Relevant bibliographies by topics / Venda (African people)

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

Academic literature on the topic 'Venda (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2024

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Journal articles on the topic "Venda (African people)"

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Machiridza, Lesley Hatipone, and Russell Kapumha. "Beyond Colonial Boundaries: Reimagining the Rozvi through Landscapes, Identities and Indigenous Epistemologies." Land 12, no. 8 (August 18, 2023): 1625. http://dx.doi.org/10.3390/land12081625.

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The land, ‘things’/objects, and memory in the form of narratives and metaphors are intricately bound together. They all constitute the iconography of a shared set of ideas, beliefs, feelings, values, practices, and performances that objectify collective identities. Respectively, these complex entangled tangible and spiritual/invisible indices of identities situated in places deserve special archaeological devotion. However, since African archaeology and history remains trapped in Eurocentric colonial metanarratives, indigenous epistemologies and ontologies have somehow remained on the margins of knowledge production processes. This deliberate erasure and silencing continues to impede archaeology’s capacity to explore hidden meanings and values that people imbue to places and landscapes through time. Owing to this setback, multiple precolonial group identities in parts of Zimbabwe, South Africa, Botswana, and Mozambique such as Torwa, Twamamba, Rozvi, Singo, and Venda, among others, remain vague and subjectively tied to the archaeology of Butua/Torwa (AD 1400–1644) and Rozvi (AD 1685–1830) state systems. The failure to read the landscape as both a repository of memory and an agent for collective identities continues to compound our archaeological challenges. Against this background, Rozvi oral narratives and the Insiza cluster Khami-phase sites in southwestern Zimbabwe are subjected to renewed scrutiny. Following a critical review of colonial archives and Rozvi traditions, it turned out that instead of contradicting ‘science’, oral traditions actually amplify our reading of the archaeological record, only if handled properly.
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Mulaudzi, P. A. "THE DOMBA LANGUAGE VARIETY AS A VEHICLE OF INDIGENOUS KNOWLEDGE SYSTEMS." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 186–97. http://dx.doi.org/10.25159/1016-8427/1616.

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Among Vhavenḓa, domba is an indigenous initiation institution that both men and women attend. This is a unique indigenous institution which prepares young men and young women together in order to understand the importance of marriage, child-birth and other aspects of life. And as a result, this paper outlines the use of the language variety associated with this institution as well as its educational significance among the Vhavenḓa. The use of this variety, when domba is in session, plays an important role in educating young men and women to be responsible for their families and properties. In addition, cultural values and norms which are no longer observed today in many African communities are also taught by this institution. Although this variety promotes safe sex and sex only after marriage, it has also served as a breeding ground for a gendered variety of the language because it advocates that men and women should not be treated equally. Despite some difficulties, an understanding of the role played by the domba language variety in education by the Venda people and of the education received by initiates in this institution will allow us to recapture the space we need to reinvent ourselves, and to fashion knowledge systems and strategies to ensure a responsible adult life. This will empower us to become independent people capable of producing a value system worthy of our dignity.
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Kgatla, Thias. "CLERGY’S RESISTANCE TO VENDA HOMELAND’S INDEPENDENCE IN THE 1970S AND 1980S." Studia Historiae Ecclesiasticae 42, no. 3 (February 23, 2017): 121–41. http://dx.doi.org/10.25159/2412-4265/1167.

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The article discusses the clergy’s role in the struggle against Venda’s “independence” in the 1970s and 1980s, as well as resistance to the apartheid policy of “separate development” for Venda. It also explores the policy of indirect white rule through the replacement of real community leaders with incompetent, easily manipulated traditional chiefs. The imposition of the system triggered resistance among the youth and the churches, which led to bloody reprisals by the authorities. Countless were detained under apartheid laws permitting detention without trial for 90 days. Many died in detention, but those responsible were acquitted by the courts of law in the Homeland. The article highlights the contributions of the Black Consciousness Movement, the Black People Conversion Movement, and the Student Christian Movement. The Venda student uprising was second in magnitude only to the Soweto uprising of 16 June 1976. The torture of ministers in detention and the response by church leaders locally and internationally, are discussed. The authorities attempted to divide the Lutheran Church and nationalise the Lutherans in Venda, but this move was thwarted. Venda was officially re-incorporated into South Africa on 27 April 1994.
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Pikirayi, Innocent, and Munyadziwa Magoma. "Retrieving Intangibility, Stemming Biodiversity Loss: The Case of Sacred Places in Venda, Northern South Africa." Heritage 4, no. 4 (November 28, 2021): 4524–41. http://dx.doi.org/10.3390/heritage4040249.

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Sacred sites and landscapes mirror indigenous peoples’ identity, well-being and sense of place. In Venda, northern South Africa, such places are preserved through myths and legends. Following a scoping study, which also involved engagement with indigenous communities, we reveal how human-driven destruction of biodiversity contributes towards significant losses of such heritage. Large-scale agriculture, mining and commercial plantations around Thathe forest, Lake Fundudzi and Phiphidi waterfalls are not only destroying these places, but also impoverishing indigenous peoples. This is not sustainable from the perspective of heritage conservation, survival and well-being of indigenous communities. Recognising intangible values expressed through myths and legends is necessary in heritage conservation and in addressing some of the Sustainable Development Goals (SDGs).
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Kotina, Ekaterina L., Patricia M. Tilney, Abraham E. van Wyk, Alexei A. Oskolski, and Ben-Erik van Wyk. "“Hairy” bark in Lannea schweinfurthii (Anacardiaceae): hyperhydric-like tissue formed under arid conditions." IAWA Journal 39, no. 2 (June 13, 2018): 221–33. http://dx.doi.org/10.1163/22941932-20170197.

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ABSTRACTA remarkable, almost fur-like “indumentum” of velvety “hairs” (sometimes referred to as “fungi”) occurs on the roots (and to a lesser extent also on the trunk) ofLannea schweinfurthiivar.stuhlmanniiand is known asvhulivhadzain the Venda language (Tshivenḓa). The hairs are traditionally used by the Venda people (Vhavenḓa) of the Limpopo Province of South Africa, for various biocultural purposes. A detailed anatomical study of the origin, structure and development of these unusual “hairs” showed that they are of peridermal origin and develop from dense clusters of phelloid cells which are scattered within the stratified phellem. These cells are capable of considerable radial elongation thus forming hair-like radial files of elongated phelloid cells. The “hairy” patches on the bark may also develop from lenticels which become hypertrophied. These clusters of phelloid cells resemble the hyperhydric tissue which is reportedly formed in periderm of stems exposed to a water-saturated environment in some plant species. The formation of hyperhydric-like tissue in roots and stems ofL. schweinfurthiivar.stuhlmanniioccurs, however, under relatively arid conditions. Since this tissue contains large intercellular spaces, it may also be regarded as a specialized type of aerenchymatous phellem. The adaptive significance, if any, of the phelloid “hairs” remains unknown.
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Sivhabu, Veronica, and Maretha Visser. "Constructions of sexuality and HIV risk among young people in Venda, South Africa: implications for HIV prevention." African Journal of AIDS Research 18, no. 2 (April 3, 2019): 158–67. http://dx.doi.org/10.2989/16085906.2019.1630449.

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Mabika, Memory. "The gendered perspective of cyberbullying: The case of a rural University in Limpopo." Communicare Journal for Communication Sciences in Southern Africa 41, no. 1 (August 5, 2022): 90–103. http://dx.doi.org/10.36615/jcsa.v41i1.1399.

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The rapid advancement of Information and Communication Technologies (ICTs) has heightened misuse of internet-based technologies by young people. Besides increased integration due to availability and access to mobile communication technologies, students today indulge in cyberbullying where they harass, insult and stalk each other. Scholars have researched extensively on cyberbullying in institutions of higher learning globally and how victims try to cope with the problem. However, there is a dearth of literature on the gendered perspective of cyberbullying in institutions of higher learning in Southern Africa. Using the Social Information Processing Theory, the study examined the phenomenon of cyberbullying at a rural university in South Africa. The key questions of the study were: How do male and female victims perceive cyberbullying? How do male and female victims react to cyberbullying? Does cyberbullying have the same effects on students of different gender? Data were collected using semi-structured interviews and questionnaires targeted at male and female victims of cyberbullying at University of Venda. Findings revealed inconsistencies in how male and female victims perceived and reacted to cyberbullying.
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Pace, Ian. "The Panorama of Michael Finnissy (II)." Tempo, no. 201 (July 1997): 7–16. http://dx.doi.org/10.1017/s0040298200005775.

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A large body of Michael Finnissy's work refers to music, texts and other aspects of culture outside the mainstream European tradition. As a child he met Polish and Hungarian friends of the family, and was further attracted to aspects of Eastern European music when asked to transcribe Yugoslav music from a record, for a ballet teacher. Study of anthropological and other literature led him to a conviction that folk music lay at the roots of most other music, and related quite directly to the defining nature of man's interaction with his environment. Finnissy went on to explore the widest range of folk music and culture, from Sardinia, Yugoslavia, Rumania, Bulgaria, the Kurdish people, Azerbaijan, the Vendan Africans, China, Japan, Java, Australia both Aboriginal and colonial, Native America and more recently Norway, Sweden, Denmark, India, Korea, Canada, Mexico and Chile.
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Tajuddeen, Nasir, Tarryn Swart, Heinrich C. Hoppe, and Fanie R. van Heerden. "Antiplasmodial and Cytotoxic Flavonoids from Pappea capensis (Eckl. & Zeyh.) Leaves." Molecules 26, no. 13 (June 25, 2021): 3875. http://dx.doi.org/10.3390/molecules26133875.

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Ethnobotanical surveys indicate that the Masai and Kikuyu in Kenya, the Venda in South Africa, and the Gumuz people of Ethiopia use Pappea capensis for the treatment of malaria. The present study aimed to investigate the phytochemical and antiplasmodial properties of the plant leaves. The bioactive compounds were isolated using chromatographic techniques. The structures were established using NMR, HRMS, and UV spectroscopy. Antiplasmodial activity of P. capensis leaf extract and isolated compounds against chloroquine-sensitive 3D7 P. falciparum was evaluated using the parasite lactate dehydrogenase assay. Cytotoxicity against HeLa (human cervix adenocarcinoma) cells was determined using the resazurin assay. The extract inhibited the viability of Plasmodium falciparum by more than 80% at 50 µg/mL, but it was also cytotoxic against HeLa cells at the same concentration. Chromatographic purification of the extract led to the isolation of four flavonoid glycosides and epicatechin. The compounds displayed a similar activity pattern with the extract against P. falciparum and HeLa cells. The results from this study suggest that the widespread use of P. capensis in traditional medicine for the treatment of malaria might have some merits. However, more selectivity studies are needed to determine whether the leaf extract is cytotoxic against noncancerous cells.
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Venter, Sarah M., and Ed T. F. Witkowski. "Fruits of our labour: contribution of commercial baobab (Adansonia digitata L.) fruit harvesting to the livelihoods of marginalized people in northern Venda, South Africa." Agroforestry Systems 87, no. 1 (June 5, 2012): 159–72. http://dx.doi.org/10.1007/s10457-012-9532-6.

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Dissertations / Theses on the topic "Venda (African people)"

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Mphaphuli, Murembiwa Julia. "Tsenguluso ya kubveledzele kwa ndeme ya nyimbo dza sialala dza Vhavenda." Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/1240.

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Thesis (MA. (African Languages)) --University of Limpopo, 2013
Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.
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Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /." Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.

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Mahada, Livhuwani Paul. "Ethical dilemmas of circumcision school with reference to the Venda." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49950.

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Thesis (MPhil)--Stellenbosch University, 2004.
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ENGLISH ABSTRACT: Morbidity and mortality are national problems that affect a vast number of children and young adults each year in Circumcision Schools. The number of children who either get sick or die of traditional circumcision school is probably high. "In one study of penile mutilation practice (in 1990) of the Xhosa tribe of Southern Africa, 9 % of mutilated boys died: 52 % lost all or most of their penile shaft skin: 14 % developed severe infectious lesions: 10% lost their glans penis; and 5 % lost their entire penis. This represents only those boys who made it to the hospital," (Denniston and Milos, 1997: v). The problem is still the same and this could mean that the true complication statistics is likely to be much higher if the entire South Africa is taken into consideration. Although traditional circumcision was well intended, the recent spate of death puts it under threat. Besides, there are many other controversial acts that are taking place within the school itself. There are many illegal schools instituted by inexperienced traditional surgeons. The plight is further worsened by the commercialisation of the traditional institution. It is painful to note that the camps which were normally held in winter for children to heal faster are now also held in summer. The outmoded system of administration in this institution and the health hazards experienced, confronts parents, children and the entire community with a dilemma - a dilemma that warrants ethical reflection. The dilemma poses a serious challenge to the cultures that practice the traditional ritual of circumcision. Many of the advisers of this thesis agree (the likes of Prof. C.S. van der Waal, Prof G. Tangwa, Chief T.l Ramovha, Traditional healer Mashudu Dima and Dr D. Sidler) that we don't have to do away with the school as such, but that there is a need to either change and improve certain things in this school. Social change and medical awareness seem very important in this regard. The hurdle created by this dilemma, though daunting, can be overcome. We need education, cooperation, dialogue, rationality and true reflection on our culture to work this problem out. Until our children are safe from the threat of morbidity and mortality, no one is safe. I therefore think that many human errors could paint an unfavourable picture on the traditional Circumcision School, whereby creating ethical dilemmas. The ethical dilemma could be a starting point for critical reflection on culture and tradition with the hope for change and future progress. It is such a challenge that Circumcision Schools should face and which they urgently need.
AFRIKAANSE OPSOMMING: Ernstige beserings en 'n hoë dodetal in besnyding-skool is 'n nasionale probleem wat elke jaar talle kinders en jong volwassenes affekteer. Die getal kinders waarvan die gesondheid aangetas word of wat selfs sterf in dié tradisionele besnyding-skole is waarskynlik haag. "In one study of penile mutilation practice (in J 990) of the Xhosa tribe of Southern Africa, 9% of mutilated boys died: 52% lost all or most of their penile shaft skin: J4% died developed serious infectious lesions: J0% lost their glans penis; and 5% lost their entire penis. This represents only the boys who made it to hospital" (Denniston and Milos, 1997:v). Dié probleem bestaan voort, en dit mag beteken dat die ware ongevalle syfer veel hoër mag wees, sou die hele Suid Afrika in berekening gebring word. Alhoewel besnyding tradisioneel welbedoeld is, word dié praktyk nou bedreig deur die onlangse vlaag van sterftes. Daarbenewens is daar vele ander kontroversïele praktyke wat in dié skole self bedryf word. 'n Groot aantal van die skole is onwettig en word deur onervare tradisionele sjirurge bedryf. Dié problem word verder vererger deur die kommersialisering van dié tradisionele institusie. Dit is ook kommerwekkend om daarop te let dat waar dit gebruiklik was om dié kampe in die winter te hou - vir die sneller herstel van die kinders - hulle nou ook in die somer beslag neem. Die verouderde sisteem waarmee dié institusie se administrasie bedryf word, sowel as die gesondheids-gevare wat daarmee gepaard gaan, stelouers, kinders en die gemeenskap as geheel voor 'n dilemma - 'n dilemma wat etiese nadenke verg. Dié dilemma bied 'n ernstige uitdaging tot die kulture wat steeds die instelling van besnyding huldig. Soveel as sekere van die bydraes binne die vervolgende verhandeling (bv. Dié van Proff. c.S. De Waal, G. Tangwa, Hoofman T.J. Ramovha, Tradisionele heler Mashudu Dima en Dr. D. Sidler) saamstem dat daar nie ingeheel van die skole afgesien hoef te word nie, is daar wel 'n nood om sekere aspekte daarvan te hersien en verbeter. Sosiale verandering en 'n mediese perspektief is van groot belang hiertoe. Die struikelblok wat deur hierdie dilemma veroorsaak word - hoewel intimiderend - kán weloorkom word. Daar is 'n nood vir opvoeding, samewerking, dialoog, redelikheid en 'n ware nadenke oor ons kultuur om hierdie probleem die hoof te bied. Tot tyd en wylons kinders veilig staan van die dubbele gevare van besering en dood, is niemand veilig nie. Ek dink dus dat, terwyl verskeie etiese dilemma's ongunstige beeld skep van menslike foute, hulle ook vra om insigte rondom die menslike kultuur, en om hoop vir toekomstige vooruitgang. Dit is wat tradisionele besnyding-skole benodig.
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Mukhuwana, Joyce. "Tsenguluso ya thuthuwedzo ya maitele a tshirema kha vhurereli ha tshikhiresite ro sedza kha Tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1146.

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Thesis (M.A. (African Languages)) --University of Limpopo, 2012
The title of the research topic is: The critical analysis of African Traditional African Culture with special reference to Tshivenḓa in Christianity. The study would be based on the influence of Tradional Venḓa Culture to Christianity Religion. Though Vhavenḓa may be converted from Vhavenḓa Tradional Culture to Christianity their culture still influences their way of practising Christianity. The study will also examine ways, when and where these practises of Tshivenḓa have the influence in Christianity.
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Mudau, Thivhulawi Sarah. "Tsenguluso ya kushumisele kwa mirero na maidioma kha vhafumakadzi kha manwala a Netshivhuyu na Sigogo." Thesis, University of Limpopo, 2015. http://hdl.handle.net/10386/2451.

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(M. A. (African Languages)) --University of Limpopo, 2015
Ngudo ino yo sumbedza uri ho shumiswa mirero na maidioma manzhi kha u bvukulula vhuvha na nzulele ya vhafumakadzi kha maṅwalwa a Ṋetshivhuyu, M.J. na Sigogo, N.E. Ngudo yo tumbula uri kanzhi mirero na maidioma zwi shumiswa kha u tsikeledza vhafumakadzi fhethu hunzhi: mishumoni, mbinganoni, lufunoni na kha mavhusele. Tsikeledzo iyi i vha ya muhumbulo khathihi na ya ṋamani. Naho zwo ralo, ngudo yo wana uri hu na huṅwe hu si gathi hune mirero na maidioma zwa ṱuṱuwedza vhutshilo havhuḓi kha vhafumakadzi. Magumoni azwo, ngudo i themendela uri vhafumakadzi vha fanela u farwa zwavhuḓi, nge vha vha vhathu u fana na vhanna.
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Mudau, Mpfariseni Andrew. "Tsenguluso ya mushumo wa makhadzi kha mvelele ya tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1145.

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Thesis (M.A. (African Languages)) --University of Limpopo, 2012
The mini-dissertation investigated the role played by an aunt in African Culture with special reference to Tshivenḓa. The study has discovered that an aunt played an important role in a family. Nowadays, other people are involved in the role played by makhadzi. This seems as if the community is confused about the role of makhadzi
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Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.

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Kruger, Jaco Hentie. "A cultural analysis of Venda guitar songs." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1002309.

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This thesis focuses on the articulation in music of human worldviews, and the social contexts in which they emerge. It suggests that people project various forms of social reality through symbolic systems which operate dynamically to maintain and recreate cultural patterns. The symbolic system investigated in support of this suggestion is that constituted by Venda guitar songs. In the performance of these songs, social reality emerges in a combination of symbolic forms: verbal, musical and somatic. The combination of these symbolic forms serves as a medium for individual self-awareness basic to the establishment of social reality and identity, and the drive for social power and legitimacy. A study of these symbolic forms and their performance indicates that musicians invoke the potential of communal music to increase social support for certain principles on which survival strategies in a turbulently changing society might be based. The discourse of Venda guitar songs incorporates modes of popular expression and consciousness, and thus attempts to invoke states of intensified emotion to promote these survival strategies. Performance occasions emerge as a focus for community orientation and the exploration of social networks. They promote stabilizing social and economic interaction, and serve as a basis for moral and cooperative action. Social reality also emerges in musical style, which is treated as the audible articulation of human thought and emotion. Stylistic choices are treated as integral to the conceptualization of contemporary existence. A study of these choices reveals varying degrees of cultural resistance and assimilation, ranging from musical styles which are essentially rooted in traditional social patterns, to styles which integrate traditional and adopted musical elements as articulations of changing self-perceptions, social aspirations, and quests for new social identity.
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Khangala, Peterrocks Benjamin. "A biographical study of P.R Mphephu (1925-1988), with special reference to political leadership in a twentieth century South African society." Thesis, University of Limpopo, 1999. http://hdl.handle.net/10386/2396.

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Rabothata, Thambatshira Tannie. "Women abuse as expressed in Tshivenda female songs." Thesis, University of Limpopo (Turfloop Campus), 2005. http://hdl.handle.net/10386/892.

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Thesis (Ph.D. (African Languages)) --University of Limpopo, 2005
This study investigates the expression of women abuse through female songs. Groups of singers from twenty-two communities were listened to during the study. A qualitative analysis was undertaken. Songs obtained from secondary sources, were compared and analysed in the same way in which those obtained from the singers themselves were analysed. In particular, the usefulness of these singing groups was examined. It was found that most of the women who are experiencing abuse of some kind, derive perceived social support from fellow singers. All the women in the different singing groups declared that they were not singing for the sake of singing but that they were sending messages to the perpetrators of abuse in the expectation that a change will be realized. Singing groups were found to be effectively providing assistance in dealing with emotional abuse. The study thus illuminates the subjective use of referential expressions in expressing abuse. This emphasizes the challenge for singers to check whether or not the manner in which they present their pleas is appropriate.
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Books on the topic "Venda (African people)"

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Madima, E. S. A victim of circumstances: E.S. Madima's celebrated novel. Cape Town: Harrington House, 1998.

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Boeyens, J. C. A. Die konflik tussen die Venda en die Blankes in Transvaal, 1864-1869. Pretoria: Staatsdrukker, 1991.

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Roumeguère-Eberhardt, Jacqueline. Pensée et société africaines: Essais sur une dialectique de complémentarité antagoniste chez les Bantu du sud-est. Paris: Publisud, 1986.

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Mugovhani, Ndwamato. Cultures of Limpopo: An introductory perspective of the cultures of Vhavenda, Basotho ba Leboa and Vatsonga of Limpopo Province, South Africa. Thohoyandou: University of Venda Press, 2013.

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Schlosser, Katesa. Rain queens and python dance: Historical colour photographs of Lovedu and Venda life in Northern Transvaal. Kiel, Germany: Museum für Völkerkunde der Universität Kiel, 2002.

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Tonder, Cora Burnett-Van. Sosio-etniese danse van die Venda-vrou. Pretoria: Haum, 1987.

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Fontes, Irene Orser De. People of the night. New York, N.Y: Carlton Press, 1994.

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Graham, Rae. White woman witchdoctor: Tales from the African life of Rae Graham. Wynberg, Sandton: Struik Book Distributors, 1994.

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Graham, Rae. White woman witchdoctor: Tales of the African life of Rae Graham. Miami, Fla: Fielden Books, 1992.

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Mafela, M. J. The elements of fiction in the novels of T.N. Maumela. Pretoria: Kagiso Publishers, 1996.

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Book chapters on the topic "Venda (African people)"

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Makhado, Mashudu Peter, and Tshifhiwa Rachel Tshisikhawe. "How Apartheid Education Encouraged and Reinforced Tribalism and Xenophobia in South Africa." In Advances in Religious and Cultural Studies, 131–51. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7099-9.ch008.

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Apartheid like colonialism was anchored on the divisions of African people according to ethnic and tribal orientations among others. The idea of the South African apartheid government was to build tribal exceptionalism and superiority which would make one tribe feel more superior than the other. A Zulu would feel better human than a Sotho, while a Venda would feel the same over a Tsonga, for example. This is a qualitative desktop study investigating how apartheid education was used to fuel tribalism and xenophobia in South Africa.
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Achieng' Akuno, Emily, Akosua Obuo Addo, Elizabeth Achieng' Andang'o, Andrea Emberly, Mudzunga Davhula, and Perminus Matiure. "Sub-Saharan African Musical Learning Communities." In The Oxford Handbook of Early Childhood Learning and Development in Music, 439–63. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190927523.013.26.

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Abstract This chapter tackles the childhood music practiced in traditional and modern African settings with emphasis on teaching and learning as facilitated and enhanced by children’s songs and music-making. The spaces where music making takes place, the types of children’s music material, and the occasions during which children make music today are explored from the context of South Africa’s Venda, Zimbabwe’s Shona, Ghana’s Akan, and Kenya’s Luo communities and cultural practices, as representative people of Sub-Saharan Africa. The music practices are interrogated as elements of the African Indigenous Knowledge System, a complex entity from which communities derive their identity and make sense of their existence. The school plays a role in providing scope, modalities, and context for cultivating children’s growth through the use of music in teaching, teaching music, and employing music in non-class situations for learners’ aesthetic development, cultural, and intellectual growth.
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Evans Netshivhambe, Ntshengedzeni. "Living the heritage through Indigenous music competitions." In Indigenous People - Traditional Practices and Modern Development [Working Title]. IntechOpen, 2023. http://dx.doi.org/10.5772/intechopen.1003226.

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This research investigates the problem that lies in the perception of cultural dance music performance as a practice confined to homelands, resulting in disconnect for individuals in urban spaces, distancing them from their traditional cultures and practices. To address this issue, it is essential to recognize that traditional music should integrate into city life. While competitions are one approach, it is not the sole solution. Government initiatives should be developed to actively promote and encourage cultural dance performances in urban spaces, fostering a sense of cultural identity and unity among city dwellers. Two case studies show a form of resilience between the competitions that are held by the department of basic education in South African and the collaborative approach by three different cultures (Venda, Pedi and Tsonga) in the Northern part of South Africa called Limpopo province that uses cultural performances to reimagine urban spaces that are accommodative of indigenous performances. These two initiatives challenge the controversial policies of separate development that were put in place by the apartheid regime to divide South African black people by culture. The performances bring all black people together where they were expected to live as separate ethnic groups.
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Singh, Shawren. "HCI in South Africa." In Encyclopedia of Human Computer Interaction, 261–65. IGI Global, 2006. http://dx.doi.org/10.4018/978-1-59140-562-7.ch041.

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South Africa is a multi-lingual country with a population of about 40.5 million people. South Africa has more official languages at a national level than any other country in the world. Over and above English and Afrikaans, the eleven official languages include the indigenous languages: Southern Sotho, Northern Sotho, Tswana, Zulu, Xhosa, Swati, Ndebele, Tsonga, and Venda (Pretorius & Bosch, 2003). Figure 1 depicts the breakdown of the South African official languages as mother tongues for South African citizens. Although English ranks fifth (9%) as a mother tongue, there is a tendency among national leaders, politicians, business people, and officials to use English more frequently than any of the other languages. In a national survey on language use and language interaction conducted by the Pan South African Language Board (Language Use and Board Interaction in South Africa, 2000), only 22% of the respondents indicated that they fully understand speeches and statements made in English, while 19% indicated that they seldom understand information conveyed in English. The rate of electrification in South African is 66.1%. The total number of people with access to electricity is 28.3 million, and the total number of people without access to electricity is 14.5 million (International Energy Agency, 2002). Although the gap between the “haves” and “have-nots” is narrowing, a significant portion of the South African population is still without the basic amenities of life. This unique environment sets the tone for a creative research agenda for HCI researchers and practitioners in South Africa.
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Joshua, Mawere, and Ndwamato Walter Tshamano. "Exploring the Impact of Colonialism on South Africa with Focus on the Venda Community: Examining the Role of Traditional Knowledge Systems in Achieving Restorative Justice." In Indigenous People - Traditional Practices and Modern Development [Working Title]. IntechOpen, 2023. http://dx.doi.org/10.5772/intechopen.1002677.

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This chapter focuses on exploring the impact of colonization on South Africa, with a specific focus on the Vhavenda community. The chapter aims to examine the role of African Indigenous Knowledge Systems in achieving restorative justice. The impact of colonization on the Vhavenda community is a complex issue that has had various impacts on their socioeconomic, cultural, and political development. The chapter uses a literature review research method, which involves a comprehensive examination of existing literature and scholarly works related to the research topic. The findings of this research suggest that the exploitation of the Vhavenda community has had severe adverse effects that continue to affect their lives to this day. The African Indigenous Knowledge Systems offer a unique approach to restorative justice by promoting healing and reconciliation through community involvement, storytelling, and cultural practices. The chapter concludes that the implementation of African Indigenous Knowledge Systems is crucial to achieving restorative justice in the Vhavenda community and throughout South Africa.
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Emberly, Andrea, and Mudzunga Junniah Davhula. "Dancing Domba." In Transforming Ethnomusicology Volume II, 148–63. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197517550.003.0010.

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The domba school of girls’ initiation is recognizable to many ethnomusicologists from John Blacking’s historic work in Venda communities in South Africa in the 1950s. Blacking’s study illuminated the central role of music in children’s lives in Venda communities. However, at present, domba and the unique songs and stories of Venda childhood are highly endangered, with significant ramifications for contemporary children’s education, cultural practices, and well-being in Venda communities. This chapter explores collaborative research that aims to draw together ethnomusicological methodologies such as audio and video documentation with community-driven efforts to embed the teaching and learning from domba into the school curriculum. Because children have historically been viewed as research objects, rather than participants, this collaborative effort highlights the significance of including children and young people in the research process. By connecting music to a broader cultural context, our research explores the emotional, physical, and socio-cultural transition from childhood to adulthood that is embodied musically in initiation schools and through the transmission of traditional Venda children’s musical arts practices (song, dance, instrumental performance). Our research aims to contribute to knowledge about critical issues, including the connection of well-being to arts education and the sustainability of intangible cultural heritage through unique and collaborative methodologies that prioritize the engagement of children and young people.
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