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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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The Shepherd Centre celebrates decade of empowering spiritual leaders
2016-08-01

The Shepherd Centre functions under the auspices of the Faculty of Theology at the University of the Free State (UFS), and arose out of a need for non-denominational adult-learning programmes for those actively involved in the ministry. According to the director, Dr Gerhard Botha, the centre came into being to assist spiritual leaders: “The Shepherd Centre takes on the shepherding responsibility for spiritual leaders of all Christian churches.”

Planning started in 2005, when the need was identified for foundation-phase education in the wider church community. Dr Botha was appointed as the director of the centre in 2006, and given the task of compiling a suitable curriculum. The aim of the curriculum is to enable spiritual leaders to provide current interpretations of scripture for a modern society. From the first handful of students a decade ago, The Shepherd Centre has grown by mid-2016 to 300 adult learners enrolled in the short learning programmes, many of which are catered for at the satellite sites in Kimberley, Koffiefontein, Kroonstad, Qwaqwa/Kestell, Thaba Nchu, Zeerust, and the South Campus of the UFS.

This initiative has extended its reach even further than the boundaries of the Free State. In 2014, Dr Botha and Prof Fanie Snyman, Dean of the Faculty of Theology, visited Ethiopia, and signed an agreement of mutual collaboration with the Full Gospel Church there. In addition, a Shepherds4Africa programme is involved in Christian communities and with Christian religious leaders in several other countries, providing training opportunities to various indigenous churches, with the greater vision of spreading the Word to all countries in Africa and beyond. Dr Botha states that their hope is to provide the tools needed in order to make the community of faith as healthy so as to build its moral fibre.

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