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A study of Tshivenda personal names

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dc.contributor.advisor Meiring, B. A. en
dc.contributor.advisor Mafela, M. J. en
dc.contributor.author Mandende, I. P. en
dc.date.accessioned 2010-03-05T12:16:18Z
dc.date.available 2010-03-05T12:16:18Z
dc.date.issued 2009-06
dc.date.submitted 2009 en
dc.identifier.uri http://hdl.handle.net/10500/3151
dc.description.abstract The Vhavenḓa are a conservative society and although they admire and follow other people’s cultures, they do not do this at the expense of their own traditions. Most Vhavenḓa are found in the far north of South Africa. The second largest group of Vhavenḓa is found in Gauteng Province. Vhavenḓa first met with the Europeans in the 19th century. The greatest influence on Tshivenḓa culture was brought about by the missionaries, who came with the aim of colonizing Africa and discouraging Africans from following their own culture and traditions, which the missionaries regarded as paganism. They forced Africans to change their African personal names and replace them with European ones, especially if they wanted to attend mission schools or when they sought employment. Traditionally, Tshivenḓa personal names were chosen by the male grandparent or another senior male person, or the role was played by the father of the child. The mother of the child did not have any say in the selection or bestowal of a personal name (Herbert, 1986; Moyo, 1996; Nkumane, 1999; Ndimande, 1998). Whenever Africans choose a personal name, it bears a particular meaning or it is the name of a deceased member of the family (Raper, 1983; Stayt, 1931; Thipa, 1986; Yanga, 1978). They do this in order to pacify the deceased. Africans believe that there are always connections between the living and the dead and that the dead have great influence on the lives of the living. Vhavenḓa practice teknonymy. The parents and the grandparents are addressed by the personal names of their children and grandchildren respectively. The name that is commonly used in this instance is the name of the firstborn. It happens that at times the personal names of the parents and grandparents are never used: some members of the community might never know these people by their real names (Arensen, 1988; Thipa, 1987). African personal names should all have meanings. They are used as a short history of the family or the community. Whenever personal names are used in communication, friction between people is minimized. Morphologically, Tshivenḓa personal names are derived from various Tshivenḓa word categories. They are formed using different morphemes that are available in the language. These morphemes assign meaning to the personal name. en
dc.format.extent 1 online resource (x, 222 leaves) en
dc.language.iso en en
dc.subject No keywords en
dc.subject.ddc 496.39765 en
dc.subject.lcsh Names, Personal -- Venda en
dc.subject.lcsh Venda language -- Etymology -- Names en
dc.subject.lcsh Venda language -- Morphology en
dc.title A study of Tshivenda personal names en
dc.type Thesis en
dc.description.department African languages en
dc.description.degree D. Litt. et Phil. (African languages) en


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    Electronic versions of theses and dissertations submitted to Unisa since 2003

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