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Necklet (view 2)

Necklet (view 2)

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Next to this Accession is written: "Moved from Nos 48/49 - 3 specimens": Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Next to this listing is written: "Cancelled see Nos 616 & 690". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet". So Accession Numbers 48, 49, 616 and 690 are entangled in some way (see notes). Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)."]

Necklet (view 4)

Necklet (view 4)

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Next to this Accession is written: "Moved from Nos 48/49 - 3 specimens": Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Next to this listing is written: "Cancelled see Nos 616 & 690". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet". So Accession Numbers 48, 49, 616 and 690 are entangled in some way (see notes). Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)."]

Necklace

Necklace

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)." This Accession may be made up of items previously grouped under other Accession Numbers (see notes): Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet".]

Necklace

Necklace

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)." This Accession may be made up of items previously grouped under other Accession Numbers (see notes): Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet".]

Necklace

Necklace

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)." This Accession may be made up of items previously grouped under other Accession Numbers (see notes): Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet".]

Necklace

Necklace

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)." This Accession may be made up of items previously grouped under other Accession Numbers (see notes): Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet".]

Necklace

Necklace

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Entry in the Accessions Register (Ethnology Book 1) for Accession 690: "Zulu necklaces constituting a letter. Zulu name Umampapeni. - not in dictionary [later addition in a different handwriting]. (The idea of the cross was attained from the Red Cross on hospital trains and wagons.)." This Accession may be made up of items previously grouped under other Accession Numbers (see notes): Entry in the Accessions Register (Ethnology Book 1) for Accession 616: "Zulu necklet (ulimi)". Entry in the Accessions Register (Ethnology Book 1) for Accession 48: "Native bead necklet of various patterns". Entry in the Accessions Register (Ethnology Book 1) for Accession 49: "Native bead anklet".]

Hymn Descants, sung by the same girls [as in Ph 1761; accompanied by a reed organ], handwritten p...

Hymn Descants, sung by the same girls [as in Ph 1761; accompanied by a reed organ], handwritten protocol

CD numbering, recommendations for citation

[Source - The Collection of Father Franz Mayr Zulu Recordings 1908, CD booklet, 2006: Each series has a single CD number, which is independent of the actual number of CDs comprising the series. For example, a series may be listed as OEAW PHA CD 9. The third CD of this series will be listed as OEAW PHA CD 9/3. Due to the short playing time of a Phonogramm, a single CD may contain up to 40 tracks. We recommend citing the historical recordings according to the following guidelines: In the first instance, each recording should be referred to by its catalogue number (e.g. Ph 628, G 3412). If a recording is taken from the present edition, the catalogue number should be followed by the CD number of the relevant series (if a series comprises several CDs, the CD number should be followed by the CD sub-number, separated from the CD number by a slash), and by its particular track number, set apart by a colon; e.g. Prayers: Ph 1753, OEAW PHA CD 25/1: 1. !hub° lempi (war [dance] song): Ph 1759, OEAW PHA CD 25/2]

Umququmbelo: dance song [of the Christian Zulus] Three-part singing by four grown-up girls, handw...

Umququmbelo: dance song [of the Christian Zulus] Three-part singing by four grown-up girls, handwritten protocol

[Source - Carolyn Hamilton for FHYA, 2019, using ÖAW materials: Mayr’s note-taking was sporadic. In his protocols he occasionally gives very few details about some informants, while with others he is quite meticulous. Usually, informants without a first or family name, or informants with names that sound foreign to us, such as Nogwaja, Pakati, Tshingwayo, and Nondhleko, reveal that the person was not a converted Christian, but still a traditional Zulu in the sense that the person adhered to long-established Zulu custom; European-style names such as Frida Kunene and Maria Gertrud(e) Mkize, on the other hand, indicate that these people were Christians. Baptisms were considered successes in the missionary's attempt to "win souls" for the church priorities for the mission. Thus, the baptism registers give some details about those who had decided to change their religion. Typically, when a person was baptised, he or she would take a European name. These names were usually those of European patrons: for example, Fr. Mayr baptised the five-week-old Msomi, Maria Coudenhove, which was the name of the newborn girl's European sponsor. Mlambo, a young man, received the name of his "uncle" or European patron, Franz Rohrmoser (cf. Gütl 2004: 77, 89, 128). The age of the people to be baptised varied from newborn children to elderly people; since most of the latter did not know their birthdays, Mayr was only able to take down estimates of their age into his register (cf. Gütl 2004: 99-100).]

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