Relevant bibliographies by topics / Shona (African people) – Languages

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Shona (African people) – Languages'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Shona (African people) – Languages"

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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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Mhute, Isaac. "Typical Phrases For Shona Syntactic Subjecthood." European Scientific Journal, ESJ 12, no. 5 (February 28, 2016): 340. http://dx.doi.org/10.19044/esj.2016.v12n5p340.

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This paper presents findings from a qualitative research that focused on providing a comprehensive description of the Shona subject relation. Shona is a Bantu language spoken by around 75% of the over 13million people making up the Zimbabwean population plus the other speakers in neighbouring countries like Zambia, Botswana and South Africa. The paper reveals the types of phrases that typically perform the subject role in the language. The research concentrated mainly on the language as used by speakers of the dialect spoken by the Karanga people of Masvingo Province (the region around Great Zimbabwe) and the Zezuru dialect spoken by people of central and northern Zimbabwe (the area around Harare Province).
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Chekero, Tamuka, and Shannon Morreira. "Mutualism Despite Ostensible Difference: HuShamwari, Kuhanyisana, and Conviviality Between Shona Zimbabweans and Tsonga South Africans in Giyani, South Africa." Africa Spectrum 55, no. 1 (April 2020): 33–49. http://dx.doi.org/10.1177/0002039720914311.

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This ethnographic study explores forms of mutuality and conviviality between Shona migrants from Zimbabwe and Tsonga-speaking South Africans living in Giyani, South Africa. To analyse these forms of mutuality, we draw on Southern African concepts rather than more conventional development or migration theory. We explore ways in which the Shona concept of hushamwari (translated as “friendship”) and the commensurate xiTsonga category of kuhanyisana (“to help each other to live”) allow for conviviality. Employing the concept of hushamwari enables us to move beyond binaries of kinship versus friendship relations and examine the ways in which people create reciprocal friendships that are a little “like kin.” We argue that the cross-cutting forms of collective personhood that underlie both Shona and Tsonga ways of being make it possible to form social bonds across national lines, such that mutuality can be made between people even where the wider social context remains antagonistic to “foreigners.”
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Chimhundu, Herbert. "Early Missionaries and the Ethnolinguistic Factor During the ‘Invention of Tribalism’ in Zimbabwe." Journal of African History 33, no. 1 (March 1992): 87–109. http://dx.doi.org/10.1017/s0021853700031868.

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There is evidence from across the disciplines that at least some of the contemporary regional names of African tribes, dialects and languages are fairly recent inventions in historical terms. This article offers some evidence from Zimbabwe to show that missionary linguistic politics were an important factor in this process. The South African linguist Clement Doke was brought in to resolve conflicts about the orthography of Shona. His Report on the Unification of the Shona Dialects (1931) shows how the language politics of the Christian denominations, which were also the factions within the umbrella organization the Southern Rhodesia Missionary Conference, contributed quite significantly to the creation and promotion of Zezuru, Karanga and Manyika as the main groupings of dialects in the central area which Doke later accommodated in a unified orthography of a unified language that was given the name Shona. While vocabulary from Ndau was to be incorporated, words from the Korekore group in the north were to be discouraged, and Kalanga in the West was allowed to be subsumed under Ndebele.Writing about sixty years later, Ranger focusses more closely on the Manyika and takes his discussion to the 1940s, but he also mentions that the Rhodesian Front government of the 1960s and 1970s deliberately incited tribalism between the Shona and the Ndebele, while at the same time magnifying the differences between the regional divisions of the Shona, which were, in turn, played against one another as constituent clans. It would appear then that, for the indigenous Africans, the price of Christianity, Western education and a new perception of language unity was the creation of regional ethnic identities that were at least potentially antagonistic and open to political manipulation.Through many decades of rather unnecessary intellectual justification, and as a result of the collective colonial experience through the churches, the schools and the workplaces, these imposed identities, and the myths and sentiments that are associated with them, have become fixed in the collective mind of Africa, and the modern nation states of the continent now seem to be stuck with them. Missionaries played a very significant role in creating this scenario because they were mainly responsible for fixing the ethnolinguistic maps of the African colonies during the early phase of European occupation. To a significant degree, these maps have remained intact and have continued to influence African research scholarship.
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Demolin, Didier, and Bernard Teston. "Labiodental Flaps in Mangbetu." Journal of the International Phonetic Association 26, no. 2 (December 1996): 103–12. http://dx.doi.org/10.1017/s0025100300006149.

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Labiodental flaps exist in several African languages, and were first described by Doke (1931) in a study of Shona. Westermann and Ward (1933: 76) quote data from Tucker, who notes labiodental flaps in Kreish, a Central Sudanic language of the Sara-Bongo-Baguirmi group. In the same group of languages, Thomas (1981: 262) claims to find them in Bongo-Gberi and in Binga-Kara. Thomas defines these sounds as “vibrantes labiodentales” (see also Caprile 1981: 238). Hoffman (1963) and Ladefoged (1964) both identify these sounds in Margi. Cloarec-Heiss (1981: 225) reports such sounds in Banda, but describes them as “labiodentales lâches”, transcribed [ǔ]. Maddieson (1984) quotes two sounds of this type in the UPSID data base, one in Margi and the other in Gbeya.
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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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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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Makaudze, Godwin. "TEACHER, BOOK AND COMPANION: THE ENVIRONMENT IN SHONA CHILDREN’S LITERATURE." Commonwealth Youth and Development 13, no. 2 (June 1, 2016): 100–109. http://dx.doi.org/10.25159/1727-7140/1150.

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Contemporary society has had running battles with citizens, trying to force them to be aware and appreciative of the importance of relating well with, and also safeguarding the environment. Modern ways of child socialisation seem in mentoring youngsters about the being, nature and significance of the environment (both natural and social) in life. Today, society it has largely become the duty of non-governmental organisations and law enforcement agents to educate and safeguard against the abuse of the social environment and the degradation, pollution and extinction of crucial facets of the natural environment. Using the Afrocentricity theory, the article explicates the position of the environment in Shona children’s oral literature (folktales, songs, riddles and taboos), showing that it was presented, viewed and taken as a teacher, book and close companion whose welfare was to be guarded jealously. The article advocates the adoption and adaptation of African ways of child socialisation, which subtly but effectively build a positive and healthy relationship between people and their environment.
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Nakanyete, Ndapewa Fenny. "Persistence of African languages and religions in Latin America since slavery." JULACE: Journal of the University of Namibia Language Centre 3, no. 1 (June 30, 2018): 80–94. http://dx.doi.org/10.32642/julace.v3i1.1377.

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This paper examines the presence of African languages and spiritual practices of Candomblé, Santería and Vodou religions in Brazil, Cuba and Haiti respectively. The three religions are known to have been originated by African slaves that were mostly captured in- and transferred from West and Central Africa to Latin America. Currently, the three religions are not only followed by African descendants, but also by people of various ethnic backgrounds worldwide. Thus, people flock to the three countries regularly to be initiated into this African-based religions and cultures. On the other hand, similar spiritual practices on the African continent seem to be generally stigmatized if not demonized. Findings presented in this paper are as a result of direct observations and open interviews over a four months of fieldwork, as well as desktop reviews of existing literature. The findings demonstrate etymologies of terms and expressions that are of various African languages origin and are used in the three religions. The paper calls for integral comparative studies of parts in Africa with parts of Latin America to auxiliary identify linguistic and spirituality similarities, and significance roles of African slaves in maintaining African traditions.
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Harries, Jim. "Mission in a Post Modern World: Issues of Language and Dependency in Post-Colonial Africa." Exchange 39, no. 4 (2010): 309–30. http://dx.doi.org/10.1163/157254310x537007.

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AbstractThe communication revolution has made texts and languages available to people who, it is here suggested, might not have the cultural components needed to use them in the same way as native speakers. Introduced languages have in much of Africa eclipsed indigenous knowledge from opportunity for home grown development. Africans flocking to Western languages supported by numerous Western subsidies, leaves African ways of life concealed from the West. Western languages can be used to undermine the West. The inadequacy of English in Africa is illustrated by the contrast between the holistic and dualistic worldviews; English being dualistic is a poor means for expressing African holism. This makes the use of English in and for Africa inherently confusing. It is proposed that indigenous development be encouraged through challenging and encouraging African theology on its own terms, by encouraging some Western missionaries to use African languages and resources in their task.
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Dissertations / Theses on the topic "Shona (African people) – Languages"

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Latham, C. J. K. "Mwari and the divine heroes: guardians of the Shona." Thesis, Rhodes University, 1987. http://hdl.handle.net/10962/d1004666.

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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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Maraire, Dumisani. "The position of music in Shona mudzimu (ancestral spirit) possession /." Thesis, Connect to this title online; UW restricted, 1990. http://hdl.handle.net/1773/11274.

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Masowa, Angeline. "Gender and humour; Complexities of women's image politics in Shona humourous narratives." Doctoral thesis, University of Cape Town, 2017. http://hdl.handle.net/11427/25340.

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Humour represents an ideal site for understanding how everyday social dynamics influence ideology and the social structure (Sue & Golash-Boza, 2013:4). This research is an examination of how gender is expressed in Shona humour. Particular emphasis is paid to how women are presented in Shona humorous narratives. Though 'what a person does in a jest is usually not accorded the same weight of responsibility as what he does seriously, humour provides a means to test the openness, accessibility, and riskiness of sensitive issues' (Lang & Lee, 2010:47). This study examines how women in particular, are reflected in Shona humour. Humour provides a 'safe' climate for expressing 'system-justifying' beliefs, (Ford et al. 2013), and this study is an exploration of the Shona beliefs about women and the reinforcement of gender norms as expressed in Shona humour. The study derives impetus from the fact that while images of women have been studied in literary and lexicographic works in Shona in particular, aspects of humour and how it presents women remain largely under-studied, as humour studies as a discipline, despite its long history the world over, is still at its infancy in Zimbabwe. From a corpus of jokes that were circulated on the social media, particularly Facebook and WhatsApp, the study examines how women are presented in Shona humour. The research made use of the Superiority Theory of humour, Incongruity and Feminism to argue that Shona humour expresses oppressive and unjust gender relations. While the humorous Shona narratives demonstrate a complex portrayal of women, generally, Shona humour expresses, ratifies and reinforces repressive norms and restrictive stereotypes about women. Women are presented as immoral, malicious and intellectually, socially and emotionally inferior to men. The study therefore argues that humour facilitates the process of promoting gender stereotypes as well as fostering gender discrimination in Shona.
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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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Goodwin, David Pell, and n/a. "Belonging knows no boundaries : persisting land tenure custom for Shona, Ndebele and Ngai Tahu." University of Otago. Department of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080807.151921.

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Aspects of customary land tenure may survive even where formal rules in a society supersede custom. This thesis is about persisting custom for Maori Freehold land (MFL) in New Zealand, and the Communal Areas (CAs) of Zimbabwe. Three questions are addressed: what unwritten land tenure custom still persists for Ngai Tahu, Shona and Ndebele, what key historical processes and events in New Zealand and Zimbabwe shaped the relationship between people and land into the form it displays today, and how do we explain differences between surviving customary tenure practices in the two countries? The research was based on in-depth interviews. A key difference between the two countries was found to lie in the type and degree of security available over the years to Maori and Shona/Ndebele. Roots of security were found in the substance of the founding treaties and concessions, and thereafter in a variety of other factors including the help (or lack of it) offered by the law in redressing grievances, the level of intermarriage between settler and autochthon, the differing security of land rights offered in urban centres in the respective countries, demographic factors and the availability of state benefits. This research finds that greater security was offered to Maori than to Shona and Ndebele, and that this has reduced the centrality of customary practices with regard to land. The research found that, in Zimbabwe, tenure security in the CAs is still underwritten by communities and that significant investment is still made in both living and dead members of those communities. Another finding is that land custom has adapted dynamically to meet new challenges, such as urban land and CA land sales. In New Zealand, investment in groups that jointly hold rights in MFL has, to some extent been eclipsed by the payment of rates and the availability of services (e.g. state-maintained boundary records and law enforcement mechanisms) and of benefits (e.g. superannuation, disability and unemployment). Land and community are not as closely linked to survival as they were in the past and, for many, they have come to hold largely symbolic value and less practical significance. Overall, it is the pursuit of security and �belonging� that have been the greatest influences on customary land tenure practices in the long term.
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Gambahaya, Zifikile. "An analysis of the social vision of post-independence Zimbabwean writers with special reference to Shona and Ndebele poetry." Doctoral thesis, University of Cape Town, 1998. http://hdl.handle.net/11427/9678.

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This dissertation analyses creative trends in Shona and Ndebele poetry published after the attainment of political independence in 1980. The research tries to establish the close link between poems in the two national languages and post-independence Zimbabwean history in order to examine the link between creative writing and nationalism, which is the context in which creativity takes place, an attempt is made to outline major trends in nationalist history vis-a-vis colonialism. Having set the background for analysis, the research focuses on texts that are published in the context of the apparent cultural renaissance that is ushered by the apparent victory of African nationalism over colonialism. The texts are analysed in the context of the dialectic of nationalism and colonialism.
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Fort, L. Gregg. "Training churches in the Hurungwe district of Zimbabwe to deal with demonized persons through a contextualized Biblical approach." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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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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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, and love songs. Mhande is an indigenous song-dance performed for the mutoro ceremony, the annual rain ritual of the Karanga. The Mhande repertoire consists of distinctive songs and rhythms used for communicating with the majukwa rain spirits. The rain spirits in turn communicate with God (Mwari) the provider of rain, on behalf of the Karanga. Mhande song-dance is performed exactly the same way in the annual Chibuku Neshamwari Traditional Dance Competitions as in the ritual context of the mutoro ceremony. However, in the context of the Competition, it is used for the expression of joy and as a form of cultural identity. The Competition is a forum in which Karanga songdance traditions such as Mhande, compete with other Shona song-dance traditions such as mbakumba, shangara and chinyambera. I contextualize and analyse Mhande song-dance by using the ‘Matonjeni Model’, which in terms of Karanga epistemology, is culture specific. This Model is grounded in description, interpretation and analysis; the primary methods in my research process.
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Books on the topic "Shona (African people) – Languages"

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Shona sentential names: A brief overview. Mankon, Bamenda [Cameroon]: Langaa Research & Publishing CIG, 2013.

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Michel, Lafon. Le Shona & les Shonas du Zimbabwe: Recueil d'informations sur la langue et la culture. Gweru, Zimbabwe: Mambo Press, 1995.

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Tsika dzavashona. Harare, Zimbabwe: College Press, 2000.

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Johnson, Robert, Jr., J.D., ed. Shona. New York: Rosen Pub. Group, 1997.

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The Shona and their neighbours. Oxford, UK: Blackwell, 1994.

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Beach, D. N. Shona oral traditions. [Harare]: University of Zimbabwe, History Dept., 1990.

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Mungoshi, Charles. Stories from a Shona childhood. Harare, Zimbabwe: Baobab Books, 1989.

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Gombe, J. M. The Shona idiom. Kopje, Harare: Mercury Press, 1995.

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Bourdillon, M. F. C. The Shona peoples: An ethnography of the contemporary Shona, with special reference to their religion. 3rd ed. Gweru: Mambo Press, 1987.

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Waarden, Catrien Van. The oral history of the Bakalanga of Botswana. Gaborone: Botswana Society, 1988.

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Book chapters on the topic "Shona (African people) – Languages"

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Perez, Carolyn Harford. "14. The Shona Passive and Government-Binding Theory." In Publications in African Languages and Linguistics, edited by Gerrit J. Dimmendahl, 179–90. Berlin, Boston: De Gruyter, 1986. http://dx.doi.org/10.1515/9783110883350-015.

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Shange, Nombulelo Tholithemba. "Fighting for Relevance." In Ethical Research Approaches to Indigenous Knowledge Education, 1–23. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-1249-4.ch001.

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South Africa's recent higher education protests around fees and decolonizing institutions have shone a spotlight on important issues and have inspired global discussion. We witnessed similar resistance during apartheid, where African languages and ideas were limited. The educational space was the most affected by clashes between languages and ideas; we saw this in the prioritizing of English and Afrikaans over indigenous African languages and the prioritizing of Western medicine, literature, arts, culture, and science over African ones. This chapter will show how formal education and knowledge production in South Africa has been used as a tool to repress Black people, while discrediting their knowledge systems. This discussion will draw from impepho, which is rejected by Christians because its main use is for communicating with ancestors. The herb has many other medicinal uses, but it is still rejected. African practices are used and revitalized by AIC like the Shembe Church and revolutionary movements like FMF.
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Mwase, Isaac M. T. "Kuona, An African Perspective on Religions." In The Paideia Archive: Twentieth World Congress of Philosophy, 161–65. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836631.

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Kuona is a Shona (one of Zimbabwe’s major languages) verb meaning "to see." In poetic constructions, it is often used as an ocular metaphor meaning insight or understanding. This ocular metaphor can be used to describe Mugambi’s assessment of the exclusivistic claims one often encounters in the Abrahamic religions. Such claims often arise from a strongly held belief that the adherent is one of God’s chosen. Mugambi has emerged as one of the most articulate philosophical theologians in the African continent. His reflections, ubiquitous in classrooms on the continent, deserve a much broader audience. My paper seeks to introduce Mugambi’s perspective on religion. Part of Mugambi’s project has been to make an assessment of this notion of chosenness in the Abrahamic religions. He does so particularly with reference to the relationship between Christianity and the African religious heritage.
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Kandybowicz, Jason. "Anti-contiguity Crosslinguistically." In Anti-contiguity, 100–122. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197509739.003.0005.

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This chapter concludes the book by considering Anti-contiguity in a cross-linguistic context. It is shown that the proposal can be successfully applied to derive asymmetries in wh- in-situ distribution beyond the West African languages considered in Chapters 2–4. The chapter focuses on thirteen languages from diverse language families (Romance, Bantu, and Indo-Aryan, among others) and considers the implications of data from these languages for the final formulation of the Anti-contiguity condition. On the basis of these considerations, the Anti-contiguity constraint is parameterized. Among the languages considered against the backdrop of the Anti-contiguity proposal in this chapter are French; Spanish; Catalan; Zulu; Bàsàá; Duala; Shona; Lubukusu; Kiitharaka; Hindi-Urdu; Bangla; Iraqi Arabic; and Malayalam.
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Pedani, Maria Pia. "Teaching Asian and African Languages in Ca’ Foscari (1868-1929)." In 150 Years of Oriental Studies at Ca’ Foscari. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-252-9/002.

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The Commercial High School of Venice was created just when the Suez Canal was opened. Its aim was to prepare young people for international trade or a consular career. Thus, also some languages spoken in the East began to be taught (Arabic, Turkish and Japanese) but the idea was to enlarge this offer with Chinese, Persian and also Amharic. The first years were difficult: courses were opened and closed according to the presence of students or professors who could teach them.
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Wright, Gemma, Matt Padley, and Wanga Zembe-Mkabile. "A South African pilot of the Minimum Income Standards approach." In Minimum Income Standards and Reference Budgets, 97–108. Policy Press, 2020. http://dx.doi.org/10.1332/policypress/9781447352952.003.0007.

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This chapter reports the pilot work with the “Minimum Income Standards” (MIS) methodology in South Africa. It talks about the studies in South Africa that present some challenges relating to cultural factors, such as the different connotations of the term “minimum” and “decent standard of living.” It also describes the difficulties of bringing together people with different backgrounds, ethnicities, and languages for reference budget research in the “Rainbow Nation.” The chapter also emphasizes other ethical challenges involved in the study, such as bringing together very wealthy people and very poor people to discuss minimum standards in a highly unequal country context. It reviews important lessons taken from forward budget research in diverse settings where there are often major challenges to overcome.
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Kaji, Shigeki. "Language Endangerment in Africa." In Indigenous Language Acquisition, Maintenance, and Loss and Current Language Policies, 53–65. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-2959-1.ch003.

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The aim of this chapter is to lay a foundation so as to consider the issue of language endangerment in the world. Approximately 30 years ago, various scholars stated that in the worst-case scenario, 90%–95% of the present living languages of the world would become defunct by the end of the 21st century. The assumption of this argument was that minority languages may become defunct easily. However, in this chapter, this thesis is questioned by taking into account the language situations in Africa where most languages, whether small or large, are vigorously spoken. In African countries, people do not impose majority languages on other people. More importantly, African people in general esteem others because they understand their value to them.
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8

Singh, Shawren. "HCI in South Africa." In Encyclopedia of Human Computer Interaction, 261–65. IGI Global, 2006. http://dx.doi.org/10.4018/978-1-59140-562-7.ch041.

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South Africa is a multi-lingual country with a population of about 40.5 million people. South Africa has more official languages at a national level than any other country in the world. Over and above English and Afrikaans, the eleven official languages include the indigenous languages: Southern Sotho, Northern Sotho, Tswana, Zulu, Xhosa, Swati, Ndebele, Tsonga, and Venda (Pretorius & Bosch, 2003). Figure 1 depicts the breakdown of the South African official languages as mother tongues for South African citizens. Although English ranks fifth (9%) as a mother tongue, there is a tendency among national leaders, politicians, business people, and officials to use English more frequently than any of the other languages. In a national survey on language use and language interaction conducted by the Pan South African Language Board (Language Use and Board Interaction in South Africa, 2000), only 22% of the respondents indicated that they fully understand speeches and statements made in English, while 19% indicated that they seldom understand information conveyed in English. The rate of electrification in South African is 66.1%. The total number of people with access to electricity is 28.3 million, and the total number of people without access to electricity is 14.5 million (International Energy Agency, 2002). Although the gap between the “haves” and “have-nots” is narrowing, a significant portion of the South African population is still without the basic amenities of life. This unique environment sets the tone for a creative research agenda for HCI researchers and practitioners in South Africa.
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9

Whitley, Michael L. "Using Technology to Examine Cultural Learning of African-Americans." In Advances in Educational Technologies and Instructional Design, 263–94. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-4482-3.ch015.

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Police officers frequently work with people of different cultures and those who speak different languages, thus needing to learn cultures (Navarro, 2001). The purpose of this case is to examine the self-perceptions of African-Americans regarding their ability to distinguish deception in interpersonal communication. RQ1: How do African-Americans self-report their ability to detect interpersonal communication deception? RQ2: What behaviors do African-Americans believe are indicators of interpersonal communication deception? The method of study is survey research conducted through SurveyMonkey.com. Participants (n=57) discuss their perceptions of deception in their lives. The results suggest that respondents (80%) believe they are better than others at detecting deception. The literature findings also suggest that African-Americans believe themselves to be more effective at detecting deception within their own ethnic group compared to other ethnic groups. Commensurate with previous deception studies, the current study finds that an array of communication behaviors, believed to be indicative of deceit by other ethnic groups, are also used by African-American respondents.
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10

Reis, João José, Flávio dos Santos Gomes, Marcus J. M. de Carvalho, and H. Sabrina Gledhill. "Readying the Ermelinda." In The Story of Rufino, 82–95. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190224363.003.0009.

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This chapter reports on Rufino’s life as a cook on the Ermelinda, a slave ship whose name changed more than once, usually to to fool the domestic and foreign authorities who were combating the illegal slave trade. The Ermelinda was a much larger vessel than the Paula and São José, on which Rufino had previously worked. The Ermelinda had to be carefully prepared in order to avoid unnecessary incidents and losses. Captains, masters, supercargoes, cooks, and sailors in general had specific tasks to fulfill. The Ermelinda’s crewmen included people from several nationalities—Africans, Brazilians and Europeans. Africans were employed in several tasks, and their knowledge of indigenous languages was greatly valued in the African trading ports.
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