what is a biography in zulu

• Who Are The Zulu People, and Where Do They Live?

5. Early History and Migrations

The Zulus are a Bantu ethnic group living in the KwaZulu-Natal province of South Africa . These Nguni-speaking people, with close ties to the Swazi and Xhosa peoples, are the largest ethnic group in South Africa. The ancestors of the Ngunis (the ancestors of modern day Zulus) were the Bantu-speaking peoples who migrated along the east coast of Africa to reach what is now South Africa in the 9th Century AD. The Zulu warrior Shaka Zulu is credited for uniting the Zulus into a single kingdom in the early 19th Century, around the same time that European Colonial presence was growing in the region.

4. Language, Religion, and Music

“IsiZulu”, a Bantu language spoken by the Ngunis, is the traditional language of the Zulus. It is also the most widely spoken language in South Africa. Besides isiZulu, many of the modern Zulus also speak other official languages of South Africa, including English, Afrikaans, and Portuguese. Due to European influences, many Zulus of the present day are Christians, including both Catholics and Protestants. However, traditional Zulu religions, based on animal and nature worship and high regards for one's ancestors, is also practiced by certain sections of the Zulu population still today. Some of the traditional gods, goddesses, and mythical creatures of the Zulu religion are Unkulunkulu (the highest God), Mamlambo (the goddess of rivers), Nokhubulwane (the goddess of agriculture, rain, and rainbows) and Unwabu (a chameleon with powers to grant immortality). Sleeping on beds raised on bricks is another unique Zulu tradition, which is done to fend off the Tokoloshe, a mischievous mythical creature with the power to kill people. Zulus also like to stay clean, using different vessels for different dishes and bathing up to three times a day. They also highly regard nature and natural objects, and believe misfortune befalls only as a result of offended spirits or acts of evil sorcery. Zulus also love music, and use it as a way to express deep feelings and emotions. Mbube music is Zulu vocal music, usually sang by men in choir groups in a loud and powerful manner. In contrast, Isicathamiya is a softer version of Zulu music, again sang traditionally by Zulu men. Today, Zulu music is not limited to the boundaries of Africa, and Western musicians like Paul Simon (once part of Simon and Garfunkel) have often used Zulu music as an inspiration to create new musical content. The song “Wimowh”, used in the Disney animation film “The Lion King”, had its own Zulu musical connections.

3. Traditional Cuisine, Homes, and Ways of Life

The traditional cuisine of the Zulus involves high levels of meat and dairy, reminders of the prosperous past of Zulu nations. Meat is usually cooked on open fires, and served with spicy vegetable dishes known as chakalaka. Milk is drunk sour in the form of amasi. The fermented porridge Isibhede and the non-fermented porridge, phutu, are both common in Zulu cuisine. Among beverages, the non-intoxicating Amahewu and the alcoholic utywala are Zulu favorites. Traditional Zulu houses are fairly basic structures, built manually using mud, leaves, branches, and tree poles. The houses are usually shaped like a round beehive known as an iQukwane. The traditional Zulu clans have a highly organized hierarchy, with a genealogically senior man as the chief of the clan. He wields his power through several headmen, who control distinct sections of the clan. Young boys are trained from childhood in the art of fighting and defending the clan. While men handle external matters, Zulu women’s lives are traditionally restricted to performing household chores and caring for the children and elderly. Childless women are often frowned upon, and lose the status of a wife. The elderly are always treated with care and respect, and share homes with their sons.

2. Tribal Wars and European Contact

In the late 19th Century, Zululand was ruled by King Cetshwayo, who ascended to the throne in 1872 after his father’s death. However, he soon faced trouble from the invading British forces who delivered an ultimatum to his 11 chiefs in 1878. When Cetshwayo refused to surrender to the British demands, war broke out between the native and foreign powers, which finally ended in a Zulu defeat at the Battle of Ulundi on July 4th, 1879. After Cetshwayo’s capture, Zululand was divided into several smaller kingdoms by the British. In the later years, though the British reinstated Cetshwayo as king once again, it was the British who held the ultimate power over Zululand. After Cetshwayo’s death, his son Dinuzulu came to power. However, Dinuzulu’s ambitious nature soon alarmed the British, who charged him with treason and imprisoned him for several years. His son, Solomon kaDinuzulu, was never recognized as king by the South African authorities. With the end of the Zulu Kingdom, the Zulus now became second-rate citizens in their own homelands, and faced years of discrimination under the infamous apartheid movement of legalized racial segregation in South Africa, enforced by the governing National Party in the country between 1948 and 1994. They were forced to migrate to small pockets of land in a designated area for establishing their settlements, which came to be known as the KwaZulu-Natal province. Only after much opposition and criticism by global organizations, people, and foreign governments did the Apartheid movement finally come to an end in 1994. Thereafter, multi-racial, democratic elections witnessed the the victory of Nelson Mandela, a Xhosa Thembu South African and an anti-apartheid South African revolutionary, as the country's new President.

1. The Zulu of Today

Today, around 9 million Zulu-speaking peoples inhabit South Africa. Even though the KwaZulu-Natal region remains to be the Zulu heartland, these people have also migrated to other provinces in the country with greater economic prospects, especially the Guateng province of South Africa. Currently, Zulus are fairly uniformly distributed in both urban and rural settlements across the country, and enjoy the freedom to choose their own way of life. Following the end of the apartheid movement, the Zulus became an important political force in the country, even establishing their own political parties, including the Inkatha Freedom Party. The Zulus of today continue to play an extremely significant role in defining South Africa’s national identity, politics, traditions, and cultures.

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Shaka zulu (1787-1828).

Shaka Zulu established the Zulu Empire and revolutionized warfare in Southern Africa in the early 19th Century.  Shaka was born in 1787. His father, Senzangakhona, was a minor chief of one of the Zulu-speaking clans and his mother, Nandi, was daughter of Chief Mbhengi of the rival clan.  Shaka’s birth was considered a sin because his parents were from different clans. Due to pressure from tribal leaders Shaka’s parents separated resulting in the exile of him and his mother from his father’s clan. Shaka’s mother returned to her Elangeni where she was shunned.  Consequently, her son Shaka was harassed, tormented, and neglected.

As Shaka grew older, he recalled with anger his tormenting by Elangeni members.  Upon reaching manhood he deserted the Elangeni and became affiliated with the Mthethwa clan. He served as a warrior for six years under the reign of Dingiswayo, the Mthethwa’s chief. Dingiswayo was impressed by Shaka’s courage and endurance.  Shaka remained with the Mthethwa until he learned of the death of his father, Senzangakhona, in 1816.

Shaka claimed his father’s chieftaincy with military assistance from Dingiswayo.  With his experience learned from the Mthethwa, he transformed his clan’s military from a largely ceremonial force into a powerful army capable of both defense and aggression.

In 1818, Shaka’s mentor Dingiswayo was assassinated by Zwide, the chief of the Ndwandwe clan.  Shaka sought revenge and received it in 1820 with the Zulu’s victory over the Ndwandwe in the Battle of Mhlatuze River.  Shaka then set out to forge the various Zulu-speaking clans into a powerful empire.  As he incorporated rival groups, the Zulu Empire’s population reached an estimated 250,000 and his state emerged as the largest in the history of Southern Africa.  In 1827, at the height of his power, Shaka could order into the field of battle over 50,000 warriors and controlled most of the area that is now the modern state of South Africa.

Shaka’s actions became simultaneously more tyrannical, ruthless and bizarre as power concentrated in his hands.  In 1827 at the height of his power, his mother, Nandi, died.  Anger over her death and over her (and his) treatment at the hands of the Elangeni led him to order the massacre of thousands of tribal members.  His brutal treatment of his own Army nearly led to its mutiny.

In 1828, Shaka was assassinated by his half brothers, Dingane and Mhlangana.  Dingane assumed control of the Empire which lasted another half century before finally being crushed by the British Army.

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Cite this entry in APA format:

Source of the author's information:.

Carolyn Hampton, “Shaka Zulu,” in New Encyclopedia of Africa , John Middleton and Joseph C. Miller, eds., (New York: Scribner’s, 2008); Alonford James Robinson, “Shaka,” in Africana, the Encyclopedia of the African & African American Experience , ed . Kwame Anthony Appiah, and Henry Louis Gates, Jr., eds., (New York: Oxford University Press, 2005).

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Everything you need to know about a night at a Zulu homestay

“My name is Khanyo and it means mother of lights. I’m not a mother yet but I am a teacher, so I guess it still applies.”

I’m sitting on an overstuffed blue couch next to Khanyo, a 20-year-old Zulu woman from South Africa . Her hair is wrapped under a headscarf and she has a grin that’s all cheek, making her the spitting image of her mother, Mama Chanco.

Khanyo and Mama Chanco

My group and I have been invited to spend the night, modern Zulu-style, at their home in the KwaZulu-Natal province. We’re travelling on Intrepid’s 22-day Kruger, Coast and Cape tour , and we’ve just arrived in the Valley of a Thousand Hills, aka Zululand. From my seat on the couch, I can see out the living room window to the green terraces dotted with Zulu houses. They all seem to cling precariously to the earth, as if one rumble would send them sliding. In front of each house is a collection of kids, chickens, goats and cows. So many cows.

It makes sense, considering the Zulu people still adhere to the tradition of dowry. When a young woman is engaged to be married, her hand is exchanged with the blessing of her father and the payment of a cow or two. Or three, depending on her status in the community.

RELATED: WHAT IT’S REALLY LIKE EXPLORING SOUTHERN AFRICA ON AN INTREPID TRIP

What a view!

It’s hard, as a traveller, to wrap your head around these traditions. The idea of checking marital bed sheets for blood or worshipping a king with six wives and 27 children seems otherworldly. But that’s exactly what makes these homestay experiences so special; they open your eyes to another way of living, and can often help you gain a new perspective.

The Zulu people are a Bantu group of Southern Africa and the largest ethnic group in South Africa. ‘Kwa’ means ‘place of’ and, under apartheid, the KwaZulu-Natal region was created for the Zulu and Zulu only.

It’s here that their traditions, folklore, singing and dancing both thrived and survived. Today young boys and girls still learn the Ingoma dance, one of the purest remains of Zulu tradition. It’s a dance that was once a battle-cry, all high leg kicks and drums, and is nowadays performed at weddings and coming-of-age ceremonies.

Mama‘s kitchen

I’m not saying cows for dowries is the way to go, but I do value being able to talk about these traditions with a local as open-minded and open-hearted Khanyo. She’s staunchly independent when asked about her marriage prospects, saying “I can’t imagine getting married any time soon; he’d have to be the best man this side of Durban. I want to earn my own money and live my own life”.

RELATED: WHAT’S THE MOST IMPORTANT TRAIT A TRAVELLER CAN HAVE? THIS.

Khanyo comes from a line of strong women. You only need to have one chat with Mama Chanco and you’ll understand. After her husband passed away, Mama ruled her roost with an iron fist and the best ujeqe (steamed bread) you’ll taste in all of Zululand, and her daughters are testament to that.

Meeting the healer in the village

Mama reminds me of the traditional healer I met earlier that day. A group of us had gathered inside her rondavel hut to listen to stories of ancestral spirits, giant pythons and coca-cola diabetes cures.

RELATED: ONE TRAVELLER’S ADVENTURES ON THE SERENGETI TRAIL

We sat in a semi-circle surrounded by beads, herbs and the skulls of mysterious animals while a translator helped her answer our questions. She told us that the gift of healing is passed down through the family, as dictated by the ancestors, and that she received the call-up in her late teens.

Learning about the gift of healing

She spoke with a beautifully calm voice full of all the guttural clicks that are the calling card of Zulu language . She explained that, while traditional Zulu healers can’t mend broken bones, they can give you herbs to help with fertility, or craft you a love potion “for your second wife”.

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From my understanding, she seemed to deal mostly with emotional issues. Therapy isn’t a common (or available) practice here, and so the locals who visit her are often searching for another form of support.

I decide to take her up on a fortune reading after the Q&A. I head back into the hut, my heart beating surprisingly fast, and sit down with my legs stretched out in front of me as instructed. She picks up a cow horn full of bones and shakes it. She throws the bones onto the carpet and touches them each with a feather.

What fortune lies within?

“She wants you to know that the ancestors are here and they’re asking how you’re feeling,” says the translator. “Pretty good,” I stammer in reply, looking around the empty room as if expecting to see a bunch of Zulu elders sitting on the cushions beside me.

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The theme of the reading turns out to be my love life (not by my own choice, FYI). According to the healer, I’m yet to meet the man of my dreams but he is going to love me, marry me, and give me three kids. Two girls and one boy, if we’re being particular.

I walk out of her hut feeling weirdly shaken.

Getting ready for dinner!

Fast forward two hours and I’m sitting down to dinner with Khanyo, Mama and the rest of our group. I’m thinking about the Zulu term for “family” (umndeni), which is one that includes all people staying in the same home, regardless of blood relation. And as I sit between these two women, both with remarkably different life experiences to mine, I can’t help but feel like family.

Ready to break out of your comfort zone? Open yourself up to new experiences on a small group adventure in Africa now. 

All images by Tayla Gentle. 

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Tayla Gentle

I'm a travel writer guilty of visiting places that often give my mum mild anxiety. Likely born in Jamaica in a past life, travel for me involves dancing to afrobeat, drinking Mekong whiskey and wearing pyjamas on long haul flights.

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Bibliography of Zulu language

Interlending & Document Supply

ISSN : 0264-1615

Article publication date: 1 June 2000

• Bibliographies
• Foreign languages

(2000), "Bibliography of Zulu language", Interlending & Document Supply , Vol. 28 No. 2. https://doi.org/10.1108/ilds.2000.12228bab.013

Emerald Group Publishing Limited

Copyright © 2000, MCB UP Limited

Keywords Bibliographies, Libraries, Foreign languages

The State Library and the South African Library in Cape Town amalgamated towards the end of 1999 to form the National Library of South Africa, with two divisions in Pretoria and Cape Town. The Pretoria Division, has launched the Bibliography of Zulu Language which continues the Library's tradition of publishing bibliographies of South African indigenous languages.

The bibliography includes monographs, periodicals, articles, theses, manuscripts and official publications written in Zulu and works in any language about the Zulu language and literature. Professor Msimang, a well known author and academic, provides an introduction which includes an introduction to the birth of the Zulu nation and the development of the Zulu language and literature.

Copies of the bibliography are available from the Pretoria Division of the National Library.

For further information visit the Library's Web site at: http://statelibrary.pwv.gov.za

Source : Press release

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Shaka Zulu: The Life of Africa’s Legendary Warrior King

A powerful and iconic figure, Shaka Zulu turned the tiny Zulu tribe into a great empire.

In the early 19th century, in the region of what is now KwaZulu-Natal Province in South Africa, a powerful kingdom was born. At its head was the clever but brutal King Shaka. Under his rule, the small and insignificant Zulu tribe came to dominate all other tribes at a time of immense conflict in the area.

He defined and refined Zulu culture as his conquests created a legacy that exists as a powerful link to the Zulu people today.

His story was one of struggle and violence, as well as immense grief, sadness, and insanity.

The Early Life of Shaka

The birth of Shaka was a result of a violation of Zulu tradition. uKuhlobonga was the act of non-penetrative sex, and it served an important function. The practice was believed to wash away the umnyama – darkness or bad omens caused by killing another man. Thus, when Zulu warriors went to or returned from war, uKuhlobonga was a very common act.

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Prince Senzangakhona, chief of the then tiny Zulu tribe, had engaged in uKuhlobonga with a woman named Nandi but had broken tradition and engaged in penetrative sex. To make matters worse, Nandi was from a different tribe, the Elangeni, and engaging in sexual rituals between members of different tribes was also frowned upon.

When Nandi claimed to be pregnant, Prince Senzangakhona dismissed it as an intestinal beetle known as iShaka . As the months passed, it became clear that Nandi was not suffering from an intestinal beetle. When the child was born in 1787, she was sent from her tribe in shame to the Zulu to present her child to Prince Senzangakhona. At first, he denied the child was his, but his uncle pressured him to admit the child as his own, and Prince Senzangakhona relented, admitting he was the father and making Nandi his third wife.

The name Shaka was used in a derogative manner, and as the boy grew up, he was teased and mistreated by Senzangakhona’s other wives and children. Nandi was also the target of distrust and mistreatment.

Despite being the eldest of Senzangakhona’s sons, Shaka would not inherit his father’s title. Shaka’s younger half-brother, Sigujana, would receive that honor.

One day, as an act of revenge, Shaka stood and watched as a dog killed one of Senzangakhona’s sheep. Enraged by Shaka’s inaction, Senzangakhona argued with Nandi and beat Shaka.

Nandi and Shaka left the Zulu tribe and returned to her mother’s tribe, the Elangeni, but they were not welcomed with open arms. The stigma attached to them led them to be treated harshly there too. Nevertheless, they stayed there until 1802, when famine hit the area and forced them to seek help elsewhere.

They took refuge in the mDletsheni clan, which was ruled over by an aging King Jobe of the Mthethwa Paramountcy. Nandi and Shaka were accepted, and Shaka became a cattle herder for the tribe. In 1803, when Shaka was 16 years old, King Jobe died, and his son Dingiswayo ascended the throne.

Under Dingiswayo, the tribe’s focus changed and underwent militarization. Shaka became one of Dingiswayo’s soldiers and showed exceptional ability. Dingiswayo took a liking to this young soldier and promoted him. Shaka eventually became one of Dingiswayo’s generals.

In 1815, King Senzangakhona of the Zulu died after an illness and was succeeded by Shaka’s younger half-brother, Sigujana. He did not reign for long.

With the support of Dingiswayo and the Mthethwa Paramountcy, to which all the tribes in the area belonged, Shaka returned to the Zulu tribe with a regiment of soldiers in tow. He took power in a relatively bloodless coup and had Sigujama put to death. Shaka was now King of the Zulu tribe, which was still a vassal of the Mthethwa Paramountcy.

Shaka Establishes Himself 

Shaka quickly proved himself a capable leader and an asset to the Mthethwa Paramountcy. Although heavily militarized, the Zulu did not always resort to warfare to achieve their goal. The Zulu were still small, and Shaka applied pressure via diplomatic means rather than open conflict. Through this tactic, he allied himself with many of his smaller neighbors, primarily to fend off Ndwandwe raids from the north.

Shaka’s accession to the Zulu throne coincided with a period of immense strife within the region. The Mfecane , as it is known by the Zulu, does not translate well into English, but it roughly translates as “scattering, crushing, forced dispersal, and forced migration.” It is also known as the Difaqane of Lifaqane in Sesotho .

The Mfecane is a widely debated topic, and original academic theories posit that it was a result of Zulu expansion, but the theory has been challenged, and evidence suggests this time of strife started at the end of the 18th century before Shaka became king. There was wholesale slaughter and genocide during this period as the region erupted into war, and initial theories put the death toll at between one and two million people, but this figure has been reduced in modern estimates.

War With Zwide

Within a year of Shaka becoming king of the Zulu, Dingiswayo died, murdered at the hands of King Zwide of the Ndwandwe. The Ndwandwe was a rival nation to the Mthethwa, and a war between the two saw a temporary scattering and a power vacuum left within the Mthethwa nation. Shaka stepped in to fill that vacuum and established reforms to reunite the Mthethwa and strengthen its military. Despite being heavily outnumbered by the Ndwandwe, Shaka took the Zulu army and defeated the Ndwandwe.

He defeated Zwide at Gqokli Hill before clashing with the Ndwandwe again at the Mhlatuze River , which proved to be the critical battle that saw the Ndwandwe completely defeated. The massive superiority of Ndwandwe numbers was mitigated by the river they had to cross, and when their army was evenly split on each side of the river, Shaka launched his attack. This battle proved the effectiveness of Shaka Zulu’s strategies and tactics, which he had implemented.

Shaka used the Bull Horn formation to devastating effect. The Zulu army was deployed with flanks (horns) extending from the main body (chest) of the formation, while behind, the reserves (loins) waited to reinforce any area of the main formation. In an era when battles generally consisted of standing in lines and throwing spears at each other, this tactic was innovative and deadly, especially when coupled with the usage of the iklwa – a short stabbing spear instead of the longer assegai . The iklwa is so named as it represents the sound the spear makes when it is pulled from its victim.

It is difficult to determine exactly how Shaka’s revenge came to fruition, but Zwide managed to escape Shaka’s attempt at capturing him.

Shaka was not empty-handed, however. He had captured Zwide’s mother, a sangoma named Ntombazi. According to legend, he locked her in a house with jackals and hyenas, and after she was savaged, he burned the house to the ground.

The remnants of the Ndwandwe fled to the northwest and gave battle once again in 1825 but were finally crushed by Shaka’s army once and for all.

After the war with the Ndwandwe, Shaka continued to subdue the neighboring tribes, often turning to violent conquest in order to do so.

Shaka Meets with Europeans

White traders arrived in Port Natal in 1824, and by this time, Shaka had established a powerful, centralized monarchy. The two Europeans who set out to meet Shaka were Henry Francis Fynn and Francis Farewell. Henry Francis Fynn would end up spending nine years living in Shaka’s kraal, and the two became good friends.

Meanwhile, Shaka had productive dealings with other Europeans. He was visited by Europeans who wished to establish contact and have peaceful relations with Shaka, and Shaka returned the sentiment. He sent a delegation to Major J. Cloete, the representative of the Cape government at Port Elizabeth (part of the British Empire ). Favorable relations were established, and Shaka showed immense interest in the technology, culture, and trade that the British brought.

Shaka proved to be generous to the British and ceded land to them to establish a settlement in Port Natal. However, Shaka also built large barracks nearby at Dukuza to let them know that they should not take advantage of his generosity.

The Death of Nandi & Shaka’s Insanity

In October 1827, Shaka’s mother, Nandi, died. This triggered a descent into madness for Shaka, and his behavior became violent and erratic, with the Zulu people bearing the brunt of his questionable decisions. He had people executed en masse for not mourning enough, and he sent his armies out to force other tribes to grieve. Women found pregnant at the time of Nandi’s death were also executed, along with their husbands. Cows were even killed so that their calves could feel what it was like to lose their mother.

He banned the planting of crops and the use of milk for an entire year. This formed the basis of the entire Zulu diet, and famine was sure to follow. This destructive behavior generated massive concern within Zulu society, and within the political echelons, a plot was hatched to depose Shaka.

While Shaka’s armies were away, his bodyguard Mbopha, with his half-brothers Dingane and Mhlangana, set upon him with their spears, murdering the Zulu king. His body was hastily buried in a grain pit, and Dingane declared himself the new king of the Zulu nation. Under his rule, the Zulu would continue the militaristic tradition founded by Shaka and would come into disastrous conflict with expanding European enterprises.

The Zulu Nation would eventually fall to the British in 1879 and thus have barely half a century of independent rule.

Shaka was a complex man. Hailed as a hero by some, and a villain by others, there is no doubt that he made his mark on South African history and created the foundation for the Zulu nation that exists today.

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By Greg Beyer BA History & Linguistics, Journalism Diploma Greg specializes in African History. He holds a BA in History & Linguistics and a Journalism Diploma from the University of Cape Town. A former English teacher, he now excels in academic writing and pursues his passion for art through drawing and painting in his free time.

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• Occupation: King of the Zulu
• Reign: 1816 - 1828
• Born: 1787 in KwaZulu-Natal, South Africa
• Died: 1828 in KwaZulu-Natal, South Africa
• Best known for: Uniting many tribes into the Zulu Kingdom
• Shaka recruited young boys to carry his warrior's supplies, freeing the warriors to move faster from battle to battle.
• He forced his soldiers to go barefoot all the time so their feet would become tough and they would be more agile in a fight.
• Young men were not allowed to marry until they had proven themselves in battle. This made them fight all the harder.
• His capital city was called Bulawayo, which means "the place where they are killed."
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A Guide to Zulu Culture, Traditions, and Cuisine

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Planning a trip to South Africa? Make sure to learn about the Zulu people native to the South African region. Understand the culture of the people to enrich your Africa holiday with an immersive experience. Get up close with the local communities, participate in their traditions, and enjoy dancing the Zulu way!

So here is a lowdown on the famous Zulu people of South Africa who have the unique distinction of having featured in the pages of history for their military achievements.

Zulus – the warrior tribe of Kwa-Zulu Natal

Known for their military exploits in the 19 th century and their long drawn-out war against the British supremacy, the Zulus are the soul of South Africa. Their roots lie in the Nguni community of Central Africa that migrated southwards along the East Coast. They merged with local communities to be a part of the largest ethnic group of South Africa, the Bantus. This built the foundations of a powerful kingdom – the Kwa-Zulu Natal or “homeland of the Zulu people.”  The Zulus singularly changed the history and cultural dominance of South Africa. Even as several ethnic groups across Africa, foreigners from Europe and India chose to make the region their home, the Zulu remain the main ethnic people.

Today, although the Zulus live mostly in the Kwa-Zulu Natal, you will come across their presence in other parts of Africa like Zimbabwe, Tanzania and Zambia. So expect to hear their isiZulu dialect during your Africa excursions. Invariably your safari guide or driver will be a Zulu. So you must know that the Zulu people take pride in their distinctive heritage, despite close ethnic, linguistic and cultural ties with the Swazi and Xhos tribes. After all, they are the “people of the heavens”!

Culture of the Zulu people

The Zulus like to assert their might, beginning with the exercise of authority within their households. Men play the dominant role by taking care of the cattle, their wives, and the family; while the women take care of children, the hearth and the all-important beer-making. While men stick to the tradition of sitting on a hide or the shield as a mark of pride in their warfare ability, boys are introduced to their warrior heritage with stick-fighting at an early age.

The Zulu beadwork is an essential part of their cultural fabric. Beads are used as a form of communication and symbolism, with varying shapes and colors to connote different meanings. For instance, the direction of the tip in a triangular bead signifies whether a boy or girl is married.  So a married woman will wear beads fashioned with two triangles put together in a diamond shape, the fertility symbol of the Zulu community. Whereas married men wear beadwork with the two tips of triangles to form an hourglass shape. Beads are of seven colors, with each color representing emotions, spirituality and status in society. So you can expect to see single women adorning beadwork in white, representing purity; while a Zulu male wearing green beadwork shows contentment. The use of colour codes and shapes of beadwork are unique to the Zulu culture and societal norms. So the next time you are in a local market, think twice before buying a piece of beadwork. You may pick the wrong one and have men chasing you thinking you are available!

Zulu dances, a reflection of societal beliefs and warrior traditions

Drums are an essential part of Zulu celebrations, usually accompanied by dancing and chanting. The ingungu drum finds use in every traditional ritual and celebration, be it the onset of womanhood or a marriage ceremony. The dances in Zulu culture are thus found to celebrate significant moments of life. Every special occasion has a dance dedicated to mark the moment. The hunting dance using the spear aims at providing warriors courage before they venture out to hunt. Another dance uses a small shield to mark military unity amongst the men and is performed only on royal occasions. The Indlamu is another traditional war dance featuring two dancers stomping hard to the beats of drums, carried out at weddings. The Reed dance is a unique annual event where only unmarried girls dance holding a long reed above their heads.

Zulu traditions – an integral fabric of the Zulu society

As in any ancient culture, the Zulu culture is also based on spirituality and the power of ancestors. They are remembered throughout the passage of life – at birth, puberty, marriage and death. The Zulus have several rituals that pay homage to the soul of the departed and invoke their blessings. Herbs and animal sacrifice are commonly used to appease ancestral spirits.

Social disputes take on a warrior mode within the Zulu community. Duels are fought until the flow of blood decides the winner. This is yet another way that the Zulu people keep their warrior legacy

The Zulu attire – an expression of traditionalism and sustainability

The Zulu people like to dress minimally, just as they continue to live simple lives even in the 21 st century. Their choice of attire reflects their traditional ethos as well as their dependence upon nature. The attire of women symbolizes the age, marital status and eligibility of a girl. While a young girl sports short hair and wears short skirts of grass and beaded strings to show her single status and eligibility, the colors of the beads take on different hues as she progresses through womanhood and engagement. Once engaged, the Zulu woman covers her body and grows her hair as a mark of respect to her future in-laws, exhibiting her status of being engaged. Married women cover themselves with heavy knee-length cowhide skirts and wear hats.

Men use their attire and accessories to indicate their military prowess. This usually includes a warrior headband, worn only by married men. Regular attire uses animal skin and feather to cover various parts of the body, albeit minimally. The skin used is symbolic of the social status of the Zulu man. For instance, the skin of a leopard is used only by the royal family or tribal heads. While the amambatha covers shoulders; the ibheshu , injobo and isinene cover the lower half.

Zulu cuisine

The cuisine of the Zulu tribe mirrors their rich history and culture. Despite their lives in the midst of wilderness and wildlife, the Zulus usually have vegetarian food comprising of grains and vegetables. Animals like the ox are only slaughtered as sacrifice on special occasions. Maize and sorghum based pap traditional African porridge, beer and fermented milk; are integral to every Zulu household. Food portions of meat dishes mirror the age and social status of the men.

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Definition of Biography

A biography is the non- fiction , written history or account of a person’s life. Biographies are intended to give an objective portrayal of a person, written in the third person. Biographers collect information from the subject (if he/she is available), acquaintances of the subject, or in researching other sources such as reference material, experts, records, diaries, interviews, etc. Most biographers intend to present the life story of a person and establish the context of their story for the reader, whether in terms of history and/or the present day. In turn, the reader can be reasonably assured that the information presented about the biographical subject is as true and authentic as possible.

Biographies can be written about a person at any time, no matter if they are living or dead. However, there are limitations to biography as a literary device. Even if the subject is involved in the biographical process, the biographer is restricted in terms of access to the subject’s thoughts or feelings.

Biographical works typically include details of significant events that shape the life of the subject as well as information about their childhood, education, career, and relationships. Occasionally, a biography is made into another form of art such as a film or dramatic production. The musical production of “Hamilton” is an excellent example of a biographical work that has been turned into one of the most popular musical productions in Broadway history.

Common Examples of Biographical Subjects

Most people assume that the subject of a biography must be a person who is famous in some way. However, that’s not always the case. In general, biographical subjects tend to be interesting people who have pioneered something in their field of expertise or done something extraordinary for humanity. In addition, biographical subjects can be people who have experienced something unusual or heartbreaking, committed terrible acts, or who are especially gifted and/or talented.

As a literary device, biography is important because it allows readers to learn about someone’s story and history. This can be enlightening, inspiring, and meaningful in creating connections. Here are some common examples of biographical subjects:

• political leaders
• entrepreneurs
• historical figures
• serial killers
• notorious people
• political activists
• adventurers/explorers
• religious leaders
• military leaders
• cultural figures

Famous Examples of Biographical Works

The readership for biography tends to be those who enjoy learning about a certain person’s life or overall field related to the person. In addition, some readers enjoy the literary form of biography independent of the subject. Some biographical works become well-known due to either the person’s story or the way the work is written, gaining a readership of people who may not otherwise choose to read biography or are unfamiliar with its form.

Here are some famous examples of biographical works that are familiar to many readers outside of biography fans:

• Alexander Hamilton (Ron Chernow)
• Prairie Fires: The American Dreams of Laura Ingalls Wilder (Caroline Fraser)
• Steve Jobs (Walter Isaacson)
• Churchill: A Life (Martin Gilbert)
• The Professor and the Madman: A Tale of Murder, Insanity, and the Making of the Oxford English Dictionary (Simon Winchester)
• A Beautiful Mind (Sylvia Nasar)
• The Black Rose (Tananarive Due)
• John Adams (David McCullough)
• Into the Wild ( Jon Krakauer )
• John Brown (W.E.B. Du Bois)
• Frida: A Biography of Frida Kahlo (Hayden Herrera)
• The Immortal Life of Henrietta Lacks (Rebecca Skloot)
• Team of Rivals: The Political Genius of Abraham Lincoln (Doris Kearns Goodwin)
• Shirley Jackson : A Rather Haunted Life ( Ruth Franklin)
• the stranger in the Woods: The Extraordinary Story of the Last True Hermit (Michael Finkel)

Difference Between Biography, Autobiography, and Memoir

Biography, autobiography , and memoir are the three main forms used to tell the story of a person’s life. Though there are similarities between these forms, they have distinct differences in terms of the writing, style , and purpose.

A biography is an informational narrative and account of the life history of an individual person, written by someone who is not the subject of the biography. An autobiography is the story of an individual’s life, written by that individual. In general, an autobiography is presented chronologically with a focus on key events in the person’s life. Since the writer is the subject of an autobiography, it’s written in the first person and considered more subjective than objective, like a biography. In addition, autobiographies are often written late in the person’s life to present their life experiences, challenges, achievements, viewpoints, etc., across time.

Memoir refers to a written collection of a person’s significant memories, written by that person. Memoir doesn’t generally include biographical information or chronological events unless it’s relevant to the story being presented. The purpose of memoir is reflection and an intention to share a meaningful story as a means of creating an emotional connection with the reader. Memoirs are often presented in a narrative style that is both entertaining and thought-provoking.

Examples of Biography in Literature

An important subset of biography is literary biography. A literary biography applies biographical study and form to the lives of artists and writers. This poses some complications for writers of literary biographies in that they must balance the representation of the biographical subject, the artist or writer, as well as aspects of the subject’s literary works. This balance can be difficult to achieve in terms of judicious interpretation of biographical elements within an author’s literary work and consideration of the separate spheres of the artist and their art.

Literary biographies of artists and writers are among some of the most interesting biographical works. These biographies can also be very influential for readers, not only in terms of understanding the artist or writer’s personal story but the context of their work or literature as well. Here are some examples of well-known literary biographies:

Example 1:  Savage Beauty: The Life of Edna St. Vincent Millay  (Nancy Milford)

One of the first things Vincent explained to Norma was that there was a certain freedom of language in the Village that mustn’t shock her. It wasn’t vulgar. ‘So we sat darning socks on Waverly Place and practiced the use of profanity as we stitched. Needle in, . Needle out, piss. Needle in, . Needle out, c. Until we were easy with the words.’

This passage reflects the way in which Milford is able to characterize St. Vincent Millay as a person interacting with her sister. Even avid readers of a writer’s work are often unaware of the artist’s private and personal natures, separate from their literature and art. Milford reflects the balance required on the part of a literary biographer of telling the writer’s life story without undermining or interfering with the meaning and understanding of the literature produced by the writer. Though biographical information can provide some influence and context for a writer’s literary subjects, style, and choices , there is a distinction between the fictional world created by a writer and the writer’s “real” world. However, a literary biographer can illuminate the writer’s story so that the reader of both the biography and the biographical subject’s literature finds greater meaning and significance.

Example 2:  The Invisible Woman: The Story of Nelly Ternan and Charles Dickens  (Claire Tomalin)

The season of domestic goodwill and festivity must have posed a problem to all good Victorian family men with more than one family to take care of, particularly when there were two lots of children to receive the demonstrations of paternal love.

Tomalin’s literary biography of Charles Dickens reveals the writer’s extramarital relationship with a woman named Nelly Ternan. Tomalin presents the complications that resulted for Dickens from this relationship in terms of his personal and family life as well as his professional writing and literary work. Revealing information such as an extramarital relationship can influence the way a reader may feel about the subject as a person, and in the case of literary biography it can influence the way readers feel about the subject’s literature as well. Artists and writers who are beloved , such as Charles Dickens, are often idealized by their devoted readers and society itself. However, as Tomalin’s biography of Dickens indicates, artists and writers are complicated and as subject to human failings as anyone else.

Example 3:  Virginia Woolf  (Hermione Lee)

‘A self that goes on changing is a self that goes on living’: so too with the biography of that self. And just as lives don’t stay still, so life-writing can’t be fixed and finalised. Our ideas are shifting about what can be said, our knowledge of human character is changing. The biographer has to pioneer, going ‘ahead of the rest of us, like the miner’s canary, testing the atmosphere , detecting falsity, unreality, and the presence of obsolete conventions’. So, ‘There are some stories which have to be retold by each generation’. She is talking about the story of Shelley, but she could be talking about her own life-story.

In this passage, Lee is able to demonstrate what her biographical subject, Virginia Woolf, felt about biography and a person telling their own or another person’s story. Literary biographies of well-known writers can be especially difficult to navigate in that both the author and biographical subject are writers, but completely separate and different people. As referenced in this passage by Lee, Woolf was aware of the subtleties and fluidity present in a person’s life which can be difficult to judiciously and effectively relay to a reader on the part of a biographer. In addition, Woolf offers insight into the fact that biographers must make choices in terms of what information is presented to the reader and the context in which it is offered, making them a “miner’s canary” as to how history will view and remember the biographical subject.

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