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Description archivistique
Reverend Father Franz Mayr Pièce Avec objets numériques
Aperçu avant impression Affichage :
Croissant
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".]

Necklet

Necklet

[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".]

Necklet

Necklet

[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".]

Fire stick

Fire stick

Additional information

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Accessions Register (Ethnology Book 1): "Fire sticks formally used by the natives for producing fire. Made from the "Umtombo" wood." Justine Wintjes (22/11/2019): This accession once comprised 3 fire sticks, now only 2 (714A, 714B).]

Ornament, object missing in museum

Ornament, object missing in museum

  • [Source - Debra Pryor for FHYA, 2019, using KZNM material: Placeholder for missing museum object. Remarks from Accession record states that it was written off in June 1964.]

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Accessions Register (Ethnology Book 1): "Coloured wool head ornament." Comprises 2 items (33A, 33B).]

Ornament

Ornament

[Source - Chloe Rushovich for FHYA, 2020, transcription of KwaZulu-Natal Museum database extracts: Accessions Register (Ethnology Book 1): 518 (A-D): "Beadwork ornaments. Zulu name Ulimi. Suspended from the neck and worn over the chest." Justine Wintjes (03/12/2019): The set originally comprised four items; 518B is absent from the latest verification lists.]

Prayers Spoken by Frida Kunene, sound recording

Prayers Spoken by Frida Kunene, sound recording

[Source - Chloe Rushovich for FHYA, 2018: Digital reproduction of audio extracted from CD1 of the "Series 10: The Collection of Father Franz Mayr Zulu Recordings 1908", originally recorded on wax cylinders and classified by OAW using Mayr's notes as "Prayers Spoken by Frida Kunene".]

Prayers Spoken by Frida Kunene, handwritten protocol

Prayers Spoken by Frida Kunene, 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).]

Marian song: Descants, sung by several girls [accompanied by a reed organ], handwritten protocol

Marian song: Descants, sung by several girls [accompanied by a reed organ], 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).]

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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