Escolar Documentos
Profissional Documentos
Cultura Documentos
river.
The area under Pedi control was severely limited when the
polity was defeated by British troops in 1879. Reserves
were created for this and for other northern Sotho groups
by the Transvaal Republic's Native Location Commission. Over the next hundred years or so, these reserves
were then variously combined and separated by a succession of government planners. By 1972 this planning had
culminated in the creation of an allegedly independent national unit or homeland named Lebowa. In terms of the
governments plans to accommodate ethnic groups separately from each other, this was designed to act as a place
of residence for all northern Sotho speakers. But many
Pedi had never resided here: since the politys defeat,
they had become involved in a series of labour-tenancy
or sharecropping arrangements with white farmers, lived
as tenants on crown land, or purchased farms communally as freeholders, or moved to live in the townships
adjoining Pretoria and Johannesburg on a permanent or
semi-permanent basis. In total, however, the population
of the Lebowa homeland increased rapidly after the mid
1950s, due to the forced relocations from rural areas and
cities in common South Africa undertaken by apartheids
planners, and to voluntary relocations by which former
labour tenants sought independence from the restrictive
and deprived conditions under which they had lived on
the white farms.
Pedi (also known as Bapedi, Bamaroteng, Marota, Basotho, Northern Sotho) in its broadest sense is a cultural/linguistic term. Northern Sotho was previously
used to describe the entire set of people speaking various
dialects of the Sotho language who live in the Limpopo
Province of South Africa, but more recently the term
Pedi has replaced Northern Sotho to characterise this
loose collectivity of groups.
The Northern Sotho have been subdivided into the
high-veld Sotho, which are comparatively recent immigrants mostly from the west and southwest, and the lowveld Sotho, who combine immigrants from the north
with inhabitants of longer standing. The high-veld
Sotho include the Pedi (in the narrower sense), Tau,
Kone, Roka, Ntwane, Mphahlele, Thwene, Mathabathe,
Kone (Ga-Matlala), Dikgale, Batlokwa, Gananwa (GaMmalebogo), Mmamabolo, and Moleti. The low-veld
Sotho include the Lobedu, Narene, Phalaborwa, Mogoboya, Kone, Kgakga, Pulana, Pai, and Kutswe. Groups are
named by using the names of totemic animals and, sometimes, by alternating or combining these with the names
of famous chiefs.
1
1.1
History
Culture
Location
2
already co-existed in the northern and north-eastern
Transvaal by the end of the eighteenth century, and some
concentration of political authority was already in place.
In the course of their migrations into and around this
area, clusters of people from diverse origins had gradually
concentrated themselves around a series of dikgoro (s.
kgoro) or ruling nuclear groups: identifying themselves
through their shared symbolic allegiance to a totemic animal tau (lion), kolobe (pig), kwena (crocodile) and
others. The Maroteng or Pedi, with their symbolic animal noko (porcupine), were an oshoot of the Tswanaspeaking Kgatla. In about 1650 they had settled in an
area to the south of the Tubatse river and of their present
heartland. Here, over several generations of interaction,
a degree of linguistic and cultural homogeneity developed. Only in the later half of the 18th century did
they extend control over the region, establishing the Pedi
paramountcy by bringing powerful neighbouring chiefdoms under their sway.
1 CULTURE
at Botshabelo. From here, several groups of converts
later left to purchase land and found their own independent communities including Doornkop and Boomplaats. Here Christian Pedi continued living until they
were forcibly removed into the Pedi reserve during the
1960s70s in the interests of ethnic consolidation. In
more recent times, there has been mission activity by
Catholic, Anglican, and Dutch Reformed missionaries.
1.3 Settlements
In pre-conquest times, people settled on elevated sites in
relatively large villages, divided into kgoro (pl. dikgoro,
groups centred on agnatic family clusters). Each consisted of a group of households, in huts built around a
central area which served as meeting-place, cattle byre,
graveyard and ancestral shrine. Households huts were
ranked in order of seniority. Each wife of a polygynous marriage had her own round thatched hut, joined
to other huts by a series of open-air enclosures (lapa)
encircled by mud walls. Older boys and girls, respectively, would be housed in separate huts. Aspirations
to live in a more modern style, along with practicality,
have led most families to abandon the round hut style for
rectangular, at-tin-roofed houses. Processes of forced
and semi-voluntary relocation, and an apartheid government planning scheme implemented in the name of betterment, have meant that many newer settlements, and
the outskirts of many older ones, consist of houses built
in grid-formation, occupied by individual families unrelated to their neighbours. Such living arrangements have
not changed substantially since the advent of democracy
in 1994
1.6
Arts
serve and land degradation made it impossible to subsist from cultivation alone. Despite increasingly long absences, male migrants nonetheless remained committed
to the maintenance of their elds: ploughing had now to
be carried out during periods of leave, or entrusted to professional ploughmen or tractor owners. Women were left
to manage and carry out all other agricultural tasks. Men,
although subjected to increased controls in their lives as
wage-labourers, ercely resisted all direct attempts to interfere with the sphere of cattle-keeping and agriculture.
Their resistance erupted in open rebellion ultimately
subdued during the 1950s. In later decades, some families have continued to practise cultivation and to keep
stock. These activities should more accurately be seen as
demonstrating a long-term commitment to the rural social
system to gain security in retirement than as providing a
viable form of household subsistence.
In the early 1960s, about 48% of the male population was
absent as wage-earners at any given time. Between the
1930s and the 1960s, most Pedi men would spend a short
period working on nearby white farms followed by a move
to employment on the mines or domestic service and later
especially in more recent times to factories or industry. Female wage employment began more recently, and
is rarer and more sporadic. Some women work for short
periods on farms, others have begun, since the 1960s, to
work in domestic service in the towns of the Witwatersrand. But in recent years there have been rising levels
of education and of expectation, combined with a sharp
drop in employment rates. Many youths, better-educated
than their parents and hoping for jobs as civil servants or
teachers, stand little chance of getting employment of any
kind.
1.5
Religion
1.6 Arts
See also: Music of South Africa Pedi-traditional
Important crafts included metal smithing, beadwork,
pottery, house-building and painting, woodworking (especially the making of drums). Pedi music (mmino wa
setso: traditional music, lit. music of origin) has a sixnote scale. Formerly played on a plucked reed instrument called dipela, its musicians now make use of tradestore instruments such as the jaw harp, and the German
autoharp (harepa), which have come to be regarded as
typically Pedi. The peak of Pedi (and northern Sotho)
musical expression is arguably the kiba genre, which has
transcended its rural roots to become a migrant style.
In its mens version it features an ensemble of players,
each playing an aluminium end-blown pipe of a dierent pitch (naka, pl. dinaka) and together producing a
descending melody that mimics traditional vocal songs
with richly harmonised qualities. In the womens version, a development of earlier female genres which has
recently been included within the denition of kiba, a
group of women sings songs (koa ya dikhuru- loosely
translated: knee-dance music). This translation has it
roots in the traditional kneeling dance that involve salacious shaking movements of the breast area accompanied
by chants. These dances are still very common among
Tswana, Sotho and Nguni women. This genre comprises
sets of traditional songs steered by a lead singer accompanied by a chorus and an ensemble of drums (meropa),
previously wooden but now made of oil-drums and milkurns. These are generally sung at drinking parties and/or
during celebrations such as weddings.
1.8
Kinship
5
Letlapa Mphahlele former President of the Pan
Africanist Congress (PAC).
The Pedi
See also
Batau tribe
References
globalse-
External links
Death and burial customs of the Bapedi of Sekukuniland
The Loreto Mission, Glen Cowie, Sekukuniland
6.1
Text
Pedi people Source: https://en.wikipedia.org/wiki/Pedi_people?oldid=746601455 Contributors: Bearcat, Jayjg, Discospinster, CanisRufus, Stesmo, Velella, Bgwhite, Grafen, Malcolma, SmackBot, Chris the speller, Suidafrikaan, Ohconfucius, JMK, JustAGal, Elinruby, Discott, DadaNeem, Idioma-bot, Gbawden, Yintan, Wesper, Monegasque, Arnobarnard, Nochi, Denisarona, IAC-62, Stewy5714, Sun Creator,
SchreiberBike, Rui Gabriel Correia, Zykasaa, Addbot, Opus88888, Morning277, OlEnglish, Yobot, Xufanc, Materialscientist, Danno uk,
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Zujua, David.moreno72, Madikoe Mabotha, Vokalbooth, FoCuSandLeArN, Stewwie, Faizan, I am One of Many, Makgano, Msleshaba,
JaconaFrere, K0k3ts07044, Jmatabane, AKS.9955, BooysenN, Seripa.mamabolo, CAPTAIN RAJU, SlyBrah5y6, Malesala madiba, Percy
Langa, Debbiesw, Reidgreg, Mmatshipi, Matlou ps and Anonymous: 127
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6.3
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