Sunday, December 6, 2009

Tough encounter 4 Bafana

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Friday, November 20, 2009

Xenophobic attack to zimbabweans

I echo the same sentiments with the deputy minister of Home affairs Malusi Gigaba quoted on Sowetan 20 November 2009 page 4 saying “Farmers who employed illegal immigrants fanned xenophobic attacks”. Gigaba went on to say employing illegal immigrants because their rights are not protected makes them vulnerable to exploitation and undermines the locals’ rights to employment. Please farmers stop taking advantage of the vulnerable immigrants, because in so doing you would be forsaking other competent South African job seekers as they do not concede in being paid insufficient amount. STOP treating our fellow vulnerable immigrants like dogs.

But most importantly I would like to discourage everyone who engages himself/herself in xenophobic attack. I still can not make head nor tail of how as blacks, as Africans hate one another so much. We still crying foul of racism yet ironically we are bearing haterage at one of us. Do we think whites would love us, when we do not love our fellows? Charity begins at home.

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Thursday, October 22, 2009

Please SAFA don't disapoint us again!!

Thank God we finally got rid of the "Big Nose" Santan, who disgracefully put our much-loved team BafanaBafana at number 80 as far as fifa ranking is concerned. It has been a trend for SAFA to mismanage the South African football for years, with the likes of Molefe Olifant, Ivin Khoza who steered our foot ball down the drain. When SAFA takes on the Brazillian couch - Santana they knew quite well that he lacked international experience and that he was hopping from one club to the other in Brazil without success. As a matter of fact SAFA never delved deeply into Santana’s credentials; instead they fall into Carlos Pereira’s trap and took his words for it.

Now is the time for a new leadership, I would be disenchanted a great deal, if SAFA take on Pereira as the head Couch to take Bafana Bafana to the world Cup. The time is ripe for Bafana to get a local couch, the couch who fully understands our foot ball style and our players. We have no time to waste, only few months left. We have couch like Shakes Mashaba, Jomo Sono, Garvin Hunt, Clive Backer and Gordon Igisund. And beyond reasonable doubt tall these couches have a great acumen to take Bafana to greater heights, let’s forget about Pereira and his crew because we have a bottle of talents right here at home.

Why am I saying Local couches? Since South Africa was allowed to participate in sports in 1992, couches that have been successful were local couches. Your Clive backer, Jomo sono and Shakes Mashaba, none of the over sees couches did well in Bafana Bafana, so it is high that we start to value the talent that we have.

Hopes are high that Christian Nematandani would bring measure development and changes to South African foot ball fraternity, yes he must not disappoint. The previous regime was characterized of lack of accountability, invisibility, clumsy and silence when it comes to South African foot ball. Nematandani should not take the job ahead of him frivolously because there is still a lot of work to be done. Look at Ghana, Ivory Cost, where were they in the last six years? They were small teams, but look at them today; they have developed in such a way that South Africa can not be compared with them. Its all about development at the grass roots level, SAFA still have a challenge to development of young stars as far as soccer is concerned. Please Nematandani DON’T DISAPOINT US LIKE OTHERS DID!!!!

Wednesday, August 12, 2009

DLGH Celebrates Mandela Day in Style

By Tshimangadzo Muleya

I was privillaged to be part of the Department officials who extensively contributed in changing lives of the poor in the Province. Lives of the destitute families dramatically changed at a lightning speed on Mandela Day when the MEC of Local Government and Housing Mr. Soviet Lekganyaneand the Department officials built them Houses as a present during Mandela day on Saturday 18 July 2009. The Houses were built in Mohokone (Bolobedu) and Ga-Marishane (Janefurse) respectively. Mandela Day is an annual celebration of Nelson Mandela’s life and a global call to action for people to recognize their individual power to make an imprint and change the world around them.

It was all go at the venue and the MEC, Mayors and the officials showed absolute commitment when building the house of the destitute family. “If Nelson Mandela dedicated 67 years of his life to serve humanity, surely each and every one of us can spare 67 minutes of our time as a way of saying thank you to him by serving and doing good to others” Said the MEC.

I was queit impressed to see the MEC Mr. Soviet Lekganyane, who looked like a qualified brick layer putting up Matjatji’s house. The MEC further indicated that the department will continue to accelerate services delivery and pursue the development of integrated and sustainable human settlements in honour of Madiba and other heroes and heroines. “Tata, we wish you a happy, blessed birthday and continued good health” These were the concluding words of Lekganyane and the construction of the house continued.

Ms Matjatji Rabothata the head of the deprived family which was living in a roundavel muddy house with a thatched roof which shown signs of age, was completely shocked by the developments. The family could not build themselves a decent house since Matjatji was relying on her disability grant to look after the family. “I am very happy for being granted the opportunity to own a decent shelter, more especially on this special day, birthday celebration of our icon hero Tata Nelson Mandela. I will cherish this day for the rest of my life” She said.

Meanwhile it was also an idyllic day for Sinah Madishana, who looked pretty much content with the four roomed house present that DLGH was building for her. “Now I’m rest assured that my family will be safe, come what may, I wouldn’t worry” Said Sinah fighting tears back as she spoke. “Even now I still can not believe that this is my house, I still wonder how the department tracked me down in my hard times; I thought no body cared. As from today I depend on Government to look after me and my family and I know that this Government will never forsake me” She smiled radiantly

Madishana family have been in the grip of plummeted winter degrees and a burning summer heat and heavy rains for years as the shabby shack they live in could offer less protection. The family occupied the shack after their house was accidentally bent up in 2007.

“I’m here on behalf of the MEC of Local Government and Housing Mr. Soviet Lekganyane, who is at Mopani, Mohokone today. “The house we are building for the Madishana family is a true symbolic of government commitment to housing and other basic services. It won’t end here; we will make sure that we fulfill the mandate that our people have given us. This also shows that our government cares for the people as Mandela did in his 67 years” Said the MEC of Education Dickson Masemola with a short speech before laying bricks to the house of the destitute family
The above story clearly indicate that the government is actualy doing its best to change lives opposed to the media's perspective. At first, with the little knowledge that I had, I was a bit sceptic about of services by government in the province, but know with the light that I have I tell you government is doing much in changing ordinary's people lives. The problem that I realised is that "we believe heavily on the media" which always try by all means to write everything bad about the government in order to sell their publications. Some of the stories they write about the government of course their true, but do you think evrything about the government its all bad? I dont think so.

Friday, May 15, 2009

Jabu Mahlangu skills down the drain

It is very perturbing to witness South African foot ball stars like Jabu Mahlangu forfeiting their God given talents in a slapdash fashion. I personally think that Jabu has been one of the most fortunate footballer in the country as he was given enough support from almost all big teams in the PSL and overseas.

He played for Kaizer Chiefs, Supper sport, Orlando Pirates, SV Mattersburg ,Swedish club Östers IF and Platinum Stars. All these clubs awarded him an optimum edge to realize his dreams in the world of foot ball but he kept behaving like a spoilt brat. Thanks to Muhsin Ertugral for your invaluable help you gave to Jabu, you really tried to assemble this boy as he had numerous off-field and disciplinary issues. They say you can take a horse to the river but you can’t force it to drink, so did Muhsin by taking Jabu to play in an Austrian club SV Mattersburg.

Jabu had everything going for him and he missed the boat. As we are speaking he would be one of Bafana Bafana best attacking Middlefield as we are heading to the confederation cup, yet ironically he is sent parking by his current club platinum stars owing to his renowned mysterious misconduct. I used to agree with those who used to say “when Pule is on song, the opposition dances”. He was a crowd puller at his former and first professional team, Kaizer Chiefs. Let Jabu eat a humble pie, because he has no one to blame but his attitude.
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Friday, March 13, 2009

it was not an ordinary accident

According to one of the website the Masvingo-Harare road is a two lane route. The place where the crash occurred is on a kilometre-long (0.6 miles) stretch of clear road, sandwiched between two commercial farmlands. As the nation ponders on the latest tragedy, many questions are being asked and concerns are being raised over the security of government officials. How a convoy of three vehicles, with one in the middle carrying the second most important person in the land, got involved in a car crash, is what has perplexed me.

How the oncoming lorry, which apparently belonged to a partner of the US government aid agency USAID, is thought to have crossed into the prime minister's path, sideswiping the right bumper of Mr Tsvangirai's Land Cruiser, which then rolled off the highway?

If you look at the circumstances surrounding the accident, they show that there is not as much security as one would have wanted, not that you can prevent an accident, but I'm sure it must give a lot of lessons about the security framework. I have learnt that when Mugabe travells he goes with the minimum of fifteen vehicles, motor bikes and ambulances.

It's very depressing, I think happening within the first three weeks of the new inclusive government. It's unfortunate that the public will find it unbelievable and that could threaten the whole framework of the new government, especially with another cresh of onether MDC leader when he was from the Suzen Changarai funeral.

It is supprising to hear that at the clinic where Mr Tsvangirai was treated, there was heavy security, state agents and armed police. It appeared like a state expression of loyalty, to avoid giving any credence to conspiracy theories.

I couldn’t agree more with the Zimbabwen Minister of Finance Tendai Biti that Logic would have demanded that police escort be provided to warn other traffic... and this tragedy could have been avoided.

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Ri a tea u divha nga vhahali na mvelelo yashu ya tshivenda

Ranga sedza ano maduvha ri kho thudzela mvelelo kule, ra dovha ra rahela kule vhahali vhashu ngeno rikho hulisa vhathu vha nnda. Ndi amba izwi ndo di sendeka ka fhungo leli la u di hangwisa vha hali vhashu vha Venda, vhathu vhangaho vho Mphephu na vho Makhado. Hezwi ndi kho zwi ambiswa ndo lavhelesa zwithu zwingaho hezwi:
1. Radio I ambaho nga luambo lwadamuni (Phala Phala FM) na yone ikho shela mulenzhe kha u vhulaya mvelele na divha zwakale ya tshivnda. Ndori ndo thetshelesa (station feed back) nga la 12 March 2009 nga awara ya 20:00-21:30 ndapfa munwe muthetshelesi atshi amba nga fhungo leneli la usa amba maduvha a mabebo a mahosi ashu a venda ngeno ro to ima lurandala na u hasha maduvha a mabebo avho (Hitler) vhathu vha seli. Mulanga tshititshi odo di imelela nga uri zwidodombezwa zwa mahosi ashu azwiho kha lubuvhi sefa (internet). Nda di vhudzisa uri ezwi zwine nda dzulela uzwivho duvha na duvha ndi mini?. Radio (phala Phala) a I kho difha tshifhinga tsha u sefa zwidodombedzwa zwa mahosi ashu ano nga vho Mphephu, Makhado etc vhunga zwi hone kha lubuvhi sefa(internet) hezwino ndi kho amba.

2. Mitambo minzhi ya tshivenda tshivenda i no hudza mvelelo yafa na zwikoloni. Mitambo ingaho zwigombela I vho vhulawa zwikoloni zwinzhi, heyi mitambo yovha itshivha I kho imbwa itshi renda mahosi ashu na mashango shu a venda. Heyi mitambo yo dzhielwa vhu imo nga mitambo ingaho majorethe na zwinwe.

Ndi toda u fhana ndivho na vhavhali vha blog yanga uri ndi ngani zwizwa ndeme uri ri hudze mvelele.

Sialala ndi yone thikho ya lushaka, ri tea udi tongisa ngayo. Mvelele ya sialala i thusa u tutuwedza vhana uri vha di bvise kha mikhuvha mivhi i sa fhatiho.Uya nga vharangaphanda vha Vhavenda ndi zwa ndeme uri vhana vha divhe sialala lavho ngauri zwi thusa kha uri vha si hangwe mvelele ya havho.Vha tenda uri u vhulunga mvelele a zwi thusi fhedzi kha u divha iyo mvelele, zwi dovha hafhu zwa thusa uri zwa makwevho na mbambadzo (ikonomi) zwi aluwe.
Mvelele i dovha ya thusa uri vhaswa vha si milwe nga dzinwe mvelele na vhumatshelo havho vhu vhulungee. Musi zwi tshi senguluswa, vhadivhi vha zwa mvelele vha tendelana uri lushaka lu sina mvelele lwo xela. Vhunzhi ha matula ane a khou bvelela musalauno sa vhugevhenga, madwadze angaho sa HIV/AIDS, u tangana ha vhathu vha malofha mathihi zwi khou badekanywa na u xela ha mvelele.

Ndo vhona zwizwa ndeme u dzhenisa zwi dodombezwa zwa vhahali vhashu uri na vhane vha sefa lubuvhi sefa wa zwiwane u leluwa.

Patrick Mphephu
Chief Patrick Ramaano Mphephu (1924-17 April 1988) was the first president of the bantustan of Venda, which was granted nominal independence from South Africa on 13 September 1979.
Mphephu was born in Dzanani settlement and after graduating from high school worked for the Johannesburg City Council. A paramount chief of the Venda ethnic group, he was appointed Chairman of the Ramabulana Regional Authority in 1959, Chief Counsellor of the Venda Legislative Assembly on 1 June 1971 and Chief Minister of the two discontiguous territories on 1 February 1973 when South Africa first implemented the black homeland policy. Mphephu was reelected in elections in August 1973 and his title changed to President upon independence. As President, he was also leader of the Venda National Party, the only recognized political party in the new state. Mphephu died in office and was replaced by his finance minister, Chief Frank N. Ravele.

Khosi Peter Toni Mphephu Ramabulana
born 2nd August 1972 at Nzhelele, educated at Dzanani and Nzhelele Primary Schools, then at Mphephu High School till 1990 and at the University of the North, crowned November 1998 at the Dzanani Palace in the presence of Nelson Mandela, presently he is in the process of transforming the institution of traditional leadership to enable it to be more responsive to today's socio-economic challenges that continues to confront the Venda people.

Khosi THOHOYANDOU [Phophi]
king of the last group of immigrants to arrive in Venda, to the Nzhelele Valley. He conquered and absorbed the inhabitants there and established an empire like structure and his hegemony covered the area from Zambezi to modern Pietersburg, with Dzata as the capital of Venda. He disappeared mysteriously into the unknown and was the last of the kings to have ruled a united Venda kingdom, after his death his sons set up independent chiefdoms, married and had issue. He died about 1790.

Khosi MAKHADO RAMABULANA [Tshilwavhusiku, meaning "Night Fighter"]
Chief of the line of Thohoyandou, 9th in the genealogy of Venda Chiefs, he imposed his rule over all of Venda and was known as the Lion of the North due to his successes against the Boers; married (amongst others), Midana of the Phahwe, and had issue. He died 1895.(#1)

Izwi zwitovha masuto huna mahosi manzhi ,ndi amba divha zwakale ya o hafha kha lubuvhi sefa (internet). Vhathu litshani u isa phungo ya u ri divha zwakale ya mahosi a vho rine a iho kha lubuvhi sefa.

For more also check

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Saturday, February 28, 2009

Famous Venda people

Rudzani Ramudzuli
Ice p (Lusunzi)
Phillip Ndou
professor Tshilidzi Marwala
professor Mulalo Doyoyo
Professor NR Madadzhe
Professor NM Milubi
Joel Netshitenzhe
Alfred lusunzi
Sidney Mufamadi
Cyril Ramaphosa
Thovhele VhoKennedy Tshivhase (self-proclaimed King of Venda)[6]
Mukoni Ratshitanga
Maduvha Madima
Mbulaheni Charles Mphephu
Mmbara Hulisani Kevin
Mbulaheni Mulaudzi
Stanley Liphadzi
Aluwani Dzhivhuho
Lusani MafunzwainiRe.
Thivhilaeli Simon nedohe
Lufuno Lefty maphala
WMRD PhophiSS Madima
Muleya Tshimangadzo
Muleya Shonisani(Ashifashabba)
Diniel Mambushu Mudau
Joyce Mashamba
Adam Ndou
Masala Ndou
Joe Mafela
Mulondo Sekwivhilu
Rendani Sekwivhilu
J Netshipise
Jimmy Netshilulu

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An Analysis of how Limpopo Women in Elim Negotiate Meaning of HIV/AIDS Television Advertisements.

Elim is an area in the Limpopo province, 25 km east of Louis Trichardt and 125 km away from Polokwane. It has divers’ cultural groups, which are Vhavenda, and Tsonga. Elim is in Vhembe District which has the highest population in Limpopo province with estimated 1.3 million people (Vhembe District Municipality 2008:1). Elim encompasses areas like Mpheni, Watervaal, and sherly.

HIV/AIDS pandemic is a global health problem. South Africa is regarded as having the most severe HIV epidemic in the world (UNIAIDS, 2008:8). UNAIDS (2008:8) Global Report, estimated that 5.2 million South Africans were living with HIV at the end of 2007 compared to 5.4 million of 2006. Although the prevalence rates have begun to stabilize, the epidemic has already had a profound impact on many aspects of South African society. Moreover its effects on the country’s demographic structure and its economic, education, and health sectors will be worsened if more is not done to stem its tide. (UNAIDS, South Africa, 2007:5).

HIV/AIDS Prevalence differs across the country and among different segments of the population. The sentinel surveys annually carried out by the National AIDS Control Programme (NACP) since date shows that in 2007 Limpopo has 20.7 million of HIV/AIDS prevalence. In the year 2006 total number of 53 815 deaths were estimated, and of these death number, 26 404 (50.9%) were females and slightly more, 27 410 (49.1%) were males (Limpopo Department of Health: 2007 11). Furthermore Young South Africans are highly vulnerable to human immuno deficiency virus (HIV) transmission. (Fatima Hassan in Department of Health, 2006:17).

Women are the most infected and affected. Almost 61% of adults living with HIV in 2007 were women (UNIAIDS, 2007:8). Women are infected at higher rates owing to biological as well as social cultural practices (e.g. women’s low social status, culturally accepted inheritance discourses of widows and widowers, traditional and religious beliefs, polygamy and traditional healers’ discourses) that inhibit women’s control over their bodies (UN, 2004:6). The HIV/ AIDS prevalence continues to increase especially among women, thus, posing challenges to both prevention and treatment efforts. (Kaiser Family Foundation, 2008:45)

In South Africa It is estimated that 75% of the population has access to television (Nancy Coulson, 2006:1). South Africa has TV, radio programmes and mass media advertising that talk about HIV/AIDS prevention, for example Love live. There are condoms in South Africa, but condom use is still very low. (National Department of Health, 2006:15)

The impact of HIV/AIDS messages on target audiences has been the subject of studies by several media theorist (e.g. studies by Philo, 1993: 154; Kitzinger, 1993:202 and Kelly, 2000:190; Hungwe, 2006). According to Hungwe, (2006:85) the influence of religious practices in shaping the meanings also arose in the discussion of condoms. Women incorporate their religious beliefs into their sexual practices and rejected messages that advocate condom use. Nonhlanhla (2001:239) argues that South African women are at high risk of HIV/AIDS epidemic due to an apparent gap between awareness and practice.

Gender inequality is the major reason for women’s increased vulnerability to HIV infection. They suffer discrimination, deprivation and exclusion simply because of their gender. Thus, women are less able than men to exercise control over their bodies and their lives and have little, if any influence over their partners’ sexual behavior. (Mehta, 2006: 318).

The data collected shows that the samples of 68.2 percent of women in Elim have gone to school, where as 31.8 percent of the women have never gone to school. On the 68.2 percent of women who have gone to school, include only 8.7 percent who have attended tertiary, 40.4 percent attended primary school and 19.1 percent attended high school. It was then deduced that majority of Elim women are educated, but they have not furthered their studies. Most of them have gone to school so that they can be able to write their name. So it is difficult for them to interpret the meanings that HIV/AIDS prevention messages promulgate, as encoders prefer.

89.4 percent of women in Elim have access to television. This really shows that that majority of the women in Elim are exposed to the HIV/AIDS prevention messages. While on the issues of love relationships, the sample of 89.4 percent of Elim women are in love relationships, and only10.6 percent are not in love relationships. 42.5 percent of women are involved in polygamous and unfaithful relationships. And the majority of women which is 57.5 percent say they are not in polygamous relationship. Though the researcher deduced that Elim woman are still at high risk looking at the number of women who are in polygamous relationships. The research also discovered that only 17.0 percent of women use condom.

The majorityof women 57.4 percent in Elim believes in protestant (Christianity, etc), while 40.4 percent believes in African Tradition and only 2.1 percent in Roman Catholic.

Research by Muleya Tshimagadzo
For more info contactజా

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An Analysis of how Limpopo Women in Elim Negotiate Meaning of HIV/AIDS Television Advertisements

By Muleya Tshimangadzo

This study takes the form of a quantitative audience reception analysis; to investigate how a particular group of female audiences situated in Elim negotiate televised HIV/AIDS prevention advertisements. It was drawn from the theoretical framework of Hypodermic needle theory, cultural studies, reception analysis and Social marketing.

It probes the way which the social situations influences the audiences’ acceptance or rejection of preferred readings encoded in the texts by the producers of messages. Data for the investigation was collected through questionnaire method. The findings established that the female audiences’ interpretations of HIV/AIDS messages were informed by their lived experience, pre-existing knowledge as well as their social intersection with other messages.

Based on the findings it can be concluded that, in converse to earlier beliefs of media theories such as that of the “hypodermic needle” theory, which believed that the audiences of the media are passive recipient, the audience is active in the production of meaning.

The data collected by show that the samples of 68.2 percent (thirty two) of women in Elim have gone to school, where as 31.8 percent (fifteen) of the women have never gone to school. On the 68.2 percent (thirty two) of women who have gone to school, include only 8.7 percent (four) who have attended tertiary, 40.4 percent (nineteen) attended primary school and 19.1 percent (nine) attended high school. The majority of Elim women are educated, but they have not furthered their studies. Most of them have gone to school so that they can be able to write their name. So it is difficult for them to interpret the meanings that HIV/AIDS prevention messages promulgate, as encoders prefer.

Majority of women 89.4 percent (forty two) of women in Elim have access to television. This really shows that that majority of the women in Elim are exposed to the HIV/AIDS prevention messages. While on the issues of love relationships, the sample of 89.4 percent (forty two) of Elim women are in love relationships, and only10.6 percent (five) are not in love relationships. The research also discovered that only 17.0 percent (eight) of women use condom.

Vhembe District

Vhembe District Municipality

A map of South Africa showing Vhembe (within Limpopo province)
Vhembe is one of the 6 districts of Limpopo province of South Africa. It is the northernmost district of the country and shares its northern border with Beitbridge district in Matabeleland South, Zimbabwe. The seat of Vhembe is Thohoyandou. The majority of its 1 199 856 people speak Venda (2001 Census). The district code is DC34.

Vhembe was originally settled by now-expired tribes of Khoisan peoples. It was later settled by the Venda people (recently migrated from what is now Matabeleland South in Zimbabwe), who constitute a majority of the population of Vhembe today. The Dzata ruins in Thulamela local municipality once served as the main settlement and capital of the Venda empire which had dominated the area during the 18th century.
Boer settlement of the territory began in the late 18th century and gradually upsurged throughout the 19th century. By the turn of the century, the Soutpansberg was taken by the Boers from the Venda rulers, making it one of the last areas in the future republic of South Africa to come under white rule. During the apartheid era, the bantustan of Venda (declared independent in 1973) was established in the eastern part of the Vhembe area, and was reintegrated into the country at the end of white minority in 1994. The former bantustan capital, Thohoyandou (named after a chief that had led the expansion of the Venda empire in the 18th century) is the current capital of both Vhembe district and Limpopo province.
On December 11, 2008, Vhembe was declared a disaster zone by the Limpopo government due to the spread of cholera across the Zimbabwean border to the district.

1 History
2 Geography
2.1 Neighbours
2.2 Local municipalities
3 Demographics
3.1 Zimbabwean migrants
3.2 Gender
3.3 Ethnic group
3.4 Age
4 Politics
4.1 Election results

Vhembe District Municipality Official Website
Municipal Demarcation Board
Stats SA Census 2001 page
Independent Electoral Commission 2004 election results

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Friday, February 6, 2009

Maduvha relegated Chief Thidiela

Im still mad after what Maduvha did to Chief Thidiela, it has really proven that when days are dark friends are few. It also manifested the fact that women are oppotunists and fortune seekers. It hasn't last long after the Club (black leorpards) relegeted on the PSL leage, that Maduvha also relegated Chief Thidiela. I find it distabing for us who were looking into their marige as something inspiring, it gets my blood boil when ever I think of marying.

Im not distorting the fact that Maduvha may have been wronged by Thidiela, but the fact remains that celebrities S.U.C.K.S. from now onwards Im my own guru, Im tired of being disaponted by people who do not embracy the venda traditional values. It is a shame that Thidiela couldn't manage his wife and the team, it is clear indication that Black leopards needs leadership as soon as possible if it want to be in PSL next season.

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The Domba
The Domba is a pre marital initiation, the last one in the life of VhaVenda. This rite of passage was attended by both girls and boys after each individual had previously attended other separated initiations dedicated to one’s gender : Vusha and Tshikanda for girls Murundu for boys (the circumcision done during this rite has been introduced by North Sotho).
Both girls and boys go through another initiation at the end of a one month seclusion period after their birth. Since the missionaries decided that mixing males and females in the same ceremony was immoral, only girls attend the Domba which has two main functions : teaching girls how to prepare themselves to become wives (birth planning, birth giving and child care, how to treat a husband, and nowadays teaching of AIDS risks...) ; and bringing fertility to the new generation of the tribe (anyone doubting the African beliefs can visit Venda and realize how well the fertility rites are working).The chief or sovereign will “call” a domba and preparations are made by the families for their girls to be ready and to prepare what’s necessary to attend the ceremony (entering fees for the ruler, clothes, bangles...).

In olden days girls used to stay at the chief’s place for the whole duration (three months to three years) of the initiation ; nowadays because of schooling girls only spend week ends at the ruler’s kraal. The Domba is not a tourists’ attraction but a ceremony with deep meanings, and it is not possible to witness many parts of it (teaching, ritual bath...). The public is only able to see the dancing which is the occasion for men to choose future wives for their nephews or sons...

The tshikona is traditionally a male dance in which each player has a pipe made out of a special indigenous type of bamboo growing only in few places around Sibasa and Thohoyandou (and which has almost disappeared now). Each pipe/player has one note only, and they have to play in turn in such a way that they build a melody.
The Tshikona is a royal dance, each sovereign or chief has his own Tshikona band. Tshikona is played at various occasions for funerals, wedding or religious ceremonies, this can be considered as the Venda “national music/dance” ; it is a music particular to VhaVenda in South Africa.

The Tshigombela is a female dance usually performed by married women, this is a festive dance sometimes played at the same time as Tshikona.
Tshifhasi is similar to Tshigombela but performed by young unmarried girls (Khomba).

The Mbila
The Mbila is played in the north of South Africa and more particularly by the VhaVenda. It can be described as a keyboard made out of a piece of wood which is the resonator, and with metal blades (made out of huge nails hammered flat) which are the keys.
While the Mbila is still widely played in Zimbabwe, in Venda it is only played by a few old people, who sadly notice that most youngsters are disinterested in their own culture and let it die. The playing of the Mbila is one of the most endangered Venda traditions.
The Venda style of playing Mbila is quite different from that of Zimbabwe or Mozambique. Even if some young people can still play the Mbila in South Africa, the traditional Venda repertoire is about to disappear for ever...

The drums
Drums are central in Venda culture (like in many other African tribes) and there are legends and symbols linked to them.
Most sets of drums are kept in the homes of chiefs and headmen, and comprise one ngoma, one thungwa, and two or three murumba. Sets without the Ngoma may be found in the homes of certain commoners, such as the doctors who run girls’ ’circumcision’ schools. Drums are often given personal names. Drums are always played by women and girls, except in possession dances, when men may play them, and in performances in urban areas, where men live together in compounds without their womenfolk.

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Venda was a bantustan in northern South Africa, now part of Limpopo province. It was founded as a homeland for the Venda people, speakers of the Venda language. It was declared self-governing on 1 February 1973. On 13 September 1979, it was declared independent by the South African government and its residents lost their South African citizenship. In common with other bantustans, its independence was not recognized by the international community. Being nominally independent it was possible to set up a casino which was done in the early 1980s, staffed in the main by British workers. There was of course no apartheid in Venda, leading to relationships across the racial divide.

It was initially a series of non-contiguous territories in the Transvaal, with one main part and one main exclave. Its capital, formerly at Sibasa, was moved to Thohoyandou (which included the old Sibasa administrative district) when Venda was declared independent in 1979. Prior to independence it was expanded to form one contiguous territory, with a total land area of 6,807 km².[1] Its stated population in 1991 was 558,797 (This was not accurate),[1] with the majority of Venda peoples in Southern Africa living within its territory. The state was cut off from neighboring Zimbabwe by the Madimbo corridor, patrolled by South African troops, to the north, and from nearby Mozambique by the Kruger National Park.[1]

The first President of Venda, Patrick Mphephu, was also a chief of the Venda people. His successor, Frank Ravele, was overthrown in a military coup in 1990, after which the territory was ruled by the Council of National Unity. Venda was re-absorbed into South Africa on 27 April 1994.[2]

In 1982, the University of Venda was established as an institution for higher learning for vha-Venda people.[5] Venda is divided into small areas, such as Mukhase, where pure water can be found running off the mountain. The area contains wild animals such as elephants, lions, and springbok.

Famous Venda people
Rudzani Ramudzuli
Ice p (Lusunzi)
Phillip Ndou
Professor Tshilidzi Marwala
Professor Mulalo Doyoyo
Joel Netshitenzhe
Alfred Lusunzi
Sidney Mufamadi
Cyril Ramaphosa
Thovhele Vho
Kennedy Tshivhase (self-proclaimed King of Venda)[6]
Mukoni Ratshitanga
Maduvha Madima
Mbulaheni Charles Mphephu
Mmbara Hulisani Kevin
Mbulaheni Mulaudzi
Stanley Liphadzi
Aluwani Dzhivhuho
Lusani Mafunzwaini
Re. Thivhilaeli Simon Nedohe
Lufuno Lefty Maphala
WMRD Phophi
SS Madima
Muleya Tshimangadzo
Muleya Shonisani (shaba)
Diniel Mambushu Mudau
Joyce Mashamba


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Wednesday, January 21, 2009

Martinluther King speech

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."2
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
Thank God Almighty, we are free at last!3

delivered 28 August 1963, at the Lincoln Memorial, Washington D.C.

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