Funda is a Swahili or Shona word that means to teach or to learn. It comes from the words kufunda (to learn), kufundiswa (to be taught), kufundiswa (to be taught) or fundisha (learn). The name of the dictionary, Fundi, was derived from these words.
Fundi should be read read in conjunction with Uwongo, a list of words that communicate falsehoods about African social work or Africa in general. Uwongo means false, untrue, biased or demeaning of African values and ways of life. In short, uwongo words are not appropriate for use in African social work.
Unless otherwise indicated, cite information from the dictionary as follows:
African Social Work Network (ASWNet), (2021). Fundi: The African Dictionary and Encyclopaedia of Social Work. Harare, ASWNet.
African dream: pan-African aspirations of a united or integrated, peaceful, independent, self-sustaining, people-centred and prosperous continent where citizens have adequate land for settlement and agriculture, enough food and health and are proud of their culture and heritage. Africa renaissance: a time in future when Africa overcomes all its current challenges. At that point Africans will take pride in their culture, brain drain and labour drain will be reversed. Africa will be peaceful, united and just to all. The concept is credited to Senegalese historian, anthropologist, physyist and politician Cheikh Anta Diop. Afriture: African literature, written or not written. African diaspora: the African Union (AU) defines the African diaspora as consisting: "of people of native African origin living outside the continent, irrespective of their citizenship and nationality and who are willing to contribute to the development of the continent and the building of the African Union Aid: help, assistance, gift or relief provided by a family, community, organisation (donor, giver or aider) or country to another family, community, organisation or country (receiver or aidee) in the form of money (e.g. cash or grant), food, clothing, water, houses, energy, medicines, body organs (e.g. kidneys or sperms) equipment, books, toiletries, jobs (allowing people from another country to work in another), labour (e.g. experts like researchers, doctors and engineers or general like drivers), security personnel, arms, jobs, scholarships, adoption home, foster home and subsidies (e.g. cheap loans or reduced tax). Aid can be driven by humanitarian or voluntary altruism or aimed at some economic, social, cultural, diplomatic and political benefits in return. International, foreign or overseas aid involve a giver and receiver in different continents. It can be given to address an emergency situation (short-term), for welfare (medium-term) or for development purposes (long-term). Babekazi: aunt or father’s sister. In Africa babekazi occupies a very important position in families and communities. She is a father (yes father!), mentor, disciplinarian, confidant, educator, counsellor and offers a critical, political, cultural and gender voice. This space on this website is dedicated to Babekazi, also known as tete or shangazi. Black people or person: from the African sense, Black people are distinguishable from zungu (non-black people) by their light black to black skin and facial looks. Black people are originally from Africa, including those in Oceania (e.g. Papua New Guinea and Aborigine people). In some western countries, people of mixed races (black and white) are referred to as black but this is a colonial view that neglects, denies, ignores or refuses them their white heritage. The noun 'people or person of colour' is foreign to Africa, and is rarely used. Chama: rotational savings (Swahili). Similar to mukando (Zimbabwe) and stokvel (South Africa). Child labour: this is work that is done by people below the age of 16 years. Child labour does not mean harmful or exploitative work. The labour that children provide can be manual or physical; social and intellectual. It can be paid or unpaid. It can be for their intellectual and physical development or for family, community or societal development. The dominant discourse is that child labour is harmful and exploitative but this is not correct. In Africa, work that educates, trains and teaches a child responsibility is not harmful or exploitative. The expectation that all training happens in formal schools is wrong. Again, the expectation that all children will learn vocations at school, and end up working in industries and offices is wrong. In Africa, most end up as farmers, miners, fishers and domestic workers. They use their training from home and the community for survival. Even after retirement, Africans revert back to farming and other occupations. That is why home and community training is valued. Further, in Africa work and play and integrated which is why most work cannot be said to deprive children of their play time. Specific types of child labour include learning to farm at home or school; learning to fish, mine or hunt in the community; all physical or intellectual learning that happens at school; child sporting or entertainment and many others. Why is that when a child plays soccer and sweats for 90 minutes or appears in a movie to entertain it is not considered harmful but if they learn to swim while fishing for the family or learn to till the soil while growing food for their family it becomes harmful? All these types are potentially harmful or exploitative, hence there is often supervision and reduction of time children do these activities. Another factor in Africa is obligation and responsibility, that is, when a child’ welfare, or that of their family or community could be enhanced through work, then children need to work under certain circumstances. Each family and community has unwritten laws to protect children, and states have written laws to protect children. There are international laws which unfortunately use a narrow definition of child labour, equating it with harmful work and relying on western concepts of child rearing and development. Use of these narrow definitions has resulted in conflict in homes and communities as others focus more on rights created in international policies at the expense of responsibility and obligation. Myths: all child labour or work is harmful. Myths: all the work that children do at home and in agriculture is harmful. Myths: Africans do not know what is harmful for their children, actually there are many unwritten laws to protect children. Myths: training for life is best obtained from formal schools or classrooms. Myths: children do not work in developed countries, they do work, only that the economic environments, activities and values are different. Community development: a method of intervention that prevents and addresses long-term problems, challenges, threats or issues and utilises community assets, opportunities and participation. Community development focuses on long-term well-being and addresses long-term needs, it is often preventive, empowers and builds capacity. Community development cannot be done on behalf of the community Community work: a method of intervention that addresses immediate, short and medium-term problems, challenges, threats or issues and utilises community assets, opportunities and participation. The assets can be human, family, environmental, spiritual or otherwise and can also come from outside. Community work focuses on short-term welfare and addresses immediate needs, it is often reactive. Community work can be done on behalf of the community Community: a collection of households in a specific geographical area Country: refers to all land under the jurisdiction of a King or all the lands of kings under one paramount King put together. For example, in Zimbabwe Mambo (sub-King) Nyashanu's Country or land is called Uhera. King Nyashanu and several other Mambo make up Dzimbabwe country, whose last paramount King was Mambo Tohwechipi of the Rozvi Dynasty. The country of Dzimbabwe is now Zimbabwe. Dare: pronounced daaree. Dare means a sitting of 5 to 15 people to make a decision or to discuss an issue. Mkutano is done with 1 to 5 people (meeting). An indaba is similar but often has 15-30 people while an ungano has more than 30 people. Dare court: a sitting of 3 to 15 people to deliberate a criminal, juvenile, civil, community or other case and pass a determination or sentence. Dare research: a sitting of 3 to 15 people to deliberate a research question. This method can be sued by researchers to reach an agreement or by research participants to provide their views to a researcher. Developed community: a community that has all the tangible and non-tangible goods, infrastructure and services required to satisfy their short- and long-term needs Development: a process of ensuring that a community has all the tangible and non-tangible goods, infrastructure and services required to satisfy their short- to long-term needs. A developed community has all the tangible and non-tangible goods, infrastructure, human expertise and community services required to satisfy their short- to long-term needs Developmental approach: a process of development that prevents and looks at needs in the long term as opposed to welfare Developmental social work: a process of development that balances social and economic development Entrepreneur: an adventurous person with innovative skills and willing to take risks by investing in a risky project and shows great risk mitigation skills to succeed in their venture False conservation: a situation where land or natural resources are taken away from a community under the pretext that they are failing to conserve it. This can be done by government, local government or non-government organisations. The land is often used for commercial purposes neglecting the livelihoods of the people. In other cases, foreign forms of conservation are prioritised at the expense of local knowledge systems. Family: a collection of social units made up of a father, one or more mothers and children who are from a common ancestry and share one musha (permanent home) Growth-oriented project: a project identified at the community and shows all potential for growth and sustainability based on utilization of local available resources and active local participation Kushava: When a person leaves their home to work in another area, town, country or continent, it is called kushava Kushusha: a form of abuse characterised by deprivation, emotional harm, violence especially against women and children at home Kuumba (mentoring): transferring knowledge and skills to muumbwi (mentee), usually younger that the muumbi (mentor) in a manner that is appropriate and acceptable to a cultural, natural or artificial setting. Homehold: a home and people living in it. A home can have one or more households or families Household: a house and its occupants (applies to urban houses that are often single) Land: refers to the space owned by a family, clan or community where homes, farmland, livestock, pastures and cemeteries are found. Enough land must be able to meet economic, spiritual, accommodation/habitation and social needs of the people. Land reform: a process to move people from reserves back to the lands that were forcibly dispossessed by colonists. This is a social justice issue which can not be silenced by reconciliation. The objective is to ensure that everyone has enough land for economic, social, habitation and spiritual needs including lands to build a home, farm, keep livestock, pastures, connect with a community or clan, live in own ancestral country and pass on to offsprings. Mukando: rotational savings (Zimbabwe). Similar to chama (Swahili) and stokvel (South Africa) Musha: permanent home in ancestral lands and country. Musha has land, houses, livestock, pastures, community and cemeteries. It has spiritual, social and economic significance. Musha is connected to other misha of relatives, friends, community, country and continent. Muzungu: means a white person including Europeans, Americans, Arabs, Asians, Indians and mixed race people. In the African sense, all people not black are zungu. Names in other Bantu languages are mlungu, malungu, mulungu, mhlungu, umhlungu, imuzungu, omusongo, mũthũngũ, buzungu, mulungu, msungu and murungu. Plural is wazungu, varungu, vozongo, abelungu or bazungu. The name is derived from zunguka, dzungaira, dzungu or zungu which mean being unsettled, having no permanent home (musha) or wandering. It is acceptable and not offensive to call all non-black or white people by these names. In some western countries, people of mixed races (black and white) are referred to as black but this is a colonial view that neglects, denies, ignores or refuses them their white heritage. Orature: oral literature. It includes folklore, songs, stories, poems, metaphors or idioms, proverbs, gestures, riddles, judgements, histories, wisdoms, rules, methods, genealogies (family trees) and names. Participation: a process whereby beneficiaries of community projects make decisions about their needs, priorities and interventions in line with their aspirations Nyika: Country(land owned by a King) or country (nation state) Reserve land (reserves): colonially established spaces where colonised people were crowded to enable the colonialists to occupy land or to control the colonised. These were massive prisons of dispossession. When the colonists settled, these reserves became permanent. The reserves have inadequate land for each household to practice economic, social and spiritual activities. Land reforms seek to move people from reserves back to the lands that were forcibly dispossessed. Rifa: knowledge or heritage. Africa is endowed with a rich heritage of knowledge covering all facets of life – social, economic, spiritual, political, environmental, philosophical and many more. This knowledge was passed down from generation to generation, and informs everyday decisions people make but is often under-utilised in professions like social work and development. Some of this wisdom is now recorded, in video, audio, textual, graphic or artistic formats but most of it remains oral and practical. Rifa includes folklore, songs, stories, poems, metaphor or idiom, proverbs, gestures, riddles, judgements, paintings and sculptures. Rifa also includes skills, experiences, wisdoms, rules, methods, names, ceremonies, rituals, observations of nature and designs. Roora: these are marriage gifts given to the family of the woman from where a family of a man has married. The gifts can include livestock or money paid before marriage and during marriage. The role of roora is to formalise relationships of the two families involved. There are usually gifts for the woman being married, their mother, father, sisters, aunts, brothers and the whole family gathering and community in terms of food. There are others who wrongly say roora is abusive to women or a burden to men, but through the world people share marriage gifts, in other countries they pay several times more than what is paid in Africa. The forms of payment vary, so are the values attached to it. In Africa, it is about creating stronger relationships and bringing families together based on love and respect. It is not a commercial activity and not always paid at once. Others names for roora include lobola. Bride price is a wrong word for roora, often used by those who criticise this cultural practice. Seva: a type of teaching delivery that involves moments of uninterrupted talk followed by verbal or non verbal confirmation from the audience. Confirmation motivates the speaker or teacher through clapping, nodding, standing, laughing, adding examples, saying 'seva seva' or for sermons, amen. It is a popular teaching method in Africa and the African diaspora used in classroom lectures, sermons or speeches. It is not pronounced as sevha. Social capital: these are the social resources that a family or community has, for example, ubuntu that increases justice and familyhood, ujamaa that increases labour, umuganda that increases communityhood and machobane which increases sustainability Social enterprise: a community-based intervention originally started as social activity and grant funded initiative with capacity to raise income. Social enterprises are income generating projects that have escalated to another level of enterprise Social work: an academic discipline and profession that embraces and enhances long-held methods of addressing life challenges in order to achieve social functioning, development, cohesion and liberation using diverse African indigenous knowledges and values enshrined in the family, community, society, environment and spirituality (African Journal of Social Work, 2020). Stokvel: rotational savings (South Africa). Similar to mukando (Zimbabwe) and chama (Swahili). Ubudehe: a collective cultural value of working cooperatively. Similar concepts in some communities include nhimbe (Zimbabwe), ikibiri (Burundi), msaragambo (Tanzania), bulungi bwansi and gwanga mujje (Uganda) and harambee (Kenya) Ubuntu: a collection of values and practices that black people of Africa or of African origin view as making people authentic human beings. While the nuances of these values and practices vary across different ethnic groups, they all point to one thing – an authentic individual human being is part of a larger and more significant relational, communal, societal, environmental and spiritual world. The term ubuntu is expressed differently is several African communities and languages but all referring to the same thing. In Angola, it is known as gimuntu, Botswana (muthu), Burkina Faso (maaya), Burundi (ubuntu), Cameroon (bato), Congo (bantu), Congo Democratic Republic (bomoto/bantu), Cote d’Ivoire (maaya), Equatorial Guinea (maaya), Guinea (maaya), Gambia (maaya), Ghana (biako ye), Kenya (utu/munto/mondo), Liberia (maaya), Malawi (umunthu), Mali (maaya), Mozambique (vumuntu), Namibia (omundu), Nigeria (mutunchi/iwa/agwa), Rwanda (bantu), Sierra Leonne (maaya), South Africa (ubuntu/botho), Tanzania (utu/obuntu/bumuntu), Uganda (obuntu), Zambia (umunthu/ubuntu) and Zimbabwe (hunhu/unhu/botho/ubuntu) Ubuntu social work: refers to social work that is theoretically, pedagogically and practically grounded in ubuntu. Ujamaa: cooperating and pulling together as a community to achieve self-help Uhuru: freedom Ukama: human relations, often biological or those connected by blood. Ukuru: dominance, oppression or colonisation. It can happen at individual, community, societal or global level. The opposite is uhuru, which means freedom. Mukuru is the dominator. Ukuru results in silencing of voices, beliefs, values, theories and thoughts. Due to ukuru, some histories, literatures, symbols and practices are made invisible or are nor recognised Umoja: unity Vene: indigenous e.g. vene social work means indigenous social work. Vene people means indigenous people. Vene is a Bantu word meaning owner or original. Singular is mwene.
Fundi should be read read in conjunction with Uwongo, a list of words that communicate falsehoods about African social work or Africa in general. Uwongo means false, untrue, biased or demeaning of African values and ways of life. In short, uwongo words are not appropriate for use in African social work. Most uwongo words are in English language and they communicate western or colonial inspired ideas about Africa. Instead of using uwongo words, there are several alternatives especially in local language.
Bride price Child labour Female genital mutilation Person or people of colour Rights without responsibilities Child labour: the western version incorrectly assumes all work children do in Africa is detrimental to their growth. Totem: this is an English term that does not convey the same meaning in Africa. Cousin: there are no cousins in Africa, they are either brothers or sisters