The content of this research focuses on two broad themes: The exhumation of three Mandela corpses by Mandla Mandela, and a study on Xhosa and in some instances, specifically Tembu culture and burial tradition. The Mandela family feud will be examined and a study of how traditional Xhosa culture has or has not changed today, as these aspects of the topic are vital aspects of research that will enable allow a conclusion to be drawn about whether Mandla Mandela’s actions were or were not culturally and ethically correct.
According to Maylie (2013: a and b) the Mandela ‘family row’ began in 2011 because Mandla Mandela (Nelson Mandela’s eldest grandson) had the bodies of his uncle, Thembekile Mandela (eldest son of Madiba), his aunt, Makaziwe Mandela (first daughter of Madiba), and father, Makgatho Mandela exhumed from their burial ground in Qunu and re-buried in Mvezo, without the permission of the village elders or Mandela family (Louw. 2014). The fact the three corpses were the remains of Nelson Mandela’s children is very important-Nelson Mandela, as their father…The controversy lay in the fact that first, Mandla Mandela had recently built an expensive visitors’ centre in Mvezo. Second, he had not sought the permission of the elders to exhume these corpses; and third, Nelson Mandela stated in his will that he wished to be buried in Qunu alongside his children. Had Mandla succeeded, Nelson Mandela would have been buried in Mvezo, ensuring a constant stream of people worldwide coming on ‘pilgrimage’ to the grave of Nelson Mandela in Mvezo, and in turn, for Mandla, a source of income generated by tourism.
Sixteen members of the Mandela family filed an urgent case against Mandla, and this resulted in the regional court in Mthatha iss...
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...y, what he calls ‘the Black psyche’ remains ingrained. By this, he is referring to the remaining traditional beliefs of the Xhosa: a belief in the Ancestors, the power of Witch-doctors, Lobolo, and the practice of circumcision. As a result, Africans find it difficult to ‘turn their backs’ on tribal life. This implies that in the modern day, the fundamental aspects of Xhosa belief remain and are in practice, although these are merged with western culture. This cultural adaptation or influence is dubbed ‘acculturation’, and is the result of historical prolonged Black-White conflict. (Magubane, 2000). This post democratic South Africa source infers that traditional African cultures in general have not become wholly westernised: that even in converting to the Christian faith, they have adapted it, given it ‘a distinct African flavour’ (are eclectic). (Magubane, 2000).
Concerning the nature of myths, one can often find that they are built on broad generalization lacking the premises necessary to make a solid conclusion. Such was the same myths, Pier Larson sought to disprove in his essay “The Student’s ‘Ten Commandments’.” Larson discuss damaging and caustic stereotypes that have worked their way throughout history to create a narrative that often subordinates Blacks when promulgated by a more affluent European society . One myth in particular appears to be quite troubling for its contradictory nature-that being the myth: all Africans are Black. Additionally, to be African is to be Black, Africans are not culturally diverse, and that Africans share one, essentially unified culture. Not only do I find these troubling for their outright abasement of African culture, which is plain to see, but rather for the duplicitous logic that lead to the creation of such myths, and why they remain so harmful when they are continued to be spread in contemporary.
Nelson’s autobiography starts at the beginning of his life in the village of Qunu, which is where Mandela recalls the happiest years of his boyhood. It was not until his father’s death that Nelson’s life took a turn in a different direction. Instead of his mother raising him, the regent, Jongintaba, and the rest of the royal family raised Nelson in the
Zahan, Dominique. The Religion, Spirituality, and Thought of Traditional Africa. Trans. Kate Ezra Martin and Lawrence M. Martin. Chicago: U of Chicago Press, 1979.
(Mandela). This shows Mandela’s capacity to forgive, which he is trying to get his supporters to gain. Mandela used this forgiveness to assist him in his attempts to “win over skeptic whites” and negotiate “the country’s first all-race elections” (Myre). Uses logos in his argument against apartheid saying that “It [Apartheid] has to be ended.in order to build peace and security” (Mandela). Fiery Emotion Mandela then proceeds to use language that is filled with pathos in order to help better connect with his audience.
Press, The Associated. "Zimbabwe Mass Grave Used as Political Propaganda." CBCnews. CBC/Radio Canada, 31 Mar. 2011. Web. 15 May 2014.
To understand Mandela’s role in civil disobedience, one must first have the knowledge of his personal life. Mandela was born in the town of Transkei, South Africa into a royal family on July 18,1918 (Klerk). Even though Mandela was born into a royal family, he still noticed the ugly treatment of people in South Africa based on their racial background. Mr. Mandela was educated at the University of Fort Hare and the University of Witwatersrand. Both of these universities are located in South Africa, though Fort Ware is in Eastern Cape while Witwatersrand is located in the capital (Klerk, F). While a student in college Mandela was sent home for protesting against the strict policies of the university with several other classmates. Like many col...
de Zayas, Alfred. "Nelson Mandela." Encyclopedia of Genocide and Crimes Against Humanity. Ed. Dinah L. Shelton. Detroit: Macmillan Reference USA, 2005. Gale Biography In Context. Web. 11 Mar. 2012.
Nelson Mandela spent the majority of his young life fighting to end the system of apartheid. He traveled throughout to gain support and organize nonviolent protests against apartheid. At the age of 34, he toured the country encouraging people to take part in civil disobedience. Mandela helped lead the African National Congress across South Africa to organize peaceful protests against discriminatory policies (“Mandela, Nelson”). He illegally left South Africa in 1962 to gain more support for the anti-apartheid movement. Mandela went to Ethiopia to attend a conference of African nationalist leaders. He also went England to ask for armed support and to Algeria to undergo guerilla training (“Nelson Mandela”). Ultimately, Mr. Mandela, was arrested in South Africa for illegally leaving the country. He became one of South Africa’s most wanted men for threatening the system of apartheid.
By giving a voice to the historically invisible, testimonies serve to make us aware of latent identities and bring to surface their association with the events of the past. For instance, in his article, “Testimony as Oral History: Lessons from South Africa,” Alan Wieder talks about his project for which he collected testimonies from teachers of the apartheid period in South Africa (2004, 25). Here, the impact of the apartheid—an important event in South African history—on teachers is brought to surface by medium of personal statements. The significance of these, otherwise hidden, ‘teacher testimonies’ is reflected in Wieder’s words: “These narratives are descriptive, meaningful, passionate and important—stories that are counter to the public record” (2004, 26). In this particular line, Wieder highlights the role played by testimonial evidence in providing “counter narratives to the official historical record” (Weider 2004, 23) which stands as an important pillar of his argument in favor of testimony. I would further like to argue this point that testimonies supply stories that often tell a different tale than official records or publicly available evidences. This is an important merit of testimonies as many a time, official documents only record sugar-coated figures of casualty and death during tragic incidents and statements by survivors often yield information perhaps closer to reality. The disputed figure, as recorded in official records, of the number of people killed during the ‘Jallianwala Bagh’ massacre in 1919, serves as a case in
While Collins does a succinct job of examining the economic and political factors that heightened colonization, he fails to hone in on the mental warfare that was an essential tool in creating African division and ultimately European conquest. Not only was the systematic dehumanization tactics crippling for the African society, but also, the system of racial hierarchy created the division essential for European success. The spillover effects of colonialism imparted detrimental affects on the African psyche, ultimately causing many, like Shanu, to, “become victims to the white man’s greed.”
Bonner, P. L. "Family, Crime, and Political Consciousness." Journal of South African Studies 14.3 (1988): 393-420. Print.
During Mandela’s early life, he had seen with his own eyes the conflict of a system which had injustice. Europeans were people of wealth and power and sustained the total control of the country, while the immense population of Africans were their servants. As a child, he had the commitment that one day he would change this injustice and to become a respected leader. His necessity to learn politics and get educated, led him to be the first member to attend school and a university[from the website of “Nelson Mandela’s foundation”]. From this, he would discover a social group that will began his legacy as a heroic character. As a nineteen year old, Mandela learned of the existence of the African National Congress (ANC), which main purpose was to defend black African rights as human beings and fighting against discriminatory laws and actions of the government through non violent action.[from the website “Mandela’s greatest liberator?”]. This was tremendously a shift towards his life, and he now had considered his main purpose in life. In his conscience, he knew he would be part of this group and that he would be fighting for not only his rights, but of the community. His relevance on politics, led him to be part of the “youth league” which was consider a preparation of the ANC [from the website “ Mandela’s the greatest
This assay will be analysing on one of African president ever recognized as dedicated leader; who dedicated his entire life fighting for freedom of his nation. Rolihlahla Mandela was born in Transkei in a small rural community in the easterner cape of South Africa. On 18july 1918 and named Nelson by one of his teachers, Mandela led the struggle to reinstate the apartheid rule of South Africa against racial discrimination. As well know as a democratic leader he was incarcerated for 27 years. Has been awarded the Nobel peace prize in 1993 and 1994 Nelson Mandela been voted as South Africa first black president. (BBC news-Mandela’s life and times2008)
The Zulu people are now enmeshed in South Africa's modern, industrial economy and society, with the largest population of them still in the region of KwaZulu Natal on the eastern coast. There has been an adaptation of traditional beliefs to allow for Christian, medical, agricultural, mechanical and other rational, scientific approaches of the Europeans. However, despite the cultural diffusion of Western thought and religion among the Zulu people, traditional thinking, according to Berglund (1976), is not only still very much present in Zulu society, but is receiving mor...
I was treated well in prison; security guards grew a certain respect for me. I decided not to waste my time, so I informed my cellmates about the apartheid, and their horrible laws. They listened attentively, and wanted to help, so together we organized hunger strikes and protests. After 27 years, on February 11, 1990 I was released from jail. I could’ve got out of jail in 1985, P.W. Botha offered me a release but only if I would stop the armed conflict. Without a doubt, I chose to stay in prison because I believed that the right thing to do was to put an end to apartheid. P.W. Botha was an evil man, he committed to state terrorism and to thwart black majority rule. He had a stroke in 1989 and Frederick Willem replaced Botha. Frederick on the other hand, was the complete opposite of Botha. He set me free from jail.”