Journal articles: 'Shona proverbs'

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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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Masowa, Angeline, and Zvinashe Mamvura. "African philosophy of development as expressed in Shona proverbs." AFRREV IJAH: An International Journal of Arts and Humanities 6, no. 2 (June 5, 2017): 28. http://dx.doi.org/10.4314/ijah.v6i2.3.

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

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

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WASOSA, WELLINGTON, and EVANS MANDOVA. "The Role of Proverbs in the Shona Judicial System with Special Reference to Nhango Dzokusuma Nyaya Padare." Matatu 41, no. 1 (2013): 369–76. http://dx.doi.org/10.1163/9789401209151_023.

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MANDOVA, EVANS. "The Shona Proverb as an Expression of." Matatu 41, no. 1 (2013): 357–68. http://dx.doi.org/10.1163/9789401209151_022.

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Degener, Almuth. "Family relationships in proverbs from Northern Pakistan." Proverbium 39 (July 10, 2022): 1–28. http://dx.doi.org/10.29162/pv.39.1.56.

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Proverbs from Pakistan are one of the lesser-noted areas of paremiology. The article examines proverbs in five orally transmitted languages from northern Pakistan for statements about relationships and values within the family. Many clichés are confirmed: women are subordinate, and untrustworthy, children are wished for, but hard to raise, mothers are good, and stepmothers evil, the honour of the family must be protected. However, there are remarkably few proverbs about the stupidity of women and their talkativity. And the values depicted in the proverbs, despite cultural and geographical closeness, are not uniform. The emphasis on honour and family cohesion is much stronger in the Shina proverbs than in the proverbs of the other communities.

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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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Bronner, Shaw. "Here’s To Our Community." Medical Problems of Performing Artists 35, no. 4 (December 1, 2020): 233–34. http://dx.doi.org/10.21091/mppa.2020.4034.

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Memorialized in former Secretary of State Hillary Clinton’s children’s book entitled It Takes a Village, “it takes a village to raise a child” is an African proverb that means an entire community of people must interact with children for those children to experience and grow in a safe and healthy environment. The need of the artist to create is undeniable and their villages continue to support them. During these dark days of the COVID-10 pandemic, performing and fine artists have been denied their traditional communication with their public as theaters and museums closed down throughout the world. For those of us who live in New York City where the worst of Covid-19 hit last spring, it was no Broadway shows, no spring, summer or fall dance seasons, no summer festivals, no dance classes. Yet almost immediately, artists’ resourcefulness shone as they continued to create, teach, and perform their art in new ways.

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Makaudze, Godwin. "Children and Childhood in Shona Proverbs." Southern African Journal for Folklore Studies 30, no. 1 (March 15, 2021). http://dx.doi.org/10.25159/1016-8427/7486.

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Childhood is not a neatly definable concept as it differs among cultures. Among the Shona, a child and childhood are defined in terms of age, marital status, behaviour and also relations to other members in society. The Shona, like other ethnic groups, have a plethora of ways through which their worldview is fashioned and conveyed, and these include songs, folktales, riddles and proverbs, among others. In this article, Shona proverbs are analysed in terms of how they present Shona people’s perception and conceptualisation of childhood. Afrocentricity is used to analyse the content of proverbs selected from the anthologies Tsumo Chimbo neMadimikira (Zvarevashe 1984) and Tsumo-Shumo (Hamutyinei and Planger 1987). Among its findings, the article observes that Shona childhood falls into two main categories: early childhood and mid-cum-adult childhood. Children are perceived as an integral component of any Shona marriage, and society is ambivalent regarding who is more important between the boy and girl child. Also, early childhood is perceived as a very precarious and critical stage that can either make or break a child, thus warranting responsible shepherding from parents and society. Child behaviour is also believed to be largely modelled after that of parents and so it is important that parents behave responsibly so as to positively influence their children. It also emerges that it is quite common for children to disappoint their parents, but that should not lead the parents into despair. While all stages show that childhood is considered a position laden with responsibilities, which should be carried out for the good of all, the mid-cum-adult childhood stage is viewed as one where one should start moving towards or even exercise total independence and self-reliance. Overall, it emerges that the Shona people’s perception and conceptualisation of children and childhood have a lot of positives that can be drawn from for the good of today’s humanity.

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Makaudze, Godwin. "The Shona Proverbs Portrayal of the Institution of African Traditional Leadership." Alternation Interdisciplinary Journal for the Study of the Arts and Humanities in Southern Africa SP38C (December 1, 2021). http://dx.doi.org/10.29086/2519-5476/2021/sp38c17.

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Makaudze, Godwin. "Disability in Shona Proverbial Lore." Southern African Journal for Folklore Studies 29, no. 1 (June 14, 2019). http://dx.doi.org/10.25159/1016-8427/4069.

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Disability is a world-wide human condition approached differently by different societies. Contemporary society has seen efforts by United Nations (UN) member states to adopt, uphold and safeguard the rights of persons with disabilities. In Africa today, constitutions of various countries have provisions for the rights of persons with disabilities. However, the ratification of conventions and birthing of constitutions that pay heed to the rights of persons with disabilities do not mean that African societies had no place and platforms for those with disabilities before and now. In fact, disability did and still does exist, was and still is talked about, taught about, advised about and warned about too. Traditional African societies, then and now, have ways of approaching this human condition. Using the Afrocentricity theory, this article examines disability among the traditional Shona of Zimbabwe as captured and conveyed through the ethnic groupâ€™s proverbs. It examines Shona peopleâ€™s conceptualisation and teachings about disability. The article observes that the Shona have always known about the condition and its various forms and socialise their members into respecting those with such conditions, making available to them platforms for self-expression as well as being tolerant and patient with them. Inversely, the article observes that sometimes society has had an indifferent approach to those with disabilities, seeing and regarding them as less human. It concludes that the Shona have always been aware of disability as a human condition and continue to approach it in ways that are both positive and negative. The article recommends that African ways of looking at phenomena and human conditions be drawn on as a way of building on the positives enshrined therein.

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Nhemachena, Artwell. "Chisi Chako Masimba Mashoma/Kunzi Pakata Sandi Kunzi Ridza: Anthropological Musings on the Coloniality of Dispossession in Africa." Journal of Black Studies, January 10, 2023, 002193472211451. http://dx.doi.org/10.1177/00219347221145187.

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Africans need to be careful with discourses on coloniality that avoid dealing with central aberrations of colonialism. Focusing on coloniality of power, coloniality of being, coloniality of knowledge and coloniality of gender, contemporary discourses on coloniality sidestepped a central aspect of colonialism. Motivated not by quests to merely exercise power, as is assumed in coloniality of power; and motivated not merely by quests to dominate Africans using knowledge, as is assumed in coloniality of knowledge; and motivated not ultimately by the quest for gender domination, as is assumed in the coloniality of gender, colonialists dispossessed colonized people. Reviewing literature and using the Shona (a people of Zimbabwe) proverbs chisi chako masimba mashoma/kunzi pakata sandi kunzi ridza (one should not exercise power over what one does not own/possession is not synonymous with ownership), this paper postulates the notion of coloniality of dispossession. The paper concludes that power is merely a tool to dispossess colonized people, and so decolonial scholarship must focus not only on tools used to colonize other people but on the ultimate goals of using tools, such as power.

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Mandova, Evans, and Agrippa Chingombe. "The SHONA Proverb as an Expression of UNHU/ UBUNTU." International Journal of Academic Research in Progressive Education and Development 2, no. 1 (March 29, 2013). http://dx.doi.org/10.6007/ijarped/v2-i1/9753.

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Mapara, Jacob, and Simangenkosi Thebe. "It has always been a man’s world: The woman as other in the Shona and Ndebele proverb." Advances in Social Sciences Research Journal 2, no. 4 (April 25, 2015). http://dx.doi.org/10.14738/assrj.24.925.

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Mujinga, Martin. "Musha mukadzi: An African women’s religio-cultural resilience toolkit to endure pandemi." HTS Teologiese Studies / Theological Studies 79, no. 3 (September 29, 2023). http://dx.doi.org/10.4102/hts.v79i3.8977.

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Life among most African families and communities revolves around women. In both African religion and culture, women’s lives oscillate between two opposite extremes of being at the centre and periphery at the same time. Women are both the healers and the often wounded by the system that respects them when there are problems and displaces them whenever there are opportunities. Their central role is expressed by a Shona proverb musha mukadzi (the home is a woman). This proverb expresses how women endure the pain of both religion and culture to create a decent society. Women also endure the pain of pandemics such as human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) and COVID-19 and at times succumb to the same while taking care of some family members who would have fallen victim to the epidemic. Countless married women have been made susceptible to HIV and AIDS as they try to live according to the African cultural dictates of mothering and/or motherhood. Other women and girls also contract the disease because of how religion and culture exert them to some unbearable circumstances. For example, women and girls nurse their ill relatives without protective equipment and clothing. At times they are abused by men because of some cultural beliefs that unprotected sex is a remedy for HIV and AIDS. In addition, most women and girls were also victims of COVID-19 while serving their family members. In doing all the good work to serve families, women are driven by the proverb musha mukadzi. Using desk research methodology, this paper argues that musha mukadzi is both a toolkit for women’s resilience to endure pandemics and at the same time a subtly oppressive statement often used to manipulate and abuse women to stand in places that are too difficult for their capabilities.Contribution: African women bear the brunt of pandemic burdens such as HIV, AIDS and COVID-19. Sometimes they become susceptible to the same while taking care of their family members affected by pandemics in the name of fulfilling the Shona proverb, musha mukadzi. The topic has contributed to the scope of the journal as it advocates to inculcate a peaceful society. The article also challenges African societies not to use musha mukadzi to ill-treat women as objects of African religio-cultural patriarchal ideology.

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Chigwedere, Yuleth, and Isaac Choto. "The Colonial Boomerang: A Comparative Analysis of the Traumatic Effect of the Violence of War in Alexander Kanengoni’s Echoing Silences and Alexandra Fuller’s Scribbling the Cat." Imbizo 8, no. 2 (October 9, 2018). http://dx.doi.org/10.25159/2078-9785/2978.

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This literary analysis explores how the repercussions of violence had both metaphysical and traumatic consequences for those involved in the war that led to the liberation of Zimbabwe, regardless of which side they fought for. This scarring of the psyche is vividly explored in Alexandra Kanengoni’s Echoing Silences and Alexander Fuller’s Scribbling the Cat: Travels with an African Soldier. The main character in the former text is a black Zanla freedom fighter, while the protagonist in Fuller’s text is an ex-Rhodesian white soldier. This allows for insightful comparative analysis. Despite their differing socio-political cultures and positions within the war—one seeking to perpetuate colonial hegemony, the other to destroy it—in the post-war era neither of them escapes the boomerang effect of the wartime violence. The premise of this analysis is therefore, encapsulated in the Shona proverb Hapana mhosva isangaripwe (“There is no crime which does not carry a fine or reparation”). A psychoanalytic theoretical framework informs the examination as we reveal the traumatic experiences the two protagonists encounter, and trace their journeys as they revisit and re-member their sites of violence during the war in a quest to purge themselves of their “demons” and achieve psychological redemption.

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Dvalidze, Nino. "IDIOMS AND SLOGANS IN POSTER LIKE PROPAGANDA." International Journal of Innovative Technologies in Social Science, no. 4(40) (November 2, 2023). http://dx.doi.org/10.31435/rsglobal_ijitss/30122023/8066.

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21-st century is very busy, contradictive and tensed because of several cores of wars, accordingly abundant information flows out from the internet. Nobody has time to read several pages for a long time. Minimalism in words is appreciated more. As the 12 th century renaissance period Georgian poet Shota Rustaveli said in the prologue to his famous masterpiece "The Man in the Panther’s Skin”: “A long word is told shortly” (in few words is uttered a long discourse) as “Minstrelsy is, first of all, a branch of wisdom “… So, the idioms, slogans, proverbs, parables, some other kinds of phrasal verbs and witty sayings are still the object of scientific studies as far as they have been in use side by side with ballads, poems, songs and preaches since time immemorial up today. You may meet them in modern publicist texts, in posters, in adverts, in web design as well. Therefore, interpreting the idioms adequately isn’t so easy. It’s well known that idioms are the set of fixed expressions, which is impossible to understand directly and, in most cases, one should consult with the dictionaries of idioms. Thus, presented article’s topicality is conditioned by researching some idioms in posters for filling the information gap and developing intercultural dialogue. The methodology of investigation is qualitative, based on researching different posters, describing and analyzing. Propaganda is an attempt to inﬂuence peoples’ opinions or behavior through the use of specific images and words. It usually gives limited information which is heavily biased in its presentation. Propaganda typically achieves its aims by generating an emotional reaction in the viewer. For much of the twentieth century, public posters were a common way for governments to use propaganda to persuade their citizens. They often relied upon simple images in order to manipulate people through fear or guilt. Propaganda uses stereotypes so that audiences can readily identify which people group is the target of the poster.

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Journal articles on the topic 'Shona proverbs'

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