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There is a strong link between Sotho music and Sotho poetry. A Sesotho praise poet characteristically uses assonance and alliteration. Eloquence or ‘bokheleke’ is highly valued in the sotho culture and people who possess this skill are respected. The praise poetry (dithoko) is not a musical form but, it is incorporated in most Sesotho songs ...
Ditema tsa Dinoko (Sesotho for "Ditema syllabary"), also known as ditema tsa Sesotho, is a constructed writing system (specifically, a featural syllabary) for the siNtu or Southern Bantu languages (such as Sesotho, Setswana, IsiZulu, IsiXhosa, SiSwati, SiPhuthi, Xitsonga, EMakhuwa, ChiNgoni, SiLozi, ChiShona and Tshivenḓa).
Sesotho ba Leboa/ Pulana South Africa Limpopo/ Mpumalanga Tau Lion Bammangwato, Barolong Barolong Setswana North West Tholo Kudu Mahikeng Basia Sesotho Katse Wild Cat Bakgatla Batau Sesotho ba Leboa South Africa Limpopo Tau Lion Bataung: Sesotho, Setswana, Sesotho sa Lebowa South Africa Tau Lion Bahurutshe Batawana Batswana Botswana Phuti Duiker
While South African music is generally enjoyed in Lesotho, there is a tremendous following for famo (contemporary Sesotho music, which features the accordion and oil can drum) such as that by Mosotho Chakela. The music recording industry is nascent, but many of the Basotho musicians sign with South African companies - undermining growth prospects.
Joshua Mohapeloa, a member of the Bataung clan, was born in Molumong in Lesotho, Southern Africa. [2] Joshua Mohapeloa's family converted to Christianity in the 19th century. . Both his grandfather Joel Mohapeloa and his father Joel Mohapeloane Mohapeloa were reverends, and it is evident from his works that Christianity influenced Joshua Mohapel
A leka Kaleka Maleka. a one act play, received a first prize and became an over-all winner in the De Jager Raum 1994/95 Literary competition for the category: Northern Sotho One Act Plays. Choral music, various [16] Ditlalemeso. an anthology of poetry. 1980. Seipone sa madimabe. an anthology of poetry won him the E.M. Ramaila Prize in 1985. 1981.
As Gary van Wyk (1993:84) pointed out in his analysis of the etymology of the Sesotho noun denoting "Sesotho mural art," litema also refers to the associated concepts of "ploughed lands", [2] and the decorative tradition is symbolically linked to cultivation in many ways.
So Boulané promises to do it. The next day, Thamaha delivers the boy to the crabs, and accepts his fate. The same fate falls on the crabs, which, before they die, lead the boy with the full moon to the hut of the merchants. A person from Boulane's village visits the merchants' hut and sees the boy with the full moon on his chest.