Lerato la Mmino wa Setšo – An Autobiography of Mashegoane Molepo


Traditional Communities who still very much rely on oral culture to transmit Information and Knowledge are at the risk of being left behind by a rapidly changing society. In these communities, word of mouth is everything while residents seldom capture important events in their daily lives. Documentation is a problem and it is often difficult to verify sources of information. One can say for instance; that “the world is coming to an end tomorrow” and people would believe them to a point where the story can circulate or “trend” for months in community social discourse.

As a traditional community,  Mankgaile village, Ga Molepo shares the attributes and characteristics above. We live in such closely related families we frequently have to contend with issues of love, betrayal, scandals, jealousy, character assassination, competition and sometimes even death among residents. Ba re gona le “go welwa ke phoko”. This happens when there is a topical issue that has drawn the attention of the majority of residents on either one individual or a particular family. When this happens, residents often have nothing else to talk about except that which is seen as the top story in the community’s news circuit.

Often times, the top story will circulate at community gatherings like weddings, mephaso, manyalo, at taverns and everywhere else imaginable; including in the homes of residents – where love, laughter, lies, treachery, suspense and gossip fills the private spaces. The dialogue is often vertical(i.e. Community<——–>Royal Family) or horizontal(i.e. Community Member<———>Community Member).

The year 2015 has been both interesting and challenging for me and my family. At the center of it all, the issue of Mmino wa Setšo or Dinaka/Kiba in the village has been trending throughout the twelve months. More so because on arrival from Gauteng, my father; who is now a pensioner, decided to put into effect the decision he has always warned some of the practitioners of Dinaka/Kiba Music and Dance he would do on his return home: to deal with the rotten apples among members of Boramaga Traditional Group. This decision became unpopular among those who felt they had lost the war of distraction they have been waging on the group for years. After everything that has happened, i decided, together with my father, to write an auto-biography that will capture the incredible musical journey he has walked since childhood up until old age. What came out of the interviews and research i conducted was a short text of 20 pages titled Lerato la Mmino wa Setšo written in Northern Sotho of course, not English.

I felt it was time to write down the details so as to inform my fellow community members about the story of Dinaka/Kiba in my village. I am hopeful the few that will be able to locate and read the facts in the text will be able to see the issue from a different perspective altogether. That still, i am aware the text will be critiqued since i am his son. What i want to make clear is that my writing the text has less to do with my relationship to him and more to do with the professional commitment i have as a qualified Information Scientist. That’s what i do on a daily basis: to research, evaluate, create, organize, store and disseminate information. Therefore, my appeal to anyone who comes across the text is: read with an open mind, criticize constructively, give facts and lets all contribute positively to a balanced social discourse which can help our community of Mankgaile and Ga Molepo in general to move forward and not to degenerate and stagnate into oblivion and reckless conversations which have a potential to cause serious conflict.


For any queries and comments relating to this text send an email to mahlaga@molepotraditionaldance.com. I am also on Facebook, and Twitter.


DOWNLOAD A PDF version of the text here>>>>>>>>>>>>>>>>>>http://wp.me/a2ne71-ea




Communications and language discrepancies in feminism and traditional gender relations discourse





Molepo, M. 2011. Communications and language discrepancies in feminism and traditional gender relations discourse. Mabutheto Literature: Ga Molepo

Current feminist discourse seems to suggest that“women are often abused in the name of culture and tradition” and in order to deal with this the woman should be liberated for empowerment. On further analysis and in contrast to the aforesaid phrase, there is also a tendency to associate the man (as an object) with such ill treatment to such an extent that there is also an intention to liberate both the man and the woman towards a solution. Thirdly, there is much evidence in literature to suggest that the activists of the feminism theory (in all categories) approach emphasis with a different, somehow distant, cultural and social context (language, communication and way of life prime agents) from the cultural and social context of those they purport to be the targeted victims belonging to structures perceived to be sectors of perpetration. Once again, traditional communities and their way of life seem to be questionable prime suspects. But what does the feminist theory say about the thinking of women such as Mma Masedi and the meaning they attach to certain practices that could be perceived as advancing the cultural, linguistic and religious rights of women as illustrated in the excerpt?

DOWNLOAD A COPY OF THIS ESSAY here>>>>>>>>https://molepotraditionaldance.files.wordpress.com/2012/04/communicatin-and-language-discrepancies-in-feminism-and-traditional-gender-relations-discourse.pdf

Mabutheto Precis – A Collection of Green Essays


Defining Mabutheto-the concept

The concept, Mabutheto consists of two parts. Mabu refers to soil and theto means praise. The concept Mabutheto owes its semantic structure to the Northern Sotho language of the Sotho tribes of Limpopo province, South Africa and was conceived out of our realisation that oral traditions and indigenous knowledge systems have survived many centuries of isolation and suppression up until today. These oral traditions and indigenous knowledge systems are embodied in Traditional Education (i.e. proverbs, folktales, music, rituals, games, idioms, names, storytelling and initiation as a rite of passage) which was greatly marginalised with the arrival of Missionary Education imposed on the indigenous people through colonisation by European colonial rulers.

Later the former Apartheid government introduced what was known as Bantu Education, a curriculum that was designed to elevate Afrikaans as a medium of instruction in black schools. Since English had previously enjoyed a privileged position during the early days of colonial rule, the apartheid government wanted to elevate the Afrikaans language to the same level of prestige. The end result was the separation of Africans, coloureds, Indians from whites. The chief architect of the Bantu education system Dr Verwoed, believed that different races should be schooled in such a way that people would be kept apart in the job market. This resulted in poor education being offered to Africans, coloureds and Indians thereby rendering these races incompetent in careers exclusively reserved for whites such as engineering for instance.  There was widespread dissatisfaction with the Bantu education system and in 1976, the Black Consciousness movement emerged and was later said to be the brains behind the students riots in Soweto and elsewhere in the country. The basic idea was to inculcate a sense of pride in those oppressed by the apartheid system.

In 1994, a new National Curriculum statement was introduced when the new democratic government was elected. There are now eleven official languages which are said to enjoy equal status although English and Afrikaans still dominate. According to the democratic constitution, traditional cultural education is now centre stage in a quest to correct the injustices of the past.  Mabutheto Precis™ is a collection essays which aim to highlight the need to bring back  Oral Traditions and Indigenous Knowledge System into mainstream education and social development systems in a bit to promote practice, usage and sustainability. The mission is to use literature to support the new educational landscape that has been created with the adoption of the new constitution where all cultural, linguistic and religious groups have a right to practice without any discrimination. The time has come for Oral Traditions and Indigenous Knowledge Systems of Southern Africa and Africa to be part of national and global dialogue. We trust the reader will enjoy the introductory issues of an upcoming collection of Green Essays on traditional community life, its role and relevance in today’s world.


DOWNLOAD THE FIRST PUBLISHED ESSAY HERE: https://molepotraditionaldance.files.wordpress.com/2012/04/traditional-institutions-and-leadership-marginalisation-and-the-shame-of-the-south-african-constitution.pdf

Mahlaga Molepo is an author, executive member of Makhudu Traditional Council and a scholar of Library and Information Science at University of South Africa.