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Journal articles on the topic 'Xhosa'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Somniso, M. M. "Echoes of orality in Christian Xhosa songs." Literator 26, no. 3 (July 31, 2005): 131–46. http://dx.doi.org/10.4102/lit.v26i3.240.

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This article is an attempt to investigate and explore certain patterns in traditional Christian Xhosa songs as found in Xhosa music. The corpus of contemporary Xhosa music is vast, and difficult to explore properly without recognising the patterns of traditional music. In order to recognise these patterns Xhosa music in general will be discussed first – Xhosa music also as a form of art. Having done that, it will try to uncover certain elements of traditional songs in Christian Xhosa music. A comparative approach will be used to reveal the similarities between traditional and Christian songs. To compare certain aspects in a literary work does not imply attaching more significance to one element than to another. This method rather implies a way of looking beyond narrow boundaries, and to explore other spheres of human activities.

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2

Peires, J. B. "The Central Beliefs of the Xhosa Cattle-Killing." Journal of African History 28, no. 1 (March 1987): 43–63. http://dx.doi.org/10.1017/s0021853700029418.

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The Xhosa cattle-killing movement of 1856–7 cannot be explained as a superstitious ‘pagan reaction’to the intrusion of colonial rule and Christian civilization. It owes its peculiar form to the lungsickness epidemic of 1854, which carried off over 100,000 Xhosa cattle. The Xhosa theory of disease indicated that the sick cattle had been contaminated by the witchcraft practices of the people, and that these tainted cattle would have to be slaughtered lest they infect the pure new cattle which were about to rise.The idea of the resurrection of the dead was partly due to the Xhosa belief that the dead do not really die or depart from the world of the living, and partly to the Xhosa myth of creation, which held that all life originated in a certain cavern in the ground which might yet again pour forth its blessings on the earth. Christian doctrines, transmitted through the prophets Nxele and Mhlakaza, supplemented and elaborated these indigenous Xhosa beliefs. The Xhosa and the Christian elements united together in the person of the expected redeemer Sifuba-sibanzi (the broad-chested one). The central beliefs of the Xhosa cattle-killing were neither irrational nor atavistic. Ironically, it was probably because they were so rational and so appropriate that they ultimately proved to be so deadly.

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3

Neethling, S. J. "Xhosa nicknames." South African Journal of African Languages 14, no. 2 (January 1994): 88–92. http://dx.doi.org/10.1080/02572117.1994.10587036.

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4

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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5

Kaschula, Russell H. "Xhosa literary history: towards transformation in selected Xhosa novels." South African Journal of African Languages 23, no. 2 (January 2003): 60–76. http://dx.doi.org/10.1080/02572117.2003.10587207.

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6

Muyangwa, M. M., and W. N. Mvakade. "English and Xhosa as Media of Instruction and Academic Performance of Pupils Whose Mother Tongue is Xhosa." Psychological Reports 82, no. 1 (February 1998): 58. http://dx.doi.org/10.2466/pr0.1998.82.1.58.

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To study the relative effects of English and Xhosa as media of instruction on the academic performance of pupils whose mother tongue is Xhosa, 34 girls from among 60 doing Needlework and Clothing as a Standard Seven school subject were selected randomly. The girls were 15 to 17 years old. They were divided into equal groups of 17 on a random basis. Those who were taught in their mother tongue (Xhosa) performed significantly better than those taught in English.

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7

OPLAND, J., and J. A. Louw. "XHOSA ORAL POETRY." South African Journal of African Languages 5, sup1 (January 1985): 155–58. http://dx.doi.org/10.1080/02572117.1985.10586640.

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8

Buthelezi, Mbongiseni. "Xhosa History Preserved." Journal of Southern African Studies 40, no. 4 (July 4, 2014): 883–84. http://dx.doi.org/10.1080/03057070.2014.933046.

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9

Horder, Jamie. "Xhosa schizophrenia genetics." Nature Human Behaviour 4, no. 3 (March 2020): 237. http://dx.doi.org/10.1038/s41562-020-0845-6.

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10

Carstens, Vicki, and Loyiso Mletshe. "Radical Defectivity: Implications of Xhosa Expletive Constructions." Linguistic Inquiry 46, no. 2 (April 2015): 187–242. http://dx.doi.org/10.1162/ling_a_00180.

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In Xhosa VSO clauses, subject agreement exhibits default features, objects cannot be pronominalized, a subject focus reading is obligatory, and experiencer verbs with two DP arguments are precluded. We argue that impoverished versions of T and v* in VSO clauses lack the probe features involved in subject agreement, EPP, object shift, and nominative/accusative valuation within Xhosa SVO sentences. Only an unusual focus-linked strategy can Case-license full DPs in VSO clauses, but this is incompatible with inherent Cases borne by arguments of experiencer verbs. We show that CPs and augmentless NPs appear in positions where DPs cannot surface because uCase is a feature of D. Given the striking evidence for abstract Case in Xhosa, we propose Case-friendly analyses for Bantu Case-theoretic anomalies that Xhosa shares.

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11

Bloom Ström, Eva-Marie, and Jochen Zeller. "Verum in Xhosa and Zulu (Nguni)." Zeitschrift für Sprachwissenschaft 42, no. 3 (December 1, 2023): 493–524. http://dx.doi.org/10.1515/zfs-2023-2013.

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Abstract In this paper we investigate how verum is realized in Xhosa and Zulu, two Southern Bantu languages belonging to the Nguni group. The data for our study were collected through interviews with native speakers who were prompted to produce sentences in discourse contexts that typically license utterances with verum. We found that the main grammatical strategy for the expression of verum in Xhosa and Zulu involves the removal of phrasal constituents from the focus domain (the VP). This leaves the verb as the sole remaining focus host, and allows auxiliary features of the verb, such as polarity, to be marked as focus. Consequently, we analyse verum in Xhosa and Zulu as polarity focus, which is expressed indirectly, via the backgrounding of potentially focusable phrasal material. We also examined the prosodic properties of verum utterances in Xhosa. Based on findings from previous studies on Nguni intonation, we expected to observe lengthening of the penultimate vowels of phrase-final verbs and utterance-final words in our data. However, contrary to expectation, we did not find evidence of penultimate vowel lengthening in Xhosa sentences with verum, a (preliminary) result which suggests that the expression of verum may have an effect on prosody in Nguni languages.

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12

Somniso, M. M. "Intertextuality shapes the poetry of Xhosa poets." Literator 29, no. 3 (July 25, 2008): 139–56. http://dx.doi.org/10.4102/lit.v29i3.129.

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Praises among the amaXhosa today are not only performed at traditional gatherings. These praises are also performed in many places such as schools, churches and funerals. The question is whether the praises performed in other places rather than traditional gatherings still possess the characteristics of traditional praises. In many praises Xhosa poets draw terminology from Biblical texts. This strategy can be seen as an attempt to break the boundaries between Christianity and Xhosa poetry. Having said that, the aim of this article is to uncover the interplay between Xhosa traditional poems and Christianity. To do that, this article discusses the interplay between Christianity, elegy, health and social issues. It also discusses new trends of intertextuality in Xhosa poetry. The intertextual theory insists that a text cannot exist as a hermetic or self-sufficient whole and does not function as a closed system. Still and Worton (1991:1) believe that the writer is a reader of the text before she/he is a creator of texts and therefore the work of art is inevitably alive with references, quotations and influences of every kind.

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13

Ojaide, Tanure, and Jeff Opland. "Xhosa Poets and Poetry." African Studies Review 43, no. 2 (September 2000): 168. http://dx.doi.org/10.2307/525010.

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14

Sanneh, Sandra. "Speak Xhosa with Us." CALICO Journal 19, no. 2 (January 1, 2017): 360–69. http://dx.doi.org/10.1558/cj.32662.

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15

Louw, J. A. "Auxiliary verb in Xhosa." South African Journal of African Languages 7, no. 1 (January 1987): 7–15. http://dx.doi.org/10.1080/02572117.1987.10586678.

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16

Opland, Jeff. "Xhosa izibongo: Improvised line." South African Journal of African Languages 10, no. 4 (January 1990): 239–51. http://dx.doi.org/10.1080/02572117.1990.10586854.

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17

Jokweni, M. W., and H. M. Thipa. "ATR harmony in Xhosa." South African Journal of African Languages 16, no. 4 (January 1996): 119–23. http://dx.doi.org/10.1080/02572117.1996.10587129.

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18

Masilela, Ntongela. "Xhosa Poets and Poetry." Journal of American Folklore 116, no. 461 (July 1, 2003): 364. http://dx.doi.org/10.2307/4137797.

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19

de Klerk, Vivian. "To be Xhosa or not to be Xhosa … That is the Question." Journal of Multilingual and Multicultural Development 21, no. 3 (June 2000): 198–215. http://dx.doi.org/10.1080/01434630008666401.

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20

SAGNER, ANDREAS. "‘THE ABANDONED MOTHER’: AGEING, OLD AGE AND MISSIONARIES IN EARLY AND MID NINETEENTH-CENTURY SOUTH-EAST AFRICA." Journal of African History 42, no. 2 (July 2001): 173–98. http://dx.doi.org/10.1017/s0021853701007848.

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This essay examines issues of ageing and old age in Xhosa-speaking communities to c. 1860. Drawing primarily on records of the Wesleyan Methodist and London Missionary societies, the article examines the construction of Xhosa ageing, old age and death in missionary writings. The primary medium of missionary reflection was the figure of the ‘Abandoned Mother’, modelled on contemporary British metaphors, that represented yet another atrocity story for legitimating the mission enterprise and the emerging colonial regime. It also argues that there were fundamental contrasts in the images of ageing and dying between those of the Xhosa and those of the missionaries. Though older persons found certain themes in the Christian message attractive, they preferred the local cultural model of ageing, old age and death.

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21

Msutwana, Nomawonga Veronica. "Exploring age-old Xhosa values in the teaching of sexuality education." South African Journal of Education 41, no. 3 (August 31, 2021): 1–12. http://dx.doi.org/10.15700/saje.v41n3a1914.

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Research demonstrates that teachers’ cultural perspectives influence how they teach sexuality education; however, it is not clear how this occurs. Therefore, in my study, I explored how Xhosa teachers’ cultural perspectives influenced their practice of teaching sexuality education to adolescent Xhosa learners. I purposively selected 9 female Xhosa teachers and took them through the photovoice process, adopting a critical paradigm and drawing on a participatory visual methodology in achieving this aim. The findings reveal 2 themes: on the one hand, the participants used the past as a lens by drawing on some age-old cultural values and adhering to a didactic model of teaching, and on the other, they shifted towards a new practice by innovating their teaching method and refocusing on a safe lifestyle. The participants stated that the values of assertiveness and passivity were necessary for girls to navigate their adolescent sexuality successfully, even though the 2 values seemed contradictory. This presents a dichotomous dynamic, calling for the scrutiny of the Xhosa culture as it relates to sexuality. This work has implications for teacher professional development and training, as innovative and participatory methods are appropriate for use within sexuality education.

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22

de Klerk, Vivian. "Xhosa English as an institutionalised variety of English." English World-Wide 24, no. 2 (December 5, 2003): 221–43. http://dx.doi.org/10.1075/eww.24.2.05dek.

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This paper aims to examine the English of Xhosa speakers (a significant proportion of speakers of Black South African English, since Xhosa is the second largest indigenous black language in South Africa), in terms of Williams’ (1987) criteria for Non-native Institutionalised Varieties of English (NIVEs). Using a corpus-based approach, the article reports on the results of analyses of a range of linguistic features in the newly-developed corpus of spoken Xhosa English (over 500 000 words), in an effort to go some way towards providing the evidence so necessary for the endorsement of newly established norms, and to counteract the pull of native English norms, “which tend to result in the stigmatisation of some of the major indexical markers of the non-native varieties” (Bamgbose 1998:3).

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23

Kwon, Hyo Sang. ""Intercultural Approach Toward Xhosa Ancestor Matter : Focusing on Ancestor Worship of the Xhosa"." Journal of Korean Evangelical Missiological Society 59 (September 30, 2022): 11–48. http://dx.doi.org/10.20326/kems.59.3.11.

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24

Dowling, T., and L. Grier. "FROM WHITE BEADS TO WHITE WORDS: SYMBOLS AND LANGUAGE IN THE MARKETING OF XHOSA TRADITIONAL HEALERS." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 134–58. http://dx.doi.org/10.25159/1016-8427/1613.

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Much research has been conducted on African traditional healers generally (Arden 1996; Chidester 1996; Chakanza 2006; Reeder 2011), and Xhosa diviners and herbalists specifically (Hammond-Tooke 1989; Hirst 1997, 2005), but none of this work focuses on their particular public discourse. Some researchers (Tyrrell 1976; Broster & Bourn 1982) describe outward symbols and publicly knowable signs of their identity, but do not analyse the implicit meanings of these symbols. In order to reach a more nuanced understanding of how Xhosa diviners and herbalists traditionally used to market themselves to their public (how they made themselves publically known), this paper draws on information from documented investigations into diviners and herbalists in South Africa; a description of their current marketing strategies is drawn from our own research and inquiries. We argue that Xhosa herbalists and diviners are key players in negotiating the socio-cultural aspects of their respective societies, and changes in the way they communicate their services highlight a shift in the South African linguistic and symbolic landscape. Diviners and healers now use current key symbols (including English and Western symbols) with a concurrent loss of Xhosa cultural expressions and symbols, which are only retained to reference non-secular (i.e. spiritual) or organic (i.e. natural) forms of healing.

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25

Gough, David H. "Xhosa beyond the textbook: an analysis of grammatical variation of selected Xhosa constructions." South African Journal of African Languages 15, no. 4 (January 1995): 156–61. http://dx.doi.org/10.1080/02572117.1995.10587073.

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26

Mkonto, B. B. "The role of the nameless in isiXhosa ntsomi." Literator 30, no. 2 (July 16, 2009): 89–106. http://dx.doi.org/10.4102/lit.v30i2.80.

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This article looks into the custom of not giving names to pivotal characters in some selected Xhosa tales. Given that the word “tales” means different things to different people, it is used in this article to refer to both fables (stories which deal with animals only) and folktales (stories dealing with both animals and humans). The unnaming practice is not uncommon in all types of tales and is applied to both males and females, young and old, as well as to strange mysterious beings. The motive for unnaming is analysed and its functions are alluded to. References to popular generic names of animals found in Xhosa tales are made for the sake of clarifying the need for naming, though these are not the subject of discussion here. It is therefore most fitting to use onomastics as the theoretical framework of this article in order to capture convincing patterns of the unnaming system and the creation of faceless characters in indigenous Xhosa tales.

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27

Opland, Jeff. "The First Novel in Xhosa." Research in African Literatures 38, no. 4 (December 2007): 87–110. http://dx.doi.org/10.2979/ral.2007.38.4.87.

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28

du Plessis, J. A. "Category COMP and complementizerukubain Xhosa." South African Journal of African Languages 9, no. 1 (January 1989): 1–5. http://dx.doi.org/10.1080/02572117.1989.10586771.

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29

du Plessis, J. A. "Complementizers and nouns in Xhosa." South African Journal of African Languages 10, no. 1 (January 1990): 1–9. http://dx.doi.org/10.1080/02572117.1990.10586826.

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30

Brand, H. S. P., and J. C. Roux. "Devokalisasie in Xhosa: 'n herinterpretasie." South African Journal of African Languages 10, no. 3 (January 1990): 109–17. http://dx.doi.org/10.1080/02572117.1990.10586842.

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31

Masilela, Ntongela. "Xhosa Poets and Poetry (review)." Journal of American Folklore 116, no. 461 (2003): 364. http://dx.doi.org/10.1353/jaf.2003.0046.

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32

Jokweni, Mbulelo W. "Deriving phonological phrases in Xhosa." South African Journal of Linguistics 14, no. 2 (May 1996): 51–56. http://dx.doi.org/10.1080/10118063.1996.9724046.

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33

Coetser, Attie. "Afrikaanse leksikale elemente in Xhosa." South African Journal of Linguistics 15, no. 1 (February 1997): 1–10. http://dx.doi.org/10.1080/10118063.1997.9724098.

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34

Sands, Bonny E. "Acoustic characteristics of Xhosa clicks." Journal of the Acoustical Society of America 86, S1 (November 1989): S123—S124. http://dx.doi.org/10.1121/1.2027361.

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35

de Klerk, Vivian. "Starting with Xhosa English towards a spoken corpus." International Journal of Corpus Linguistics 7, no. 1 (October 18, 2002): 21–42. http://dx.doi.org/10.1075/ijcl.7.1.02dek.

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This paper describes the underlying motivation for the proposed structure and design of a corpus of Xhosa English, which aims ultimately to form part of a larger corpus of Black South African English (BSAE). The planned corpus will be exclusively based on spoken spontaneous Xhosa English, and full justification for this decision is provided in the paper. In particular the paper argues that the current South African English component of the International Corpus of English (ICE) cannot be regarded as representative of any particular variety of South African English, because of the wide range of Englishes spoken in the country (by mother-tongue speakers, Indians, white and coloured Afrikaans speakers and the speakers of South Africa's nine indigenous languages). In addition, the article problematises theoretical concepts such as deciding what “educated” or standard English is (in a multilingual country with a very complex socio-political history), and argues that some of the text categories of ICE and other spoken corpora are inappropriate for the planned Xhosa English corpus.

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36

Zerbian, Sabine. "Phonological phrases in Xhosa (southern Bantu)." ZAS Papers in Linguistics 37 (January 1, 2004): 71–99. http://dx.doi.org/10.21248/zaspil.37.2004.246.

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This paper investigates how syntax and focus interact in deriving the phonological phrasing of utterances in Xhosa, a Bantu language spoken in South Africa. Although the influence of syntax on phrasing is uncontroversial, a purely syntactic analysis cannot account for all the data reported for Xhosa by Jokweni (1995). Focus influences the phrasing in that it inserts a phonological phrase-boundary after the focused constituent. This generalization can account for the variation found in the phrasing of adverbials. The findings are dealt with in an OT-based framework following Truckenbrodt's work on Chichewa (1995, 1999) which is extended to the phrasing of adjuncts.

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37

Ntombana, Luvuyo. "Should Xhosa male initiation be abolished?" International Journal of Cultural Studies 14, no. 6 (May 24, 2011): 631–40. http://dx.doi.org/10.1177/1367877911405755.

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The Xhosa male initiation practice, as it was viewed in the past, is discussed by focusing on its impact upon the initiates, its contribution to the moral upholding of values and its role in promoting the values of ‘ ubuntu’. The present circumstances surrounding the initiation practice are also evaluated. The outcry of Church and other leaders, who are calling for the practice to be abolished, is recognized. The author asserts that, because of the importance of this practice to Xhosa culture, calling for its abolition is not a solution. It is suggested that the practice rather be redefined to better contribute to the broader challenges of moral regeneration in South Africa.

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38

Snodgrass, Margaret. "brief history of the Xhosa Chiefs and King represented on cairns on Toposcope Monument, Bathurst." Toposcope 52 (October 4, 2021): 20–22. http://dx.doi.org/10.21504/tj.v52i.2389.

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39

Peires, J. B. "‘Soft’ Believers and ‘Hard’ Unbelievers in the Xhosa Cattle-Killing." Journal of African History 27, no. 3 (November 1986): 443–61. http://dx.doi.org/10.1017/s0021853700023264.

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A substantial minority, perhaps 15 per cent of all Xhosa, refused to obey the prophetess Nongqawuse's orders to kill their cattle and destory their cornl. This divided Xhosaland into two parties, the amathamba (‘soft’ ones, or believers) and the amagogotya (‘hard’ ones, or unbelievers). The affiliation of individuals was partly determined by a number of factors – lungsickness in cattle, political attitude towards the Cape Colony, religious beliefs, kinship, age and gender – but a systematic analysis of each of these factors in turn suggests that none of them was sufficiently important to constitute the basis of either party.The key to understanding the division lies in an analysis of the indigenous Xhosa terms ‘soft’ and ‘hard’. ‘Softness’ in Xhosa denotes the submissiveness of the individual to the common will of the community, whereas ‘hardness’ denotes the determination of the individual to pursue his own ends, even at communal expense. Translated into social terms, the ‘soft’ believers were those who remained committed to the mutual aid ethic of the declining precolonial society, whereas the ‘hard’ unbelievers were those who sought to seize advantage of the new opportunities offered by the colonial presence to increase their wealth and social prominence. The conflict between the social and personal imperatives was well expressed by Chief Smith Mhala, the unbelieving son of a believing father, when he said, ‘They say I am killing my father – so I would kill him before I would kill my cattle.’ Certainly, the division between amathamba and amagogotya ran much deeper than the division between belief and unbelief, and the Xhosa, in conferring these names, seem to have recognized the fact.

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40

Mutusva, Ronard, and Sindile Dlodlo. "‘Ngena ku Smart’." DANDE Journal of Social Sciences and Communication 2, no. 1 (January 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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41

Crane, Thera Marie, and Bastian Persohn. "Notes on actionality in two Nguni languages of South Africa." Studies in African Linguistics 50, no. 2 (September 18, 2021): 227–84. http://dx.doi.org/10.32473/sal.v50i2.123680.

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This paper presents some key findings of studies of actionality and the verbal grammar–lexicon interface in two Nguni Bantu languages of South Africa, Xhosa and Southern Ndebele. We describe interactions between grammatical tense marking (and other sentential bounding elements) and lexical verb types, arguing for the salience of inchoative verbs, which lexically encode a resultant state, and, in particular, a sub-class of inchoative verbs, biphasal verbs, which encode both a resultant state and the “coming-to-be” phase leading up to that state. We further discuss other important features of actional classes in Xhosa and Southern Ndebele, including topics such as the role of participant structure and the relative importance of cross-linguistically prominent distinctions such as that between Vendlerian activities and accomplishments. Although differences between Xhosa and Southern Ndebele are evident both in the behaviour of individual tense-aspect forms and in the interpretive possibilities of specific verbs, the general patterns are quite similar. This similarity suggests that the patterns are likely to extend to other Nguni languages, as well, and that cross-linguistic comparison of particular lexical items across these languages are both feasible and likely to bear fruit.

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42

Kros, Cynthia, and Timothy J. Stapleton. "Maqoma: Xhosa Resistance to Colonial Advance." International Journal of African Historical Studies 28, no. 3 (1995): 667. http://dx.doi.org/10.2307/221209.

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43

Malinga, R. M. M. "Locative and comparative ku- in Xhosa." South African Journal of African Languages 6, no. 2 (January 1986): 79–90. http://dx.doi.org/10.1080/02572117.1986.10586656.

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44

Visser, Marianna W. "Cliticization and Case theory in Xhosa." South African Journal of African Languages 6, no. 3 (January 1986): 129–37. http://dx.doi.org/10.1080/02572117.1986.10586664.

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45

Roux, J. C. "Grapheme-to-phoneme conversions in Xhosa." South African Journal of African Languages 9, no. 2 (January 1989): 74–78. http://dx.doi.org/10.1080/02572117.1989.10586782.

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Neethling, S. J. "Proverbs: window on the Xhosa world?" South African Journal of African Languages 15, no. 4 (January 1995): 191–96. http://dx.doi.org/10.1080/02572117.1995.10587078.

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Dowling, Tessa. "Satirical strategies in Xhosa under apartheid." South African Journal of African Languages 17, no. 2 (January 1997): 35–49. http://dx.doi.org/10.1080/02572117.1997.10587160.

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CHERIAN, LILY. "ATTITUDES OF XHOSA CHILDREN TOWARDS BIOLOGY." Psychological Reports 73, no. 3 (December 1993): 1018. http://dx.doi.org/10.2466/pr0.1993.73.3.1018.

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Cherian, Lily. "Attitudes of Xhosa Children towards Biology1." Psychological Reports 73, no. 3_part_1 (December 1993): 1018. http://dx.doi.org/10.1177/00332941930733pt145.

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Abstract:

To investigate the attitudes of 316 Standard 8 pupils ( M age 16.8 yr.) towards biology in Transkei, a questionnaire was administered. Analysis indicates the attitudes of students towards biology were positive.

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Booi, Beauty N., and David J. A. Edwards. "Becoming a Xhosa Healer: Nomzi’s Story." Indo-Pacific Journal of Phenomenology 14, no. 2 (October 2014): 1–12. http://dx.doi.org/10.2989/ipjp.2014.14.2.3.1242.

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