Scielo RSS <![CDATA[Literator (Potchefstroom. Online)]]> http://www.scielo.org.za/rss.php?pid=2219-823720190001&lang= vol. 40 num. 1 lang. <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Africa in Brathwaite: The matrix of cultural quest, identity and history as poetic vision</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100001&lng=&nrm=iso&tlng= Brathwaite's invocation and experimental appropriation of 'nation language' is a significant mediation that destabilises and de-authorises coloniality, inscribing a new 'in-betweenness' that highlights how the subaltern can speak. I argue here that the poet-persona's minted vocabulary and his re-appropriation of canonical texts such as the Bible and Shakespeare's The Tempest inaugurates a meta-discursive enunciation of epistemic possibilities. In embracing the fragmented contours of Barbados and radically privileging the political complicity of Africa in the matrix of slavery, Brathwaite embosses languaging as the primus for problematising identity, belonging and becoming. Polysemy therefore emerges as a complex interplay of enunciation and emergence, agency, subjectivity and restlessness that recuperates the anguish of contact, marginality and resistance while at the same time celebrating the plurality of the interstitial self. <![CDATA[<b>Released</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100002&lng=&nrm=iso&tlng= Brathwaite's invocation and experimental appropriation of 'nation language' is a significant mediation that destabilises and de-authorises coloniality, inscribing a new 'in-betweenness' that highlights how the subaltern can speak. I argue here that the poet-persona's minted vocabulary and his re-appropriation of canonical texts such as the Bible and Shakespeare's The Tempest inaugurates a meta-discursive enunciation of epistemic possibilities. In embracing the fragmented contours of Barbados and radically privileging the political complicity of Africa in the matrix of slavery, Brathwaite embosses languaging as the primus for problematising identity, belonging and becoming. Polysemy therefore emerges as a complex interplay of enunciation and emergence, agency, subjectivity and restlessness that recuperates the anguish of contact, marginality and resistance while at the same time celebrating the plurality of the interstitial self. <![CDATA[<b>ʼn</b><b> Woordaangedrewe vaartuig: Susan Smith se eko-digkuns</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100003&lng=&nrm=iso&tlng= Brathwaite's invocation and experimental appropriation of 'nation language' is a significant mediation that destabilises and de-authorises coloniality, inscribing a new 'in-betweenness' that highlights how the subaltern can speak. I argue here that the poet-persona's minted vocabulary and his re-appropriation of canonical texts such as the Bible and Shakespeare's The Tempest inaugurates a meta-discursive enunciation of epistemic possibilities. In embracing the fragmented contours of Barbados and radically privileging the political complicity of Africa in the matrix of slavery, Brathwaite embosses languaging as the primus for problematising identity, belonging and becoming. Polysemy therefore emerges as a complex interplay of enunciation and emergence, agency, subjectivity and restlessness that recuperates the anguish of contact, marginality and resistance while at the same time celebrating the plurality of the interstitial self. <![CDATA[<b>Nicola Hanekom se <i>In glas</i>: Die donker nadraai van onvervulde begeerte</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100004&lng=&nrm=iso&tlng= Brathwaite's invocation and experimental appropriation of 'nation language' is a significant mediation that destabilises and de-authorises coloniality, inscribing a new 'in-betweenness' that highlights how the subaltern can speak. I argue here that the poet-persona's minted vocabulary and his re-appropriation of canonical texts such as the Bible and Shakespeare's The Tempest inaugurates a meta-discursive enunciation of epistemic possibilities. In embracing the fragmented contours of Barbados and radically privileging the political complicity of Africa in the matrix of slavery, Brathwaite embosses languaging as the primus for problematising identity, belonging and becoming. Polysemy therefore emerges as a complex interplay of enunciation and emergence, agency, subjectivity and restlessness that recuperates the anguish of contact, marginality and resistance while at the same time celebrating the plurality of the interstitial self. <![CDATA[<b>'Tussen die abjekte en die eteriese': 'n Belangrike toevoeging tot Afrikaanse literĂªre vertalings</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100005&lng=&nrm=iso&tlng= Brathwaite's invocation and experimental appropriation of 'nation language' is a significant mediation that destabilises and de-authorises coloniality, inscribing a new 'in-betweenness' that highlights how the subaltern can speak. I argue here that the poet-persona's minted vocabulary and his re-appropriation of canonical texts such as the Bible and Shakespeare's The Tempest inaugurates a meta-discursive enunciation of epistemic possibilities. In embracing the fragmented contours of Barbados and radically privileging the political complicity of Africa in the matrix of slavery, Brathwaite embosses languaging as the primus for problematising identity, belonging and becoming. Polysemy therefore emerges as a complex interplay of enunciation and emergence, agency, subjectivity and restlessness that recuperates the anguish of contact, marginality and resistance while at the same time celebrating the plurality of the interstitial self. <![CDATA[<b>An African's faith: Discourse and disclosure in selected works by Sindiwe Magona</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100006&lng=&nrm=iso&tlng= The recent attention to decolonisation in academia and other facets of the sociopolitical landscape has encouraged many to re-examine their tenets of faith and their methods of incorporating personal expressions of spirituality into their decision-making processes. The significance of faith practices for South Africans as they manoeuvre the challenges of navigating the post-apartheid context has been acknowledged across a number of disciplines, including law, education and healthcare. Yet for decades, South African writers have seamlessly included religious thought and practice into their works, evidencing the subtle influence of faith and tradition in their prose. For many, their religious faith has been vital to their identity development and cultural expression, and synonymous with their liberation. This article examines these metaphoric realities in the cohesive interplay of African traditions and western Christianity in the oeuvre of recognised black South African writer Sindiwe Magona. <![CDATA[<b>English as a medium of worship: The experiences of the congregants of a Pentecostal charismatic church in Soweto</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100007&lng=&nrm=iso&tlng= This study examines the experiences of the congregants of a Pentecostal charismatic church (PCC) in Soweto regarding the use of English for communication. This particular church is peculiar in that English is its predominant language of religion. This is in stark contrast to many mainline churches (such as the Anglican, Lutheran and Roman Catholic churches) that use indigenous African languages (IALs) in most, if not entire, presentation of church services for black congregants. The curiosity then arises concerning the reasons for the predominant use of English during services in PCCs. The objectives of this study were to find out the general views of black congregants about the English language, how this view may impact on the congregants' view of the use of English within the context of the service and what their preferences about language use in the sermon are, and why. The findings suggest that the congregants view English positively and are receptive to its use in the service, particularly for conducting sermons. In addition, English is seen as an all-inclusive language but notably, not as a language of identity. Based on these findings, strategies for accommodating the diverse language concerns of the congregation were espoused. <![CDATA[<b>On the neo-<i>Vedanta</i> as reconceptualised by Vivekananda in his <i>Complete Works</i>: A cognitive linguistic analysis in light of Conceptual Metaphor Theory</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100008&lng=&nrm=iso&tlng= This article investigates the use of metaphorical language in The Complete Works of Swami Vivekananda (henceforth CW). Vivekananda is one of the most important modern-day Hindu scholars because his interpretation of ancient Hindu scriptural lore has been very influential. Vivekananda's influence was part of the motivation for choosing his CW as the empirical domain for the current study. AntConc software was used to mine Vivekananda's CW for water-related terms, which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the CW. The data were then tagged using a convention inspired by the well-known Metaphor Identification Procedure - Vrije University (MIPVU). Then, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically. Five of these are referred to in this article, but special emphasis is placed on the theme of the Vedanta philosophy as the basis for neo-Hinduism, which has become synonymous with contemporary Hinduism, with Yoga as the practical wing, and Vedanta as the ideological basis for the practice; this aspect is expounded upon in more detail. The study's main aim was therefore to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts in a specific way, and indeed one of the main findings was the pervasiveness of water as a source domain. Hence, the key finding in this article is that neo-Hindu thought, as reconceptualised by Vivekananda, relies heavily on the water frame (as is convention in the field of Cognitive Semantics, conceptual domains are written in upper case, including hypothetical frames and conceptual metaphors), which is not as pervasive in other religio-philosophical traditions. <![CDATA[<b>Die Blye Boodskap, vervreem</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100009&lng=&nrm=iso&tlng= This article investigates the use of metaphorical language in The Complete Works of Swami Vivekananda (henceforth CW). Vivekananda is one of the most important modern-day Hindu scholars because his interpretation of ancient Hindu scriptural lore has been very influential. Vivekananda's influence was part of the motivation for choosing his CW as the empirical domain for the current study. AntConc software was used to mine Vivekananda's CW for water-related terms, which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the CW. The data were then tagged using a convention inspired by the well-known Metaphor Identification Procedure - Vrije University (MIPVU). Then, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically. Five of these are referred to in this article, but special emphasis is placed on the theme of the Vedanta philosophy as the basis for neo-Hinduism, which has become synonymous with contemporary Hinduism, with Yoga as the practical wing, and Vedanta as the ideological basis for the practice; this aspect is expounded upon in more detail. The study's main aim was therefore to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts in a specific way, and indeed one of the main findings was the pervasiveness of water as a source domain. Hence, the key finding in this article is that neo-Hindu thought, as reconceptualised by Vivekananda, relies heavily on the water frame (as is convention in the field of Cognitive Semantics, conceptual domains are written in upper case, including hypothetical frames and conceptual metaphors), which is not as pervasive in other religio-philosophical traditions. <![CDATA[<b>Debuut van 'n ervare skrywer</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100010&lng=&nrm=iso&tlng= This article investigates the use of metaphorical language in The Complete Works of Swami Vivekananda (henceforth CW). Vivekananda is one of the most important modern-day Hindu scholars because his interpretation of ancient Hindu scriptural lore has been very influential. Vivekananda's influence was part of the motivation for choosing his CW as the empirical domain for the current study. AntConc software was used to mine Vivekananda's CW for water-related terms, which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the CW. The data were then tagged using a convention inspired by the well-known Metaphor Identification Procedure - Vrije University (MIPVU). Then, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically. Five of these are referred to in this article, but special emphasis is placed on the theme of the Vedanta philosophy as the basis for neo-Hinduism, which has become synonymous with contemporary Hinduism, with Yoga as the practical wing, and Vedanta as the ideological basis for the practice; this aspect is expounded upon in more detail. The study's main aim was therefore to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts in a specific way, and indeed one of the main findings was the pervasiveness of water as a source domain. Hence, the key finding in this article is that neo-Hindu thought, as reconceptualised by Vivekananda, relies heavily on the water frame (as is convention in the field of Cognitive Semantics, conceptual domains are written in upper case, including hypothetical frames and conceptual metaphors), which is not as pervasive in other religio-philosophical traditions. <![CDATA[<b>Van kant gemaak, of met 'n growwer draad geweef?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100011&lng=&nrm=iso&tlng= This article investigates the use of metaphorical language in The Complete Works of Swami Vivekananda (henceforth CW). Vivekananda is one of the most important modern-day Hindu scholars because his interpretation of ancient Hindu scriptural lore has been very influential. Vivekananda's influence was part of the motivation for choosing his CW as the empirical domain for the current study. AntConc software was used to mine Vivekananda's CW for water-related terms, which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the CW. The data were then tagged using a convention inspired by the well-known Metaphor Identification Procedure - Vrije University (MIPVU). Then, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically. Five of these are referred to in this article, but special emphasis is placed on the theme of the Vedanta philosophy as the basis for neo-Hinduism, which has become synonymous with contemporary Hinduism, with Yoga as the practical wing, and Vedanta as the ideological basis for the practice; this aspect is expounded upon in more detail. The study's main aim was therefore to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts in a specific way, and indeed one of the main findings was the pervasiveness of water as a source domain. Hence, the key finding in this article is that neo-Hindu thought, as reconceptualised by Vivekananda, relies heavily on the water frame (as is convention in the field of Cognitive Semantics, conceptual domains are written in upper case, including hypothetical frames and conceptual metaphors), which is not as pervasive in other religio-philosophical traditions. <![CDATA[<b>Die baie stemme van Adam Small</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2219-82372019000100012&lng=&nrm=iso&tlng= This article investigates the use of metaphorical language in The Complete Works of Swami Vivekananda (henceforth CW). Vivekananda is one of the most important modern-day Hindu scholars because his interpretation of ancient Hindu scriptural lore has been very influential. Vivekananda's influence was part of the motivation for choosing his CW as the empirical domain for the current study. AntConc software was used to mine Vivekananda's CW for water-related terms, which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the CW. The data were then tagged using a convention inspired by the well-known Metaphor Identification Procedure - Vrije University (MIPVU). Then, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically. Five of these are referred to in this article, but special emphasis is placed on the theme of the Vedanta philosophy as the basis for neo-Hinduism, which has become synonymous with contemporary Hinduism, with Yoga as the practical wing, and Vedanta as the ideological basis for the practice; this aspect is expounded upon in more detail. The study's main aim was therefore to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts in a specific way, and indeed one of the main findings was the pervasiveness of water as a source domain. Hence, the key finding in this article is that neo-Hindu thought, as reconceptualised by Vivekananda, relies heavily on the water frame (as is convention in the field of Cognitive Semantics, conceptual domains are written in upper case, including hypothetical frames and conceptual metaphors), which is not as pervasive in other religio-philosophical traditions.