Pedi also known as Bapedi, Bamaroteng, Marota, Basotho, Northern Sotho, are group of related people in South Africa which share cultural. Pedi Africa / Middle East. Religion and Expressive Culture. Bibliography. Delius, P. . "The Pedi Polity under Sekwati and Sekhukhune, Ordinary people wore clothes made out of domestic animal skin such as goats, sheep and cows. However, the Pedi have changed their mode of dressing because of the present trends in fashion. There are many spoken dialects of Sepedi but only one written language. The Pedi are known for storytelling.
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The introduction of the animal-drawn plough, and of maize, later transformed the labour division significantly, especially when combined with the effects of labour migration. Men's leaving home to work for wages was initially undertaken by regimental groups of youths to satisfy the paramount's firepower requirements, but later became increasingly necessary to individual households as population increase within pedi culture reserve and land degradation made it impossible to subsist from cultivation alone.
Despite increasingly long absences, male migrants nonetheless remained committed to the maintenance of their fields: Women were left to manage and carry out all other agricultural tasks.
Men, although subjected to increased controls in their lives as wage-labourers, fiercely pedi culture all direct attempts to interfere with the sphere of cattle-keeping and agriculture.
Their resistance erupted in open rebellion — ultimately subdued — during the s. In later decades, some families have continued to practise cultivation and to keep stock. These activities should more accurately be seen as demonstrating a long-term commitment to the rural social system to gain security in retirement than as providing a viable form of household subsistence.
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Between the s and the s, most Pedi men would spend a short period working on nearby white farms followed by a move to employment on the mines or domestic service and later — especially in more recent times — to factories or industry.
Female wage employment began more recently, and is rarer and more sporadic. Some women work for short periods on farms, others have begun, since the s, to work in domestic service in the towns of the Witwatersrand.
But in recent years there have been rising levels of education and of expectation, combined with a sharp drop in pedi culture rates.
Although subordinate groups appeared to enjoy autonomy, social controls maintained Pedi authority. Foremost was the Pedi insistence that subordinate chiefs take their principal wives from the ruling dynasty.
Over generations, this evolved into a system in which the son and heir of pedi culture subject chief was compelled to marry a cousin, and to make an inflated bride wealth payment to the Maroteng for this privilege.
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Pedi rulers and chiefs were thus tied into a relationship of inequality. In addition to bride wealth, lesser chiefs were expected to pay tribute to the paramount in other ways as well, and to keep him informed on all important events, such as the inauguration of initiation lodges.
In theory, the paramount chief's court was one of appeal for subordinate peoples but, in practice, its jurisdiction tended to be restricted to political issues, such as relations between groups, boundary disputes and succession to chieftainship.
Communication between the paramount chief and lesser chiefs took place by means of an elaborate system of intermediaries batseta. Each consisted of a group of households, built around a central area which combined meeting place, cattle byre, graveyard and ancestral pedi culture.
Homes were ranked in order of seniority. Each wife had her own round thatched homestead, joined to the others by a series of open-air enclosures lapa encircled by mud walls.
In the centre was the ngwako wa mollo the hut of the firea large enclosure containing the hearth, for cooking on rainy days. It could be distinguished from the dwellings by the mathudi covered veranda surrounding it.
Bapedi elder performing tribal dance Manyakane, Kosha ya bogoshi ya Bapedi A circular framework of poles, about 3 meters 10 feet in diameter, formed the perimeter wall, enclosed within a wall leboto made of sun-dried mud bricks.
Pedi - Religion and Expressive Culture
The trusses of the conical roof rested on these poles. The thatched roof extended beyond the wall of the house, creating the mathudi. Pedi culture smaller enclosures ngwakana were usually situated behind the main homestead. The homestead unit was enclosed by an angular 1.
This wall enclosed a wedge-shaped precinct, so that the separate homesteads, which adjoined each other and which belonged to the different wives pedi culture one man, made up a circular formation.
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Between the homesteads and the pedi culture walls could be found the courtyards lapain which Pedi people spent most of their time when they were at home. Each home had a public courtyard in front of the main hut, where guests were entertained, and a private courtyard behind main hut, which served the members of the household.
The word kgoro, besides denoting this basic unit in the Pedi social structure, was used to describe the pedi culture of judicial and political structure as well.