Stranger at Home

Stranger at Home
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This book is about the poetry, vision and deeply inhospitable context of one of South Africas most talented praise poets. The praise poet (imbongi) is a familiar cultural icon in contemporary South Africa. Public events as diverse as presidential inaugurations, openings of parliament, fashion shows and boxing contests begin with the rousing declamations of charismatic iimbongi. Yet until the institution of majority-rule, praise poets who sought to shock their audiences with dangerous truths could claim none of the prestige enjoyed by their present-day counterparts. Under apartheid, many praise poets either ceased to perform or abandoned the imbongi?s duty to diagnose and criticize political and social ills. There was, however, one brilliant Xhosa imbongi called David Manisi, a poet widely acclaimed in his youth as the successor to the great SEK Mqhayi, who refused to capitulate to the ease of silence or complicity. As documented by Jeff Opland in The Dassie and the Hunter (UKZN Press), Manisi worked tirelessly and in embattled contexts to address his audiences with demands, criticisms and aspirations they frequently misunderstood. The author of five volumes of Xhosa poetry and performer of inspired and elegantly crafted izibongo (praise poems), Manisi saw himself as a man of multiple places, allegiances and identities at a time when these markers of self were rigidly policed. Manisi's entrance on the local Transkeian poetry scene was legendary. He was for a time the most famous poet in Kaiser Mathanzima's court. He also wrote the first published poem about Nelson Mandela in 1954, hailing him prophetically as 'Gleaming Road'. Despite these early accomplishments, Manisi ended his career as a lonely performer in American and South African universities. He never met Mandela, his hero of old.Ashlee Neser examines Manisi as an inventive negotiator of rural and urban spaces, modernity and tradition, performance and publication, the local and the foreign.

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Ashlee Neser. Stranger at Home

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Stranger at Home

The Praise Poet in Apartheid South Africa

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Scholars agree that praise poets act as mediators who effect change by strengthening existing bonds and encouraging actions and attitudes based on values extrapolated from (reinvented) histories. The poetry itself is energetic, rousing and interspersed with bursts of dislocated narrative amidst epithet and metaphor. Each tradition of praise poetry has a distinctive style of performance: in the Zulu practice, for example, where considerable value is placed on memorising important izibongo for redeployment in new circumstances, recitation is fast-paced and breathtakingly impressive to the eye and the ear; in the spontaneous and improvisatory genre of Xhosa izibongo, the poet declaims more slowly and deliberately, in a gruff and growling voice. In both Zulu and Xhosa forms, the traditional poet might brandish spears with which he pierces the air to punctuate his poetry, and he is often dressed in skins that denote his clan affiliation.

The southern African praise poet has historically held a position of considerable political influence: inherent to his art is the licence to criticise with impunity those who come within his poetry’s purview. Leroy Vail and Landeg White (1991) have argued that poetic licence constitutes the common basis on which all southern African praise forms operate, whether they are traditionally oriented or popular adaptations. Although these writers contend that the licence is attached to the form and not to the performer, it seems more accurate to suggest that a performer cannot avail his poetry of the special political immunity dictated by convention unless he demonstrates his performance authority to the satisfaction of his audiences. The poet is always accountable both to the conventions of his form and to his audience, and so the most outspoken and valued praise poet creates for himself a reputation that is often widely proclaimed by his listeners.

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