.org/10.25159/2309-5792/335.

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Â The Ndebele tribe in Zimbabwe has probably experienced more land dispossessions than any other tribe, beginning the 1890s with the arrival of the whites. Most of this history, unfortunately, is not well documented. Based on an oral history approach, this article focuses on the gendered dimensions of land dispossession. It seeks to answer questions such as: Do men and women view land ownership and land issues in the same way? Did the land dispossessions that took place for more than one hundred years in Zimbabwe, particularly in the Ndebele tribe, affect the way land is viewed in terms of gender? The research further sought to find out how women have been historically marginalised or emancipated in the community. Given the importance of land in any culture, the research also seeks to find out how a shift in the way land is viewed, in terms of gender, can improve the lives of many in the Ndebele tribe. The research was conducted in Esikhoveni Village in Esigodini, Matabeleland South. It was based on oral history, targeting the headmen and other elders noted for their wisdom and knowledge of the area. A total of sixteen (16) informants were interviewed using judgemental and snowball strategies. The study revealed that land was considered an important resource in the area. Women had limited opportunities for land ownership in the village. Culture and tradition were still dominant over legal provisions when it came to land and gender issues. The study recommends a new and more rigorous approach by the government and other stakeholders to change the cultural and traditional perceptions of the rural communities in order to achieve a gender balance regarding land ownership and allocation.

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17

Dlodlo, Sindile. "Articulation of Women’s Empowerment Through Poetry: Critical Perspective." DANDE Journal of Social Sciences and Communication 2, no. 2 (2018): 19–32. http://dx.doi.org/10.15641/dande.v2i2.43.

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This is a literary study which analyses poetic works produced by Zimbabwe Women Writers. It seeks to establish the position of women as far as articulation of their emancipation and empowerment is concerned. This is done in the light of the fact that Zimbabwe Women Writers is an organisation which represents both the achievements of women and an arena for women to speak out. The Ndebele anthology Inkondlo (1998) is analysed and in the course of the analysis, Spivak’s (1988) argument of the woman being a subaltern who cannot speak is interrogated. It is the author’s submission that contributions in the anthology Inkondlo actually deconstruct the feminist way of thinking which guides the publisher.

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Phimister, Ian. "Lendy, Lobengula, and London: The 1893 Anglo-Ndebele War Revisited." Global Nineteenth-Century Studies 2, no. 2 (November 16, 2023): 101–41. http://dx.doi.org/10.3828/gncs.2023.8.

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In October and November 1893, Ndebele warriors of Lobengula Khumalo’s Matabeleland kingdom in the western third of what is now Zimbabwe were defeated by troopers of Cecil Rhodes’s British South Africa Company. Framed by the context of what Friedrich Engels understood to be the driving force behind colonization, ‘today this is purely a subsidiary of the stock exchange … Africa leased directly to companies … and Mashonaland … seized by Rhodes for the stock exchange’, but refracted through local, regional, and international issues, the first section covers the period 1888 to 1892. It focuses on the ownership of the concession extracted by Rhodes’s emissaries, the amalgamation in London of competing financial interests, and the local dynamics of the Ndebele state. The second part looks at the reasons why Rhodes was persuaded that war would solve the chartered company’s problems. The conclusion points to the global reach of late nineteenth-century financial capitalism.

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Dube, Liketso. "A chameleonic evolution of a people’s wishes, identity, and aspirations." Naming and Labelling Contexts of Cultural Importance in Africa 10, no. 2 (December 31, 2023): 240–54. http://dx.doi.org/10.1075/ijolc.00053.dub.

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Abstract Highlanders Football Club is the oldest football club in Zimbabwe. The formation of the club is intertwined with the history of the Ndebele nation. The club has changed names in response to various environments over the years, starting from being called Lions Football Club to acquiring its current name. The football club has always been associated with Ndebele royalty, an issue that excites varied responses to its presence. The supporters of Highlanders Football Club have given it quite a number of nicknames that are, mainly, endearments. The names and nicknames both bear the wishes and aspirations of the football team and its supporters. Highlanders Football Club has become a form of identity, culture, and ideology to its supporters. This chapter discusses messages that are conveyed by the names and nicknames of Zimbabwe’s oldest football club from an onomastic perspective. Bearing in mind the fact that onomastics is an interdisciplinary field, the chapter appreciates the deep-seated social and political issues that these names and nicknames raise and the aim is to bring them to the surface. It is also the aim of the chapter to unravel the myth around the craze that seems to engulf the supporters of this football club by examining the messages carried by its names and nicknames that have kept changing over the years.

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Dube, Thembani. "Kalanga culture and the nature of resistance against the Native Land Husbandry Act of 1951 in colonial Zimbabwe." New Contree 81 (December 30, 2018): 20. http://dx.doi.org/10.4102/nc.v81i0.71.

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In this article the nature of resistance to the implementation of the Native Land Husbandry Act of 1951 (NLHA), popularly known as amagandiya in Bulilimamangwe, in colonial Zimbabwe is explored. It looks at two Kalanga chiefs, Madlambuzi Ncube and Masendu Dube, who were deposed by colonial administrators in the 1950s and replaced by an Ndebele chief, Mpini Ndiweni. It is argued that the implementation of the Act, the demotion of the two Kalanga chiefs and the subsequent imposition of Chief Mpini Ndiweni can be perceived as the imposition of a type of cultural hegemony which was then resisted by the two Kalanga chiefs and their subjects by the reassertion of their own culture and identity in colonial Zimbabwe. It demonstrates how it was not violent or military resistance but rather cultural resistance, which was expressed through various modes, which took the centre stage in challenging both the white colonial government and Ndebele hegemony over the Kalanga. In contributing to the argument over the use of cultural resistance against the NLHA, the article draws from oral interviews which were conducted in Bulilima and Mangwe districts, on archival research and on secondary literature to demonstrate that this cultural resistance drew on a variety of signifiers of Kalanga identity such as Kalanga history, the politics of land, ideas around Kalanga chieftainship, Mwali/Ngwali religion and the possession of cattle.

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Dlodlo, Sindile, and Mthokozisi Moyo. "Examining Ndebele derogatory labels bestowed on people with disabilities in Zimbabwe." Nomina Africana: Journal of African Onomastics 36, no. 1 (January 2022): 11–23. http://dx.doi.org/10.2989/na.2022.36.1.2.1362.

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Ndhlovu, Finex. "Gramsci, Doke and the Marginalisation of the Ndebele Language in Zimbabwe." Journal of Multilingual and Multicultural Development 27, no. 4 (July 15, 2006): 305–18. http://dx.doi.org/10.2167/jmmd445.1.

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Chadya, Joyce M. "Ethnicity in Zimbabwe: Transformations in Kalanga and Ndebele Societies, 1860‒1990." Canadian Journal of African Studies / Revue canadienne des études africaines 50, no. 1 (January 2, 2016): 144–47. http://dx.doi.org/10.1080/00083968.2016.1171460.

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Groves, Zoe. "Ethnicity in Zimbabwe: Transformations in Kalanga and Ndebele Societies, 1860–1990." South African Historical Journal 66, no. 3 (July 3, 2014): 598–601. http://dx.doi.org/10.1080/02582473.2014.932004.

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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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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 conceives the relationship of English and Ndebele as not always contestatory but as accomodating. Using Ogunyemi's (1996) notion of palaver, the paper extends our understanding of hybridity as marking both contestation and communion. Of particular significance is the way in which English is criticized even in the using of it in Amakhosi plays. This analysis of hybridity highlights the contradictoriness of colonized identity and establishes and confirms the idea of a hybridized postcolonial cultural and linguistic identity.

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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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Lee, Christopher J. "Enocent Msindo.Ethnicity in Zimbabwe: Transformations in Kalanga and Ndebele Societies, 1860–1990." American Historical Review 121, no. 4 (October 2016): 1399–400. http://dx.doi.org/10.1093/ahr/121.4.1399.

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Lindgren, Björn. "The Internal Dynamics of Ethnicity: Clan Names, Origins and Castes in Southern Zimbabwe." Africa 74, no. 2 (May 2004): 173–93. http://dx.doi.org/10.3366/afr.2004.74.2.173.

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AbstractSince the late 1960s, researchers have primarily regarded ethnicity as the result of increasing international relations, and thus often as a comparative phenomenon. Although this research has been immensely important for its critique of essentialist notions of ethnicity, analyses of the historically formed specificity of ethnicity have been somewhat neglected. In this article, using an example from Zimbabwe, the author highlights the internal dynamics of ethnicity. The article shows how people in southern Zimbabwe use various clan names, origins, and ‘castes’ in a practice of naming, and how this practice breaks the category Ndebele into parts. The author argues that instead of studying ethnic categories as unbreakable wholes, focusing on smaller units of analysis gives a more complex picture of ethnicity. This view challenges some more or less established truths on ethnicity deduced from comparative studies.

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Charamba, Erasmos, and Omphile Marupi. "Language Contact, Contamination, Containment, and Shift: Lessons From Multilingual Gwanda South, Zimbabwe." Journal of Languages and Language Teaching 11, no. 3 (July 18, 2023): 515. http://dx.doi.org/10.33394/jollt.v11i3.7598.

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This article seeks to evaluate the level and type of changes in Sesotho as a result of language contact in multilingual Gwanda South, Zimbabwe. It will indicate choices that speech communities have and reasons for specific language preferences. It looks at the multilingual situation in Gwanda South and the language choices that the community is free or forced to make. It seeks to indicate how language contact could result in language shifts in supposed multilingual communities that could be affected by other languages appearing and being used for essential social, political, religious, and administrative purposes. Survey data reveals that Gwanda South has the following languages: Sesotho, Ndebele, Chi-Jahunda, Venda, and English. Sesotho is the home language while Ndebele has come through administrators and its being the original national language for Matabeleland South. Chi-Jahunda is a primary/ indigenous variety for Gwanda South. Attention is centered on the apparent move from the home language to other varieties that have moved into the district over time. The main worry is the apparent demise of the home language due to both internal and external forces. While there might be a high level of retention of the language in the home domain, the use of languages that are spoken by the few combined with English as the official language tends to interfere with the retention and continued use of Sesotho. This suggests that language contact leads to a shift influenced by a speaker’s inability to preserve their mother language by switching to dominant languages as mediums at home and school once such languages have been learned and mastered.

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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 the usefulness of intercultural dialogue to motivate personal transformation as a cornerstone for social justice.

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Chikwangura-Gwatirisa, Yemurai. "Remembering a Traumatic Past." NAWA Journal of Language and Communication 16, no. 2 (November 27, 2023): 2–30. http://dx.doi.org/10.59677/njlc.v16i2.36.

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This article analyses the narratives of Gukurahundi , how they are perceived as forms of collective memory culture, how they help to explain personal experiences shared by victims of the 1980s genocide in Zimbabwe, and how these experiences become memory. The Gukurahundi genocide shows that not only do individuals remember, but that remembering can be a collective endeavour. While individual memory is usually bound to the short time span of a human life and disappears with the death of a particular individual, intergenerational and collective cultural memory, on the other hand, is of longer term and is supported by institutions, monuments and rites. This article acknowledges different types of memories and dwells not only on the collective and cultural memory that honours and praises the heroic deeds of Zimbabwe, but also on the painful collective memories of perpetration or guilt. It highlights the importance of documenting events that happened during Gukurahundi. In Zimbabwe, there is state owned documentation and other documentation, which, in this paper, would be referred to as counter archives. The types of documentation can be regarded as a way that Zimbabweans, especially the Ndebele ethnic group, remember or memorialise the past.

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Msimanga, A. "The role of birds in the culture of the Ndebele people of Zimbabwe." Ostrich 71, no. 1-2 (January 2000): 22–24. http://dx.doi.org/10.1080/00306525.2000.9639858.

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Tough, Alistair. "Papers of Frederick R. Burnham (1861-1947) in the Hoover Institution Archives." History in Africa 12 (1985): 385–87. http://dx.doi.org/10.2307/3171734.

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Indian fighter, explorer, scout, soldier and hero: during Frederick Burnham's life he filled all of these roles. Consequently a myth grew up around him cultivated by various “real-life adventure story books” in which he featured, and his own autobiography in which he stressed the more adventurous aspects of his life. The adventurous aspects of his career are, indeed, not without significance. For example, it was Burnham who killed the Mlimo during the Ndebele War of 1897 and this action may well have had an important effect on the morale of Ndebele fighters. Nevertheless, Burnham's career as a mineral prospector, mining engineer, and business manager is as significant as his more publicized activities. In some instances the latter were, in fact, a consequence of his employment in the former.Born in the United States, Burnham was brought up in California. He received a limited formal education but in the course of his early working life in the western United States he acquired a knowledge of mining, particularly gold mining. From 1893 to 1897 he was in present-day Zimbabwe and Zambia. It was he who led the Northern Territories (BSA) Exploration Co. expedition which established for the outside world that major copper deposits existed in Central Africa.

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Machakaire, V., A. D. Turner, and O. A. Chivinge. "AGRONOMIC AND NUTRITION STUDIES OF TWO INDIGENOUS VEGETABLES IN ZIMBABWE: CLEOME GYNANDRA (SHONA=NYEVE, NDEBELE=ULUDE) AND CORCHORUS TRIDENS (SHONA=DERERE, NDEBELE=IDELELE)." Acta Horticulturae, no. 513 (August 1998): 145–52. http://dx.doi.org/10.17660/actahortic.1998.513.17.

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Ndlovu, Mphathisi, Lungile Augustine Tshuma, and Sandile Wiseman Ngwenya. "Between Tradition and Modernity: Discourses on the Coronation of the Ndebele “King” in Zimbabwe." Critical Arts 33, no. 2 (March 4, 2019): 82–95. http://dx.doi.org/10.1080/02560046.2019.1691247.

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Ndebele, Lickel. "Negotiating marital challenges through classic wedding songs: a case of the Ndebele in Zimbabwe." South African Journal of African Languages 42, no. 3 (September 2, 2022): 272–82. http://dx.doi.org/10.1080/02572117.2022.2132692.

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Sayi, S. "TROPING WOMEN AND RETHINKING GENDER STEREOTYPES IN SELECTED NDEBELE FICTIONAL WORKS." Southern African Journal for Folklore Studies 26, no. 2 (March 9, 2017): 38–51. http://dx.doi.org/10.25159/1016-8427/1891.

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There exists a dearth of scholarship on gender relations in Ndebele literary works from Zimbabwe. The present study sets out to analyse the literary troping of women in Umhlaba Lo! a play by B. C Makhalisa and Lifile, a novel by O.S Mlilo, two works of art that destabilize the perception of women. To begin with, by centring the narratives on protagonists who are prostitutes, these works move these figures from the margins to the mainstream of the literary universe. Moreover, the narratives give voice and agency to these prostitute protagonists in such a manner that they are able to speak for themselves and give the perception of their lives through their own eyes. The image of the prostitute challenges the stereotype that women cannot be active sexual agents but are rather framed as passive sexual objects. Moreover, it dislocates the private/public dichotomy, since sexuality, which is normally viewed as a private issue, is brought into the public sphere through the mise en scène of the sexualized body that imposes itself in the public space. Ultimately, the study argues that instead of viewing women who take charge of their sexualities as femmes’ fatales, there is need to look at the multifaceted issues that lead women to use their bodies and sexualize them in a bid to earn a living.

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Nyambi, Oliver. "A divided nation? Ethnicity, name-calling and nicknames in cyber Ndebele soccer discourse in Zimbabwe." National Identities 22, no. 1 (November 1, 2018): 23–40. http://dx.doi.org/10.1080/14608944.2018.1530339.

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Ncube, Lyton. "‘Highlander Ithimu yezwe lonke!’: intersections of Highlanders FC fandom and Ndebele ethnic nationalism in Zimbabwe." Sport in Society 21, no. 9 (November 2, 2017): 1364–81. http://dx.doi.org/10.1080/17430437.2017.1388788.

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42

Bhebhe, Sindiso, and Anele Chirume. "THE ROLE OF ARCHIVES IN THE DOCUMENTATION OF ORAL TRADITIONS, A CASE OF THE SAN PEOPLE IN TSHOLOTSHO AND PLUMTREE." Oral History Journal of South Africa 2, no. 1 (September 22, 2016): 56–69. http://dx.doi.org/10.25159/2309-5792/1583.

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The Tshwao or San people, formally known as Bushmen, are believed to have been the first people to settle in what is known as Zimbabwe today. The migration of the agriculturalist ethnic groups, especially the Ndebele and Kalanga kingdoms, into their territory has affected their social way of life. It has led to forced assimilation, marginalization and dispossession of their land, including their rock paintings and denial of land rights. This has meant that they have lost most of their cultural values and identity, most notably their language, land and religion. There is therefore an urgent need to document the activities of the San people in order to salvage their cultural activities. Various cultural activities of the San people are connected to their land. Their religion is connected toÂ articular land, for example Matopo and Njelele. This land has been taken away from their control, meaning their religion has been compromised. The San are generally nomadic and more inclined to a gathering and hunting life style. The fact that they can no longer move around because of resettlements of the Kalanga and Ndebele people on their land has disturbed this way of life. This article is based on the use of oral history interviews in collecting data. Purposive sampling will be done so that specifically targeted San people will be interviewed in such a way that they tell their life histories. Literature regarding the San people will also be reviewed.

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Scheub, Harold. "A Collection of Stories and Its Preservation in the Digital Age." History in Africa 34 (2007): 447–51. http://dx.doi.org/10.1353/hia.2007.0017.

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There is never an end to stories.“The art of composing oral narratives,” said Nongenile Masithathu Zenani, a Xhosa storyteller,is something that was undertaken by the first people, long ago, during the time of the ancestors. When those of us in my generation awakened to earliest consciousness, we were born into a tradition that was already flourishing. Narratives were being performed by adults in a tradition that had been established long before we were born. And when we were born, those narratives were constructed for us by old people, who argued that the stories had initially been created in olden times, long ago. That time was ancient even to our fathers; it was ancient to our grandmothers, who said that the tales had been created years before by their grandmothers. We learned the narratives in that way, and every generation that has come into being has been born into the tradition. Members of every generation have grown up under the influence of these narratives.In the late 1960s and in the 1970s, I made a number of research trips to southern Africa for the purpose of studying the oral traditions of the Xhosa, Zulu, Swati, and Ndebele peoples. The Xhosa and Zulu live in South Africa, the Swati in Swaziland, and the Ndebele in the southern part of Zimbabwe. During each of those trips many of the performances and discussions were taped. I witnessed thousands of performances.

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Muchefa, Livingstone, and Calvin Phiri. "Orality versus Written Legislation: Oral History as used in Zimbabwe`s Post-2000 Land Reform Programme." Oral History Journal of South Africa 4, no. 2 (April 5, 2018): 26–36. http://dx.doi.org/10.25159/2309-5792/336.

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Zimbabwe became a colony of the British Empire on 13 September 1890, and attained independence in 1980. During the colonial period of 1890 to 1980 land was expropriated primarily from the indigenous Ndebele and the Shona tribal groups through the institutionalisation of legislation that brought about the segregation of Africans and paved the way for settlement and farming by whites. Between 1980 and 1990 there was little progress in terms of resettlement programmes because of financial constraints and the terms and conditions of the Lancaster House Agreement regarding the willing seller willing buyer principle. There were serious economic challenges in the decade 1990 to 2000, but the period post 2000 witnessed brisk land repossessions which were spearheaded by war veterans and politicians. At the heart of the â€œland invasions,â€ as they were popularly termed, lay historical injustices. This paper seeks to provide an insight into the centrality of the oral tradition or oral history as legal basis for the land repossessions that took place. Neither legal recourse nor visiting archives and other information centres for the purposes of authentication were a priority. The Lancaster Constitution was viewed as an obstacle when dealing with land. The National Archives of Zimbabwe is placed in context within the situation discussed.

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Ndlovu, Sambulo, Ndlovu, Sambulo. "Transphonologisation as ethnophaulism between the Ndebele and the Shona of Zimbabwe in selected toponyms and ethnonyms." Nomina Africana: Journal of African Onomastics 31, no. 2 (December 20, 2017): 117–25. http://dx.doi.org/10.2989/na.2017.31.2.2.1313.

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46

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 perspective, in contrast to those of most South African black theologians, dealt with issues of class rather than of color. His political theology, articulated when he was president of Zimbabwe, focused on the relation of socialism and Christianity. For him liberation involved struggle and even armed struggle. In his last decade former President Banana began to articulate a prophetic "Combat Theology." Banana stimulated a heated discussion on biblical hermeneutics in southern Africa by proposing deletion from the Bible of passages used to justify oppression. Believing that God is revealed also through creation and African culture, he found creative myths and images of Jesus in the cultures of his own Shona and Ndebele peoples. His contribution is a theology that can help Christianity to be both indigenous and socially relevant in 21st century Africa.

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Ndlovu, Eventhough. "Milestones, challenges and prospects in the implementation of the Language Provisions of the Constitution of Zimbabwe Amendment (No.20) Act." Journal of African Languages and Literary Studies 1, no. 3 (December 1, 2020): 157–78. http://dx.doi.org/10.31920/2633-2116/2020/v1n3a8.

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This article examines the progress made so far in the implementation of the language provisions of the 2013 Constitution of Zimbabwe Amendment (No.20) Act. It is almost seven years since the 2013 Constitution became law. Given this timeframe, this study evaluates the milestones, challenges and prospects in the implementation of Sections 6, 7, 22, 56, 63, 70 and 249 of the 2013 Constitution. The study employs a multi-method approach to data collection and uses Critical Discourse Analysis and the Language Management Approach as its theoretical frameworks to account for the non-implementation dilemmas bedeviling these provisions. The findings of this study show that despite the provisions for functional multilingualism and multilingual service provision enshrined in the said Sections, limited success has been achieved in as far as their implementation is concerned. The State and all institutions and agencies of government at every level still give prominence to English, Shona and Ndebele.

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Ndhlovu, Ketiwe. "Term-creation strategies used by Ndebele translators in Zimbabwe in the health sector: A corpus-based approach." Stellenbosch Papers in Linguistics Plus 43 (August 13, 2014): 327. http://dx.doi.org/10.5842/43-0-192.

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MASHINGAIDZE, Terence. "ZIMBABWE: GUKURAHUNDI VICTIMS’ MONOLOGUES, STATE SILENCES AND PERPETRATOR DENIALS, 1987-2017." Conflict Studies Quarterly, no. 32 (July 5, 2020): 3–20. http://dx.doi.org/10.24193/csq.32.1.

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The Zimbabwean government instigated Gukurahundi massacres resulted in the death of around 20 000 people. The majority of the victims belonged to the Ndebele ethnic group while the Fifth Brigade, a Shona dominated military outϐit, were the main perpetrators of the mass killings. The atrocities ended with the signing of the Unity Accord of December 1987 between the ruling ZANU (PF) party, which had masterminded the atrocities, and the opposition (PF) ZAPU, whose supporters had borne the brunt of state highhandedness. After the cessation of hostilities the Zimbabwean government frustrated open conversations and public commemorations of the massacres. What conversations on Gukurahundi that took place were largely victims’ monologues. To interrogate this state instigated silencing of exposure and remembrance the article suggests an exigency for counter-narrating erasures of memories of harm and impunity. In the aftermath of massacres, I argue, harmed communities embolden themselves and coalesce their fractured senses of self by openly memorialising their collective suffering through open conversations about their shared victimhood, commemorations, and the assembling of monuments. The Robert Mugabe led government’s foreclosure of such avenues for public acknowledgements of mass injuries that are supposed to serve as visceral registers of what societies should remember to avoid in the future reveals its disregard for the wounded humanity of the constitutive political other. Thus, Gukurahundi as an historical episode reveals the pathology of mass harm silenced and rendered insigniϐicant by the state.

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Dzingirai, Vupenyu. "'CAMPFIRE is not for Ndebele Migrants': The Impact of Excluding Outsiders from CAMPFIRE in the Zambezi Valley, Zimbabwe." Journal of Southern African Studies 29, no. 2 (June 2003): 445–59. http://dx.doi.org/10.1080/03057070306208.

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Journal articles on the topic 'Ndebele (Zimbabwe)'

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