When the comparative anthropological regional languages, constructed with a time perspective, would make clear the sameness and commonality affected by regional 'degradation' of their languages-which are but the same language with different dialects, inflections and deflections, affected by tonal variations and accentuation, depending on the region. African peoples of South Africa to give the texture, the color, the taste, the audio and the pronunciation along with accents, deflections, inflections and meaning as to how and why these words were used by them and Newfreesex.com are still being used and is the lingua franca of Africans in South africa, and in the process be creating a much more meaningful and deeper understanding about the culture of the 10(ten) peoples: (Africans of Mzantsi- African South Africans). Jack Goody's book, "The Domestication of the Savage Mind (1977"), and his earlier collection of his own and other' work," Literacy in Traditional Societies (1968)", still provide invaluable descriptions and analyses of changes in mental and social structures incident to the use of writing. KLasi Slang is the language that is spoken and changes daily in South Africa. I have consistently maintained that the civilization of Mapungubwe is the civilization of the African peoples of South Africa.



We have already noted above that language is constantly changing. This Hub above and the one preceding it ("South African Culture, Customs and Practices Writ Large: Re-Morphed Cultural Renaissance against Dysfunctional Existence") have asserted that the culture of South Africa is linked akin to and same as the civilization of Mapungubwe in all aspects: history, culture, customs, traditions, languages, music, dances, cultural dresses and sacred rites and practices. To put together a coherent historical matrix and mosaic of Africans in South Africa, we need to interconnect all the various historical timelines and oral and traditional history as has already been begun to be sculpted in the first Hub- "South African Culture, Customs, Practices Writ Large: Re-Morphed Cultural Renaissance Against Dysfunctional Existence". First Hub- See the Photo gallery of the "South African Culture, Custom and Practices Writ Large: Re-Morphed Cultural Renaissance against Dysfunctional Existence". Keeping the explanation above made by McWhorter in mind, I will offer below a language that is spoken throughout the Townships in Soweto and throughout other African counties an Provinces.



This is far from the truth as far as archeological research and analysis cited above is showing. Type 'N' sites occur north and south along the upper Vaal River, as far west as the Wilge River and as far south and east as the Drakensberg. Some of it found its way as far as the lower Limpopo and overland to the coast. The food found there included game bones, shellfish and a few fish bodies. These breeds were known to in Christian Nubia but on the White Niles region and the Horn of Africa they are to be found only after 1200 AD. Again, to challenge the adage that "Africans came at the same time, or had migrated down to South Africa in a given historical time" (depending on who is writing about it), is bogus and disingenuous. If government had as its God given mission, to determine, proclaim and enforce biblical, personal morality, then we would see the new free sex Testament calling on the government in Rome to get busy doing its job. You'll never get a man to call you if you are always picking up his slack.



If we are talking about the renaissance of society's culture, custom, traditions mired in the grip of a dysfunctional society, means that the 'reinvention of a society is a political act taking place in history. The sense of heritage and a knowledge of all the family's history were developed in the kinship group meetings. The scholar consolidates and clarifies the knowledge which has already been acquired and hand it on the scientist, who, thus provided, proceeds to experiment and thus to the increase of knowledge. This history was imparted in the home and the the community adai by the trained story-teller who, it is well known, was always rigidly checked for accuracy by the Elders; and learning the past became a real pleasure when it was reinforced by the message-bearing song and dance." One other thing I would like to add is the one Williams talks about when he writes: "At the age of six the boy began his more formal training by helping is father, and through this longer and closer association he learned the values of the society, the names of all animals, plants and trees, what dangers, if any, lurked in the forests, and how to attack a dangerous beast, defend himself, new free sex climb a tree swiftly or, if need be, run.