Journal articles: 'Shona people'

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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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Charema, John, and Edward Shizha. "Counselling Indigenous Shona People in Zimbabwe: Traditional Practices versus Western Eurocentric Perspectives." AlterNative: An International Journal of Indigenous Peoples 4, no. 2 (September 2008): 123–39. http://dx.doi.org/10.1177/117718010800400209.

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Mamvura, Zvinashe, and Shumirai Nyota. "The Form and Communicative Impact of Shona Postproverbials." Matatu 51, no. 2 (September 21, 2020): 282–98. http://dx.doi.org/10.1163/18757421-05102005.

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Abstract This article explores the syntax-semantics nexus of Shona postproverbials in the contemporary Zimbabwean society. In terms of syntax, Shona postproverbials are aligned to the following types of sentences found in the Shona language; substantival, verbal, and a combination of both. Like traditional proverbs, there is no postproverbial that takes the form of the ideophonic sentence. The communicative power of postproverbials is an inherent, inbuilt, and internal property stemming from their syntactic and lexical properties. The postproverbial forms, studied in this article, exhibit innovation and ingenuity of the users. The communicative force of the postproverbials arises from the correspondence and cross-correspondence of the structures and grammatical items that constitute them. Congruence and contrast of the lexical items found in the postproverbials also contribute to meanings. The study established that, just like the traditional proverbs, postproverbials are pithy and terse philosophical statements that resonate with a people’s collective experience. In most cases, the postproverbials provide a conduit for people to comment on issues regarded as politically ‘taboo’ and sensitive in a society where the state does not tolerate open criticism.

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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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von Fremd, Sarah, and Paul F. Berliner. "The Soul of Mbira: Music and Traditions of the Shona People of Zimbabwe." African Studies Review 37, no. 3 (December 1994): 158. http://dx.doi.org/10.2307/524927.

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Pongweni, Alec. "The impact of English on the naming practices of the Shona people of Zimbabwe." Nomina Africana: Journal of African Onomastics 31, no. 2 (December 20, 2017): 101–15. http://dx.doi.org/10.2989/na.2017.31.2.1.1312.

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Peterman, Lewis. "Kotekan in the Traditional Shona Mbira Music of Zimbabwe." Mudra Jurnal Seni Budaya 25, no. 3 (September 30, 2010): 235–45. http://dx.doi.org/10.31091/mudra.v25i3.1560.

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This article documents musical interlocking as it is traditionally practiced among the Shona people of Zimbabwe. Its focus is on the music of the mbira dzavadzimu, a traditional musicial instrument that consists of 22-25 or more keys distributed over three manuals(keyboards) played with both thumbs and one index finger. Numerous musical examples,using notational symbols developed for this study, are used throughout to clarify all technicaldetails. Most of the notational symbols are the same or similar to those used by Paul Berliner in his classic study The Soul of Mbira (Berliner: 1978). Six complete traditional mbira dzavadzimu pieces are presented in easy-to-read notated form: “Nhemamusasa,” “Chakwi,” “Nhemamusasa Variation,” “Nyamaropa,” “Shumba,” and “Taireva.” Four different categories ofinterlocking procedures form the core of the article: 1) Interlocking in Solo Mbira Music; 2) Interlocking in Two-Part Mbira Music; 3) Interlocking in Three-Part Mbira Music; and 4) Interlocking in Multiple-Part Mbira Music. Three supporting categories are also presented: 1) Interlocking in Mbira “High-Line” Parts; 2) Interlocking in Accompanying Vocal Parts; and 3) Interlocking in Miscellaneous Accompanying Parts. Much of the data in this article was gathered by the author through his private instruction with the following distinguished Shona mbira players: Irene Chigamba, Tute Chigamba, Musekiwa Chingodza, Stella Chiweshe, Michael Kamunda, Forward Kwenda, Ephat Mujuru, and Luken Kwari Pasipamire.

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Lajoie, Julie, Lynn S. Zijenah, Marie-Claude Faucher, Brian J. Ward, and Michel Roger. "New transporter associated with antigen processing (TAP-2) polymorphisms in the Shona people of Zimbabwe." Human Immunology 64, no. 7 (July 2003): 733–40. http://dx.doi.org/10.1016/s0198-8859(03)00079-x.

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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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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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Macheka, Mavis Thokozile. "Great Zimbabwe World Heritage Site and sustainable development." Journal of Cultural Heritage Management and Sustainable Development 6, no. 3 (November 21, 2016): 226–37. http://dx.doi.org/10.1108/jchmsd-09-2015-0030.

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Purpose The purpose of this paper is to assess the extent to which Great Zimbabwe World Heritage Site has contributed to the sustainable development of the local people who live in its vicinity. What is critically important to underscore is the value of the site to society. Design/methodology/approach The relevant data were collected through questionnaires, personal interviews and site visits. Findings The paper reveals that cultural heritage has affected sustainable development of local communities living in its vicinity in social and cultural terms. There is promotion of Shona traditions through exhibitions and selling of curios by local people at community projects such as the Shona Village and the Great Zimbabwe Nemanwa Craft Centre. The two projects also generate revenue to the local communities. However it was established that a number of benefits from the site such as employment creation are temporary and unsustainable. The main challenge for effecting sustainable development to local communities is lack of community participation. Originality/value Most researchers are arguing that sustainability of cultural heritage is much more difficult compared to natural heritage but the findings reflect that cultural heritage through Great Zimbabwe World Heritage Site could be an essential engine and valuable resource for sustainable development.

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Chidarikire, Sherphard, Merylin Cross, Isabelle Skinner, and Michelle Cleary. "Navigating Nuances of Language and Meaning: Challenges of Cross-Language Ethnography Involving Shona Speakers Living With Schizophrenia." Qualitative Health Research 28, no. 6 (February 22, 2018): 927–38. http://dx.doi.org/10.1177/1049732318758645.

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For people living with schizophrenia, their experience is personal and culturally bound. Focused ethnography enables researchers to understand people’s experiences in-context, a prerequisite to providing person-centered care. Data are gathered through observational fieldwork and in-depth interviews with cultural informants. Regardless of the culture, ethnographic research involves resolving issues of language, communication, and meaning. This article discusses the challenges faced by a bilingual, primary mental health nurse researcher when investigating the experiences of people living with schizophrenia in Zimbabwe. Bilingual understanding influenced the research questions, translation of a validated survey instrument and interview transcripts, analysis of the nuances of dialect and local idioms, and confirmation of cultural understanding. When the researcher is a bilingual cultural insider, the insights gained can be more nuanced and culturally enriched. In cross-language research, translation issues are especially challenging when it involves people with a mental illness and requires researcher experience, ethical sensitivity, and cultural awareness.

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Makaudze, Godwin. "TEACHER, BOOK AND COMPANION: THE ENVIRONMENT IN SHONA CHILDRENâ€™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 childrenâ€™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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Matiza, Vimbai Moreblessing, and Limukani T. Dube. "The Cultural and Historical Significance of Kalanga Place Names in Midlands Province of Zimbabwe." Journal of Law and Social Sciences 4, no. 2 (June 30, 2020): 21–28. http://dx.doi.org/10.53974/unza.jlss.4.2.470.

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The discipline of onomastics is still at its infancy yet it constitutes a very important aspect of the day to day survival of a people in the society. Naming is part of oral tradition in African societies, people were never used to write and record things but rather their names. This means that names are a historical record that would carry some aspects of a people's way of life which include their history, beliefs and customs among others. On the same note, Midlands Province constitute of people from different backgrounds mainly Shona and Ndebele. Of interest to this research is the presence of the Kalanga people through some toponyms that are found in the area. In light of this view, this study therefore seeks to identify and unlock the culture and history embedded in these names by looking at the significance of Kalanga place names in Midlands Province. The study argues that place names or toponyms of any people carry with them a history, meaning and significance to particular people that name the places, thus studying the place names in this community can be a valuable tool of unpacking the history surrounding the Kalanga people in Midlands Province in Zimbabwe. Guided by the Afrocentric paradigm, specifically nommoic creativity tenant, the study seeks to explore the cultural and historical significance of Kalanga toponyms in Midlands Province.

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Felix, Petros Mapako. "A survey of university students views on the nature and significance of nicknames to the Shona people of Zimbabwe." Journal of African Studies and Development 8, no. 6 (August 31, 2016): 81–87. http://dx.doi.org/10.5897/jasd2015.0367.

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Beach, D. N. "An Innocent Woman, Unjustly Accused? Charwe, Medium of the Nehanda Mhondoro Spirit, and the 1896–97 Central Shona Rising in Zimbabwe." History in Africa 25 (1998): 27–54. http://dx.doi.org/10.2307/3172179.

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The rising of the Ndebele and southwestern and central Shona people against colonial rule in the 1890s has become one of the classic cases of such resistance. Yet, since the independence of Zimbabwe in 1980, very little fresh research has been carried out on the subject. This paper re-examines the role of Shona religious authorities in the rising, especially that of the medium of the Nehanda spirit of the Mazowe valley in the central Shona area. In just over a century, the figure of “Mbuya Nehanda” has become the best-known popular symbol of resistance to colonial rule in modern Zimbabwe. She has been commemorated since 1980 in statues, street names, a hospital, posters, songs, novels, and poems, and is soon to be the subject of a full-length feature film. This paper examines the historical basis behind the legend.This legend runs as follows: the historical “Nehanda” was supposed to have been the daughter of the founding ancestor of the Mutapa dynasty, who lived in the fifteenth century. Her ritual incest with her brother Matope gave supernatural sanction to the power of the Mutapa state. After her death, she became a mhondoro spirit, and this spirit possessed a number of mediums (masvikiro, singular svikiro). During periods of possession by the spirit, the svikiro was regarded as speaking with the voice and personality of the original Nehanda and not with her own. In the last part of the nineteenth century one medium, Charwe, was responsible for the organization of resistance to the government of the British South Africa Company and the settlers in the Mazowe valley, and in particular for the killing of H.H. Pollard, Kunyaira, the extremely oppressive Native Commissioner of the area. This resistance began in June 1896, and from then until her capture in late 1897 the Nehanda medium was a major factor in the war. Tried and sentenced to death in March 1898, she refused to convert to Christianity and struggled right up to the moment when she was hanged.

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Nhemachena, Artwell. "Hakuna Mhou Inokumira Mhuru Isiri Yayo: Examining the Interface between the African Body and 21st Century Emergent Disruptive Technologies." Journal of Black Studies 52, no. 8 (June 15, 2021): 864–83. http://dx.doi.org/10.1177/00219347211026012.

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Colonially depicted as a region distinctive for fables and fabrications, Africa has ever since not been allowed to reclaim anything original. Dispossessed of their original wealth, Africans have been forced to live in fabled and fabricated houses, eating fabled, and fabricated food—closer to animals. Similarly, dispossessed of their original human identities, Africans have been forced to adopt fabricated identities. With the 21st century not promising any return to original African human identities, Africans are set to be further nanotechnologically (using tiny nanoparticles) fabricated into cyborgs that speak to ongoing posthumanist and transhumanist experiments with emergent disruptive technologies. Inhabiting not only fabricated houses but also increasingly inhabiting nanotechnologically fabled and fabricated bodies, Africans should learn to, in terms of the Shona (a people of Zimbabwe) proverb, hakuna mhou inokumira mhuru isiri yayo (no cow lows for a calf that is not its own), repossess original mastery over their own lives.

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Ouansafi, Ilhame, Dixon Chibanda, Epiphania Munetsi, and Victoria Simms. "Impact of Friendship Bench problem-solving therapy on adherence to ART in young people living with HIV in Zimbabwe: A qualitative study." PLOS ONE 16, no. 4 (April 22, 2021): e0250074. http://dx.doi.org/10.1371/journal.pone.0250074.

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Background Adolescents and young people globally are highly vulnerable to poor mental health especially depression, and they account for 36% of new HIV infections in Eastern and Southern Africa. HIV services remain inadequate for this population and their adherence to ART is low. The Friendship Bench (FB), an evidence-based model developed in Zimbabwe to bridge the mental health gap, is a brief psychological intervention delivered on benches in primary care facilities by lay health workers (“grandmothers”) trained in problem-solving therapy. This study explored the experience of young people living with HIV attending FB, and their perception of how problem-solving therapy impacted their adherence to ART. Methods Semi-structured interviews were conducted in July 2019 with 10 young people living with HIV aged 18–24 years, who had recently completed FB counselling in Harare. Participants were purposively sampled and recruited from three primary care facilities. Interviews were conducted in Shona, audio-recorded, transcribed verbatim and translated into English. Transcripts were analysed in NVivo12 using inductive thematic analysis. Results Study findings revealed a clear emotional denial towards HIV, particularly for young people infected perinatally, and a resulting low adherence to ART. The study also unpacked the issues of internal stigma and how young people living with perinatally acquired HIV are informed of their HIV status. Participants reported that FB had a critical role in helping them accept their HIV status. Grandmothers’ empathic attitude was key during counselling on adherence to ART, to demystify the disease and treatment, normalize the reality of living with HIV, encourage young people to socialize with peers and free them of guilt. Interviewees unanimously reported improved ART adherence following FB counselling, and many described enhanced health and wellbeing. Conclusion Participants saw FB as a strong contributor to their general well-being, evident in decreased symptoms of depression and improved adherence to ART. FB problem-solving therapy should be rolled out to further support young people after post-test counselling or HIV serostatus disclosure for perinatally acquired HIV, for acceptance of HIV status and adherence to ART.

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Kyker, Jennifer. "REASSESSING THE ZIMBABWEAN CHIPENDANI." African Music: Journal of the International Library of African Music 10, no. 4 (November 22, 2018): 40–66. http://dx.doi.org/10.21504/amj.v10i4.2233.

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The Shona chipendani (pl. zvipendani) is among dozens of musical bows found throughout southern Africa. An understanding of where the chipendani fits into the larger space of Zimbabwe’s musical and social life is markedly thin. Other than Brenner’s observation that the chipendani may occasionally be played by adult men while socializing over beer, descriptions of the chipendani seldom go further than remarking on theinstrument’s associations with cattle herding, and reducing it to the status of child’s play. In this article, I argue that conceptions of the musical and social identity of the chipendani must be expanded beyond its conventional portrayal as a herdboy instrument, since other groups of people have been actively involved in performing the instrument. I further maintain that the social role of the chipendani extends beyond providing accompaniment for a singular activity—that of cattle herding—into other contexts. By challenging Tracey’s conception of solo bow playing as “self-delectative,” my account of chipendani music opens up space for new readings of other musical bows throughout southern Africa.

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Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (March 29, 2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.

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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.

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Haas, Andreas D., Cordelia Kunzekwenyika, Stefanie Hossmann, Josphat Manzero, Janneke van Dijk, Ronald Manhibi, Ruth Verhey, et al. "Symptoms of common mental disorders and adherence to antiretroviral therapy among adults living with HIV in rural Zimbabwe: a cross-sectional study." BMJ Open 11, no. 7 (July 2021): e049824. http://dx.doi.org/10.1136/bmjopen-2021-049824.

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ObjectivesTo examine the proportion of people living with HIV who screen positive for common mental disorders (CMD) and the associations between CMD and self-reported adherence to antiretroviral therapy (ART).SettingSixteen government-funded health facilities in the rural Bikita district of Zimbabwe.DesignCross-sectional study.ParticipantsHIV-positive non-pregnant adults, aged 18 years or older, who lived in Bikita district and had received ART for at least 6 months.Outcome measuresThe primary outcome was the proportion of participants screening positive for CMD defined as a Shona Symptoms Questionnaire score of 9 or greater. Secondary outcomes were the proportion of participants reporting suicidal ideation, perceptual symptoms and suboptimal ART adherence and adjusted prevalence ratios (aPR) for factors associated with CMD, suicidal ideation, perceptual symptoms and suboptimal ART adherence.ResultsOut of 3480 adults, 18.8% (95% CI 14.8% to 23.7%) screened positive for CMD, 2.7% (95% CI 1.5% to 4.7%) reported suicidal ideations, and 1.5% (95% CI 0.9% to 2.6%) reported perceptual symptoms. Positive CMD screens were more common in women (aPR 1.67, 95% CI 1.19 to 2.35) than in men and were more common in adults aged 40–49 years (aPR 1.47, 95% CI 1.16 to 1.85) or aged 50–59 years (aPR 1.51, 95% CI 1.05 to 2.17) than in those 60 years or older. Positive CMD screen was associated with suboptimal adherence (aPR 1.53; 95% CI 1.37 to 1.70).ConclusionsA substantial proportion of people living with HIV in rural Zimbabwe are affected by CMD. There is a need to integrate mental health services and HIV programmes in rural Zimbabwe.Trial registration numberNCT03704805.

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Mukenge, Clemenciana. "An Exploration of the Communicative Efficacy of HIV/AIDS IEC Materials Among Secondary School Teenagers in Harare." Journal of Creative Communications 15, no. 3 (October 7, 2020): 289–317. http://dx.doi.org/10.1177/0973258620952273.

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The aim of this contribution is to determine the communicative efficacy of selected print-based HIV and AIDS information education and communication (IEC) materials (posters, leaflets and brochures) among secondary school teenagers (13–19 years) in Harare. Data were collected over a period of 2 months from six schools, selected using multistage cluster sampling. It incorporated use of a self-administered questionnaire involving a sample of 750 teenagers, and 6 focus group discussions (FGDs), each comprised of 10 purposefully sampled participants. The survey investigated a number of indicators of communicative efficacy, wherein the IEC materials were found to be clear by 38.4 per cent ( n = 288), informative by 45.2 per cent ( n = 339), credible by 80.5 per cent ( n = 604), appealing by 64.7 per cent ( n = 485), important by 69.5 per cent ( n = 521) and acceptable by 54 per cent ( n = 405) of the respondents. The outcomes of the FGDs showed that, although HIV and AIDS IECs were generally believed to be appealing and to significantly increase awareness among teenagers, these were also considered somewhat unclear and inaccessible. Moreover, perceptions were strongly inclined towards use of Shona language, social media and elimination of fear appeals in HIV information. Thus, in addition to adopting young people-centred communication modes, finding an appropriate balance between complex language and efficacy of HIV prevention messages is imperative.

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Munetz, Mark R. "Working With People at High Risk of Developing Psychosis: A Treatment Handbookedited by Jean Addington, Shona M. Francey and Anthony Morrison; Somerset, New Jersey, John Wiley and Sons, 2007, 206 pages, $140." Psychiatric Services 59, no. 5 (May 2008): 578–79. http://dx.doi.org/10.1176/ps.2008.59.5.578a.

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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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Cespedes, Karina L. "Beyond Freedom's Reach: An Imperfect Centering of Women and Children Caught within Cuba's Long Emancipation and the Afterlife of Slavery." International Labor and Working-Class History 96 (2019): 122–44. http://dx.doi.org/10.1017/s0147547919000231.

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AbstractThis article examines Cuba's long process of gradual emancipation (from 1868–1886) and the continual states of bondage that categorize the afterlife of Cuban slavery. The article addresses deferred freedom, re-enslavement, and maintenance of legal states of bondage in the midst of “freedom.” It contends with the legacy of the casta system, the contradictions within the Moret Law of 1870, which “half-freed” children but not their mothers, and it analyzes the struggle for full emancipation after US occupation, with the thwarted attempt of forming the Partido Independiente de Color to enfranchise populations of color. The article argues that the desire to control the labor of racialized populations, and in particular the labor of black and indigenous women and children, unified Cuban and US slaveholders determined to detain emancipation; and provides an analysis of the re-enslavement of US free people of color at the end of the nineteenth century, kidnapped and brought to the Cuba as a method of bolstering slavery. The article draws on the scholarship of Saidiya Hartman and Shona Jackson to provide an assessment of the afterlife of Cuban slavery, the invisibility of indigenous labor, the hypervisibility of African labor in the Caribbean deployed to maintain white supremacy, and it critiques the humanizing narrative of labor as a means for freedom in order to address the ways in which, for racialized populations in Cuba, wage labor would emerge as a tool of oppression. The article raises an inquiry into the historiography on Cuban slavery to provide a critique of the invisibility of indigenous and African women and children. It also considers the role and place of sexual exchanges/prostitution utilized to obtain freedom and to finance self-manumission, alongside the powerful narratives of the social and sexual deviancy of black women that circulated within nineteenth-century Cuba.

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MANGIZA, Owen, and Ishmael MAZAMBANI. "ZIMBABWE: THE ETHNICISATION OF ZANU AND THE DOWNFALL OF NDABANINGI SITHOLE (1963-2000)." Conflict Studies Quarterly 35 (April 2021): 37–50. http://dx.doi.org/10.24193/csq.35.3.

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"This article is an exposition of the transformation of ZANU from being, primarily, a nationalist movement into an ethnic oriented party. Since its formation in 1963, ZANU was gripped by ethnicity, resulting in factions and contestations developing among party members. These contestations developed into open conflicts along tribal lines. The paper argues that ethnicity was so acute among ZANU party members to an extent that divisions were clearly drawn along the Shona sub-ethnic groups of Manyika (easterners), Karanga (southerners), and Zezuru (northerners). The competition for leadership positions and the fighting among members of these ethnic groups resulted in the death of some members of the party and the expulsion of others from the party. It is argued in the article that the persecution of Ndabaningi Sithole and his fallout as the ZANU president was a result of the ethnicisation of ZANU and the liberation struggle. The removal of Sithole as the party president and his replacement by Robert Mugabe exhibits these contestations among the Zezuru, Karanga and Manyika ethnic groups. We argue that the deposition of Sithole from ZANU in 1975 and his castigation as a “sell-out” and “tribalist” was a ploy by Robert Mugabe and other ZANU leaders to get rid of him and to replace him along ethnic grounds. The ethnic card was deployed to serve selfish political interests. It is these ethnic contestations and fighting which also brewed conflict and enmity between Mugabe in particular and Ndabaningi Sithole, among other factors. This hatred was clearly displayed later in the struggle for supremacy between Sithole’s new party, ZANU-Ndonga and Robert Mugabe’s ZANU-PF. It is stressed in the article that this enmity also culminated in the denial of a hero status to Sithole when he died in 2000. We also argue that the deposition of Sithole from ZANU is one of the reasons why the Ndau people of Chipinge always voted for him and not Robert Mugabe in elections. Keywords: Zimbabwe, Ethnicisation, Downfall, Contestations, ZANU, Hero status."

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Goddard, Keith. "THE SOUL OF MBIRA TWENTY YEARS ON:A RETROSPECT, Part 1: THE SOUL OF MBIRA: MUSIC AND TRADITIONS OF THE SHONA PEOPLE OF ZIMBABWE, by Paul Berliner, Univ. of Chicago Press, Chicago and London, 1994 (first published Univ. of California Press, Berkeley, 1978), 312pp, illustrations, transcriptions, appendices, index." African Music: Journal of the International Library of African Music 7, no. 3 (1996): 76–90. http://dx.doi.org/10.21504/amj.v7i3.1966.

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Chernoff, John M. "THE SOUL OF MBIRA TWENTY YEARS ON:A RETROSPECT, Part 2: THE SOUL OF MBIRA: MUSIC AND TRADITIONS OF THE SHONA PEOPLE OF ZIMBABWE, by Paul Berliner, Univ. of Chicago Press, Chicago and London, 1994 (first published Univ. of California Press, Berkeley, 1978), 312pp, illustrations, transcriptions, appendices, index." African Music: Journal of the International Library of African Music 7, no. 3 (1996): 90–95. http://dx.doi.org/10.21504/amj.v7i3.1967.

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NECHVALODA, E. E. "SHYNA SHOVYCHO: WOMEN’S HEADDRESS OF THE KRASNOUFIMSK MARI PEOPLE (ORIGIN, EVOLUTION, DECORATION)." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 3 (September 21, 2020): 67–74. http://dx.doi.org/10.31040/2222-8349-2020-0-3-67-74.

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Shreve, Adam T. "Religious Films in Zimbabwean Contexts." International Journal of Public Theology 9, no. 2 (June 2, 2015): 193–211. http://dx.doi.org/10.1163/15697320-12341392.

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This article presents the author’s original research of a reception study of religious films amongst Shona peoples in the Gora and Chikara villages, which are located in the Mashonaland West Province of Zimbabwe. The two central questions of the author’s study are: First, in what ways might pre-existing Shona images of Jesus shape Shona responses to and interpretations of Jesus as he is portrayed in The Jesus Film (1979) and in indigenous, short, Jesus films in Zimbabwe today? Secondly, how might the viewing of these films affect these images of Jesus? This article addresses how indigenous, short Jesus films in Zimbabwe have manifested different representations of Jesus from the pervasive European image of Jesus that is perpetuated by The Jesus Film. This research is particularly relevant to current trends in media and technology, as the indigenous, short Jesus films are being distributed via mobile phones in Zimbabwe.

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Roger H. Brown. "Shepherds of the People: Yasuoka Masahiro and the New Bureaucrats in Early Showa Japan." Journal of Japanese Studies 35, no. 2 (2009): 285–319. http://dx.doi.org/10.1353/jjs.0.0091.

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Tembo, Charles, Allan T. Maganga, and Aphios Nenduva. "MUSICIAN AS CULTURE HERO: EXPLORING MALE-FEMALE RELATIONS IN PACHIHERAâ€™S AND SIMON CHIMBETUâ€™S SELECTED SONGS." Commonwealth Youth and Development 13, no. 2 (June 1, 2016): 129–42. http://dx.doi.org/10.25159/1727-7140/1152.

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This article is a comparative exposition of positive male-female relations in lyrical compositions of selected Zimbabwean singers. Particular attention is on one female voice, Pah Chihera and a male voice, Simon Chimbetu. The argument avowed in this article is that the selected musicians are sober in their appreciation of gender relations in African ontological existence. It further argues that, unlike feminists who view male-female relations as antagonistic, the two musicians celebrate cordial and mutual cohesion, which is part of Shona or African heritage. Against that background, the musicians are regarded as â€˜culture heroesâ€™ who connect Shona and other peoples of Africa with their rich and life-furthering heritage. We therefore advance the view that the selected artistsâ€™ social vision reflects women who are family centred and in concert with males in struggle, which is to provide a platform for promoting solidarity rather than schism. Critical appreciation of the music renditions of the selected musicians is guided by and oriented towards the Africana womanist paradigm.

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NAKADA, Nanako, Hiroaki SATO, Seizo SAKIHARA, and Ryutaro OHTSUKA. "Nutritional Ecology of Long-Lived People in a Rural Okinawan Village in Taishio and Early Showa Era." Japanese Journal of Health and Human Ecology 62, no. 4 (1996): 208–17. http://dx.doi.org/10.3861/jshhe.62.208.

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Ainul Fadli, Zaki. "Story Meaning in Warera no Jidai no Fuukoroa -Koodo Shihon Shugi Zenshi by Murakami Haruki." E3S Web of Conferences 202 (2020): 07030. http://dx.doi.org/10.1051/e3sconf/202020207030.

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Warera no Jidai no Fuukoroa - Koodo Shihon Shugi Zenshi's short story by Murakami Haruki tells the romance of Japanese teenagers in the 60s (Showa era). This study uses a sociological approach to literature to analyze the meaning of the story through a picture of the society of the 60s told in a short story. The results showed that in the Showa period gender equality was still difficult to realize because people's thinking still supported patriarchal domination. Besides, the portrayal of the romance story is the author's criticism of the fragility of society in that era.

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Thagazitov, Yuriy M., and Almira M. Kazieva. "Origins of Modern Adyghe (North Caucasian) Literary Bilingualism (To the 225th Anniversary of the Birth of Shora Nogmov)." Polylinguality and Transcultural Practices 16, no. 3 (December 15, 2019): 330–36. http://dx.doi.org/10.22363/2618-897x-2019-16-3-330-336.

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The problem of interaction between the Adyghe and Russian cultures is discussed in the article. For the first time, the authors attempted to study the “History of Adyghe People” by Sh. Nogmov in the framework of the Karamzin ideology of the “History of Russian State”. The issue of interdependence of Russian and North Caucasian cultures in the context of the actualization of the problems of the modern bilingualism and globalization is also studied.

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Liljegren, Henrik, and Naseem Haider. "Palula." Journal of the International Phonetic Association 39, no. 3 (November 12, 2009): 381–86. http://dx.doi.org/10.1017/s0025100309990193.

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Palula is an Indo-Aryan language spoken by approximately 10,000 people in the southern part of Chitral District in Pakistan's North-West Frontier Province. It belongs to a group of speech varieties subsumed under the heading Shina (Morgenstierne 1941; Strand 2000–2001). The speech described here is that of Ashret Valley, one of two main dialects of Palula. The transcription is based on a recording of the speech of the second author, Naseem Haider, himself a native speaker of Palula, born in 1978; his speech is typical of Ashreti, or southern, Palula.

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Matsukuma, Akira. "Chochikukyo: cultural property representing “Japanese Timber Country Modernism”." Modern Houses, no. 64 (2021): 10–17. http://dx.doi.org/10.52200/64.a.ykifl76a.

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“Chochikukyo” (1928) is the fifth residence designed by and for the architect Koji Fujii (1888-1938). As a result of his research on environmental engineering at Kyoto University, “Chochikukyo” presents the ideal form of a universal “Japanese house” that suits the climate of Japan as well as the sensitivity and lifestyle of the Japanese people. In 1999, “Chochikukyo” was selected as one of the twenty best docomomo buildings to represent Japanese modernist architecture, and in 2017, it was designated as a National Important Cultural Property which was the first time for an architect’s own house built in the Showa period (1926-1989).

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Xia, Haifeng, Fang Hu, Liangbin Pan, Chengcheng Xu, Haitao Huang, Shaomu Chen, and Haitao Ma. "FAM196B promotes proliferation and migration via regulating epithelial-mesenchymal transition in esophageal cancer." Cancer Biomarkers 31, no. 1 (May 17, 2021): 39–46. http://dx.doi.org/10.3233/cbm-203023.

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BACKGROUND: EC (esophageal cancer) is a common cancer among people in the world. The molecular mechanism of FAM196B (family with sequence similarity 196 member B) in EC is still unclear. This article aimed to clarify the role of FAM196B in EC. METHODS: The expression of FAM196B in EC tissues was detected using qRT-PCR. The prognosis of FAM196B in EC patients was determined by log-rank kaplan-Meier survival analysis and Cox regression analysis. Furthermore, shRNA was used to knockdown the expression of FAM196B in EC cell lines. MTT, wound healing assays and western blot were used to determine the role of FAM196B in EC cells. RESULTS: In our research, we found that the expression of FAM196B was up-regulated in EC tissues. The increased expression of FAM196B was significantly correlated with differentiation, lymph node metastasis, stage, and poor survival. The proliferation and migration of EC cells were inhibited after FAM196B-shRNA transfection in vitro and vivo. The western blot result showed that FAM196B could regulate EMT. CONCLUSION: These results suggested that FAM196B severs as an oncogene and promotes cell proliferation and migration in EC. In addition, FAM196B may be a potential therapeutic target for EC patients.

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Kbiladze, David, Shorena Metreveli, and Medea Samsiani. "Some Problems of Food Safety in Georgia." Ekonomika 98, no. 2 (January 10, 2020): 112–21. http://dx.doi.org/10.15388/ekon.2019.2.8.

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The problem of production, export, import, and consumption of food was always topical for the long history of Georgia. At all stages of the society development, people need to take food and meet other of their elementary needs. Issues of food supply assurance of the Georgian population differ according to time periods. For example, in Shota Rustaveli’s poem The Knight in the Panther’s Skin it is described that the living standard in the 11th–13th centuries was quite high. At that period of time, Georgia was fed with its own grain. Along with wealth, Shota Rustaveli also characterizes poverty. Most of the state's income was spent on the poor people, so there was a large gap between the rich and poor population. In the 16th and 17th centuries, the problem of poverty and wealth of the population was highlighted by prominent public figures: Sulkhan – Saba Orbeliani and Vakhushti Bagrationi. Ilia Chavchavadze describes the problem of poverty in the country by the end of the 19th century. Poor living conditions of the population were noted during the initial phase of Georgia in Soviet Union and during World War II. Better conditions existed at the last stage of socialism.Meeting the population’s demand for principal foodstuffs and providing near-rational norms of such foodstuffs has always been a major objective of the governments of all times.The prolonged transformation process of the economy of Georgia with its social characteristics was particularly painful. A sharp decline in the standard of life started from the 1990s. Before the economic collapse, a monthly rated wage in Georgia with its foodstuff purchasing power parity almost equaled that of developed countries.

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Puspitasari, Sendhi Tristanti. "THE CORRELATION BETWEEN PATIENT SATISFACTION AND PEOPLE EQUITY AMONG PARAMEDIC STAFFS IN INPATIENT ROOMS." Jurnal Administrasi Kesehatan Indonesia 7, no. 2 (September 23, 2019): 1. http://dx.doi.org/10.20473/jaki.v7i1.2019.1-5.

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Background: One of the elements controlling the quality of hospital health services is patient and employee satisfaction. The mean value of patient satisfaction with all parameters of inpatient rooms at the Islamic Hospital in Surabaya from January to August 2016 was 61.3% which is less than the standard of ≥ 90%. Whereas, people equity is a concept of human resource management that signs organizational performance.Aims: This study examined the correlation between patient satisfaction and people equity among paramedic staffs especially in inpatient rooms of the Islamic Hospital in Surabaya.Methods: This study focused on measuring people equity, patient satisfaction, and the correlation between people satisfaction and people equity. The questionnaire used in this study adopted RATER dimensions (Reliability, Assurance, Tangible, Empathy, and Responsiveness).Results: The study found that three inpatient rooms (Muzdalifah, Arofah, and Shofa) did not meet three elements of people equity (Alignment, Capabilities, and Engagement). Patient satisfaction with the inpatient rooms was good, except for the tangible dimension especially room cleanliness which is still relatively low. People equity among the paramedic staff has strong relevance and is directly proportional to patient satisfaction with the inpatient rooms of the Islamic Hospital in Surabaya.Conclusion: Internalizing an organizational culture that considers patient satisfaction and patient equity among paramedic staffs is essential to harmonize the goals, vision, and mission between the hospital and its staffs. This study recommends that there should be a more serious evaluation of the cleanliness of all service units at the Islamic Hospital in Surabaya.Keywords: Patient satisfaction, People equity, Human Resource Management, Service performance.

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Puspitasari, Sendhi Tristanti. "THE CORRELATION BETWEEN PATIENT SATISFACTION AND PEOPLE EQUITY AMONG PARAMEDIC STAFFS IN INPATIENT ROOMS." Jurnal Administrasi Kesehatan Indonesia 7, no. 2 (September 23, 2019): 1. http://dx.doi.org/10.20473/jaki.v7i2.2019.1-6.

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Background: One of the elements controlling the quality of hospital health services is patient and employee satisfaction. The mean value of patient satisfaction with all parameters of inpatient rooms at the Islamic Hospital in Surabaya from January to August 2016 was 61.3% which is less than the standard of ≥ 90%. Whereas, people equity is a concept of human resource management that signs organizational performance.Aims: This study examined the correlation between patient satisfaction and people equity among paramedic staffs especially in inpatient rooms of the Islamic Hospital in Surabaya.Methods: This study focused on measuring people equity, patient satisfaction, and the correlation between people satisfaction and people equity. The questionnaire used in this study adopted RATER dimensions (Reliability, Assurance, Tangible, Empathy, and Responsiveness).Results: The study found that three inpatient rooms (Muzdalifah, Arofah, and Shofa) did not meet three elements of people equity (Alignment, Capabilities, and Engagement). Patient satisfaction with the inpatient rooms was good, except for the tangible dimension especially room cleanliness which is still relatively low. People equity among the paramedic staff has strong relevance and is directly proportional to patient satisfaction with the inpatient rooms of the Islamic Hospital in Surabaya.Conclusion: Internalizing an organizational culture that considers patient satisfaction and patient equity among paramedic staffs is essential to harmonize the goals, vision, and mission between the hospital and its staffs. This study recommends that there should be a more serious evaluation of the cleanliness of all service units at the Islamic Hospital in Surabaya.Keywords: Patient satisfaction, People equity, Human Resource Management, Service performance.

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Journal articles on the topic 'Shona people'

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