Podcasts about Xhosa

Send us a textAmos was my tracker in South Africa. He speaks 7 languages and reads tracks like you are reading this sentence. In this episode we translate from English to Xhosa and back to English to get this one of a kind perspective on tracking wild animals in dry country. Listen for the nuance in what he says. 

En este episodio de La Montaña Rusa hemos escuchado y comentado los discos:ALBUM DESTACADO DE LA SEMANA. The Messthetics & James Brandon Lewis The Messthetics & James Brandon Lewis 2024Xhosa Cole K(no)w Them, K(no)w Us 2021CLÁSICO DE LA SEMANA. Steve Tibbets Yr 1980John Zorn Incerto 2022JAZZ EN ESPAÑOL. Diego Alonso Nihil 2025Kofi Flexxx Flowers in the Dark 2023Claudio Scolari Project Opera 8 2024Harish Powar Cosmic Debris 2025

E ae!Welcome to Deep Space Podcast - 15 years! Many thanks for listening. Please support the Deep Space Podcast, you can receive many perks with subscriptions from 1 dollar:https://deepspacepodcast.com/subscribe3 more episodes to week500, let's go! Enjoy the week497! Playlist:Artist – Track Name – [Label] 1) Ñ - 0072) Life Recorder - Dreams - [Quintessentials]3) Andy Vaz feat. Black M1D1 - 2 Brown Skinned Brothers - [Phonogramme]4) Spiral Deluxe (Jeff Mills, Yumiko Ohno, Kenji 'Jino' Hino & Gerald Mitchell) - The Drive - [Axis]5) Henna Onna - Shibuya Oiran - [Deeppa]6) Bengoa - Neftina Dub - [B2]7) Jordan GCZ - All-dressed - [Rawax]8) Wet Basement - Dinamic Gate9) Abelson Live & Xhosa - 2 Know U (Solar System Remix) - [Toucan Sounds]10) Alton Miller - Super Hero - [Mister Bear]11) Toronto Hustle x Sean Roman - Could This Be (An Abacus Re Edit) - [Wolf]12) Seph Martin - Rainy Nights - [Trax]

CapeTalk’s Sara-Jayne Makwala King (in for Clarence Ford on Views and News) is joined by Craig Makhosi Charnock, founder of UBuntu Bridge, a Xhosa and Zulu language teaching company which is developing a Xhosa and vernac ‘train the trainer’ programme for upskilling, creating employment and connecting South Africans through language.See omnystudio.com/listener for privacy information.

Elegants ritmes per a l'hora de berenar. Avui tenim un repertori escapista, somiador i amb sabor atl

What does it mean to ask someone for forgiveness? The experience after Apartheid in South Africa has much to teach us. “In English, you say, ‘I'm sorry, forgive me.' It's all about me”  Says Mpho Tutu van Furth, the daughter to the late Desmond Tutu. But in the South African language of Xhosa “You say ndicela uxolo which means ‘I ask for peace'. And that's a very different thing than ‘forgive me'” In this episode, explore the deep impact of apartheid in South Africa, the meaning of true forgiveness, and the profound philosophy of Ubuntu. Discover how Mpho carries on her father's legacy of peace and reconciliation while navigating her own journey as an Episcopalian priest and social activist. This heartfelt and enlightening conversation delves into the courage required to love, forgive, and build a just community. Show Notes Resources mentioned this episode: The Desmond & Leah Tutu Legacy Foundation Forgiveness and Reparation: The Healing Journey by Mpho Tutu The Book of Forgiving by Desdmond Tutu and Mpho Tutu Truth and Reconciliation Commission of South Africa  Similar NSE episodes: Azim Khamisa: Ending Violence Through Forgiveness Forgiving My Mother's Murderer: Sharon Risher Pádraig Ó Tuama: A Poet's Work in Peace and Reconciliation PDF of Lee's Interview Notes Transcription Link Want more NSE? JOIN NSE+ Today! Our subscriber only community with bonus episodes designed specifically to help you live a good life, ad-free listening, and discounts on live shows Subscribe to episodes: Apple | Spotify | Amazon | Google | YouTubeFollow Us: Instagram | Twitter | Facebook | YouTubeFollow Lee: Instagram | TwitterJoin our Email List: nosmallendeavor.com See Privacy Policy: Privacy Policy Amazon Affiliate Disclosure: Tokens Media, LLC is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linki… Learn about your ad choices: dovetail.prx.org/ad-choices

John Lockley joins Raghu to discuss befriending our shadows and finding freedom and joy in a world of upheaval.Mindrolling is brought to you by Reunion. Reunion is offering $250 off any stay to the Love, Serve, Remember community. Simply use the code “BeHere250” when booking. Disconnect from the world so you can reconnect with yourself at Reunion. Hotel | www.reunionhotelandwellness.com Retreats | www.reunionexperience.orgIn this episode, Raghu and John explore:Relinquishing hatred and growing our compassion bit by bitThe unifying force that connects all peopleWorking on self-kindness and not feeding into self-deprecationBeing respectful to our enemies rather than perpetuating evilAllowing our spirits to relax and engage in playDiscovering our dream gifts and harnessing them within realityFinding our purpose and listening to our ancestorsEther and spaciousness as food for our dreamsNot letting technology control and distract usThis episode is also brought to you by Dharma Moon. Join Buddhist teachers David Nichtern and Professor Robert Thurman for a free online event on Tuesday, March 4th at 6pm ET. Together, they'll explore the power of lineage, tradition, and the evolution of mindfulness practices. They'll also discuss Dharma Moon's renowned mindfulness meditation teacher training program. Visit dharmamoon.com/lineage for more info and to reserve your spot for the free online event with David Nichtern and Professor Robert Thurman!About John Lockley: John Lockley began his journey as a young medic drafted into the South African military. He then trained under Zen master Su Bong from South Korea, and returned to post-Apartheid South Africa to spend 10 years in apprenticeship with MaMngwevu, a medicine woman from the Xhosa tribe. John now splits his time teaching in South Africa, Ireland, Europe, and the US. Find out more about John's work and learn more about his numerous upcoming events, retreats, and other offerings at JohnLockley.com.“The political system at the moment is tough, but sometimes it's actually not as tough as you think it is. You need to find freedom where you are free. You're not in jail; feel the freedom of walking, of going into the sea, of going into the wilderness, and let your spirit feel free. That's very important.” – John LockleySee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Episode 208 it is .. where the steely grip of starvation takes hold of the amaXhosa nation by December 1856. Self-induced, a response to years of colonial expansion, incroaching land grabs, loss of power of the chiefs and ancient custom, the immediate terror of the 8th Frontier War and its effects, and a mingling of Christianity and traditional magic — an attempt at finding salvation. It was not the first, nor the last millenarian movement of South African history. It was also not the only one of its type at the time in the mid-19th Century, the Taiping Rebellion in China had been bludgeoning its way through the countryside, and there the number of dead would climb to more than 20 million in the decade of that country's disastrous flirtation with sectarianism and mythology. 40 000 Xhosa were going to die of starvation in British Kaffraria and what was known then as Xhosaland. When we left off last episode, King Sarhili of the Gcaleka line, the paramount chief of the Xhosa, had visited the Gxarha river to meet with Mkhazana and Nongqawuse the prophet early in 1857. A quick word about millenarian movements. Most have a particular structure, and are replicated the world over. There is usually the charismatic leader, a figure head. Behind this person are the administrators, the navigators who guide this mishapen ship on it's voyage, almost always towards self-destruction. The causes of millenarianism are diverse, but the overriding similarities lie in all linked to Middle Eastern monotheistic religions intersecting with local ancient rites and cultural norms. They all are characterised by a prophetic leader, a charismatic figure claiming divine insight, all have end-times expectations. Elements of the Christian Nationalist right wing in America have a similar core belief - as the baby boomers approach their end of life, many are convinced its the end-Times for everyone. They have annointed their own charismatic figure who is known as POTUS. Nongqawuse's startling revelations that these ancestors were on the cusp of returning led to the Cattle Killing frenzy. By December 1856 there had been two disappointments, the resurrection had been postponed twice. Still the believers believed. Two harvests had passed, and they did not til their land. Old people living near Peelton Mission station began dying of starvation. Many others were wearing hunger belts, special girdles fastened around the stomach. “Hunger…” wrote Brownlee “is fast closing upon its victims, and though there should be no war, their sufferings will far exceed anything which they have hitherto experienced…”

Episode 208 it is .. where the steely grip of starvation takes hold of the amaXhosa nation by December 1856. Self-induced, a response to years of colonial expansion, incroaching land grabs, loss of power of the chiefs and ancient custom, the immediate terror of the 8th Frontier War and its effects, and a mingling of Christianity and traditional magic — an attempt at finding salvation. It was not the first, nor the last millenarian movement of South African history. It was also not the only one of its type at the time in the mid-19th Century, the Taiping Rebellion in China had been bludgeoning its way through the countryside, and there the number of dead would climb to more than 20 million in the decade of that country's disastrous flirtation with sectarianism and mythology. 40 000 Xhosa were going to die of starvation in British Kaffraria and what was known then as Xhosaland. When we left off last episode, King Sarhili of the Gcaleka line, the paramount chief of the Xhosa, had visited the Gxarha river to meet with Mkhazana and Nongqawuse the prophet early in 1857. A quick word about millenarian movements. Most have a particular structure, and are replicated the world over. There is usually the charismatic leader, a figure head. Behind this person are the administrators, the navigators who guide this mishapen ship on it's voyage, almost always towards self-destruction. The causes of millenarianism are diverse, but the overriding similarities lie in all linked to Middle Eastern monotheistic religions intersecting with local ancient rites and cultural norms. They all are characterised by a prophetic leader, a charismatic figure claiming divine insight, all have end-times expectations. Elements of the Christian Nationalist right wing in America have a similar core belief - as the baby boomers approach their end of life, many are convinced its the end-Times for everyone. They have annointed their own charismatic figure who is known as POTUS. Nongqawuse's startling revelations that these ancestors were on the cusp of returning led to the Cattle Killing frenzy. By December 1856 there had been two disappointments, the resurrection had been postponed twice. Still the believers believed. Two harvests had passed, and they did not til their land. Old people living near Peelton Mission station began dying of starvation. Many others were wearing hunger belts, special girdles fastened around the stomach. “Hunger…” wrote Brownlee “is fast closing upon its victims, and though there should be no war, their sufferings will far exceed anything which they have hitherto experienced…”

We're in the midst of 1856. This is the year lung sickness took hold of the country, and it's effect was to push some people of the land over the edge. Nongqawuse living in Gxarha had prophesized about salvation which was at hand. The former Anglican now born-again Xhosa Mhlakaza had thrown himself into the messianic messaging business. You heard last episode about the causes of the Xhosa Cattle Killing, now we're going to deal with how it spread. The amaXhosa were not alone. Around the world, frontier battles had lit up the globe, the pressure of these new arrivals on indigenous people had burst into flames. In Seattle, U.S. Marines had been dispatched by ship in January 1856 to suppress a Native American uprising. The First People's were resisting pressure to cede land - they were being herded into reservations and opposed the plan. Just to set the tone, a few days before the attack on Seattle, Washington Governor Isaac Stevens had declared a "war of extermination" upon the Native American Indians. Seattle was a small, four-year-old settlement in the Washington Territory that had recently named itself after Chief Seattle - a leader of the Suquamish and Duwamish peoples of central Puget Sound. In Utah, the Tintic war had broken out in the same month between the Mormons and Ute people - it ended when the Federal Government took the Ute's land but intermittent clashes and tension continued. This went on all the way to the Second World War in the twentieth century, with the Ute's demanding compensation. In India, the Nawab of Oudh, Wajid Ali Shah, was exiled to Metiabruz and his state was annexed by the British East India Company. Following our story about Surveyors in South Africa, it is interesting to note that in March 1856 The Great Trigonometrical Survey of India officially gave 'Peak XV' the height of 29 thousand and 2 feet. We know Peak XV now as Mount Everest and its actually 29 000 and 31 feet. Also in March 1856, the Great Powers signed the Treaty of Paris, ending the Crimean War. Soon thousands of British German Legion veterans of the Crimean war would arrive in South Africa. In May 1856, Queen Victoria handed Norfolk Island to the people of Pitcairn Island — famous for being descendents of the Mutiny on the Bounty. The Pitcairners land on Norfolk Island promptly extend their Pitcairn social revolution idea - to continue with women's suffrage. David Livingstone arrived in Quelimane on the Indian Ocean having taken two years to travel from Luanda in Angola on the Atlantic Ocean across Africa. And in South Africa, since April, amaXhosa had been killing their cattle upon hearing of the Prophet Nongqwase of Gxarha, whose pronouncements were now being managed by Mhlakaza her uncle. King Sarhili had visited the mysterious River and pronounced his support for her visions which spoke of salvation through cleansing of goods and cattle. Killing cattle and throwing away goods, she warned of witchcraft destroying the Xhosa, she had been spoken to by two men in a bush. Nongqawuse and her little ally, Nombanda, were visited by Xhosa from far and wide to hear her story directly. The most privileged visitors were taken to the River and the Ocean, but most of these men and women heard nothing - no voices although Nongqawuse continued to relay the two stranger's messages to those present. A minority began to claim they heard the voices. Rumours of the happenings spread like wild fire and the official sanction of King Sarhili Ka-Hintsa of the amaGcaleka removed the last doubts from many who desperately wanted this prophecy to have power. And yet most of the amaXhosa chiefs intitially opposed the prophecies, but were ground down mentally, dragged into the worse form of cattle killing by the commoners. The believers began the comprehensive work of destruction. This back and forth went on until what is known as the First Disappointment.

We're in the midst of 1856. This is the year lung sickness took hold of the country, and it's effect was to push some people of the land over the edge. Nongqawuse living in Gxarha had prophesized about salvation which was at hand. The former Anglican now born-again Xhosa Mhlakaza had thrown himself into the messianic messaging business. You heard last episode about the causes of the Xhosa Cattle Killing, now we're going to deal with how it spread. The amaXhosa were not alone. Around the world, frontier battles had lit up the globe, the pressure of these new arrivals on indigenous people had burst into flames. In Seattle, U.S. Marines had been dispatched by ship in January 1856 to suppress a Native American uprising. The First People's were resisting pressure to cede land - they were being herded into reservations and opposed the plan. Just to set the tone, a few days before the attack on Seattle, Washington Governor Isaac Stevens had declared a "war of extermination" upon the Native American Indians. Seattle was a small, four-year-old settlement in the Washington Territory that had recently named itself after Chief Seattle - a leader of the Suquamish and Duwamish peoples of central Puget Sound. In Utah, the Tintic war had broken out in the same month between the Mormons and Ute people - it ended when the Federal Government took the Ute's land but intermittent clashes and tension continued. This went on all the way to the Second World War in the twentieth century, with the Ute's demanding compensation. In India, the Nawab of Oudh, Wajid Ali Shah, was exiled to Metiabruz and his state was annexed by the British East India Company. Following our story about Surveyors in South Africa, it is interesting to note that in March 1856 The Great Trigonometrical Survey of India officially gave 'Peak XV' the height of 29 thousand and 2 feet. We know Peak XV now as Mount Everest and its actually 29 000 and 31 feet. Also in March 1856, the Great Powers signed the Treaty of Paris, ending the Crimean War. Soon thousands of British German Legion veterans of the Crimean war would arrive in South Africa. In May 1856, Queen Victoria handed Norfolk Island to the people of Pitcairn Island — famous for being descendents of the Mutiny on the Bounty. The Pitcairners land on Norfolk Island promptly extend their Pitcairn social revolution idea - to continue with women's suffrage. David Livingstone arrived in Quelimane on the Indian Ocean having taken two years to travel from Luanda in Angola on the Atlantic Ocean across Africa. And in South Africa, since April, amaXhosa had been killing their cattle upon hearing of the Prophet Nongqwase of Gxarha, whose pronouncements were now being managed by Mhlakaza her uncle. King Sarhili had visited the mysterious River and pronounced his support for her visions which spoke of salvation through cleansing of goods and cattle. Killing cattle and throwing away goods, she warned of witchcraft destroying the Xhosa, she had been spoken to by two men in a bush. Nongqawuse and her little ally, Nombanda, were visited by Xhosa from far and wide to hear her story directly. The most privileged visitors were taken to the River and the Ocean, but most of these men and women heard nothing - no voices although Nongqawuse continued to relay the two stranger's messages to those present. A minority began to claim they heard the voices. Rumours of the happenings spread like wild fire and the official sanction of King Sarhili Ka-Hintsa of the amaGcaleka removed the last doubts from many who desperately wanted this prophecy to have power. And yet most of the amaXhosa chiefs intitially opposed the prophecies, but were ground down mentally, dragged into the worse form of cattle killing by the commoners. The believers began the comprehensive work of destruction. This back and forth went on until what is known as the First Disappointment.

Po upadku apartheidu w 1994 roku Republika Południowej Afryki szukała nowego pomysłu na samą siebie. W realiach demokracji kluczowa były potrzeba zrównania praw dla wszystkich obywateli oraz zapewnienie im lepszych warunków życia. Nelson Mandela mówił wtedy o “tęczowym narodzie” - wizji społeczeństwa, w których wszystkie grupy etniczne czy rasowe współistnieją w harmonii. Dzisiaj, 30 lat po zakończeniu apartheidu, ojczyzna Mandeli jest zupełnie innym krajem. Nie znaczy to, że nie słychać w nim echa przeszłości, o czym pisze Magdalena Osiejewicz w książce “RPA. Bajka dla wybranych”.  Odcinek powstał we współpracy z Wydawnictwem Pascal. (00:00:00) Powitanie (00:00:45) Rozmowa (00:57:01) Podziękowania ✅ Wspieraj Brzmienie Świata na Patronite:⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠https://patronite.pl/brzmienie-swiata⁠⁠⁠⁠ FB:⁠⁠⁠ ⁠⁠⁠⁠⁠www.facebook.com/brzmienieswiata⁠⁠⁠⁠ IG:⁠⁠⁠ ⁠⁠⁠⁠⁠www.instagram.com/brzmienieswiata⁠⁠⁠⁠

Des astronomes viennent de publier la découverte d'une nouvelle radiogalaxie géante qui arbore des jets de plasma 32 fois plus grands que la taille de notre galaxie. Elle a été nommé « Inkathazo », qui signifie ‘problème' en Xhosa et en Zulu, tant il est difficile de comprendre cet objet avec la physique dont on dispose. La découverte est publiée dans Monthly Notices of the Royal Astronomical Society. Source A spatially resolved spectral analysis of giant radio galaxies with MeerKATKathleen Charlton et al.Monthly Notices of the Royal Astronomical Society, Volume 537, Issue 1, February 2025,https://doi.org/10.1093/mnras/stae2543 Illustration La radiogalaxie Inkathazo (alias MGTC J100022.85+031520.4) (Kathleen Charlton et al.) Kathleen Charlton

his is episode 206 - all fire and brimbstone, a horror show. The squeamish should gird their loins, prepare the poultices, polish your monocles and tighten your bootstraps, grab your smelling salts Roll up your sleeves and fetch the brandy, brace for impact. It's an episode that will begin a series of episodes which are clouded by a fine bloody mist, and a fog of confusion. We're going to look at the amaXhosa Cattle Killings of 1856-57 and then the Zulu's most bloody civil war clash, the Battle of Ndondukasuka. One was a millenarian movement gone hopelessly wrong, the other was the old story of a young prince seizing power from the heir apparent. Both epics are an exploration of human consciousness and both changed South African history. Cetshway kaMpande of the amaZulu was amassing great power under the very nose of his dad, King Mpande. Hold on, Before we head off to Zululand in forthcoming episodes, we're going to peruse southern Transkei. Alongside a magical river called the Gxarha. The little river is about 20 kilometers long, a tiny snakes' tail, a meandering whispering essence, slithering through deep ravines and splashing in splended mini-waterfalls. This is a case of dynamite in small packages because the river harboured dark secrets. It was to bare witness to a catastrophe. The twists and turns of this saga are echoed in the twists and turns of the river, it's a squiggle of a sprint for those tiny twenty kilometers. Cliffs and thick forest, more a jungle, make it impossible to walk along its bank for very far, and giant shadows are cast at dusk and dawn from the strelitzia and the reeds. A sand bar blocks its final sprint to the sea which bursts open in summer, a blend of bush, cliffs, forest and water. It was a day in April 1856, the exact day is lost in time, when two youngsters, Nongqawuse who was an orphan of 15 and Nombanda, who was about 8 or maybe 10, left their homestead on the Gxarha river. Nongqawuse's uncle, Mhlakaza, asked them to chase birds away from cultivated fields. As they shooed the birds away in the early morning of that April day, Nongqawuse heard voices. She turned and standing inside a nearby bush were two men. They gave her a message which she was to relay to Mhlakaza when she and Nombanda returned. “Tell that the whole community will rise from the dead, and that all cattle now living must be slaughtered for they have been reared by contaminated hands because there are people about who deal in witchcraft…” The fusion of faiths and the belief in shades were intersecting in this youngsters' mind. She had heard the stories about previous prophecies as she grew up, about Mlanjeni the Riverman and Nxele the wardoctor. The violence and upheavals of the Frontier Wars were paralleled by a huge spiritual upheaval which resulted in a clash of Xhosa and Christian religious ideas. During the next thirteen months of this cattle killing between April 1856 and May 1857, about 85 per cent of all Xhosa adult men killed their cattle and destroyed their corn in obedience to Nongqawuse's prophecies. It is estimated that 400,OOO cattle were slaughtered and 40,000 Xhosa died of starvation. At least another 40,000 left their homes in search of food. But it was to have another effect. After a dogged 80 years of resistance to colonial expansion, the amaXhosa struggle collapsed by their own actions - and almost all their remaining lands were given away to white settlers or black clients of the Cape government.

his is episode 206 - all fire and brimbstone, a horror show. The squeamish should gird their loins, prepare the poultices, polish your monocles and tighten your bootstraps, grab your smelling salts Roll up your sleeves and fetch the brandy, brace for impact. It's an episode that will begin a series of episodes which are clouded by a fine bloody mist, and a fog of confusion. We're going to look at the amaXhosa Cattle Killings of 1856-57 and then the Zulu's most bloody civil war clash, the Battle of Ndondukasuka. One was a millenarian movement gone hopelessly wrong, the other was the old story of a young prince seizing power from the heir apparent. Both epics are an exploration of human consciousness and both changed South African history. Cetshway kaMpande of the amaZulu was amassing great power under the very nose of his dad, King Mpande. Hold on, Before we head off to Zululand in forthcoming episodes, we're going to peruse southern Transkei. Alongside a magical river called the Gxarha. The little river is about 20 kilometers long, a tiny snakes' tail, a meandering whispering essence, slithering through deep ravines and splashing in splended mini-waterfalls. This is a case of dynamite in small packages because the river harboured dark secrets. It was to bare witness to a catastrophe. The twists and turns of this saga are echoed in the twists and turns of the river, it's a squiggle of a sprint for those tiny twenty kilometers. Cliffs and thick forest, more a jungle, make it impossible to walk along its bank for very far, and giant shadows are cast at dusk and dawn from the strelitzia and the reeds. A sand bar blocks its final sprint to the sea which bursts open in summer, a blend of bush, cliffs, forest and water. It was a day in April 1856, the exact day is lost in time, when two youngsters, Nongqawuse who was an orphan of 15 and Nombanda, who was about 8 or maybe 10, left their homestead on the Gxarha river. Nongqawuse's uncle, Mhlakaza, asked them to chase birds away from cultivated fields. As they shooed the birds away in the early morning of that April day, Nongqawuse heard voices. She turned and standing inside a nearby bush were two men. They gave her a message which she was to relay to Mhlakaza when she and Nombanda returned. “Tell that the whole community will rise from the dead, and that all cattle now living must be slaughtered for they have been reared by contaminated hands because there are people about who deal in witchcraft…” The fusion of faiths and the belief in shades were intersecting in this youngsters' mind. She had heard the stories about previous prophecies as she grew up, about Mlanjeni the Riverman and Nxele the wardoctor. The violence and upheavals of the Frontier Wars were paralleled by a huge spiritual upheaval which resulted in a clash of Xhosa and Christian religious ideas. During the next thirteen months of this cattle killing between April 1856 and May 1857, about 85 per cent of all Xhosa adult men killed their cattle and destroyed their corn in obedience to Nongqawuse's prophecies. It is estimated that 400,OOO cattle were slaughtered and 40,000 Xhosa died of starvation. At least another 40,000 left their homes in search of food. But it was to have another effect. After a dogged 80 years of resistance to colonial expansion, the amaXhosa struggle collapsed by their own actions - and almost all their remaining lands were given away to white settlers or black clients of the Cape government.

Why is it that we expect others to speak to us in English? Living in South Africa with 12 official languages, is it not time for us all to commit to learning the basics of another African language? Lester Kiewit speaks to Tessa Dowling, senior lecturer in Xhosa at the University of Cape Town.See omnystudio.com/listener for privacy information.

Send us your thoughts! Winner of the 2018 BBC Young Jazz Musician of the year, Xhosa Cole is an embodiment of the success of numerous community arts programmes in Birmingham including the Midland Youth Jazz Orchestra, Jazzlines Ensemble, and Birmingham Music Service. Having grown up in Handsworth and first played the Tenor at Andy Hamilton's Ladywood Community Music School, he's now among a long legacy of Birmingham Saxophonists including Soweto Kinch and Shabaka Hutchings. Xhosa has performed twice at the BBC Proms, composed music for the Ripieno Players - a Birmingham-based string orchestra, recorded saxophone for Mahalia's debut album ‘Love and Compromise', and completed a 22 date UK tour. Xhosa Also received the Parliamentary Jazz Award for ‘Best Newcomer' in 2019 and Jazz FM 'Breakthrough Act of the Year'. Crown Lane StudioDiscover South London's hidden gem for musicians. Crown Lane Studio is a stunning multiroom complex.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the show

Episode 199, cognitive dissonance, desiccated hags, a Trail of Tears and Ssehura Baartman — Almost two hundred episodes exploring a land rich with some of the earliest examples of human habitation. We need to assess what has happened — standing back a bit to view the scene from where we've arrived - 1853 in the main with a smattering of 1854. The amaXhosa had lost a great deal of land to the English Settlers, the Coloureds, Khoe and Boers, as well as the amaMfengu refugees who were allies of the colonists. The coloureds and Khoekhoe had then lost some of their land to the colonists post 8th Frontier War. Each epoch saw a tussle over the territory. AmaXhosa chiefs realised by the mid-Nineteenth century that they were fighting for survival. A semblance of joint understanding was starting to spread out from southern AFrica into the interior, but not in the sense of any co-ordinated response to a colonial threat. The vast majority of African chiefdoms facing expanding settler frontiers were still responding locally, their response fragmented because the vast majority of African chiefs still regarded each other as more dangerous enemies - so their joint response to this growing threat was haphazard. AS the first people's faced annhilation, what distinguished the amaXhosa in a kind of historical contradiction, is that they did not diminish the numbers after each pushback — their numbers actually increased. This is not what happened to the Khoe and San who were pushed off their land by the new arrivals, the Nguni, then the next arrivals, the Europeans. The First people's of south Africa almost disappeared from the landscape as they were defeated. Not so the amaXhosa. Last episode I spoke of the historical Doppler Effect, and how folks approach the past, and this episode it's Leon Festinger's Cognitive Dissonance theory. A simple example of this is that when people smoke, and they know smoking causes cancer, they are in a state of cognitive dissonance. The behaviour is smoking, and knowing it causes cancer is the cognitive dissonance bit when they continue to puff away. When Individuals form a group try to avoid disharmony by seeking consistency in beliefs. This is a central tenant to being human. However, it was this basic principle that was going to lead to the coming Cattle Killing extravaganza. Mlanjeni's prophecy continued — despite the fact that he had failed in his mission, he had not failed in his message. It is not a surprise therefore to hear that the next complex prophet in our tale of magic and mystery hailed from southern Transkei, and lived alongside the Gxara River which is just north of the Great Kei River Mouth. This is a place I know well, having regularly hiked from the Kei mouth Ferry along the beach to a nearby place called Qholora near the Ngogwane River in the mid-1980s. The riverine bush here is thick, mysterious, ancient and haunting. It seeps into your consciousness like the fingers of God, prodding your imagination, assailing your senses with sight and sound — and smell. The reason for spending time on the flora is because the next character to emerge in this saga who is going to alter South African history was a young Xhosa girl, Nongqawuse. It is these sights and sounds, this landscape that etched into her mind because it was from inside this landscape from bushes growing near her village, two strangers would appear in a bush and tell her that salvation for the Xhosa lay in killing all their cattle.

Episode 199, cognitive dissonance, desiccated hags, a Trail of Tears and Ssehura Baartman — Almost two hundred episodes exploring a land rich with some of the earliest examples of human habitation. We need to assess what has happened — standing back a bit to view the scene from where we've arrived - 1853 in the main with a smattering of 1854. The amaXhosa had lost a great deal of land to the English Settlers, the Coloureds, Khoe and Boers, as well as the amaMfengu refugees who were allies of the colonists. The coloureds and Khoekhoe had then lost some of their land to the colonists post 8th Frontier War. Each epoch saw a tussle over the territory. AmaXhosa chiefs realised by the mid-Nineteenth century that they were fighting for survival. A semblance of joint understanding was starting to spread out from southern AFrica into the interior, but not in the sense of any co-ordinated response to a colonial threat. The vast majority of African chiefdoms facing expanding settler frontiers were still responding locally, their response fragmented because the vast majority of African chiefs still regarded each other as more dangerous enemies - so their joint response to this growing threat was haphazard. AS the first people's faced annhilation, what distinguished the amaXhosa in a kind of historical contradiction, is that they did not diminish the numbers after each pushback — their numbers actually increased. This is not what happened to the Khoe and San who were pushed off their land by the new arrivals, the Nguni, then the next arrivals, the Europeans. The First people's of south Africa almost disappeared from the landscape as they were defeated. Not so the amaXhosa. Last episode I spoke of the historical Doppler Effect, and how folks approach the past, and this episode it's Leon Festinger's Cognitive Dissonance theory. A simple example of this is that when people smoke, and they know smoking causes cancer, they are in a state of cognitive dissonance. The behaviour is smoking, and knowing it causes cancer is the cognitive dissonance bit when they continue to puff away. When Individuals form a group try to avoid disharmony by seeking consistency in beliefs. This is a central tenant to being human. However, it was this basic principle that was going to lead to the coming Cattle Killing extravaganza. Mlanjeni's prophecy continued — despite the fact that he had failed in his mission, he had not failed in his message. It is not a surprise therefore to hear that the next complex prophet in our tale of magic and mystery hailed from southern Transkei, and lived alongside the Gxara River which is just north of the Great Kei River Mouth. This is a place I know well, having regularly hiked from the Kei mouth Ferry along the beach to a nearby place called Qholora near the Ngogwane River in the mid-1980s. The riverine bush here is thick, mysterious, ancient and haunting. It seeps into your consciousness like the fingers of God, prodding your imagination, assailing your senses with sight and sound — and smell. The reason for spending time on the flora is because the next character to emerge in this saga who is going to alter South African history was a young Xhosa girl, Nongqawuse. It is these sights and sounds, this landscape that etched into her mind because it was from inside this landscape from bushes growing near her village, two strangers would appear in a bush and tell her that salvation for the Xhosa lay in killing all their cattle.

This is episode 197. Which is a prime number and therefore symbolic too because this episode we're dealing with a unique event in Southern African history. The 8th Frontier war, which began on Christmas Day 1950, was going to end eventually although as with all conflicts that stretch into years, most of those involved despaired believing perhaps the guns would never fall silent. A British government under Russell had come a cropper partly because of the way in which this war dragged on, it led to Sir Harry Smith losing his job as Cape Governor, and Sir George Cathcart had arrived to escort the conflagration to its spluttering expiration. Lord Earl Grey had lost his job as Colonial Secretary, only a few weeks after he'd fired Harry Smith. Among the amaXhosa, things were actually not much better. The overall situation was different from the previous war, because there was no longer any attempt at a central command, or even unity of action. Chief Sandile of the amaNqgika had told his warriors to avoid gathering in large numbers, preferring quick and dirty small raids to anything large scale. Committing acts of mischief of all kinds as the British referred to it. For both the settlers and Xhosa people who were trying to get on with their lives, the unstable frontier was a torturous concoction of blood, sweat and tears. It was actually the Khoekhoe rebels under leaders like Willem Uithaalder who were determined to hold out whatever happened. This position was reinforced when the British conducted a show trial of a man who has been treated very badly by History, by the name of Andries Botha. A Khoe veteran — former of the Cape Mounted Rifles. He faced two treason trials, the first ended in 1851, but the settlers were baying for his blood as a former Cape Mounted Rifles commander who was accused of switching sides to fight with the amaXhosa. As you'll hear, he hadn't. In May 1852 he was re-arrested and marched into a court where Judge Sir John Wylde presided in what became known as South Africa's first show trial — foreshadowing others such as the Rivonia Treason Trials where Nelson Mandela was sentenced to life on Robben Island. It as an unprecedented event this 1852 show trial, the first of its kind in the Supreme Court of the Cape Colony. Previously the trials had been dominated by the almost ritualised sentencing of rebellious slaves, but this one was the first politically charged trial taking aim at an indigenous person, a man of Southern Africa, not a rebellious slave from Madagascar or West Africa. Botha was defended by two of the Cape's top lawyers, Frank Watermeyer and Johannes Brand. In what amounted to an unsightly rush, he was sentenced to death in spite of a strong defence, however the outrage that followed led to the death sentence commuted to life in prison. The amaXhosa were exhausted and in Febuary 1853, Sir George Cathcart, like his predecessors, had tired of greedy colonists making quite a bit of cash out of this war. They hiked up their prices for all goods, horses, oxen, feed, leather goods, food. After protracted negotiations, Sandile and Maqoma surrendered, along with their chiefs. They were pardoned by Cathcart, who had promised they would not be arrested like Siyolo, in exchange for an unconditional surrender. And so dear listener, the end of the eighth frontier war was inconclusive. At first glance, it appeared the British had prevailed, the amaXhosa had been vanquished. It had cost close to three million pounds, 16 000 Xhosa had died, 1400 British and colonials. It had given the world something called the Birkenhead Drill, women and children first. It had also revealed to planet earth, a modern war where a guerrilla-style army with experience in the bush had forced the conventional army into unconventional tactics.

This is episode 197. Which is a prime number and therefore symbolic too because this episode we're dealing with a unique event in Southern African history. The 8th Frontier war, which began on Christmas Day 1850, was going to end eventually although as with all conflicts that stretch into years, most of those involved despaired believing perhaps the guns would never fall silent. A British government under Russell had come a cropper partly because of the way in which this war dragged on, it led to Sir Harry Smith losing his job as Cape Governor, and Sir George Cathcart had arrived to escort the conflagration to its spluttering expiration. Lord Earl Grey had lost his job as Colonial Secretary, only a few weeks after he'd fired Harry Smith. Among the amaXhosa, things were actually not much better. The overall situation was different from the previous war, because there was no longer any attempt at a central command, or even unity of action. Chief Sandile of the amaNqgika had told his warriors to avoid gathering in large numbers, preferring quick and dirty small raids to anything large scale. Committing acts of mischief of all kinds as the British referred to it. For both the settlers and Xhosa people who were trying to get on with their lives, the unstable frontier was a torturous concoction of blood, sweat and tears. It was actually the Khoekhoe rebels under leaders like Willem Uithaalder who were determined to hold out whatever happened. This position was reinforced when the British conducted a show trial of a man who has been treated very badly by History, by the name of Andries Botha. A Khoe veteran — former of the Cape Mounted Rifles. He faced two treason trials, the first ended in 1851, but the settlers were baying for his blood as a former Cape Mounted Rifles commander who was accused of switching sides to fight with the amaXhosa. As you'll hear, he hadn't. In May 1852 he was re-arrested and marched into a court where Judge Sir John Wylde presided in what became known as South Africa's first show trial — foreshadowing others such as the Rivonia Treason Trials where Nelson Mandela was sentenced to life on Robben Island. It as an unprecedented event this 1852 show trial, the first of its kind in the Supreme Court of the Cape Colony. Previously the trials had been dominated by the almost ritualised sentencing of rebellious slaves, but this one was the first politically charged trial taking aim at an indigenous person, a man of Southern Africa, not a rebellious slave from Madagascar or West Africa. Botha was defended by two of the Cape's top lawyers, Frank Watermeyer and Johannes Brand. In what amounted to an unsightly rush, he was sentenced to death in spite of a strong defence, however the outrage that followed led to the death sentence commuted to life in prison. The amaXhosa were exhausted and in Febuary 1853, Sir George Cathcart, like his predecessors, had tired of greedy colonists making quite a bit of cash out of this war. They hiked up their prices for all goods, horses, oxen, feed, leather goods, food. After protracted negotiations, Sandile and Maqoma surrendered, along with their chiefs. They were pardoned by Cathcart, who had promised they would not be arrested like Siyolo, in exchange for an unconditional surrender. And so dear listener, the end of the eighth frontier war was inconclusive. At first glance, it appeared the British had prevailed, the amaXhosa had been vanquished. It had cost close to three million pounds, 16 000 Xhosa had died, 1400 British and colonials. It had given the world something called the Birkenhead Drill, women and children first. It had also revealed to planet earth, a modern war where a guerrilla-style army with experience in the bush had forced the conventional army into unconventional tactics.

Show includes: ket music and an interview with Carla from Welly band Recitals! Michael Penn - Daisy (the piano track) Connan Mockasin - Les Be Honest, Conn Conn Was Impatient (no description needed) Los Zafiros - He Venido (dramatic cuban quartet) Meshell Ndgeocello - Vuma, Omnipus (omnichord meets Xhosa jazz) The Phoenix Foundation - Sea World (omnichord chronicles continued) Mea Uma - Leao (your fav summer song) FKA Twigs - EUSEXUA  (ifykyk) Recitals - Champion Runner (new release, its fun!) Magdalena Bay - Tunnel Vision, That's My Floor, Cry For Me (the supertramp meets abba meets synth pop with screaming)

Cape Governor Harry Smith had made his escape from Fort Cox to King Williams' Town, and was now hoping for help in the form of 3000 Zulu warriors. The British had mucked things up on the frontier, and most of their old allies the Khoekhoe of the Kat River Settlement had decided to rise up, along with the amaXhosa. The Boers were also not in any mood to send help, in fact, the destabilisation was in their favour, it drew English troops away from the transOrangia Region. Mlanjeni the prophet had told the Xhosa that this was the time to drive the English into the sea - and Maqoma the amaRharhabe chief of the amaNhlambe was all to ready to do just that. It was new Year, 1851. In a few days, the Taiping Rebellion - or Civil War as some call it - would begin in China. And like the uprising in the Cape, a man who claimed super powers was behind this war in Asia. Hong Xiuquan was an ethnic Hakka man who claimed to be related to Jesus Christ and was trying to convert the local Han people to his syncretic version of Christianity. Xiuquan was trying to overthrow the Qing dynasty and the Taiping rebels were hell bent on should I say, heaven bent on upending the entire country's social order. Eventually the Taiping Heavenly Kingdom based in Nanjing managed to seize a significant portion of southern China. It was to become the bloodiest war of the 19th Century, lasting 14 years. Back on the eastern Cape frontier, the settlers were facing the amaXhosa rage and fury, frustration that had built up over generations burst into the 8th Frontier War. Maqoma had warned the errant missionary George Brown that a war was coming of cruelty never seen before in southern AFrica. Some called it the first war of colour, a general war of the races. The Kat River people rebelled, some Khoekhoe soldiers rebelled, some of the famous Cape Mounted Rifles men mutinied, the amaThembu people under Maphasa, so important to Xhosa tradition, joined the Xhosa. amaNhlambe chief Siyolo, the best soldier amongst the amaXhosa, had cut off the road between King WilliamsTown and Grahamstown. And yet, in this frontier war it wasn't just black versus white - oh no. As you'll hear, Black South Africans fought for the British, and there were incidents of British soldiers who mutinied and joined the amaXhosa. amaNgqika men upset at how they'd been treated by their own countrymen worked for the colonists in this war, not the mention the amaMfengu people who the amaXhosa regarded as illegal immigrants on their land - there was no love lost between these two either. To merely describe this war as blacks versus whites is to commit historical incongruity. Sandile met with Maqoma in the first days of 1851 in order to work out a series of offensive moves against the British. Hermanus Matroos, who you met last episode was leading a powerful battalion sized group of amaXhosa and Khoesan fighters. Willem Uithaalder, former Cape Mounted Rifles cavalryman, was also fighting the British — his knowledge about how to go about focusing attacks was key.

This is episode 184 and we're picking up our story on old year's eve 1850. Last episode, we heard how Cape Governor Harry Smith was holed up in Fort Cox, and the amaXhosa were in control of most of British Kaffraria - the 8th Frontier War was in full flow. There were fears amongst the settlers that the war would spread as far as the Cape Colony, and the five thousand British troops stationed in southern AFrica were spread as far as across the Orange River. What was also unclear was what was going on across the Kei, had the Gcaleka and Paramount chief Sandile decided to join in with Maqoma and Mlonjeni? Also unclear was the situation in all the villages and towns, and what about the amaGqunukhwebe - were they going to remain neutral? Missionary George Brown was still searching for his wife Janet and their infant — he didn't know yet that she'd was on her way to Fort White and was safe. When we left off, Brown had been accosted close to his mission station at Iqibira, where Chief Maqoma who led the rebellion demanded he answer questions. We had also met Maqoma's main translator who historians believe was Hermanus Matroos although he never formally introduced himself to Brown. The reason why we've spent some time talking about Matroos is because he had convinced many in the Kat River Settlement Khoekhoe to join the uprising against the British. One raid too many by the redcoats into the Kat River, following years of being bad mouthed by the English Settlers led by the odious editor of the Grahamstown Journal Robert Godlonton, had pushed the Khoekhoe over the edge. Mlanjeni the prophet had preached that an uprising against the British would succeed and so far he appeared to be 100 percent correct. It was Sunday 29th December and on that very day, Colonel Henry Somerset — commanding officer of the frontier forces and commanding officer of the Cape Mounted Rifles, was on his horse heading towards Fort Cox. He was trying to save Governor Sir Harry Smioth who was besieged there - out although his dispatch riders had failed to pierce the amaXhosa warrior perimeter the previous night. Somerset was in his sixties, and quite a sight he was. Large handlebar moustache, dapper in dress, but regularly almost useless in his actions. This was the man upon which the entire British response dangled. Somerset's father was Lord Charles, who had returned home after his stint as Governor of the Cape between 1814 and 1826 and died in 1837 at the age of 63. His men loved him because he preferred sending them to the beach with a band than into the bracken with a rifle. By now he was seen as the beau ideal of a cavalry officer of the old regime. One trooper wrote that he was “…a fine looking old man, a regular Vieux d'Afrique…” Or "Old Man of Africa" And to make things worse, the defeat of the 91st was not the only bad news on Sunday 29th December 1850 — Somerset was to hear that Hermanus Matroos had convinced his fellow Khoekhoe and coloured brethren in the Kat River Settlement to join the amaXhosa uprising. Attention turned quite swiftly to the Khoekhoe men of the Cape Mounted Rifles where some had already joined the Xhosa war.

Welcome to the History of South Africa podcast with me your host, Des Latham, this is episode 182. 182 is a triangular number meaning it can be arranged in an equilateral triangle — specifically it is the 13th triangle number because 13x4 Divided by 2 is 182. And it's a death triangle that the British were facing now - facing amaXhosa prophecy, a blazing hot environment not conducive to their warfare, and the amaXhosa chiefs who were stacking up against the invaders. When we left off, the British column under Lieutenant Colonel George Mackinnon was trying to make it back to Fort White having been whipped by the amaXhosa in the Boma Pass. It's important to note that all 12 British killed in that ambush were shot. Previously in the first seven Frontier Wars, most soldiers were stabbed by amaXhosa wielding assegais, but now the boot was on the other foot. And yet in the coming months of war, the Xhosa would use their trusty assegai's to good effect as you're going to hear. It was Boxing Day 1850, a year in which the transportation of British convicts to Western Australia had begun just as it was being phased out in other parts of that territory. In June 1850 Former Twice-Served British Prime Minister Sir Robert Peel fell off his horse and died. Mayer Lehman sailed from Germany to join his two brothers in the United States, who were running a dry-goods business, a pre-cursor to the doomed Lehman Brothers bank which collapsed in 2007 and took the world's economy with it. Also in the United States, Edward Ralph May delivered a speech to the Indiana legislature where he called for African-Americans to be given the right to vote. This was a period when slavery was still legal in the U.S., ten years before the civil War. In southern Africa, Mackinnon's men had been shot at through Christmas by Sandile's warriors who were imbued with Prophet Mlanjeni's magic - and now the troops were trying to escape what looked like certain doom. They'd bivouacked overnight at the Uniondale mission station at Keiskamma Hoek. It hadn't helped that Mackinnon stuck to his original orders like a limpet to a rock. Governor Sir Harry Smith had ordered that the men should march with firearms unloaded to avoid any accidents, and despite the fact that a large army of amaXhosa were now tailing the British as they were force marched to Fort White, the muskets remained unloaded. In nearby Woburnin for example, homes had been built at Ngqika's warrior son Thyali's grave. As you've heard the ex-British soldiers living there had opened up and desecrated the grave. For the Ngqika line of the Rharhabe - this military village would be their first main target. The amaNgqika had watched the vets till their land, they lived cheek by jowel. The land that had recently been their forefathers. The little river between Woburn and the amaNgqika was easy to cross except when in full spate, and a large amaXhosa army crossed the river on Christmas Day 1850, and laid waste to Woburn which they attacked at nine in the morning. Sixteen ex-soldiers farmed here some with families, and they were overrun in less than an hour - the women and children spared, the men speared or shot. The nearby military village of Auckland was attacked at two in the afternoon, it lay in a a bowl at the head of the Thyumie River valley and this was a trap from which none of the soldiers would escape. There was no clear view down into the valley which meant they had no idea what was taking place they could not see the smoke from Woburn and the little village of Juanasberg. When a Khoekhoe woman struggled up the path on Christmas morning and told the inhabitants of Auckland she had spotted smoke from the other villages, she was ignored. Across the other side of the Amatola mountains, the British troops who'd managed to make it out of Boma Passthen marched off from Keiskamma hoek heading to Fort White, were suffering in the mid-summer heat.

Shots fired! We're with the amaXhosa under Maqoma and Sandile, and the British soldiers under Lieutenanat Colonel George Mackinnon, fighting on the steep cliffs of Boma Pass. When the firing began, one of the companies of 73rd Regiment had just entered the pass and it's Captain JC Gawler explained later about the confusion. Last episode we heard all about the long column of British troops strung out more than two kilometers up this pass, and how Mackinnon, along with the Xhosa police fighting alongside the British and the Coloured Cape Mountain Rifles had emerged at the top. Bugles were blasting off below, sounding the advance call, but the British troops were not sure what that meant - either run up the slopes, or turn to fight their attackers. What was even more bizarre in spite of the volleys going off and the sounds of Xhosa muskets echoing off the rocky cliffs, Mackinnon refused to believe that his column was being attacked. This was supposed to be a show of force said Governor Harry Smith, not a real attempt at arresting Sandile the Ngqika chief. Major John Jarvis Bisset managed to convince the lieutenant Colonel the Xhosa were in fact attacking — Mackinnon regarded the amaXhosa as savages who couldn't properly organise a fight of this sort. He'd also convinced himself that Maqoma and others who'd been hell bent on war were being ignored by the amaXhosa chiefs, a very bad miscalculation. His hesitation some say was actually caused by shock, then having to accept the truth. Only the very best commanders and leaders are able to quickly rally themselves in a time of crisis and I'm afraid Mackinnon was not one of those. Bisset was, however, and he appeared to take over matters to some extent. It was his duty he said to plunge back down the gorge to take command of the ragged column and Mackinnon agreed. But a quick word about Tiyo. He'd been the first black minister to be ordained overseas, and overseas happened to be Scotland. He'd married a Scots Woman, and been the first to translate an English classic into isiXhosa. And which classic? Pilgrims' Progresss. The firsts continue- his eldlest son was the first black doctor in the Cape, his second eldest son Johna Henderson Soga is revered as the first amaXhosa historian. Third son was a vet. All his sons were educated in Scotland. But that was in the future. Right now, Tiyo had made his way back to Keiskamma Hoek with his Scots bride, aged 21. As the lovebirds disembarked from their voyage in Port Elizabeth, a settler shouted they were “the shame of Scotland”.

“Education is the most powerful weapon which you can use to change the world.” - Nelson Mandela -- Ukubhiyozela uSuku lukaMandela, kwesi siqendu, sijonge ukubonisa udliwano-ndlebe lukaGqirha Robert Langer, Sc.D. kunye noGqr. Emery Brown, MD, PhD kwisiXhosa nakwisiNgesi. Yonwabela iinguqulelo ezimbini zodliwano-ndlebe. Sikwasebenzisa umculo woMhobe waseMzantsi Afrika ngasemva. -- Nceda uqaphele ukuba iimbono zale podcast zimele ezo zendwendwe zam (s) kunye nam. Sikhupha nayiphi na ilahleko nangayiphi na indlela. Nceda ujonge ingcali yezonyango eqinisekisiweyo yebhodi kunye norhulumente obhalisiweyo ukufumana iingcebiso kunye nokubonisana. Ezi azenzelwanga ukuba zithathe indawo yengcebiso ephilileyo yezonyango, iingcebiso okanye iingcebiso. Kwakhona, sikhupha nayiphi na ilahleko nangayiphi na indlela. --- To celebrate Mandela Day, in this episode, we aim to present the interviews of Dr. Robert Langer, Sc.D. and Dr. Emery Brown, MD, PhD in Xhosa and in English. Enjoy the dual translations of both interviews. -- Please note that the views of this podcast represent those of my guest (s) and I. We disclaim any loss in any way. Please see a medical professional who is board certified and state registered for advice and consultation. These are not designed to serve as a substitute for sound medical advice, suggestions or consultations. Again, we disclaim any loss in any way. ---

The mid-nineteenth Century was like the calm before the storm with the discovery of diamonds a decade away, and then the wars between the Boers and Brits, and the Brits and amaZulu a glimmer in the imperial eye. Moshoeshoe was gaining power amongst the Basotho, and to the east, Mpande continued to dream of crushing the amaSwazi. But to the South on Christmas Day 1850, another frontier war in a long and bitter series between the Cape colony and the amaXhosa erupted in the wake of the witchcraft eradication processes enforced by Governor Harry Smith. I spent much of last episode explaining the religious and social ethos and differences between the empire and missionaries on one side, and the amaXhosa and their spiritual leaders on the other. Mlanjeni one of these spiritual leaders was the driver of this attempt by the amaXhosa to throw off the yoke of the empire. Andries Stockenstrom had been warning the British for some time that their tone-deaf and blunt attempts at destroying the power of the amaXhosa chiefs was not just chafing the people of British Kaffraria, but becoming dangerous. Smith had been compelled to maintain a heavy force of patrols in this territory to enforce the removals of the amaXhosa from land now allocated to English farmers and dislodge those who'd returned to places from which they'd already been driven. It was like the very definition of madness. The British authorities were repeating exactly what they'd done to the Xhosa before the Seventh Frontier War of 1846 and 1847. Since then they'd been very busy. The British had laid out an extensive series of roads and forts, centred on King Williams' Town which was the main pivot for this grid of power in and around the Amatola mountains. The town was about 22 kilometers south of the base of these picturesque peaks, on the banks of the Buffalo River which provided protection against assault from the high ground. It was the Boma Pass down to the Keiskamma River that troubled the British soldiers most, it also extended upwards into the Amatola mountains behind the Fort to a point known as Keiskamma Hoek — the source of the Keiskamma where another mission station called Uniondale was located. This is not to be confused with the town of Uniondale in the Karoo. After looking out from Keiskamma Hoek, taking in the scenic views, swept up in the wonder of the beauty of this region, you'd climb back on your intrepid pony and head back down the trail past Fort Cox and Burnshill, towards Fort White, and then onwards another 30 kilometers or so to Fort Hare. Many military historians have fixated on the British propensity to forget what they'd learned in previous wars, it was a kind of disease of the age, which would become a pandemic during the Anglo-Boer War, then a catastrophic forgetfulness by the First World War. The Khoekhoe were now extremely angry at the British authorities for messing around with the Kat River Settlement agreements, and the Boers had been embittered by Harry Smith's unilateral annexation of the TransOrangia region. This grew into a seething hatred when Smith had a young Boer called Thomas Dreyer executed. With so many Boers gone in the Great Trek, the British had to rely on the Khoekhoe and unfortunately for the people of the Kat River, the people now being called the coloured people, opprobrium and malice were heaped upon them. Who needs enemies when the British treated their friends like this?

We're plunging into the developments of the 1850s now and this is episode 177. In numerology the digits 1 and 7 are significant,1 represents new beginnings and leadership, while 7 is often associated with spirituality and introspection. So it's no mistake this this episode probes spirituality and introspection - and leadership. Not that I necessarily ascribe to the tenets of numerology, but its a useful way into a sensitive subject. By mid-19th Century, most of the game of the Cape, from the north, the east to the south, had been shot out. The amaXhosa had been driven across the Fish River in 1812, out of the Kat River Valley in 1829, then right past the Keiskamma River in 1847. None of the land they lived on west of the Kei was secure, no longer did the sons of the chiefs leave their dad's homesteads to seek out their own virgin territory because there was none left. In the old days, when a man died his hometead was burned down and vacated where as now and the new cattle enclosure was built back to back with the old one. Dwellings were clustered closer together, and not everyone lived near a river unlike the century before. This was change, and now drought took on calamatous forms. Before the people could move to water now they were stuck on the landscape. So it was not surprising that given the pressures of people and animals, the first great cattle lungsickness to be registered in this region followed hard on the land losses of 1850 to 1853. The amaXhosa men were now labouring for the very people who had supplanted them, deprived of their means of subsistence and independence. Many amaXhosa had worked for the farmers and settlers before this time, and contrary to most reports, many were quite happy to do so because they earned cash, and left when they felt like it. The standard of living on these farms determined how long the workers remained at least until this period of our history. The option of leaving at their own discretion eroded rapidly as the access to cattle as wealth eroded. The smaller Xhosaland could no longer support the population. Even within Xhosaland the men and women were now unconsciously working for the settlers by growing forage they sold to the farms, and then making some money to buy textiles and pots and pans. Here is the crux of the contradiction in colonialism. That the people who bought the clothing preferred to buy this clothing than manufacture their skin karosses of yore, and yet, by doing so, they were becoming dependent on the cash they made from their labour. As colonial intervention increased, a seachange in Xhosa politics took place. The petty rivalries of the various chiefs was encouraged by some of colonial officials, the divide and rule precursor and the new governor Sir Harry Smith was particularly active in his attempts to divide the royal line of the amaXhosa and the commoners. This was not working. He'd try to ban lobola, he'd tried to usurp the power of the chiefs, but the commoners did not buy into the British plan. It was such a cynical move that the commoners despite little access to power, preferred their chiefs and an age of proper resistance to colonialism began. This is the period that saw the rise of leaders who would be recalled all the way through the struggle period during apartheid, names like Hintsa, Sarhili, Ndlambe, Chungwa, Maqoma, Tyhali and Sandile. As I've pointed out through this series, the grafting of two types of cosmology together, the ancient African legends and power ethos, with a salvation tale through the story of the cross, featured throughout our history of connection.

Today we welcome back John Lockley, a shaman who has learned to move between two worlds: physical reality and the realm of spirits. He is one of the first white men, in recent history, to become a fully initiated sangoma in the Xhosa lineage of South Africa. He was born into a divided Apartheid era South Africa, with the mark of the sangoma – a band of white birth skin around the eyes.In this follow-up episode, we discuss the trauma's that have been passed down from generation to generation. From the conflict in the middle east, to the racial divide in the USA, our ancestors' limiting beliefs and stories remain alive within us until we question and heal them.Check out his book “Leopard Warrior: A Journey into the African Teachings of Ancestry, Instinct, and Dreams”***https://www.denmeditation.com/https://www.johnlockley.com/Support this podcast at — https://redcircle.com/dentalks-powered-by-den-meditation7294/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In this episode we welcome guest Nothando and discuss • Wedding wardrobe malfunction • Podcast envy • Air fryer love • Air fryer etiquette • Agege bread v Challah bread • Analka's wild Viera story • The Crazy Gang • John Fashanu's highs and lows • Nigerian farming - Barnardo's Boys • A bit of Xhosa & Ndebele • The growth of South African and Zimbabwean languages in English via music • Caribbean's taking on or rejecting other [Black] cultures • Is 'This is a Man's World' a sexist song • South African elections • Trump found guilty in the Stormy Daniels hush case • Labour's culling of the left • Diane Abbott's issues with the Labour party pre-election • Is there a hierarchy of racism • Should Diane Abbott rest now • Labour party of old vs Labour party now • Adventures From The Bedrooms Of African Women live podcast • City Splash • Cancelled festivals • Wanting to rave again • #AITA for telling my husband he doesn't earn enough to warren asking me to be a traditional woman • Mr Wolf recommendation : The Thomas Greene Podcast [https://www.youtube.com/watch?v=laU2Q0e3VBo] • #StavrosSays : The Crazy Gang [https://vimeo.com/114987807] Connect with our guest Nothando; Instagram : @nottyndebs Instagram for Sunsets & Sundowners : https://www.instagram.com/sunsets.and.sundowners/ Tickets for Sunsets & Sundowners : https://www.eventbrite.co.uk/e/sas-summer-lounge-tickets-914513704107?aff=oddtdtcreator Connect with us at & send your questions & comments to: www.esnpodcast.com www.facebook.com/ESNpodcasts www.twitter.com/esnpodcast @esnpodcast on all other social media

Hailing from the streets of Gugulethu, Cape Town. South Africa's Thando Skwatsha brings heart and soul to the performing arts. A multitalented performer, Thando is known for combining his heartfelt, uplifting melodies and powerful vocals to weave a tapestry of contemporary African sounds that speaks for itself. His charismatic stage presence and extensive background as a lead choral singer have seen him grace stages around the world.As a multilingual writer, Thando shares his stories poetically in his home language, isiXhosa as well as isiZulu and English.He draws from his Xhosa heritage, family and life experience and crafts stories that leave listeners with hope, love and consolation in times of hardship and joy, perspective and peace in times of plenty.His music is not his own, it is for all of us and it is his deep hope that it will accompany and ease us through the highs and lows that we may experience on our journey. uThando uyabulela Follow Thando in his Journey -> www.thandoskwatsha.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/livetothrive/message Support this podcast: https://podcasters.spotify.com/pod/show/livetothrive/support

Sara-Jayne Makwala King is joined by UCT African languages lecturer Dr. Tessa Dowling to talk about her new online course offering people the chance to become conversational in Xhosa in just 8 weeks.  The link to the course details: https://skillfully.co.za/Views/CourseDetails/CourseDetails?Id=23  See omnystudio.com/listener for privacy information.

Can fashion transform reality, or is it more a question of how the real world influences fashion? Dior's response lies in a deeply feminist collection, inspired by the Swinging Sixties, when Marc Bohan was at the helm of the label. South African brand Maxhosa resurrects ancient Xhosa motifs. Mossi, through his clothes and fashion school in the eastern Paris suburbs, hopes to give disenfranchised young people a dream to aim for. All are searching for the holy grail: fashion that's both beautiful and meaningful.

Today we welcome John Lockley, a shaman who has learned to move between two worlds: physical reality and the realm of spirits. He is one of the first white men, in recent history, to become a fully initiated sangoma in the Xhosa lineage of South Africa. He was born into a divided Apartheid era South Africa, with the mark of the sangoma – a band of white birth skin around the eyes. At 18, John was serving in the South African army as a medic (during the war with Angola in the 1980s) when he had a strong, prophetic dream calling him to train as a Xhosa sangoma.Check out his book “Leopard Warrior: A Journey into the African Teachings of Ancestry, Instinct, and Dreams”*** https://www.denmeditation.comhttps://www.johnlockley.com/about-johnSupport this podcast at — https://redcircle.com/dentalks-powered-by-den-meditation7294/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Seventh Frontier war has burst into flame, and across the Ceded Territory and down into the land around Port Elizabeth amaXhosa warriors are on the warpath, the British have been forced into the defensive. If you remember, Sir Peregrine Maitland declared war on the amaXhosa chief Mgolombane Sandile Ngqika on 1st April 1846 — but the eastern Xhosa, the Gcaleka under Sarhili, had remained out of the latest war - at least for now. The amaXhosa have notched up two major victories against the British, one in the Amatola mountains where Sandile ambushed Gibson's column, destroyed over 60 wagons then attacked a second wagon train from Grahamstown on its way to Fort Peddie with supplies which lay just over sixty east. More than 40 wagons were destroyed in the second attack, and the English cavalry and infantry were forced to shelter inside Fort Peddie with it's 8 sided earth walls. Phato of the Gqunukhwebe had been particularly successful — but the amaXhosa were going to commit a cardinal error in warfare. Allow hotheaded soldiers to dictate tactics. On the 28th Mary 1846 the largest amaXhosa army in the Eastern Cape since the failed attempt at taking Grahamstown in 1819 surrounded Fort Peddie. The warriors hadn't needed much convincing, because the British were now torching every single amaXhosa homestead they came across. The fort was a strategic target. It developed from a frontier post established in 1835 and named Fort Peddie, named after Lieutenant-Colonel John Peddie who led the 72nd Highlanders against the Xhosa in the Sixth Frontier War. Eight thousand men from every clan from chieftans west of the Kei River had joined forces and at midday they launched their attack on the strong defensive position. Fort Peddie had been regarded as a relatively safe outpost, surrounded by the resettled amaMfengu people, as well the Gqunukhwebe who had been allies of the British. But no more, Gqunukhwebe chief Phato had switched sides and he was eyeing the amaMfengu for special attention. As the tension rose in the fort, and awaiting the inevitable amaXhosa assault, a terrible incident was recorded which further damaged the British soldier's honour. It was 26th May and Lindsay unleashed his rage up on a young colonial boy .. a wagon driver .. who had refused to go out and cut wood in fear of the surrounding amaXhosa. In what can only be called a shocking display of bombastic lunacy, Lindsay had this young teen tied to his wagon and was then subjected to 25 lashes. This after the child changed his mind and said he would go out into the bush, preferring to take his chances with the amaXhosa than the lash. Too late said Lindsay, it's the lash for you. Ten days after the Peddie assault, Siyolo and Mhala moved towards the Fish River crossing points separately. There was enough British ammunition at the strong points on both sides to replenish the amaXhosa's gunpowder barrels. Henry Somerset, yes the very same man we met so many episodes ago, was leading a force of cavalry nearby. They'd been sweeping the countryside, and came across the tracks of Mhala's army, after a short skirmish the amaXhosa disappeared. But soon the cavalry came across the soldiers of Siyolo, Mhala's nephew. Caught in the open along the Gwangqa River. The amaXhosa were to suffer a major defeat.

This is episode 165 — and the atmosphere in Xhosaland was ablaze with indignation. A Mr Holliday had complained in Fort Beaufort that an imaDange man called Tsili had stolen his axe, and if you recall last episode, Tsili had been arrested then freed while under military escort by Tola a headman who lived nearby. Tola had hacked off a prisoners hand to free Tsili from his shackles, the prisoner was thrown into a nearby river and died. The British demanded Tstili and Tola be handed over but imiDange chief Nkosi Bhotomane refused. Rharhabe chief Sandile was approached but he'd had enough of the English authorities, and refused to hand over the two. This was ostensibly what set off the War of the Axe, or the War of the Bounday as the amaXhosa called it. Maitland declared war on April 1st 1846 and lieutenant Governor John Hare launched their preemptive strike into Xhosaland. It took almost two weeks to assemble the troops while the Governor issued orders for all missionaries to leave emaXhoseni. Many white traders had already been killed by this time, the rest scattered from Xhosa territory. On the 11th April Colonel Somerset led three columns across the Great Fish River, then the Keiskamma. He was heading towards Sandile's Great Place alongside Burnshill — the abandoned Glasgow missionary society's station on the slopes of the Amathola mountains. That's east of where the town of Alice is today. The British were advancing in classic British style, 125 wagons each drawn by 24 oxen, a five kilometer long column of men. The Dragoons were mounted on their heavy chargers, dressed in red tunics and their blue forage caps, the Cape Mounted Rifles on their smaller Boer ponies, dressed in green tunics and brown breeches, blending into the countryside. The infantry marched behind, dressed in scarlet jackets with white cross belts and white trousers and their cylindrical hats, called Albert Shakos that tapered to protect against the sun. You can imagine the scene, hundreds of troops on horseback and marching, the dust lifted off the trail, and very soon, the infantry began to discard their thick red coats. These soldiers began this war dressed like they dressed for a European battle, by the end, they would all look very different. They replaced these Albert Shakos with forage caps, or large Boer hats, they ditched their heavy backpacks for much lighter knapsacks, and they put away their leather collars. Somerset was pleasantly surprised to find no amaXhosa warrior in his way as his force arrived at Burnshill. After setting up camp there and leaving the wagons under Major John Gibson, he marched off into the Amathole valley on the 16th April, leading 500 men. Watching him were thousands of amaNGqika warriors, many armed with muskets. They began peppering the British with heavy albeit inaccurate fire. Maqoma was a highly experienced commander and recognized the British had a major weakness. Their baggage train. It was under his prompting that the other Xhosa commanders agreed to strike the wagons rather than aiming at the infantry. IN the late afternoon of the 16th as Somerset was toiling in the Amathola valley the Xhosa made their move.

This is episode 164. Remember when we left off we'd been hearing about the squad of Royal engineers who'd crossed into amaXhosa territory over the Tyhume River in January 1846. They were led by Lieutenant J Stokes — this small team of five were surveying land for the site of the new fort. Little did they know that their crossing of Block Drift into Ngqika country was a small initial skirmish that was going to lead to war. Some say war was coming anyway, however their blatant trespass definitely applied the amaXhosa chief's minds as you're going to hear. They'd crossed over from the Ceded Territory where forts were allowed, into Xhosa territory where forts definitely weren't and why they did this has been debated. Conservative preacher Henry Calderwood if you remember had also been shocked by the news and wrote a letter warning the Cape Governor of this umbrage. Chief Mgolombane Sandile of the Rharhabe was under pressure from other chiefs, and his young warriors. Sandile had been thrown into his role almost a decade earlier and faced crises after crises. His older brother Maqoma despised him, no worse, hated him and mainly for his superior rank. Sandile however, was no fool, his speeches that have been written down prove he was an agile thinker and he determined policy only through consultation with another brother, Anta and a wise counsellor, Thyala. The latter lived near Sandile at the Burns Hill mission. There was an obvious and steady march to war once more on the Eastern Cape frontier. Sandile decided to go and visit the engineers himself to see what they were up to. A lot has been made of this visit — that he arrived with a full war party and was aggressive. It so happened that shortly before he set off, he'd received a letter from the English administrator of the Ceded Territory, Charles Lennox Stretch who was based in Fort Beaufort. It was a letter of complaint about cattle theft and about an incident where Sandile had slapped an trader who'd insulted him, then taken goods from his shop. Sandile sent his reply saying that both the Governor of the Cape Sir Peregrine Maitland and Stretch were rascals, and that the traders were under his feet as chief and he'd do what he liked with them, and those who complained about cattle theft should shut up. It was in this dark mood that Sandile arrived at Block Drift — at the site of the proposed fort. The five British soldiers in the survey camp were shaken by his attitude, and Lieutenant Stokes sent an urgent message to Fort Beaufort for reinforcements. A darkness seemed to hang over the region through that February, the traditional month of thunderstorms which cracked open the skies, and mirrored the sentiment of both amaXhosa and settler. This year was dry, despite these flashing storms, little rain had fallen increasing the sense of foreboding. For the amaXhosa, this constant threat of an invasion of their land appeared to be attached to genocidal intent. The land rooted their ways and the settlers had made it clear that they wanted nothing to do with the Xhosa culture, their ancient way of life was anathema to these new arrivals. As with other areas of the globe, the immigrants were encroaching not only on territory, but on the very idea of autochthonous survival.

John Lockley is a fully initiated and ordained Sangoma (African Shaman) in two lineages from South Africa, the Xhosa and Swazi nations. His Xhosa apprenticeship took 10 years and he was foreseen in a dream by his teacher, MaMngwevu, a senior Xhosa sangoma from the same tribe as Nelson Mandela, who inivted him to be her apprentice. He was one of the first modern white men in recent times after Apartheid to be awarded the title of 'Ligqira Linkulu' by his Xhosa elders, meaning senior sangoma. His Xhosa name given by his teacher is 'Ucingolweendaba', meaning 'the messenger or bridge between cultures'. He has pioneered the bridge between modern western Psychology and traditional South African healing. For the last 13 years he has been facilitating 'Ubuntu' (Humanity) and Way of the Leopard retreats worldwide, teaching people how they can reconnect to their Ancestors, Spirit and the Earth. A passion of John's is teaching people indigenous African medicine to help them reconnect to the earth. He facilitates this through his 'Dreams & Tracking' retreats in the Kalahari Desert every year, and 'Leopard Warrior trails' in south Africa. John holds an honors degree in Clinical Psychology. He is also a Zen meditation practitioner with over 30 years of experience. He took Buddhist precepts with Zen Master Su Bong from South Korea in 1992. John offers private divination and healing sessions online. He is the author of the book 'Leopard Warrior', and audio teachings 'The Way of the Leopard', both published by Sounds True. He now splits his time between South Africa, Botswana (Kalahari Desert) and Canada.   Visit Sangoma Shaman John Lockley's Website: www.JohnLockley.com   Follow John Lockley on: Instagram, Facebook, & YouTube.   Book Mentioned in this Episode: Leopard Warrior UPCOMING RETREATS  Dreams and Tracking Retreat March 2024 - LEARN MORE The Way of Ubuntu Retreat April 2024 - LEARN MORE Leopard Warrior Trails Retreat May 2024 - LEARN MORE   __________________________________ Subscribe to Dr. Lotte's Newsletter Visit Dr. Lotte's Website Stay Connected on Social Meida, follow Dr. Lotte on Instagram & Facebook  

Alchemy is all about transformation, and there is nothing in our practice more transformative than generosity - toward both ourselves and others. In this talk, Kevin Martin shares that what we do on the cushion is the most generous thing we can give to ourselves.  Our practice can help us disrupt personal karma by making us more curious about the deeply held beliefs and patterns that imprison us.  Sharing the dharma is also a great act of generosity toward others. Putting our knowledge into action is even more powerful. It takes courage to apply the dharma in order to disrupt the conditions in the world that give rise to suffering. Kevin goes on to explore cultivating a generous heart. This can include the courage to express our genuine self, which extends to others the freedom to be themselves.______________ Kevin Martin, aka Thando, is a Vipassana meditation teacher with a decade of experience.  He learned metta practice from his teacher's insight and cherishes witnessing life's aspects others fear experiencing.  Thando's teaching philosophy is that life is our best teacher, and we should continually transform through cycles of death and life.  His teaching style is practical and adapts to the student's understanding.  Thando means Love in Xhosa, a South African culture and language. While studying abroad in South Africa as a college student in 2009, Thando received his name from a Xhosa elder who identified 'love' as a virtue that would be his lifelong call to action. Since the passing of his elder, Thando has taken this name as a lifelong commitment. Support the show______________ To participate live and be notified of upcoming speakers in advance, please Like us on Facebook (https://www.facebook.com/gaybuddhistfellowship) or visit https://gaybuddhist.org/calendar/ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit www.GayBuddhist.org.There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

In our last episode in South Africa and penultimate episode of Season Two, we compare and contrast the lives and stories of two South Africans, as we reflect on the history of gender & sexuality activism during and post Apartheid. We speak first to Mark Gory, the man who took on the Constitutional Court of South Africa to secure inheritance rights for non-married gay South Africans in 2006. Our second conversation takes place with Cwenga Titi, a young transgender woman on the Eastern Cape, navigating the complexities of modern womanhood and the traditionally male Xhosa coming-of-age ritual she wishes to partake in. At the intersection of the two we look at South Africa- past and present- and consider what the future of a proud South Africa looks like. We are on the precipice of our Season Two finale- but that still means months of work ahead to bring you high-quality, well-researched historical content. So if you would like to support this project, you can become a patron at patreon.com/slashqueer. You can also browse our /Queer merchandise at slashqueer.threadless.com and even drop us a one-off donation (enough to buy a coffee) at ko-fi.com/slashqueer. You would not believe how far a small donation can take us! You can find transcripts, resources, community fundraising projects and articles at slashqueer.com. You can contact us on Instagram or Twitter at @SlashQueer or email us at info@slashqueer.com.This episode was edited by Sam Clay, transcribed by Bronya Smith and scripted and presented by Georgie Williams. Music in this episode was composed by Sam Clay. All rights to the Nelson Mandela speech audio belong to SABC News.

Jung's concept of the collective unconscious emphasized the universal psychological substrate common to all humans. While he acknowledged the effects of the cultural unconscious, his work, at times, fell into the trap of perpetuating oversimplified and racially prejudiced stereotypes. Jung's writings that refer to Africanist peoples, in particular, suffer from offensive assumptions. Dr. Fanny Brewster, Jungian analyst and author, searches for the healing cultural elements in the dreams of the African diaspora. Dreams have always been important in traditional African cultures. In Zimbabwe, the traditional healer, or sangoma, is called to the work by a dream that features a snake. For the Xhosa, dreams were how the ancestors communicated their wisdom. Today, most of us are cut off from our ancestors, but they remain a potential source of strength and healing. Dr. Brewster has undertaken the work of renewing and widening Jungian thought to include Africanist perspectives. She addresses the importance of community as we go about the necessary work of evolving consciousness. Fanny Brewster, Ph.D., M.F.A. is a Jungian analyst, Professor of Depth Psychology at Pacifica Graduate Institute, and member analyst with the Philadelphia Association of Jungian Analysts. She is a multi-genre writer who has written about issues at the intersection of Jungian psychology and American culture. Her most recent book is The Racial Complex: A Jungian Perspective on Culture and Race. (Routledge, 2019). Learn More about Fanny Brewster, Ph.D. HERE: https://fannybrewster.allyou.net/5026448  Check Out Her Books HERE: https://bookshop.org/lists/fanny-brewster-dreams-the-ancestors-and-community  Try new stuff: Learn to interpret dreams: https://thisjungianlife.com/join-dream-school/   Please support us on Patreon (keep us free of corporate influence): https://www.patreon.com/ThisJungianLife  Share your dream with us: https://thisjungianlife.com/share-your-dream/  Suggest a podcast topic: https://thisjungianlife.com/podcast-form-topics/   Get some TJL merch: https://www.zazzle.com/store/thisjungianlife/products Talk to Us: YouTube: https://www.youtube.com/watch?v=8Q8IG87DsnQ  Instagram: https://www.instagram.com/thisjungianlifepodcast  Twitter: https://twitter.com/ThisJungianLife  Facebook: https://www.facebook.com/ThisJungianLife/  LinkedIn: https://www.linkedin.com/in/thisjungianlife/ 

Dive deep into the heart of South Africa with our latest episode of Cryptid Queens! Alyx unravels the mystery of the Tokoloshe, while Katelyn takes you on a  journey through Xhosa Legends. From mischievous creatures lurking under beds to ancient tales of powerful spirits, this episode is a wild ride through the enchanting folklore of South Africa. 

This is episode 136 — the Zulu army has fallen on the Voortrekkers along the Bloukrans and Bushman's rivers, close to where Escourt and Ladysmith are to be found today, but right now it's February 17th 1838. The tributaries of these rivers were renamed Groot and Klein Moordspruit because of the bloody events of that time. By the morning of the 17th most of the families camped along these streams and rivers were dead. Within a few hours the right horn and the centre sections of the army had overrun the outlying Voortrekker camps, now the left horn prepared to assault Gerrit Maritz's laager. The Zulu army on the left flank initially approached the Viljoen camp, and Gert and Karel Viljoen, Gert Combrink, Izak Bezuidenhout, Meneer Schutte and Strydom, rode out to confront the attackers in an attempt to protect their families. Acting like plovers, the decoys split up in full view of the Zulu warriors, Gert and Izak riding towards the Bezuidenhout camp, and the others towards Englebrecht and Bothma camp. They were looting anything of value as they went, and as I mentioned at the end of last episode, their discipline was slipping. The left horn now rounded on Gerrt Maritz's laager, which was heavily defended unlike the other trekker camps, and he threw back the first attack. Many narratives of the future were being created about this defence, campfire stories of stoic action, including one where Martiz's ten year old son armed himself with a pistol and fired on the Zulu while his mother and other women carried ammunition back and forth while still in their dressing gowns. The Boers gathered back at Doornkop and revenge was on their lips. The sounds of weeping filled the air and for the next few days, outlying trekkers staggered towards this safe centre. The Voortrekkers had lost more than 600 of their people. IT was the biggest calamity to befall any of the settler parties by a long way — a significant event in the story of South Africa. The place where the main massacres took place is marked today by the town of Weenen, Place of Weeping. 110 trekker men had died, including the 60 at kwaMatiwane, 56 women were dead, but shockingly it was the number of children wiped out — 185 that really was an abomination and embittered the Boers. The AmaZulu did not fight like the amaXhosa they realised too late. For centuries they'd lived alongside the Xhosa, sometimes within their kraals, and never had they witnessed such cold blooded killing of infants and women. Then there were 250 coloured and Khoesan servants also speared to death by the Zulu — everywhere gore splattered the landscape — the Boers had lost one tenth of their population, and one-sixth of their men. The Zulu had killed everyone and everything, cats, dogs, even the chickens. However, in making a surprise attack, Dingana and his advisors had totally underestimated the Trekker's fighting spirit and their grit, even when facing odds of 30 or 40 to one. They had discovered that even when at a disadvantage, the Boers provided a sting. So it was with some irony that the first to respond to the Zulu attack on the Voortrekkers were the English who rode out from Durban.

Nelson Mandela was a giant of the anti-apartheid struggle in South Africa and the country's first democratically elected President, but he also had a wonderful sense of humour.That is just one of the recollections of American politician and activist Andrew Young, a former US Ambassador to the UN and friend of the man who was affectionately known as Madiba, his Xhosa clan name.Mr. Young was US Ambassador in the late 1970s, when Mr. Mandela was still serving out a lifetime sentence for treason before being released in 1990 after 27 years in prison.Mr. Young, 91, was back at the UN on Thursday for the official commemoration of Nelson Mandela International Day.  He spoke to UN News's Dianne Penn.  

South African Shaman John Lockley returns to the Mindrolling podcast to share his experiences as a Sangoma in the Xhosa tradition and speak with Raghu about bringing indigenous wisdom into the modern world and opening the doors of our perception.In this episode, Raghu speaks with John Lockley about:Different methods for opening the doors of one's own perceptionHow plant medicine is used in the Xhosa traditionShamanism as a path for exploring the ineffable experiences had through inner work and psychedelicsWorking with dreams and the spirit realm“The next part of the circle is going into the wilderness and seeing what needs to be done to stretch consciousness and help bring more healing. To maintain some mindfulness is extraordinarily important, which includes meditation and walking.” – John LockleyLinks & Recommendations From this Episode:Sharon Salzberg's new book, Real LifeJohn Lockley's NewsletterShift Network Courses (new course with John Lockley coming soon)See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today on the Tales of a Red Clay Rambler Podcast I have an interview with Simphiwe Mbunyuza. Through his large-scale sculptures, he references the landscape of the eastern cape region of South Africa where he grew up. In our interview we talk about his early art experiences, coming to the states for an MFA, and developing potent references to Xhosa culture in his sculpture. Mbunyuza is a long-term resident at the Archie Bray Foundation. To see his work follow him at @simphiwembunyuza on Instagram.   Today's episode is brought to you by the following sponsors:   For the past 100 years, AMACO Brent has been creating ceramic supplies for our community ranging from underglazes to electric kilns, and they have no plans of slowing down. www.amaco.com   The Bray is actively committed to promoting, celebrating, and sustaining the ceramic arts through its residency program, education center, and gallery. www.archiebray.org   The Rosenfield Collection of Functional Ceramic Art is an on-line source for research and inspiration, featuring images of thousands of objects made by over 900 artists. www.Rosenfieldcollection.com.

Winnie Mandela was hailed as an anti-apartheid hero and reviled as a corrupt child killer. In hindsight, can she be both? If she had never married Nelson Mandela would we even have heard of her? Yes, most likely. Listen to the first episode of season 6 where we dive into the lives of some of history's most notable women.Narrated by Charles Dance. Publishing biweekly. Support the show: https://www.aljazeera.com/podcasts/hindsight/

Kate Adie presents stories from DR Congo, Mexico, Hungary, Argentina, and South Africa. The Democratic Republic of Congo is experiencing multiple conflicts over territory, ethnic tensions and minerals. In the last month, fighting between the M23 rebel group and the government is believed to have displaced around 300,000 people. But the presence of other armed groups is making the situation even more perilous. One group, the Allied Democratic Forces, has reportedly killed more than 60 people in recent weeks, and kidnapped many others. Hugh Kinsella-Cunningham spoke to one woman who had recently escaped captivity in Beni territory. The Mexican port of Manzinillo has become a battleground for cartels, as it's where many of the raw materials for drugs such as Fentanyl are imported from Asia. Linda Pressly meets the town's mayor who is trying to turn the tide of crime - and hears of the personal sacrifices she has to make to keep safe. Hungary has faced criticism for its progress on women's rights, but in specific areas of women's healthcare it is leading the way. Rosie Blunt was in Hungary to access care for her endometriosis and found the support on offer was second-to-none. Off the beaten track in north-West Argentina, John Kampfner explores the high peaks and brightly-coloured lagoons that are home to vast numbers of flamingos. He also makes a curious discovery in a local museum, with deep cultural ties to the mountains. Which is the harder language to learn - Welsh, or Xhosa? BBC Wales sports reporter Gareth Rhys Owen recently took a trip to South Africa, where he met rugby legend Makaya Jack – and also met his match when it came to deciding whose mother tongue was hardest to master. Series Producer: Serena Tarling Researcher: Beth Ashmead Production Coordinator: Helena Warwick-Cross Editor: Richard Fenton-Smith

John is one of the first white men, in recent history, to become a fully initiated sangoma in the Xhosa lineage of South Africa.