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African Culture - Zulu People

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Umemulo ceremony: Everything you need to know about the momentous event

The Zulu people are native to South Africa and comprise one of the largest ethnic groups in Africa. The Zulu are renowned for their glamorous attire, beadworks, and fascinating culture. One of their most distinctive traditions has to do with the Umemulo ceremony. This is an essential ceremony that marks a girl's transition into womanhood.

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There are numerous activities, preparations, and procedures surrounding the Umemulo ceremony. It typically involves girls aged 21, although it can happen anytime after her 13th birthday. Umemulo's meaning is 'coming of age.'

Everything about the Umemulo ceremony

Yini Umemulo (what is Umemulo?). Here is everything one needs to know about the ceremony's preparation, importance, and procedures.

When do Umemulo preparations begin?

A girl's Umemulo ceremony preparations begin when she hits puberty. Normally, this falls between her 13th and 14th birthdays. Once she reaches this age, the countdown for her Umemulo begins. Conventionally, chastity is a highly valued virtue for those undergoing the ceremony. However, it is not mandatory.

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Girls undergo monthly chastity classes where they are also taught the importance of numerous virtues such as self-respect.

What takes place prior to Umemulo?

One week before the ceremony, the girl and her Izimpelesi (maidens) are taken to a secluded place. Here, she undergoes a chastity test, learns how to be a woman, and practices her singing and dancing moves for the big day. During the week, the girl is not allowed outside the secluded house.

Her izimpelesi brings anything she requires. On the eve of the ceremony, the girl can leave the house for a few minutes but must be covered with a blanket. She leaves the house to welcome the cow gifted to her by her family. After this, she returns to the house and is welcomed by her maidens with songs.

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The cow is extremely important and plays a significant role on the day of the ceremony. At midnight, the girls leave the house completely naked to go and sleep along a riverbank. During sleep, they cover themselves with blankets.

On the day of the ceremony

Wenziwa Kanjani Umemulo? (How is Umemulo done/made)? On the morning of the ceremony, the girls undergo a final chastity test conducted by a person known as Ngobese. Those with positive outcomes get ululations to inform their families of their virtue. All the girls then bathe in the river and wear traditional Zulu in readiness for the ceremony.

Every girl leaves the river alongside her izimpelesi. Some fat from the slaughtered cow is then applied to the top of her head. The fat is not supposed to break at any 0point, as this would signify that the girl is no longer chaste.

The girls will then be presented with a spear as a symbol of their victory and strength on their return. When she gets to the front of the home, she must throw the spear. Wherever it lands, the father or the head of the home must run shouting words of praise and dancing to symbolize his gratitude, excitement, love, and pride before the whole community.

Tamaryn Green and her fiancé celebrate umembeso, former Miss SA gives Mzansi an inside look

The girl's father or elder brother will then lead her to an open field where she dances with the rest of the girls. The girl will then blow a whistle as a way of seeking gifts in the form of monetary contributions. Those in attendance are then supposed to shower her with money in the form of notes. The money is typically put in the ceremonial hat the girl wears to the ceremony.

After the gifting sessions, the girls are led back to a house, and the guests can begin feasting.

What are the other family roles during Umemulo?

On the day of the ceremony, it is customary for the girl's family to slaughter a cow or goat for Umemulo in Zulu. The slaughtered animal is also used as a way of showing gratitude to the ancestors for keeping the girl safe.

Some parts of the cow are then used for deeper, traditional rituals. The girl's father or older brother takes the bile from the slaughtered animal and performs several customs, such as sprinkling it on the girl's fingers, toes, and the top of her head.

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This is done to connect the girl with her ancestors. It is also said to contribute toward the girl finding a good husband.

What is the importance of Umemulo?

Umemulo ceremonies typically mark the transition of young Zulu girls into women. The girls are deemed ready for marriage after the ceremony. Traditionally, Umemulo was the perfect chance for young men to propose marriage to the girls being celebrated.

If a girl has a favourable boyfriend at the time of the ceremony, he will be introduced to the girl's parents. If he wishes to marry the girl, he will begin the process of paying the bride price (known as lobola). After that, he and the girl will be officially engaged.

What attires are worn during Umemulo?

Here is a look at the general dress code for various members of society during Umemulo.

Zulu attire for women

In the Zulu tradition, women dress differently during various stages of their lives. For instance, single young girls wear grass-reed beads embellished skirts and short hair only, while engaged women cover their breasts and grow their hair.

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Married women must fully cover up in a cowhide skirt and izicolo, a circular-shaped cotton and grass hat.

Zulu attire for men

The Zulu traditional attire for men consists of feathers and animal skins with a front apron known as isinene and a rear one known as ibheshu. These two are designed to cover the man's private parts. Only men from royalty are allowed to wear leopard skin as part of their attire. Zulu headbands are purely for married men.

What are Ukusina and Omkhonto?

Ukusina and Omkhonto are integral aspects of the Umemulo ceremony. Ukusina is the traditional dance that the girl undergoing the ceremony must learn and perform for those who attend. In modern-day South Africa, most girls take crash courses beginning a few days or weeks before their Umemulo to learn this dance.

The Omkhonto, on the other hand, is the spear given to the girl, which she must throw in front of different people who are then required to present a gift. Nowadays, that gift is normally in monetary terms.

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The Umemulo ceremony is one of the most interesting traditions in Zulu culture. While the ceremony has changed slightly from what it was decades ago, its main definitive aspects remain. The ceremony's main purpose is to prepare and mark a girl's transition into womanhood.

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Briefly.co.za recently published an article about the most interesting facts about South Africa that travellers must know. South Africa is world-renowned for its vibrant economy , beautiful beaches and mountains, and life-filled cities.

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Peris Walubengo (Lifestyle writer) Peris Walubengo is a content creator with 5 years of experience writing articles, researching, editing, and proofreading. She has a Bachelor of Commerce & IT from the University of Nairobi and joined Briefly.co.za in November 2019. The writer completed a Google News Initiate Course. She covers bios, marketing & finance, tech, fashion & beauty, recipes, movies & gaming reviews, culture & travel. You can email her at [email protected].

Jackline Wangare (Lifestyle writer) Jackline Simwa is a content writer at Briefly.co.za, where she has worked since mid-2021. She tackles diverse topics, including finance, entertainment, sports, and lifestyle. Previously, she worked at The Campanile by Kenyatta University. She has more than five years in writing. Jackline graduated with a Bachelor’s degree in Economics (2019) and a Diploma in Marketing (2015) from Kenyatta University. In 2023, Jackline finished the AFP course on Digital Investigation Techniques and Google News Initiative course in 2024. Email: [email protected].

By: Astrid, Daniyal and Philippe

Location of Ethnic Group

• Most Zulu’s live in South Africa
• Some live in other places.

Famous Attributes

• British made war with Zulus
• British won war against Zulus
• Zulus won battle of Isandlwana
• King Goodwill Zwelithini (kaBhekuzulu)
• Helped for the Zulu community

24, Saturday 2016

200 years of existence

The Zulu tribe only wear special

clothing for special ceremonies.

Food and Resources

• Cattle and Agriculture
• Meat, milk, corn, yams, fruit and vegetable.

Are there many left?

• There about twelve million Zulus left
• The Zulus are mostly located in South Africa

Births and Deaths

• Birth: Happiness - Naming Ceremony
• Death: Tremendous loss - bury

Interesting Facts

• Jacob Zuma president of South Africa.
• Language is isiZulu.
• Different religions

Bibliography

"Zulu Facts." ZULU FACTS . N.p., n.d. Web. 20 Sept. 2016. < http://interesting-africa-facts.com/Africa-People/Zulu-Facts.html >.

"Zulu Culture - Zulu Food, Amazi and Beer." Zulu Culture - Zulu Food, Amazi and Beer . N.p., n.d. Web. 20 Sept. 2016. < http://www.zulu-culture.co.za/zulu_food.php#.V-DmFCh942w >.

Sithole, Mpilo, "Zulu." Junior Worldmark Encyclopedia of World Cultures. 1999, "Zulu." Encyclopedia of World Cultures. 1996, "Zulu." World Encyclopedia. 2005, "Zulu." The Oxford Pocket Dictionary of Current English. 2009, and "Zulu." Oxford Dictionary of Rhymes. 2007. "Zulu." Encyclopedia.com . HighBeam Research, 01 Jan. 2002. Web. 20 Sept. 2016. < http://www.encyclopedia.com/topic/Zulu.aspx >.

Ngubane, Sihawukele By. "Death and Burial Practices in Contemporary Zulu Culture." "" by Ngubane, Sihawukele . N.p., n.d. Web. 21 Sept. 2016. < https://www.questia.com/library/journal/1P3-2749247181/death-and-burial-practices-in-contemporary-zulu-culture >.

"Zulu People." Wikipedia . Wikimedia Foundation, n.d. Web. 21 Sept. 2016. < https://en.wikipedia.org/wiki/Zulu_people >.

"Zulu." - Introduction, Location, Language, Folklore, Religion, Major Holidays, Rites of Passage . N.p., n.d. Web. 21 Sept. 2016. < http://www.everyculture.com/wc/Rwanda-to-Syria/Zulu.html >.

"Goodwill Zwelithini KaBhekuzulu." Wikipedia . Wikimedia Foundation, n.d. Web. 21 Sept. 2016. < https://en.wikipedia.org/wiki/Goodwill_Zwelithini_kaBhekuzulu >.

Zulu Culture

BEING AFRICAN-ZULU CULTURAL MARRIAGE #AfricanCultureExpained INTRODUCTION The Zulu nation is one of the Nguni-speaking cultures and the largest ethnic group in South Africa, KwaZulu Natal. They generally have a strong cultural belief in their ancestors and customs.  Every parent’s dream …

CLANS AND TOTEMS Zulu Culture (IsiZulu) INTRODUCTION The name Zulu means “the sky.” They are the single most prominent clan that comprises more than nine million people in South Africa. They are a part of the Nguni ethnic group founded …

Pregnancy: Zulu Culture (isiZulu) Introduction This write-up will give insight into how cultural traditions continue to shape the maternity experiences of Zulu women. It will also highlight how most women in certain rural communities still adhere to traditional practices and …

INTRODUCTION The Zulu people are very warm and amicable. In many African cultures, the term “ubuntu” plays a vital role in describing having empathy, knowing that you can’t live your life alone as a person. To make progress, one needs …

Neighborly Practices: Zulu Culture (IsiZulu) Zulu people promote good neighborly practices and value proverbs and phrases to communicate essential teachings. The following activities and proverbs are used in the Zulu culture to promote neighborly practices. ACTIVITIES  Igeja Igeja means “hoe,” …

Zulu Dining & Hosting The Zulu people use mealtime as an opportunity to share food, bond, and have conversations among themselves. There is no strict formality such as table setting when dining or eating. Female family members (mostly girls that …

MUSIC AND DANCE MUSIC Music is an integral part of many traditional African societies. Music facilitates different teachings about one’s cultural history, spiritual experiences, and recitations. It also and promoting social values and gives an insight on how certain special events …

  ARTS Zulu people are very creative, and this is seen in their art and craftwork – primarily beadwork, weaving, and pottery.    Women and children weave every day-use mats, beer sieves and baskets for domestic purposes.  They also make …

Zulu Deaths and Funerals The Zulu people, just like the other Bantu/Nguni tribes, have always lived in communities and have thus developed a sense of coexistence and an inevitable appetite (culture) for socialization over time. Therefore, for this reason, both …

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Tydskrif vir Letterkunde

On-line version  issn 2309-9070 print version  issn 0041-476x, tydskr. letterkd. vol.54 n.2 pretoria  2017, http://dx.doi.org/10.17159/tvl.v.54i2.2981 .

BOOK REVIEWS

Learning Zulu: A secret history of language in South Africa

Mark Sanders. Johannesburg: Wits University Press, 2016. 191pp. EAN: 978-1-86814-870-7.

Taking a leaf from the book under review, I'll start by injecting an autobiographical element. Much of what Sanders examines here echoes my own experience, after Zimbabwe's independence, of heading to a remote mission school to teach for two years. Part of my purpose was to learn better Shona, the majority language from which I had been systematically discouraged by my colonial education. It was, in a way, a gesture of reparation, or addressing a nagging "white guilt", or at least of assuaging a sense of fruitless loss and exclusion. I was nowhere near as successful in attaining fluency as Sanders seems have been in learning Zulu; and now that I live in the Eastern Cape, my efforts to learn Xhosa have been similarly patchy and faltering. One thing is evident throughout Sanders's dense discussions: long-term, assiduous application and periods of total immersion are vital-and as he points out, few whites in South Africa have carved out the time and energy to do so, while willy-nilly expecting the black majority to learn their language. (An endnote does aver that, according to census figures, a surprising 16,000-plus whites, and a similar number of Indians, in KwaZulu-Natal, list Zulu as their first language.)

Hence, as Sanders outlines it, a white person learning an African tongue in South Africa is inevitably shackled to the unequal past distribution of linguistic power; that learning has to be a gesture of reparation at a deeply psychological level, and failures or shortfalls can be generative of feelings as powerful as a "paranoia". Those failures (mine included) are routinely explained away in what Sanders calls a "sanctioned ignorance" (18): the oft-professed wish to learn is "disavowed, a wall of 'buts' erected against it [so that] one begins to suspect the operation of a deeply rooted prohibition" (23), a "shabby concentrate of inhibition" that emerges not just from apartheid education but a longer-lasting "anal-sadistic arrogation of violent sovereign decision" (racism, in short, he doesn't quite say) (30).

To the extent that various whites have learned or tried to learn Zulu, the results constitute, in Sanders's subtitle, a "secret history" of language in South Africa-by which he really means that "it has not been recorded before, save in fragmentary form. Whereas the moreand less-alienating effects on Africans of colonial language teaching have been well attested, accounts of which are justly canonical, the meaning of learning an African language, for colonial of European descent [...] has scarcely been explored" (9).

Using as a narrative thread his own long-term experiences of learning Zulu both in South Africa and the United States (he is now a professor of comparative literature at New York University), Sanders explores in intricate and fascinating detail a number of case studies of whites learning Zulu. He shows convincingly how such efforts are laden with, and compromised by, complexly involuted and ironic psychopolitical dynamics inseparable from the wider politics of the times.

The cases range widely, each supported by impressively compact historical and political background: the role of Bishop Colenso and the first standardised dictionaries; the formation and history of "Fanakolo" (my childhood's Chilapalapa); "the awful but popular bowdlerisations of Zulu represented by the stageshow Ipi Tombi (in a school production of which Sanders once acted the "100% Zulu boy"); the career of Johnny Clegg, the honorary "White Zulu"; the role of Zulu normativity in 2008's xenophobic outrages; through to the case of another "100% Zulu Boy", Jacob Zuma, with particular reference to the avowedly "Zulu" masculinity that underpinned the then presidential candidate's rape charge and acquittal.

In an especially subtle exploration, Sanders unpacks implications and aporias in Sibusiso Nyembezi's Zulu primers, Learn Zulu and Learn More Zulu, key learning texts in Sanders's trajectory:

an understated-significant because so understated-critique of apartheid showing through its apparently inoffensive surface. Nyembezi (d.2000) was also a substantial novelist in Zulu; but apart from discussion of those novels, Sanders offers an exegesis of Nyembezi's translation into Zulu of Alan Paton's Cry the Beloved Country (Lafa elihle kakhulu). The handling and presentation of the Zulu language in the English original is problematic enough; but what happens when Nyembezi is faced with the problem of (re)translating the Reverend Kumalo's gentle "correction" to the white Jarvis boy's "mistake" in Zulu, when the correction itself is erroneous according to the standard or "correct" Zulu in which Nyembezi is writing, and which he advocates in his primers? A fascinating problem, indeed.

The emergence of a standard or "high" Zulu, often attached to the norms of the royal family, lies behind this example. Sanders, drawing on a swathe of recent scholarship on the emergence of the Zulu state and on what might constitute "Zulu identity", shows that that identity was always fraught, malleable, periodically fragmented to the point of civil war, and is still under contestation. (Two years ago I was privileged to attend a mass meeting, called by King Zwelithini at one of his rural palaces, engineered to reconcile "core Zulu" and "Mkhize" segments of what has sometimes, and sometimes not, functioned as a unitary Zulu identity.) In the 2008 xenophobia, knowledge of abstruse, even archaic Zulu concepts, also sometimes associated with the royal core, would be used as a test for foreigners; failure could provoke violent expulsion.

As with "standard Shona" in Zimbabwe, which only emerged, through the efforts of missionary lexicographers comingling and choosing between the various related-but-different dialects, in around 1910, the status and solidification of a standard or "pure" Zulu, evolving through the efforts of Colenso, Grout, Bleek and other literate dictionary-makers, was a fraught and politically contingent business. So too then is the business of translation, not centrally theorised but a necessarily constant presence in this study.

Sanders makes mileage of two particular Zulu phrases. The first is the sentence ngicele uxolo (I beg forgiveness), which becomes a sign of Sanders's "making good", a reparation. The shadow of the Truth and Reconciliation Commission is unavoidable here, and the author's grappling with this impulse governs the study.

The second phrase is ulimi lwebele, language-of-the-breast, Zulu as the "mother-tongue", literally that which one imbibes with one's mother's milk. Sanders meshes this with an underpinning of psychoanalytic theory, invoking Freud and Melanie Klein. I'm personally not convinced by it all, perhaps because it is rather patchily explicated: "To continue the endeavour to make good would be to summon the courage to bring the words of the language themselves into one's mouth [...] and so to master the phallic meaning of the name of the language, in other words the threat of castration that led to the name being used as a fetish." (98)

Really? Sanders anticipates precisely such a bemused reaction early on, asserting that if his "use of psychoanalysis might from time to time sound hyperbolic, that is deliberate". He is using it, he says, as a "brake" on his own confessional mode; even as he searches for a generalizing theory, he evidently worries about a propensity to feel a troubling "superiority" (63) to other whites who haven't studied Zulu as he has. While this may be true enough, there recur traces of something slightly defensive, as if allaying persistent anxieties-and incidentally drawing us (other South African whites, that is) into them.

The case of Zuma's rape case seems tailor-made for Freudian-Kleinian phallic theories. Sanders's discussion hinges on subtle yet crucial (mis)translations of a key line Zuma uttered in his defence, to the effect that "in Zulu culture" a woman's arousal needed to be satisfied or the man risked being accused of rape. Again somewhat melodramatically, Sanders now-because he has been trying so hard to suckle at the breast of Zulu-feels himself obscurely implicated in a distasteful quasi-nationalist form of masculinism. This intersects with doubts about Zuma's own "Zuluness", since he is ancestrally Nxamalala, a group incorporated by Shaka but that "remained peripheral and also subaltern". Such marginalities have to be suppressed in the project of learning a generalizable "isiZulu". He ends this section with what works as a summation of the book, as well as on a self-mocking re-simplification:

If realizing this generalization of learning is not ready to be admitted to consciousness, it nevertheless remains for the learner of Zulu, as historically determined-the Jarvis boy, the white reader of Fanakolo handbooks and Nyembezi's Learn More Zulu, the non-Zulu African migrant, me-to join the critical Zulu scholar or intellectual in order to effect this generalization by loosening the identification with the name-which in the story I am telling myself about myself-is also the masculinist and heteronormative phantasy-identification with the agent of sexual violence. Whatever the size of the phalli outside the court, and of the carnivalesque wooden imishini [machine guns], the Presidential penis is just a penis. And Zulu is, after all is said and done, just another language. (114)

Coming from a scholar whose previous books are entitled Complicities: The Intellectual and Apartheid (2002) and Ambiguities of Witnessing (2014), one might expect an attunement to deep complexities-even when Sanders injects some critical jibes about academics' propensity to overcomplicate things. Yet there were places I wanted to wield my Occam's Razor in the midst of some rather abstruse and entangled passages: at one point he employs, almost self-parodically, that common academic impulse to cite several fashionable sources in rapid succession: "what N P Van Wyk Louw called a bestaanreg [...] what Freud calls Nachträglichkeit [...] what Jacques Lacan called the Symbolic [...] what Lacan called the Imaginary" (78), these all within twelve lines. He admits theory has limits: "the sheer contingency of some of the events narrated in turn challenges the final say of psychoanalysis as a theoretical framework" (10). He has covered his back, all right.

This may also be responsible for his ending the book somewhat inconclusively, rather like the classic meandering "familiar essay" (10), with "everything [rendered] unknowable and unverifiable" (144). This is probably wise-and his frustrations will echo others'. That said, this review has scarcely begun to reflect the book's attentiveness to nuance, the density of erudition, and the courage with which Sanders faces South Africans with both the necessities for, and the problematics of, cross-cultural language-learning. Learning Zulu is a very important, unquestionably groundbreaking study.

Dan Wylie Rhodes University. Grahamstown [email protected]

Columbia University Libraries

Zulu language and culture acquisitions at columbia: linguistics.

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• Anthology of articles on African linguistics and literature : a Festschrift to C.L.S. Nyembezi . Edited by A.C. Nkabinde. Johannesburg : Lexicon, 1988. (257 p.)
• Beuchat, P. D. The verb in Zulu . Johannesburg: Witwatersrand University Press, 1966. (80 p.)
• Canonici, Noverino N. Elements of Zulu morpho-syntax . Rev. ed. Durban: Zulu Language & Literature, University of Natal, 1995. (106 p.)
• Canonici, Noverino N. Imisindo yesiZulu : an introduction to Zulu phonology . 3rd ed. Durban : Department of Zulu Language and literature, University of Natal, 1996. (62 p.)
• Canonici, Noverino N. The Nguni languages: a simple presentation and comparison of Zulu, Xhosa, and Swati . Durban: Zulu Language and Literature, University of Natal, 1994. (78 p.)
• Canonici, Noverino N. Zulu grammatical structure . 3rd ed. Durban: Zulu Language and Literature, University of Natal, 1996. (140 p.) --See also: 1995 ed.
• Doke, Clement Martyn. The phonetics of the Zulu language . Bantu studies. Special number; v. 2. Johannesburg: University of the Witwatersrand Press, [1926]. (310 p.)
• Fivaz, Derek. Some aspects of the ideophone in Zulu . Hartford studies in linguistics; no. 4. Hartford, Conn.: [Hartford Seminary Foundation] 1963. (199 p.)
• Koopman, Adrian. Zulu language change . Howick: Brevítas, 1999. (100 p.)
• Mokhonoana, Nelly and Monica Strassner. Zincwadi eziqoqiwe ngolwazi lolimi lwesiZulu ngonyaka ka 1998 = Bibliography of the Zulu language to the year 1998 . Pretoria: National Library of South Africa; Johannesburg: Thorold’s Africana Books [distributor], 1999. (281 p.)
• Molamu, Louis. Tsotsi-taal : a dictionary of the language of Sophiatown . Pretoria: University of South Africa, c2003. (130 p.)
• Mosaka, Naledi Mpolokeng. Morphology : an introduction to the structure of words in Setswana and IsiZulu . Gaborone, Botswana : Kokeb, 2012. (164 p.)
• Motshegoa, Lebo. Township talk : the language, the culture, the people : the A-Z dictionary of South Africa's township lingo . Cape Town: Double Storey, 2005. (50 p.)
• Ngwenya, Mkhipheni A., Adrian Koopman, and Rosemary Williams. Ulwazi lwamaZulu ngezimila : isingeniso = Zulu botanical knowledge : an introduction . Durban: National Botanical Institute, 2003. (67 p.) [Zulu & English]
• Nhlapo, Jacob. Nguni and Sotho: a practical plan for the unification of the South African Bantu languages . Pro and con pamphlets; no. 1 Cape Town: African Bookman, 1945. (22 p.)
• Nkabinde, A. C. An introduction to Zulu syntax . Pretoria: Acacia, [1986?] (166 p.)
• Poulos, G. Issues in Zulu relativization . Communication; no. 11. Grahamstown: Department of African Languages, Rhodes University, 1982. (330 p.)
• Slattery, H. Auxiliary verbs in Zulu . Communication; no. 10. Grahamstown: Department of African Languages, Rhodes University, 1981. (79 p.)
• Thomas-Vilakati, Kimberly Diane. Coproduction and coarticulation in IsiZulu clicks . E-book. University of California publications in linguistics ; v. 144.   Berkeley: University of California Press, c2010. (234 p.)
• Ukuvamisa imithetho yokubhala nobhalomagama lwesiZulu lonyaka wezi-2021 . Umhleli, A.M. Maphumulo. Pietermaritzburg, South Africa : University of KwaZulu-Natal Press, 2021. (256 p.) [On the orthography and standardization of isiZulu.]
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THE CULTURE OF THE ZULU

Sep 13, 2012

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1. By: Sheena Horace THE CULTURE OF THE ZULU

2. Who are the Zulu?? The Zulu are south Africa's largest ethnic group with the approximate population of 10 to 11 million people.

6. Attire and Marriage The apron worn by men to cover their buttocks is called �ibheshu�, Young men wear one that is knee length as it is more practical for fighting, hunting and dancing. a symbol that a man of the Zulu tribe is married is, he wears a decorative headband. � An engaged woman would allow her hair to grow long and cover her bosom area with a decorative cloth signaling respect for her future family. While a married woman covers her whole body signaling to others that she off limits or that is has already been taken. When a young woman is single she displays this by wearing only a short skirt made of grass or beaded cotton strings, she wears nothing on top regardless of her size, weight, small or large bosom. An unmarried woman also tends to keep her hair short. There is no sexual connection with the openly displaying of the bosom area, but instead with the back of the upper thigh. Men Women

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How to Say Presentation in Zulu

• present time
• present-day
• presentable
• presentation
• presentiment
• great range
• immeasurable

• Dictionaries
• English - Zulu Dictionary
• Presentation

Presentation in Zulu

Do you know Presentation in Zulu? How to use Presentation in Zulu and how to say Presentation in Zulu? How to write Presentation in Zulu ? Now let's learn how to say Presentation in Zulu language.

Presentation translate to Zulu meanings: isethulo . In other words, isethulo in Zulu is Presentation in English. Click to pronunce

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How to use Presentation in Zulu?

How to say presentation in zulu, how to write presentation in zulu, why we should learn zulu language, alphabet in zulu, about zulu language, zulu language code, conclusion on presentation in zulu.

Meaning of Presentation in Zulu language is: isethulo .

Other words in Zulu

• Misrepresentation: ngendlela engeyiyo.
• Nonpresentation: non isethulo.
• Nonrepresentational: non representational.
• Presentation: isethulo.
• Presentations: izintshumayelo.
• Representation: ukumelwa.
• Representationary: representational.
• Representations: izethulo.
• What is Pestilences in Zulu?
• What is Ponderous in Zulu?
• What is Putt in Zulu?
• What is Presentations in Zulu?
• What is Physicianed in Zulu?

Additional definition and meaning of Presentation in Zulu language

There are many, many reasons why learning a new language is a good idea. It allows you to communicate with new people. It helps you to see things from a different perspective, or get a deeper understanding of another culture. It helps you to become a better listener. It even has health benefits, as studies have shown that people who speak two or more languages have more active minds later in life!

7 reasons to learn a Zulu language

• Makes you smarter.
• Boosts academic achievement.
• Provides professional and career advantages.
• Provides broader access to education and information.
• Gives you more social and global skills.
• Increases national security.

The standard way to write "Presentation" in Zulu is: isethulo

See more about Zulu language in here .

Zulu /ˈzuːluː/, or isiZulu as an endonym, is a Southern Bantu language of the Nguni branch spoken in Southern Africa. It is the language of the Zulu people, with about 12 million native speakers, who primarily inhabit the province of KwaZulu-Natal of South Africa. Zulu is the most widely spoken home language in South Africa (24% of the population), and it is understood by over 50% of its population. It became one of South Africa's 11 official languages in 1994. According to Ethnologue, it is the second-most-widely spoken of the Bantu languages, after Swahili.[a] Like many other Bantu languages, it is written with the Latin alphabet. In South African English, the language is often referred to in its native form, isiZulu..

Writing system in Zulu

Latin (Zulu alphabet), Zulu Braille

Zulu Speaking Countries and Territories

Zulu Speaking Countries and Territories: South Africa, Lesotho, Eswatini.

Zulu native speakers

Zulu native speakers: 12 million (2011 census), L2 speakers: 16 million (2002).

Zulu language code is: zu.

Now that you have learned and understood the common ways of saying Presentation in Zulu is "isethulo", it's time to learn how to say Presentation in Zulu. This will hopefully give you a little motivation to study Zulu today.

isethulo in Zulu meanings Presentation in English .

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