NOTE ON ORIGINS OF BAKWENA: KEYNOTE REMARKS FOR 2012 DITHUBARUBA CULTURAL FESTIVAL BY JEFF RAMSAY (original) (raw)
Ngoma Memories: How Ritual Music and Dance Shaped the Northern Kenya Coast
African Studies Review, 2005
This essay integrates ethnographic data collected between Mombasa and the Lamu archipelago in Kenya into the growing body of scholarship on Swahili music and dance (ngoma) traditions. The analysis underscores how the Swahili have used ngoma events to stake claims to higher positions on the social ladder, negotiate difference, create socioeconomic security networks, establish and mark group identity, connect to the spirit world, and pass through various stages of the life cycle. Through a rich array of historical accounts by visitors to the coast, whose texts complement oral histories of coastal residents, the importance of ngoma in the Swahiliization of the East African coast becomes apparent. A comprehensive understanding of the part ngoma organizations have played in the recreation and re-creation of Swahili society is possible only when one factors in the contributions made by residents of the northernmost portion of the "Swahili coast."
THE BAKGATLA BAGA-MMANAANA IN KWENENG
2022
While a small village today, between 1853 and 1863 Gakgatla served as the centre of the Bakgatla bagaManaana morafe. This residence came about in the aftermath of the 1852-53 Batswana-Boer War, which had begun with August 17, 1852, Transvaal Boer attack on the previous BagaManaana centre at Maanwane in the Madikwe region. The attack caused the BagaManaana under Kgosi Mosielele to flee from Maanwane to the protection of the Bakwena Kgosi Sechele I at Dimawe. It was thereafter from Gakgatla that they morafe first settled at Moshupa in 1863. While the motives for this move are disputed, BagaMmanaana, as well as Bakwena traditions, suggest that it came about after the Gakgatla River dried up. Sechele then advised the Bakgatla Kgosi Mosielele to take up residence on his southern border where one of his servants, Mosope, lived. Subsequently, in 1870-71 the BagaMmanaana were divided by a bogosi dispute when Pilane claimed the throne from his ailing biological, but not customary, father Mosielele. Moshupa was then temporarily abandoned when the larger faction accompanied Pilane resettling at Kgabodukwe, while the loyal followers of Mosielele took refuge with the Bangwaketse Kgosi Gaseitsiwe at Gamafikana. Mosielele died in 1873 at Gamafikana, where a branch of the BagaMmanaana has since remained. In 1880 Kgosi Pilane led his people to resettle at Moshupa. In 1935-36 about half of Moshupa’s population resettled at Thamaga under the rule of Pilane’s brother Gobuamang.
An ethnographic study of initiation schools among the Bakgatla ba ga Kgafela at Mochudi (1874-1988)
Pula Botswana Journal of African Studies, 2001
In and around the Makgadikgadi Pans there are several archaeological sites that have been interpreted as places were initiation rites took place in ancient times. But how can one tell they were initiation sites? This paper attempts to answer this by looking at modem initiation ceremonies among the Bakgatla of Mochudi and the "sites" they produce. Identifying ancient initiation sites~not be as simple as it seems. The village of Mochudi was established around 1871 under the leadership of Kgosi Kgamanyane. The decision to move to Mochudi was prompted by hostile relations between Kgosi Kgamanyane and Paul Kruger, one of the settler authorities of the Rustenburg District Kgosi Kgamanyane had at one point failed to provide enough labour to work in the Boer farms and in "disciplining" him, Paul Kruger had him flogged in public (Schapera, 942). In 1870 Kgosi Kgamanyane and his followers emigrated from Soulspoort and settled at Tshwene-Tshwene for over a year before setting up the village of Mochudi. Nonetheless a substantial number of his people remained at Soulspoort and continued to recognize Kgosi Kgamanyane as their chief. Today Kgosi Lincwe II, Kgamanyane's descendant in the fourth generation, is recognized as the paramount chief of the Bakgatla 00 ga Kgafela living at Mochudi and at Moruleng.
As objective, Bafut is a tribe that migrated as far back in the Seventieth Century from the Northern part of Cameroon via the Eastern Grassfields to Bamenda, found in the Western Grassfields today, North West Region of Cameroon. Actually, the Objective of this article seeks to show and explain some number of cultural dancing groups which among them is the Mbinfo'o known as the Fon dance that is always performed in an annual festival that comes up at the end of every year. More so, in the kingdom palace is found another dance called the Mandele dance usually performed and reserved just for the prince and princesses of the Village. Due to some changes these dances has experience evolutionary mutations thus giving their full flesh substances that has been admired internally and internationally hence bringing some advantages into the country and the society or tribe. As method, to better bring out this cultural heritage history, we concentrate very much on oral, and written sources that could best expound on these two mention dances. Also, it will be vital for us to say or give as result that, these dances have, as among, the several advantages, shown that the existed an interrelationship advantage as far as cultural festivals are concern in the Grassfields political, economic and socio-cultural domains and derived or has as importance to the entire country and the tribe itself. In this article it should be noted that some names of items and places has been spelled differently but all meaning the same.
THE HISTORY OF THE BAROLONG IN THE DISTRICT OF MAFIKENG: A STUDY OF THE INTRA-BATSWANA ETHNICITY
Is my work both in conception and execution and that information drawn from other sources has been duly acknowledged. ……………………………………………. Malose Daniel Ramoroka iii DEDICATION This work is dedicated to my parents: My Pedile Johannes Ramoroka You were the pillar of strength And my mother Motshemane Melita Ramoroka You are the depository of all my knowledge iv ACKNOWLEDGEMENTS I wish to express my gratitude to Dr Z.J Mashiyane, who served as my supervisor for this research. You were unfailingly available for my questions and concerns and always ready with thoughtful suggestions and insights. You unwavering commitment in reading this research and making me correct errors of editorial and topographical nature is highly appreciated. Many thanks to other experts associated with the University of Zululand including Dr Twala who encouraged me to enrol with the University and Dr Shamase who read this research meticulously and made his inputs. I am also indebted to Prof Mbenga who was my Supervisor for my Master Degree at the University of Northwest and the co-supervisor professor Manson. The two academic supervisors have patiently moulded me into becoming an academic scholar. They have encouraged me to pursuit the study of ethnicity and political culture within the Barolong. Their inputs in this research are highly appreciated. To my friends within the Barolong Kgotla including chief Matlaba, chief Motshewakhumo, and the Molema's family at Maratiwa in the Stad, I appreciate your oral tradition and primary documentation on the history of the Barolong which you provided to me. The vigour of the royalists at this Kgotla in assisting me record the reminiscences of the Barolong is pleasing. For chief Matlaba I appreciate the fact that you went an extra-mile in making available to me elders from your communities who gave an account of the past actions and activities of Barolong through oral tradition. I also wish to thank the staff at Mafikeng Museum who accommodated me almost on a dally basis and provided me with necessary information. I am also appreciative of the information that I have received from the National Archives of South Africa. The staff in this archive has supported me and I was encouraged by their commitment towards ensuring that I access valuable information regarding the Barolong National Council. I also wish to acknowledge the support of all the Barolong chiefs, head men and ordinary members of the Barolong communities who voluntarily provided valuable information for this research and this would not be been brought to fruition without your support. Lastly, I wish to thank my wife, Lizzy and my child Bontle, for your support and encouragement. I appreciate you more than words can express. v v A AB BS ST TR RA AC CT T This study focuses on, among other issues, the early 'nationalist' among the Barolong, that is, the Barolong National Council (BNC), formed by the traditional leaders and clerics in the central Transvaal and northern and central Orange Free State in the early 1900s(NASA,Vol.12,1917). Its geographic axises were centred in Kimberly, Mafikeng, Kroonstad and Johannesburg. Its role was both to combat divisive political practices among the Barolong (which alienated already established nationalist-minded leaders like Solomon Plaatje and Chief Montshiwa of the Ratshidi of Mafikeng) and to create a distinctive cultural and economic epi-centre for what they loosely defined as 'Barolong interest'. This study unravels these neglected ethnic dimensions of early Barolong politics(NASA,Vol.12,1917). The study also seeks to explore the source and the nature of the conflict between two Barolong groups, the Ratshidi and the Rapulana. Firstly it highlights the break-up of the Barolong kingdom after the death of the Barolong king Tau in about 1670 and the polarisation of the Barolong into different sections which developed ultimately into independent chiefdoms such as the Ratlou, Ratshidi, Seleka and Rapulana (Molema,1950: 3). Their relationship during the difaqane and their encounter with the Boers and British, which marked the beginning of the conflict over the Barolong paramountcy between the Ratshidi and Ratlou, are examined. The contribution of the Boers and the British to the contestation over the land of the Barolong is outlined. The consequences of the engagement of the Rapulana and the Ratshidi in the now famous siege of Mafikeng is also explored, in the context of Rapulana-Ratshidi relations. The dynamics of the power relations in Bechuanaland, is analysed. The main focus of this research is the late nineteenth and early twentieth centuries because it was a period of intensified disputes that were ultimately fought in court between the Ratshidi and Rapulana. This study also deals with the rise of missionary activities among the Barolong which led to the development of the elites who contributed to the ethnic conflict.
A Pan-African space in Cape Town? The Chimurenga archive of Pan-African festivals
Journal of African Cultural Studies, 2019
Created in 2002 in Cape Town by Ntone Edjabe, Chimurenga is a multidimensional project that combines a print magazine, a workspace, a platform for editorial and curatorial activities, an online library, and a radio station (the Pan-African Space Station). Based on collaborative ethnographic research with the Chimurenga team, this paper discusses the collection, production and creation of an archive about Pan-African festivals that this collective has developed through their cultural activities. After a brief overview of Festival of Black Arts and Culture (FESTAC) which took place in Lagos in 1977, and the history of Pan-African festivals, I describe the materials collected by Chimurenga and the projects in which they have participated. By following the travelling routes which have led to this informal and unstable collection of materials, I highlight how Chimurenga’s work contributes to challenging the idea of the archive, transformed through their practice into a dynamic and generative medium. I consider how the archive and memory of FESTAC is spread by Chimurenga in global and local spheres, and how it is used to produce new cultural and art forms in the present day, scrambling boundaries between past, present and future to perform a Pan-African transtemporal space in South Africa.
University of Cape Town Research Report 2005 Faculty of Humanities >> Centre for African Studies
The goals of the Centre are to encourage and coordinate teaching and research in the various fields concerned with people in Africa, as well as developing African Studies graduate courses and programmes. We also provide service courses for non-Humanities students, such as Engineers and Architects, at both undergraduate and postgraduate levels. At the core of our teaching and research is our intellectual project of examining the ways in which knowledge of Africa has been constructed in a range of discourses that cut across a number of disciplines. Within this forum, our courses cover themes such as the representation of Africa across a number of media in both popular culture and in academic disciplines. In this regard, we provide a critical understanding of how knowledge in and about Africa has been filtered through the colonial library. In addition, the Centre's activities include producing our journal, Social Dynamics, holding regular seminars, workshops and forums for debate and providing a venue for performances, art exhibitions and film. Professor Brenda Cooper African fiction; representations of Africa; literary theory quite broadly defined; including postcolonial studies and African studies Dr Harry Garuba postcolonial theory and criticism; African and African diasporic literature; cultural studies Dr Nick Shepherd postcolonial theory; public archaeology; archaeology and education Ms Noeleen Murray modern architectural studies; architectural design; heritage studies; landscape studies Research Associates
History of the Bantu 1 Peoples by Credo Mutwa -Zulu Tradition or Mutwa's Invention
The Yearbook of Oriental Studies, 2023
Vusamazulu Credo Mutwa (1921-2020) was one the most famous and controversial sangomas 2-sages, clairvoyants, healers and diviners-in South Africa. He was also the first sangoma who published books revealing sangomas' esoteric calling, vocation and cooperation with spirits. He wrote extensively about Zulu mythology. A part of his version of mythology is the 'history' of the Bantu languages speaking peoples, their divine origins and the conquest of the lands in the South of Africa. Mutwa also wrote about relationships between Zulus and other ethnic groups, focusing on their mythological beginnings. The aim of this article is to analyse Mutwa's myths and stories about the history of Bantu languages speaking peoples, relationships between Zulus and other peoples, and place it all within historical facts and religious beliefs known to academics.
Journal of Southern African Studies, 2012
This article demonstrates that the interdisciplinary research that has been conducted on Bokoni under the auspices of the 500 Year Initiative has had significant outcomes. We have created a more periodised account of the development of the settlements. Narrow and ethnically determined conceptions of identity have been subjected to critique and the notion that specific pottery forms are necessarily markers of specific cultures or linguistic units has been challenged. Conventional accounts of the nature of Iron Age agriculture have been substantially qualified. At the same time, a host of new questions have been developed around the appropriate unit of study for these communities and the economic and political dynamics that shaped their rise and decline.
The Bakgatla ba ga Motsha under the native policy of the Transvaal, 1852–1910
2017
This study focuses on the Bakgatla ba ga Motsha, a part of a much larger composite group, namely the Bakgatla, who are found both in South Africa and Botswana. The ba ga Motsha as the morafe traces its origins from the Bahurutshe, are today found in the Groot Marico District of North West in South Africa. As a result of the difaqane one of the sons of Kgosi Mohurutshe, Mokgatla, temporarily fled Groot Marico with his supporters, leading to the establishment of the Bakgatla as an offshoot of the Bahurutshe. In the post-difaqane period, the Bakgatla underwent fission, which led to the creation of various Bakgatla sub-groups, including the ba ga Motsha, the ba ga Kgafela, the ba ga Mosetlha and the ba ga Mmakau. The ba ga Mmanaana subsequently emerged as a breakaway group from the ba ga Kgafela. During the early 1850s, the ba ga Motsha moved from Groot Marico to central Transvaal near the present-day Pretoria. Harsh treatment of ba ga Motsha labourers and discontent over access to and ...
Tlokwa Oral Traditions and the Interface between History and Archaeology at Marothodi
Bridging the somewhat arbitrary divide between history and archaeology remains a critical aim of the study of the late eighteenth and early nineteenth centuries in the South African interior. Despite the prejudice inherent in the oral records collected by state ethnologist P.L. Breutz and others, it is argued that they still play a fundamental role in ascribing a historical identity to the countless Late Iron Age stone-walled sites that have been attributed to Tswana speakers. The focus of this study is on the settlement sequence of a Tlokwa branch along the Kgetleng (Elands) River in the Rustenburg region of present-day North West Province. - fontein and adjoining farms as Marothodi, the capital of the Rustenburg Tlokwa, prior to their dispersal during the difaqane. Though it was renowned for its copper industry and constituted one of the largest African towns in the interior prior to the difaqane, Marothodi has largely faded from historical memory. This article explores the historical roots of the Tlokwa, their settlement history at Marothodi, and their interaction with near neighbours, such as the Fokeng, the Tlhako and the Kgatla. It highlights the potential contribution of an integrated historical and archaeological study of late precolonial Tswana society.
The Journal of cultural studies, 2008
Recent thinking sees the earliest Khoekhoe as a kind of San with livestock. Eighteenth-century travellers sometimes seem to have seen San as a kind of Khoekhoe without livestock. Classic ethnographic sources saw Khoekhoe and San as related peoples, one with livestock and one without. Some in recent years have suggested that Khoekhoe and San are unstable ethnicities, shifting back and forth with the acquisition and loss of livestock. Is there a correct view? This paper attempts to answer that question. One theme of the paper is the idea that the acquisition of livestock by twentieth-century Khoe-speaking hunter-gatherers might serve as an analogy for deciphering similar processess among early Khoekhoe. The shifting lifestyles from hunter to herder and back again in the Cape are now well documented in the historical and archaeological records. Similar processes have been observed by ethnographers in the Kalahari since the 1970s. Another theme is the more theoretical concern of Khoek...