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Journal articles on the topic 'Tswana culture'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Hajda, Yvonne P., and William W. Elmendorf. "Tswana Narratives: Native Historical Accounts of a Coast Salish Culture." Journal of the Royal Anthropological Institute 1, no. 2 (1995): 421. http://dx.doi.org/10.2307/3034715.

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Maundeni, Zibani. "State culture and development in Botswana and Zimbabwe." Journal of Modern African Studies 40, no. 1 (2002): 105–32. http://dx.doi.org/10.1017/s0022278x01003834.

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This article makes two major claims. The first is that independent Botswana was able to generate and sustain a type of developmental state because of the presence of an indigenous initiator state culture that was preserved by the Protectorate state and was inherited by the post-colonial state elites. The second is that the non-emergence of the developmental state in post-colonial Zimbabwe is explained by the presence of a non-initiator indigenous state culture which was preserved by the Rhodesian colonial state and was inherited by the post-colonial state elites. The article briefly reviews the literature, analyses the Tswana and Shona pre-colonial state cultures, and shows that these were preserved by the colonial states and inherited by the nationalist politicians.

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Steffensen, Kenn Nakata. "BBC English with an Accent: “African” and “Asian” Accents and the Translation of Culture in British Broadcasting." Broadcasting with Intent 57, no. 2 (2013): 510–27. http://dx.doi.org/10.7202/1013959ar.

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Foreign accents acted by Anglophone actors are a ubiquitous but politically and theoretically problematic feature of many audiovisual productions in the English-speaking world. This paper investigates the use of Tswana and Japanese accents in two BBC productions as acts of audiovisual translation (AVT) which are illustrative of a more general problematic of Western representations of non-Western languages and cultures. It argues that the phonological features of speech, which are classified as accents, divide the community of native speakers into different social groups and that they create and maintain boundaries between native and non-native speakers. Language discrimination is recognised by the BBC as a problem in relation to its domestic audience and the Corporation actively attempts to become more inclusive and representative of British society by broadcasting non-standard accents. On the other hand, when representing foreign, and especially post-colonial and non-Western languages and cultures, accent is used to define the boundary between the native English-speaking community and its outside. Accents are used to represent and translate the outside in stereotyping ways that tend towards racialisation and towards actors using generic “Southern African” and “East Asian” accents that bear little resemblance to the actual phonological profile of native speakers of Tswana and Japanese.

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James, Deborah, and Geoffrey Nkadimeng. "‘A Sentimental Attachment to the Neighbourhood’: African Christians and Land Claims in South Africa." Itinerario 27, no. 3-4 (2003): 243–62. http://dx.doi.org/10.1017/s0165115300020854.

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As part of its attempt to understand ‘an apartheid of souls’, this volume is concerned to show how mission activity, particularly that of European-based churches with close links to the expansion of Dutch/Calvinist influence, may have nurtured the local construction of race or ethnic difference in Indonesian and South African society. One well-known account of Christianity in South Africa shows how the interaction between mission and missionised produced a sharply dichotomised sense - experienced by the Tshidi Tswana as the contrast between setsivana and segoa - of difference between indigenous and imported culture. While this shows how processes devoted to undermining it may paradoxically strengthen a sense of cultural identity, what it does not yield is a sense of how Christianity, appropriated within Tswana and other African societies, furnished a means of marking internal distinctions of social class, dovetailing in unexpected ways with ethnic difference. It is such divisions - potently fusing class with ethnicity and having crucial implications for the ownership, reclaiming, and use of land - with which the present paper is concerned.

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HJORT, JONAS. "Pre-colonial culture, post-colonial economic success? The Tswana and the African economic miracle." Economic History Review 63, no. 3 (2009): 688–709. http://dx.doi.org/10.1111/j.1468-0289.2009.00495.x.

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Motsamayi, Mathodi Freddie. "Cattle culture and colour symbolism as reflected in selected artworks of Sotho-Tswana in South Africa." South African Journal of African Languages 40, no. 3 (2020): 297–307. http://dx.doi.org/10.1080/02572117.2020.1855723.

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Peters, Pauline E., I. Schapera, and John L. Comaroff. "The Tswana." International Journal of African Historical Studies 27, no. 1 (1994): 178. http://dx.doi.org/10.2307/220996.

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Arens, W. "Changing imagery: The Tswana of South Africa." Reviews in Anthropology 14, no. 4 (1987): 313–15. http://dx.doi.org/10.1080/00988157.1987.9977842.

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Suggs, David N. "Female Status and Role Transition in the Tswana Life Cycle." Ethnology 26, no. 2 (1987): 107. http://dx.doi.org/10.2307/3773449.

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Suzman, Susan M. "Names as pointers: Zulu personal naming practices." Language in Society 23, no. 2 (1994): 253–72. http://dx.doi.org/10.1017/s0047404500017851.

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ABSTRACTChildren in many African societies have meaningful names – unlike their Western counterparts, whose names are primarily labels. In Zulu, Xhosa, Sotho, Tswana, and many other cultures, namegivers traditionally chose personal names that pointed to a range of people and circumstances that were relevant at the time of the child's birth. These highly individual or unique names were part of particular social frameworks that have long been evolving with Western acculturation. Like the social frameworks within which they are embedded, naming practices are in the process of change.This article investigates change in Zulu naming practices as a reflection of wider social changes. Taking historical accounts as the source of traditional namegiving, an analysis of rural, farm, and urban names shows quantitative and qualitative differences in naming practices. Contemporary names differ significantly from traditional ones, and provide evidence that the world view within which names are given is in the process of redefinition. (Anthropological linguistics, naming, South Africa, Zulu)

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Landau, Paul S. "When Rain Falls: Rainmaking and Community in a Tswana Village, c. 1870 to Recent Times." International Journal of African Historical Studies 26, no. 1 (1993): 1. http://dx.doi.org/10.2307/219185.

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Sadr, Karim. "Kweneng: A Newly Discovered Pre-Colonial Capital Near Johannesburg." Journal of African Archaeology 17, no. 1 (2019): 1–22. http://dx.doi.org/10.1163/21915784-20190001.

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Abstract Kweneng is an extensive aggregation of stone-walled ruins that represent a pre-colonial Tswana capital. It is located 30 km south of today’s Johannesburg. The Molokwane architectural style predominates at this site. This style dates from around the mid- eighteenth to the mid- nineteenth centuries AD. The northern sector of Kweneng contains some structures in an architectural style from the seventeenth and eighteenth centuries AD. Scattered here and there on the fringes of Kweneng are Type N compounds, which represent the oldest architectural style in this region and date to the fifteenth and sixteenth centuries AD. With a long sequence from formation to collapse, Kweneng will shed light not only on the birth of complex urban society in this region, but also in more distant times and places where the evidence might be considerably less intact. This preliminary report introduces the site and the principal features of its built environment.

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Bodiba, Molebogeng, Maryna Steyn, Paulette Bloomer, Morongwa N. Mosothwane, Frank Rühli, and Abigail Bouwman. "Ancient DNA Analysis of the Thulamela Remains: Deciphering the Migratory Patterns of a Southern African Population." Journal of African Archaeology 17, no. 2 (2019): 161–72. http://dx.doi.org/10.1163/21915784-20190017.

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Abstract Ancient DNA (aDNA) analysis was employed to obtain information on the population relationships of the two Thulamela individuals (AD 1400-1700) and six other skeletons from various archaeological sites of the southern African Iron Age – Tuli (Botswana), Nwanetsi, Makgope, Happy Rest and Stayt. Although sequences were short, it seems that the Thulamela female aligns somewhat more with eastern populations as opposed to the male who aligns more with western groups. This result is not surprising given that the two individuals were buried at the same site but their burials were hundreds of years apart. It was also possible to identify genetic links between the Iron Age individuals and modern southern African populations (e.g. some of the skeletons assessed showed maternal genetic similarities to present-day Sotho/Tswana groups) and to separate the samples into at least two genetic groups. Poor quality and quantity of DNA meant that only haplogroups, not subhaplogroups, of the individuals could be traced.

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Gulbrandsen, Ørnulf. "Town-State Formations on the Edge of the Kalahari: Social-Cultura Dynamics of Centralization in Northern Tswana Kingdoms." Social Analysis 51, no. 3 (2007). http://dx.doi.org/10.3167/sa.2007.510303.

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Gouws, C., I. Moeketsi, S. Motloung, G. Van Greuning, and Llewellyn Van Zyl. "SIBU and the crisis of water service delivery in Sannieshof, North West Province." Journal for Transdisciplinary Research in Southern Africa 6, no. 1 (2010). http://dx.doi.org/10.4102/td.v6i1.123.

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In 2007 the residents of the town of Sannieshof in North West Province declared a dispute with the Tswaing Local Municipality on the grounds that the state of local service delivery left much to be desired. The ratepayers then formed the Sannieshof Inwoners Belastingbetalers Unie (SIBU) which literally took over the functions of local government of the town, functioning as a local government within a local government.This article provides a historical narrative of the conflict between SIBU and Tswaing Local Municipality, a dispute which was taken as far as the provincial High Court. Then follows an outline of conditions in Sannieshof and the townships of Agisanang and Phelindaba. Attention is given to the perceptions of local residents on the prevalent conditions, specifically in respect of water supply and sanitation service delivery. In the third section there are some theoretical perspectives on political culture, socialisation and happiness. A debate is provided on how these phenomena manifest under existing conditions in Sannieshof, and more particularly, in its adjacent townships of Agisanang and Phelindaba.

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Le Roux, Elritia. "�n Johannese perspektief op die huwelik, geslagsrolle en seksualiteit in �n postmoderne konteks." Verbum et Ecclesia 31, no. 1 (2010). http://dx.doi.org/10.4102/ve.v31i1.347.

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The hypothesis offered in this study is that the Johannine texts are authoritative, canononical documents with the inherent potential that is applicable to the practical lives of the faithful. Since Biblical texts are the product of the patriarchal culture within which they originated, a hermeneutic of suspicion becomes essential. In the interaction between the Biblical text and the contemporary context, a creative space is being created which requires a humble attitude from the exegetes to acknowledge the temporary nature of their findings. We need to look past the patriarchal nature and language towards a more inclusive paradigm. The Bible does not bind us to a rigid way of living, but liberates us for the appreciation of the healing power of God�s grace in our context. We need to move past stereotypes and to see others through the eyes of Christ. Jesus took a radical stance against the culture of his day. From the beginning of his public ministry, we find in him the tension between his prophetic role and the dominant culture of day. This tension leads to Jesus becoming a marginalised Jew, who stands outside the Jewish inner circle. He does not fit into the conventional social roles of his day. Jesus rather associates himself with the marginalised. This illustrates Jesus� radical commitment to God and his passionate commitment to the truth of the Gospel.�--- Abstract translated into Sipedi ---T�a lenyalo, seabe sa bong bja motho le t�a bong mo maemong a phosmodene go ya ka JohaneSenaganwaKakanyo ye e fiwago pampiring ye ke go re ditemana t�a puku ya Johane ke dingwalo t�e di nago le maatla, di ka gare ga Bibele yeo e sa �omago ka go ama maphelo a batho thwii, gape di na le khuet�o ye kgolo maphelong a badumedi. Ka ge Bibele e tswalwa ke set�o sa phatriakhi(go ba monna ke seelo mafapheng ka moka a bophelo), go sekaseka Bibele motho a na le maseme go ba bohlokwa mo. Kamanong ya Bibele le maemo ao babadi ba ikhwet�ago ba le go ona, go hlolega sekgoba sa go ikakanyet�a seo se nyakago gore basekaseki ba Bibele ba ikokobet�e ka go amogela gore dikutollo t�a bona ke t�a lebakanyana fela. Re swanela go tlo�a mahlo go sebopego sa phatriakhi gomme re �et�e tsela ya go akaret�a bohle ditshekatshekong t�a rena. Bibele ga e re kgokolele go tsela e tee ya go se �i�inyege ya bophelo, eup�a e a re lokolla gore re bone maatla a pholo ya go tla ka mogau wa Modimo mo maphelong a rena. Re hloka go tlogela go bona bophelo ka mahlo a ditlwaedi t�a ka mehla gomme re bone batho ka fao Kriste a ba bonago ka gona. Jesu o ile a t�ea maemo a e sego a tlwaelo, a thata, kgahlanong le ditlwaedi t�a set�o sa gabo. Go tloga mathomong a mo�omo wa gagwe wa go lokolla batho, re bona mo go Yena ngangego ya go kgala(profeta) le set�o se se bego se rena nakong ya bophelo bja Gagwe. Ngangego ye e dira gore Jesu e be Mojuta yo a hlokolwago, a kgaphelwago ka ntle ga sedikadikwe sa Bajuta ba paale. Ga a swanet�ane le go hlankela set�haba fao go bego go tlwaelegile nakong ya Gagwe. Jesu o ikgethela go tswalana le bao ba hlokolwago set�habeng. Se se laet�a boikgafo bja Gagwe bjo bo tibilego go Modimo le go ikgafa ka phegelelo ye kgolo go there�o ya Ebangedi.--- End of translation ---

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Campbell, Sandy. "The Swazi People by R. Van der Wiel." Deakin Review of Children's Literature 3, no. 3 (2014). http://dx.doi.org/10.20361/g2qp5z.

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Van der Wiel, Renée. The Swazi People. Gallo Manor, South Africa: Awareness Publishing Group, 2012. Print.South Africa describes itself as “one rainbow nation going forward”, but within that rainbow there are eleven indigenous South African peoples. The Swazi People is one of eleven volumes in the African Cultures of South Africa series, which presents the cultures for readers at the upper elementary level. The other volumes include the cultures of The Khoikhoi, The Ndebele, The North Sotho, The San, The South Sotho, The Tsonga-Shangaan, The Tswana, The Venda, The Xhosa, and The Zulu.In The Swazi People, Renée Van der Wiel describes their arts and crafts, beliefs, clothes, history, houses, language, leaders, marriage, music and dance, recipes, and way of life. The book incorporates many Swazi words, which are listed in the glossary at the back of the book. For example, mahiya (cotton cloth), gogo (grandmother) and lobola (marriage gift, usually cattle) are all listed in the glossary.This volume is attractively produced and brightly coloured. It opens with a full-page map of South Africa that shows the historical movements of the Swazi people and highlights their homelands. Text and images are presented on alternate pages. The professional quality images are usually full-page and are either historical black and white photos or modern colour photos of Swazi people engaged in traditional activities. There is also an index, which improves the book's usefulness as an elementary research text.The text is written in age-appropriate language and deals with the subjects in sufficient detail that as an adult, I was able to learn from it. In general, the tone is objective and non-judgemental. For example, "[i]n 1973, King Sobhuzall and the Imbokoduo National Movement stopped all other political parties from taking part in elections in Swaziland. (…) After only five years of being a democracy, Swaziland became a country ruled by a king." Where there is bias present, it is more in the form of presenting the Swazi point of view: "But the Boers did not care about looking after the Swazi people – all they wanted was to get through to the sea without having to travel through British territory.".This sturdily bound volume is an excellent work and is highly recommended for public and elementary school libraries. Highly recommended: 4 stars out of 4Reviewer: Sandy CampbellSandy is a Health Sciences Librarian at the University of Alberta, who has written hundreds of book reviews across many disciplines. Sandy thinks that sharing books with children is one of the greatest gifts anyone can give.

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