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23 September 2022 | Story Anthony Mthembu | Photo iFlair Photography
Umakhoyane
Umakhoyane: Indigenous South African instrument affiliated with the Zulu tribe.

According to Dr Absolum Nkosi, Senior Lecturer in the Odeion School of Music at the University of the Free State (UFS), “ancient traditional instruments form part of the African heritage”. As such, with Heritage Day upon us, it is imperative to highlight these South African indigenous musical instruments. 

Some of the most prominent South African musical instruments currently in the possession of the UFS, include uhadi and umakhoyane, also referred to as ugubhu. At first glance, one would think that these instruments are the same. This would not be an incorrect assumption. In fact, these instruments share similarities in terms of purpose and how they have been used throughout their existence. 

Similarities and differences between the instruments
For instance, both uhadi and umakhoyane (ugubhu) are instruments traditionally played by women. Dr Nkosi maintains that songs accompanied by any of these instruments are usually personal, as they cover topics such as love, family, and relationships. Furthermore, the songs that were sung with the assistance of these instruments, were also about a reflection of the individual’s mental state. As such, the fact that both instruments have a very soft sound aided in that reflective process. 

However, there are key variations between these instruments. Uhadi is a single-string acoustic bow affiliated with the Xhosa tribe, whereas umakhoyane is a single-string acoustic bow affiliated with the Zulu tribe. In addition, umakhoyane possesses a bridge in the middle that uhadi does not. Furthermore, there is also a difference in the sound produced by the two instruments. “Uhadi produces one sound when it is played with the string openly without touching it; you can then get the second sound by pinching and releasing the string using the index finger and a thumb. However, umakhoyane produces two notes when playing the string on the upper and the lower level. The bridge in the middle of the string divides it into an upper part (low tone) and a lower part (high tone),” Dr Nkosi indicated.  

It is imperative to note that these instruments have adapted over time. In fact, they have been used in genres such as Jazz and contemporary Afro music. Therefore, Dr Nkosi believes that the preservation of these indigenous instruments is essential, as it keeps the African musical identity alive. 

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Stanford University hosts book launch for UFS Prestige Scholar
2015-12-14

Dr Christian Williams, a member of the Vice-Chancellor’s Prestige Scholars Programme, had his book launched by Stanford University. The book called National Liberation in Postcolonial Southern Africa: A Historical Ethnography of SWAPO’s Exile Camps will be available in South Africa early in 2016.
Photo: Sonia Small

A launch for the much-anticipated book by Dr Christian Williams from the University of the Free State (UFS) was sponsored by the Humanities Center and the Center for African Studies of Stanford University in the USA, among others.

The launch of the book, National Liberation in Postcolonial Southern Africa: A Historical Ethnography of SWAPO’s Exile Camps, coincided with the 40th anniversary of Angola’s independence.

The book was published by Cambridge University Press in September 2015, and the launch at Stanford was on 16 November 2015.

This groundbreaking study, which will be available in South Africa early next year, has already been lauded for its invaluable contribution and the depth of its scholarship. The author is a senior lecturer in the Department of Anthropology of the UFS, and member of the Vice-Chancellor’s Prestige Scholars Programme (PSP). He is a former Fulbright scholar, and holds a doctorate from the University of Michigan in History and Anthropology.

National Liberation in Postcolonial Southern Africa follows members of the South West Africa People's Organization (SWAPO) through three decades of exile in Tanzania, Zambia, and Angola.

It highlights how different Namibians experienced exile, as well as the tensions that developed within SWAPO as Namibians encountered one another while officials asserted their power and protected their interests.

It also follows the return of Namibians who lived in exile to post-colonial Namibia, examining the extent to which divisions and hierarchies that emerged in the camps still continue to shape Namibians today.

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