In reference to Moleleki (1988:122), African poetry as a result of contrast rather than individual, is the representation of a community. This representation contains a scale of values based on the community, and it gives symbolic expression to the community: manifesting a community of tradition from the past through the present to the future. Going by the above notion, the poet assumes the responsibility of being the spokes-person of the community in which he/she finds and identifies himself/herself. He/she feels the pain felt by his/her people, and shares the joy shared by them. His/her representation therefore is both genuine and representatively expressive in nature. In the chosen poems of S. E. K. Mqhayi the above mentioned aspects of poetic writing are well expressed. This representation being a symbolic expression on behalf of the community holds a magnificent semiotic significance. Such semiotic significance, which boarders around the several highs and lows of the community’s lifestyle. The community poet in this context blends the past and the present in his verses attempting to both preserve and express the sorrows, the joys, the pains as well as the fears of his community and its people. These are captured in chapters three and four of this study. The community poet under the worst form of systematized inhuman, racist subjection called apartheid employed careful and skilful means of reciting as well as penning his verses. In the last four chapters one discovers a skilful means of masking in order to avoid being penalised. S.E.K Mqhayi’s element of symbolic expression is by far the most significant aspect of his poems. A man who lived in the days of abject institutionalised racism and being one of those discriminated against, had no choice but to be loyal to his oppressors and at the same time, expressing himself in the most creatively careful manner. His works are rich with encodings and embellishments. These encodings and embellishments require some careful skills to decode and unveil. This research work will centre mainly on the unravelling of all that was either encoded or embellished within each selected work.

The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world.

The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world.

Magister Artium - MA / The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world. / South Africa

Until recently much of the literature recording the nineteenth and early twentieth centuries in the Eastern Cape focused purely on frontier conflict and missionary activity, ignoring the evolving culture of the colonized people. But as Somande Fikeni declares, “[i]t is important when celebrating the country’s heritage to look beyond battle sites, monuments and wars and to pay attention to South Africa’s intellectuals and knowledge producers” (quoted in Hollands 4). This is indeed the central purpose of my research. This thesis seeks to examine the influence of Christianity on early South African writing by Africans and the ambivalence with which Christianity is often treated in their work. In South Africa, as elsewhere in Africa, Christianity played a central role in the development of African literature through the influence of mission schools and printing presses. Thus from the outset the development of written literature was inseparable from the spread of Christianity. Nineteenth- and early twentieth-century writing by Africans reflects this: Christian idioms, biblical stories and images colour their work and yet are not employed unthinkingly. Each of the writers whom I will explore has a complex and at times ambivalent relationship with Christianity, and they use religious discourse for a variety of ends, some of them clearly at odds with their origins in the “civilizing mission” of Europe. According to Yunus Momoniat, “Their works . . . are the beginnings of an engagement not only with the world of words on a page, but also with the politics of literacy itself” (1). The subject of this research is three Xhosa writers from the Eastern Cape: the Reverend Tiyo Soga (1829-1871), the renowned novelist and “National Poet” S. E. K. Mqhayi (1875-1945), and the little-known poet Nontsizi Mgqwetho (Dates uknown, writings 1920-1929), who is described by Mbeki as “the most prolific woman Xhosa poet of the twentieth century” (6). The reason for focusing on the Eastern Cape is because the Xhosa “were the first Bantu people to be exposed to Christian proselytising and to receive a literate education” (Gerard 24). As a result much of the early literature in isiXhosa consisted of translations of the Bible and other Christian tracts, and such “improving” texts as Pilgrim’s Progress. In other words, it is in this work that the first roots of the influence of Christianity in southern Africa can be traced.