Where is my home? Rethinking person, family, ethnicity and home under increased transnational migration by Zimbabweans

The Body as a Site for (Un)Making the ‘Other’: Shona Speaking Migrants' Negotiation of Identity Politics in Johannesburg

“…Ndlovu, 2010;Sibanda, 2010;Worby, 2010), their actions exude agency, and they are notable in how they perfomatively play on constructions of the legitimate body and bodily hexis to disrupt and destabilize what it means to be a kwerekwere, a Shona-speaking migrant and generally a Black African individual in Johannesburg in certain situations and contexts of interaction. Bourdieu (1991, p. 86) asserts that "language is a body technique" and migrants' identity games reveal an intimate understanding of the valued bodily (re)presentations in Johannesburg that they use to negotiate belonging within a matrix of subjugation.…”

“…During the xenophobic attacks of 2008, a shibboleth was applied to delineate those who belonged in South Africa from amakwerekwere; that is to say, people were prompted to pronounce certain words in an indigenous Black South African language, in most cases in the Zulu language (Hassim et al, 2008;Ndlovu, 2010). Those who failed to speak in the expected manner were physically attacked, with the broad outcome being serious injuries, deaths, and widespread displacement of people from their homes.…”

Performing Migrancy and Mobility in Africa

“…Thabisani Ndlovu (2010), while focusing on Charles Mungoshi's literary oeuvre, argues that for the older generation the rural home is regarded as a haven, a place of 'security and refuge, a warm and nurturing place in which people can regenerate themselves' (p. 119). For the younger generation, however, home is a challenging physical and emotional space from which, according to Ndlovu, the youth feel a dire need to escape.…”

‘A shelter is not a home’: Voices of homeless women in the City of Tshwane

“…For example, Ndlovu (2010) defines a home as a place in the universe where two main events happen: birth and death. Hence, reference is made to a home as a place where one"s umbilical cord was buried and a place where one"s ancestors were buried (Ndlovu, 2010).…”