This paper explores explicit and implicit forms of intertextuality in the rhetoric of Nelson Mandela. Intertextuality is viewed as a mechanism of thought and part of the process of dianoia in... Show moreThis paper explores explicit and implicit forms of intertextuality in the rhetoric of Nelson Mandela. Intertextuality is viewed as a mechanism of thought and part of the process of dianoia in Classical rhetoric as conceptualised by Aristotle and is also considered crucial in the ethos of a rhetor. The research is founded on the idea that all rhetors have a particular rhetorical imprint, that is a deep-seated impression derived from a cognitive core structure ordering experience and communication and present in all the rhetoric of that individual. Intertextual cues were sought in Mandela's corpus of speeches, biographies, autobiography, anthologies of personal documents, the historical context and discourse communities he engaged with. When read against the historical context of the time, these texts provide insight into the dynamics of message production, personal relationships, personal beliefs and the contexts surrounding the production of certain texts and the discourse communities he engaged with. Biographical cues were sought in his upbringing in Xhosa culture, his mission school education, his political awakening in Johannesburg, his life in the struggle, his long prison term, the years after release and presidency. Thus far, explicit mappings include Afrikaans literary voices, Shakespeare and the 'classics', colleagues and friends from the struggle period, instances of self-referential intertextuality as well as intercontextuality of signs and symbols. The implicit mapping includes Churchill, the Gandhi-Nehru web of intertextuality, a Marxist-Socialist web including voices such as Castro and biblical allusion. To date, the most significant intertextuality found in Mandela's rhetoric is the Gandhi-Nehru web with Nehru playing a particularly influential role in Mandela's conception of struggle and his own life in that struggle. Show less
African history of the Sahel and Sudan zone appears to have been marked by political instability. Resistance to Fulbe empires was more common than the main literature suggests. The Fulbe are... Show moreAfrican history of the Sahel and Sudan zone appears to have been marked by political instability. Resistance to Fulbe empires was more common than the main literature suggests. The Fulbe are pastoralists and the empires of nomadic pastoralists are inherently unstable. The Fulbe emirates are often described as having been born out of the revolts of religiously inspired nomadic pastoralists against oppressive sedentary regimes. However, the resistance movements against Fulbe hegemony itself can partly be explained as revolts of the originally nomadic population who felt their cause was not well defended by the elite of these emirates. Opposition to the ideology of Islam inspired revolts of non-Islamic groups. These resistance movements were also fed by the oppressive nature of the new emirates, whose most prominent characteristic was slavery. Resistance is expressed in contemporary ritual and oral traditions, challenging the official historiography of these emirates. Three examples are taken in this chapter to illustrate resistance against Fulbe hegemony: the Timbo Emirate in the Fuuta Jallon, the Diina Emirate in central Mali and the Futanke Emirate which followed Diina in the second half of the 19th century. Notes, ref., sum. [Book abstract] Show less
Persoon, G.A.; Schefold, R.; Roos, E.M. de; Marschall, W. 2002
Through a study of the ceremonial stick duelling among the Surma of southern Ethiopia, this article explores the sociocultural context of ritual violence in a small-scale agropastoralist society... Show moreThrough a study of the ceremonial stick duelling among the Surma of southern Ethiopia, this article explores the sociocultural context of ritual violence in a small-scale agropastoralist society and its relation to social reproductive concerns. Surma male stick duelling ('sagine'), contained by strict rules of procedure, is a form of ritualized violence among Surma themselves, and contrasts sharply with violence against members of non-Surma neighbouring groups. 'Sagine' can be interpreted not only as the management of relations between competing territorial sections within Surma society, but also in terms of the connection between sociality and sexuality in Surma life. However, contrary to sociobiological predictions, combat success is neither valued for its own sake nor does it show itself to be reproductively advantageous in a statistical sense. Show less
