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101. Al-Ahram Weekly | International News | Our Old Man
It too was banned, and Nkomo then formed the Zimbabwe African People s Union In 1963, disgruntled ethnic shona members of Nkomo s ZAPU, including his
Al-Ahram Weekly
15 - 21 July 1999
Issue No. 438
Published in Cairo by AL-AHRAM established in 1875 Egypt Region International Economy ... Letters
Joshua Nkomo
Our old man
By Gamal Nkrumah Joshua Mqabuko Nyongolo Nkomo was an African icon. He never became president of his native land, but was universally acknowledged as the "Father of Zimbabwe" and the "Founder of the Nation," in the words of President Robert Mugabe, speaking at Nkomo's funeral last Monday. Nkomo, who passed away aged 83 in the early hours of 1 July 1999, was given a state burial at Hero's Acre, Harare, a national shrine where veteran liberation struggle leaders are laid to rest. There could be no more fitting place for a man who had for many years embodied the African peoples' aspiration to freedom and justice. Nkomo first visited Egypt in the early 1960s. For at least six months, he led the liberation struggle from the African Society building in Zamalek. The octogenarian vice president of Zimbabwe was affectionately known to his people as Umdala Wethu Our Old Man. I first set foot in Zimbabwe in 1986, to cover the Organisation of African Unity (OAU) summit meeting that was being held in the capital, Harare. I soon fell in love with the city's charms, and spent many hours hiking round its leafy neighbourhoods. Gardens were lush, and quaint bungalows, stately mansions and Olympic-sized pools alike were literally buried among the fragrant flowerbeds. There were roses, passion flowers, pomegranates, Bougainvillea and immaculate lawns. In the luxurious hotels, lavish restaurants and suburban villas life seemed to me to approach the idyllic.

102. Sadza Ne Nyama
Generally shona people will refer to a meal simply as sadza, If your communityhas an ethnic food store Puerto Rican, African or Caribbean Food market
Sadza ne Nyama: A Shona Staple Dish
BACK Introduction
Sadza ne Nyama ("Sadza [and Meat Stew]") or simply Sadza is the staple diet for most of Zimbabwe's indigenous peoples. It is a two part recipe with sadza on one and the accompanying stew or vegetable relish on the other. Sadza is a generic term used to describe thickened porridge made out of any number of pulverized grains . The most common form of sadza is made with white maize (corn) mealie meal. Despite the fact that maize is actually an imported food crop to Zimbabwe (circa 1890), it has become the chief source of starch and carbohydrate and the most popular meal for indigenous peoples of Zimbabwe. Sadza is to Zimbabweans what rice is to the Chinese or pasta to the Italians. Nyama
Nyama is the Shona word for meat. Which kind of meat is qualified by naming the animal or beast from with it comes. For example beef is nyama ye mombe where mombe is the Shona word for cattle. Similarly chicken is nyama ye huku where huku is the Shona word for chicken. Nyama ye

103. Research In African Literatures--The Interface Of Orality And Literacy In The Zi
In ideological terms, it dominates African languages, including shona, To the shona people of the same period, the characters were heroes.
from Research in African Literatures Volume 29, Number 2
The Interface of Orality and Literacy in the Zimbabwean Novel
Emmanuel Mudhiwa Chiwome
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On the importance of the novel, Musaemura Zimunya states: In this genre the individual artist is preoccupied in bringing a people's past into sharp focus in order the more to mirror, interpret and comprehend the prevailing national, racial, or for that matter human situation. Inherent in this is the quest for heroic values, human faith, pride and dignity, and reassertion of identity with the living past. (9) This is a crucial objective, particularly during the colonial era when writers of fiction tend to focus on moral and sentimental issues to the exclusion of the history that shapes those morals. Colonial scholarship in African languages uses ahistorical methods to analyze the Shona culture. That also is significant to literary history insofar as it reflects the influence of the dominant culture on the psychology of the dominated. This paper does not intend to evaluate the contradictions in the novels but rather to show the political origins and implications of those contradictions and to contribute to the debate on internal and external constructions of the identity of Zimbabwean peoples.

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