Natures of Africa
DOI: 10.18772/22016069131.16
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Animals, Nostalgia and Zimbabwe’s Rural Landscape in the Poetry of Chenjerai Hove and Musaemura Zimunya

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Cited by 3 publications
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“…As F. Fiona Moolla (2016) notes in the introduction to a collection of essays on ecocriticism in Africa, 'environment and animals fundamentally constitute the worldviews and lifeways that have created these cultural "texts"' (9). 1 Other essays in that collection pay tribute to the world beyond humans in Africa focusing on topics such as land mythologies in Shona cosmology (Musiyiwa 2016), animals in Zimbabwe poetry (Mthatiwa 2016), and 'the environment as significant other' (Mapara 2016). The reader will notice the Southern African slant of these titles which makes my own more encompassing Naturalizing Africa: Ecological Violence, Agency, and Postcolonial Resistance in African Literature (2018) a welcome addition to this corpus.…”
Section: Cajetan Ihekamentioning
confidence: 99%
“…As F. Fiona Moolla (2016) notes in the introduction to a collection of essays on ecocriticism in Africa, 'environment and animals fundamentally constitute the worldviews and lifeways that have created these cultural "texts"' (9). 1 Other essays in that collection pay tribute to the world beyond humans in Africa focusing on topics such as land mythologies in Shona cosmology (Musiyiwa 2016), animals in Zimbabwe poetry (Mthatiwa 2016), and 'the environment as significant other' (Mapara 2016). The reader will notice the Southern African slant of these titles which makes my own more encompassing Naturalizing Africa: Ecological Violence, Agency, and Postcolonial Resistance in African Literature (2018) a welcome addition to this corpus.…”
Section: Cajetan Ihekamentioning
confidence: 99%
“…Ownership of vast tracts of land ensured that in Rhodesia the the colonists had a greater sense of belonging than the marginalized and alienated black majority (Fisher, 2010: 221). For the Shona people of Zimbabwe, for instance, this colonial experience of land dispossession dislocated and overturned their “autochthonous conceptualization of belonging” (Seirlis, 2004: 409) evident in their mwana wevhu (child of the soil) land philosophy, as they were alienated and uprooted from the ancestral lands that formed the core of their existence (Mthatiwa, 2016: 279). Such experiences triggered expressions like pasi papinduka (the land has been turned upside down) that in turn inspired a call to arms in the struggle for liberation.…”
Section: Introductionmentioning
confidence: 99%