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
Lukhwareni
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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Saturday, February 28, 2009
Elim
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.
BACKGROUND OF THE STUDY
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).
Demography
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 contact @Muleya@mailbox.co.జా
If you have something to say, spit it out!! Clik comment to add you view. The administrator Mr muleya will take it from there!!
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.
BACKGROUND OF THE STUDY
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).
Demography
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 contact @Muleya@mailbox.co.జా
If you have something to say, spit it out!! Clik comment to add you view. The administrator Mr muleya will take it from there!!
An Analysis of how Limpopo Women in Elim Negotiate Meaning of HIV/AIDS Television Advertisements
By Muleya Tshimangadzo
ABSTRACT
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.
Demography
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.
ABSTRACT
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.
Demography
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.
History
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.
Contents[hide]
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
Sources
http://en.wikipedia.org/wiki/Vhembe_District_Municipality
Vhembe District Municipality Official Website
Municipal Demarcation Board
Stats SA Census 2001 page
Independent Electoral Commission 2004 election results
If you have something to say, spit it out!! Clik comment to add you view. The administrator Mr muleya will take it from there!!
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.
History
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.
Contents[hide]
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
Sources
http://en.wikipedia.org/wiki/Vhembe_District_Municipality
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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Vhavenda
The Domba
The Domba is a pre marital initiation, the last one in the life of VhaVenda. This rite of passage was att
ended 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, birt
h 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...
Tshikona
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.
Tshigombela
The Ts
higombela is a female dance usually performed by married women, this is a festive dance sometimes played at the same time as Tshikona.
Tshifhasi
Tshifhasi is similar to Tshigombela but performed by young unmarried girls (Khomba).
If you have something to say, spit it out!! Clik comment to add you view. The administrator Mr muleya will take it from there!!
The Domba is a pre marital initiation, the last one in the life of VhaVenda. This rite of passage was att
ended 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, birt
h 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...
Tshikona
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.
Tshigombela
The Ts
higombela is a female dance usually performed by married women, this is a festive dance sometimes played at the same time as Tshikona.Tshifhasi
Tshifhasi is similar to Tshigombela but performed by young unmarried girls (Khomba).
The Mbila
T
he 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...
T
he 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.
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
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
Lukhwareni
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
Source-http://en.wikipedia.org/wiki/Venda
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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
Lukhwareni
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
Source-http://en.wikipedia.org/wiki/Venda
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