By Chris Marais, Julienne du Toit
Award successful trip writers Chris Marais and Julienne du Toit pack their trusty bakkie and force the whole size of South Africa's seashores, from Alexander Bay within the west to Kosi Bay within the east, assembly the unusual and the fantastic, the legal and the loopy components of beach South Africa en route.
This renowned writer duo pack their trusty bakkie and force the full size of South Africa's beaches, from Alexander Bay within the west to Kosi Bay within the east. On their 10-week trip, they meet the bizarre and the fantastic, the legal and the loopy components of seashore South Africa. the problems, the drama, the background, the journey and the comedian humour one reveals on a daily basis at the coast of this nation make for a charming armchair trip learn. beaches is all approximately diamond divers, surfers, skippers domestic from the ocean, fishermen, clever baboons, dodgy builders, Rastafarians, Cadillac creditors, woodland adventurers, Transkei nannies, sushi cooks, Zulu-shield makers, abalone poachers and a modern day Robinson Crusoe. It's a beneficiant slice of South African lifestyles, with its foibles, squabbles and the occasional homicidal oyster. are available, the water's fine—for now...
Chris Marais and Julienne du Toit - authors of A Drink of Dry Land and Namibia house - are shuttle writers who've gained a variety of awards for his or her journal paintings through the years. They traverse Southern Africa looking for reliable tales and fascinating humans. shores is their most modern journey and, by way of encounters and matters, their greatest - and so much lucrative - problem up to now.
Read or Download Shorelines: A Journey Along the South African Coast PDF
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Extra resources for Shorelines: A Journey Along the South African Coast
The 'bought slave' interpretation gains strength from evidence that non-Central African descendants in St Mary parish, Jamaica, used bongo to refer to African descendants in general (Haughton 1998), just as in Cuba the term occurs in generalized phrases such as yaya mbongo and tata mbongo, 'old lady' and 'old man', respectively (Larduet 1988). On the other hand, for savants of the Kumina religion of Jamaica "Bongo nation" has a narrower denotation, though inclusive of several Bantu peoples. For them, the Bongo nation is comprised of the following "tribes": Koongo, Munchundi ~ Anchumbi ~ Nanchundi (Nsundi), Muntwente (perhaps Bwende), all the preceding being Koongo-speakers, and, in addition, even non-Koongo-speakers.
Such differences are based on region, clan or ethnic group. Yet despite cultural variation in Africa, I wish to suggest that a culture zone approach is underpinned by the working validity of a Caribbean as against a specific island identity and culture, or for that matter, the concept of European as opposed to English, French or Russian reality. If one can speak of European dress, food and culture, despite ethnic divergences, why then can one not speak of similar African applications? While acknowledging cultural xxix Introduction differentiation as a given, then, for purposes of analysis, those regions which constitute a culture zone are recognized as sharing a particular type of historical formation, are usually geographically adjacent, and/or through culture contact over substantial periods share aspects of their culture forms.
At the time of the Portuguese contact with Koongo, the collection of these shells was a monopoly of the king of Koongo (Balandier 1968, 40). European and Asian cloths were another form of currency. At Loango, slaves were paid for by "pieces", largely of cloth, but a "piece" was a notional value. In other words, one piece of cloth could be valued at two or three "pieces", whereas another "piece" would be computed as several items taken together (Proyart 1776, 152). One slave could be 6 West Central Africa after European Contact sold for thirty "pieces".
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