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Relevant bibliographies by topics / Shona people

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Academic literature on the topic 'Shona people'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Shona people"

1

Makaudze, Godwin. "THE DISADVANTAGED AND THE DISABLED IN SHONA CHILDRENâ€™S LITERATURE: THE NGANO (FOLKTALE) GENRE." Mousaion: South African Journal of Information Studies 34, no. 2 (October 26, 2016): 54–66. http://dx.doi.org/10.25159/0027-2639/942.

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Contemporary Shona society in Zimbabwe has witnessed the mushrooming of organisations meant to protect the disabled and the vulnerable. In addition, empowering legislative measures have been put in place. In most cases, however, such efforts bear limited fruits, especially because they are not in sync with Shona practice. They are pursued as if the Shona people had never known the existence and observance of human rights and privileges. Using the Afrocentricity theory and drawing examples from the Shona ngano (folktale) genre, this article posits that Shona oral traditions are laden with the indigenous peopleâ€™s philosophy and approach to various kinds of impairments and disadvantages which can be adopted and adapted by contemporary societies.

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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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Muranda, Richard. "Reflecting on death through song among the Shona people of Zimbabwe." DANDE Journal of Social Sciences and Communication 2, no. 2 (2018): 106–19. http://dx.doi.org/10.15641/dande.v2i2.53.

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Singing is undertaken by individuals and the community in dealing with real life experiences including death. Death is a reality which humans and animals are not immune to. It defines the end of life and brings pain to humanity. However, humans have mechanisms to deal with pain caused by death, and singing is one of them. The article examines how song is used to tackle the inevitable incidence of death. In this study, traditional and contemporary popular songs were purposively sampled to analyse and reflect on the nature of music used to cope with death. The study engaged 20 people, among them musicians and the elderly. Basing on Kubler-Ross’ (1969) five stage DABDA model of dealing with grief, the paper contends that Shona people celebrate life and death through song. Through singing, the Shona express ways of dealing with death. Some Shona beliefs in life after death inform the paper with ways of dealing with pain and how subsequently the Shona people come to accept the reality of death. The bereaved also exhibit some spirited embodiment, and reverence of the departed regardless of their earthly conduct. The study concludes that through song, the Shona people draw solace, hope, and peace of mind with regard to life after death. The frame of mind that accepts the imminence of death is embraced by many as they prepare for death through preparatory moves in taking funeral and general insurance policies. The engagement into singing tends to weaken the sting of death.

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Mutasa, D. E., and I. Mutawi. "A philosophical interpretation of the significance of oral forms in I. Mabasa’s novel Mapenzi (1999)." Literator 29, no. 3 (July 25, 2008): 157–80. http://dx.doi.org/10.4102/lit.v29i3.130.

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The article critically analyses the use of Shona oral art forms in I. Mabasa’s novel “Mapenzi” (“Mad people”/“Foolish people”). It departs from the realisation that the writer identifies with Shona people’s oral experiences in the form of songs, “bembera” (satiric poetry) and folktales among others. These oral art forms provide the means by which the writer overcomes both selfcensorship and real or imagined state censorship. The article advances the argument that Mabasa uses the Shona people’s oral art forms in a manner that is ideologically and pedagogically empowering. This is consistent with the value thrust of Shona people’s epistemological assumptions. The article comes to the conclusion that Mabasa’s vision in the novel “Mapenzi” maintains the line between tradition and continuity.

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Dodo, Obediah, and Chamunogwa Nyoni. "Stepmother and Stepson Relationship Within the Shona People, Zimbabwe." Journal of Divorce & Remarriage 57, no. 8 (November 16, 2016): 542–52. http://dx.doi.org/10.1080/10502556.2016.1233789.

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Gwandure, Calvin. "Infantile Colic Among The Traditional Shona People: An Ethnopsychological perspective." Journal of Psychology in Africa 16, no. 1 (January 2006): 119–22. http://dx.doi.org/10.1080/14330237.2006.10820111.

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Tatira, Liveson. "Beyond the Dog's Name: A Silent Dialogue among the Shona People." Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 41, no. 1 (January 2004): 85–98. http://dx.doi.org/10.2979/jfr.2004.41.1.85.

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Gwandure, Calvin. "Dissociative Fugue: Diagnosis, Presentation and Treatment Among the Traditional Shona People." Open Anthropology Journal 1, no. 1 (April 18, 2008): 1–10. http://dx.doi.org/10.2174/1874912700801010001.

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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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Matambirofa, Francis. "Pathos, Disguise and Mischief: A Celebration of the Underdog in Traditional Shona Literature." Southern African Journal for Folklore Studies 27, no. 2 (February 8, 2018): 16–27. http://dx.doi.org/10.25159/1016-8427/2347.

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Traditional Shona literature, which in the context of this article encompasses folktales, myths, and legends, as well as other oral art forms deploys devices such as pathos, disguise, and mischief, among others. Through these devices, preliterate Shona literature celebrates the struggle of the underdog to transcend the limitations imposed by their circumstances. Underdogs comprise such people as the sick, the old and the disabled, among others. This article seeks to describe the fantastic accomplishments of underdogs and demonstrate how they are delivered through the midwifery of pathos, disguise and mischief, which is carefully designed to offset the underdogs’ impoverishment in terms of wealth, health, looks, social influence and other attributes. Inter alia, the article demonstrates that the Shona worldview as expressed in traditional Shona literature is a democratic, facilitative space in which special laws of justice and retribution are deployed to catapult the underprivileged in their quest to reclaim their abused humanity.

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Dissertations / Theses on the topic "Shona people"

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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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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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Myambo, Timothy. "A biblical evaluation of avenging spirits (ngozi) among the Shona people of Zimbabwe : a pastoral response / by Timothy Myambo." Thesis, North-West University, 2008. http://hdl.handle.net/10394/2297.

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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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Vijfhuizen, C. "'The people you live with' gender identities and social practices, beliefs and power in the livelihoods of Ndau women and men in a village with an irrigation scheme in Zimbabwe /." Harare, Zimbabwe : Weaver Press, 2002. http://catalog.hathitrust.org/api/volumes/oclc/52525519.html.

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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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Chipendo, Claudio. "Towards a changing context and performance practice of mbira dzavadzimu music in Zimbabwe." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/6357.

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Mbira dzavadzimu music and performance practice has been in existence since the pre-colonial era. It played a crucial role in ritual and non-ritual activities of the Shona people of Zimbabwe. However, political, social and global influences as well as technological advancement have resulted in change of context and performance practice. Unfortunately, these have not been recorded for future generations. The major aim of the study is therefore to examine the change of context and performance practice of mbira dzavadzimu in Zimbabwe. This was achieved by reviewing mbira dzavadzimu music and performance practice within the modern setting of dandaro. I looked at change from a theoretical lens of the theory of diffusion, syncretism and mediatisation. The study was in the qualitative form superimposed on some case studies. Unstructured interviews, participant and non-participant observations were the main instruments used to collect data from both traditional and modern mbira performances. Data was also collected from museums, archives, radio and television stations. The study established that the changes in context and performance practice of mbira dzavadzimu in Zimbabwe were to a larger extent due to foreign influences such as colonialism, the coming of missionaries, modernisation, urbanisation, commercialisation, mediatisation, the use of modern technology and institutionalisation. Due to the aforementioned influences, the environmental settings, the change of context from sacred to secular, the relationship with ancestral spirits, musical practices, performance situations and quality of sound, have been modified and adjusted in response to the influences of the globalised world’s ever changing audience and performance space. In short, this has resulted in a shift of mbira performances from its traditional to modern settings, from the village to the city and onto the international scene with a new performer-audience setting. Various innovations were carried out on the instrument and its music as a result of the advent of modern technology. The use of microphones, modern amplification systems, recording studios, radio and television broadcast, audio and video cassettes, CDs, DVD, teaching of the instrument using audio and video instructional models and the use of internet sites in learning how to play mbira dzavadzimu and other instruments have become a reality. It has been evident from the study that urban and rural areas take up change in different ways and that in the former change is more pronounced than in the latter. Urban area communities are more “developed” than their rural counterparts because the former are more exposed to technological influences and the commercialisation of music. The study has also established that Zimbabwean mbira music is a good example of modern transculturality. The instrument and its music have played a major role in breaking down cultural boundaries and bringing the people of the world together for purposes of performing on the instrument. From the findings of this study, I attribute most of the changes to technologisation, for most of the changes that have taken place on mbira dzavadzimu were a result of the highly technologised way of life Zimbabweans now lead.

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Books on the topic "Shona people"

1

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

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

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

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

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

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Traditional healers and childhood in Zimbabwe. Athens: Ohio University Press, 1996.

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

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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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9

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

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10

Beach, D. N. A Zimbabwean past: Shona dynastic histories and oral traditions. Gweru, Zimbabwe: Mambo Press, 1994.

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Book chapters on the topic "Shona people"

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Humbe, Benard Pindukai, and Excellent Chireshe. "Gender Implications of the Metaphorical Use of Mapere (Hyenas) in Some Roora Practices Among the Shona People in Zimbabwe." In Lobola (Bridewealth) in Contemporary Southern Africa, 247–61. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59523-4_16.

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"Ritual and Spirituality among the Shona People." In Another World is Possible, 195–201. Routledge, 2014. http://dx.doi.org/10.4324/9781315710945-28.

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Makuvaza, Ngoni. "Old People's Homes (OPHS) and Intergenerational Cultural Transfer Discontinuity in Zimbabwe." In Handbook of Research on Social, Cultural, and Educational Considerations of Indigenous Knowledge in Developing Countries, 346–68. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0838-0.ch019.

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Two claims were defended in this chapter. Firstly, the chapter argued that, whilst old people's homes (OPHs) were critical in caring for the destitute elderly in postcolonial Zimbabwe, inadvertently, they were undermining intergenerational cultural transfer. Secondly, OPHs were presented as concomitant with dysfunctional family institutions in Zimbabwe. Accordingly, this chapter interrogated the role of OPHs to establish the extent to which these institutions contribute to the discontinuity of intergenerational cultural transfer in Zimbabwe, especially among the Shona people. The interrogation was located within Gade's (2011) theoretical framework of ‘narratives of return'. On that basis, a case was made for Zimbabwean society in general and the family in particular, to seriously reconsider its traditional and fundamental role of caring for the elderly without recourse to OPHs as an exigency.

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Masitera, Erasmus. "The Moral Significance of the Dare System in Seeking Justice and Peace among the Shona People of Zimbabwe." In Violence, Peace and Everyday Modes of Justice and Healing in Post-Colonial Africa, 291–312. Langaa RPCIG, 2019. http://dx.doi.org/10.2307/j.ctvh9vx65.16.

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Humbe, Bernard Pindukai. "Divisi witchcraft in contemporary Zimbabwe: Contest between two legal systems as incubator of social tensions among the Shona people." In Religion, Law and Security in Africa, 269–82. SUN MeDIA, 2018. http://dx.doi.org/10.18820/9781928314431/18.

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"The Trip Experience: Poland and the Polish People as Perceived by Israeli Youth in Light of Their Trips to the Death Camps." In Shoa and Experience, 1–25. Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618113115-004.

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Huffman, James L. "The Sun Also Shone." In Down and Out in Late Meiji Japan. University of Hawai'i Press, 2018. http://dx.doi.org/10.21313/hawaii/9780824872915.003.0007.

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The brighter aspects of hinmin life are examined here, with poor people seen as agents who embraced challenges and sought to enjoy life. At work, many found meaning in what they did, even as they strove to advance and engaged in individual acts of protest. In the political sphere, it is clear that hinmin were heavily involved in the public protests and riots that marked the late-Meiji years—and that they had a significant impact. At home, they read newspapers in surprising numbers, created communities that, over time, began to resemble the village communities from which they had come, and they worked to improve their finances and their lives. Beyond that, the hinmin were celebrators. Their participation in street markets, in holidays, in seasonal celebrations such as blossom-viewing, and in temple festivals is detailed, with an emphasis on the the Asakusa temples and entertainment centers.

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McDonald, Maretta. "Go ’Head Girl, Way to Represent!" In Racialized Media, 56–74. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479811076.003.0004.

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Negative cultural images of Black people, shaped by predominantly white male television content creators, have prompted calls for more racial inclusion behind the scenes. Even though representation is the topic of scholarly conversations, little is known about what representation in television content leadership looks like or how people from diverse backgrounds influence the ways Black characters are portrayed on-screen. This chapter fills this gap by examining a prime-time television show created, written, and executive produced by a Black woman, Shonda Rhimes. Using qualitative content analysis, this chapter analyzes Shonda Rhimes’s Grey’s Anatomy to explore how intergroup interactions and depictions of race and gender on a prime-time television show may reflect the social location of its creator. The findings presented in this chapter suggest that the way Rhimes redefines culturally negative stereotypes of Black women reflects her “outsider within” social location, one she used to push back against external definitions of Black womanhood.

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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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"inputs in the same regions. Further, some of these areas, especially Shoa, form the industrial backbone of Ethiopia. This is due, of course, to Addis Ababa and its strong gravitational pull on new industries. The danger with such extreme concentrations is that they tend to soak up a wide range of scarce resources. Indeed, from a short run point of view, allocational choices could further exacerbate the position. The availability of a reliable and relatively efficient infrastructure would no doubt invite planners to place important new industrial enterprises in this heartland, just as the need to extract a high marketed proportion from incremental agricultural output would further divert scarce chemical fertilisers to the already developed and high income agricultural regions. And inexorably small-scale industries also prosper in these developed areas. Thus, of the total number 1,485 private manufacturing establishments, 1,164 are located in Addis Ababa, Shoa and Eritrea; these account for 82 per cent of the 15200 persons employed. It is also clear that some agriculturally prosperous regions score well on certain nutritional indicators, while highly industrialised ones do better than most on other indicators which are dependent on urban services. Those which are neither fare poorly. These data also point out the abysmally low general levels of these indicators across the board (see Saith [1983: Tables 2, 3]). One major source of regional disparities lies in the variations in geo-natural conditions. Areas with variable weather are not conducive to agricultural or local industrial growth. The scattered and semi-nomadic populations of Wollo, Hararghe and Sidamo are thus subjected to frequent disasters through droughts which decimate both people and livestock. It has been argued in the case of Wollo and Hararghe that the famines of 1974/5 were due to exchange entitlement failures (see Sen [1981: Chapter 7]). While the stricken population certainly lost most of its purchasing power, this should not hide the fundamentally fragmented nature of the Ethiopian regional economy. This implies a lack of market integration of an extreme kind. Very considerable grain movements would be required in normal times to compensate for the wide regional variations in the degree of self-sufficiency in foodgrains [Ghose, this volume: Table 7]. In theory, the flow of such movements would be governed by regional price variations which would invite food inflows up to a point where the disposition of supplies would equilibrate prices after adjusting for transport costs. Reality appears to follow a rather different course. Tables 1 and 2 reveal remarkably high price differentials across the board. The average quotations are taken from important markets at awraja or woreda levels in October 1981, and hence can be used as an index of market integration. Gojjam displays the lowest variability in intra-regional prices for most crops, while Tigrai, Wollo, Gamo Goffa and Bale seem highly volatile. The food deficit areas expectedly show higher prices, but the differentials are remarkably high, as a comparison of Hararghe and Tigrai with Gojjam and Gondar reveals. The variability is generally greater in the case of the four inferior crops on which the poorer population depends. Thus, teff and wheat have the lowest coefficients of variation, and sorghum the highest. Relative prices of the different crops also alter ranks frequently. Detailed data indicate a remarkably dissimilar price structure and growth rates even between contiguous, well-connected awrajas of the same province, with." In The Agrarian Question in Socialist Transitions, 159–61. Routledge, 2013. http://dx.doi.org/10.4324/9780203043493-19.

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