This thesis is a critical examination of the poetry of S. M. Bums-Ncamashe. In his poetry Bums-Ncamashe handles poems of different categories; namely praise poetry, elegiac poetry, didactic poetry and protest poetry. He also employs a number of devices that determine amongst others, the form and imagery of his poetry. They are also used to add clarity to the meaning of his poetry. All this is discussed in the chapters numerated below: Chapter one outlines the basic guidelines to be followed in this study. It presents the aim of the study, scope of the work and method of research. A definition of the concept poetry is also provided in this chapter. The biography of Bums-Ncamashe and the influence of his background on his poetry are also part of this first chapter. Chapter two discusses the characteristics of Bums-N camashe' s praise poetry and the functions this poetry fulfils. Chapter three is a discussion ofBums-Ncamashe's elegiac, didactic and protest poetry. Chapter four discusses the devices that determine the form ofBums-Ncamashe's poetry. These include repetition, contrast, compounding, ideophones, and interjectives. Chapter five concentrates on imagery and other aspects of Bums-Ncamashe's poetry. Imagery is discussed from the viewpoint of simile, metaphor, personification and symbolism. Also included in this chapter is euphemism, hyperbole, idiomatic expressions, humour, satire and adaptation. Chapter six is a concluding chapter in which some findings and recommendations from the entire study are reflected upon. / African Languages / D.Litt. et Phil. (African Languages)

This thesis is a critical examination of the poetry of S. M. Bums-Ncamashe. In his poetry Bums-Ncamashe handles poems of different categories; namely praise poetry, elegiac poetry, didactic poetry and protest poetry. He also employs a number of devices that determine amongst others, the form and imagery of his poetry. They are also used to add clarity to the meaning of his poetry. All this is discussed in the chapters numerated below: Chapter one outlines the basic guidelines to be followed in this study. It presents the aim of the study, scope of the work and method of research. A definition of the concept poetry is also provided in this chapter. The biography of Bums-Ncamashe and the influence of his background on his poetry are also part of this first chapter. Chapter two discusses the characteristics of Bums-N camashe' s praise poetry and the functions this poetry fulfils. Chapter three is a discussion ofBums-Ncamashe's elegiac, didactic and protest poetry. Chapter four discusses the devices that determine the form ofBums-Ncamashe's poetry. These include repetition, contrast, compounding, ideophones, and interjectives. Chapter five concentrates on imagery and other aspects of Bums-Ncamashe's poetry. Imagery is discussed from the viewpoint of simile, metaphor, personification and symbolism. Also included in this chapter is euphemism, hyperbole, idiomatic expressions, humour, satire and adaptation. Chapter six is a concluding chapter in which some findings and recommendations from the entire study are reflected upon. / African Languages / D.Litt. et Phil. (African Languages)

Thesis (MA)--University of Stellenbosch, 2001. / ENGLISH ABSTRACT: This study examines the socio-cultural issues in the praise poems of three Xhosa chiefs, namely, Nkosi Whyte Lent Mbali Maqoma of the amaJingqi, Nkosi Doyle Mpuhle Jongilanga of Dushane of Ndlambe and Nkosi Sipho Mangindi Burns-Ncamashe of amaGwali of Tshiwo. What comes out clear in the poems of these chiefs is that they experienced power problems after and before 1994. Their poetry protests about these political influences and calls for the restoration of the dignity of the chieftancy. The socio-cultural aspects of the praise poems of each chief are devoted to a chapter: Nkosi Whyte Lent Mbali Maqoma in Chapter 2, Nkosi Doyle Mpuhle Jongilanga in Chapter 3, and Nkosi Sipho Mangindi Burns-Ncamashe in Chapter 4. Attention is paid to each chiefs genealogy, praise names, names of oxen because of traditional significance in the life of the chief, the chiefs mother, and place names which have historical importance in the life of the chief. As part of the theoretical framework of praise poetry, praise poetry theory is handled in Chapter 1 of the study. It is concluded in Chapter 5 that Xhosa paramount chiefs still play and will playa crucial socio-cultural role in their communities. They are not only concerned about being custodians of culture but also with the development of their nations. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek sosio-kulturele vraagstukke in die prysgedigte van drie Xhosa opperhoofde, naamlik opperhoof Whyte Lent Mbali Maqoma van die amaJingqi, opperhoof Doyle Mpuhle Jongilanga van die Dushane groep van die Ndlambe en opperhoof Sipho Mangindi Burns-Ncamashe van die amaGwali groep van die Tshiwo. Die beeld wat na vore kom na aanleiding van 'n analise van die opperhoofde se prysgedigte dat hulle 'n magsprobleem ondervind het sowel voor as na 1994. Deur hulle poesie teken hulle protes aan oor bepaalde politieke invloede en hulle doen 'n beroep daarop dat die waardigheid van die hoofmanskap herstel word. Die sosio-kulturele vraagstukke wat na vore kom in die prysgedigte van elke opperhoof word behandel in individuele hoofstukke. Hoofstuk 2 ondersoek die prysgedigte van opperhoof Whyte Lent Mbali Maqoma, Hoofstuk 3 die prysgedigte van opperhoof Doyle Mpuhle Jongilanga, en Hoofstuk 4, die prysgedigte van opperhoof Sipho Mangindi Burns- Ncamashe. Aandag word gegee aan die genealogie van elke opperhoof, prysgroetvorme, die name van beeste, op grond van hulle tradisionele betekenis in die lewe van 'n hoofman, die opperhoof se moeder, asook plekname wat 'n historiese belang het in die lewe van die opperhoof. As deel van die teoretiese raamwerk vir die studie word die teorie van die prysgedig behandel in Hoofstuk 1. Hoofstuk 5 gee 'n samevatting van die belangrikste aspekte van die studie en motiveer die gevolgtrekking dat opperhoofde steeds 'n essenstele sosio-kulturele rol speel en ook in die toekoms sal speel in hulle gemeenskappe. Hulle is nie slegs die bewakers van die kultuurwaardes van hulle gemeenskappe nie, maar is ook fundamenteel betrokke by die ontwikkeling van hulle gemeenskappe. / ISISHWANKATHELO Olu luphando ngemiba yentlalo nenkcubeko kwizibongo zeenkosi zamaXhosa ezintathu, uNkosi uWhyte Lent Mbali Maqoma wamaJingqi, uNkosi uDoyle Mpuhle Jongilanga wemiDushane kaNdlambe noNkosi uSipho Mangindi Burns-Ncamashe wamaGwali kaTshiwo. Into evela ngokucacileyo kwizibongo ezingezi nkosi kukuba ngaphambili komnyaka we-1994 nasemva kwawo zifumene ubunzima ekulawuleni abantu bazo. Kwezi zibongo ukukhalaza ngokuphazamisa kwezopolithiko kulawulo Iwazo nelizwi lokubuyiselwa kwesidima sobukhosi kuvela ngokuthe gca. Iveliswa kwisahluko ngasinye imiba ephathelele kwezentlalo nenkcubeko evela kwizibongo zenkosi nganye: uNkosi Whyte Lent Mbali Maqoma kwisahluko 2, uNkosi Doyle Mpuhle Jongilanga kwisahluko 3, noNkosi uSipho Mangindi Burns-Ncamashe kwisahluko 4. Kuqwalaselwe umlibo wenkosi nganye, izikhahlelo zayo, amagama eenkomo ezinentsingiselo kwinkosi leyo, unina wenkosi namagama eendawo ezinentsingiselo kubomi benkosi nganye. Isikhokhelo esiyithiyori yezibongo sinikwe kwisahluko 1 solu phando. Kwisahluko 5 kuphethwa ngokuba iinkosi zamaXhosa zisenenxaxheba enkulu kwaye zisaya kuhlala zinayo kwimiba yentlalo nenkcubeko yabantu bazo. Aziphelelanga nje ekubeni zigcine inkcubeko yoluntu koko zikwanoxanduva lokunyusa umgangatho wobomi babantu bazo.