South African Choral Music (Amakwaya): Song, Contest and the ...

66 Shaping a New World: The African Middle Class's Quest for Identity
the self constructs its identity in the process of being recognised by the 'other'. A valid summary
might therefore be: identity is pardy a matter of who or what we think we are, but also involves
identification with the others within a particular group or collective culture.
This very brief reference to a complex problem is intended only to orient our study of amak­
wqya. In seeking to understand individuals and groups in terms of their 'identity', one is emphasising
the importance of uncovering how they see themselves. This is a move away from a previous
model, influenced by the natural sciences, in which the behaviour of individuals and groups was
seen as completely shaped and determined by certain social forces. In contrast, the understanding
of identity described above, with reference to Hegel and others, is dialectically shaped through such
social influences, but not fully determined by them. Recent studies tend to speak of identity - gender,
for example - as 'constructed' rather than given by nature. However, this important insight
could, as pointed out by Craib,13 be taken to mean identity is imposed rather than negotiated. Our
study of amakwqya will provide a counter example.
From the point of view of psychology, the trend has been away from an individualistic conception
towards a more Hegelian approach. Known broadly as Social Identity Theory, this approach
stresses the centrality of social identity in an individual's sense of self. 14 Social Comparison, which is
part of Social Identity Theory, signifies that people will assess their skills and opinions of themselves
in comparison with others. This means that evaluation of and comparison with the other
influences the individual's perception and behaviour. They assess the value of their own group in
comparison with others, thus constructing an identity on the basis of difference. This will also be
relevant later, when I explore the almost exclusive focus of amakwqya groups on competition (see
Chapters 8.2.1, page 215 and 9.4, page 263). The fact that comparison and the urge to compete with
others take a central position in contemporary amakwqya groups, reveals that the mechanisms of
constructing identity have not changed.
3.1.2 Community and Identity in Mrican Traditional Thought
Some core ideas in the above discussion of identity link to the traditional African philosophy of
ubuntu,t5 being "the ethic and interaction that occurs in the extended family".16 "Extended family"
epitomises the shared values that are manifested in the wider cominunity as ubuntu, a complex of
"socio-cultural practices and beliefs of caring, compassionate service-orientated interaction, recognition
of the .self-worth of others, generosity, respect and magnanimity of spirit, as embodied in
African customs, tenets and beliefs".17 The phrases, "umuntu ngumuntu ngabantu" (isiZuiu), ''motho ke
13 1. Craib, Experiencing IdmtifY. (London: SAGE, 1998).
14 See R. Jenkins, Social Identity. (London: Routledge, 1996) and. J. E. Stets and P. J. Burke, "Identity Theory and Social
Identity Theory". Social Psychology Quarter!J 63: 224-237; available on the interaet:
htip: Ilburkep.libarts.wsu.edulonline.htm.
15 C. M. Doke and B. W Vilakazi translate the term -ntu (ubuntu) as 1. human nature, 2. humanness, good moral nature,
and 3. one's real self, character (c. M. Doke / B. W Vilakazi, Zulu-English Dictionary, Johannesburg: Witwatersrand Uni­
versity Press, 1990). In the Bantu linguistic group "being a person" is the key metaphysical and ethical notion. This is a
normative idea: a boy or girl is initiated and develops, through progressively more responsible participation in society,
into an adult man or woman. (p. Giddy, ''African Traditional Thought and Growth in Personal Unity" International Phi­
losophicalQuarter!J, VoL 42, 2002); The International Society for Music Education (ISME) defines ubuntu as "an age-old
African term for humaneness - for caring, sharing and being in harmony with all of creation. Ubuntu, as an ideal, means
the opposite of being selfish and self-centred. It promotes co-operation between individuals, cultures and nations. Ubuntu
thus empowers all to be valued: to reach their full potential in accord with all around them. The warmth of ubuntu
is what we promote in music education". See http://www.unisa.ac.zalisme/ubuntu.html.
16 M. Boon, 1996: 31.
17 K Mngoma, "Music and Ubuntu". Proceedings of the 23'" World Conference of the International SociefY for Music Education
(ISME) Pretoria, 1998: 430.