Jordan 1959: 74), must be portrayed as impressively as possible. In the first place, the underlying structure of 'rituals of rebellion' (Gluckman 1963) has, necessarily, common traits with that of izibongo. Africa 18: 284-301. Unknown 8/11/17 2:51 PM. Norbeck, E. 1963. The principle of 'poetic licence' and its intrinsic socio-regulative value might be further illuminated when linked to Gluckman's reflections on the 'licence in ritual' and the principle of 'rebellion,' which were developed in the same ethnographic context and with aim of explaining the political structure. Izibongo: Zulu praise-poems. 85-128. the feminist theory (chapter 2), portrayal of Zulu women in folktales (chapter3), in proverbs (chapter 4) and praise-poetry (chapter 5). James Stuart, Anthony Trevor Cope. London: Cohen & West. Cambridge, Mass. Londres, Oxford University Press, 1968, 230 p. (Oxford Library of African Literature). 4.3. This interpretation, of course, strengthens the view of an interdependency of poetics, politics and history within izibongo,and leads back to the discussion of social context and relevance. by R.H. Kaschula, pp. Vilakazi, A. Parallel English and Zulu text, with English commentary. Journal of African Languages 6: 193-223. Cope, T. 1968. Thus, the authority of tradition can, aside from determinants of pure power relations, also be built up by pragmatic, reasonable and historically flexible calculations. In izibonqo, descriptive and normative local knowledge is publicly presented to all within the framework of aesthetic enjoyment, and an appeal for the evaluation of the truth-claims on both levels seems implied. Kashula, R. 1993. Kunene 1971, Hodza & Fortune 1979), initiating the necessary interdisciplinary interaction between anthropology and literature. Bloch, M. 1975. Regulative issues in society are dealt with by power or by reason. 2.3Social functions (i): mal~ping experience, sl~eakit~g sense. Johannesburg: Witwatersrand University Press. In the southern African and specifically the Zulu context, earlier ethnographies only hinted at the political significance of izibongo (Krige 1936, Bryant 1949) or even left it aside (Gluck~nan 1940 etc.). Durban: Killie Campbell Africana Library & Pietermaritzburg: University of Natal Press. 1: AN APPRECIATION OF ZULU PRAISEPOEMS . 'Reasonable' marks current norms and presupposes a social platform on which these are negotiated. UDlungwana woMbelebele, Odlung’ emanxulumeni, Kwaze kwas’ amanxulum esibikelana. Philadelphia: University of Pennsylvania Press. If this functions well, a tradition of authority within society is initiated; this can be a tradition of, reasoning as well as a tradition of power. Poetic skill and the ability to fight are distinct traits of the male-centred, patrilineal Zulu society.9 Both mark important aspects of education and realms in which social recognition or even admiration can be earned. Paris: Fondation de la Maison des Sciences de 1'Homme & Oxford: Antluopological Society of Oxford. Clarendon P., 1968 - English poetry - 230 pages. Shapera, I. Truth and justice as socially defined and embedded principles, necessary for the regulation of social life, are thus also taken to be ultimate criteria for artistic creation, which consequently remains linked to a common conception of reality as well as to a common good. Trevor Cope, éd., Izibongo. But in reminding them, the ritual dramatization may actually be deluding the people that they are 'in charge' while the ruler is in fact as powerful and dominant as ever. This essay, while not focusing, centrally on the concept of consensus, can be seen as working in such a direction. In Froit? -. by E. Gunner and M. Gwala. The principle of rulership invokes responsiblity of the ruler who is accountable for the well-being of society. Dealing with these two aspects, the izibongo of rulers present a 'reflection' of society in the twofold sense of the word: in reflecting social life, they reflect upon it. English in Africa 20 (1): 65-76. English in Africa 6 (1): 72-8 1. Anthony Trevor Cope was professor of Zulu at the University of Natal.He edited Harry Camp Lugg's translation of Magema Magwaza Fuze's Abantu Abamnyama (1922) into English which was published by the University of Natal Press in 1979 as The Black People and Whence They Came.. Opland, J. 1963. de Moraes Farias (eds.). Then, it becomes fertile to say that izibongo are 'signs and tools' of a flexible and historically adaptable structure of traditional authority: they signify and support reasonable rulership, for the good of society. rituals (ncwala) still occuring in the Swazi kingdom. Oxford: Clarendon Press. 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