#Zulu ethnic group

[panafrocore]

Umemulo: The Traditional Zulu Coming-of-Age Ceremony for Women

Umemulo, a traditional Zulu coming-of-age ceremony for women, holds a significant place in the rich tapestry of Zulu culture. This profound ritual, deeply rooted in tradition, serves as a rite of passage, symbolizing the transition from girlhood to womanhood. Typically performed when a young woman reaches the age of 21, Umemulo can also be carried out at other stages of a woman’s life, embodying…

[sins-of-the-sea]

//For some reason, I woke up with 'Santeria' by Sublime stuck in my head, and it reminded me that Voudou is not the only African diasporic religion of the Caribbean. So I decided to check it out if it's appropriate for Abena. Turns out-

…No. Its origins are in Cuba. And it would be highly anachronistic because it developed during the late 19th century (Abena is 17th century).

So with this in mind, I decided to check out Haitian Voudou, because while in the past I have been researching what it IS, I never bothered its history--or its ethnic and origins. And behold--

Hm. Abena is specifically Akan, and she is of the Spanish part of Haitian history, before the French took over. And Akan are known as among the ethnic groups enslaved into Haiti and the Caribbean, those areas have their own takes of the Anansi mythos.

I decided to double-check native African vodun as a cross reference, and…. well then.

So while Vodun is present in Ghana, it would not be ethnically appropriate for Abena. She would have been raised in the indigenous forms of Akom, the religion of the Akan people. And from my observations of Akan mythology and folklore growing up, it does not at ALL resemble Voudou, Vooodoo, or Vodun at ALL.

So I made the right call in avoiding associating "generic African witch" with voodoo, etc. Cappn suggests Abena obtained the nickname 'Madame Voodoo' prior to joining the Seven out of ignorance from Europeans who think voodoo = black people magic. And Abena always bullshitted her ways through confidence tricks anyway. I can imagine (ex)slaves of Aja, Ewe, Fon, etc., descent would be highly critical of Abena carrying around that moniker while she's neither of these identities at all.

And even with all this, Abena would end up becoming an agnostic. I highly doubted she faced any religious trauma beyond "why isn't Nyame answering my prayers?" in the same ways the others in the Crew faced theirs. Her agnosticism likely comes from just simply observing syncretism taking place all over everyone she knew, forced or not, so it's just a matter of treating the mixing of faiths as not any different from taking on a neutral stance on mixing philosophies.

Modern-day Akom has a lot of influences from Christianity and Islam (from North African trade), so picking out which is indigenously Akan and which is Christian/Islam is somewhat of a challenge. With that said, a lot of Akom is polytheistic animist in nature, just like pre-Spanish Filipino faiths in the anito and diwata. So it's just a matter of identifying which traditions are Christian, Islam, and indigenous Akan.

I'd love to play around with Akom elements to Abena some more like I do with Christian/Jewish/Muslim/Taoist themes with the rest of the Crew. I grew up on so many stories of Anansi and Nyame growing up, I'm somewhat more personally familiar with Akan folklore than, let's say, Norse mythology. And I already use Anansi influences on Abena due to her being a cunning trickster. It's just a matter of how to make it more apparent gracefully.

[saturngalore]

zola bantu knots ⭐️

hiii im back and here’s my first hair of 2024! it’s a very simple but super cute edit of the base game bantu knots where i have added front and side braids with beads to it! im not an expert on traditional african hairstyles (so pls correct me if im wrong!!) but it’s often noted that bantu knots either originated or were popularized by the zulu ethnic group in southern africa. so, i picked a zulu name (zola) for this hairstyle! enjoy! 💛

base game compatible (bgc)

maxis palette (24 swatches)

teen-elder

fem frame (it’s enabled it for both frames but the hairline is glitchy for masc frames)

not hat compatible (some accessories can fit!)

clipping might occur with all versions (depending on a sim’s ear, face, and/or body shape)

custom thumbnails

disallowed for random

all lods

please tag me if you do use my cc! i would absolutely love to see it! also, please let me know if you encounter any issues with my cc! here’s my tou. tysm! <3

download via simsharefile (sfs) or on patreon - ALWAYS FREE!

tysm to cc rebloggers! @public-ccfinds @sssvitlanz

[blackhistorystoryteller]

Title: "The Significance and Diversity of African Names"

Introduction

African names are a reflection of the continent's incredible diversity, culture, history, and traditions. With over 2,000 distinct languages spoken and a multitude of ethnic groups, Africa is a treasure trove of names that carry deep meanings and unique stories. In this article, we'll explore the rich tapestry of African names, their significance, and the cultural diversity they represent.

The Importance of Names

Names hold a special place in African societies. They are more than mere labels; they encapsulate a person's identity, heritage, and often convey messages of hope, aspiration, and blessings. African names are deeply rooted in the belief that a name can shape a person's destiny and character.

Linguistic Diversity

Africa's linguistic diversity is astounding, with thousands of languages spoken across the continent. Each language group has its distinct naming traditions, resulting in a vast array of names. For example, in West Africa, Akan names such as "Kwame" (born on a Saturday) and "Kofi" (born on a Friday) are common, while in East Africa, Swahili names like "Amina" (trustworthy) and "Nia" (purpose) are prevalent.

Meanings and Symbolism

African names are rich in meaning and symbolism, often reflecting the circumstances of a child's birth, their family history, or the aspirations of their parents. Names can signify virtues like courage, strength, and wisdom or convey hopes for a prosperous and fulfilling life.

Family and Heritage

In many African cultures, names are chosen to honor ancestors, celebrate cultural heritage, or connect the child to their roots. This practice ensures that generations remain connected to their family's history and traditions. For example, the Igbo people of Nigeria often use "Ngozi" (blessing) to convey the hope for a blessed life..

Naming Ceremonies

Naming ceremonies are significant events in many African communities. These ceremonies are joyous occasions where family and friends gather to celebrate the birth of a child and bestow a name. The rituals and customs associated with these ceremonies vary widely, showcasing the diversity of African naming traditions.

Modern Influences

In today's globalized world, African names are not confined to the continent. Many people of African descent living outside Africa proudly bear African names, celebrating their cultural heritage and contributing to the global recognition of the beauty and significance of these names.

Conclusion

African names are a testament to the continent's diversity, culture, and history. They carry profound meanings, connect individuals to their heritage, and celebrate virtues and aspirations. As we embrace and appreciate the beauty of African names, we also acknowledge the importance of preserving and passing on these cultural treasures to future generations, ensuring that the rich tapestry of African identity remains vibrant and thriving.

1. **Kwame (Akan, Ghana):** A male name meaning "born on a Saturday."

2. **Ngozi (Igbo, Nigeria):** A unisex name meaning "blessing" or "good fortune."

3. **Lulendo (Lingala, Congo):** A male name meaning "patient" or "tolerant."

4. **Amina (Swahili, East Africa):** A female name meaning "trustworthy" or "faithful."

5. **Kwesi (Akan, Ghana):** A male name meaning "born on a Sunday."

6. **Nia (Swahili, East Africa):** A unisex name meaning "purpose" or "intention."

7. **Chinwe (Igbo, Nigeria):** A female name meaning "God owns" or "God's own."

8. **Mandla (Zulu, South Africa):** A male name meaning "strength" or "power."

9. **Fatoumata (Wolof, Senegal):** A female name meaning "the great woman."

10. **Kofi (Akan, Ghana):** A male name meaning "born on a Friday."

These are just a few examples, and there are countless other African names with unique meanings and significance. It's essential to remember that Africa is incredibly diverse, and each region and ethnic group has its own naming traditions and languages, contributing to the rich tapestry of African names.

The most popular African names among Black Americans can vary widely based on individual preferences, family traditions, and regional influences. Many Black Americans choose names that connect them to their African heritage and celebrate their cultural roots. Here are a few African names that have been embraced by some Black Americans:

1. **Malik:** This name has Arabic and African origins and means "king" or "ruler."

2. **Amina:** A name of Swahili origin, meaning "trustworthy" or "faithful."

3. **Kwame:** Derived from Akan culture, it means "born on a Saturday."

4. **Nia:** A Swahili name representing "purpose" or "intention."

5. **Imani:** Of Swahili origin, it means "faith" or "belief."

6. **Jamal:** This name has Arabic and African roots and means "handsome."

7. **Ade:** A Yoruba name meaning "crown" or "royalty."

8. **Zuri:** Of Swahili origin, it means "beautiful."

9. **Sekou:** Derived from West African languages, it means "fighter" or "warrior."

10. **Nala:** This name is of African origin and means "gift."

It's important to note that while these names have African origins, their popularity among Black Americans can vary by region and individual choice. Additionally, some Black Americans choose to create unique or hybrid names that blend African and American influences, reflecting their personal and cultural identities. The naming choices among Black Americans are diverse and reflect the rich tapestry of their heritage and experiences.

African Languages: A Tapestry of Diversity and Culture"

Introduction

Africa is a continent known for its stunning natural landscapes, diverse wildlife, and rich cultural heritage. Among its many treasures, the continent boasts an astonishing linguistic diversity that is often overlooked. In this article, we delve into the fascinating world of African languages, exploring their diversity, cultural significance, and the challenges they face in a rapidly changing world.

The Linguistic Kaleidoscope

Africa is home to over 2,000 distinct languages, making it one of the most linguistically diverse regions on the planet. These languages belong to several different language families, including Afroasiatic, Nilo-Saharan, Niger-Congo, and Khoisan, each with its unique characteristics.

Niger-Congo Family: The vast majority of African languages, including Swahili, Yoruba, Zulu, and Kikuyu, belong to the Niger-Congo language family. This family stretches across West, Central, and Southern Africa, reflecting the continent's linguistic richness.

Afroasiatic Languages: Arabic, a member of the Afroasiatic family, has a significant presence in North Africa, while other Afroasiatic languages like Amharic are spoken in the Horn of Africa.

Nilo-Saharan Languages: Found in parts of East and North Central Africa, Nilo-Saharan languages include Dinka, Kanuri, and Nubian.

Khoisan Languages: These languages, characterized by their unique click consonants, are primarily spoken by indigenous groups in Southern Africa, such as the San and Khoi people.

Cultural Significance

African languages are not just tools of communication; they are repositories of cultural heritage and identity. They carry the history, stories, and traditions of their speakers. Each language is a key to unlocking the rich tapestry of African cultures, from oral storytelling and folklore to religious rituals and traditional medicine

Preserving Cultural Diversity

Despite their cultural importance, many African languages are endangered. The rise of global languages like English, French, and Portuguese, often due to colonial legacies, has led to the decline of indigenous languages. To address this, efforts are being made to document, preserve, and revitalize endangered African languages through education, community initiatives, and technology.

A Language of Unity

In some regions, African languages are a means of fostering unity. For example, Swahili, a Bantu language with Arabic influences, serves as a lingua franca in East Africa, promoting communication and cooperation among diverse ethnic groups.

Challenges and Opportunities

While African languages face challenges in an increasingly interconnected world, they also offer unique opportunities. Embracing linguistic diversity can strengthen cultural identities, promote inclusive education, and drive economic growth through multilingualism.

Conclusion

African languages are an integral part of the continent's rich heritage and cultural tapestry. They represent the diversity of Africa's peoples and their traditions. While challenges exist, there is hope that efforts to preserve and celebrate these languages will ensure that they continue to thrive, enriching the world with their unique beauty and significance. In an increasingly globalized world, Africa's linguistic diversity is a testament to the resilience and vibrancy of its cultures.

[readyforevolution]

The word Zulu means "Sky" and IsiZulu is South Africa's 🇿🇦 most widely spoken official language. Zulu people refer to themselves as 'the people of the heavens' and they are the largest ethnic group of South Africa, with an estimated 11 million Zulu residents in KwaZulu-Natal. The largest urban concentration of Zulu people is in the Gauteng Province, and in the corridor of Pietermaritzburg and Durban. The largest rural concentration of Zulu people is in Kwa-Zulu Natal. In the 19th century, they merged into a great kingdom under the leadership of Shaka Zulu.

[monosanimegenericzone]

Hunter x Hunter: Assorted Troupe speculations

its just funny headcanons i have in groups of 12 bcs if i make an individual post for each of these i would flood the tag like no one's business.

Table of Contents:

cooking

how ended up in meteor city

drivers license

irl ethnicity equivalents (hc)

tea coffee or beer

adding pagebreak bcs i know this gon be long as shit-

Can they cook?

Nobunaga: he can make a mean onigiri. maybe fried fish if he wants but nah. dont let him cook he will fuck it up somehow.

Feitan: yeah he cooks but only what he likes. better be prepared to eat spicy if you eating his food.

Machi: also really good with riceballs and sushi. doesn't put in a lot of effort. makes a gnarly miso soup tho

Phinks: no. if he could live off of protein shakes he would.

Shalnark: do not let this man touch the stove.

Franklin: yeah but its basic. makes some nice pancakes.

Shizuku: no. do not let her near the knives.

Paku: yes. girl chefs up some nice ass food. and its the fancy shit too bcs i know shes loaded.

Bono: yes. usually in small portions though

Uvo: bbq master.

Kortopi: sandwich

Chrollo: duh. he's good at everything for apparently no reason.

How did they get to Meteor City?

Nobunaga: Born in. Forfeited to the care centers.

Feitan: Abandoned at an older age. If i had to guess close to 4 or 5

Machi: Abandoned as an infant. Ran away from care center.

Phinks: Born. parents taken by illness.

Shalnark: Abandoned. *looks at kurta shal headcanon* i mean what-

Franklin: Born. Forfeited to the care centers

Shizuku: Born, parented by the church.

Paku: Abandoned as an infant. Found in the wasteland

Bono: Exiled. Born and raised outside of the city

Uvo: Abandoned at young age. (2-3)

Kortopi: Rescued from the nearby river. Scrapper child.

Chrollo: Born, abandoned by meteorite parents.

Can they legally drive?

Nobunaga: yes

Feitan: no

Machi: no. she can drive just not legally.

Phinks: no

Shalnark: yes, but it was a mistake.

Franklin: no. boy too big ;-;

Shizuku: yes. and she's responsible.

Paku: yes. she can go 0-60 in any vehicle, just watch-

Bono: no

Uvo: no, boy extra too big

Kortopi: no, boy too small

Chrollo: yes, but only if no one else wants to.

Ethnicity headcanons

Nobunaga: Japanese

Feitan: Chinese

Machi: Japanese/?? (still doing research on the origins of Komacine)

Phinks: Italian/Egyptian

Shalnark: German

Franklin: French/Malaysian (also still digging)

Shizuku: Japanese

Pakunoda: Russian

Bonolenov: Maori/African (Zulu)

Uvo: Spanish/Kenyan

Kortopi: Indian

Chrollo: Greek/Korean (alt. Japanese bcs i cant make up my mind)

Tea, Coffee, or Beer

Nobu: Beer

Feitan: Tea

Machi: Tea

Phinks: Beer

Shal: Coffee

Franklin: Beer

Shizuku: Beer

Paku: Coffee

Bono: Tea

Uvo: Beer

Kortopi: All. Caffeine is caffeine

Chrollo: Tea

[ptseti]

Top 10 LARGEST Ethnic Groups in Africa🌍

Welcome to our channel! In this fascinating video, we dive deep into the rich tapestry of Africa, exploring the top 10 largest ethnic groups on the continent. Join us on a virtual journey as we unveil the unique cultures, traditions, and geographical locations of these vibrant communities.

From the Berbers of North Africa to the Zulu people of Southern Africa, we'll shed light on the diverse heritage that makes Africa such a culturally abundant continent. Learn about the history, languages, arts, and rituals that define each group, and gain a deeper understanding of their contributions to African society.

Our exploration will take us to remote villages, bustling cities, and breathtaking landscapes, showcasing the breathtaking beauty that Africa has to offer. Immerse yourself in the vibrant colors, mesmerizing dances, soulful music, and mouthwatering cuisine that form an integral part of each ethnic group's identity.

Whether you're a history enthusiast, a passionate traveler looking for inspiration, or simply curious about the world we live in, this video is for you. Join us as we celebrate the rich tapestry of African cultures and encourage you to embrace diversity and promote unity.

[ultramaga]

I think it's very interesting that people will say "the French don't exist" but would be furious if someone said "the Zulus don't exist ".

Apparently ethnic groups only exist if they are non white.

[mariacallous]

In the days before South Africa’s May 29 election, there was a euphoric atmosphere in parts of the cosmopolitan but largely Zulu port city of Durban. People who would usually pass each other anonymously could be overheard telling each other, “We are going to fix the country!” There was, though, an ugly underside to this, with current President Cyril Ramaphosa, who is from the smaller Venda ethnic group, often dismissed in vulgar ethnic terms.

The African National Congress (ANC), after 30 years of comfortable rule, took a heavy blow in this election. It secured only 40.2 percent of the vote nationally and took its hardest hit in the province of KwaZulu-Natal, where Durban is located. There, it came in far behind the newly formed uMkhonto weSizwe (MK) party—whose figurehead is former President Jacob Zuma. MK finished first with almost 46 percent of votes for the national assembly, taking a large number of votes from the ANC—which won around 17 percent—and many from the Zulu-nationalist Inkatha Freedom Party.

KwaZulu-Natal is South Africa’s second-most populous province—and it is notorious for political violence—including open armed battles fought through the late 1980s and early 1990s, assassinations, and major riots in July 2021.

The electoral success of Zuma’s new party in the recent election has raised fears of further violence.

Organized around the charisma of Zuma, who was the staggeringly corrupt president of South Africa from 2009 to 2018, the MK party takes its name, meaning “spear of the nation,” from the armed wing of the ANC formed by Nelson Mandela and others in 1961. The party lays claim to that history and has adopted a militaristic posture.

Apartheid was, of course, not brought down by that army, which was, in military terms, a failed project. Before Western opinion turned at the end of the Cold War, apartheid was rendered nonviable by the mass democratic politics that began with a series of strikes in Durban in 1973, a popular movement that does not appear in Zuma’s militaristic misrepresentation of political history.

MK endorses an extreme version of the authoritarian populism that has surged in elections around the world. It is best described as ethnically inflected nationalism; while the party has an anticolonial dimension in so far as it seeks to build a counter-elite, it is also socially predatory and deeply conservative on social issues. Zuma has suggested doing away with same-sex marriage, which has been legal in South Africa since 2006; elevating aristocratic tribal authorities over elected representatives; holding a referendum on the death penalty; hiring more police officers; and introducing conscription.

Like other authoritarian populist parties in South Africa and elsewhere, Zuma’s party also takes a hard-right line on immigration. This is a matter of serious concern in South Africa, where African and Asian migrants are often targeted by the state and, periodically, by violent mobs.

MK also has a clear ethnic dimension. This is in sharp contrast to the ANC, which was founded in 1912 with an explicit commitment to build a national sense of African identity that eschewed the politicization of ethnic identities. It remains an ethnically diverse organization led by a member of an ethnic minority group.

Like figures such as Hungary’s Viktor Orban, MK is also enthusiastically pro-Putin. Some MK supporters have been seen wearing T-shirts with side-by-side images of Zuma and Russian President Vladimir Putin.

But unlike forms of right-wing populism elsewhere, MK also promises economic inclusion in a country where impoverishment and inequality are rampant, along with the effective provision of basic services. It proposes nationalizing banks, mines, and insurance companies; expropriating land and placing it under the control of the state and traditional authorities; and providing free education and full employment.

Due to this platform, newspapers outside South Africa have sometimes referred to Zuma’s party as being “far left.” But the left in South Africa has not rallied in support of MK’s proposals for expropriation and nationalization—largely because Zuma’s record during his nine years as president was dire in terms of creating jobs; providing basic services, decent health care, education, and public housing; and achieving long-promised land reform.

Indeed, corruption during Zuma’s presidency did massive damage to the state, its institutions, and its publicly owned companies and was so extreme that a single family took in just under 50 billion rand (then around $3.2 billion) from public budgets in what came to be known as “state capture.” Zuma’s presidency was also marked by a sharp increase in state repression, including the massacre of 34 striking miners by South African police in 2012 and frequent assassinations of grassroots activists.

A number of commentators across the political spectrum have reduced Zuma’s popularity and electoral success in KwaZulu-Natal to “tribalism,” sometimes with the implication that atavistic forces are at play. The recourse to this deeply colonial idea of the “tribe” is unfortunate. But the ethnic element in Zuma’s politics cannot be overlooked either.

Zuma has sought to stoke ethnic sentiment since he was tried for rape in 2006, when, along with chanting, “Burn the bitch,” in reference to his accuser, some of his supporters wore T-shirts with the slogan “100% Zuluboy.” In the lead-up to the recent election, it was common to hear people in Durban speak of the need to achieve the unity of the Zulu people.

KwaZulu-Natal has a long history of violent ethnic mobilization. Mpondo people from the neighboring Eastern Cape province have been sporadically attacked and driven from their homes for more than a century, including when ethnic sentiment escalated as Zuma ascended to the presidency in 2009.

In the late 1980s and early 1990s, there was open war between Inkatha, then a conservative Zulu-nationalist organization backed by the apartheid state, and the United Democratic Front, a popular anti-apartheid organization that allied itself with the ANC in exile. It is estimated that around 20,000 people were killed between the late 1980s and early 1990s. The apartheid state saw Inkatha as a conservative ally against the Soviet-linked ANC and an ally equally opposed to the ANC’s vision of a unitary democratic state.

The war came to an end when, in secret negotiations between the last apartheid president, F.W. de Klerk, and Inkatha leader Mangosuthu Buthelezi on the eve of the first democratic election, huge concessions were made to Inkatha, most notably via the massive transfer of land in KwaZulu-Natal—around 11,000 square miles, almost the size of Belgium—to the Zulu monarchy. This boosted the power of what is termed “traditional authority” over democratic authority, as people living on the land must pay rent to a trust headed by the Zulu king and are governed by customary law administered by traditional leaders.

The end of the war did not bring peace, though. The province swiftly became notorious for political assassinations within the ANC, between the ANC and other parties, and against grassroots activists. Many hundreds of people have been killed. The problem of assassinations was never seriously dealt with in the province and, as a result, has been steadily making its way into other parts of the country.

In the latter years of Zuma’s presidency, he sought to protect himself against mass outrage at brazen corruption by cynically spinning his government’s kleptocracy as “radical economic transformation.” This was taken up outside of the state by armed so-called business forums that shook down established businesses at gun point and by local party gangsters who appropriated public land for private profit. The capacity for violence developed in this milieu includes access to professional assassins and, in some cases, local militias.

In July 2021, when Zuma was briefly jailed for being in contempt of court, KwaZulu-Natal was ripped apart by riots in which 354 people were killed. The riots were sparked by a breakdown in the social order as supporters of Zuma, some dressed in military fatigues, openly attacked migrants from elsewhere in Africa in downtown Durban while the police stood down. There were also more covert attacks on trucks on the main road to Johannesburg, and many were left burnt. Again the police stood down.

The riots began with the mass appropriation of food in a carnival atmosphere. In the main, there was not much sense that this was a political event, and many participants were clear that they were not motivated by support for Zuma. But the riots soon took on a more ominous tone, and infrastructure was systematically destroyed by groups of armed men acting with military precision. Zuma’s daughter Duduzile Zuma-Sambudla celebrated the destruction on social media.

Now that the country is suspended between an election result that fundamentally changes its politics and the outcomes of the ongoing high-stakes negotiations to form national and provincial governments, the atmosphere in Durban is more febrile than euphoric.

False claims are being pushed through social media with a startling velocity, with Zuma-Sambudla taking a leading role in the promotion of conspiracy theories. There has been a particular focus, repeated by Zuma in various public statements, on the Trumpian move of declaring, without evidence, that the elections were rigged. The general view is that Zuma and his supporters are making this claim to set the stage for violence, although it is not quite clear what their intentions are.

It is common to hear people say that when the new provincial government comes into power, migrants will be “dealt with” and ethnic minorities will “know their place.” It is not uncommon to hear talk of secession, of an independent Zulu kingdom. There are widespread fears of coming violence, something that a number of grassroots activists say is inevitable. Mqapheli Bonono, one of the most prominent grassroots activists in Durban, said: “There will definitely be violence. We don’t know when or where, but for sure it’s coming.”

Migrants have already been threatened and intimidated. Last Wednesday, an MK organizer was gunned down in Durban. Although there is not yet any evidence of a specific motive, it is being reported by some media as a political killing. It is widely assumed that this is the beginning of an internal struggle for positions and power within MK. Some ethnic minorities fear that they may have to move out of the province. Some have returned to rural family homes outside the province while they wait to see how things play out.

Ramaphosa wishes to establish a national unity government so the ANC can continue to govern the country. It is not yet clear if this will work or if MK will participate in such an arrangement. In KwaZulu-Natal, it is possible that a deal between other parties could keep MK in opposition despite it winning the largest share of the vote. If MK is not part of the deal struck to form a national government, tensions will inevitably escalate. This will be dramatically compounded if the party is kept out of government in KwaZulu-Natal by an alliance of other parties.

If MK does form a government in KwaZulu-Natal, the country will have its second-most populous province governed by a political force directly opposed not just to the national government but to the principles and legal foundations on which the country was founded.

The militaristic posture of Zuma’s party escalates fears of violence, and Zuma himself often makes implicit threats of violence via dog whistles. Speaking in English, he has warned that he should not be “provoked.” Speaking in Zulu, he has said: “Abasazi singo bani” (They don’t know who we are).

The idiomatic meaning here is clear, but, in literal terms, South Africans know exactly who Zuma and his party are.

[baphometsss]

So my ancestrydna updated (yes I know I shouldn't have given my dna to a private company etc but I had no other way of finding out my actual ethnicity otherwise thank u slavery) and they have these regional markers in some of them

I thought you had to have a sizable amount of dna from one region to get region specific data but it turns out you don't. They can just tell you what specific groups the people in the panels come from , which is useful for people like me and my 13 ancestral regions bc the amounts are quite small when you dissect them individually

Also when you're dealing with a place like Africa where the political borders are v modern and therefore sort of arbitrary, it's pretty handy. Especially when they cut through territories that have been occupied by certain groups for however long

Anyway tldr today I found out I quite likely have Zulu ancestry

[reasoningdaily]

50+ African goddess names and meanings - Tuko.co.ke

Most communities from around the world believed in various goddesses as their keeper and fate determiners. Most of the goddesses from the early years continue to inspire generations for their irreplaceable roles. Notably, there were deities in charge of every sect of life, contrary to the current monotheism system of belief.

Who are the African goddesses? Ancient African thrived under a robust faith system before westernization, among the most deity-centred parts of life, including love, beauty, fire, rain, and harvest. Goddesses were incredibly respectable, with each bearing a specific name depending on the primary roles. Here are the African mythology goddesses, their names, and meanings.

African goddess of love and beauty

Who is the African goddess of love? Oshun is the African goddess of love and sweet waters. She is a specific deity among the Yoruba people of Nigeria. Oshun is by far the most famous African goddess of beauty.

Creator, sun, moon, stars, or nature female deities

Gleti - She is the moon goddess revered by all in the Dahomey kingdom, particularly the Fon people, Benin. She is the mother of all-stars.

Nana Buluku - The goddess is a supreme creator and mother to the sun spirit Lisa, moon spirit Mawu, and the entire universe, in Dahomey mythology, West Africa. She is also called Nana Buku or Nana Buruku.

Aberewa - Goddess of earth among the Ashanti in Ghana

Aja - Goddess of the forest among the Yoruba

Mawu-Lisa - Creator goddess, Fon people of Benin

Amma - Creator goddess in Burkina Faso and Mali, Dogon people

Asaase - Afua the earth goddess in Ghana among the Ashanti

Faro - Creator goddess in Mali, Bambara people

Kitaka - Earth goddess in Uganda, Baganda people

Nkwa - Creator goddess in Gabon, Fang people

Woyengi - Creator goddess among the Ijo in Nigeria

African goddess of fire

Who is the African god of fire? Africans believed that different goddesses had authorities over the fire.

Oya- Wears a lot of red, is the Yoruba warrior-goddess of fire. She is also the goddess of the Niger river, magic, wind, fertility, and other chaotic, electrifying phenomena.

Morimi- Goddess of fire among the Yoruba

African goddess of fertility and harvest

Asase Ya - She is also famous as Asaase Afua, Asaase Yaa, or Asase Yaa among the Bono people of the Akan ethnic group in Ghana and Guinea Coast. She is the goddess of fertility on the earth, bearing other divine titles such as Aberewaa or Mother Earth. She is second to Nyame (the Creator) in power and reverence.

Mboya - Fertility and motherhood deity in Congo

Mbaba Mwana Waresa - Fertility goddess in South Africa among the Zulu

Ala (odinani) - The Igbo people esteem Ala being the goddess of morality, creativity, fertility, and the earth as a whole. She is the most important deity in the Igbo mythology.

Ahia Njoku - She is a famous goddess among the Igbo people of southeastern Nigeria. The community believes she is responsible for yam, a special treat among the locals.

Abuk - deity of women and gardens in Sudan

Mwambwa - Goddess of desire and lust in Namibia

Inkosazana - Goddess of agriculture in South Africa, Zulu people

African rain, river, sea, and water goddesses

Mami Wata - The goddess is a well-known water spirit displaying male characters at times. Residents of West, Central Africa, and Southern Africa uphold her goddess powers as supreme.

Oba - Obba was the first wife of Shango, the third king of the Oyo Empire and the Yoruba Undergod of thunder and lightning. This African name refers to the river goddess in African mythology. She is the breath of divinity when it comes to the gods of rivers.

Bunzi - Kongo mythology believes in Bunzi as the goddess of the rain. She is the daughter of her great mother, Mboze. She is a coloured serpent well pleased with those who bring their plentiful harvest in her worship

Abena - River goddess associated with wealth symbols of brass and gold

Mamlambo - Goddess of rivers among the Zulu of South Africa

Obba - Goddess of Obba River in Nigeria

Yemaja - Goddess of Ogun River, Nigeria

Olokun - The African goddess of the sea in Nigeria

Yemaya - Goddess of the living ocean

Modjaji - Goddess of rain among the Balodedu people of South Africa

Majaji - Goddess of rain in South Africa, Lovedu people

Mbaba Mwana Waresa - Goddess of the rainbow, South Africa, Zulu people

Egyptian goddess names

Isis - She is the commonest of all Egyptian goddess names, a respectable deity of the Egyptian pantheon. Isis is the African goddess of wisdom known for her cleverness that exceeds that of a million gods. The image of the goddess Isis suckling her son Horus was a powerful symbol of rebirth that was carried into the Ptolemaic period and later transferred to Rome.

Sekhmet- Fire-breather goddess among the Egyptians

Amunet – goddess of healing and wisdom

Ma'at – goddess who personified truth, justice, and order

Anat - goddess of fertility, war, love, and sexuality

Tefnut – goddess of moisture

Anta -mother goddess

Anqet - goddess of fertility and the Nile River cataract

Anuke – earliest goddess of war

Arensnuphis – sacred companion goddess to Isis

Pakhet - A hunting goddess taking the form of a lioness

Nebethetepet- Her name means "Lady of the Offerings" or "Satisfied Lady"

Tawaret- She is a hippopotamus with the breasts and belly of a pregnant woman, the paws of a lion, and a crocodile tail hanging behind her head. Often she holds a protection sign beneath her paws, but in this case it is absent.

Hathor- associated with afterlife, music and dance, and sexuality and motherhood

Nepit - Goddess of grain

Ethiopian goddess names

Most names of contemporary Ethiopian deities come from the Quran and the Bible. However, ancient inhabitants worshipped:

Aso: goddess of justice - She is coincidentally queen of the Ethiopian people.

Atete: goddess of fertility - Christian cult of the Virgin Mary among the Oromo People

More African goddess names and their meanings

Gbadu -Goddess of fate in Benin, Fon people

Age-Fon - Goddess of hunters, Benin, Dahomey Empire

Achimi - Buffalo goddess, Algeria

Ancient deities share unique names based on their supernatural powers and influence in subject communities. Learning about African goddess names and meanings is useful for child naming. Furthermore, knowing these names helps in explaining ancient

[panafrocore]

Shaka Zulu: The Influential Reign and Military Reforms of King Shaka kaSenzangakhona

Shaka kaSenzangakhona, also known as Shaka Zulu, was a remarkable and influential figure who left an indelible mark on the history of the Zulu Kingdom. Born around 1787, Shaka ascended to the throne in 1816 and ruled until 1828. During his reign, he implemented sweeping reforms that transformed the Zulu military into a formidable force, solidifying his position as one of the most influential…

[khanyisile-2]

Reflecting on cultural humility

Cultural humility is defined as the “ability to maintain an interpersonal stance that is other-oriented (or open to the other) about aspects of cultural identity that are most important to the person.” (Waters & Asbill, 2013). It’s a continuous journey of examining oneself and being open to learning from others. It entails approaching interactions with others with respect for their beliefs, traditions, and values (What is cultural humility? The Basics: Equity and Inclusion, n.d.). The five aspects of cultural humility are openness, self-awareness, egolessness, supportive interactions, self-reflection, and critique. This blog will outline the significance of cultural humility and reflect on the intervention planned by a student therapist for clients concerning cultural humility.

“The portions we see of human beings is very small, their forms and faces, voices and words (but) beyond these, like an immense dark continent, lies all that has made them.” Freya Star

Cultural humility plays a crucial role in occupational therapy by ensuring that interventions are effective and respectful of each patient's unique context, preferences, and cultural background. Before beginning the interview, obtaining informed consent from the client signifies a commitment to respecting their autonomy and rights. Cultural humility also empowers therapists to identify and address power imbalances (Anderson, 2022). For example, patients believe that they must accept the health care recommendations without raising their opinions; this is not true. Cultural humility involves understanding the impact of culture on health beliefs, acknowledging power imbalances between therapist and client, and working together with clients to create interventions that are culturally sensitive and appropriate. In occupational therapy, cultural humility also has implications for our personal lives. Through approaching interactions with people. Therefore, this can improve our relationships by fostering better empathy, comprehension, and connection. Culture has significant implications for OT intervention because it determines perceptions of health, illness, and occupation. Reberg, (2019). To interact with a client efficiently and understand their daily activities, one must be aware of their cultural background.

I was exposed to clients from the same ethnic group, which is black, from Zulu culture, and we share the same culture. It was a positive experience as we were able to have clear communication and acknowledge our culture, as we come from different backgrounds and the roots of the culture might be different. However, even though we came from different backgrounds, when I was planning intervention sessions with the CVA patient, which included dressing and bathing activities, I first obtained a consent form from her on the previous day of our intervention to ensure that I was adhering to the fundamentals of cultural sensitivity. Planning for intervention for the following day, the client was expected to do dressings of the upper and lower limbs. this was done to teach the client new techniques of dressing, such as beginning with the affected limb when dressing herself. So, I was planning to use the pants for dressing the lower limb as she doesn’t have personal clothes at the facility, and at the facility, they don’t have skirts; they only have those dresses that are easy to wear. So I asked the patient if that was okay if she dressed herself using the pants so that I wouldn’t perform an activity that was against her culture. The patient agreed to do so. This was also applied to my second patient, as before performing the dressing of the upper limb activity, I began with consent.

Then, on the other intervention with CVA, the patient asked me to teach her bathing activity, as she said she wanted to learn to bathe herself. After every intervention, the client was asked about the activity and the plan for the next session by asking her what activity she faced difficulty with and wanted to learn to perform. So, the client says she wants to bathe herself, so we plan to perform the bathing activity with the patient. On the previous day of bathing activity, I first obtained consent from the patient in order to perform the session. This was done because some old people from Zulu culture find it disrespectful if a young person looks at them naked. The patient didn’t have any problem with that.

Fieldwork is a good learning experience, as it prepares us for the future by teaching us holistic patient care. I learned that cultural humility is very important in occupational therapy, even if you share the same culture. As I’m Zulu culture, I feel like our backgrounds with the patient and I are differences. I was working with the old female. I found it difficult to work with her as I had to make eye contact when we were communicating or performing a session with the patient. When the client was feeding herself, I needed to do observation, look at the client while naked (when bathing and dressing),provide commands to the patient in terms of what she must do, and also call her by her name. This was against my Zulu culture, as we are not allowed to look at old people when they are naked or eating and also call them by their names; they want us to call them Aunt if they are female and Uncle if they are male. It forms part of my disrespect as a young female.

This situation enriched my knowledge in terms of intervention. I went back and did research, and I remembered that as an occupational therapy student, I will be working with people and teaching them how to bathe and dress themselves. I think I need to have more knowledge on how to respect the work without violating your culture. As I continue my journey as an occupational therapist, I have learned that cultural humility is important, and I need to consider it when planning interventions so that they can be client-centered. I have to ask my colleagues in terms of how to handle the challenge that I faced in terms of cultural barriers while continuing with research. I believe that the feedback that I will receive will be helpful. I am aware of the challenges I will face along the way in occupational therapy. I am willing to learn so that my patients will always get culturally sensitive and appropriate care. Cultural humility is important as it can transform the way we interact with others in both our personal and professional lives. Cultural humility can also help us build a good rapport with our patients, which will allow us to get to know them better and provide an effective intervention for them.

In conclusion, cultural humility stands as a cornerstone in the practice of occupational therapy, facilitating not only effective interventions but also fostering genuine connections with patients. Through a journey of self-reflection, openness, and continuous learning, therapists can navigate diverse cultural landscapes with sensitivity and respect. As demonstrated in the experiences shared, cultural humility is not only about recognizing differences but also about actively seeking understanding and adapting interventions to honor individual backgrounds and preferences. By embracing cultural humility, therapists can ensure that their practice is truly client-centered, enhancing the quality of care and nurturing meaningful therapeutic relationships.

references

Waters, A., & Asbill, L. (2013, August). Reflections on cultural humility. CYF News. Retrieved from https://www.apa.org/pi/families/resources/newsletter/2013/08/cultural-humility.aspx

What is Cultural Humility? The Basics | Equity and Inclusion. (n.d.). Inclusion.uoregon.edu. https://inclusion.uoregon.edu/what-cultural-humility-basics#:~:text=%E2%80%9CCultural%20humility%20involves%20an%20ongoing

Anderson, S. H. (2022). Cultivating Cultural Humility in Occupational Therapy through Experiential Strategies and Modeling. The Open Journal of Occupational Therapy, 10(4), 1–7. https://doi.org/10.15453/2168-6408.1962

Reberg, J. (2019). The Importance of Cultural Humility in Occupational Therapy. Review of The Importance of Cultural Humility in Occupational Therapy. Https://Www.google.com/Url?Sa=I&Url=Https%3A%2F%2Fscholarworks.wmich.edu%2Fcgi%2Fviewcontent.cgi%3Farticle%3D4185%26context%3Dhonors_theses&Psig=AOvVaw0LFVT5cn4tQhH3d-PHMRlW&Ust=1714154018398000&Source=Images&Cd=Vfe&Opi=89978449&Ved=0CAUQn5wMahcKEwiwj_On992FAxUAAAAAHQAAAAAQCA.

University of Oregon (2021). What is Cultural Humility? The Basics. [online] Equity and Inclusion. Available at: https://inclusion.uoregon.edu/what-cultural-humility-basics.

‌

[best-non-english-word-torunament]

Round three: Shongololo vs

עם, am

(poll at the end)

Shongololo (siSwati)

[ʃonɡolôːlo]

Translation: Millipede

siSwati is an Atlantic-Congo language belonging to the Bantu branch, which covers most of sub-Saharan Africa. It is spoken by 960 000 people in Eswatini, where it is the national language, but by 4,7 million people in total, half of whom speak it as a second language. Most of them live in South Africa. The prefix si- in siSwati indicates the noun class, shortly explained as a gender system but with more (up to 20) classes, less arbitrary categorization and different but paired classes for singular and plural. From what I’ve found, si- is the prefix for class 7, indicating body parts or pairs in siSwati. From what I remember from a lecture, some Bantu languages use the same class to signify languages, which gives related names such as isiZulu and kinyaRwanda.

Motivation: I love how it feels when saying it! It also manages to seem both long and round, just like the animal itself. <3

Note: I found evidence of shongololo being used in siSwati, but the IPA transcription is taken from Zulu (ishongololo, in which the i- signifies noun class), which is closely related to siSwati. I thought it should have the prefix in- for objects and animals but couldn’t find evidence of that word ever being used, so probably not. Someone who knows siSwati, please tell me how it all works.

עם, am (Hebrew)

[am]

Translation: Tends to be translated as 'people (as a group like 'the jewish people')' but also its... so much stronger than that. It's like... group? Tribe? But like. Bigger. Not necessarily in size but in... feeling i guess? It's stronger.

Hebrew is an Afro-Asiatic language belonging to the Semitic branch and is the Jewish language in which the Tanakh was written down, originating in today’s Israel. Even after Hebrew stopped being spoken by Jews, it lived on as a literary medium and religious language. Using a modern version of Hebrew as a daily language was promoted principally by Eliezer Ben-Yehuda in the late 19th century. Reviving efforts went well and Hebrew is now the official language of Israel, where it's spoken by 8 million people. 1 million people outside Israel also speak Hebrew.

Motivation: I'm kinda sad it doesn't really have an equivalent in English because it means there's no way to really express what a lot of ethnic groups are on a deeper cultural level. Are Jewish people an ethnic group? A religious group? A culture? A 'people'? We're all of them at the same time. We're עם. It's a fairly simple word yet it carries so much power that I find most of the English equivalents (despite how precise they are at describing different types of groups) kind of lack.

Note: Another possible translation is nation, in the sense of a people not a state

[blackhistorystoryteller]

Black history is not all about slave trade

Slave trade is not just black history it’s just 10% of the history africa holds

This is a message to my black brothers and sisters in America

Today I will be talking about the Zulu tribe

The ancestors of the Zulu migrated from west Africa into southeastern Africa during the Bantu migrations from 2000 BC until the 15th century. The Zulu tribe expanded into a powerful kingdom, subdued surrounding groups, and settled in the region known as KwaZulu-Natal in present day South Africa. After enduring colonialism and overcoming apartheid, they have emerged as the dominant ethnic group in South Africa todayAccording to Zulu ancestral belief, the first Zulu patriarch was the son of a Nguni chief who lived in the Congo Basin of Central Africa. By the early 1800s, the Zulu had migrated to Natal, where they lived among other Nguni-speaking chiefdoms. There were ongoing power struggles among these chiefdoms.Around 1808, Chief Dingiswayo of the Nguni-speaking Mthethwa people led wars of conquest to end the power struggles among the chiefs in the communities surrounding his chiefdom.Chief Dingiswayo centralized power by organizing the military into age-based groups, rather than lineage-based regimens. This weakened kinship ties of the conquered communities. Chief Dingiswayo left the conquered chiefdoms relatively intact after they accepted his dominion.The Zulu developed into a distinct cultural group by the time they were conquered by Chief Dingiswayo and his Mthethwa people in the early 1800s. At that time, the Zulu were a small lineage numbering around 2,000 people led by Chief Senzangakhona.Shaka, the future founder of the Zulu Kingdom, was the illegitimate son of the Chief Senzangakhona. Shaka was drafted into the Mthethwa and became one of Chief Dingiswayo's bravest warriors. When Chief Senzangakhona died, Shaka seized the Zulu throne.Using Dingiswayo's military style of weakening kinship ties amongst warriors, Shaka controlled the Zulu community. After Dingiswayo's death, he killed the legitimate heir and installed a puppet as Chief of the Mthethwa.Before long, Shaka seized control over Mthethwa's regiments and assumed power of the newly formed Zulu Kingdom in 1818.

Shaka, Zulu King 1818 to 1828.

Zulu tribe facts include the following:

Shaka Day is celebrated in September by slaughtering cattle, wearing traditional clothing, and wielding traditional weapons. Dignitaries from other tribes and nations attend.

Traditionally a senior male is the head of the clan. Young men train from childhood to fight and defend the clan. Members of the clan have kinship ties based on blood or marriage.

To show respect, the Zulu do not refer to elders by their first name; they use "Baba" meaning father, and "Mama" meaning mother.

Patrilineal inheritance and polygamy are practiced in Zulu culture; having more than one wife is acceptable if one can afford it.

In Zulu culture, bride wealth must traditionally be paid in cattle. Most native groups in South Africa, including Nguni-speaking Xhosa, Ndebele, and Swazi pay bride wealth.

[readyforevolution]

The word Zulu means "Sky" and IsiZulu is South Africa's most widely spoken official language. The Zulu people refer to themselves as 'the people of the heavens'. They are the largest ethnic group of South Africa🇿🇦