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2 episodes with Ndebele
2 episodes with Ndebele
2 episodes with Ndebele
Tyger kan bära på känslor. Karolina Jeppson funderar över klädernas språk i konst och litteratur och hur en rutig skjorta kan förkroppsliga minnet. Lyssna på alla avsnitt i Sveriges Radio Play. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna.Jag drar åt min orange- och svartrutiga skjorta i blåsten. Den är ett arv från min pappa. Hans många skjortor hängde länge kvar i det lilla rummet med fönsterkupan på övervåningen. Smårutiga bomullsskjortor, flanellskjortor med större rutor i grönt och svart, blått och svart, orange och svart. Att gå in i rummet som förr brukade vara mitt – men som sedan lång tid kantades av hans kläder på ett oändligt antal klädhängare med hans doft – kändes hemma. Den första natten, efter att han aldrig vaknat mer, sov jag på en uppfällbar säng där inne bland skjortorna.För många av oss är det vi bär på kroppen något vi valt utifrån stil, färg och mönster. Men att klädesplagg och doft kan påminna om en älskad människa till den grad att det förkroppsligar minnet, blir påtagligt nu, när pappa inte finns mer. Våra kroppar och rörelser formas av klädernas materiella egenskaper, som ibland uppfattas som en andra hud, beskriver etnologen Magdalena Petersson McIntyre. Hon skriver om hur tygets snitt och skärningar inte bara skapas efter mode, utan även efter vilka människor som förväntas bära kläderna, och hur de ska brukas. Det finns också en betydelse i färger och vad de kommunicerar. En annan etnolog, Maja Jacobsson, studerar klädfärgers betydelser över tid och vad de signalerar, till exempel hur de i olika kulturer använts för att symboliskt förstärka ceremonier. Jag slås ofta av det språk som kläder och tyg förmedlar, inte minst i litteratur och konst.Under en vistelse i Zimbabwe 2024 mötte jag mamman till en av landets största författare: Yvonne Vera. Ericah Gwetai är en mor som har överlevt sin dotter och vänt på ordningen: Hon har skrivit en biografi om sitt barn. Något inte många föräldrar gör, och för Ericah Gwetai var det ett sorgearbete. När hon öppnade grinden till sin trädgård för mig, bar hon en orange och röd turban och den svepande klänningen i samma tyg prasslade. Hon gav intryck av att vara en kvinna som visste vad hon ville. Ericah Gwetai syr sina kläder själv, liksom hennes dotter gjorde. Först efter dotterns död började hon själv att skriva och några år därefter utkom biografin ”Petal Thoughts - Yvonne Vera”, om ett säreget författarskap som känns igen på sitt poetiska och symboliska språk.Yvonne Vera skrev om kvinnors liv, ofta i relation till befrielsekriget och det folkmord som skedde därefter på folkgruppen Ndebele i södra Zimbabwe. Befrielsekriget pågick under Yvonne Veras uppväxt och tonårstid, i dåvarande Rhodesia, från tidigt 60-tal till Zimbabwes självständighet 1980. Det berättas i biografin att Yvonne Veras första jobb var att som åttaåring plocka bomull på fälten utanför staden Chegutu. Hon lärde sig förstå jordens betydelse och vad den kan producera, men också att jorden inte kan ägas, att den bör vördas eftersom den tillhörde förfäderna som brukat den och begravts i den. Kan det möjligen varit det handfasta arbetet med bomullen som växte ur jorden, som bidrog till Yvonne Veras uppmärksamhet på kläder och tyger? I en intervju i The Financial Gazette, berättade hon, hur hon i sjätte klass fick en sax som pris för att hon kunde sy så skickligt med nål och tråd. När hon såg en annan människa, försökte hon förstå vad deras kläder och material signalerade, eftersom hon ansåg att tyger och textilier länge varit människans mest använda språk för att uttrycka känslor som vördnad, vila, firande och sorg.I Yvonne Veras roman ”Without a name”, bär den kvinnliga huvudpersonen sitt döda barn på ryggen genom delar av berättelsen. Kvinnan köper ett förkläde på marknaden, av ett stärkt vitt bomullstyg med kraftiga stygn. Det virar hon om kroppen, och bär barnet på ryggen med förklädes-banden hårt knutna runt bröst och midja, så att de skär in i huden. Som om tyget håller ihop hennes liv på flera sätt, och kompenserar vad den egna kroppen inte förmår. I en annan av hennes romaner – ”Under tungan” - väver den kvinnliga huvudpersonen mattor. Genom vävandet skapas en trygg rytm och ett tydligt mönster, i en miljö som präglas av oro och dysfunktionella familjeförhållanden. Textilforskaren Jessica Hemmings ser hur tyget och plaggen som bärs, vävs, stickas eller virkas, får unika betydelser i Yvonne Veras romaner. Att sy med nål och tråd däremot, skriver Hemmings, handlar om att länka samman och laga. Det kan ses som att återställa eller rekonstruera en ny verklighet.Konstnären Lenke Rothman gestaltar mänskligt liv genom olika sorters tyg. Stygnen är inte så regelbundna i Rothmans verk, utan ser ut att vara sydda av nödvändighet, hastigt men ändå målmedvetet, som att hon syr ihop öppna sår, eller kanske syr ett spår, en utväg eller bara en riktning. Rothman som själv överlevde Auschwitz och Bergen-Belsen, visar hur tillvaron ibland behöver fästas ihop med säkerhetsnålar, eller med kraftiga stygn som bär. Det finns en svävande gräns mellan liv och död, liksom i Yvonne Veras böcker.I Rothmans utställning ”Liv som tyg” som visades på Malmö Konsthall hösten 2024, ser jag ett inramat vitt skrynkligt tyg med brända håligheter, kantade av mörkbruna värmefläckar. Ett rosaaktigt tyg är fäst intill med slarviga röda stygn, och liknar ett stycke kött, eller, sårbarheten i våra kroppar. Här finns också ”Den nyföddas skjorta” – liten, gråsmutsig och sliten, som om den hittats på en sophög, och här finns en liggande torso gestaltad i färgglada tyger, med en liten fågel intill skuldran. ”På väg hem” heter verket.Det är något förunderligt med tyg, hur det kan bäras, formas och öppna minnets väv till andra tider. Pappas orange-svarta flanellskjorta hänger nu i min garderob. Doften av eau de cologne märks endast när jag låtit den hänga ett tag och sedan tar fram den igen. Jag ser pappa framför mig i enkla, rörliga plagg. Jackan alltid uppknäppt, en aktiv människa som lätt blev varm. Mitt barndomshem där pappas kläder länge hängde kvar, tillhör nu någon annan. Många av skjortorna har getts vidare till second hand, men den orange behöll jag. Konstnären Kandinsky beskriver färgen som att den ger en känsla av ”en människa som litar till sina egna krafter.”I Yvonne Veras berättelse bär kvinnan sitt barn till den plats hon flytt från. Där kan hon veckla ut tyget och släppa loss sin sorg. I Rothmans installation ”Liv som tyg” syns en gul kraftig tråd lysa genom hela verket. Rothman sökte efter bortslängt material, och fick syn på denna gula tråd som nästan fick henne att ramla ner i en container. Hon beskriver den som en navelsträng som binder ihop verket.Uttrycket ”att klippa bandet” innebär att inviga, att öppna något nytt. Och ”att klippa navelsträngen” brukar det sägas om att bli självständig, kanske vuxen? Kanske fri från nära relationer som binder en vid gammalt. Men sorg kan inte klippas. Möjligen kan den sys ihop. Eller vecklas ut och släppas fri.Karolina Jeppsonfrilansjournalist och författareProducent: Ann Lingebrandt
Relebogile Mabotja speaks to Mr. Zitha Skosana the Spokesperson of His Majesty King Makhosonke the 2nd of the Ndebele Kingdom about the significance of the Ndebele blankets in the Ndebele culture.See omnystudio.com/listener for privacy information.
Harare gode di uno dei migliori climi del mondo. Chi la visita può godere della splendida fauna selvatica del Paese e delle maestose Cascate Vittoria, una delle sette meraviglie del mondo naturale! Geografia e popoli Popolazione: 16.991.010. Su una mappa dell'Africa, lo Zimbabwe forma il disegno di una teiera appoggiata a nord del Sudafrica. Geografia Lo Zimbabwe è un Paese che rappresenta l'aspra bellezza africana. La sua variegata geografia è composta da montagne a est, savane calde a sud, sabbie del Kalahari, parte del Parco Nazionale di Hwange a ovest, e la valle del fiume Zambesi a nord. Tre grandi fiumi – il Gairezi, il Limpopo e il possente Zambesi – formano i confini del paese. Il fiume Zambesi sfocia nelle spettacolari Cascate Vittoria e alla fine nel lago Kariba, il più grande lago artificiale del mondo. Lo Zimbabwe è ricco di risorse minerarie, tra cui oro, diamanti, platino e litio. E, naturalmente, l'abbondante fauna selvatica è sbalorditiva e può essere vista nei numerosi parchi nazionali in tutto il paese. Lo Zimbabwe è la patria dei “Big Five” africani – il leone, l'elefante africano, il bufalo, il leopardo e il rinoceronte – e di molti altri animali, come il ghepardo, la iena, il licaone e la giraffa. Lo Zimbabwe ospita anche oltre 700 specie di uccelli. Clima Lo Zimbabwe è considerato un Paese subtropicale con un inverno secco e un'estate calda. Il clima comincia a riscaldarsi in agosto e settembre, con la stagione delle piogge che inizia fra ottobre e novembre. Nella capitale, Harare, la temperatura media massima ad agosto è di 25 gradi Celsius e la minima è di 9 gradi Celsius.È normale incontrare suonatori di Marimba Popolazione La popolazione dello Zimbabwe è diversificata, ed è composta principalmente dalle tribù Shona e Ndebele, insieme ad altre tribù più piccole. Gli zimbabwesi sono noti per la loro ospitalità e hanno un ricco patrimonio culturale che si riflette nella loro musica, nella loro danza e nelle loro arti tradizionali. Il cristianesimo è la religione dominante, ma anche le forme religiose indigene sono ampiamente praticate. La maggioranza degli zimbabwesi nutre profondo rispetto per la Bibbia. In generale, gli zimbabwesi sono industriosi, resilienti e mantengono un forte senso di comunità e famiglia. “Il leone, il più forte tra gli animali” (Proverbi 30:30) Lingue Ci sono 16 lingue ufficiali in Zimbabwe, ma le attività lavorative si conducono principalmente in inglese. Lo Shona e lo Ndebele sono le lingue più parlate. Cibo Prima di essere serviti a qualsiasi pasto, agli ospiti vengono spesso presentati una ciotola d'acqua e un asciugamano per lavarsi le mani. Questa tradizione non serve solo per pulirsi, ma ha anche un significato più profondo, legato al rispetto e all'ospitalità. Durante il tuo soggiorno, sarai probabilmente invitato a provare un po' di sadza o ugali (un denso porridge di farina di mais) e nyama (carne; di solito uno stufato veloce di manzo, pollo o maiale) serviti insieme a verdure a foglia verde leggermente saltate, un po' di olio, cipolle e pomodori. Per gli zimbabwesi, condividere questo pasto con i visitatori è emozionante ed è considerato un vero privilegio. Gli zimbabwesi apprezzano anche una varietà di frutta come mango, guaiave, papaya e meloni. Anche i frutti autoctoni preferiti come il mazhanje (mela candita, detta anche Uapaca kirkiana e mahobohobo), il matohwe (gomma da masticare africana) e il masau (giuggiola) sono gustati stagionalmente. Un caloroso invito Sei pronto vivere l'esperienza di una vita? Tatenda! Siyabonga! Grazie!
Our guests this week are Samantha Ndebele, healthcare senior account manager at Burson, and Lucy Somers, deputy group director of digital at PLMR and director of PLMR Genesis Digital.Ndebele entered the industry after gaining an MA in Public Relations and Corporate Communications from Kingston University, while Somers undertook at apprenticeship at PLMR.Beyond the Noise looks at some of the biggest communications and PR issues. A recent episode looked at the future of academic courses in PR, with news that just one BA PR course currently operates – two decades ago there were 20. This week we look at things from the perspective of two high-flying comms professionals who entered PR relatively recently.Speaking to PRWeek UK editor John Harrington and senior reporter Evie Barrett, Ndebele and Somers discuss their different paths in to the industry, looking at the advantages of taking an academic route and of apprenticeships.They also talk about elements of their roles that can only be learned ‘on the job', and Ndebele recounts her experience of being on a PR internship.The duo predict what we may start seeing in PR courses in the years ahead.Last but not least, they offer advice for any budding comms professional thinking about taking their first steps into the sector. Hosted on Acast. See acast.com/privacy for more information.
Svitsai Ndebele | OVC 24 | Freedom In Christ
Svitsai Ndebele | OVC 24 | Devine Thinking
Emmanuel Ndebele | OVC 24 | Stewardship
Kom luister na bietjie agtergrond oor Stefan se laatste voorlesing
Please hit subscribe/follow. And leave a positive comment. Click here to go to our Patreon Page. Click here to save on clothing and home goods. Click here to go to our website Click here for the YouTube video of the Children interview. Ariel School UFO Incident On 16 September 1994, there was a UFO sighting outside Ruwa, Zimbabwe. Sixty-two pupils at the Ariel School aged between six and twelve said that they saw one or more silver craft descend from the sky and land on a field near their school. Some of the children claimed that one or more creatures dressed all in black then approached and telepathically communicated to them a message with an environmental theme, frightening them and causing them to cry. The Fortean writer Jerome Clark has called the incident the “most remarkable close encounter of the third kind of the 1990s”. Some skeptics have described the incident as one of mass hysteria. Not all the children at the school that day stated that they saw something. Several of those that did maintain that their account of the incident is true. Background Ruwa is a small agricultural center located 22 kilometers (14 mi) south-east of the capital Harare. At the time of the incident, it was not a town but only a local place-name, "little more than a crossroads in an agricultural region". Ariel School was an expensive private school. Most of the pupils were from wealthy white families in Harare. Two days prior to the incident at Ariel there had been a number of UFO sightings throughout southern Africa. There had been numerous reports of a bright fireball passing through the sky at night. Many people answered ZBC Radio's request to call in and describe what they had seen. Although some witnesses interpreted the fireball as a comet or meteor, it resulted in a wave of UFO mania in Zimbabwe at the time. According to skeptic Brian Dunning, the fireball "had been the re-entry of the Zenit-2 rocket from the Cosmos 2290 satellite launch. The booster broke up into burning streaks as it moved silently across the sky, giving an impressive light show to millions of Africans. “Local UFO researcher Cynthia Hind recorded other alien sightings at this time, including a daylight sighting by a young boy and his mother and a report of alien beings on a road by a trucker. Incident The sightings at Ariel occurred at 10am on 16 September 1994, when pupils were outside on mid-morning break. The adult faculty at the school were inside having a meeting at the time. The entire incident lasted about fifteen minutes. When the children returned to class, they told the teachers what they had seen but were dismissed. When they returned home, they told their parents. Many of those parents came to the school the next day to discuss what had happened with the faculty.[8] The sighting was reported on ZBC Radio, from where Cynthia Hind learned about it. The BBC's correspondent in Zimbabwe, Tim Leach, visited the school on 19 September to film interviews with pupils and staff. After investigating this incident, Leach stated "I could handle war zones, but I could not handle this". Hind visited the school on 20 September 1994. She interviewed some of the children and asked them to draw pictures of what they had seen. She reported that the children all told her the same story. That November, Harvard University professor of psychiatry and Pulitzer Prize winning author John Mack visited the Ariel school to interview witnesses. Throughout the 1990s Mack had investigated UFO sightings and the alien abduction phenomenon. According to the interviews of Hind, Leach and Mack, 62 children between the ages of six and twelve said that they had seen at least one UFO. One or more silver objects, usually described as discs, appeared in the sky. They then floated down to a field of brush and small trees just outside school property. Between one and four creatures with big eyes and dressed all in black, exited a craft and approached the children. At this point many of the children ran but some, mostly older pupils, stayed and watched the approach. According to Mack's interviews the creature or creatures then telepathically communicated to the children an environmental message, before returning to the craft and flying away. According to Dunning, this telepathic message aspect of the story was not included in Hind or Leach's reports, only Mack's, although Hind reported it later. In Mack's interviews one fifth-grader tells how he was warned "about something that's going to happen," and that "pollution mustn't be". An eleven-year-old girl told Mack "I think they want people to know that we're actually making harm on this world and we mustn't get too technologic." One child said that he was told that the world would end because they are not taking care of the planet. The children were adamant that they had not seen a plane. Hind noted that the different cultural background of the children gave rise to different interpretations of what they had seen and they did not all believe that they had seen extraterrestrials. She noted that some of the children thought the short little beings were tikoloshes, creatures of Shona and Ndebele folklore.
Zimbabwe's President Emerson Mnangagwa has announced public hearings into the mass killings of Zimbabwe's Ndebele people 40 years ago. The president says the hearings will be a mechanism to bring healing and national cohesion. But a survivor of the massacre of opposition supporters, tells us he does not trust the process.Also, why are major gas companies threatening to pull out of South Africa? And Zambia has spent millions of dollars on hiring new teachers and making primary and secondary education free, but the policy has also worsened class overcrowding.Presenter: Audrey Brown Producers: Bella Hassan, Rob Wilson and Joseph Keen in London. Charles Gitonga in Nairobi. Technical producer: Craig Kingham Senior Journalist: Paul Bakibinga Editors : Alice Muthengi and Andre Lombard.
Bantu Spaceship - "Bantu Cakes" from the 2023 album Bantu Spaceship on Nyami Nyami Harare, Zimbabwe-based duo Bantu Spaceship celebrates the music of their homeland with their Afro-futuristic self-titled debut album, out now via Nyami Nyami. Vocalist Ulenni Okandlovu incorporates Ndebele chants to the laid-back production work of his partner Joshua Madalitso Chiundiza. As they explain in an interview with 15questions.net, "The both of us were in search of unique alternative Zimbabwean sound, having grown up listening to Mbaqanga, Mbube, Zamrock, Sungura, Jit, and Chimurenga. We wanted to create something that borrowed from these influences, but merging those styles with synth-wave, electro, and hip-hop elements." Read the full story at KEXP.orgSupport the show: https://www.kexp.org/donateSee omnystudio.com/listener for privacy information.
Things are getting wild. What to do? Join us at https://crisisInvesting.com Connect with us on Telegram: https://t.me/dougcasey Chapters: 00:00 Intro Robert Mugabe and Malcolm X (00:00:15) Discussion of Mugabe's role in Rhodesia and the Shona and Ndebele tribes, and Malcolm X's libertarian views. Gideon Gono and the Zimbabwe Dollar (00:05:26) Gideon Gono's role in Zimbabwe's economic crisis and the printing of the $100 trillion bill. The Courage to Serve Act (00:12:13) Discussion of the bill to draft migrants into the military and its practical implications. Michelle Obama's Potential Replacement of Joe Biden (00:13:48) Speculation about the possibility of Michelle Obama replacing Joe Biden in the upcoming election. Dynastic Ambitions in American Politics (00:15:00) Exploration of the trend of political dynasties in American politics and examples of political families. Impact of Migrants in Denver (00:21:33) Stories of the impact of Venezuelan migrants in Denver, including housing, city budget, and social issues. The "Courage to Serve Act" (00:22:50) Critique of the act inviting foreigners to serve in the armed forces, concerns about foreign influence and cultural differences. National Guard in Schools (00:27:27) Discussion on the controversial request to deploy the National Guard in a high school to address student violence, skepticism about the effectiveness of such intervention. Migrant Influx and Potential Consequences (00:32:41) Concerns about the impact of migrant influx on urban black communities, speculation on the potential increase in numbers and the challenges of accommodating and integrating migrants. Housing Migrants in Private Homes (00:35:16) Exploration of the idea of individuals housing migrants in their homes, including the potential financial incentives and the implications of this arrangement. Consequences of Government Programs (00:40:44) Caution against accepting government offers and the potential long-term consequences, including the scrutiny and consequences faced by those who accepted government aid during the COVID-19 pandemic.
Fashion With Finch' is a show that brings you the latest fashion trends, styles, and colours that you should be wearing! With so much anticipation, we are happy to welcome you back to season 2! There's so much in store for you, please ensure you stay tuned!
This is episode 158 and we're taking an epic regional tour into the along the Limpopo River to meet with the Venda and other groups of folks who hail from the province we now call Limpopo. Thanks to listener Mushe for the suggestion. By the mid-fifteenth century Shona-speaking immigrants from Zimbabwe settled across the Limpopo River and interacted with the local Sotho inhabitants. As a result of this interaction, Shona and Sotho led to what is now regarded as a common Venda identity by the mid-sixteenth century. Venda-speaking people live mainly in the Soutpansberg area and southern Zimbabwe, but they also once lived in south-western Mozambique and north-eastern Botswana. Venda grammar and phonology is similar to Shona, particularly western Shona and Venda vocabulary has its greatest equivalent in Sotho. Phonology is the branch of linguistics that deals with systems of sounds within a language or between different languages. According to most ethnographers it is not only the Venda language, but also certain customs, such as the domba pre-marital school, that distinguish them from surrounding Shona, Sotho-Tswana and Tsonga communities. First a quick refresh. We heard in one of earlier podcasts about the Mapungubwe kingdom which lasted until the 13th Century - following which Shona speaking people's moved southwards into the Soutpansberg region over the centuries. Archaeologists have established that by the fourteenth century, or the late Mapungubwe period and what is known as and the Moloko, the early post Mapungubwe kingdoms emerged in northern Transvaal. This is where the forebears of the Venda come in. Zimbabwean ceramics help a lot here, they were produced by Shona speakers and their fourteenth century distribution demarcated the Shona trading empire centred around Great Zimbabwe. The rulers at Great Zimbabwe controlled most of the country between the Limpopo and Zambezi rivers until smaller trading states broke away in the fifteenth century. I've covered this in great detail in Episodes 5, 6 and 7 if you want to refresh memories. We also know that trade between these early kingdoms and the east coast was established, goods like gold, ivory, and copper were traded with Arabic and Portuguese merchants. The Venda were directly impacted by this trade, along with another unique group called the Lemba who are directly related to ancestors who actually traded all the way from Yemen in the Middle East. More about them in a few minutes. Ceramics help us piece together the past more effectively, the period of Shona and Sotho interaction eventually involved into more than a mere overlap of these ceramic styles, because for the first time different stylistic elements appeared on the same vessels. These Letaba pots have also been unearthed in the eastern Transvaal or Limpopo Province as its now known. It is interesting that these ceramics are still produced today, these Letaba pots and ceramics are made by the Venda, the Tsonga, the Ndebele, but anthropologists and historians believe the style itself is distinctly Venda in character. The Venda kingdom pretty much stretched from the Limpopo River in the north to the Olifants and Ngwenya River, or Crocodile River, in the south, but by the time Louis Trichardt rode through their land in 1836, the great Venda empire had almost vanished, torn up by external threats — damaged by the amaNdebele and even amaZulu raiders. The second group who could be found in this territory are the Lemba. They remain one of the self-defining groups of the region who have a stunning origin story. I am going to tread quite carefully here because there's science and then there's oral tradition. As you'll hear, the Lemba believe they are related to the lost Tribes of Israel, and have recently demanded that they be recognized as such. Their narrative and origin story links them to the Middle East and the Judaism and there is DNA evidence to back them up.
This is episode 158 and we're taking an epic regional tour into the along the Limpopo River to meet with the Venda and other groups of folks who hail from the province we now call Limpopo. Thanks to listener Mushe for the suggestion. By the mid-fifteenth century Shona-speaking immigrants from Zimbabwe settled across the Limpopo River and interacted with the local Sotho inhabitants. As a result of this interaction, Shona and Sotho led to what is now regarded as a common Venda identity by the mid-sixteenth century. Venda-speaking people live mainly in the Soutpansberg area and southern Zimbabwe, but they also once lived in south-western Mozambique and north-eastern Botswana. Venda grammar and phonology is similar to Shona, particularly western Shona and Venda vocabulary has its greatest equivalent in Sotho. Phonology is the branch of linguistics that deals with systems of sounds within a language or between different languages. According to most ethnographers it is not only the Venda language, but also certain customs, such as the domba pre-marital school, that distinguish them from surrounding Shona, Sotho-Tswana and Tsonga communities. First a quick refresh. We heard in one of earlier podcasts about the Mapungubwe kingdom which lasted until the 13th Century - following which Shona speaking people's moved southwards into the Soutpansberg region over the centuries. Archaeologists have established that by the fourteenth century, or the late Mapungubwe period and what is known as and the Moloko, the early post Mapungubwe kingdoms emerged in northern Transvaal. This is where the forebears of the Venda come in. Zimbabwean ceramics help a lot here, they were produced by Shona speakers and their fourteenth century distribution demarcated the Shona trading empire centred around Great Zimbabwe. The rulers at Great Zimbabwe controlled most of the country between the Limpopo and Zambezi rivers until smaller trading states broke away in the fifteenth century. I've covered this in great detail in Episodes 5, 6 and 7 if you want to refresh memories. We also know that trade between these early kingdoms and the east coast was established, goods like gold, ivory, and copper were traded with Arabic and Portuguese merchants. The Venda were directly impacted by this trade, along with another unique group called the Lemba who are directly related to ancestors who actually traded all the way from Yemen in the Middle East. More about them in a few minutes. Ceramics help us piece together the past more effectively, the period of Shona and Sotho interaction eventually involved into more than a mere overlap of these ceramic styles, because for the first time different stylistic elements appeared on the same vessels. These Letaba pots have also been unearthed in the eastern Transvaal or Limpopo Province as its now known. It is interesting that these ceramics are still produced today, these Letaba pots and ceramics are made by the Venda, the Tsonga, the Ndebele, but anthropologists and historians believe the style itself is distinctly Venda in character. The Venda kingdom pretty much stretched from the Limpopo River in the north to the Olifants and Ngwenya River, or Crocodile River, in the south, but by the time Louis Trichardt rode through their land in 1836, the great Venda empire had almost vanished, torn up by external threats — damaged by the amaNdebele and even amaZulu raiders. The second group who could be found in this territory are the Lemba. They remain one of the self-defining groups of the region who have a stunning origin story. I am going to tread quite carefully here because there's science and then there's oral tradition. As you'll hear, the Lemba believe they are related to the lost Tribes of Israel, and have recently demanded that they be recognized as such. Their narrative and origin story links them to the Middle East and the Judaism and there is DNA evidence to back them up.
Kacou 161 : NDEBELE VERSION by Prophète Kacou Philippe
Kacou 160 NDEBELE VERSION by Prophète Kacou Philippe
Do evil people live longer lives? Former president Robert Mugabe, initially celebrated as a progressive anti-colonialist ruler of Zimbabwe, committed genocide against approximately 20,000 Ndebele people. Social scientist Rhoda E. Howard-Hassmann wrote there was ‘clear evidence that Mugabe was guilty of crimes against humanity',* and Uganda-born John Sentamu criticised his ‘unjust and brutal regime'.** Mugabe lived to the ripe old age of 95.
The guys get together to discuss topics such as the Brave CF 80 Jose "Shorty" Torres vs Nkosi "King" Ndebele fight card, governor of Illinois JB Pritzker Pulling State Funding From Migrant Base Camp in Chicago and Shreveport Louisiana council agrees to lease Millennium Studios to Curtis ‘50 Cent' Jackson and much more on this highly entertaining episode that you do not want to miss and make sure to tune in!
Kacou 159 - Ndebele VERSION by Prophète Kacou Philippe
Back in 1991, the world-renowned Ndebele artist Esther Mahlangu custom-painted a BMW 525i in the traditional Ndebele art style, known for its bold patterns and striking colours. The car was then flown overseas, but after 32 years abroad, it will finally be coming home. Chris Moerdyk was the former head of strategic planning at BMW and he joins Lester Kiewit to tell the backstory.See omnystudio.com/listener for privacy information.
We are trundling along late in 1837, and as you heard last week, Dingane was dabbling in cross border raids, or at least, cross Drakensburg raids, and had dealt Mzilikazi a penultimate blow. Coming soon towards the Ndebele, were the Boers intent on delivering a coup de grâce. Time to talk a bit aobut Daniel Lindley the American missionary who had been living at Mzilikazi's main imizi Mosega in the Klein Marico valley, and who had left in a hurry along with the other missionaries after the Boer raiding party shot up the homestead. If anyone was qualified to attend to both amaNdebele and Boer mission needs it was Lindley. There is even a town named after him in the Free State which unlike so many others, has retained its name from its origin. Lindley actually became more famous administering to the Christian needs of the Boers in Natal — not the Free State — so the Free Stater's named a town after him. Lindley had been brought up in the American west, he was a dead shot as well as a fearless horseman which made him quite a hit with the Boers of 1837. This was no soft little Englishman, oh no, this was a man of the plains. But he was also an ordained Presbyterian minister, and intellectually stringent. When Potgieter and Maritz returned from their raid on Mzilikazi in early 1837, they relied on Lindley's skills with animals and his hardy attitude while they had very little time for the other two missionaries who appeared lost on the veld. Daniel Lindley was born in Pennsylvania alongside a tiny stream called Ten Mile Creek in August 1801. His father founded Ohio University, so its no surprise that the lad was quite an academic. Back in southern Africa, by the 1830s the political face of the region north of the Orange River and east of the Kalahari Desert was profoundly transformed. Farming communities in the early phase of these changes — say from 1760 onwards, were comprised of a few hundred chiefdoms, small fluid clans and tribes if you like, but by the 1830s there were three large centralised African kingdoms. The AmaZulu in the East, the abakwaGaza or the Gaza as they're better known, in the north east and the amaNdebele in the west. But by the 1830s the Swazi were emerging once more as a power player on the veld. Just to remind ourselves, the kingdoms both centralised and less-centralised were characterised by three clear social divisions — and all were definitely not equal. At the top was the aristocracy consisting of the ruling family and a number of other families who were allowed into the rarified atmosphere of elitism through ties of descent, or political loyalty, or a combination of the two. And to the south, Port Natal had become an important stop over for many ships, British traders were interested in this little bay with its excellent products collected by traders who were subject to Dingane's rule. The traders did not like being ruled by this Zulu king and were making plans to change up the power base of what was to become Natal.Speaking of the English, a Swede-Dutch mixed man was now back in the Cape running the Grahamstown and frontier districts. Andries Stockenstrom had sailed back from his temporary exile in Sweden, and was now the lieutenant governor of the eastern Cape. Lord Glenelg the Colonial Secretary was a liberal and wanted liberals to run the show in Southern Africa and Stockenstrom, despite being a Boer, was also a liberal. Stockenstrom was more in step with the thinking of the missionaries, not the settlers. This was to have repercussions for both the English administration and the 1820 English — and the Boers.
This is episode 128 and the bell is tolling for Mzilikazi Khumalo of the amaNdebele. We'll also hear about the introduction of Maize by hunter-traders, and the relationship between Dingane and the Portuguese at Delagoa Bay. A compounding problem for Mzilikazi was how he'd treated the indigenous Sotho speaking people of the area north of the Vaal. He'd failed to assimilate them into his system of control completely, rather using some as Hole, who were basically domestic and community menials — servants. Others who were overcome by his warriors were assigned to villages of their own where they herded cattle for him under traditional chiefs but under surveillance of an Ndebele regiment and sometimes, one of his wives. There were those allowed more freedom to pursue their lives automously but paid a tribute. All of this meant that they weren't his allies, which also meant when the Boers rolled onto the veld, the Sotho viewed them Boers with antipathy, wary but not always as enemies. Mzilikazi had a community of 60 000 people — possibly 80 000 say historians, but only a tiny percentage of these were warriors, perhaps 4 000 in total at the apex of his power. Mzilikazi was, in a word, a despot. But a complicated despot. Mzilikazi demanded a strict adherence to Nguni and Khumalo traditions. Meanwhile, at Blesberg near Thaba ‘Nchu, the Voortrekkers had elected Piet Retief as the new governor and commandant general of the new Volksraad of April 1937. Potgieter had been replaced by Retief, but had no intention of relinquishing power. This is where the almost reverend Erasmus Smit enters our story once more. He met with Retief who told him that the following Sunday he would be formally inducted as the custodian of the Voortrekkers spiritual needs, he would become a full dominee. It would take place, said Retief, after Smit's sermon. So on the Sunday Smit duly delivered his sermon then waited for the commander to make the announcement. Instead, and to his horror, members of the Volk stood up and shouted objections to his appointment. The humiliation complete, Retief cancelled the inauguration and poor meneer Smit retired to his wagon to quaff a few brandies no doubt. Shattered and disappointed, he was visited by Retief that night who said that they would eventually have to announce him as dominee, because the Voortrekkers were still relying on the Wesleyan missionaries and the American missionary Reverend Daniel Lindley for their marriages, baptisms and funerals. And speaking of the English, they were indeed beginning to view Port Natal with more interest. While Cape Town and Port Elizabeth remained far more important, the hunter traders at Port Natal nagged the governor to consider annexing Natal as a new colony. Their overriding motives were economic and traded hides, furs, Ivory, tallow, horns and plant oil and these folks were linked directly to the British financiers who put up the money for their exploration and their exploits. These hunter traders were the first external group or class of individuals to respond to economic opportunities and the political risks that lay in exploiting the natural wealth of Natal and Zululand. Most of the hunter-traders like Henry Francis Fynn had gone to far as to marry into Zulu society so valuable was this opportunity.
Last episode, we heard how the battle of Kopjeskraal near Parys had ended, where Mzilikazi's second in command Kaliphi and his force of 500 men had been repulsed in a close fought affair. This was an important clash, pitting Andries Potgieter's second in command and brother in law, Piet Botha against Kaliphi, who was responsible for the entire southern reaches of Mzilikazi's territory. They had failed to overrun the Voortrekkers, but had decimated the Liebenberg party a few kilometers upriver, catching the small group unawares. That was also after destroying the Erasmus party and its wagons, although Petrus Erasmus and his son as well as Pieter Bekker made their escape. But Erasmus had no idea what had happened to his two others sons. They were missing. The other group that was virtually wiped out was the Liebenberg party was under command of Gotlieb Liebenberg senior, a 71 year old man, who'd left the Colesberg district seeking greener pastures. The trek party was made up of his wife, four sons and a daughter — all of whom were married — along with 21 children and a Scottish meester, or school master called MacDonald. Liebenberg's trek had been overrun from a section of the amaNdebele, the boers desperately rushing to pull their wagons together as the warriors descended. The first inkling that the main Voortrekker party had of their fate was a disselboom that Botha's laager had seen being dragged past by oxen as you heard last episode. Nkaliphi had sent a smaller force onwards to launch an assault on this little Boer party at the same time that he'd attacked the larger Kopjeskraal laager. All six of the Liebenberg men were killed, along with 12 of their Khoesan servants. Two of the women were killed and six of the 21 children. The others were saved by a miraculous intervention further strengthening the narrative about chosen people. Back at Mosega, near the Marico River, Mzilikazi was indeed planning a second major assault. He wanted the Boers crushed so that none would ever enter his country again, determined to eliminate what he correctly perceived as a real threat to his rule over this valuable land. He mobilised as many of his men as he could. Living with him were American missionaries Doctor Alexander Wilson, Daniel Lindley and Henry Venables. They had all been shocked when tye Ndebele returned with the Boers wagons and cattle, hearing that Stephanus Erasmus' camp was destroyed and two of his children killed. They were even more horrified when they heard that Mzilikazi was sending thousands of his men back to finish the job. While some have said that he was to mobilise 6000 soldiers, historians believe the number was about 2000. Nkaliphi was placed in charge once more, and received strict instructions. All the Boer men and boys were to be killed, but all the women and girls were to be spared and brought back to Mosega, along with all the Voortrekkers herds of cattle and sheep. A classic amaNdebele raid, kill the possible threats, the men and boys, and bring the valuable women and girls to the king. This was the build up to the incredible Battle of Vegkop, where Mzilikazi's warriors were finally beaten in a major confrontation with the Voortrekkers. This was an historic battle, a seminal moment, it has resonated down the ages.
Last episode we ended with Hendrick Potgieter and Sarel Cilliers riding to try and find a route to Delagoa Bay, and meeting up with Louis Trichardt. If you remember, Potgieter had warned his followers camped the Sand Rivier not to cross the Vaal River into Mzilikazi's territory, or they'd be attacked. We'll come back to what happened when a small group decided to ignore his orders in a moment. Some explanation is required about what the difference is between a trekboer, and a Voortrekker. The drosters, or raiders, had preceded the Voortrekkers, and in many ways, they had scarred the landscape and warped the perception of folks who dressed in trousers and carried muskets. The frontiers mixed race groups that had pushed out of the Cape starting early in the 18th Century, more than one hundred years before the Voortrekkers, had ploughed into the people's of inner southern Africa, and these same people were to become the agterryers of the Boers in the future. The Voortrekker Exodus was one of many early 19th Century treks out of the Cape by indigenous South Africans. There was a northern boundary and the Kora, Koranna, Griqua, basters and other mixed groups expanded this boundary, speaking an early form of Afrikaans, simplified Dutch, indigenised if you like. The Zulus and Ndebele, and others, who were going to face the new threat on the veld, did not have the long history of fighting the Dutch and the English and did not really understand how to avoid suicidal full frontal suicidal attacks on entrenched positions — they were machismo to the max — believing that a kind of furious sprint towards the enemy would overcome everything. The Boers had another system which was perfected on the open plains of southern Africa. They would ride out to within range of a large group of warriors, an ibutho, and fire on them while keeping a sharp eye out for possible outflanking manoeuvres. The warriors would persist in a massed frontal attack, and the Boers would ride in retreat in two ranks. The first would dismount, fire, remount and retire behind the next line of men who would repeat the action. They would load as they rode, some could do this in less than 20 seconds, or they would hand their rifles to their baster agterryers who would hand them their second musket, increasing the volume of fire. They would draw the enemy into the range of the rest of the Boers inside the laager, and these would open lay down a deadly fusillade, usually stalling the enemy's assault and demoralising the attackers. Sensing victory, the an assault force inside the laager would ride out, routing the enemy. The Voortrekkers departed from these eastern and north eastern locales in more cohesive groups, bound by religion. The differences that emerged the factions, were group based on the leadership of individuals, whereas the trekboers of earlier times had been far more isolated, small nuclear families roaming the vastnesses, the Karoo, the scrublands, the men often taking Khoi and Khoisan mistresses or wives. The earlier frontiersmen were like hillbillies facing off against each other sometimes — squabbling with neighbours. The new moral code that imbued the Voortrekker way demanded conformity, it knitted the Groups together, and there would be no compromise or adaption of the Khoe or Xhosa way of life that had characterised earlier trekkers. Meanwhile, carnage.
Just a quick thank you to the folks at East coast Radio, Diane and DW, for promoting this podcast with listeners to that station, I'm honoured to have cracked the nod and been selected to be part of their ECR podcast platform. Also a big thank you to all the listeners who've reviewed this podcast on iTunes and elsewhere, it's pushed the series into the top 20 or so at least according to Apple, and there've been close to 800 000 listens. With that slightly self-serving service announcement, back to the real world of the third decade in the 19th Century. Last episode we heard how Harry Smith was busy ridiculing the amaXhosa culture and religion, and planning to destroy their chiefs in order to ensure they would be pliable to the British government's needs in the coming years. We'll get back to Colonel Smith in future episodes. Moshoeshoe's kingdom had taken shape, and to his north, the kingdom of the BaTlokwa, who were led by Sekhonyela, the son of MaNthatisi. While she had been regal, stately, and charming, he was equally tall, but was surly and aggressive where she had been tactful. He was a capable war leader however, and Moshoeshoe had never managed to defeat him - in fact he had forced the BaSotho leader to hand over Thaba Bosiu to him in 1824. In the continuous war between Moshoeshoe and Sekhonyela, the greatest treasure was the Caledon River Valley - a land of water, pasturage, and defensive buttes and other landscape strongholds. The Batlokwa ruled the upper valley, the north, and by 1835 Sekhonyela had emulated Moshoeshoe in forming alliances with the Drosters - the Griquas and other mixed race groups that were living along the western edge of his land. The Drosters had been repeatedly defeated by Mzilikazi and he stood menacingly in the path of the Trekkers pushing north across the Vaal River - a confrontation was unavoidable. It had been a remarkable journey for Mzilikazi from the area at the headwaters of the Black Mfolozi in north Western Zululand, up on the highveld to the Vaal River. As he roamed, he killed off all competitors, particularly members of his own family, similar to what Shaka and Dingane had done. He ran his kingdom as a Zulu, he also had age based regiments, he also forced his warriors to fight for him before they could marry, usually taking about 10 years, the unmarried men known as the amaJaha. The older men who were the members of the ibutho, had many wives and children, large herds, and took captives from war, who did the chores around the homestead, enslaved. By the early 1830s these Ndebele were happily ensconced north of the Magaliesburg mountains with its excellent water and pastures. And its warmer than other areas of the highveld, with its ridges covered in thick vegetation. Despite controlling territory all the way south of the Vaal and for hundreds of kilometers around this central point, Mzilikazi was paranoid about his safety. is diplomacy was specifically aimed at preventing others like the Drosters heading into his land from the Cape - and here he completely underestimated the Voortrekkers. They conformed to no treaty either, which is not what Mzilikazi had expected. Leading the most significant of these trek parties was Andries Hendrik Potgieter who was a farmer from the Cradock District who'd departed from his beloved Klein Karoo in December 1835. There were 49 armed men and teenage boys over 16, he led 50 wagons, and was joined by Charl or Sarel Cilliers as he became known, who lived near Colesberg. He had 25 adult men in his group, and included a ten year-old Paul Kruger as I've mentioned.
Moshoeshoe's elder sons were now at a site that was to be named Moriah, 24 miles south of Maseru, chosen by the two French missionaries Arbousset and Casalis for its beauty - and the fact that it was uninhabited. But before we return to what was going on there, we need to swing around southern Africa for a little update about what else was happening circa 1835 and 1836. The Voortrekkers were coming. Dingane was marauding - or more accurately - impis representing Dingane were marauding. Port Natal traders were conniving. The Koranna and the Griqua were expanding. The British were conquering. By now Moshoeshoe of the BaSotho was facing influx after influx, including word that more than 8 000 and possibly as many as 12 000 people mostly of the Rolong chief Moseme had arrived at Thaba Bosiu, his mountain redoubt. But there were also Griqua under Barend Barends amongst these, and Bastaards under Carolus Baatje. He welcomed these immigrants hoping for some protection against the Kora people, brigands who were operating with virtual impunity across the Orange River, predating on African groups as far as Ndebele territory along the Vaal. But the Kora heyday was over, by 1835 Moshoeshoe's sons Letsie and Molapo were bent on proving their manhood and planned on attacked Kora villages seeking bigger herds and more women. Moshoeshoe got wind of the plan and stopped them, fearing they'd both die in the attempt. And yet, their attitude was a precursor to the Kora's final comeuppance. Moshoeshoe was an expert at avoiding trouble if he could. He was going to need all his diplomatic skills because his territory was facing buffeting. At the beginning of 1836 as the Voortrekkers were beginning to appear and the Kora who had been strengthened by some Xhosa refugees from the Sixth Frontier War who'd scattered seeking a new home. These Xhosa settled at Qethoane under chief Mjaluza, joining the Kora people living along the Riet River - just west of where Kimberley is today. Soon Moshoeshoe was hearing reports that Mjaluza was demanding a kind of travel and protection toll from BaSotho trying to return to Lesotho from the Cape colony. Mjaluza was also seizing their cattle. A short while later he was informed two of his son Letsie's councillors had been killed by Mjaluza. That was that for the bandit Xhosa chief. Rumbling along slowly, at 5 miles a day - about 8 kilometers on average, were two main leaders we heard about and will hear about again. Louis Trichardt and Lang Hans Janse van Rensburg passed Suikerbosrand which had been the scene of a recent battle between the Zulu and the Ndebele, then turned towards the Olifants River and descended down the valley through a mountain range they named Sekwati Poort after the Bapedi Chief Sekwadi. He welcomed the travellers, they were passing through after all and he had nothing to fear from the Boers. Travelling so closely however, was proving a problem for Van Rensburg and Trichardt. The Boer leadership had always been prone to infighting and their relationship was no different. The conflict was sparked over Trichardts advice, which as actually good advice in retrospect, that Van Rensburg should stop killing so many elephants. His wagons were now groaning with ivory, wiping out entire herds, and expending a vast quantity of gunpowder. He'd need that to fight off rampaging hordes said Trichardt.
We join Moshoeshoe just before the arrival of the trekkers, as he sought to build his political power once the Ngwane and other roving bands had been defeated. Mzilikazi was attacking the area which would become known as Lesotho, from his headquarters on the Apies River north of modern Pretoria. His regiments were praying on the Shona people across the Limpopo and all the way down to the southern Basotho throughout the mid 1820s into the 1830s. Moshoeshoe was at great pains to avoid fighting the Ndebele impis, and in 1828, he had delivered oxen to Mzilikazi with the message that “Moshesh salutes you, supposing that hunger has brought you into this country, he sends you these cattle, that you may eat them on your way home…” Later Moshoeshoe would send cattle to the British governor Sir George Cathcart in a similar attempt at placating a threatening power. That would not work out - but it did work with Mzilikazi, who did not send another attack on Moshoeshoe, although he continued predating on neighbour Sekhonyela. Mzilikazi had also found it easier to plunder the Shona across the Limpopo anyway. From 1831 the Ndebele chief was also defending himself from attacks by the Zulu because Dingane ordered his impis into the highveld at times. Of course, the Griqua to the south were also of some concern to Moshoeshoe, but the Kora were a much bigger problem. Nothing was quiet in this part of southern Africa in the third decade of the 19th Century. In June 1833, what we know as LeSotho came into being for the first time and their creation was observed by French missionaries who wrote down everything they saw. French Protestants reached Thaba Bosiu from Cape Town via Philippolis, and of these, Thomas Arbousset was probably the most eloquent. On the 29th June 1833 he wrote that Moshoeshoe, “… has a Roman head, an oval face, an aquiline nose .. a long chin, and a prominent forehead, his eye is lively, his speech animated, and his voice harsh….” Later Arbousset's fellow missionary Eugene Casalis would jot down a few thoughts in his memoirs, and his notes were more exaggerated and flowery “…I felt at once that I had to do with a superior man, trained to think, to command others, and above all himself. ..” And thus, in1833 the two French missionaries arrived, Eugene Casalis and Thomas Arbousset, along with a third Frenchman called Constant Grosselin, Remarkably, because they were tough back in 1834, Arbousset was a Huegenot of only 23, and Casalis was just 20. Grosselin was 33, a Catholic who converted to Protestantism, a mason, a tough subordinate. Krotz the freed slave guided them to Thaba Bosiu and this is where the first proper descriptions were noted about the bones scattered on the veld — and they saw the signs of the devastation that had been visited up these people, it was clear that many battles had been fought along the Caledon valley.
The story of south Africa is incomplete without scrutinising the kingdom of Lesotho, not only because geographic location means the mountains are part of our tale, but also because the entire region is intertwined like lovers, or wrestlers, or snakes that are hell bent on eating each other. Sorry about the graphic description there, but by the time you've finished listening to this episode, I'm sure you'll agree with the somewhat over the top analogy. We must step back in time, from where we left off last episode, 1835, beginning of 1836 just to understand who King Moshoeshoe was, and what he means today. During his dramatic youth, events among the northern Nguni people who lived below the mountain escarpment, were going to impact the people who we now called the Basotho. Before these sudden surges of people and the destruction caused by the Ndebele and the Ngwane, the people of the Caledon valley and into the hills above lived in small segmentary chiefdoms - where the chiefs made political decisions after consulting councillors and headmen. The wars of Zwide, Dingiswayo, Senzangakhona and Shaka, then Dingane after him, had profound repercussions throughout the entire region as you've heard. For some on the high veld, the effects were catastrophic, Matiwane of the Ngwane had fled north as Shaka expanded his control, leaving his home along the Umfolozi River and attacking the Hlubi, who lived at the source of the Tugela River on the highlands. Some of these defeated Hlubi made it to Hintsa as you've heard, and by 1835 had marched into the Albany District seeking refuge, and being used as labourers. Small world they say. It was into this fractured society that Moshoeshoe had been born. Isolated and conservative, their culture had been utterly disrupted. Fields were not being cultivated and entire ruling family lines had been destroyed, vanished into the African air. Virtually every MoSotho had been driven from their homes, subjected to suffering and deprivation, human remains littered the landscape - and would be found for another decade. Crunch Crunch went the oxwagons in 1836.
Last episode we heard how Jan Bloem and Kora leader Haip had launched a raid on Mzilikazi's Ndebele people arraigned along the southern reaches of the Vaal River in 1830 - and Mzilikazi's bloody response where he not only recovered his cattle but killed 50 Kora. This was the first of a series of incidents which convinced Griqua captain Barend Barends to put together a massive commando and deal with the Ndebele once and for all. Barends is regarded as the founder of Griqualand, he settled north of the Orange River early in the 19th Century - and was the first Griqua to do this. He was also more adventurous than his fellow people, and was a profoundly focused Griqua nationalist. His spirit still moves the people of Griqualand today - it is a fiercely independent folk who live around Kuruman, to Upington, Kimberley. The land there is fierce as well - only the hardiest people can take the splendid isolation of the searing summer temperates and the freezing winds in winter. Barend Barends had left the Cape because he disliked the Dutch and the colonists generally - and he refused to cooperate with authorities when they demanded he hand back escaped slaves. He was far away from their centre of power - who was going to try and stop him? He became known as a protector of runaway slaves, a man whose name was whispered amongst the slave community of Cape Town, his towns a place for the so-called Hottentots to reach if they could across the barren Namaqua wastes - and past the unfriendly Dutch farms. Barends was also a staunch paternalist when it came to the Tswana around him presuming that his people were a cut above - he was condescending at times. And he was luke-warm about Jan Bloem's first plan to raid Mzilikazi. Mzilikazi attacked Griqua hunting parties north of the Molopo River. Barends himself had hunted there, and he'd traded with the Hurutshe folk who by now had been turned into one of the Ndebele vassal peoples. Mzilikazi is also reported to have told Barend and his Griquas to steer clear of the Ndebele land which the Griqua had regarded as their ivory hunting grounds. This was not acceptable to the Griqua view of themselves as superiors to the Tswana, the Sotho, the Ndebele. By early 1831 Barend Barends began to talk in messianic terms - that he was sent by God to sweep Mzilikazi and his “gang of blood thirsty warriors from the fine pastures and glens of the Bakone country…” as Robert Moffat the missionary wrote in his book “Missionary Labours”. The Bakone country was the highveld just fyi. Barend said he wanted to emancipate the people of the region from Mzilikazi's thrall. I'll return to what Mzilikazi was up to by 1833 and it will be a story of blood, gore, pain and suffering, raiding, raping, pillaging and other inappropriate activities because now allow our gaze to swing south once more. Here the relationship between the missionaries, the amaXhosa and the settlers was growing more and more complex. The missionaries thought amaXhosa were living in sin and cursed by damnation, the amaXhosa thought the missionaries were borderline insane and I'll explain why - although its nicely summed up by one young woman quoted by the Scots missionaries of the time. “I am young, and in health, I have a husband and we possess corn, and cattle and milk. Why should I not be happy? Why do I need more?” Such disregard for the soul horrified the poor missionaries, so did just about everything about the amaXhosa, their nudity, the circumcision dances, and missionaries reporting that their land “… is filled with fornication, whoredom, and all uncleanness, witchcraft, their doctors, polygamy, conversations full of frivolousness and filth…”
Last episode we heard how Jan Bloem and Kora leader Haip had launched a raid on Mzilikazi's Ndebele people arraigned along the southern reaches of the Vaal River in 1830 - and Mzilikazi's bloody response where he not only recovered his cattle but killed 50 Kora. This was the first of a series of incidents which convinced Griqua captain Barend Barends to put together a massive commando and deal with the Ndebele once and for all. Barends is regarded as the founder of Griqualand, he settled north of the Orange River early in the 19th Century - and was the first Griqua to do this. He was also more adventurous than his fellow people, and was a profoundly focused Griqua nationalist. His spirit still moves the people of Griqualand today - it is a fiercely independent folk who live around Kuruman, to Upington, Kimberley. The land there is fierce as well - only the hardiest people can take the splendid isolation of the searing summer temperates and the freezing winds in winter. Barend Barends had left the Cape because he disliked the Dutch and the colonists generally - and he refused to cooperate with authorities when they demanded he hand back escaped slaves. He was far away from their centre of power - who was going to try and stop him? He became known as a protector of runaway slaves, a man whose name was whispered amongst the slave community of Cape Town, his towns a place for the so-called Hottentots to reach if they could across the barren Namaqua wastes - and past the unfriendly Dutch farms. Barends was also a staunch paternalist when it came to the Tswana around him presuming that his people were a cut above - he was condescending at times. And he was luke-warm about Jan Bloem's first plan to raid Mzilikazi. Mzilikazi attacked Griqua hunting parties north of the Molopo River. Barends himself had hunted there, and he'd traded with the Hurutshe folk who by now had been turned into one of the Ndebele vassal peoples. Mzilikazi is also reported to have told Barend and his Griquas to steer clear of the Ndebele land which the Griqua had regarded as their ivory hunting grounds. This was not acceptable to the Griqua view of themselves as superiors to the Tswana, the Sotho, the Ndebele. By early 1831 Barend Barends began to talk in messianic terms - that he was sent by God to sweep Mzilikazi and his “gang of blood thirsty warriors from the fine pastures and glens of the Bakone country…” as Robert Moffat the missionary wrote in his book “Missionary Labours”. The Bakone country was the highveld just fyi. Barend said he wanted to emancipate the people of the region from Mzilikazi's thrall. I'll return to what Mzilikazi was up to by 1833 and it will be a story of blood, gore, pain and suffering, raiding, raping, pillaging and other inappropriate activities because now allow our gaze to swing south once more. Here the relationship between the missionaries, the amaXhosa and the settlers was growing more and more complex. The missionaries thought amaXhosa were living in sin and cursed by damnation, the amaXhosa thought the missionaries were borderline insane and I'll explain why - although its nicely summed up by one young woman quoted by the Scots missionaries of the time. “I am young, and in health, I have a husband and we possess corn, and cattle and milk. Why should I not be happy? Why do I need more?” Such disregard for the soul horrified the poor missionaries, so did just about everything about the amaXhosa, their nudity, the circumcision dances, and missionaries reporting that their land “… is filled with fornication, whoredom, and all uncleanness, witchcraft, their doctors, polygamy, conversations full of frivolousness and filth…”
It's time to delve deeply into the other Ndebele, then what happened when Mzilikazi arrived in the area known as the Trans Vaal - across the Vaal, with his hungry wolves. The development of the highveld to the late 1820s is quite a tale, with the first Tswana people made their way here by the 1100s, although much of the high ground was avoided. However, by the late 1600s, people had moved onto hilltop defensive locations through the region. Rooikrans for example, a small stone-walled Sotho, Tswana and Pedi site on the Waterberg plateau north west of the Witwatersrand. There was also a similar development at Bruma on the Linksfield Ridge right in the heart of Johannesburg. I used to walk up that slope from the back of my house and the original stone settlements had been frittered away by Boer and British defenders during the Anglo Boer war who used the 500 year-old Tswana stone to build Sangars and trenches. So over hundreds of years, the original peoples of the highveld moved about a great deal, sometimes living on hilltops, sometimes in the valleys depending on how politically stable it was. Oral tradition points out the Hurutshe founded the hill-top village of Chuenyane - also called Witkoppies, which is near Zeerust by the early 1500s. By the 17th Century, there was significant Tswana state growth in the west where it is warmer than around Johannesburg, with the rise of the Kwena and Kgatla dynasties, but these shattered in the 18th Century as trading power shifted north. If you've followed the series to this point, you'll remember the descriptions of the trading routes from Delagoa Bay and how they criss-crossed central southern Africa. There were even traders who arrived here from the West Coast, modern day Angola. By the end of the 17th Century, the transvaal Ndebele began to emerge - and by the 18th Century they were regarded as a separate people by the Sotho, Tswana and Pedi speakers. They became known as the Matabele, and they lived on the steepest hills where they built fortifications around the Waterberg plateau. The southern Trans Vaal Ndebele were spread over the Witwatersrand high veld adjoining the Drakensberg, up to where Pretoria is today and they were in this region by the end of the 17th Century. They all trace their history to a man known as Busi, and the dating of this man is around 1630-1670. Busi's son was called Tshwane, and that's why we know Pretoria area today as Tshwane - because that was its first name. Oral stories are a bit more murky when it comes to the northern trans vaal Ndebele, who settled west of the Waterberg Plateau in the 1500s. Some headed further west across the Limpopo to the Tswapong hills in eastern Botswana. While they were migrating north west, the other transvaal Ndebele called the LAka aka, Langa, and the Hwaduba, remained behind in the WAterberg plateau. These people clung onto their linguistic identity, they spoke an Nguni language, whereas the others to the west became Tswana, Sotho, and Pedi speakers. One man by the name of Mogale refused to dilute his language, and it is his name that morphed into the Magaliesberg - that wonderful and imposing steep and craggy range of mountains the west of Johannesburg. The very phrase sounds Afrikaans - Magalies, but it is actually an early Ndebele word from the 1500s. By Mzilikazi's time in the mid-1820s, there was significant jostling for territory and ascendancy around inland southern Africa. A series of small wars amongst the Tswana which have become known as the ivory and cattle and fur wars, and some known as the Wives wars, were on the go around this time.
It's time to delve deeply into the other Ndebele, then what happened when Mzilikazi arrived in the area known as the Trans Vaal - across the Vaal, with his hungry wolves. The development of the highveld to the late 1820s is quite a tale, with the first Tswana people made their way here by the 1100s, although much of the high ground was avoided. However, by the late 1600s, people had moved onto hilltop defensive locations through the region. Rooikrans for example, a small stone-walled Sotho, Tswana and Pedi site on the Waterberg plateau north west of the Witwatersrand. There was also a similar development at Bruma on the Linksfield Ridge right in the heart of Johannesburg. I used to walk up that slope from the back of my house and the original stone settlements had been frittered away by Boer and British defenders during the Anglo Boer war who used the 500 year-old Tswana stone to build Sangars and trenches. So over hundreds of years, the original peoples of the highveld moved about a great deal, sometimes living on hilltops, sometimes in the valleys depending on how politically stable it was. Oral tradition points out the Hurutshe founded the hill-top village of Chuenyane - also called Witkoppies, which is near Zeerust by the early 1500s. By the 17th Century, there was significant Tswana state growth in the west where it is warmer than around Johannesburg, with the rise of the Kwena and Kgatla dynasties, but these shattered in the 18th Century as trading power shifted north. If you've followed the series to this point, you'll remember the descriptions of the trading routes from Delagoa Bay and how they criss-crossed central southern Africa. There were even traders who arrived here from the West Coast, modern day Angola. By the end of the 17th Century, the transvaal Ndebele began to emerge - and by the 18th Century they were regarded as a separate people by the Sotho, Tswana and Pedi speakers. They became known as the Matabele, and they lived on the steepest hills where they built fortifications around the Waterberg plateau. The southern Trans Vaal Ndebele were spread over the Witwatersrand high veld adjoining the Drakensberg, up to where Pretoria is today and they were in this region by the end of the 17th Century. They all trace their history to a man known as Busi, and the dating of this man is around 1630-1670. Busi's son was called Tshwane, and that's why we know Pretoria area today as Tshwane - because that was its first name. Oral stories are a bit more murky when it comes to the northern trans vaal Ndebele, who settled west of the Waterberg Plateau in the 1500s. Some headed further west across the Limpopo to the Tswapong hills in eastern Botswana. While they were migrating north west, the other transvaal Ndebele called the LAka aka, Langa, and the Hwaduba, remained behind in the WAterberg plateau. These people clung onto their linguistic identity, they spoke an Nguni language, whereas the others to the west became Tswana, Sotho, and Pedi speakers. One man by the name of Mogale refused to dilute his language, and it is his name that morphed into the Magaliesberg - that wonderful and imposing steep and craggy range of mountains the west of Johannesburg. The very phrase sounds Afrikaans - Magalies, but it is actually an early Ndebele word from the 1500s. By Mzilikazi's time in the mid-1820s, there was significant jostling for territory and ascendancy around inland southern Africa. A series of small wars amongst the Tswana which have become known as the ivory and cattle and fur wars, and some known as the Wives wars, were on the go around this time.
Join Membership: https://www.youtube.com/channel/UCrJFvubYBiqw7cPQ63wgbOw/join Host: Mgcini Cohost: Kbrizzy Producer: Given Sound: Tumelo Special thanks to Don Mashesha for the venue!!
On Kwantu we look at the history of the Ndebele people and we're joined by Thulani Mahlangu, Thulani Mahlangu, a seasoned Traditional Radio & TV Producer/Presenter, Ndebele Language expert and historian.See omnystudio.com/listener for privacy information.
Afro Pop Queen Sandra Ndebele opens up about her struggles in search of stardom, her controversies, the present and the future.
Emishado eminengi seyacithwa ngamzwi nje. Singafundani kulenkulumo ka Seka Brian lo NaBrian --- Send in a voice message: https://anchor.fm/golidefm/message Support this podcast: https://anchor.fm/golidefm/support
There is a 20% promo code for David Snape's book 'The Fire of Venture was in his veins' when purchased via the Helion website. It is JULYMTM20 The Shangani Patrol was part of the Ndebele War of 1893-94 which ended in the overthrow of the kingdom of Lobengula, King of the Ndebele. In this episode historian David Snape talks us through the full story of this legendary engagement which is often compared to Custer's Last Stand. His book can be purchased via the link below using the discount code... https://www.helion.co.uk/military-history-books/the-fire-of-venture-was-in-his-veins-major-allan-wilson-and-the-shangani-patrol-1893-rhodesias-custers-last-stand.php?sid=b6a006e22854e0fa47959d4ccd4aa25c
Welcome back Afri-WATU to a great African kingdom - the Ndebele Kingdom. I have to say, this was one of those kingdoms I was really looking forward to learning about, and it did not disappoint. It was short lived but truly packed one heck of a punch, and rightly so....How you ask? Tune in and find out more! As always, huge THANKS to Lee Kanyottu for delivering as always and making me sound good! Until next time, Mubarikiwe! Music Credits-TBC --- Send in a voice message: https://anchor.fm/afriwetu/message
In this episode of #GirlInSkies, we speak with Phathisa Nyathi about the role of culture and cultural practices in modern society. We discuss Lobola, the power that women yield in society, patriarchy, remains held in Western Museums, and more! Amagugu International Heritage: https://mobile.twitter.com/amaguguheritage Lozikeyi Dlodlo. Queen of the Ndebele book: https://www.amazon.co.uk/Lozikeyi-Dlodlo-Ndebele-Marieke-Clarke/dp/0797442669/ref=sr_1_4?qid=1649705693&refinements=p_27%3APathisa+Nyathi&s=books&sr=1-4 ---------- THIS EPISODE IS SPONSORED BY SHUMBA MONEY. Shumba Money provides safe, fast, and easy money transfers from the UK, Australia, Canada, and Botswana to Zimbabwe. What makes Shumba Money different is that they won't charge you any translation fees if you're sending any amount less than $200USD. Yes, you heard that right! Zero transaction fees when you send up to $200 and your recipient can collect from our Newlands branch in Harare or any NBS (National Building Society) branch in Zimbabwe. Sign up on: https://www.shumbamoney.com/home ---------- #GirlInSkies is your podcast by Nat & Xolie discussing life, hot topics, being Africans away from home and more. Keep the conversation going on @girlinskies on twitter & Instagram and be sure to add #GirlInSkies. Hosts: Nat Twitter: https://twitter.com/malaikadiva Xolie Twitter: https://twitter.com/XolieNc email us on mygirlinskies@gmail.com Become a patron and get additional content plus one exclusive podcast episode/month: https://www.patreon.com/girlinskies Like the episode? Buy us coffee to keep the show going: https://www.buymeacoffee.com/girlinskies
Chinua Achebe, Ngugi wa Thiongó. Noen av de best kjente afrikanske romanforfatterne begynte alle å skrive under eller i kjølvannet av nasjonale frigjøringskamper, fra 1950-tallet og de neste tiårene.Hvilken rolle spilte denne litteraturen i å sette ord på kolonialismens konsekvenser, og i sentrale debatter om de nye nasjonene? Og hvordan har disse forfatterne formet nyere afrikansk litteratur?Tonje Vold er førsteamanuensis ved Institutt for lingvistiske og nordiske studier ved Universtitetet i Oslo, og har gjennom mange år jobbet med afrikansk og postkolonial litteratur. I 2019 ga hun ut boka Å lese verden. Fra imperieblikk og postkolonialisme til verdenslitteratur og økokritikk. Nå gir hun oss en innføring i en sentral epoke i afrikansk litteraturhistorie.Gjennom en serie foredrag vil Litteraturhuset gi en innføring i noen av de litterære tradisjonene fra det afrikanske kontinentet.Leseliste: Chinua Achebe (1930-2013). Things Fall Apart. 1958Dangarembga, Tsitsi (1988). Nervous Conditions. London: Women's Press.Fanon, Franz. (1991 [1961). Jordens fordømte. Oslo: Pax.Ndebele, Njabulo S. (2003). The Cry of Winnie Mandela. Claremont: David Philip.wa Thiong'o, Ngugi. (1977). Petals of Blood. London: Penguin Books. (1967) Grain of Wheat London: Penguin Books.Ellers nevnes bl.a. J.M. Coetzee, Aime Cesaire, Edward Said, Nadine Gordimer, Miriam Tlali, Abdulrazak Gurnah, Petinah Gappah. See acast.com/privacy for privacy and opt-out information.
F. W. DeKlerk, the last White President of South Africa. The Logic of Apartheid, and how De Klerk's perspective evolved F. W. De Klerk died in November of 2021. He came out of the very heart of the Afrikaaner establishment, and was firmly entrenched in the secret society known as the Broederbund (brotherhood). Whites were about 15% of the South African population and the Afrikaaners (of Dutch heritage) were about 60% of the white population. They controlled all the major positions of power in the Republic. And yet by the 1980s many Afrikaaners could see that the reality was changing, and they would have to change with it, or be swept away. F. W. De Klerk became the instrument of that change. This may well be the only place where you will ever hear a sympathetic discussion of the logic of apartheid, which was widely condemned in America, especially among those of us who had studied the South African political system. Remember that there are other podcasts on Archbishop Tutu and Nelson Mandela. And one called Thoughts of a Former Terrorist, discussing my activism on this issue. Names: Botha, Mulder, Terms used: apartheid, Stellenbosch, verligte, verkrampte, Xhosa, Zulu, Tswana, Ndebele, Swazi. Transkei, Zululand, Professor Jeppe,
Shades and Layers returns for the New Year and wishes you all the good things you desire in 2022.This is episode 7 of Season 3 of Shades and Layers: On Creative Entrepreneurship… Today my guest is Candice Lawrence, Founder and Design Maker at the Cape Town-based furniture and interiors company, Modern Gesture. So, the picture of successful entrepreneurship that we are often sold is that of fast paced growth - you know, the famous hockey stick sales and growth projection, millions of dollars in venture capital investments and a superstar celebrity CEO. Nothing wrong with that, if that's your vibe, but there's a lot to be said for a different approach. Candice and her team of four have been plugging away at their designs for the past six years and they are growing steadily and sustainably while achieving international success. I love the story of how Modern Gesture started out as a hobby. Most importantly, the impact that this team is having, not only aesthetically, but within their community, is truly meaningful and visible. After completing her Bachelor's degree in Surface Design at the Cape Peninsula University of Technology, she soon won a prize for her now famous Woven Necklace Lampshade. That win catapulted her into full-time entrepreneurship, and the rest as they say, is history. Starting with an in-depth description of her work, Candice shares her story generously in this conversation and I hope you will walk away wiser and as inspired as I was after listening. Thank you Candice, it was an absolute pleasure chatting with you. MENTIONED IN THIS EPISODENando's Woven Necklace Lampshade
This is episode 34 and we're going to take a close look at what was going on in the region bounded by the Orange River, the Kalahari Desert and the Indian Ocean. This is where the Zulu emerged but the story is not the simple tale most of us know about Shaka. As with other areas we've investigated, the popular narrative over time is not always an accurate reflection of real history. This will become very apparent particularly as we unearth facts about the period between 1760 and 1800. It's fairly recently in historical research that we've come to understand what was going on – earlier historians tended to pay very little attention to the decades before 1810 and the emergence of Shaka's Zulu. Before then the Zulu were a tiny clan washing around in a much bigger pool of tribes and clans. An important feature we all agree on now is that the upheavals of the early 1800s were not all about Shaka, it was caused partly by the increasing interaction between European commercial and colonial expansion and indigenous communities, as well as the expansion of Zulu and Ndebele and other warlike people. Traders and settler numbers rose swiftly as we're going to hear. Trading and raiding was always part of the southern African landscape, hundreds of years before Jan van Riebeeck setup shop in 1652. The processes of reorganisation and expansion of increasingly centralized kingdoms can be tracked to this time. While these changes were taking place between the Drakensberg and Indian Ocean, they were also happening among the Tswana speaking societies on the south eastern fringes of the Kalahari Desert. I've outlined the most important clans in the last podcast – don't forget these – they were the Bafokeng, Bahurutshe, Bakgatla, Bakwena, Bangwaketse, Barolong and Bathlaping.
This is episode 34 and we're going to take a close look at what was going on in the region bounded by the Orange River, the Kalahari Desert and the Indian Ocean. This is where the Zulu emerged but the story is not the simple tale most of us know about Shaka. As with other areas we've investigated, the popular narrative over time is not always an accurate reflection of real history. This will become very apparent particularly as we unearth facts about the period between 1760 and 1800. It's fairly recently in historical research that we've come to understand what was going on – earlier historians tended to pay very little attention to the decades before 1810 and the emergence of Shaka's Zulu. Before then the Zulu were a tiny clan washing around in a much bigger pool of tribes and clans. An important feature we all agree on now is that the upheavals of the early 1800s were not all about Shaka, it was caused partly by the increasing interaction between European commercial and colonial expansion and indigenous communities, as well as the expansion of Zulu and Ndebele and other warlike people. Traders and settler numbers rose swiftly as we're going to hear. Trading and raiding was always part of the southern African landscape, hundreds of years before Jan van Riebeeck setup shop in 1652. The processes of reorganisation and expansion of increasingly centralized kingdoms can be tracked to this time. While these changes were taking place between the Drakensberg and Indian Ocean, they were also happening among the Tswana speaking societies on the south eastern fringes of the Kalahari Desert. I've outlined the most important clans in the last podcast – don't forget these – they were the Bafokeng, Bahurutshe, Bakgatla, Bakwena, Bangwaketse, Barolong and Bathlaping.
Welcome to the fresh, most progressively growing community of amazing young Zimbabweans in diverse professional spaces. On this episode is Stanford University Human Biology graduate and incoming PM at Wikihow, Dumisile Melody Mphamba who hails from Harare. In Zimbabwe, she attended Dominican Convent for both junior and high school. You can follow her on instagram: @dumi_a_favor Transcript 0:06 Dedicating episode to Harare 0:27 Star intro 1:25 Dumi dishing on post graduation life 2:23 Dumi a brief autobiography. Growing up in Harare, attending Dominican Convent 3:19 How coming to the US, specifically Stanford happened 5:00 How Dumi decided on medical school and how stable she has been with that decision 8:23 Improving health care access 9:34 Leveraging relationships is so powerful 12:53 What were you grateful for at Stanford and what were some tough moments 1 6:19 Parts of you that you thought to mute in college 18:48 High School Musical! Gabriella Montez and the Stanford dream come true 19:57 Fan favorite rapid fire questions 24:44 Do you think you felt a difference at all in Harare, being raised in a Ndebele speaking household? 26:11 Favorite memories in Harare, favorite place in Zimbabwe outside Harare 29:36 Who inspires you? 35:48 What do you want to be part of your legacy? 38:43 Compliment you get most from people --- Send in a voice message: https://podcasters.spotify.com/pod/show/nyashazimunhu/message
Welcome to Episode 6 of the ByoPodcast Ingxoxo99 recorded 03/09/21. Info: https://linktr.ee/Inkampani_enkulu Email: Byomemes@gmail.com Host: @mgcini._ Cohost: @melissah_janeh Video shot by: @qhelani_moyo @jahalezansi Sound: @mayibongwinkosikhumalo @nitefreakdj NEW MUSIC ALERT!!! Indigo Saint freestyle : https://youtu.be/ZkxKcTW2CfQ Mawiza : https://youtu.be/eSzoZ5eI_h4 Ntoni ntoni : https://youtu.be/N69P7fVjtMA
Meet Yeve, a Lawyer, a wife, a mother, and a creative, as the founder of Philisa Creatives she is bridging the gap for children to learn Shona and Ndebele with the use of a multicultural picture book “My first book of Shona and Ndebele words” set in Zimbabwe. This book aims to help children learn these two languages as the majority of Ndebele and Shona language resources are both scarce and outdated. In this episode, we discuss being Zimbabwean, why representation matters, the power of telling our own stories, and what it is like to be a busy working woman. You can visit the website https://www.philisacreatives.com/ to order your book. Follow Philisa Creatives on Instagram @philisacreatives find them on Facebook https://www.facebook.com/philisacreativez/ on Twitter @PhilisaCreativz
Yeve is a Zimbabwean native who now calls the US home. She is a wife, mom, attorney, public speaker, and author. She is the founder of Philisa Creatives, a media company, that celebrates and amplifies African heritage. Philisa which means “to bring to life” in Ndebele creates innovative products to enhance multicultural learning. Her debut published book “My First Book of Shona and Ndebele Words” and “My First Shona & Ndebele Calendar” are available for sale on her website www.philisacreatives.comYeve Sibanda has extensive experience as a public speaker and cultural curator.Resources mentioned | About the bookMy First Book of Shona and Ndebele Words is a short & engaging picture book set in Zimbabwe. It features a Black Zimbabwean brother and sister who introduce the reader to Shona and Ndebele (the two main native languages in Zimbabwe) vocabulary with accompanying English translations as they experience their daily life activities. The book transports readers to Zimbabwe and allows them a glimpse into Zimbabwean family life and culture. Yeve says, “African children's books are NOT for African children. They are for ALL children. Books are an important tool in documenting culture, history, and language." Sibanda believes that we have to normalize celebrating, embracing, and learning about other cultures to build a truly global and diverse society. As such, her brand focuses on amplifying diversity, equity, and inclusion matters._______Website: www.philisacreatives.comInstagram: https://instagram.com/philisacreativesTwitter: https://twitter.com/philisacreativzLinkedIn: Https://www.linkedin.com/company/philisa-creativezFacebook: https://www.facebook.com/philisacreativz/Actions to take Episode Transcript availableFollow @zimexcellencepodcast (IG) & @vongaiofficial (IG/Twitter)Interested in being featured or want to leave us a message? Email us at zimexcellencepodcast@gmail.comEnjoyed this episode?https://www.buymeacoffee.com/vongaiofficialSupport post-productionIf you're interested in how learning how I launched ZimExcellence then you're in luck. Sign up for my podcast workshop and learn how it's easier and more affordable than ever to start a podcast. Also, get a copy of my podcast resource guide which covers industry terminology, and suggested tech setup in addition to countless online resources to support your podcast journey. Just head to vongai.com/podcastcreation. Buzzsprout - Let's get your podcast launched! Start for FREESupport the show>> Sign up for Vongai's podcast workshop Buy ZimExcellence Merch
Today, we're taking on the challenge to take multicultural education to the forefront and encourage kids of all cultures to learn about Zimbabwe and Africa. Yeve C. Sibanda lived in Zimbabwe up until the time she was 16 years old. Eventually moving to the states to become a lawyer, a mother, and the cultural curator and ambassador for Zimbabwe and Africa through her company, Philisa Creatives. She's the author of the picture book, My First Book Of Shona and Ndebele Words.ABOUT THE BOOKMy First Book of Shona and Ndebele Words is an accessible, engaging and easy-to-follow picture book. It is a multicultural picture book staged in Zimbabwe and designed to make learning Shona and Ndebele, the native languages of Zimbabwe, fun. The main character, Rufaro, takes the reader through her daily activities and helps the reader learn basic words for greetings, transportation, family members and many more. Picture books promote language development by allowing the reader to simultaneously see and name various objects. Yeve says that there's a lot of positive things coming out of Zimbabwe and that you should have a piece of that in your home. Mentions:Philisa Creatives WebsiteYeve's InstagramBuy My First Book Of Shona and Ndebele Words
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