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Mutusva, Ronard, and Sindile Dlodlo. "‘Ngena ku Smart’." DANDE Journal of Social Sciences and Communication 2, no. 1 (2017): 29–44. http://dx.doi.org/10.15641/dande.v2i1.32.
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This study brings out circumcision dilemmas and conflicts among the Xhosa people of Lortondale area in the Matabeleland North province of Zimbabwe. The problem befell this community immediately after 2009 when Zimbabwe adopted results from Kenya, Uganda and South Africa in Orange farm that circumcision can curb HIV transmission by 60% from female to male and thus attention was given to medical circumcision, which is known as ‘smart’. Family disunity and disintegration are some of the results of conflicts, within some families whose members shunned the traditional practice. Interviews and focus group discussions were employed in gathering primary data for this study. They allowed access to first-hand information from the Xhosa people themselves. On the same note, one of the researchers has worked closely with this community for a year in other HIV/AIDS programs. This counteracted the element of secrecy associated with the subject of circumcision among the Xhosa people which a number of scholars and news reporters fail to tackle and finally produce general results. Finally, a synergy is proposed as a way that restores peace and order in the society under study.
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Scheub, Harold. "A Collection of Stories and Its Preservation in the Digital Age." History in Africa 34 (2007): 447–51. http://dx.doi.org/10.1353/hia.2007.0017.
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There is never an end to stories.“The art of composing oral narratives,” said Nongenile Masithathu Zenani, a Xhosa storyteller,is something that was undertaken by the first people, long ago, during the time of the ancestors. When those of us in my generation awakened to earliest consciousness, we were born into a tradition that was already flourishing. Narratives were being performed by adults in a tradition that had been established long before we were born. And when we were born, those narratives were constructed for us by old people, who argued that the stories had initially been created in olden times, long ago. That time was ancient even to our fathers; it was ancient to our grandmothers, who said that the tales had been created years before by their grandmothers. We learned the narratives in that way, and every generation that has come into being has been born into the tradition. Members of every generation have grown up under the influence of these narratives.In the late 1960s and in the 1970s, I made a number of research trips to southern Africa for the purpose of studying the oral traditions of the Xhosa, Zulu, Swati, and Ndebele peoples. The Xhosa and Zulu live in South Africa, the Swati in Swaziland, and the Ndebele in the southern part of Zimbabwe. During each of those trips many of the performances and discussions were taped. I witnessed thousands of performances.
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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 (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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Matshabane, Olivia P., Megan M. Campbell, Marlyn C. Faure, et al. "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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Hampson, Joe. "Elderly People and Social Welfare in Zimbabwe." Ageing and Society 5, no. 1 (1985): 39–67. http://dx.doi.org/10.1017/s0144686x00011284.
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ABSTRACTThe ageing of Third World populations and its implications for planning in social welfare has received little attention in the literature until now. This article explores the need radically to alter Western models of care for elderly people in an African context, arguing that in situations of mass poverty and gross economic differentiation a concentration on social welfare for urban formal sector employees is inappropriate. Zimbabwe is used as a case study. The situation of the aged in Zimbabwe is analysed from existing but scanty data, and sets of policy proposals that have relevance to the national economy and to the rural, urban and commercial farming sectors are discussed.
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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 (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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Sylvester, Christine. "Unities and Disunities in Zimbabwe's 1990 Election." Journal of Modern African Studies 28, no. 3 (1990): 375–400. http://dx.doi.org/10.1017/s0022278x00054616.
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In 1985 the Zimbabwean national election presented voters with a drama of pretence. The Zimbabwe African National Union (Patriotic Front), known as Z.A.N.U. (P.F.), the party in power, issued a manifesto for ‘unity of the working people in the advance of a just Socialist Society’; meanwhile its candidates routinely cast aspersions on (working) people who supported the major rival party, the Patriotic Front–Zimbabwe African People's Union (P.F.-Z.A.P.U.). The latter defensively called for a unified effort to ensure that multi-party liberalism would prevail in Zimbabwe; it then implicitly endorsed most of the principles of social balance through growth with equity which its alleged ‘Marxist–Leninist’ opponents had instituted.
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Chitimira, Howard, and Pontsho Mokone. "The Functions of Selected Human Rights Institutions and Related Role-Players in the Protection of Human Rights in Zimbabwe." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 19 (December 13, 2016): 1. http://dx.doi.org/10.17159/1727-3781/2016/v19i0a1150.
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Various human rights violations on the part of the ordinary people and human rights defenders have been reported in Zimbabwe since the late 1980s to date. It is widely acknowledged that such violations were mostly perpetrated by the government through its different organs for political and other related reasons. Human rights violations were also easily committed against ordinary people and human rights defenders because there was no Constitution that adequately protected such people's fundamental human rights (including their civil and political rights and their socio-economic rights) in Zimbabwe. Given this background, the article discusses the protection of human rights in Zimbabwe, in light of the Zimbabwe Constitution Amendment 20 of 2013 (Zimbabwe Constitution 2013). This is done in order to investigate whether the promotion, protection, enforcement and the respect for human rights in Zimbabwe has now improved. To this end, the functions of selected national human rights institutions and other related role-players, namely, the civil society, the judiciary, the law enforcement organs and the Zimbabwe Human Rights Commission are briefly discussed first. Secondly, the functions of selected regional and international institutions, namely, the Southern African Development Community, the African Union and the United Nations are discussed in relation to the protection of human rights in Zimbabwe. Thereafter, concluding remarks and possible recommendations that could be utilised to combat human rights violations and enhance the protection of human rights in Zimbabwe are provided. Keywords: human rights; judiciary; protection; enforcement; violations.
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Matiza, Vimbai. "African Traditional Art Forms, Democratic Governance and Economic Growth in Zimbabwe." Southern African Journal for Folklore Studies 27, no. 2 (2018): 55–66. http://dx.doi.org/10.25159/1016-8427/3184.
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The article seeks to explore the role of African oral traditional art forms and governance in Zimbabwe for economic development. African philosophies, embedded in oral literature were part and parcel of the people’s life. Everybody participated in the activities that affected them in society. Thus African peoples used oral literature, which is dependent on the performer who formulates it on a specific occasion—this forms part of issues of governance. Some problems, which people, and Zimbabweans in particular are facing, emanate from colonialism, and have led them to believe that they had no culture or anything to shape their way of thinking. These problems have always been there, and people had a way of circumventing them through the philosophies that were embedded in their oral art forms. It is against this backdrop that the researcher seeks to explore the place of oral art forms; which include proverbs, riddles, folktales among others; and governance as vehicles to drive economic growth in Zimbabwe. The article is based on a conceptual method of study, where examples of oral art forms used have been taken from various speech communities in Africa. The researcher’s arguments are guided by the Afrocentricapproach and the discussion establishes that issues of democracy and governance were part and parcel of indigenous people’s way of doing things, in a bid to achieve economic growth in their societies.
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Chapman, Michael. "Red People and School People from Ntsikana to Mandela: The Significance of ‘Xhosa Literature’ in a General History of South African Literature." English Academy Review 10, no. 1 (1993): 36–44. http://dx.doi.org/10.1080/10131759385310061.
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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 (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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Choga, Ireen, Arthur Mapanga, and Elias Munapo. "Factors impeding the use of banking services in rural Southern African states." Banks and Bank Systems 12, no. 3 (2017): 228–36. http://dx.doi.org/10.21511/bbs.12(3-1).2017.07.
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The paper presents factors why people are reluctant to bank money in rural Southern African countries. Six countries namely Botswana, Namibia, Mozambique, Tanzania, Zambia and Zimbabwe were used in the study. A focus group of 10 people from each of the stated Southern African countries was composed and used to obtain perceptions, views, reactions, attitudes, experiences among others on why people are reluctant to bank their money. People are unwilling to bank their money in rural Southern Africa and the reasons behind this seem to be many. If no correctional measures are put in place, rural Southern Africa will continue to be unbanked for the next five decades.
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Machokoto, Washington, and Munyaradzi A. Dzvimbo. "The Employee Voice Behaviours in African Context: The Case of Zimbabwe." Asian Journal of Interdisciplinary Research 3, no. 1 (2020): 125–35. http://dx.doi.org/10.34256/ajir2019.
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This exploratory study aimed to investigate the Employee Voice Behaviours (EVB) in the African context, and Zimbabwe was chosen as a case study. A sample of 30 volunteers was used in this study and data was collected via WhatsApp social media. The structured interviews were employed to collect data. Thus, the data was collected and placed into categories as a framework. The data analysis included descriptive statistics, multiple regression, correlation and framework. The results indicated that the majority of employees in Zimbabwe present constructive voices than destructive behaviours. The findings also established that Zimbabwean workforce remains disciplined in their organisations. The study again found that the majority of people working in organisations in Zimbabwe is neither married nor have children. Also, the majority go to church and do not consume alcohol/smoke. However, besides a small sample that could have affected the outcome, this study concludes that understanding of EVB remains elusive; therefore, more studies are required in this field. Future researchers should consider qualitative methods with larger samples to establish these variations. Besides, the current research presents significant findings that could inform policy-makers in Zimbabwean organisations.
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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.
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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.
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Makore, Busisiwe Chikomborero Ncube, and Sura Al-Maiyah. "Moving from the Margins: Towards an Inclusive Urban Representation of Older People in Zimbabwe’s Policy Discourse." Societies 11, no. 1 (2021): 7. http://dx.doi.org/10.3390/soc11010007.
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Population ageing has become a major global demographic shift but perhaps less noticeable in the Global South. Zimbabwe, like many African countries, is experiencing and will continue to witness an increase in older age, hence questioning its readiness to handle such change. Ageing in Zimbabwe is currently occurring in the context of increasing poverty, political unrest, changing family structures, and weakening infrastructures. Despite this, Zimbabwe is committed to promoting change and betterment for its citizens through adherence to international agendas and national development strategies. However, the first step towards the realisation of an inclusive urban environment begins with a fair representation of the various actors and social groups. This review paper is aimed at examining the representation of Zimbabwe’s older people, a subject that has rarely been the focus of critical analysis, concentrating on the political discourse in urban development programmes. A sample of 45 international and national policy documents published post-2002, was carefully selected and inspected to determine the level of presence of older people using discourse analysis. The findings reveal that in the context of the efforts made towards a Zimbabwe that is inclusive of all citizens, the idea of older persons as subjects of rights and active participants has yet to truly gain sufficient currency. There is a dominance of a one-dimensional perspective across the majority of the publications, with older people constructed as “dependent”, “vulnerable” and “passive”, overseeing vital contributions to society. A realistic and more empowering representation of this social group, showing them as active caregivers rather than passive recipients is therefore a necessity if Zimbabwe is to fulfil its vision of inclusivity.
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Gohori, Owen, and Peet van der Merwe. "Towards a Tourism and Community-Development Framework: An African Perspective." Sustainability 12, no. 13 (2020): 5305. http://dx.doi.org/10.3390/su12135305.
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This article examines the perceptions of local people concerning the potential of tourism to alleviate poverty and bring about community development in the Manicaland Province, Zimbabwe. In-depth interviews, direct observations, and informal conversations were used to collect data in the four districts of Manicaland where there were functional community-based tourism (CBT) projects. After establishing a poverty criterion, data were collected from 43 local poor people in the four districts of the case study area. The results show that tourism development in Manicaland brought about community development through social, economic, environmental and cultural benefits. The authors suggest that there are interrelationships between tourism, poverty alleviation and community development. They show these interrelationships through a tourism and community-development framework which they developed based upon the results of the various methods of data collection used in this study.
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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 (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
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Taringa, Nisbert, and Clifford Mushishi. "Mainline Christianity and Gender in Zimbabwe." Fieldwork in Religion 10, no. 2 (2016): 173–89. http://dx.doi.org/10.1558/firn.v10i2.20267.
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This research aimed to find out the actual situation on the ground regarding what mainline Christianity is actually doing in confronting or conforming to biblical and cultural norms regarding the role and position of women in their denominations. It is based on six mainline churches. This field research reveals that it may not be enough to concentrate on gender in missionary religions such as Christianity, without paying attention to the base culture: African traditional religio-culture which informs most people who are now Christians. It also illuminates how the churches are actually acting to break free of the oppressive biblical traditions and bringing about changes regarding the status of women in their churches. In some cases women are now being given more active roles in the churches, but on the other hand are still bound at home by an oppressive traditional Shona patriarchal culture and customs. Through a hybrid qualitative research design combining phenomenology and case study, what we are referring to as phenomenological case study, we argue that Christianity is a stimulus to change, an impetus to revolution, and a grounding for dignity and justice that supports and fosters gender equity efforts.
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Samanga, T., and V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds." Southern Africa Journal of Education, Science and Technology 5, no. 1 (2020): 53–74. http://dx.doi.org/10.4314/sajest.v5i1.39824/sajest.2020.001.
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Marriage is a highly celebrated phenomenon among the African people. It is one of the important institutions among the Shona and Ndebele people in Zimbabwe as expressed in the saying ‘musha mukadzi’ and ‘umuzingumama’ (home is made by a woman) respectively. However with the coming of colonialism in Zimbabwe, marriage was not given the appropriate respect it deserves. This has given impetus to this paper where the researchers in the study through drama want to bring out the depiction of marriage institution in a post -independence television drama, Wenera Diamonds (2017). This paper therefore, aims to show the impact of neo-colonialism on Shona marriage institution. The neo colonial period is characterised with the perpetuation of Western imperial interests through protocols of diplomatic relations, treaties and existing bilateral agreements which marked a new phase of relationships with former colonisers. The aim of this article therefore is to depict marriage institution in neo colonial Zimbabwe in Wenera Diamonds (2017), a Zimbabwean television drama. Using qualitative research methodology, the research employs content analysis to elucidate the depiction in the said performance. Guided by the Africana womanist perspective, the article argues that the indigenous knowledge needed for African social development is rendered irrelevant by a dysfunctional set of values of the western hegemony. Against that, the paper establishes that the depiction of marriage institution in Wenera diamonds is a reflection of imperialist colonial forces on the black person hence the need to go back to basics and resuscitate their culture.
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Vambe, Maurice Taonezvi. "Hypertextuality and the Economic Novel in Zimbabwe." Matatu 49, no. 2 (2017): 400–415. http://dx.doi.org/10.1163/18757421-04902009.
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Abstract Recent surges and advances in the popular use of electronic technology such as Internet, email, iPad, iPhone, and touch-screens in Africa have opened up great communicative possibilities among ordinary people whose voices were previously marginalized in traditional elitist media. People far apart geographically and living in different times can communicate rapidly and with great ease. This technological revolution has challenged and broken down boundaries of dependence on television, newspapers, and novels, the traditional forms of communication. It is now possible to upload a novel onto an iPad and read it as one moves from place to place. The burden of carrying hard copies is relieved but not eradicated; in most African countries, including Zimbabwe (the centre of focus in the present article), the creative work of art or hard copy of a novel is still relied upon as source of information. There are creative, experimental innovations in the novel form in Zimbabwe which to some extent can justify one’s speaking of a hypertextual novel. This new type of novel incorporates multiple narratives, and sometimes deliberately uses genres such as the email form as a constitutive narrative style that confirms as well as destabilizes previous assumptions of single coherent stories told from one point of view. Using the concepts of hypertextuality, intertextuality, and Bakhtin’s notions of carnivalesque and heteroglossia in speech and written utterances, this article reconsiders the implications of the presence of ideologies of hypertextuality in one novel from Zimbabwe, Nyaradzo Mtizira’s The Chimurenga Protocol (2008). The article argues that the multiplicity of narratives constitutes the hypertextual dimension of the novelistic form.
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Matiza, Vimbai Moreblessing, and Limukani T. Dube. "The Cultural and Historical Significance of Kalanga Place Names in Midlands Province of Zimbabwe." Journal of Law and Social Sciences 4, no. 2 (2020): 21–28. http://dx.doi.org/10.53974/unza.jlss.4.2.470.
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The discipline of onomastics is still at its infancy yet it constitutes a very important aspect of the day to day survival of a people in the society. Naming is part of oral tradition in African societies, people were never used to write and record things but rather their names. This means that names are a historical record that would carry some aspects of a people's way of life which include their history, beliefs and customs among others. On the same note, Midlands Province constitute of people from different backgrounds mainly Shona and Ndebele. Of interest to this research is the presence of the Kalanga people through some toponyms that are found in the area. In light of this view, this study therefore seeks to identify and unlock the culture and history embedded in these names by looking at the significance of Kalanga place names in Midlands Province. The study argues that place names or toponyms of any people carry with them a history, meaning and significance to particular people that name the places, thus studying the place names in this community can be a valuable tool of unpacking the history surrounding the Kalanga people in Midlands Province in Zimbabwe. Guided by the Afrocentric paradigm, specifically nommoic creativity tenant, the study seeks to explore the cultural and historical significance of Kalanga toponyms in Midlands Province.
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Campbell, Megan M., Olivia P. Matshabane, Sibonile Mqulwana, et al. "Evaluating Community Engagement Strategies to Manage Stigma in Two African Genomics Studies Involving People Living with Schizophrenia or Rheumatic Heart Disease." Global Health 2021 (June 26, 2021): 1–9. http://dx.doi.org/10.1155/2021/9926495.
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In global health research and genomics research specifically, community engagement has gained prominence in enhancing ethical conduct, particularly in managing the risk of stigmatization, but there is minimal scientific evidence on how to do this effectively. This article reports on community engagement evaluation strategies in two African genomics studies: the Stigma in African Genomics Research study and the Genomics of Schizophrenia in South African Xhosa People (SAX) study. Within the Stigma in African Genomics Research study, a self-report rating scale and open-ended questions were used to track participant responses to an experiential theatre workshop. The workshop focused on participant experiences of living with schizophrenia or rheumatic heart disease (RHD). While the schizophrenia group reported more alienation and less stigma resistance than the RHD group, both groups demonstrated increased stigma resistance over time, after participating in the workshops. Hearing from others living with and managing the same illness normalised participants’ own experiences and encouraged them. Within the SAX study, a short rating scale and qualitative feedback methods were used to evaluate a Mental Health Literacy Day targeting mental health stigma. Information talks about (i) the symptoms of schizophrenia and treatment options and (ii) the illness experiences of a patient in recovery were rated as the most helpful on the day. Audience members reported that these talks challenged negative perceptions about severe mental illness. Three important learnings emerged from these evaluations: firstly, integration of evaluation strategies at the research study planning phase is likely to promote more effective community engagement. Secondly, a combination of quantitative and qualitative methods that draw on simple descriptive statistics and thematic analysis can provide nuanced perspectives about the value of community engagement. Thirdly, such evidence is necessary in establishing and promoting the science of community engagement in genomics research and health research more broadly.
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Sibanda, Fortune, and Tompson Makahamadze. "'Melodies to God': The Place of Music, Instruments and Dance in the Seventh Day Adventist Church in Masvingo Province, Zimbabwe." Exchange 37, no. 3 (2008): 290–309. http://dx.doi.org/10.1163/157254308x311992.
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AbstractThis paper examines the type of music played in the Seventh Day Adventist churches in Masvingo Province, Zimbabwe. Although the Seventh Day Adventist Church in general allows the use of instruments and dance in worship, the Seventh day Adventist churches in Masvingo condemns such practices. Their music is essentially a capella. The paper contends that such a stance perpetuates the early missionary attitude that tended to denigrate African cultural elements in worship. It is argued in this paper that instrumental music and dance enriches African spirituality and that the Seventh Day Adventist Churches in Masvingo should incorporate African instruments and dance to a certain extent if they are to make significant impact on the indigenous people. It advocates mission by translation as opposed to mission by diffusion.
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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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Ntozini, Anathi Nomanzana, and Ali Arazeem Abdullahi. "Perceptions of Traditional Male Circumcision among University Male Students at a South African University." Men and Masculinities 21, no. 2 (2016): 189–209. http://dx.doi.org/10.1177/1097184x16652657.
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In the past decade, traditional male circumcision, known as ulwaluko among the Xhosa-speaking people in the Eastern Cape Province, has become a burning issue in South Africa. The discourse has led to the emergence of two opposing camps: the supporters of ulwaluko who rely on “traditional ideology” to justify the cultural relevance of the practice, and the opposing camp who believe that ulwaluko is no longer in tandem with the reality of the twenty-first century. Amid the ongoing debate, this study investigated the perceptions of ulwaluko among South African university students at the University of Fort Hare, South Africa. Open-ended individual interviews were conducted among nine male students at the university. The study relied on “hegemonic masculinity” as the theoretical framework. The study revealed mixed feelings about the ulwaluko ritual among the students interviewed. In spite of the exposure to modernization and Western education, the students interviewed were still emotionally and culturally attached to ulwaluko, especially as a rite of passage. While some doubted the ability of the ritual to change “bad boys” into “good boys,” virtually all the participants believed that morbidity and mortality recorded during and after ulwaluko were not sufficient grounds to abolish it. This finding suggests ulwaluko may have, over the years, consciously or unconsciously, constructed an idealized masculine identity that is morally upright, faced with challenges to the ritual and burdened by a prescriptive set of masculine role expectations.
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Mall, Sumaya, Jonathan M. Platt, Henk Temmingh, et al. "The relationship between childhood trauma and schizophrenia in the Genomics of Schizophrenia in the Xhosa people (SAX) study in South Africa." Psychological Medicine 50, no. 9 (2019): 1570–77. http://dx.doi.org/10.1017/s0033291719001703.
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AbstractBackgroundEvidence from high-income countries suggests that childhood trauma is associated with schizophrenia. Studies of childhood trauma and schizophrenia in low and middle income (LMIC) countries are limited. This study examined the prevalence of childhood traumatic experiences among cases and controls and the relationship between specific and cumulative childhood traumatic experiences and schizophrenia in a sample in South Africa.MethodsData were from the Genomics of Schizophrenia in the South African Xhosa people study. Cases with schizophrenia and matched controls were recruited from provincial hospitals and clinics in the Western and Eastern Cape regions in South Africa. Childhood traumatic experiences were measured using the Childhood Trauma Questionnaire (CTQ). Adjusted logistic regression models estimated associations between individual and cumulative childhood traumatic experiences and schizophrenia.ResultsTraumatic experiences were more prevalent among cases than controls. The odds of schizophrenia were 2.44 times higher among those who experienced any trauma than those who reported no traumatic experiences (95% CI 1.77–3.37). The odds of schizophrenia were elevated among those who experienced physical/emotional abuse (OR 1.59, CI 1.28–1.97), neglect (OR 1.39, CI 1.16–1.68), and sexual abuse (OR 1.22, CI 1.03–1.45) compared to those who did not. Cumulative physical/emotional abuse and neglect experiences increased the odds of schizophrenia as a dose–response relationship.ConclusionChildhood trauma is common in this population. Among many other benefits, interventions to prevent childhood trauma may contribute to a decreasing occurrence of schizophrenia.
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Leedy, Todd H. "The World the Students Made: Agriculture and Education at American Missions in Colonial Zimbabwe, 1930–1960." History of Education Quarterly 47, no. 4 (2007): 447–69. http://dx.doi.org/10.1111/j.1748-5959.2007.00109.x.
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In 1930, the same year in which the segregationist Land Apportionment Act was passed, the governor of Rhodesia addressed a meeting of representatives from the various missionary organizations operating in the colony. He proceeded to argue against the sort of education that might create a class of African intellectuals who would eventually challenge white economic and political dominance:The nature of the intellectual advance to be aimed at should be one of which advantage can be taken in the ordinary daily lives of the people, and should be a step forward in a field already familiar to them, rather than a violent transition into fields which belong to a different type of civilization. As the life of African peoples is to a preponderating extent agricultural, education should aim at making them better agriculturalists and better able to appreciate all the natural processes with which agriculture is connected.
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Mnkandla, Maureen, and Barbara Nkala. "A Focus on Solutions: The Appropriate Coping Response to Suffering and Pain." OMEGA - Journal of Death and Dying 67, no. 3 (2013): 305–21. http://dx.doi.org/10.2190/om.67.3.d.
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The study explored ways that therapeutic work can be done with bereaved families in the Zimbabwean, African cultural context. The study used stories that families provided about their losses. These narratives were explored as ways to inform therapeutic practice. Findings were that a focus on solutions is valuable as an adaptive intervention and might prove to be one of the most effective means by which a number of people in Zimbabwe learn to cope with grief and adapt after the death of loved ones.
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Tarugarira, Gilbert. "Dimensions of totemic history and its related accessories among the Gumbo-Madyirapazhe clan of Gutu, Zimbabwe." DANDE Journal of Social Sciences and Communication 2, no. 1 (2017): 18–28. http://dx.doi.org/10.15641/dande.v2i1.33.
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Ties of kinship traced through blood (consanguinity) are of fundamental importance to individuals because they enshrine historical content which cannot be ignored. The social recognition of these linkages through totems provides the individual with a blue print of interaction which forms a vital bas is for cooperation. This article challenges the so-called irrationality of totemism, taking an uncelebrated dimension of how the practice is crucial for tracing the history of a people and the cementing of domestic social relations. The study explores and traces the history behind toponyms with the intention of showing that totems are a rich heritage as a source of history and social registers through which people can identify themselves. The study has been motivated by the Afrocentricity theory which values preservation of oral history as the natural way of storing information and historical realities in many African societies.
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Bourgarel, Mathieu, Valérie Noël, Davies Pfukenyi, et al. "Next-Generation Sequencing on Insectivorous Bat Guano: An Accurate Tool to Identify Arthropod Viruses of Potential Agricultural Concern." Viruses 11, no. 12 (2019): 1102. http://dx.doi.org/10.3390/v11121102.
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Viruses belonging to the Dicistroviridae family have attracted a great deal of attention from scientists owing to their negative impact on agricultural economics, as well as their recent identification as potential aetiological agents of febrile illness in human patients. On the other hand, some Dicistroviruses are also studied for their potential biopesticide properties. To date, Dicistrovirus characterized in African mainland remain scarce. By using High-Throughput Sequencing technology on insectivorous bat faeces (Hipposideros Caffer) sampled in a cave used by humans to collect bat guano (bat manure) as fertilizer in Zimbabwe, we characterized the full-length sequences of three Dicistrovirus belonging to the Cripavirus and Aparavirus genus: Big Sioux River Virus-Like (BSRV-Like), Acute Bee Paralysis Virus (ABPV), and Aphid Lethal Paralysis Virus (ALPV). Phylogenetic analyses of ORF-1 and ORF-2 genes showed a complex evolutionary history between BSRV and close viruses, as well as for the Aparavirus genus. Herewith, we provide the first evidence of the presence of Dicistrovirus in Zimbabwe and highlight the need to further document the impact of such viruses on crops, as well as in beekeeping activities in Zimbabwe which represent a crucial source of income for Zimbabwean people.
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Ukpokodu, I. Peter. "Theatre and Political Discord: Theatre Rebels of Zimbabwe and Kenya." Theatre Research International 23, no. 1 (1998): 38–43. http://dx.doi.org/10.1017/s0307883300018198.
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Though the world is aware of the political activities of the Nigerian playwright, Wole Soyinka, it might be difficult to find a better example of the relationship between a nation in a state of socio-political chaos and the arts in an African country than that of Ngugi wa Thiong'o's Kenya as exemplified in Matigari:Matigari, the main character [in Ngugi wa Thiong'o's Matigari], is puzzled by a world where the producer is not the one who has the last word on what he has produced; a world where lies are rewarded and truth punished. He goes round the country asking questions about truth and justice. People who had read [Matigari] started talking about Matigari and the questions he was raising as if Matigari was a real person in life. When Dictator Moi [President of Kenya] heard that there was a Kenyan roaming around the country asking such questions, he issued orders for the man's arrest. But when the police found that he was only a character in fiction, Moi was even more angry and he issued fresh orders for the arrest of the book itself.
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Ndlovu-Gatsheni, Sabelo J. "Rethinking Chimurenga and Gukurahundi in Zimbabwe: A Critique of Partisan National History." African Studies Review 55, no. 3 (2012): 1–26. http://dx.doi.org/10.1017/s0002020600007186.
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Abstract:This article examines how the Zimbabwe African National Union-Patriotic Front (ZANU-PF) sought to inscribe a nationalist monologic history in Zimbabwe in order prop up its claim to be the progenitor and guardian of the postcolonial nation. Since its formation in 1963, it has worked tirelessly to claim to be the only authentic force with a sacred historic mission to deliver the colonized people from settler colonial rule. To achieve this objective, ZANU-PF has deployed the ideology of chimurenga in combination with the strategy of gukurahundi as well as a politics of memorialization to install a particular nationalist historical monologue of the nation. After attaining power in 1980, it proceeded to claim ownership of the birth of the nation. While the ideology of chimurenga situates the birth of the nation within a series of nationalist revolutions dating back to the primary resistance of the 1890s, the strategy of gukurahundi entails violent and physical elimination of enemies and opponents. But this hegemonic drive has always encountered an array of problems, including lack of internal unity in ZANU-PF itself, counternarratives deriving from political formations like the Zimbabwe African People's Union (ZAPU); labor movements; and critical voices from the Matebeleland region, which fell victim to gukurahundi strategy in the 1980s. With the formation of the Movement for Democratic Change (MDC) in 1999, which soon deployed democracy and human rights discourse to critique the ideology of chimurenga and the strategy of gukurahundi, ZANU-PF hegemony became extremely shaky and it eventually agreed to share power with the MDC in February 2009.
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De Wet, Chris. "The Application of International Resettlement Policy in African Villagization Projects." Human Organization 71, no. 4 (2012): 395–406. http://dx.doi.org/10.17730/humo.71.4.0787k13246877275.
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It is now widely agreed that anything less than consciously planned and implemented development for resettled people will leave them worse off. Compensation is not up to the task of restorative, let alone just, resettlement. But what happens when, as in the case of smaller scale, but widely occurring, projects involving resettlement, the "development" projects do not give rise to significant new resources, thereby effectively making resettlement with development impossible? Smaller scale villagization type projects with an agricultural/land reform/political reorganization agenda are widespread in Africa. They have been/are imposed in recurring fashion on rural areas by succeeding governments, typically involving short-range resettlement, limited capital investment and assistance, and loss of local autonomy in relation to land use. The paper provides case studies from South Africa and Zimbabwe. It will be shown how these ongoing interventions and responses have directed the developmental, social, and resettlement dynamic in the resulting settlements—as well as raising crucial implications for whether, and how, we are best to apply international resettlement policy in such situations.
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Mutanda, Darlington, and Howard Rukondo. "The impact of FGM on Shangani women in Zimbabwe." International Journal of Human Rights in Healthcare 9, no. 1 (2016): 52–61. http://dx.doi.org/10.1108/ijhrh-05-2015-0013.
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Purpose – The purpose of this paper is to discuss the practice of female genital mutilation (FGM) in the context of gender and HIV/AIDS among the Shangani people in Zimbabwe. Broadly, the discussion ais to fcus on how FGM has been used as tool to maintain the subordinate position of women in the Shangani community. Design/methodology/approach – In addition to secondary material, the paper hugely benefited from interviews with Shangani women in order to appreciate the challenges of eradicating FGM in their society. The sources pointed to the fact that in addition to being exploitative, FGM has no direct health benefits to women. Findings – The paper confirms that eliminating FGM is difficult because it is deeply entrenched in the patriarchal establishment of the Shangani society. As a result of the patriarchal nature of the society, women find themselves subjected to positions of powerlessness as compared to their male counterparts. Originality/value – The paper confirms that FGM is a widespread practice in many African communities including Zimbabwe. As communities grapple with the challenges of eradicating or minimising the practice, it is important in the meantime to modernise cultural practices like FGM as a way of doing away with the spreading of HIV/AIDS. Indonesia has already taken that route. FGM as a cultural practice exposes young women to HIV infection because of blood conduct.
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Hodgkinson, Dan. "POLITICS ON LIBERATION'S FRONTIERS: STUDENT ACTIVIST REFUGEES, INTERNATIONAL SOLIDARITY, AND THE STRUGGLE FOR ZIMBABWE, 1965–79." Journal of African History 62, no. 1 (2021): 99–123. http://dx.doi.org/10.1017/s0021853721000268.
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AbstractDuring Zimbabwe's struggle for national liberation, thousands of black African students fled Rhodesia to universities across the world on refugee scholarship schemes. To these young people, university student activism had historically provided a stable route into political relevance and nationalist leadership. But at foreign universities, many of which were vibrant centres for student mobilisations in the 1960s and 1970s and located far from Zimbabwean liberation movements’ organising structures, student refugees were confronted with the dilemma of what their role and future in the liberation struggle was. Through the concept of the ‘frontier’, this article compares the experiences of student activists at universities in Uganda, West Africa, and the UK as they figured out who they were as political agents. For these refugees, I show how political geography mattered. Campus frontiers could lead young people both to the military fronts of Mozambique and Zambia as well as to the highest circles of government in independent Zimbabwe. As such, campus frontiers were central to the history of Zimbabwe's liberation movements and the development of the postcolonial state.
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Tanyanyiwa, Shadreck. "Hunger by Choice? Rethinking Food Security Strategies." European Journal of Development Studies 1, no. 2 (2021): 17–21. http://dx.doi.org/10.24018/ejdevelop.2021.1.2.17.
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Food insecurity is a global threat with devastating effects, particularly in ‘developing’ countries. This threat is worsened by a parochial perspective in most of southern Africa that associates food security with the major staple crop maize. This bias is witnessed in the amount of land, investments, research, and marketing allocated to maize, in comparison to traditional crops such as millet, rapoko and sorghum. However, increased investments in agriculture, particularly maize production has failed to translate to increased production of the crop, particularly in Zimbabwe. The vagaries of climate-change manifested through droughts, coupled with man-made policy disasters are evidence enough to factor diversified production systems to include traditional crops into the food security basket.
 Since independence in 1980, Zimbabwe has experienced more than a dozen drought periods, which translates into multi-million dollar food imports. To feed the growing number of food insecure people, the solution could be in the shunned small grains, whose resilience in harsh conditions compared to maize, calls for urgent transformation and orchestration of the food security basket. Through renewed focus on traditional crops, Zimbabwe and other countries in east and southern African could attain food secure status and ensure that food as a human right is available to all.
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Hiller, Rachel M., Sarah L. Halligan, Mark Tomlinson, Jackie Stewart, Sarah Skeen, and Hope Christie. "Post-trauma coping in the context of significant adversity: a qualitative study of young people living in an urban township in South Africa." BMJ Open 7, no. 10 (2017): e016560. http://dx.doi.org/10.1136/bmjopen-2017-016560.
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ObjectiveCompared with knowledge of the post-trauma needs of young people living in developed countries, little is known about the needs of those in low-middle-income countries. Such information is crucial, particularly as young people in these environments can be at increased risk of experiencing trauma, coupled with less available resources for formal support. The aim of this study was to explore post-trauma coping and support-seeking of young people living in a high-adversity settlement in South Africa.DesignSemistructured qualitative interviews analysed using thematic analysis.SettingAn urban settlement (‘township’) in Cape Town, South Africa.Participants25 young people, aged 13–17 years, who had experienced trauma. Events included serious car accidents, hearing of a friend’s violent death, and rape, and all reported having experienced multiple traumatic events. All participants identified as black South African and spoke Xhosa as their first language.ResultsSocial support was considered key to coping after trauma, although the focus of the support differed depending on the source. Parents would most commonly provide practical support, particularly around safety. Peers often provided an avenue to discuss the event and young person’s emotional well-being more openly. Outside of social support another key theme was that there were numerous community-level barriers to participants receiving support following trauma. Many young people continued to be exposed to the perpetrator of the event, while there was also the realistic concern around future traumas and safety, community stigma and a perceived lack of justice.ConclusionThis study provides insight into how young people cope and seek support following trauma when they are living in a context of significant adversity and risk. Overall, most young people identified helpful sources of support and thought talking about the event was a useful strategy, but concerns around safety and trust could impede this process.
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Shenjere-Nyabezi, Plan. "Doro Rekufa and Tsvitsa: Beer, Animals and Death Rituals among the Ndau of South Eastern Zimbabwe." Utafiti 11, no. 1-2 (2015): 1–16. http://dx.doi.org/10.1163/26836408-0110102002.
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Despite Westernization and particularly the advent of Christianity and its widespread entrenchment on the African continent, traditional indigenous rituals continue to constitute an integral part of African religious belief systems and practices. This article presents the results of an ethnoarchaeological study of two death rituals that are conducted by the Ndau people of south eastern Zimbabwe. The rituals are a demonstration of attitudes towards death and beliefs about the role of the dead among the living. The Ndau do not believe that death signals and represents the end of life. In the same vein and perhaps more importantly, the Ndau do not believe that death just happens. It is caused by human agency out of jealousies, hatred and conflict among the living. These beliefs are central to the two rituals presented and discussed here: the first ritual is conducted to ascertain cause of death and the second to bring back the spirit of the deceased from a temporary state of limbo immediately after death. Meat and beer are central to these rituals, firstly as offerings to the deceased and secondly as an important part of the living celebration of the rituals. The paper then explores some interpretive implications of the rituals from an archaeological perspective.
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GARWE, Evelyn Chiyevo. "The Status Quo of Doctoral Education in Universities in Zimbabwe." Journal of Studies in Education 5, no. 3 (2015): 22. http://dx.doi.org/10.5296/jse.v5i3.7645.
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<p>Globally, the importance of highly qualified human resources (holders of doctoral degrees) in providing the requisite skills for knowledge economies is well acknowledged. Sadly, African universities are reportedly lagging behind in terms of satisfying the required quantity and quality of doctoral graduates (Harle, 2013). This study was aimed at providing empirical evidence on the status of doctoral education in Zimbabwe as well as identifying the reasons for the status quo. Documentary evidence and telephonic interviews were used to collect data from all the 15 (40%) registered universities in Zimbabwe. The interviews involved doctoral students enrolled in local universities as well as in foreign universities, aspiring doctoral candidates and senior academics based in local universities.The findings showed that six out of the 15 universities were offering programmes at doctoral level in 2014 giving a share of 0.2%. The combined doctoral degree enrolment was 150 translating to a share of 0.18% of the total student enrolments. A total of 28 people graduated with doctorates from Zimbabwean universities in 2014. Approximately 565 academics from Zimbabwean universities were pursuing doctoral degrees at universities in the region notably in South Africa and Zambia and yet only one university in Zimbabwe enrolled students from the region. The reasons for this state of affairs included the stringent regulatory environment regarding doctoral study in Zimbabwe, shortage of supervisors due to brain drain, unavailability of doctoral programmes at 60% of the local universities and inadequate funding and resources. The study the study recommends that ZIMCHE and universities should revisit their standards and regulations. In addition, government needs to adequately remunerate university staff and provide funding for research and doctoral studies.</p>
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Nhemachena, Artwell. "Hakuna Mhou Inokumira Mhuru Isiri Yayo: Examining the Interface between the African Body and 21st Century Emergent Disruptive Technologies." Journal of Black Studies 52, no. 8 (2021): 864–83. http://dx.doi.org/10.1177/00219347211026012.
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Colonially depicted as a region distinctive for fables and fabrications, Africa has ever since not been allowed to reclaim anything original. Dispossessed of their original wealth, Africans have been forced to live in fabled and fabricated houses, eating fabled, and fabricated food—closer to animals. Similarly, dispossessed of their original human identities, Africans have been forced to adopt fabricated identities. With the 21st century not promising any return to original African human identities, Africans are set to be further nanotechnologically (using tiny nanoparticles) fabricated into cyborgs that speak to ongoing posthumanist and transhumanist experiments with emergent disruptive technologies. Inhabiting not only fabricated houses but also increasingly inhabiting nanotechnologically fabled and fabricated bodies, Africans should learn to, in terms of the Shona (a people of Zimbabwe) proverb, hakuna mhou inokumira mhuru isiri yayo (no cow lows for a calf that is not its own), repossess original mastery over their own lives.
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Chekero, Tamuka, and Shannon Morreira. "Mutualism Despite Ostensible Difference: HuShamwari, Kuhanyisana, and Conviviality Between Shona Zimbabweans and Tsonga South Africans in Giyani, South Africa." Africa Spectrum 55, no. 1 (2020): 33–49. http://dx.doi.org/10.1177/0002039720914311.
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This ethnographic study explores forms of mutuality and conviviality between Shona migrants from Zimbabwe and Tsonga-speaking South Africans living in Giyani, South Africa. To analyse these forms of mutuality, we draw on Southern African concepts rather than more conventional development or migration theory. We explore ways in which the Shona concept of hushamwari (translated as “friendship”) and the commensurate xiTsonga category of kuhanyisana (“to help each other to live”) allow for conviviality. Employing the concept of hushamwari enables us to move beyond binaries of kinship versus friendship relations and examine the ways in which people create reciprocal friendships that are a little “like kin.” We argue that the cross-cutting forms of collective personhood that underlie both Shona and Tsonga ways of being make it possible to form social bonds across national lines, such that mutuality can be made between people even where the wider social context remains antagonistic to “foreigners.”
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Siakavuba, John Bwana. "Our Elders Never Lie: The Metaphor Power Base of Proverbs among the Tonga Speaking People of Zambia And Zimbabwe." Journal of Law and Social Sciences 3, no. 1 (2020): 128–44. http://dx.doi.org/10.53974/unza.jlss.3.1.444.
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This article seeks to explore ways through and extent to which the use
 of proverbs inspires confidence in the youth towards their elders in the
 African society in general and the Valley Tonga of Zambia and Zimbabwe
 in particular. The Achebean saying that ‘proverbs are the palm oil with
 which words are eaten,’ does not only point to the fact that proverbs make
 ordinary speech aesthetically pleasant to the ear but also that the wisdom
 contained therein is culturally/socially accepted. The effective and efficient
 deployment of proverbs in this regard earns the user respect from targets
 of his address. The article analyses various ways in which proverbs are
 incorporated in everyday speech and how these in turn, enhance chances
 of delivering the intended message successfully among the Valley Tonga
 communicators. In most cases, when a Tonga speaker wishes to delegate
 presentation of a complex matter to the proverb, they attribute the wisdom
 to the Tonga society of yester years. This tendency, the article concludes,
 removes personalities from the proverb while promoting objective analysis
 of the situation by those addressed. The article examines selected proverbs
 in terms of structure, pattern of usage, types of images/metaphors used
 and their expected impact. The article applies a triangulation theoretical
 framework of Appraisal, Ethnopoetics and Afrocentricity theories to
 delineate the communicative intent of the proverber. Together, the theories
 look at social functions of the language rendered by performers of the oral
 arts.
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Tanyanyiwa, Vincent Itai. "Indigenous Knowledge Systems and the Teaching of Climate Change in Zimbabwean Secondary Schools." SAGE Open 9, no. 4 (2019): 215824401988514. http://dx.doi.org/10.1177/2158244019885149.
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Indigenous African education grew out of the immediate environment, real or imaginary, where people had knowledge of the environment. Indigenous education inculcated a religious attitude that imbued courtesy, generosity, and honesty. At colonization, Africans were thought of as primitive although they had their own systems, contents, and methods of education. Colonialism signified the decline in the importance of indigenous knowledge systems (IKS). By shifting focus in the core curriculum from teaching/learning based on Western science to teaching/learning through IKS as a foundation for all education, it is anticipated that all forms of knowledge, ways of knowing, and world views be acknowledged as equally valid, adaptable, and complementary to one another in equally valuable ways. The uniqueness of indigenous people and their knowledge is inextricably connected to their lands, which are situated primarily at the social-ecological margins of human habitation such as tropical forests and desert margins. It is at these margins that the consequences of climate change manifest themselves in the following sectors: agriculture, pastoralism, fishing, hunting and gathering, and other subsistence activities, including access to water. Government policies in Zimbabwe often limit options and thus undermine indigenous peoples’ efforts to adapt. IKS is very important for community-based adaptation and mitigation actions in the agricultural sector for maintenance of resilience of social-ecological systems at a local level. This article, through interviews, document analysis, and personal observations, proposes that it is best for Zimbabwe to develop her own climate change curricula and modes of delivery that incorporates IKS.
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Pasara, Michael Takudzwa, Chamunorwa Gonyora, and Daniel Francois Meyer. "Attitudes, Knowledge, and Practices of Customs Administrators on Trade Facilitation." Studia Universitatis Babes-Bolyai Oeconomica 65, no. 2 (2020): 46–64. http://dx.doi.org/10.2478/subboec-2020-0009.
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AbstractIn light of renewed interests to boost African trade through continental integration, the authors identified trade facilitation as an integral component of complimenting the integration processes. This is especially relevant in the southern region where the majority of borders are characterised by complex and duplicated processes due to the lack of ‘one-stop border posts’. This study explores the attitudes, knowledge and practices of customs administrators on trade facilitation in Zimbabwe. Based on questionnaires, face-to-face interviews, and secondary data collected from the Zimbabwe Revenue Authority (ZIMRA), the results indicated that ‘trade facilitation’ was not included in strategic policies of ZIMRA. In terms of risk factors, low staff remuneration was identified as the major issue. Many cross-border authorities at the border (overstaffed) and outdated infrastructure were major constraints in the flow of cargo and people. The study recommends that ZIMRA should provide training on the ‘single window system’ in order to improve on coordinated border management. Secondly, ZIMRA should review staff remuneration frequently and synchronise it with regional standards. Thirdly, there should be alignment and coordination of the trade-related issues within various government ministries. Fourthly, customs authorities should establish stand-alone trade facilitation units at ports of entry.
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Zanker, Franzisca Luise, and Khangelani Moyo. "The Corona Virus and Migration Governance in South Africa: Business As Usual?" Africa Spectrum 55, no. 1 (2020): 100–112. http://dx.doi.org/10.1177/0002039720925826.
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The South African response in dealing with the Corona pandemic needs to speak to the realities of all people living in the country, including migrant and refugee communities. Reflecting on this in light of ongoing research on the political stakes of migration governance, we find that the virus response shows little change in the government agenda when it comes to dealing with refugees and other migrants. Veritably, we see that the pandemic may even be an excuse for pushing through already-aspired to policies. This includes the securitised agenda behind the sudden building of a border fence to close off Zimbabwe and the xenophobic-rhetorical clout behind the lockdown rules about which shops are allowed to remain open. The temporary stay on renewing asylum seekers permits counts as a perfunctory exception. We show that each of these developments very much play into politics as usual.
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Seda, Owen, and Nehemiah Chivandikwa. "CIVIL SOCIETY, RELIGION AND APPLIED THEATRE IN A KAIROTIC MOMENT - PRELIMINARY REFLECTIONS ON A PROJECT ON POLITICAL VIOLENCE & TORTURE IN ZIMBABWE: 2001 – 2002." Commonwealth Youth and Development 14, no. 2 (2017): 81–91. http://dx.doi.org/10.25159/1727-7140/1806.
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This article is a critical reflection on possibilities for social transformation and democratisation that can be possibly realised through collaborations between young people in civil society, African traditional religion and the Christian movement in contemporary contexts. In this context the focus on young people as key agents of change is informed by the frequent observation that young people are often the major perpetrators (and victims) of political violence and yet the least beneficiaries from the political spoils. The article analyses a project in the use of applied theatre to address political violence and torture that was conducted by the University of Zimbabwe's Department of Theatre Arts and Amani Trust some time between October 2001 and March 2002. The article uses that project to investigate and to illustrate some of the opportunities that can be harnessed by religious arms of civil society to strengthen peace in disadvantaged rural communities, such as we find in contemporary Zimbabwe, and which often bear the brunt of social unrest in times of political uncertainty. The study approaches time as a social construct that determines human agency and decision-making in order to adopt the biblical concept of ‘kairos’ or the ‘kairotic’ moment. The ‘kairotic’ moment referred to in this paper is the period between 1999 and 2008 when the Zimbabwean polity faced one of its severest national crises following protracted political contestation. This resulted in unprecedented levels of political intolerance, and state-sanctioned violence and torture in the country’s post-independence history. This level of political violence was perhaps second only to the infamous Gukurahundi massacres, which took place in the Midlands and Matebeleland provinces during the mid-1980s. We also view the kairotic moment as a critical moment for making a fundamental decision. It is full of both promise and danger, so much so that whether the moment ‘reaps’ hope or danger depends on how the moment is seized. We ask: Did civil society seize the moment to reap hope? In other words, we analyse whether various arms of Zimbabwean civil society took advantage of the ‘pregnant’ or kairotic moment to liberate itself. The authors adopt existing discourses on civil society and liberation theology to argue that whenever the time is ripe for meaningful intervention, there in fact exist immense opportunities for different branches of civil society domiciled in both traditional African and modern Christian religions to harness applied theatre in the service of peace and democratisation in the face of political adversity and uncertainty.
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Yule, Julia, Ephraim Vhutuza, and Christina Gwirayi. "‘Kunemera Mufi’: Exploring Performance at Korekore Funerals." DANDE Journal of Social Sciences and Communication 2, no. 1 (2017): 75–79. http://dx.doi.org/10.15641/dande.v2i1.35.
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The study reconnoitred elements of performance that are found at Korekore funerals. The purpose of the study was to revisit indigenous performance practices and elaborate elements of performance that are embodied within. Korekore funerals of Guruve district, Zimbabwe were used as a case study in this article. The paper argues that Korekore funerals demonstrate the use of theatre elements where space, actors, stagecraft and improvisation are key to a ‘Kunemera Mufi’ production. We argue that the ‘Kunemera Mufi’ at a typical Korekore funeral demonstrate the fact that theatre has always existed among the indigenous African people well before the first Whiteman came to Africa. Theatre was and remains part of the everyday activities among the Korekore, not only at funerals but also in other everyday chores such as hunting, work, child games, rites of passages, rituals and ceremonies. Thus, the paper argues against the Eurocentric definition of theatre or performance by elaborating the elements of performance at a Korekore funeral.
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Perkins, Jeremy Simon. "Take me to the River along the African drought corridor: Adapting to climate change." Botswana Journal of Agriculture and Applied Sciences 14, no. 1 (2020): 60–71. http://dx.doi.org/10.37106/bojaas.2020.77.
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This paper brings together a wide range of concepts from climate change predictions, palaeoecology, wildlife ecology and sustainable livelihoods in order to prioritise adaptive management measures that are necessary for the conservation of the African megafauna. Climate change predictions emphasise the severe aridity that will surge into southern Africa later this century and must be contrasted with the relatively wetter conditions in eastern Africa. The evolution of African mammals and their adaptive responses to past episodes of climate change is explained by reference to range shifts and movements along Balinsky’s (1962) ‘drought corridor’ that extends from SW Africa northeastwards to Somalia and then westwards across the Saharan-Sahelian zone. The drought corridor today could potentially extend from Kenya southwestward through to Botswana/South Africa and Namibia, via connectivity corridors linking existing wildlife areas, forming the Kalahari-Rift Valley Transfrontier Conservation Landscape (KALARIVA TFCL). The most promising route along the drought corridor links the Chobe – Linyanti – Kwando river systems of Botswana/Namibia with Luangwa Valley in Northern Zambia, along the Zambezi River via Lake Kariba (Matsudonna and Mana Pools) in Zimbabwe. Malawi poses an absolute barrier to such connectivity and by the turn of this Century runs the risk of confining the area to the south almost entirely to the SW arid adapted fauna and that to the north to water dependent ungulates such as elephants, buffalo and zebra. The key movement corridors are identified in a bid to extend the spatial and temporal scale of conservation planning in order to adapt effectively to climate change. The importance of ‘co-existence’ between wildlife and people is emphasised together with the need for local communities to benefit from sharing the KALARIVA TFCL with African wildlife, via new models of conservation financing and management that reward rural African communities for being the true custodians of the African megafauna.
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Bank, Leslie J., and Benedict Carton. "FORGETTING APARTHEID: HISTORY, CULTURE AND THE BODY OF A NUN." Africa 86, no. 3 (2016): 472–503. http://dx.doi.org/10.1017/s0001972016000346.
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ABSTRACTIn 1952, the African National Congress (ANC) initiated its Defiance Campaign, opposing apartheid laws through organized civil disobedience and African nationalism. On Sunday 9 November, the city of East London became a site of political mobilization when 1,500 Xhosa-speaking ANC sympathizers peacefully protested in Bantu Square, the hub of a township named Duncan Village. Police arrived and fired on the crowd, igniting ‘spontaneous riots’. An Afrikaner salesman and an Irish nun were killed in the ensuing unrest. Rumours circulated that a mob ate the white woman; troop reinforcements then fanned into the township to wage a retaliatory war, shooting and bayoneting their victims. Upwards of 200 Africans may have died but only nine fatalities were recorded. If the revised toll is credible, the bloodshed exceeds that of Sharpeville, the worst one-day massacre in apartheid South Africa. Oral sources explain why the slaughter in Duncan Village is not widely known. Township residents secretly carted the dead to rural graves, fearing to report their losses as people mourned the tragic slaying of the nun named Sister Aidan. Today, ANC rulers of East London seem content to silence the memory of a mass killing reputedly spawned by chaos and cannibalism. At the centre of this incident is Sr Aidan's mutilation for the purpose of makingmuthi, a shocking incident that dominates the story of violence on Black Sunday. Using archival documents and oral histories, and incorporating the methodologies of Jennifer Cole, Donald Donham and Veena Das, this article reconstructs a narrative of ‘critical events’ surrounding the nun'smuthimurder. The scrutinized witness testimonies relay how township residents framed their fierce encounters with a symbolic (white person) and ubiquitous (militarized police) enemy. Oral sources reject the notion that an aimless ‘riot’ occurred on 9 November. Instead, they reflect on cultural enactments of purposeful violence through scripted assaults andmuthiritual. Ultimately, they view the fatal attack on Sr Aidan as an evolving customary act of defensive retribution and symbolic warning, submerging truths in apartheid and hindering reconciliations in democracy.
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Orinda, Eddy Nicholas Ombudo. "International Cooperation in the Fight against Infectious Diseases: a Case for Legal Epidemiology in Kenya." Ukrainian Journal of International Law 2 (March 15, 2020): 96–102. http://dx.doi.org/10.36952/uail.2020.2.96-102.
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As of May 21, more than 323,256 people worldwide have died and counting of COVID-19, the highly infectious respiratory disease caused by the coronavirus. The number of people, who have tested positive for COVID-19, has exceeded 4.9 million and counting, according to data compiled by the World Health Organization (WHO).The coronavirus disease 2019 (COVID-19) outbreak in the WHO African Region has rapidly evolved over the past few weeks, as reflected by the significant upsurge in the number of cases, and the rapid geographical expansion of the disease. Since the last situation report by the Johns Hopkins University on 18 March 2020 (External Situation Report 3), 11 new countries in the WHO African Region including Angola, Cape Verde, Chad, Eritrea, Niger, Madagascar, Mali, Mauritius, Mozambique, Uganda, and Zimbabwe have confirmed 1 371 and counting COVID-19 cases. As of 25 March 2020, a cumulative total of 1 716 confirmed cases have been reported across 38 countries in the region, bringing the total number of reported deaths to 30, which corresponds to a case fatality ratio of 1.8% among reported confirmed cases.The most affected countries in the WHO African Region are: South Africa (5647 cases and counting), Algeria (4006 cases and counting), Burkina Faso (645 cases and counting), Senegal (933 cases and counting), Cameroon (1832 cases and counting), and Cote d’Ivoire (1275 and counting) [13].This paper seeks to lay a theoretical foundation for a broader intellectual discourse on the emerging challenges presented by pandemics while discussing and examining how law as a social determinant of health and a factor in the cause, distribution and prevention of disease and injury in populations within Africa and Kenya in particular can be utilized in understanding trends in health laws, study the impact and effectiveness of laws in health, informing and supporting best practices and developing an evidence base of what works in the prevention of infectious diseases and in particular COVID – 19 in Africa (Kenya).