This article asserts that names are an important aspect of any language. It argues that they act as a summary statement of the lives of the named and or those who give the names. The paper further observes that names that the Shona give are an indicator of their response to their situation in life. The situation includes success, failure and misfortune. The paper also observes that some names start off as nicknames and end up becoming family names. It again highlights that some names are not permanent, especially to the younger ones. They can assume new ones, especially with the passage of time due to changed circumstances like when one assumes a titular name, especially when she or he becomes chief or head of a clan.
Mestre Paulo Kapela takes an exceptional position with his life and work within the artworld of Luanda, Angola's booming capital. The artist is a fugitive in his own country, a Mukongo from Uige and came to Luanda in 1996. Today he is a kind of artistic and spiritual master for the younger artist generation, even if he barely speaks Portuguese, but French. He became a role model with his unorthodox way of living and his personal universe, but also with his unique way of art-production through a combination of disparate objects and the creation of new contexts.
I can say, perhaps, that this trip has increased our awareness of the uncontrollable aspects of nature (the Icelandic volcano has now served notice to the oblivious) and revealed to us the existence of populations that are able to combine complex social organization and ownership of simple natural resources, which can only be the result of their deep knowledge of the territory.
Since its launch, the DOCKANEMA Festival has aimed to offer the different audiences in Maputo the twin opportunities of becoming acquainted with the best that is being produced in the world of documentary films and of taking a break from the run-of-the mill audiovisual diet that is available for the rest of the year.
"Africa: See You, See Me!" portrays the history of African photography and its influence on non-African imaginings of Africa and the African diaspora in all their diversity. Together, the photographs are texts of African subjectivities, archives of history and societies in the making, and methods for understanding how images contribute to emancipation.
Among the artistic and other disciplines that pursue the representation of reality, the documentary film is most certainly one of those that raise the most questions. Traditionally favouring a fragmented glimpse of the world around us, and of what arises from events, documentary films today pose problems and challenges for us, with the added difficulty of both attempting to fit it in to some predetermined type and of interpreting its message.
The book has received critical acclaim as a work by an African writing soberly on “such things”, in “journalistic language, backed by rigorous research.” It is a first in terms of its internal discourse, since it provides us “with a view of an African thinker and fighter from an African perspective."
The independence of the Congo witnessed tensions between different groups which resulted among others to the Katangese secession eleven days after Belgium officially granted the Congo independence. Lubumbashi therefore became the capital of a state whose main goal was to perpetuate western industrialists economic interests and of the Union Minière du Haut Katanga. This history started ± 50 years ago since the assassination of Patrice Lumumba on the 17th of January 1961 up to the time Mzee Kabila took up the power through a statement rebellion movement.
There is something transversal in Ângela Ferreira's video work, something that deals, fundamentally, with a kind of non-correlation between the concrete identity of the filmed places and its investment in open juxtapositions over a constellation of spacial axes and discontinuous temporalities. If territorial duality, inseparable from a certain biographical trajectory, from frequent journeys between Africa - Mozambique and South Africa - and Europe, undoubtedly marks Ângela Ferreira's work, it is precisely this territorial duality that has written history in the indeterminate space of video discourse, pointing to issues of geopolitics and exposing us, simultaneously, to the work of deconstruction of iconography and the colonial and postcolonial imaginary that is being systematically developed by the artist.
The concept of nationality is not that important to me. I relate very strongly with territories, that is. And I have a strong relationship with Africa, particularly southern Africa, including where I was born, Mozambique, and South Africa, and this Iberian corner of Europe. If I had to define myself culturally in terms of identity, it is somewhere between these two areas of the world that references to my person are found.
From Melilla to Poland, Cypress to the Canaries, thousands of people daily attempt to leave their places of origin and reach the European continent in search of better living conditions, leaving behind the most varied settings – wars, fires, droughts, floods, repressive regimes, massive unemployment, poverty wages, fundamentalists – and confronting, everywhere, the same repressive strategy, the same barriers and persecution, the same racism and the same violence.
is craft comes from experience, from much observation, but it’s as if he had been there before. On top of this, he often repeats that there is a cultural sense to making clothes, like a gesture that happens every day but goes back to the very roots of humanity. “It all comes from the divine idea that “Adam sewed leaves and God sewed skins.” Sewing is also cultural. In all families and in all societies we come across those who have this strong cultural element. It’s like learning how to make home-made bread.”
Among us Angolan refugees, especially among the elders, there were those who had a special passion for the Portuguese language. I recall spending holidays at Uncle Jeremias Bandua’s house in Meheba refugee camp. In the day, we would often go to the fields to look after the vegetables etc with older Angolan men. Some of these men were also on holidays as they had scholarships and were attending different college in the urban areas.
Musseque residents would likely have said, “my suffering, yes, but ours as well.”
Music, in late colonial Angola took private grief and by performing it publicly made it collective. The sound, and perhaps even the process, was attractive to whites as well and in an ironic twist on the lusotropical narrative, by the early 1970s, whites made their way to the musseques in sizeable numbers to hear Ngola Ritmos and other popular bands play.
This article asserts that names are an important aspect of any language. It argues that they act as a summary statement of the lives of the named and or those who give the names. The paper further observes that names that the Shona give are an indicator of their response to their situation in life. The situation includes success, failure and misfortune. The paper also observes that some names start off as nicknames and end up becoming family names. It again highlights that some names are not permanent, especially to the younger ones. They can assume new ones, especially with the passage of time due to changed circumstances like when one assumes a titular name, especially when she or he becomes chief or head of a clan. 
Mestre Paulo Kapela takes an exceptional position with his life and work within the artworld of Luanda, Angola's booming capital. The artist is a fugitive in his own country, a Mukongo from Uige and came to Luanda in 1996. Today he is a kind of artistic and spiritual master for the younger artist generation, even if he barely speaks Portuguese, but French. He became a role model with his unorthodox way of living and his personal universe, but also with his unique way of art-production through a combination of disparate objects and the creation of new contexts. 
I can say, perhaps, that this trip has increased our awareness of the uncontrollable aspects of nature (the Icelandic volcano has now served notice to the oblivious) and revealed to us the existence of populations that are able to combine complex social organization and ownership of simple natural resources, which can only be the result of their deep knowledge of the territory. 
Since its launch, the DOCKANEMA Festival has aimed to offer the different audiences in Maputo the twin opportunities of becoming acquainted with the best that is being produced in the world of documentary films and of taking a break from the run-of-the mill audiovisual diet that is available for the rest of the year. 
"Africa: See You, See Me!" portrays the history of African photography and its influence on non-African imaginings of Africa and the African diaspora in all their diversity. Together, the photographs are texts of African subjectivities, archives of history and societies in the making, and methods for understanding how images contribute to emancipation. 
Among the artistic and other disciplines that pursue the representation of reality, the documentary film is most certainly one of those that raise the most questions. Traditionally favouring a fragmented glimpse of the world around us, and of what arises from events, documentary films today pose problems and challenges for us, with the added difficulty of both attempting to fit it in to some predetermined type and of interpreting its message. 
The book has received critical acclaim as a work by an African writing soberly on “such things”, in “journalistic language, backed by rigorous research.” It is a first in terms of its internal discourse, since it provides us “with a view of an African thinker and fighter from an African perspective." 
The independence of the Congo witnessed tensions between different groups which resulted among others to the Katangese secession eleven days after Belgium officially granted the Congo independence. Lubumbashi therefore became the capital of a state whose main goal was to perpetuate western industrialists economic interests and of the Union Minière du Haut Katanga. This history started ± 50 years ago since the assassination of Patrice Lumumba on the 17th of January 1961 up to the time Mzee Kabila took up the power through a statement rebellion movement. 
There is something transversal in Ângela Ferreira's video work, something that deals, fundamentally, with a kind of non-correlation between the concrete identity of the filmed places and its investment in open juxtapositions over a constellation of spacial axes and discontinuous temporalities. If territorial duality, inseparable from a certain biographical trajectory, from frequent journeys between Africa - Mozambique and South Africa - and Europe, undoubtedly marks Ângela Ferreira's work, it is precisely this territorial duality that has written history in the indeterminate space of video discourse, pointing to issues of geopolitics and exposing us, simultaneously, to the work of deconstruction of iconography and the colonial and postcolonial imaginary that is being systematically developed by the artist. 
The concept of nationality is not that important to me. I relate very strongly with territories, that is. And I have a strong relationship with Africa, particularly southern Africa, including where I was born, Mozambique, and South Africa, and this Iberian corner of Europe. If I had to define myself culturally in terms of identity, it is somewhere between these two areas of the world that references to my person are found. 
From Melilla to Poland, Cypress to the Canaries, thousands of people daily attempt to leave their places of origin and reach the European continent in search of better living conditions, leaving behind the most varied settings – wars, fires, droughts, floods, repressive regimes, massive unemployment, poverty wages, fundamentalists – and confronting, everywhere, the same repressive strategy, the same barriers and persecution, the same racism and the same violence. 
is craft comes from experience, from much observation, but it’s as if he had been there before. On top of this, he often repeats that there is a cultural sense to making clothes, like a gesture that happens every day but goes back to the very roots of humanity. “It all comes from the divine idea that “Adam sewed leaves and God sewed skins.” Sewing is also cultural. In all families and in all societies we come across those who have this strong cultural element. It’s like learning how to make home-made bread.” 
Among us Angolan refugees, especially among the elders, there were those who had a special passion for the Portuguese language. I recall spending holidays at Uncle Jeremias Bandua’s house in Meheba refugee camp. In the day, we would often go to the fields to look after the vegetables etc with older Angolan men. Some of these men were also on holidays as they had scholarships and were attending different college in the urban areas. 
Musseque residents would likely have said, “my suffering, yes, but ours as well.”
Music, in late colonial Angola took private grief and by performing it publicly made it collective. The sound, and perhaps even the process, was attractive to whites as well and in an ironic twist on the lusotropical narrative, by the early 1970s, whites made their way to the musseques in sizeable numbers to hear Ngola Ritmos and other popular bands play. 
