Relevant bibliographies by topics / Zimbabwe Shona people

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Academic literature on the topic 'Zimbabwe Shona people'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Zimbabwe Shona people"

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Mhute, Isaac. "Typical Phrases For Shona Syntactic Subjecthood." European Scientific Journal, ESJ 12, no. 5 (February 28, 2016): 340. http://dx.doi.org/10.19044/esj.2016.v12n5p340.

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This paper presents findings from a qualitative research that focused on providing a comprehensive description of the Shona subject relation. Shona is a Bantu language spoken by around 75% of the over 13million people making up the Zimbabwean population plus the other speakers in neighbouring countries like Zambia, Botswana and South Africa. The paper reveals the types of phrases that typically perform the subject role in the language. The research concentrated mainly on the language as used by speakers of the dialect spoken by the Karanga people of Masvingo Province (the region around Great Zimbabwe) and the Zezuru dialect spoken by people of central and northern Zimbabwe (the area around Harare Province).
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Dodo, Obediah, and Chamunogwa Nyoni. "Stepmother and Stepson Relationship Within the Shona People, Zimbabwe." Journal of Divorce & Remarriage 57, no. 8 (November 16, 2016): 542–52. http://dx.doi.org/10.1080/10502556.2016.1233789.

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Muranda, Richard. "Reflecting on death through song among the Shona people of Zimbabwe." DANDE Journal of Social Sciences and Communication 2, no. 2 (2018): 106–19. http://dx.doi.org/10.15641/dande.v2i2.53.

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Singing is undertaken by individuals and the community in dealing with real life experiences including death. Death is a reality which humans and animals are not immune to. It defines the end of life and brings pain to humanity. However, humans have mechanisms to deal with pain caused by death, and singing is one of them. The article examines how song is used to tackle the inevitable incidence of death. In this study, traditional and contemporary popular songs were purposively sampled to analyse and reflect on the nature of music used to cope with death. The study engaged 20 people, among them musicians and the elderly. Basing on Kubler-Ross’ (1969) five stage DABDA model of dealing with grief, the paper contends that Shona people celebrate life and death through song. Through singing, the Shona express ways of dealing with death. Some Shona beliefs in life after death inform the paper with ways of dealing with pain and how subsequently the Shona people come to accept the reality of death. The bereaved also exhibit some spirited embodiment, and reverence of the departed regardless of their earthly conduct. The study concludes that through song, the Shona people draw solace, hope, and peace of mind with regard to life after death. The frame of mind that accepts the imminence of death is embraced by many as they prepare for death through preparatory moves in taking funeral and general insurance policies. The engagement into singing tends to weaken the sting of death.
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Makaudze, Godwin. "THE DISADVANTAGED AND THE DISABLED IN SHONA CHILDREN’S LITERATURE: THE NGANO (FOLKTALE) GENRE." Mousaion: South African Journal of Information Studies 34, no. 2 (October 26, 2016): 54–66. http://dx.doi.org/10.25159/0027-2639/942.

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Contemporary Shona society in Zimbabwe has witnessed the mushrooming of organisations meant to protect the disabled and the vulnerable. In addition, empowering legislative measures have been put in place. In most cases, however, such efforts bear limited fruits, especially because they are not in sync with Shona practice. They are pursued as if the Shona people had never known the existence and observance of human rights and privileges. Using the Afrocentricity theory and drawing examples from the Shona ngano (folktale) genre, this article posits that Shona oral traditions are laden with the indigenous people’s philosophy and approach to various kinds of impairments and disadvantages which can be adopted and adapted by contemporary societies.
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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 (August 28, 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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Charema, John, and Edward Shizha. "Counselling Indigenous Shona People in Zimbabwe: Traditional Practices versus Western Eurocentric Perspectives." AlterNative: An International Journal of Indigenous Peoples 4, no. 2 (September 2008): 123–39. http://dx.doi.org/10.1177/117718010800400209.

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Macheka, Mavis Thokozile. "Great Zimbabwe World Heritage Site and sustainable development." Journal of Cultural Heritage Management and Sustainable Development 6, no. 3 (November 21, 2016): 226–37. http://dx.doi.org/10.1108/jchmsd-09-2015-0030.

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Purpose The purpose of this paper is to assess the extent to which Great Zimbabwe World Heritage Site has contributed to the sustainable development of the local people who live in its vicinity. What is critically important to underscore is the value of the site to society. Design/methodology/approach The relevant data were collected through questionnaires, personal interviews and site visits. Findings The paper reveals that cultural heritage has affected sustainable development of local communities living in its vicinity in social and cultural terms. There is promotion of Shona traditions through exhibitions and selling of curios by local people at community projects such as the Shona Village and the Great Zimbabwe Nemanwa Craft Centre. The two projects also generate revenue to the local communities. However it was established that a number of benefits from the site such as employment creation are temporary and unsustainable. The main challenge for effecting sustainable development to local communities is lack of community participation. Originality/value Most researchers are arguing that sustainability of cultural heritage is much more difficult compared to natural heritage but the findings reflect that cultural heritage through Great Zimbabwe World Heritage Site could be an essential engine and valuable resource for sustainable development.
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Peterman, Lewis. "Kotekan in the Traditional Shona Mbira Music of Zimbabwe." Mudra Jurnal Seni Budaya 25, no. 3 (September 30, 2010): 235–45. http://dx.doi.org/10.31091/mudra.v25i3.1560.

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This article documents musical interlocking as it is traditionally practiced among the Shona people of Zimbabwe. Its focus is on the music of the mbira dzavadzimu, a traditional musicial instrument that consists of 22-25 or more keys distributed over three manuals(keyboards) played with both thumbs and one index finger. Numerous musical examples,using notational symbols developed for this study, are used throughout to clarify all technicaldetails. Most of the notational symbols are the same or similar to those used by Paul Berliner in his classic study The Soul of Mbira (Berliner: 1978). Six complete traditional mbira dzavadzimu pieces are presented in easy-to-read notated form: “Nhemamusasa,” “Chakwi,” “Nhemamusasa Variation,” “Nyamaropa,” “Shumba,” and “Taireva.” Four different categories ofinterlocking procedures form the core of the article: 1) Interlocking in Solo Mbira Music; 2) Interlocking in Two-Part Mbira Music; 3) Interlocking in Three-Part Mbira Music; and 4) Interlocking in Multiple-Part Mbira Music. Three supporting categories are also presented: 1) Interlocking in Mbira “High-Line” Parts; 2) Interlocking in Accompanying Vocal Parts; and 3) Interlocking in Miscellaneous Accompanying Parts. Much of the data in this article was gathered by the author through his private instruction with the following distinguished Shona mbira players: Irene Chigamba, Tute Chigamba, Musekiwa Chingodza, Stella Chiweshe, Michael Kamunda, Forward Kwenda, Ephat Mujuru, and Luken Kwari Pasipamire.
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von Fremd, Sarah, and Paul F. Berliner. "The Soul of Mbira: Music and Traditions of the Shona People of Zimbabwe." African Studies Review 37, no. 3 (December 1994): 158. http://dx.doi.org/10.2307/524927.

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Musoni, Francis. "Forced Resettlement, Ethnicity, and the (Un)Making of the Ndebele Identity in Buhera District, Zimbabwe." African Studies Review 57, no. 3 (December 2014): 79–100. http://dx.doi.org/10.1017/asr.2014.93.

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Abstract:This study examines the historical development of hostility between the Shona-speaking inhabitants of Buhera district in south-central Zimbabwe and Ndebele speakers who settled in the area after being forcibly removed from various parts of Matabeleland and Midlands provinces between the 1920s and 1950s. It shows how competition for productive farmlands, which became visible beginning in the 1940s, produced and sustained the Ndebele–Shona hostility in Buhera. While other scholars view this hostility primarily from an ethnic perspective, this article argues that ethnicity was just one of many factors that shaped relations between these people.
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Dissertations / Theses on the topic "Zimbabwe Shona people"

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Mutate, Joe Kennedy. "A critique of the Shona people of Zimbabwe's concept of salvation." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Maxwell, David James. "A social and conceptual history of North-East Zimbabwe, 1890-1990." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670267.

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Rutsate, Jerry. "Performance of Mhande song-dance: a contextualized and comparative analysis." Thesis, Rhodes University, 2008. http://hdl.handle.net/10962/d1002321.

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This thesis is an investigation of the significance of Mhande song-dance in two performance contexts: the Mutoro ritual of the Karanga and the Chibuku Neshamwari Traditional Dance Competition. In addition, I undertake comparative analysis of the structure of Mhande music in relation to the structure of selected genres of Shona indigenous music. The position of Mhande in the larger context of Shona music is determined through analysis of transcriptions of the rhythmic, melodic and harmonic elements of chizambi mouth bow, karimba mbira, ngororombe panpipes, ngano story songs, game, hunting, war, and love songs. Mhande is an indigenous song-dance performed for the mutoro ceremony, the annual rain ritual of the Karanga. The Mhande repertoire consists of distinctive songs and rhythms used for communicating with the majukwa rain spirits. The rain spirits in turn communicate with God (Mwari) the provider of rain, on behalf of the Karanga. Mhande song-dance is performed exactly the same way in the annual Chibuku Neshamwari Traditional Dance Competitions as in the ritual context of the mutoro ceremony. However, in the context of the Competition, it is used for the expression of joy and as a form of cultural identity. The Competition is a forum in which Karanga songdance traditions such as Mhande, compete with other Shona song-dance traditions such as mbakumba, shangara and chinyambera. I contextualize and analyse Mhande song-dance by using the ‘Matonjeni Model’, which in terms of Karanga epistemology, is culture specific. This Model is grounded in description, interpretation and analysis; the primary methods in my research process.
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Myambo, Timothy. "A biblical evaluation of avenging spirits (ngozi) among the Shona people of Zimbabwe : a pastoral response / by Timothy Myambo." Thesis, North-West University, 2008. http://hdl.handle.net/10394/2297.

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Chipendo, Claudio. "Towards a changing context and performance practice of mbira dzavadzimu music in Zimbabwe." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/6357.

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Mbira dzavadzimu music and performance practice has been in existence since the pre-colonial era. It played a crucial role in ritual and non-ritual activities of the Shona people of Zimbabwe. However, political, social and global influences as well as technological advancement have resulted in change of context and performance practice. Unfortunately, these have not been recorded for future generations. The major aim of the study is therefore to examine the change of context and performance practice of mbira dzavadzimu in Zimbabwe. This was achieved by reviewing mbira dzavadzimu music and performance practice within the modern setting of dandaro. I looked at change from a theoretical lens of the theory of diffusion, syncretism and mediatisation. The study was in the qualitative form superimposed on some case studies. Unstructured interviews, participant and non-participant observations were the main instruments used to collect data from both traditional and modern mbira performances. Data was also collected from museums, archives, radio and television stations. The study established that the changes in context and performance practice of mbira dzavadzimu in Zimbabwe were to a larger extent due to foreign influences such as colonialism, the coming of missionaries, modernisation, urbanisation, commercialisation, mediatisation, the use of modern technology and institutionalisation. Due to the aforementioned influences, the environmental settings, the change of context from sacred to secular, the relationship with ancestral spirits, musical practices, performance situations and quality of sound, have been modified and adjusted in response to the influences of the globalised world’s ever changing audience and performance space. In short, this has resulted in a shift of mbira performances from its traditional to modern settings, from the village to the city and onto the international scene with a new performer-audience setting. Various innovations were carried out on the instrument and its music as a result of the advent of modern technology. The use of microphones, modern amplification systems, recording studios, radio and television broadcast, audio and video cassettes, CDs, DVD, teaching of the instrument using audio and video instructional models and the use of internet sites in learning how to play mbira dzavadzimu and other instruments have become a reality. It has been evident from the study that urban and rural areas take up change in different ways and that in the former change is more pronounced than in the latter. Urban area communities are more “developed” than their rural counterparts because the former are more exposed to technological influences and the commercialisation of music. The study has also established that Zimbabwean mbira music is a good example of modern transculturality. The instrument and its music have played a major role in breaking down cultural boundaries and bringing the people of the world together for purposes of performing on the instrument. From the findings of this study, I attribute most of the changes to technologisation, for most of the changes that have taken place on mbira dzavadzimu were a result of the highly technologised way of life Zimbabweans now lead.
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Fort, L. Gregg. "Training churches in the Hurungwe district of Zimbabwe to deal with demonized persons through a contextualized Biblical approach." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Chitakure, John. "Domestic violence among the Shona of Zimbabwe the Roman Catholic Church's role in combating it /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0835.

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Goodwin, David Pell, and n/a. "Belonging knows no boundaries : persisting land tenure custom for Shona, Ndebele and Ngai Tahu." University of Otago. Department of Surveying, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080807.151921.

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Aspects of customary land tenure may survive even where formal rules in a society supersede custom. This thesis is about persisting custom for Maori Freehold land (MFL) in New Zealand, and the Communal Areas (CAs) of Zimbabwe. Three questions are addressed: what unwritten land tenure custom still persists for Ngai Tahu, Shona and Ndebele, what key historical processes and events in New Zealand and Zimbabwe shaped the relationship between people and land into the form it displays today, and how do we explain differences between surviving customary tenure practices in the two countries? The research was based on in-depth interviews. A key difference between the two countries was found to lie in the type and degree of security available over the years to Maori and Shona/Ndebele. Roots of security were found in the substance of the founding treaties and concessions, and thereafter in a variety of other factors including the help (or lack of it) offered by the law in redressing grievances, the level of intermarriage between settler and autochthon, the differing security of land rights offered in urban centres in the respective countries, demographic factors and the availability of state benefits. This research finds that greater security was offered to Maori than to Shona and Ndebele, and that this has reduced the centrality of customary practices with regard to land. The research found that, in Zimbabwe, tenure security in the CAs is still underwritten by communities and that significant investment is still made in both living and dead members of those communities. Another finding is that land custom has adapted dynamically to meet new challenges, such as urban land and CA land sales. In New Zealand, investment in groups that jointly hold rights in MFL has, to some extent been eclipsed by the payment of rates and the availability of services (e.g. state-maintained boundary records and law enforcement mechanisms) and of benefits (e.g. superannuation, disability and unemployment). Land and community are not as closely linked to survival as they were in the past and, for many, they have come to hold largely symbolic value and less practical significance. Overall, it is the pursuit of security and �belonging� that have been the greatest influences on customary land tenure practices in the long term.
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Nguluwe, Johane A. "The "puny David" of Shona and Ndebele cultures a force to reckon with in the confrontation of the "Goliath" of violence /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Vijfhuizen, C. "'The people you live with' gender identities and social practices, beliefs and power in the livelihoods of Ndau women and men in a village with an irrigation scheme in Zimbabwe /." Harare, Zimbabwe : Weaver Press, 2002. http://catalog.hathitrust.org/api/volumes/oclc/52525519.html.

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Books on the topic "Zimbabwe Shona people"

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Garlake, Peter S. Great Zimbabwe. Harare, Zimbabwe: Zimbabwe Pub. House, 1985.

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Traditional healers and childhood in Zimbabwe. Athens: Ohio University Press, 1996.

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Bessire, Mark. Great Zimbabwe. New York: F. Watts, 1998.

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Symbols in stone: Unravelling the mystery of Great Zimbabwe. Johannesburg: Witwatersrand University Press, 1987.

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Böhmer-Bauer, Kunigunde. Great Zimbabwe: Eine ethnologische Untersuchung. Köln: R. Köppe, 2000.

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Michel, Lafon. Le Shona & les Shonas du Zimbabwe: Recueil d'informations sur la langue et la culture. Gweru, Zimbabwe: Mambo Press, 1995.

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Great Zimbabwe: The Iron Age in South Central Africa. New York: Garland, 1994.

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Atkinson, Norman Joseph. The broken promise and other traditional fables from Zimbabwe. Harare, Zimbabwe: Academic Books Zimbabwe, 1989.

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1951-, Stefoff Rebecca, ed. Great Zimbabwe: Digging for the past. New York: Oxford University Press, 2005.

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War and politics in Zimbabwe, 1840-1900. Gweru, Zimbabwe: Mambo Press, 1986.

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Book chapters on the topic "Zimbabwe Shona people"

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Humbe, Benard Pindukai, and Excellent Chireshe. "Gender Implications of the Metaphorical Use of Mapere (Hyenas) in Some Roora Practices Among the Shona People in Zimbabwe." In Lobola (Bridewealth) in Contemporary Southern Africa, 247–61. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59523-4_16.

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Makuvaza, Ngoni. "Old People's Homes (OPHS) and Intergenerational Cultural Transfer Discontinuity in Zimbabwe." In Handbook of Research on Social, Cultural, and Educational Considerations of Indigenous Knowledge in Developing Countries, 346–68. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-0838-0.ch019.

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Two claims were defended in this chapter. Firstly, the chapter argued that, whilst old people's homes (OPHs) were critical in caring for the destitute elderly in postcolonial Zimbabwe, inadvertently, they were undermining intergenerational cultural transfer. Secondly, OPHs were presented as concomitant with dysfunctional family institutions in Zimbabwe. Accordingly, this chapter interrogated the role of OPHs to establish the extent to which these institutions contribute to the discontinuity of intergenerational cultural transfer in Zimbabwe, especially among the Shona people. The interrogation was located within Gade's (2011) theoretical framework of ‘narratives of return'. On that basis, a case was made for Zimbabwean society in general and the family in particular, to seriously reconsider its traditional and fundamental role of caring for the elderly without recourse to OPHs as an exigency.
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Masitera, Erasmus. "The Moral Significance of the Dare System in Seeking Justice and Peace among the Shona People of Zimbabwe." In Violence, Peace and Everyday Modes of Justice and Healing in Post-Colonial Africa, 291–312. Langaa RPCIG, 2019. http://dx.doi.org/10.2307/j.ctvh9vx65.16.

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Humbe, Bernard Pindukai. "Divisi witchcraft in contemporary Zimbabwe: Contest between two legal systems as incubator of social tensions among the Shona people." In Religion, Law and Security in Africa, 269–82. SUN MeDIA, 2018. http://dx.doi.org/10.18820/9781928314431/18.

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