Academic literature on the topic 'Xhosa (African people)'
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Journal articles on the topic "Xhosa (African people)"
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Dlali, Mawande. "Proverbs as an agent of cultural wisdom and identity among the Xhosa speaking people." Lexicographica 39, no. 1 (November 1, 2023): 7–19. http://dx.doi.org/10.1515/lex-2023-0002.
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Abstract The Xhosa speaking people, in common with other African people, possess a rich folklore tradition comprising mostly of tales, proverbs, riddles and poetry. Of these verbal arts, proverbs are by far the most frequently employed, in a number of ways for different purposes. In their daily communication, the Xhosa speaking people often resort to proverbs as an important and most effective strategy to optimize the rhetorical effectiveness of their speech messages. Because proverbs are frequently used in normal, everyday speech situations, the Xhosa speaking people, like any other African communities, assign great socio-cultural importance to the proverbs. This paper explores the moral nature and significance of the Xhosa proverbs which contribute to the norms and conventions and cultural wisdom well-ordered society. In the Xhosa culture, a feeling for language, imagery and expression of abstract ideas through compressed and allusive phraseology is realized in proverbs. Data were gathered from two published sources in Xhosa language titled Izaci namaqhalo esiXhosa by EWM Mesatywa (1954) and IsiXhosa 4 by JA du Plessis (1978). The data for this paper also included my knowledge, experience and introspection, based on being a Xhosa native speaker and experienced academic in language-related culture dimensions of African languages.
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Niehaus, Dana, Esme Jordaan, Riana Laubscher, Taryn Sutherland, Liezl Koen, and Felix Potocnik. "Do South African Xhosa-Speaking People with Schizophrenia Really Fare Better?" GeroPsych 33, no. 1 (March 2020): 31–41. http://dx.doi.org/10.1024/1662-9647/a000217.
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Abstract. Objectives: Results from multinational WHO studies suggest that schizophrenia patients in developing countries may have more favorable prognoses and morbidity outcomes than those in developed settings. This study serves to establish whether mortality outcomes in South African Xhosa-speaking schizophrenia patients are more favorable than in the general South African population. Methods: We recruited a group of 981 patients from September 1997 to March 2005 as part of a genetic study in the Western, Southern, and Eastern Cape provinces of South Africa. For this substudy, participants were included when they reached the age of 60 years during the study period (8–15 years). We examined factors associated with the probability of dying and computed survival times using national census data as reference. Results: At the time of follow-up, 73 individuals were 60 years or older (21.9% could not be traced); some 40% of the sample had died at the time of the follow-up assessment (mean age at death = 60.12 years, SD = 4.97). Univariate survival analysis, using duration of disorder, revealed that the number of hospitalizations and psychotic episodes impacted survival time. Compared to the age-specific death rates of the general South African population, the death rate in the Xhosa-speaking schizophrenia sample was higher than expected in the 60–69 years category, but lower than expected in the 70+ years category. Conclusion: This study suggests that increased exposure to inpatient mental healthcare (expressed as number of hospitalizations) at baseline, and number of psychotic episodes, improve survival probability in a group of older South African Xhosa-speaking schizophrenia patients.
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Cocks, M. L., and A. P. Dold. "Cultural Significance of Biodiversity: The Role of Medicinal Plants in Urban African Cultural Practices in the Eastern Cape, South Africa." Journal of Ethnobiology 26, no. 1 (March 2006): 60–81. http://dx.doi.org/10.2993/0278-0771_2006_26_60_csobtr_2.0.co_2.
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Since the International Convention on Biodiversity in 1992 conservation biologists, ecologists and conservationists have devoted considerable attention to the conservation of biodiversity. With this has come the realization that solutions to biological problems often lie in the mechanisms of social, cultural, and economic systems. This shift has emphasized the relationship between biodiversity and human diversity, or what the Declaration of Belem (1988) calls an “inextricable link” between biological and cultural diversity. The term biocultural diversity was introduced by Posey to describe the concept denoting this link. To date this concept has been used only in reference to “indigenous people” who, as part of their traditional lifestyles, use biodiversity to sustain their cultural identity. Our research, however, demonstrates that Xhosa people ( amaXhosa) living in an urban context in the Eastern Cape Province of South Africa continue to use wild plants for cultural purposes and often access these through commercial trade. We suggest that recognition of the cultural and spiritual values associated with wild plants would greatly enhance biodiversity conservation efforts. Recognition of the significant role that wild plants play in fulfilling cultural needs for urban Xhosa people would go a long way towards achieving this.
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Klemz, Bruce R., Christo Boshoff, and Noxolo‐Eileen Mazibuko. "Emerging markets in black South African townships." European Journal of Marketing 40, no. 5/6 (May 1, 2006): 590–610. http://dx.doi.org/10.1108/03090560610657859.
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PurposeThe purpose of this study is to assess differences between the guidance offered by cultural studies in the services literature and the retailing literature for emerging markets. To research these differences, the role that the contact person has towards South African township residents' willingness to buy is to be assessed.Design/methodology/approachA services quality survey of black (ethnic Xhosa) township residents was performed for two different retail types: new, small, independently owned grocery retailers located within the townships, and established, large, national chains located within the city centres. The influence of these services quality measures on willingness to buy was assessed using the partial least squares method for each of the two retail types. Differences between the model parameters for these two retail types were assessed using ANOVA.FindingsThe results show that, consistent with the retailing literature, the contact people in these new, small, local and independently owned retailers focus extensively on empathy to influence willingness to buy, while the contact people in the large, traditionally white‐owned national retailers jointly focus on assurance and responsiveness to influence willingness to buy, and spend very little effort on empathy.Research limitations/implicationsResearch implications are based on the usefulness of supporting theory, namely that the guidance offered by the cultural studies in the retailing literature is more predictive than that in the services literature for the emerging South African retailing market.Practical implicationsIt is found that core elements in relationship marketing are well ingrained in collectivist Xhosa cultural norms. The results suggest that these cultural norms can, and should, be leveraged by the new independently owned grocery retailers.Originality/valueThe research addresses a key concern within emerging markets and offers practical help for retail development within this dynamic economic setting.
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Jordaan, Esmè R., Dana J. H. Niehaus, Liezl Koen, Cathlene Seller, Irene Mbanga, and Robin A. Emsley. "Season of Birth, Age and Negative Symptoms in a Xhosa Schizophrenia Sample from the Southern Hemisphere." Australian & New Zealand Journal of Psychiatry 40, no. 8 (August 2006): 698–703. http://dx.doi.org/10.1080/j.1440-1614.2006.01870.x.
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Objectives: Seasonality of birth, more specifically winter/spring births, has been implicated as a risk factor for the development of schizophrenia. The primary aim of this study was to determine whether schizophrenia patients of Xhosa ethnicity born in autumn/ winter have different symptom profiles to those born in spring/summer. The secondary aim was to determine whether the autumn/winter and spring/summer birth rates for schizophrenia patients of Xhosa ethnicity were similar to that of the general Xhosa population. Method: Individuals with a diagnosis of schizophrenia, born in the Western and Eastern Cape Provinces of South Africa (n = 386), were categorized as autumn/winter-born (March to August) patients or summer/spring-born (September to February) patients. Negative global scores of the schedules for the assessment of negative symptoms were categorized as normal (rating of 0 and 1) or positive (rating of 2 to 5). Results: Patients born in autumn/winter were more likely to have avolition/apathy than those born in summer/spring. The results also showed that the age of the patients played a significant role in modifying the effect of the season of birth on symptoms of schizophrenia. Especially older people (more than 30 years old) born in autumn/winter had a higher incidence of avolition/apathy than those born in summer/spring (p = 0.026). Furthermore, in the relationship of birth season and avolition/apathy, the marital status of the patient was a significant independent explanatory variable, while gender was not. The study also showed a spring excess of 4% in birth rate compared with the general Xhosa population. Conclusion: The results from our study support the existence of a seasonal birth pattern in an African schizophrenia population and suggest that avolition/apathy may underpin this seasonal pattern.
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Wells, Julia C. "Resistance and survival: Demolishing myths of disappearing people, minor chiefs and non-existent boundaries in the early 19th century Zuurveld of the Cape Colony." New Contree 84 (July 30, 2020): 29. http://dx.doi.org/10.4102/nc.v84i0.38.
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Starting with fragments of information from the archives about a rebellious young man designated a “Ghona [Xhosa]” in 1820, the study constructed a plausible biography to be used in a dance performance. This uncovered several myths and omissions in historical writings about the western part of the historic “Zuurveld” area of today’s Eastern Cape. While many writers pronounced the Gonaqua to have disappeared from about 1750, they remained visible as a special category of versatile and innovative people at least through the 1850s. The imiDange Xhosa chiefs of this era were in the forefront of defending African interests against colonial encroachment, as occupants over a fifty-year period of the land north, south and west of the Fish River. The geographical location of the imiDange meant their fate was intimately linked to the colonial designation of the Fish River as a boundary between white and black. Their consistent role as resisters has been marginalised in historical writing, especially the strong defence they made in the Zuurberg mountains in the war of 1812. They challenged colonial practices not only militarily but also by trying to define the terms and conditions of labour relations. The disregard of boundaries reveals the complex dynamics of the contested frontier zone of encounter between Europeans and Africans prior to the defeat of the amaXhosa in late 1819. The study demonstrates the gains made by asking personal questions about marginal historic figures.
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Matshabane, Olivia P., Megan M. Campbell, Marlyn C. Faure, Paul S. Appelbaum, Patricia A. Marshall, Dan J. Stein, and Jantina de Vries. "The role of causal knowledge in stigma considerations in African genomics research: Views of South African Xhosa people." Social Science & Medicine 277 (May 2021): 113902. http://dx.doi.org/10.1016/j.socscimed.2021.113902.
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Molate, Babalwayashe, and Carolyn McKinney. "Resisting the coloniality of language through languaging and making of a multilingual <i>ikhaya </i>in South Africa." Journal of Multilingual Theories and Practices 4, no. 2 (January 22, 2024): 201–22. http://dx.doi.org/10.1558/jmtp.26058.
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Multilingualism as a consequence of transnational mobility and migration is prominent in studies of language socialization and family multilingualism in the Global North. While mobility within and between the various regions in South Africa sustains multilingualism and aligns with the global dynamic of mobility, Indigenous multilingualism is inherently the norm. The officiation of 11 named languages positions the country as linguistically diverse. However, dominant ideologies from the coloniality of language continue to reinforce the power of colonial languages while African languages used by numerical majorities remain marginalized, especially in high-status domains such as education. In this article, we present ethnographic data from a case study of a Xhosa multilingual family traversing between their urban (township) homes and the main family homestead in a rural setting. The family includes a child who attends a suburban historically whites-only English medium school. Reflecting on the non-hierarchical use of languages within their homes, or their languaging, we show how they use their linguistic/semiotic and spatial repertoires to make family as well as to resist the hierarchical positioning of the colonial languages, English and Afrikaans, above isiXhosa (prefix isi- indicates the language of Xhosa people) at school. Informed by Siqwana-Ndulo’s (1998) challenge to the Western idea of the nuclear family, our analysis demonstrates how family is distributed across kinship ties and households. We introduce the notion of ikhaya – the isiXhosa word for both family and home (see Molate, forthcoming) – as a useful southern concept for accounting for the expansive nature of family kinship systems in African families.
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Suzman, Susan M. "Names as pointers: Zulu personal naming practices." Language in Society 23, no. 2 (April 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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Zungu, Evangeline Bonisiwe, and Nomvula Maphini. "Out with old, in with the new: Negotiating identity in re-naming a Xhosa umtshakazi." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 9, no. 1 (April 28, 2020): 66–76. http://dx.doi.org/10.4314/laligens.v9i1.6.
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Umtshakazi (singular) is a bride and abatshakazi (plural) are brides in isiXhosa language. The word is derived from the word ‘tsha’ which means new in isiXhosa. The word is popularly known as Makoti in other African languages, such as isiZulu. In short, a bride is a woman about to be married or newly married and thus a “new member” of the husband’s family. In a South African context, naming is not reserved for new-born children as there are circumstances whereby older people get new names. In Xhosa re-naming of abatshakazi, is a religious practice where name-givers bestow a name on a newlywed and then expect brides to live up to their newly acquired names. Like most things cultural, the brides have no choice but to accept the new name, embrace what the name entails and live up to the family’s expectations. Through the re-naming process the bride assumes a new identity which means taking the responsibility that comes with it. This article examines how such a process gives brides new roles to play; how brides make a conscious effort to live up to the name and how this changes their identity. This article is going to take a phenomenology stance. The phenomenology theory is a theoretical proposition which focuses on people’s perceptions of the world in which they live and what it means to them. It focuses on people’s lived experiences. This theory is essential in this article as the article focuses on the individual experiences of Xhosa abatshakazi in the naming process.
Key Words: gender, culture, names, identity, marriage
Dissertations / Theses on the topic "Xhosa (African people)"
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Mpola, Mavis Noluthando. "An analysis of oral literary music texts in isiXhosa." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1012909.
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This study examines the relationship between composed songs in isiXhosa and the field of oral literature. In traditional Xhosa cultural settings, poetry and music are forms of communal activity enjoyed by that society. Music and poetry perform a special social role in African society in general, providing a critique of socio-economic and political issues. The research analyses the relationship that exists between traditional poetry, izibongo, and composed songs. It demonstrates that in the same way that izibongo can be analysed in order to appreciate the aesthetic value of an oral literary form, the same can be said of composed isiXhosa music. The art of transmitting oral literature is performance. The traditional izibongo are recited before audiences in the same way. Songs (iingoma) stories (amabali) and traditional poetry (izibongo) all comprise oral literature that is transmitted by word of mouth. Opland (1992: 17) says about this type of literature: “Living as it does in the performance is usually appreciated by crowds of people as sounds uttered by the performer who is present before his/her audience.” Opland (ibid 125) again gives an account of who is both reciter of poems and singer of songs. He gives Mthamo’s testimony thus: “He is a singer… with a reputation of being a poet as well.” The musical texts that will be analysed in this thesis will range from those produced as early as 1917, when Benjamin Tyamzashe wrote his first song, Isithandwa sam (My beloved), up to those produced in 1990 when Makhaya Mjana was commissioned by Lovedale on its 150th anniversary to write Qingqa Lovedale (Stand up Lovedale). The song texts total fifty, by twenty-one composers. The texts will be analysed according to different themes, ranging from themes that are metaphoric, themes about events, themes that depict the culture of the amaXhosa, themes with a message of protest, themes demonstrating the relationship between religion and nature, themes that call for unity among the amaXhosa, and themes that depict the personal circumstances of composers and lullabies. The number of texts from each category will vary depending on the composers’ socio-cultural background when they composed the songs. Comparison will be made with some izibongo to show that composers and writers of izibongo are similar artists and, in the words of Mtuze in Izibongo Zomthonyama (1993) “bathwase ngethongo elinye” (They are spiritually gifted in the same way).
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Cumes, Heide Ulrike. "Coping in two cultures: an ecological study of mentally ill people and their families in rural South Africa." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1002467.
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This study explores severe mental illness in a South African ru~al district, moving, as with a zoom lens, from the macroperspectives of (i) Xhosa culture, and (ii) biomedicine, to the lived experience of the individual. Its methodology, predominantly qualitative, employed anthropological and psychological procedures. The fieldwork (1988-1989)encompassed a three month stay in the village of Msobomvu. Patients continued to be tracked informally until June, 1995. The empirical research has three parts. In part one, the person with a mental illness was contextualized within Xhosa cosmology and social attitudes. The cognitive and social ecologies were tapped through the narratives of high school and university students at different stages of a Western-biased education. Social attitudes regarding mental illness, and confidence in treatment by traditional healers and the hospital, were also evaluated. Traditional attitudes and supernatural beliefs of illness causation persisted in spite of Eurocentric education, with a concurrent increase in the acceptance of Western-type causal explanations commensurate with continued education. Part two considered the the patients in relation to (i) the biomedical framework (the mental and local hospitals), and (ii) their readjustment to the community after hospitalization. Data came from patient charts, interviews with medical staff, and follow-up visits in the villages. Socio-political and economic issues were salient. Part three case-studied people identified by the village residents as having a mental illness. Resources for treatment - traditional healers, mobile clinic, and village health workers - were the focus. The traditional healing system, and biomedicine, were compared for effectiveness, through the course of illness events. While biomedicine was more effective in containing acute psychotic episodes than treatment by the traditional healer, lack of appropriate resources within the biomedical setting had disastrous results for patient compliance and long-term management of the illness, particularly in people with obvious symptoms of bipolar disorder. The mental hospital emerged as an agent of control. While Xhosa culture provided a more tolerant setting for people with a mental illness, the course of severe mental illness was by no means benign, despite research suggesting a more positive outcome for such conditions in the developing world.
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Deliwe, Dumisani. "Responses to Western education among the conservative people of Transkei." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1002662.
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This thesis is concerned with the impact of Western education on the social life of the members of a Transkeian village. Various authors in the locally relevant literature, have for a long time commented that, due to Western education and Christianity, African societies became divided into 'school'people, who readily accepted Western education and culture, and 'red' people, who initially resisted these. Whilst the terms 'red' and 'school' became used as analytical constructs for the differing responses to Western culture, they were also used by African people. My findings at Qhude, Transkei, confirmed such a social division. I argue that this social division does not present an absolute distinction, but may best be conceived in terms of a continuum. Whilst the thesis considers interaction between the 'school' and the 'red' people of Qhude in various fields of life such as politics, law, religion (see Chapter Two) and education (see Chapter Six), the main emphasis is on the 'red' people. Thus, the thesis concerns itself, to a large degree, with an analysis of the 'red' people's experience and interpretation of Western education and Western educated people. The main argument is that the 'red' people's perception of Western education and Western educated people is ambiguous. That is, they see them in both positive and negative terms (see Chapter Five). This ambiguity is looked at here as a manifestation of the difficulties encountered by the 'red' people in adjusting to an institution (i.e Western education)that was initially foreign, and to which they were initially opposed. The perception of Western education as positive follows from the fact that it is seen as leading to economic empowerement by the 'red' people of Qhude, who are facing poverty, due to an economic decline (see Chapter Three). However, the economic contribution of the young (who are the ones receiving western education) and the knowledge they gather from school, threaten the authority of elders, as the young become increasingly independent from the elders. As a result of such independence, and other factors, Western education is seen in negative terms by the 'red' people. Such potential dangers of Western education are well recognised by the 'reds' of Qhude, and are dealt with culturally. That is, it is made clear to the young, in particular during occasions such as circumcision rituals, that education has to be made relevant to the building of the homestead, which is under the overlordship of parents whom the young are called upon to respect (see Chapter Six). In conclusion, it is argued that the use of culture in this way, shows how 'tradition' is employed to deal with crisis. Such use of culture necessitates a clarification of the opinion that uneducated Africans rejected Western education (see Chapter Seven).
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Dlepu, Siziwe Everrette. "From song to literary texts : a study of the influence of isiXhosa lyrics on selected isiXhosa texts." Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/943.
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Songs play a vital role in the everyday life of the AmaXhosa. Each and every occasion or gathering is accompanied by singing. Their anger or pain, sorrow or joy is reflected in their singing. Although these songs are composed for social purposes and entertainment, they are also educational. Songs may be composed and sung to comment on political affairs, complain against the abuse of power by the authorities, declare war, protest, praise a hero, encourage working together and ridicule the foolishness of someone. Vocabulary and diction used in the composition of these songs, relays the message in a clever and witty style. Since the AmaXhosa are intellectuals, irony and satire are used. The satirical or ironical songs hide the meaning and the listener must unravel the real meaning. AmaXhosa singing, chanting and dancing is accompanied by instruments. These instruments add more rhythm to the dance.The AmaXhosa use anything at their disposal when carving their instruments. Their songs may be accompanied by the beating of cow-hide drums, blowing of reed-pipe whistles, animal horns, beating of sticks and hand-clapping. The most important instrument the AmaXhosa use is the human voice. They are experts in humming, gruff singing and whistling. The songs of the AmaXhosa encourage togetherness. When one composes a song, one does not express one’s own feelings, but also the feelings of the community. The AmaXhosa songs are about participation so group singing and dancing is encouraged. Everyone participates either by singing, dancing or clapping. x Respect is the central core of the AmaXhosa songs. That is why the songs are composed according to age groups and sex. Instruments are also used according to ages and sex. Written texts are also a tool to educate the reader. The writers have decided to include songs in their writings to act as a form of entertainment and education. Although some songs lack the hallmarks of a traditional song, they communicate the idea or relay the message the writer wants to convey to the reader. Terms: Mock enconuim, the grotesque and the principle of beautiful deformity, anaphoric construction, diction and connotation, authorial comments, the mask-persona form, usurping of authority and reduction of traditional status.
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Ngamlana, Zodumo Princess. "Experiences of the Xhosa diabetic patient." Thesis, Nelson Mandela Metropolitan University, 2006. http://hdl.handle.net/10948/465.
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This study will be focussing on the experiences of Xhosa-speaking patients with DM utilising the NMMM public hospitals complex. In the OPD patients are assessed and treated for all chronic conditions including DM, and patients are seen at monthly intervals or when necessary. The OPD serves the neighbouring black population from the surrounding townships as well as the informal settlements. The effects of urbanisation have resulted in this area having a semi–rural, semi-urban population that is mostly Xhosa speaking. The bulk of the population is unemployed, while others are living on a minimal income. Unemployment in the Eastern Cape ranges from 40% in rural areas, rising to 50 - 60% in the urban areas (Proposed aluminium Pechiney smelter within the Coega IDZ, 2002:4-8). In some homes there is no or little money to buy food, and even less to make use of a health service. Some people live on either a social grant for the elderly, a grant for young children or a disability grant and most people in this area have an income below the level at which payment of taxes for contribution to the economy is possible.
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Kaschula, Russell H. "The transitional role of the Xhosa oral poet in contemporary South African society." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002085.
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This thesis outlines the changing role of the Xhosa imbongi in contemporary South African society. The changing socio-economic and political scenario in South Africa, and the way in which the imbongi is adapting in order to accommodate new pressures created by these changes, form an integral part of this thesis. The effects of education and increasing literacy on the tradition are outlined. The interaction between oral and written forms is explored in chapter 2. The role of the imbongi within the religious sphere is included in chapter 3. Xhosa preachers within the independent churches often make use of the styles and techniques associated with oral poetry. Iimbongi who are not necessarily preachers also operate within this context. The relationship between the Congress of South African Trade Unions, the African National Congress and iimbongi has also been researched and forms part of chapters 4, 5, and the epilogue. The modern imbongi is drawn towards powerful organisations offering alternative leadership to many of the traditional chiefs. In the epilogue collected poetry is analysed in the context of Mandela's visit to Transkei in April 1990. Interviews have been conducted with chiefs, iimbongi attached to chiefs as well as those attached to different organisations. Poetry has been collected and analysed. In chapter 5, three case studies of modern iimbongi are included. The problems facing these iimbongi in their different contexts, as well as the power bases from which they draw, are outlined. Finally, an alternative definition of the imbongi is offered in the conclusion
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Koen, Liezl. "Chromosomal aberrations in the Xhosa shizophrenia population /." Link to the online version, 2008. http://hdl.handle.net/10019/1697.
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Anderson, Elisabeth Dell. "A history of the Xhosa of the Northern Cape, 1795-1879." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/26614.
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McAllister, P. A. "Xhosa beer drinks and their oratory." Thesis, Rhodes University, 1987. http://hdl.handle.net/10962/d1012863.
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This is a study of 'beer drinks' among Xhosa people living in the Shixini administrative area of Willowvale district, Transkei. Beer drinks are defined as a 'polythetic' class of events distinguishable from other kinds of ceremonies and rituals at which beer may be consumed, and an attempt is made to outline their major characteristics. A detailed description of the way in which beer drinks are conducted is provided in Chapter 3, with emphasis on the symbolism involved in the allocation of beer, space and time, and on the speech events (including formal oratory) that occur. The main theoretical argument is that beer drinks may be regarded as 'cultural performances' in which social reality or 'practice' is dramatised and reflected upon, enabling people to infuse their experience with meaning and to establish guidelines for future action. This is achieved by relating social practice to cultural norms and values, in a dynamic rather than a static manner. It is demonstrated that the symbolism involved in beer drinking is highly sensitive to the real world and adjusts accordingly, which means that 'culture' is continually being reinterpreted. Despite poverty, a degree of landlessness and heavy reliance on migrant labour, Shixini people maintain an ideal of rural selfsufficiency and are able to partly fulfill this ideal, thereby maintaining a degree of independence and resistance to full incorporation into the wider political economy of southern Africa. They achieve this largely by maintaining a strong sense of community and of household interdependence, linked to a sense of Xhosa tradition. It is this aspect of social practice, manifested in a variety of forms - work parties, ploughing companies, rites of passage, and so on - that is dramatised, reflected upon and reinforced at beer drinks. In a definite sense then, beer drinks may be regarded as a response and a way of adapting to apartheid, and this study one of a community under threat.
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Boshe, Judith. "Subjective wellbeing in a sample of South African, Xhosa people with schizophrenia." Master's thesis, Faculty of Health Sciences, 2018. http://hdl.handle.net/11427/31467.
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Subjective well-being when on neuroleptic treatment (SWBN), has been established as a good predictor of adherence, early response and prognosis in patients with schizophrenia(1, 2). The 20-item subjective well-being under neuroleptic treatment scale (SWN-K 20) is a self-rating scale that has been validated to measure SWBN(3). However, the SWN-K20 has not been previously used in a Low- and Middle-income country (LMIC). Aims and Objectives: This study explored the psychometric properties of SWN-K20 in a sample of Xhosa speaking African patients with schizophrenia, and investigated factors associated with SWBN in this population. Methods: As a part of a large genetic study, 244 study participants with a confirmed diagnosis of schizophrenia completed the translated SWN-K 20 scale. Internal consistency analysis was performed, and convergent analysis and exploratory analysis were conducted using Principal Component Analysis (PCA).Varimax rotation method was selected as we did not assume any correlation of the factors(4). Linear regression methods were used to determine predictors of SWBN in the sample population. Results: The PCA extracted 4 components which cumulatively explained 52.21% of the total variance. The internal consistency of the SWN-K 20 was 0.86 and those of the sub-scales ranged between 0.47 and 0.59. The total scores of the SWN-K 20 demonstrated moderate correlation r= 0.44 with GAF scores. The sub-scale scores had lower correlations ranging between r=.41 and r=.30 with the GAF scores. The total scores on SWN-K20 scale were used to explore factors influencing SWBN. There was a significant correlation between overall subjective well-being score with higher education level, increased illness severity and GAF scores. Discussion and Conclusion: The isiXhosa version of the SWN-20 scale can be used for clinical and research purposes in LMICs but predictors of SWBN in this population differed from those previously established in (high income countries) HICs. The individual sub-scales of the SWN-K20 were less reliable when translated into isiXhosa and hence the subs-scales were not a meaningful measure of specific domains of wellbeing . These findings merit evaluation to determine whether cultural and linguistic specific sub-cales might provide further insight and recommendations for use in South African context. Predictors of SWBN in this LMICs population were not comparable to those in HICs setting(5, 6). Older patients with lower baseline level of education, poor global functioning and less severe symptoms were noted to have lower SWBN and hence at risk of poor compliance. This information could provide guidance for clinicians, researchers and interventions that aim at improving compliance and the treatment experiences of this patient group.
Books on the topic "Xhosa (African people)"
1
Makhuphula, Nombulelo. Xhosa fireside tales. Johannesburg: Seriti sa Sechaba Publishers, 1988.
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2
Ndumiso, Bhotomane, Scheub Harold, and University of Wisconsin-Madison Libraries, eds. South African voices. Madison, Wis: Parallel Press, University of Wisconsin-Madison Libraries, 2006.
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3
Costello, Dawn. Not only for its beauty: Beadwork and its cultural significance among the Xhosa-speaking peoples. Pretoria: University of South Africa, 1990.
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4
Costello, Dawn. Not only for its beauty: Beadwork and its cultural significanceamong the Xhosa-speaking peoples. Pretoria: University of South Africa, 1990.
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5
Ār. Em. Ḍab. Sandamāli Rasnāyaka. Śrī Laṅkāvē vesena Kāpiri janatāva. Koḷamba: Ăs. Goḍagē saha Sahōdarayō, 2007.
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6
Legassick, Martin. The struggle for the Eastern Cape 1800-1854: Subjugation and the roots of South African democracy. Sandton [South Africa]: KMM Review Pub., 2010.
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9
Schonstein, Patricia. Xhosa: A cultural grammar for beginners. Vlaeberg, Cape Town, South Africa: African Sun Press, 1994.
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10
Great Britain. Parliament. House of Commons. Select Committee on the the Kafir Tribes. Report of the select committee on the Kafir Tribes, together with the proceedings of the committee, minutes of evidence, appendix, and index. [London: S.N., 1999.
Find full textBook chapters on the topic "Xhosa (African people)"
1
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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Bugarin, Flordeliz T. "People at the Gates." In British Forts and Their Communities. University Press of Florida, 2018. http://dx.doi.org/10.5744/florida/9780813056753.003.0011.
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During the early nineteenth century in South Africa, the British built Fort Willshire on the banks of the Keiskamma River. At its gates, they established the first official trade fairs and mandated that trade throughout the Eastern Cape be confined here. This area became a vortex in which a variety of people convened, traded goods, and influenced cultural and economic interaction. This chapter introduces the various Africans who gravitated to the region, claimed the surrounding lands throughout the river valley, and vied for economic resources and political power. By looking at the archival records, oral traditions, and archaeological evidence, research demonstrates that the region consisted of a variety of people with different backgrounds and affiliations. Furthermore, this area provides a model for understanding the impact of the British on the Xhosa, yet it is just as much a window to the interactions between various Xhosa factions and chiefdoms.
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Fikeni, Somadoda. "The Nature and Function of Izibongo- Panegyric Legends: The Case of the Xhosa People of South Africa." In Indigenous Peoples’ Wisdom and Power, 225–45. Routledge, 2017. http://dx.doi.org/10.4324/9781315252414-14.
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