Sociologuistic analysis of graffiti written in Shona and English found in selected urban areas of Zimbabwe

Various researches across the world have established that graffiti writing is a universal social practice. The actual occurrence or manifestation of graffiti is however far from being universal cross-culturally. It varies based on a wide array of social variables. This research therefore set out to interrogate the occurrence of graffiti writing as a unique social practice in Zimbabwean urban areas. Three Zimbabwean urban areas (Harare, Chitungwiza and Gweru) were specifically sampled for the collection of graffiti inscriptions on various surfaces which included toilet walls, durawalls as well as road signs. Graffiti data collected from the various surfaces was complemented by reader feedback contributions from The Herald and Newsday. Focus group discussions provided a third tier of data aimed at establishing participants’ multiple reactions towards the practice of graffiti. Analysis of data was done based on three significant sections of participants’ attitudes towards graffiti, urban street protest graffiti as well as educational graffiti collected from various toilet surfaces in urban areas. Participants’ attitudes towards graffiti revealed varied reactions towards the practice of graffiti. The reactions were partly influenced by the participants’ ages as well as levels of education and maturity. Age and maturity proved to be predictors of the extent to which participants were willing to be pragmatic in so far as the appreciation of graffiti writing is concerned. Older and more experienced and mature participants were thus willing to look past the ‘deviant’ nature of graffiti writing to consider the various pressures that force writers to take to the wall. Urban street protest graffiti is a term coined in this research to capture the unique type of graffiti that is written on various surfaces along streets in urban areas. This highly textual graffiti is drastically different from the post-graffiti commonly found in Western urban cities and is aptly referred to as street art. Urban street protest mainly manifested itself in Zimbabwean urban areas in two main themes of protest inscriptions directed towards the operations of Zimbabwe’s electrical energy supplier (commonly referred to by its former name of the Zimbabwe Electricity Supply Authority - ZESA) as well as through political inscriptions. Political inscriptions expose a high degree of nuances that have not been hitherto discussed in literature on political graffiti inscriptions. The research analysed how graffiti writing can be employed for both pro-hegemonic and anti-hegemonic purposes. Inscriptions in high schools and tertiary institutions highlighted a differential construction of discourse on a gendered basis. Inscriptions in female toilets indicated a tendency of graffiti writers to perpetuate dominant educational, health, traditional and religious discourses which assert male dominance. The inscriptions show a major preoccupation with restricting or policing of female sexuality by fellow students mainly through the discursive usages of social corrective Shona labels such as hure (prostitute) and gaba ([big] tin). These are labels that are virtually absent in graffiti inscriptions in male toilets which is suggestive of a situation whereby female inscriptions are conservative. A consequence of such conservatism in inscriptions in female toilets is that no new sexualities are reconstructed and negotiated through discourses in discursive spaces provided by the inherently private nature of toilets in general. Thus, cultural and religious normative expectations are regarded as still weighing heavily on female high school writers in the construction and negotiation of sexuality and gendered behaviours, attitudes, norms and values through discourses constructed through graffiti. In contrast, male inscriptions highlight a major subversion of dominant discourses on abstinence and responsible sexual behaviours and attitudes. Corrective social labels such as ngochani (gay person) are mainly employed to pressure males into indulging and engaging in heterosexual behaviours. Discourses constructed through graffiti inscriptions in male toilets also demonstrate how sexuality is constructed through debate on the appropriateness of marginalised sexualities such as masturbation and homosexuality.African LanguagesD. Litt. et Phil. (African Languages

A sociolinguistic analysis of graffiti written in Shona and English found in selected urban areas of Zimbabwe

Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject of AFRICAN LANGUAGES at the UNIVERSITY OF SOUTH AFRICA,Various researches across the world have established that graffiti writing is a universal social practice. The actual occurrence or manifestation of graffiti is however far from being universal cross-culturally. It varies based on a wide array of social variables. This research therefore set out to interrogate the occurrence of graffiti writing as a unique social practice in Zimbabwean urban areas. Three Zimbabwean urban areas (Harare, Chitungwiza and Gweru) were specifically sampled for the collection of graffiti inscriptions on various surfaces which included toilet walls, durawalls as well as road signs. Graffiti data collected from the various surfaces was complemented by reader feedback contributions from The Herald and Newsday. Focus group discussions provided a third tier of data aimed at establishing participants’ multiple reactions towards the practice of graffiti. Analysis of data was done based on three significant sections of participants’ attitudes towards graffiti, urban street protest graffiti as well as educational graffiti collected from various toilet surfaces in urban areas. Participants’ attitudes towards graffiti revealed varied reactions towards the practice of graffiti. The reactions were partly influenced by the participants’ ages as well as levels of education and maturity. Age and maturity proved to be predictors of the extent to which participants were willing to be pragmatic in so far as the appreciation of graffiti writing is concerned. Older and more experienced and mature participants were thus willing to look past the ‘deviant’ nature of graffiti writing to consider the various pressures that force writers to take to the wall. Urban street protest graffiti is a term coined in this research to capture the unique type of graffiti that is written on various surfaces along streets in urban areas. This highly textual graffiti is drastically different from the post-graffiti commonly found in Western urban cities and is aptly referred to as street art. Urban street protest mainly manifested itself in Zimbabwean urban areas in two main themes of protest inscriptions directed towards the operations of Zimbabwe’s electrical energy supplier (commonly referred to by its former name of the Zimbabwe Electricity Supply Authority - ZESA) as well as through political inscriptions. Political inscriptions expose a high degree of nuances that have not been hitherto discussed in literature on political graffiti inscriptions. The research analysed how graffiti writing can be employed for both pro-hegemonic and anti-hegemonic purposes. Inscriptions in high schools and tertiary institutions highlighted a differential construction of discourse on a gendered basis. Inscriptions in female toilets indicated a tendency of graffiti writers to perpetuate dominant educational, health, traditional and religious discourses which assert iii male dominance. The inscriptions show a major preoccupation with restricting or policing of female sexuality by fellow students mainly through the discursive usages of social corrective Shona labels such as hure (prostitute) and gaba ([big] tin). These are labels that are virtually absent in graffiti inscriptions in male toilets which is suggestive of a situation whereby female inscriptions are conservative. A consequence of such conservatism in inscriptions in female toilets is that no new sexualities are reconstructed and negotiated through discourses in discursive spaces provided by the inherently private nature of toilets in general. Thus, cultural and religious normative expectations are regarded as still weighing heavily on female high school writers in the construction and negotiation of sexuality and gendered behaviours, attitudes, norms and values through discourses constructed through graffiti. In contrast, male inscriptions highlight a major subversion of dominant discourses on abstinence and responsible sexual behaviours and attitudes. Corrective social labels such as ngochani (gay person) are mainly employed to pressure males into indulging and engaging in heterosexual behaviours. Discourses constructed through graffiti inscriptions in male toilets also demonstrate how sexuality is constructed through debate on the appropriateness of marginalised sexualities such as masturbation and homosexuality

A sociolinguistic analysis of graffiti written in Shona and English found in selected urban areas of Zimbabwe

Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject of AFRICAN LANGUAGES at the UNIVERSITY OF SOUTH AFRICAVarious researches across the world have established that graffiti writing is a universal social practice. The actual occurrence or manifestation of graffiti is however far from being universal cross-culturally. It varies based on a wide array of social variables. This research therefore set out to interrogate the occurrence of graffiti writing as a unique social practice in Zimbabwean urban areas. Three Zimbabwean urban areas (Harare, Chitungwiza and Gweru) were specifically sampled for the collection of graffiti inscriptions on various surfaces which included toilet walls, durawalls as well as road signs. Graffiti data collected from the various surfaces was complemented by reader feedback contributions from The Herald and Newsday. Focus group discussions provided a third tier of data aimed at establishing participants’ multiple reactions towards the practice of graffiti. Analysis of data was done based on three significant sections of participants’ attitudes towards graffiti, urban street protest graffiti as well as educational graffiti collected from various toilet surfaces in urban areas. Participants’ attitudes towards graffiti revealed varied reactions towards the practice of graffiti. The reactions were partly influenced by the participants’ ages as well as levels of education and maturity. Age and maturity proved to be predictors of the extent to which participants were willing to be pragmatic in so far as the appreciation of graffiti writing is concerned. Older and more experienced and mature participants were thus willing to look past the ‘deviant’ nature of graffiti writing to consider the various pressures that force writers to take to the wall. Urban street protest graffiti is a term coined in this research to capture the unique type of graffiti that is written on various surfaces along streets in urban areas. This highly textual graffiti is drastically different from the post-graffiti commonly found in Western urban cities and is aptly referred to as street art. Urban street protest mainly manifested itself in Zimbabwean urban areas in two main themes of protest inscriptions directed towards the operations of Zimbabwe’s electrical energy supplier (commonly referred to by its former name of the Zimbabwe Electricity Supply Authority - ZESA) as well as through political inscriptions. Political inscriptions expose a high degree of nuances that have not been hitherto discussed in literature on political graffiti inscriptions. The research analysed how graffiti writing can be employed for both pro-hegemonic and anti-hegemonic purposes. Inscriptions in high schools and tertiary institutions highlighted a differential construction of discourse on a gendered basis. Inscriptions in female toilets indicated a tendency of graffiti writers to perpetuate dominant educational, health, traditional and religious discourses which assert iii male dominance. The inscriptions show a major preoccupation with restricting or policing of female sexuality by fellow students mainly through the discursive usages of social corrective Shona labels such as hure (prostitute) and gaba ([big] tin). These are labels that are virtually absent in graffiti inscriptions in male toilets which is suggestive of a situation whereby female inscriptions are conservative. A consequence of such conservatism in inscriptions in female toilets is that no new sexualities are reconstructed and negotiated through discourses in discursive spaces provided by the inherently private nature of toilets in general. Thus, cultural and religious normative expectations are regarded as still weighing heavily on female high school writers in the construction and negotiation of sexuality and gendered behaviours, attitudes, norms and values through discourses constructed through graffiti. In contrast, male inscriptions highlight a major subversion of dominant discourses on abstinence and responsible sexual behaviours and attitudes. Corrective social labels such as ngochani (gay person) are mainly employed to pressure males into indulging and engaging in heterosexual behaviours. Discourses constructed through graffiti inscriptions in male toilets also demonstrate how sexuality is constructed through debate on the appropriateness of marginalised sexualities such as masturbation and homosexuality

A sociolinguistic analysis of graffiti written in Shona and English found in selected urban areas of Zimbabwe

Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject of AFRICAN LANGUAGES at the UNIVERSITY OF SOUTH AFRICA,Various researches across the world have established that graffiti writing is a universal social practice. The actual occurrence or manifestation of graffiti is however far from being universal cross-culturally. It varies based on a wide array of social variables. This research therefore set out to interrogate the occurrence of graffiti writing as a unique social practice in Zimbabwean urban areas. Three Zimbabwean urban areas (Harare, Chitungwiza and Gweru) were specifically sampled for the collection of graffiti inscriptions on various surfaces which included toilet walls, durawalls as well as road signs. Graffiti data collected from the various surfaces was complemented by reader feedback contributions from The Herald and Newsday. Focus group discussions provided a third tier of data aimed at establishing participants’ multiple reactions towards the practice of graffiti. Analysis of data was done based on three significant sections of participants’ attitudes towards graffiti, urban street protest graffiti as well as educational graffiti collected from various toilet surfaces in urban areas. Participants’ attitudes towards graffiti revealed varied reactions towards the practice of graffiti. The reactions were partly influenced by the participants’ ages as well as levels of education and maturity. Age and maturity proved to be predictors of the extent to which participants were willing to be pragmatic in so far as the appreciation of graffiti writing is concerned. Older and more experienced and mature participants were thus willing to look past the ‘deviant’ nature of graffiti writing to consider the various pressures that force writers to take to the wall. Urban street protest graffiti is a term coined in this research to capture the unique type of graffiti that is written on various surfaces along streets in urban areas. This highly textual graffiti is drastically different from the post-graffiti commonly found in Western urban cities and is aptly referred to as street art. Urban street protest mainly manifested itself in Zimbabwean urban areas in two main themes of protest inscriptions directed towards the operations of Zimbabwe’s electrical energy supplier (commonly referred to by its former name of the Zimbabwe Electricity Supply Authority - ZESA) as well as through political inscriptions. Political inscriptions expose a high degree of nuances that have not been hitherto discussed in literature on political graffiti inscriptions. The research analysed how graffiti writing can be employed for both pro-hegemonic and anti-hegemonic purposes. Inscriptions in high schools and tertiary institutions highlighted a differential construction of discourse on a gendered basis. Inscriptions in female toilets indicated a tendency of graffiti writers to perpetuate dominant educational, health, traditional and religious discourses which assert iii male dominance. The inscriptions show a major preoccupation with restricting or policing of female sexuality by fellow students mainly through the discursive usages of social corrective Shona labels such as hure (prostitute) and gaba ([big] tin). These are labels that are virtually absent in graffiti inscriptions in male toilets which is suggestive of a situation whereby female inscriptions are conservative. A consequence of such conservatism in inscriptions in female toilets is that no new sexualities are reconstructed and negotiated through discourses in discursive spaces provided by the inherently private nature of toilets in general. Thus, cultural and religious normative expectations are regarded as still weighing heavily on female high school writers in the construction and negotiation of sexuality and gendered behaviours, attitudes, norms and values through discourses constructed through graffiti. In contrast, male inscriptions highlight a major subversion of dominant discourses on abstinence and responsible sexual behaviours and attitudes. Corrective social labels such as ngochani (gay person) are mainly employed to pressure males into indulging and engaging in heterosexual behaviours. Discourses constructed through graffiti inscriptions in male toilets also demonstrate how sexuality is constructed through debate on the appropriateness of marginalised sexualities such as masturbation and homosexuality

Graffiti as a site for cultural literacies in Zimbabwean urban high schools

It is widely believed that education is a socially situated cultural process. Generally, schools are regarded as the key educational institutions. However, education can be formal, non-formal and informal, based on media-driven communicative settings. These types coalesce within formal institutions of learning. This study focuses on the transmission of cultural knowledge in informal spaces such as the bathroom. It argues that graffiti is a medium that offers students a unique communicative dynamic enabling an open engagement with issues they would otherwise not do elsewhere. It facilitates the transmission of vital cultural knowledge/literacy whose length and breadth cannot be adequately exhausted by the formal school curriculum alone. Bathroom interactions, therefore, bring a different dynamic to cultural education in learning institutions. Sexuality, hygiene and decency, among others, are negotiated from a strictly student perspective. A trip to the bathroom therefore marks a crucial transition from formal to informal education, and back

The Third Chimurenga:The discursive construction of exclusion through the land reform in Zimbabwe: Paper presented at the Faculty of Arts Land Reform Conference, 29-30 September 2017 at Midlands State University, Zvishavane Campus – Zimbabwe

Zimbabwe’s land reform marked a defining period in Zimbabwe’s history as a nation. Different scholars have alternatively referred to this period from the perspectives of crisis, nationalism or redress of historical [land] imbalances. The present research looks at the ways in which the state narratives about the land used language/discourse to reconfigure, among other things, national identities. It was a period whereby the hitherto liberation struggle mwana wevhu (‘son of the soil’) discourse was invoked and deployed in the discourse of ‘Othering’ which mainly separated the ‘Us’ (ZANU-PF) from the ‘Them’ (MDC/opposition). It was a period in which, by extension, the label of vatengesi (‘sell outs’) also became highlighted, thereby constituting defining ZANU PF slogans and graffiti that also became important discursive tools for discrimination. The study adopted a quasi-corpus linguistic approach in which songs, political jingles and slogans, the state and private media (The Herald and Daily News, respectively) were analysed. The study is couched in a conceptual framework that is mainly informed by the Critical Discourse Analysis and Cognitive Linguistics theoretical frameworks

Shona-Ndebele symbolic ethnic violence in institutions of higher learning: an analysis of male toilet graffiti at Midlands State University

This research studies the discursive ways in which male student graffiti at Midlands State University reveal ethnic tensions between the Shona and Ndebele of Zimbabwe. The study is carried out in a sociopolitical environment in which spaces for openly discussing issues of ethnicity have been greatly limited, especially in conventional media. Any discussion of ethnicity is quickly labelled as fanning tribalism and is therefore suppressed or criticised. This does not, however, mean ethnicity is not engaged with outside of conventional platforms. Graffiti is one such alternative platform appropriated by male university students to discuss ethnicity issues. It emerges that such discussions are predominantly violent in nature with each group trying to prove or assert its dominance over the other. The analysis of this data is couched in Wodak and Meyer’s discourse-historical approach as it gives precedence to the historical context in which the discursive ‘events’ are embedded

The joke is in the code: Paper presented at the Department of African Languages and Literature and the African Languages Research Institute International Conference 7-9 August 2017 (University of Zimbabwe, Harare – Zimbabwe)

The paper explores the relationship between humor circulated via the social media and linguistic marginalization within the Shona language. The Shona language is an amalgamation of five dialects ‘unified’ by Doke (1931). This unification was however done using Zezuru as the standard. This elevated the status of Zezuru within the language vis-à-vis its dialect counterparts thereby attaining a position of linguistic superiority. Everyday retorts demanding that a person speaks in ‘proper’ Shona is one of this phenomenon’s manifestation in daily interpersonal interactions. Jokes sent via the WhatsApp social media platform reveal a sociolinguist situation in which humor is used to celebrate the superiority of one dialect over its counterparts, which are linguistically marginalised. The jokes revolve around issues of intolerance of allophonic variation, the principle of linguistic economy and proper pronunciation, among others. The study is couched on a conceptual framework the combines the Hostility theory and Critical Discourse Analysis

Wakasikirei satani? Christian subversion in Sungura discourse: Paper presented at the African Languages Association of Southern Africa (ALASA) from 18-20 July 2012 at University of Venda, Thohoyandou - South Africa

The paper explores a marginalised, if not totally ignored, form of religious discourse appropriated in music that is produced by predominantly sungura music artists in Zimbabwe. It is argued that this brand of religious discourse is a protest one which owes its character to the influence of Traditional African Religions (ATRs) that are still practiced in the country. The result of this dialogue between aspects of Christian theology and ATR is a brand of music that is perceived to be subverting the conventional understanding of gospel music. The paper argues that elements of subversion in Sungura discourse evolve around questions of divine benevolence, earthly rewards, justice and individuality as they manifest in Christianity. There is an eagerness, among critics, to focus on conventional gospel music while paying less heed to musical discourses which speak to Christianity in dialogic ways characterised by seeming contradictions. This paper addresses this hiatus. Critical Discourse Analysis (CDA) is used to explore the link between language and the practice of power through language. Analysis of songs is made within the naturalisation-neutralisation distinction framework in which discourse is employed with a view of either accepting or refuting/protesting against the existing relations of power. Thus, CDA is employed to explore how the subject positions themselves in relation to God

Nasal assimilation in Shangwe nasal-obstruent clusters: an optimality theoretic approach

The article investigates nasal-obstruent assimilation in Shangwe (a sub-dialect of the Korekore dialect cluster of the Shona language). Studies on the phonology of the Shona dialect (c.f. Fortune, 1972, 1980; Guthrie, 1948) cluster have tended to treat the behaviour of the nasal in sequences manifesting the pattern /NuOb/ as the same across the cluster. This article demonstrates that after Nasal-vowel deletion in Shangwe the nasal homorganically assimilates to the remaining obstruent that it precedes. Studies on the outstanding characteristics of the Shona dialect cluster have shown that the Shona dialect cluster has many idiosyncrasies. However no systematic and holistic study has been carried out on Shangwe. The research engages Optimality Theory (OT) to explore the nature of nasal- obstruent assimilation in Shangwe. Optimality Theory is used to account for the fact that differences in the ranking of universal constraints results in grammatical differences. The research is based on tape recorded interviews of Shangwe informants from Chief Nemangwe’s area in Gokwe. The data was then transcribed and analysed