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Guest: Kate Stubs, Marketing Director at Interwaste

 Topic: Managing waste should be part of the plan to halt and reverse the loss of biodiversity As we commemorated International Day for Biodiversity (IDB) on 22nd May under the theme “Be part of the Plan”, with a call to action for all stakeholders to halt and reverse the loss of biodiversity. South Africa generates 122 million tonnes of waste per annum. This is about R25.2 billion worth of waste being generated, and approximately 90% of this goes directly to landfill. And that is just south Africa – can you imagine the global figures? This means that we urgently need preventative measures to change the trajectory and impact of this waste, especially if we want to support a healthier planet, and preserve and restore biodiversity around the globe. Take the Circular Economy Model. This is an example of a strong reformative system, that offers significant opportunities to not only deliver on more inclusive economic growth and job opportunities, but just as importantly, supports positive environmental practices that are directly needed for our own sustainability. •⁠  ⁠The current state of biodiversity in SA?O What affects or impacts the loss of biodiversity?•⁠  ⁠How can the waste management sector be part of the solution?•⁠  ⁠The circular economy – how can it be leveraged to combat biodiversity?

 

 

Topic: Our languages to assert our Africanness. What makes Africans! Africans Artefacts in Europe!?

How we cannot possibly call ourselves African whilst expressing ourselves in colonisers languages.

 

• What is this Africanness
• What is it to be African when our mirrors are colonial?
• We see and express ourselves in English, French, etc, You cannot possibly say decolonise anything but still be expressing self in English?
• What is African about our Englishness?
• How do we achieve true decolonisation?

Guest: Unathi Kondile - Founding editor of South Africa first daily isiXhosa newspaper, I'solezwe lesiXhosa. Research interests are focussed on transforming SA Media using Vernacular Languages and Centring Africanness in Journalism

Topic: Learn, unlearn and re-learn: A true lesson  to life.

 

• ⁠ ⁠What You Need To Learn
• ⁠ ⁠⁠What You Should Unlearn
• ⁠ ⁠⁠What Is Crucial To Re-Learn
• ⁠ ⁠⁠Deriving Life Lessons That Will Enable Growth, Change And Improvement

 

Guest: Phindile Ndimande – NLP Life Coach Practitioner Personal

Development Coach and Pastor

 

 

 

Please share your dreams and visions with us and allow our

Guest to guide you through..

 Guest on line: Makhosi Nkosiyesizwe

 

Why people speak with the ancestors or shout their clan name outside the home of the bride and not inside during a lobola negotiation/wedding processes ?

 

• What stages and when do you involve the ancestor?
• Can people who don’t believe in ancestors do the same tradition? How is it different?
• What happens when these stages are not implemented and/or call upon the ancestors during these stages?

Lobola negotiations always take place at the family home of the bride. When the groom’s delegates arrive at the bride’s house they will stand outside the gate and introduce themselves by shouting out their clan names. The bride’s family will remain in the yard, pretending to not hear anything. When the bride’s family thinks that they have shouted enough, they will send a young boy to attend to them at the gate. The groom’s family must pay money in order to enter the gate, and are then shown where to sit. They will pay more money to call the bride’s father to the negotiations, who they are told is up a tree and needs money to coax him down. During this process, the groom’s family does all the talking; imvulamlomo must be paid to the bride’s family for them to start talking.

Generally speaking it is the groom’s male relatives who do the negotiations – the groom is not present. An idombo is chosen to represent the interests of the groom. The elected spokesperson for the bride’s family tells the idombo what is required for the dowry. If the price is considered too high, the women will go outside to speak to the bride’s mother to try to get her to convince her husband to agree to a more reasonable price – the mother is not allowed inside the room where the negotiations are taking place – if she enters the room a fine must be paid.

Lobola negotiations typically start at ten cows, and then move up or down depending on a number of things. For example, the status of the bride’s family might mean that more cows are asked for, or if the bride has children out of wedlock, the number of cows will reduce. Once a price in cows has been agreed on preparations for the wedding can begin, but first the groom’s family will ask the bride to stay with them for a month so that they can asses whether she is a suitable wife for their son. During this time, the makoti is required to wake up early before her in-laws to do the house chores. As a sign of respect she is not allowed to see her father-in-law and must hide whenever he comes into the house.

When the assessment period is over, her soon to be mother-in-law sends the bride back home with a folded blanket tied with a rope to give to her mother. When her mother unfolds it, a hole in the blanket means that she has passed the test. The groom’s family then returns to make payment for the lobola and a wedding day is decided on*.

* Lobola is often paid in instalments. It might even be the case that the wedding take place before lobola has been paid in full

Guest: Khaya Ndwandwe – Cultural Expert