The changing nature of isihlonipho sabafazi
The changing nature of isihlonipho sabafazi
复制标题
isihlonipho sabafazi 性质的变化
DOI：
10.1080/00020188408707620
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发表时间：
1984
期刊：
影响因子：
0.9
通讯作者：
R. Finlayson
中科院分区：
文献类型：
--
作者：
R. Finlayson
十九世纪八十年代，南部非洲的城市化和现代化步伐不断加快，但牺牲了习俗和传统。社区中社会接受的行为方式以及代代相传的习俗和信仰。随着对传统家庭生活方式施加的多种力量的影响，未来的生活变得模糊。本文的目的是追踪与科萨语族妇女相关的特定社会语言学方面的发展，从其在传统社会中的功能到其在我们当今生活的现代化世界中的变化特征。在以农村为主的科萨社区中存在着严格的道德准则，其社会体系具有明显的等级制度。 Hoernle (1946)指出，存在着一种“有序的群体生活，成员之间具有相互的权利和义务、特权和义务，决定了每个成员对其他成员的行为模式，并根据这些模式塑造成员的感受、思想和行为，这样，只有在这些模式中，并通过它们，个人才能实现个人的自我实现，并参与社区生活所提供的满足感”。为此，婴儿（lisdnaclass 11/10）在能够在社会中发挥作用之前不会被赋予性别。母亲的任务是抚养孩子，教孩子说话并学习孩子必须遵守的生活规则，以便成为社会公认的成员。一个小男孩（inkwenkwe 9/6）在大约 5 或 6 岁的时候就被教导要放牧小牛或羔羊。他和他的同龄人（intangd9/10）会在当天早些时候出发，很可能在早上吃完饭后返回，因此不得不吃冷食而不是新鲜准备的饭菜。此后，他会再次出发，花几个小时在田野里观察大自然，学习可食用植物和鸟类的名称，设置陷阱，狩猎小动物，并与朋友们玩模拟打斗等游戏。与此同时，女孩（intombazdna 9/6）是她母亲唯一关心的人，她被留在家里做必要的家务，例如收集水和木材以及为弟弟或妹妹充当护士。此前，她的主要娱乐活动是玩粘土娃娃或玉米棒子娃娃。
The nineteen-eighties have witnessed an ever quickening pace in southern Africa towards urbanization and modernization at the expense of custom and tradition. The socially accepted way of acting in a community and the customs and beliefs being handed down from one generation. to the next have become blurred as the many forces being exerted upon the traditional family life style take effect. The object of this paper is to trace the development of a particular sociolinguistic facet, as related to the women of the Xhosa-speaking people, from its function in a traditional society to its changed character in the modernized world in which we live today.A strict code of ethics existed among the predominantly rural communities of the Xhosa with a distinct hierarchy in the social system. Hoernle (1946) noted that there was an" ordered group-life, with reciprocal rights and duties, privileges and obligations, of members, determining behaviour-patterns for each individual member towards other members, and moulding the feelings, thoughts, and conduct of members according to these patterns, so that it is only in and through them that the individual can achieve his personal self-realization and participate in the satisfaction offered by the life of his community". To this effect a baby (lisdnaclass 11/10) is accorded no gender until it is able to play a role in society. It is the mother who has the task of bringing up the child, who teaches it to speak and learn the rules according to which it must live in order to be an accepted member of the community. A young boy (inkwenkwe 9/6) is taught at the age of about 5 or 6, among other things, to herd the calves or lambs. He and his peers (intangd9/10) would set off at an early hour in the day, returning in all probability after the morning's meal and thereby having to make do with a cold rather than a freshly prepared meal. Thereafter he would set out once more to spend hours in the fields taking note of nature, learning the names of edible plants and birds, setting traps and hunting small animals and playing games such as mock fights with his friends. Meanwhile the girl {intombazdna 9/6), who is the sole concern of her mother, is kept at home to do the necessary household chores such as collecting water and wood and acting as a nurse for a younger brother or sister. Previously her main recreation was playing with clay or mealie-cob dolls.