What do we call it? – Poetry Anthology Vol. 1 by Limpopo’s finest

 

 

 

WHAT DO WE

CALL IT?

Poetry Anthology vol.1

Contributors:

Mahlaga Molepo

Serene Noyz

Mapula Matlou

Katlane Seema

Koketso Marishane

TJ Solo

Mahlogonolo Moloto

Ndhivhuwo Gondwana

Lesiba Manaka

MABUTHETO LITERATURE

Polokwane  Johannesburg  Roodepoort  Ga-Molepo

Verso of book

THIRD

IMPRESSION

ISBN: 978-0-620-40095-4

Executive Producers: Bwarf

Distributed and Marketed by: http://www.consciousness.co.za

Copyright © 2007, 2008, 2009

First printed in 2007

Second impression in 2008

Third impression in 2009

Bwarf©2007

All rights reserved

No part of this book may be reproduced or transmitted in any form or by any

means, electronic or mechanical including photocopying, recording or by any

information storage without permission from the publisher.

Address for editorial correspondence

B103, Tshedzani Flats, Roodepoort

Address for orders

P.O Box 278

Mamatsha

0879

URL for orders through vendor

http://www.consciousness.co.za/online market

Editor

Photo by

Cover design

Other photos courtesy of

Selema Moila

Value Scientific Media

M&M Graphics

Africasgateway

DOWNLOAD an e-Book of this Poetry Anthology below >>>>>:

https://makhudutraditionalauthority.files.wordpress.com/2012/04/what-do-we-call-it-3rd-impression-okay.pdf 

Traditional Institutions and Leadership, marginalisation and the shame of the South African constitution

 

 

 

 

 

 

 

 

 

 

Abstract

When a friend of mine posed a question to me on the role and relevance of traditional institutions and leadership in democratic South Africa I immediately took the chance to share with him a crude perspective on being one of the members from so called royal families of post-apartheid South Africa. I had just finished listening from a mobile radio network, to a speech by a government official facilitating a seminar in preparation for an upcoming COP17 Climate Change Conference which was being broadcasted by SA FM’ AM Live show. “My dear friend, I am curious”, he continued while we sat down for an interesting exchange of ideas at a student cafeteria table on University of South Africa’s Florida campus. I wasn’t in the best of mental shapes for I had just listened to a monotonous and separatist investigation into the real causes of climate change in today’s world. Of course, the government official on the radio show had spoken at length about the intentions to involve all sectors of society in all discussions relating to the climate change topic. Those included, as reiterated by the flamboyant government official, the democratic parliament of the ruling party (the African National Congress), “civil society” and a bunch of environmentalists local and from abroad. “And did he mention the role of traditional institutions and leadership in all this?”-  retorted the friend. Not that I heard of I replied, but we must revert back to indigenous knowledge systems. As we continued engaging on the subject, I could feel tension mounting in my nervous system since the participation of traditional institutions and leadership in democratic South Africa was such a sensitive issue, one that disproves of the popular belief that “South Africa had the best constitution in the world”. Where they are involved, I continued with my answer, participation is so minimal it often amounts to a herd boy’s duties. Almost seventeen years into post-apartheid South Africa there is irrefutable evidence of an axiom of awe, bitterness, fury, anxiety, shame and hopelessness in traditional leadership circles.

Hell no! It is not a ticking time bomb. ORDER a hardcopy of The Green Collection Essays…

DOWNLOAD A FREE COPY OF THE ESSAY below>>>>

https://makhudutraditionalauthority.files.wordpress.com/2012/04/traditional-institutions-and-leadership-marginalisation-and-the-shame-of-the-south-african-constitution.pdf

The Open Source Debate

 How far have we walked?

The old debate on whether scholarly information should be made easily available to the public has been going on for many centuries. In 2012 we ask how far we have walked in an attempt to open it again. Should scholarly information be confined to the corridors of academic institutions? As scholars in developing countries, does the creation and ownership of content justify making the public pay for information? Can information be made easily available on the internet and be trusted as authoritative? What’s the criterion for determining the source? If the public pays, are there any models we can use to charge for information since it is today seen as a commodity in as much as it is a resource? How can we (scholars) contribute to the development of our communities in a manner that is ethical and does not compromise our integrity as existing and prospective professionals? We use the word scholar to refer to a learner person (especially in the humanities); someone who by long study has gained mastery in one or more disciplines (The Free Online English Dictionary sv scholar).

Challenges and Opportunities

For those who specialize in cataloguing, are the challenges that come with for example, huge amounts of content being created and disseminated by individuals and organization everyday on the internet a worry some factor; or can the challenge be seen as an opportunity to apply new cataloguing standards for information on the internet? Of course, some might see these challenges as opening a door for entrepreneurial activities outside of the traditional library environment. For those working in an information institution such as a library, can these opportunities be used to conduct research on some of the problem areas in the organization and retrieval of information through Information and Communication Technologies thereby helping advance professionalism and specialization? What about the “digital divide”, how can we bridge the gap between the haves and the have not?  

Taking a stance

Our position is that YES, scholarly information should be made easily accessible to the public albeit with reservations. What’s your opinion? The idea is to make scholarly literature easily available to scholars (i.e. same discipline, same field principle applies) through constant generation, evaluation, packaging, transfer and dissemination. Where applicable, a small fee will be charged for the products. For instance, scholars registered for a Bachelor of Information Science Undergraduate degree could exchange and share their assignments to compare answers before and after submission to their department for marking. Post marking, exchange, review and feedback could help scholars recap and turn their knowledge into information for others. The notion of ‘exchange post marking’ could be linked to our belief that at third level, most scholars would have absorbed enough knowledge, thus making them a prime group for Open Source Debate advocacy.

Another important element to achieving this mission could depend on scholars at Post Graduate level. Does this mean a model is needed to simulate how the relationship between scholars at third level and first level and those doing Undergraduate studies vis-à-vis Post Graduates vice versa would work? And of course, the model would have to include the working professional and their relationship/responsibility towards the self, their profession, work environment and society albeit there are many ethical dilemmas (INS2066 Only Study Guide. 2010) to face henceforth. According to Smith, M (2001: 32), information ethics are concerned with moral dilemmas and ethical concerns that show up when human beings interact with information, communications and information systems through creation, organization, dissemination and use.  

We believe that during the sixteen years of democracy in South Africa, the dominant escapist media culture has influenced users reading attitudes towards knowledge-based content. This reading monogenesis has since resulted in a society that no longer appreciates literature for mental elevation in favor of the more populist content.

 Project Implementation theory

According to Callon (1997) in Trusler and Van Belle, the Actor-Network theory is “adept at analyzing the relationship between human and non-humans”. For example, how can scholars interact with computers and the internet in order to implement this proposed project? Although aware not all students have a mutual relationship with machines, we believe scholars should utilize the availability of Information and Communications Technologies especially the internet with its many elements such as Student Websites, Blogs and Wikis, to create, organize, store, disseminate and use information. Why work so hard to compile your assignments or dissertation or thesis only to leave the work to gather dust in your study room? Let’s engage, share, learn and grow.

 Mahlaga Molepo is an Information Science Fellow at University of South Africa, Department of Information Science, P O Box 392, Unisa, 0003 Email: 45494428@mylife.unisa.ac.za

Follow the discussions here and now as well as on: http://myunisa.ac.za

http://www.facebook.com/mahlaga.molepo and http://www.linkedin.com/mahlagamolepo

Copyright © 2012. Mahlaga Molepo AIS3705 Practical Portfolio Task 1

Acknowledgements

To my fellow Bachelor of Information Science scholars at the University of South Africa: Gadija Sydow, Jullie Makwata, Pauline Maritz and Dina Mokgadi Mashiyane for their comments on the Face Book group page for BInf Students Unisa.

Sources consulted

Callon, M. (1997). Theoretical Research Framework: Actor-Network Theory / by Jonathan Trusler & Jean-Paul Van Belle: [adapted from The Market Test]. In Law, J. & Hassard, J. (1998) Eds., Actor Network Theory and After. Blackwell Publishers, Oxford.

 INS2066 Only Study Guide. 2010. Department of Information Science. University of South Africa: Pretoria

Smith M. 2001. Information Ethics, Frederick C. Lynden in (Ed). Advances in Librarianship, Vol.25, Emerald Group Publishing Limited, pp. 29-66 [See also permanent link:http://dx.doi.org/10.1016/S0065-2830(01)80019-2 ]

The Free Online English Dictionary (sv Scholar). The Free Online English Dictionary available at http://thefreedictionary.com [Assessed 23 April 2012]

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https://makhudutraditionalauthority.files.wordpress.com/2012/04/task-1-for-ais3705-practical-portfolio.pdf 

 

Traditional Youth Congresses, relevance and public skepticism – A Viewpoint

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This article provides an overview of the author’s viewpoint. Makhudu Traditional Authority does not necessarily share the author’s views.

DOWNLOAD article >>>HERE>>>: https://makhudutraditionalauthority.files.wordpress.com/2012/04/traditional-youth-congresses.pdf

Bana Ba Malahlela – A biographical description of the origins of Makhudu Traditional Authority

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The book was written at the request of Makhudu Traditional Council on behalf of Makhudu Traditional Authority. The aim of the book is describe in detail the origins of Makhudu Traditional Authority as an institution and a governance structure tasked with the administration of Mankgaile village in Ga-Molepo. The aim of the book is to transfer knowledge held by elders of the council to the younger generation thereby helping bridge the generational gap. In addition, the book will help do away with stereotypes often associated with traditional leadership such that people begin to understand the relevance and importance of indigenous knowledge systems in 21st century. The first edition of the book is written in Northern Sotho pending possible translation into other languages in the next edition.

Written by: Mahlaga Molepo on behalf of Makhudu Traditional Council

Cover design: TawandaMhandu(from Zimbabwe)

Contributors: Mr Mashegoane John Molepo, Mr Mashao Mashaphu, Mrs NtšeboaMashaphu

Proofreaders: Malahlela Calvin Molepo, Mr James Makgopa Molepo

Editors: Mahlaga Molepo

Publisher: Makhudu Traditional Authority

Price: FREE DISTRIBUTION(ONLINE )

DOWNLOAD THE e-book BELOW for FREE:

http://wp.me/a2ne71-ei

Inquiries email: info.makhuducouncil@gmail.com

Online Marketing Tools

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Easy Find Rural Business Catalogue was established to provide a comprehensive marketing platform for Entrepreneurs and Business Enthusiasts from Ga Molepo, in particular Mankgaile village, which falls under the jurisdiction of Makhudu Traditional Authority.

For more information please contact The Editor at +2783 952 992 3

Email: info.makhuducouncil@gmail.com  

DOWNLOAD A COPY OF THE CATALOGUE HERE:

https://makhudutraditionalauthority.files.wordpress.com/2012/04/easyfind-rural-business-catalogue2.pdf

Mabutheto Precis – A Collection of Green Essays

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Defining Mabutheto-the concept

The concept, Mabutheto consists of two parts. Mabu refers to soil and theto means praise. The concept Mabutheto owes its semantic structure to the Northern Sotho language of the Sotho tribes of Limpopo province, South Africa and was conceived out of our realisation that oral traditions and indigenous knowledge systems have survived many centuries of isolation and suppression up until today. These oral traditions and indigenous knowledge systems are embodied in Traditional Education (i.e. proverbs, folktales, music, rituals, games, idioms, names, storytelling and initiation as a rite of passage) which was greatly marginalised with the arrival of Missionary Education imposed on the indigenous people through colonisation by European colonial rulers.

Later the former Apartheid government introduced what was known as Bantu Education, a curriculum that was designed to elevate Afrikaans as a medium of instruction in black schools. Since English had previously enjoyed a privileged position during the early days of colonial rule, the apartheid government wanted to elevate the Afrikaans language to the same level of prestige. The end result was the separation of Africans, coloureds, Indians from whites. The chief architect of the Bantu education system Dr Verwoed, believed that different races should be schooled in such a way that people would be kept apart in the job market. This resulted in poor education being offered to Africans, coloureds and Indians thereby rendering these races incompetent in careers exclusively reserved for whites such as engineering for instance.  There was widespread dissatisfaction with the Bantu education system and in 1976, the Black Consciousness movement emerged and was later said to be the brains behind the students riots in Soweto and elsewhere in the country. The basic idea was to inculcate a sense of pride in those oppressed by the apartheid system.

In 1994, a new National Curriculum statement was introduced when the new democratic government was elected. There are now eleven official languages which are said to enjoy equal status although English and Afrikaans still dominate. According to the democratic constitution, traditional cultural education is now centre stage in a quest to correct the injustices of the past.  Mabutheto Precis™ is a collection essays which aim to highlight the need to bring back  Oral Traditions and Indigenous Knowledge System into mainstream education and social development systems in a bit to promote practice, usage and sustainability. The mission is to use literature to support the new educational landscape that has been created with the adoption of the new constitution where all cultural, linguistic and religious groups have a right to practice without any discrimination. The time has come for Oral Traditions and Indigenous Knowledge Systems of Southern Africa and Africa to be part of national and global dialogue. We trust the reader will enjoy the introductory issues of an upcoming collection of Green Essays on traditional community life, its role and relevance in today’s world.

 

DOWNLOAD THE FIRST PUBLISHED ESSAY HERE: https://makhudutraditionalauthority.files.wordpress.com/2012/04/traditional-institutions-and-leadership-marginalisation-and-the-shame-of-the-south-african-constitution.pdf

Mahlaga Molepo is an author, executive member of Makhudu Traditional Council and a scholar of Library and Information Science at University of South Africa.