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Xhosa Indigenous Peoples Africa: more detail

Is the Kafir population in Natal alien or aboriginal: A brief inquiry by John Bird, 1890
The House of Phalo: History of the Xhosa People in the Days of Their Independence by J.B. Peires, 2003-10-31
Warrior Chiefs of Southern Africa: Shaka of the Zulu. Moshoeshoe of the Basotho, Mzilikazi of the Matabele, Maqoma of the Xhosa (Heroes & Warriors) by Ian J. Knight, 1995-03
Beachcombers of the African jungle by Jack Sholomir, 1958
Interactive (Umhlangano) management (Global research monograph series) by Jay Nathan, 1998

lists with details

Bring Back The 'Hottentot Venus'
Quena clans mixed extensively with xhosa people, passing on the powerful clicks An awareness is growing worldwide of the plight of indigenous people
http://web.mit.edu/racescience/in_media/baartman/baartman_m&g_june95.htm

Extractions: Date : 1995-06-15 A Quena woman who was shown in Europe as a circus freak last century is to be the subject of a documentary reviving the memory of South Africa's aboriginal people, writes Eddie Koch IN 1815 George Cuvier, surgeon general to Napoleon Bonaparte, was given the body of a Quena, or Hottentot, woman called Saartjie Baartman, who had died after living as a circus freak in England and France. The doctor made a plaster cast of the woman's corpse before he cut out her brains and genitals and preserved them in laboratory bottles. Ten years ago these commodities were still on display at the Musee de l'Homme in Paris macabre icons of those "little people" who suffered the worst forms of ethnocide anywhere in the colonial period and who are today largely forgotten, even though their descendants fill the ranks of South Africa's rainbow nation. Now a local researcher is spearheading a movement to return Baartman's remains so that the woman can be given the dignity that she was denied in her lifetime. The operation, dubbed "Bring Back the Hottentot Venus", is also designed to revive a popular memory of the aboriginal people who played a major role in shaping South Africa's past and present.
African Dawn
I was telling my guests about the traditions of the indigenous xhosa people, Thus were the xhosa the first African nation to be so reduced. xhosa Woman
http://www.capetown.at/africandawn/XhosaNews.htm

Extractions: AFRICAN DAWN Insight and Tailored Arrangements for Visitors to Southern Africa African Dawn Newsletter *11 - Mandela's People click here to return to summaries SA Update (March 2003) Stories from Southern Africa: the quarterly newsletter of African Dawn, in conjunction with www.capetown.at Scarborough Daze I was recently travelling near Grahamstown in the Eastern Cape, guiding a group of Rhodes Scholars visiting South Africa. For many miles we had driven under the great dome of the African sky, foreigners in a land of tough khaki-coloured bush that smothers the turned hills and repeats endlessly to the horizon. I was telling my guests about the traditions of the indigenous Xhosa people, the British settlers, colonial frontier wars and the mysterious mass cattle slaughter of 1857 inspired by the child-prophet Nongqawuse. And there, bang on cue, we passed a group of young teenage boys alone in this wilderness, leaning on bowed sticks, wearing nothing but leather hats, brief loin cloths and a thick crust of white clay on their bodies. The strength of the Xhosa and their military power were tested by war, but it was a strange, suicidal frenzy that eventually broke the nation. A young girl called Nongqawuse was gathering water at a stream when she had a vision. She saw two strangers appear among the reeds. They instructed her to carry a message to the people how to save the nation: to win the favour of the ancestors, a sacrifice must be made of all cattle, all stocks of grain must be destroyed and all pots broken. The messengers concluded that by this sacrifice the Xhosa would be reconciled with the spirit world and that on the morning of 17th February 1857 the ancestors would appear with new cattle and overwhelm the British, driving the whites into the sea.
History Of The Afrikaans Language In South Africa
The Afrikaans language as spoken in South africa is more than the The Hottentots, original Koi inhabitants as well as the xhosa and the Zulu people all
http://nc.essortment.com/historyafrikaan_rqrs.htm

Extractions: History of the Afrikaans language in South Africa The Afrikaans language as spoken in South Africa is more than the language of apartheid. It's a hybrid of influences, from Dutch to Cape Malay. Afrikaans, the modern version is more than merely a Dutch derivative as some would suggest. Inextricably linked for the last century with the development and application of apartheid within South Africa, the immense reach and value of this language has often been overlooked within the wider political climate. While the Dutch, who arrived in South Africa in 1652 and established a colony in Cape Town, are largely credited with the birth of the language, the version spoken today is an accumulation of many other influences. The Dutch dialect established after 1652 incorporated terms and phrases handed down from sailors who had been shipwrecked off the Cape coast after it became clear that the horn of Africa presented another viable trade route. These phrases, of both english and portuguese origin, soon found their way into the dutch dialect. In addition, the language took on a more oriental flavour with the arrival of a slaves in the Cape, primarily of Malay extraction, but also from other eastern regions and nearby African islands including Madagascar.
South African Museum - Shell Middens And 'Strandlopers'
For the next century or so, the descriptions of the indigenous people Archaeology is a relatively young discipline in southern africa and new
http://www.museums.org.za/sam/resource/arch/strandlo.htm

Extractions: Iziko Museums of Cape Town South African Museum home : resources online archaeology/anthropology : Search By M.L.Wilson, South African Museum Sagittarius Volume 4, Number1 Shell middens- ancient refuse heaps- are a common feature of the southern African coast, both in the open and in caves. They are popularly attributed to the 'Strandlopers' (beachcombers); but who where these 'Strandlopers'? Did they even exist? Some of the answers to these questions lie in the early records left by voyagers, visitors, explorers and settlers from Europe and in the evidence of archaeology and related disciplines. In 1488, when the Portuguese explorers under the command of Bartolomeu Dias put into what is now called Mossel Bay, they named it Angra dos Vaqueiros , Bay of the herders, because the people seen there had many cattle. These people were the Khoikhoi and their domestic stock - sheep as well as cattle -where to prove of great importance as a source of fresh meat for the many voyagers on the long route to and from Europe and the East Indies.
ISLAMIC CULTURE AMONGST THE NGUNI (XHOSA & ZULU) PEOPLES
Islamic Culture Amongst The Nguni (xhosa Zulu) peoples Since this has been common amongst contemporary South African Muslims, many of them chose to
http://www.uga.edu/islam/islam_nguni.html

Extractions: Muhammed Haron Introduction: After the Government of National Unity came to power after South Africas first democratic elections, its members embarked upon numerous reforms; amongst these was providing the necessary space for religious traditions to freely function and operate. Islam, which belonged to the marginalised religious traditions during the era of apartheid, was recognized as one of the traditions which struggled alongside others to bring about social justice in South Africa. During the apartheid period the South African society witnessed the gradual growth of Islam, particularly amongst the Africans. This phenomena not only alarmed the Churches - particularly the Nederlandse Gereformeerde Kerk which was the state church, but also those amongst the government circles. This, as well as other developments, caused the 1986 NGK synod to once again declare that Islam was a false religion; a view which many of the Black churchgoers did not accept. In the 1960s the government and the NGK church espoused the opinion that there were three dangers; these were the spread of Communism, the entrenchment of Black power, and the challenge posed by Islam. The mere fact that Islam was earmarked as one of the potential dangers in southern Africa has led to many Blacks to ask questions about its philosophy and practices. Another factor which also aroused their interest were the visits of Afro-American Muslims such as Muhammad Ali, the former world boxing champion, and Farakhan, the leader of the Nation of Islam.
Welcome Tourism Services - South Africa
Travel Experience South africa South africa is a magnificent country blessed africa had by the 17th century been occupied by the xhosa, a people of
http://africanadrenalin.co.za/welcome/sa.htm
South Africa (09/05)
People have inhabited southern africa for thousands of years. The Nguni, ancestors of the Zulu and xhosa, occupied most of the eastern coast by 1500.
http://www.state.gov/r/pa/ei/bgn/2898.htm
South Africa Travel | The People Of South Africa
South African Travel information proided on the people of the country by African Sky. The main groups of indigenous people are the following
http://www.africansky.com/travel/thepeople.html

Extractions: South Africa Travel Home About Us Tours Safari ... Terms The People you will encounter when traveling to South Africa Blacks form the largest part of the rainbow nation (79%), followed by the Whites (9,6%), then Coloured (8,9%) and the Asians (2,5%). The main groups of indigenous people are the following: There are 11 official languages in South Africa but English is the most commonly used and understood, especially for business. Other languages are Afrikaans (which is derived primarily from 17th century Dutch), Ndebele, Northern Sotho, Southern Sotho (Sepedi), Swazi, Tsonga, Tswana, Venda, Xhosa and Zulu. South Africa Travel will bring you to a secular state where all major denominations are well represented. Approximately 75% of the population are Christians. Many Africans follow traditional belief systems rich in oral folklore and ceremonies.
Background Notes Archive - Africa
HISTORY People have inhabited Southern africa for thousands of years. The Nguni, ancestors of the Zulu and xhosa, occupied most of the eastern coast by
http://dosfan.lib.uic.edu/ERC/bgnotes/af/southafrica9411.html
SOUTH AFRICAN HEALTH FREEDOM NEWS FROM THE FRONT LINE
(It is important to understand that 80% of the people of S.africa use unlike N.America, the indigenous people far outnumber people of European
http://www.iahf.com/africa/980622r.html
âOur Landâ¦Our Lifeâ¦Our Futureâ¦â - A Land Dispossession
Areas of African (xhosa) occupation on the eastern frontier however, was marked by violence and bloodshed as the indigenous people who inhabited these
http://www.sahistory.org.za/pages/specialprojects/land/03_roots.htm

Extractions: Anyone who travels over the vast expanse of South Africa is immediately struck by the great variations in its landscape and the differing contexts and conditions under which Black rural people live... By the 1860s, subjugation of African people in the immediate vicinity of the Cape had been achieved... II. The Roots of Segregation: 1860 to 1910 By the 1860s, subjugation of African people in the immediate vicinity of the Cape had been achieved. Other than a small, enfranchised minority who owned land, the majority of Africans living here had been proletarianised and were reduced to the status of labour. This labour was kept subservient through legislation and force, or the threat of such. (Bundy, C. (1988). The Rise and Fall of South African Peasantry (2nd Ed), Cape Town: David Phillip, p.56.) As was to happen later in the interior, the impact of the colonial economy soon gave rise to increasing social stratification amongst the Black peasantry as those who were able to take advantage of the new opportunities and technologies participated actively in the colonial cash economy. Evidence suggests that they were so successful that they outstripped the productive capacity of most of the Boer farmers. In the words of Mr Hemming:
South Africa Seeks Genomic Partners - Nature Biotechnology
much less common (and sometimes virtually absent) in South africa s black people. Genetic variation in indigenous South africans, on the other hand,
http://www.nature.com/nbt/journal/v19/n7/full/nbt0701_601.html

Extractions: @import "/nbt/style.css"; nature.com homepage Login Search This journal All of nature.com Advanced search Journal home Archive Table of Contents ... For librarians NPG Resources Bioentrepreneur The Nature Biotechnology Directory Nature Reviews Drug Discovery Nature ... Browse all publications Analysis Nature Biotechnology In this context, Kotze believes that establishing a genome centre, health database, and its related commercial resources "could be essential in retaining the integrity of South Africa's genetic research community." The database they are planning would encompass a population of at least 100,000 volunteers. But South Africa's population has a third strand, explains Kotze. "The 'colored' population, which is descended from the early unions of the Khoisan and European people, is a valuable resource for mapping genes underlying ethnic differences in disease risk," she says. This may be especially true for complex diseases such as hypertension and diabetes. It has been shown, for example, that so-called founder mutations accounting for an increased risk of coronary heart disease in the Afrikaner, Indian, and Jewish communities in South Africa, contribute significantly to the familial hypercholesterolemia phenotype in the colored population of mixed ancestry.
South Africa: Folk Healers Vanishing - (United Press International)
The introduction of democracy to South africa 10 years ago has brought about that play a significant role in the lifestyles of the indigenous people.
http://washingtontimes.com/upi-breaking/20040409-031306-9867r.htm

Extractions: Part 6 of 8. UPI Medical Correspondent Steve Mitchell recently toured rural health facilities and wildlife reserves in South Africa and filed this report. MBOTYI, South Africa (UPI) The introduction of democracy to South Africa 10 years ago has brought about much-needed progress and improvement, but this same progress also might threaten certain cultural customs, such as the traditional healers that play a significant role in the lifestyles of the indigenous people. These "medicine men," known as sangomas, are found in many tribes in South Africa, including the Pondos and Xhosas. Just as with traditional healers found in other cultures, the sangomas use native herbs, roots and tree bark to make medicinal concoctions for everything from headaches to AIDS. They still are active in modern day villages, but as the government builds schools in these rural areas and more children receive a Western education, the sangomas no longer may be used and ultimately may fall by the wayside. "The young people, they know nothing of sangomas," Zukile Khambi, an independent tour guide and a Xhosa (pronounced KO-sa) living in East London, told United Press International.
Naming Among The Xhosa Of South Africa
Mellen Title Naming Among the xhosa of South africa. to people generally interested in the customs and traditions of the xhosa speaking people.
http://www.mellenpress.com/mellenpress.cfm?bookid=6232&pc=9
Journal Of World History, Volume 9 - Table Of Contents
Francis, Mark, 1944; The Civilizing of indigenous People in xhosa (African people) Cultural assimilation History 19th century.
http://muse.jhu.edu/journals/journal_of_world_history/toc/jwh9.1.html

Extractions: Subjects: Abstract: This article aims to situate medieval South Asia in the broader taxonomy of frontier types and to identify it as a region that was neither wholly sedentary nor wholly pastoral but rather a place where internal frontier zones existed between these two ecological types. From the twelfth century onward, these zones were invigorated by the growing resources of mobile warriors, pastoralists, and merchants. Hence, state-building increasingly hinged on spanning the divide between arid jungle and humid arable land. Bjork, Katharine. The Link That Kept the Philippines Spanish: Mexican Merchant Interests and the Manila Trade, 1571-1815
Legitimizing Spiritually-centred Wisdoms Within The Academy
Proverbs from indigenous African contexts provide us with insight into indigenous For example, if one sees two reasonable matched xhosa boys fighting,
http://www.kk.ecu.edu.au/sub/schoola/research/confs/aiec/papers/igoduka03.htm

Extractions: African/indigenous philosophies: Legitimizing Spiritually-centred wisdoms within the academy Ivy Goduka, Central Michigan University Back Up Next Oral traditions are essential elements of indigenous philosophies, spiritual wisdoms and worldview Indigenous societies are, by and large oral ones, and this is true even where an established written literary tradition exists, as in the cases of such languages as Swahili, isi-Zulu, isi-Xhosa and so on. Writing about traditional education in East Africa, Mazrui and Wagaw (1985) note: Yet another characteristics of most indigenous systems of education in East Africa is that they are based on the oral tradition rather than the written one. This is not to suggest that the written tradition has been entirely absent....But most traditional educational systems in Eastern Africa operated on the basis of the supremacy of the oral tradition, with only minor role for the written word. To indigenes oral traditions are veritable vehicles for transmitting knowledge to the young generation. As Idowu (1962) points out, oral traditions are means for the indigenous people to know their interpretation of the universe, the supersensible world and what they think and believe about the relationship between the two. Kunnie (1994: 41- 42) reaffirms the role of oral tradition in the African culture when he writes:
Legitimizing Spiritually-centred Wisdoms Within The Academy
African/indigenous philosophies Legitimizing Spirituallycentred wisdoms These categories fitted the indigenous peoples the world over and provided the
http://www.kk.ecu.edu.au/sub/schoola/research/confs/aiec/papers/igoduka01.htm

Extractions: African/indigenous philosophies: Legitimizing Spiritually-centred wisdoms within the academy Ivy Goduka, Central Michigan University Up Next Abstract Refereed paper presented at the Australian Indigenous Education Conference, Fremantle, 3-7 April, 2000. Introduction A generally disturbing assumption is that education on the continent of Africa was brought by Europeans. Such thinking conforms with the doctrines of terra nullius (empty land) or terra incognito (land without minds, thus, people devoid of culture, history and a civilization). These doctrines in turn led to the myth of discovery of indigenous lands. Since the Middle Ages, Europeans had believed (as some still do) that some humans were so wild and uncouth that they wandered in the bushes and had no society of any kind. These creatures could on the one hand be classified as fauna and flora
Ntama Journal Of African Music And Popular Culture
It mixes all the influences that young people in Southafrica have seen throughout the world. Kwaito is the expression of indigenous people of SA.
http://ntama.uni-mainz.de/index2.php?option=content&task=view&id=124&pop=1&page=
Manuscripts & Archives
faced with a xhosa patient. C4.4. Disintegrating effect of death among Southern African black people Initiation of xhosa indigenous healers
http://www.lib.uct.ac.za/mss/index.php?html=/mss/newaids/BC1164.HTM&msscollid=20
South African English: Oppressor Or Liberator?
the Nguni languages, especially xhosa and Zulu, eg bonsella surprise African as pap en wors porridge and sausage frees indigenous people from balking
http://www.ru.ac.za/affiliates/dsae/MAVEN.HTML

Extractions: South African English: Oppressor or Liberator? Penny Silva A. English in South Africa A brief outline of its history The history of English in South Africa dates from the arrival of the British at the Cape in 1806. As was the case in most colonies, English was brought to South Africa during the 19th century initially by soldiers, and then by administrators, missionaries, settlers, and fortune-seekers. It took root as a southern African language as a result of the settlements of 1820 (in the Eastern Cape) and 1848-1862 (in Natal), and of the influx to the diamond mines of Kimberley (1870) and the gold mines of the Witwatersrand (1886). English has evoked differing reactions in the different South African language communities. From the beginning, English was imposed at the Cape upon an unwilling Dutch (later Afrikaans) community. There was an attempt to make English the sole language of the law and of education, even in the overwhelmingly Dutch/Afrikaans-speaking rural areas, causing a deep resentment which is still noticeable in some Afrikaner groups today. Afrikaner hostility towards English was of course considerably hardened by the South African (or Boer) War of 1899-1902, and English became die vyand se taal , the language of the enemy.

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