Mvelele i songo dzudzanyeaho
Mvelele ivha i songo dzudzanyea musi ina dzinwe nyito dze dza tou pambiwa kha mvelele dza dzinwe tshaka.
.Upamba ha nyito dza mvelele kha dzinwe tshaka zwo khakhea ,azwo ngoto khakhea fhedzi zwi dovha hafhu zwa vhea matshilo ashu khomboni ngauri musi ri tshi do edzisa nyito dzine ra do tou vha ro dzi pamba kha lunwe lushaka ri dou vha ri sa tsha zwiita nga ndila yo fanelaho ,lune ri nga di wana ro huvhala .
Hedzi nyito dzi avha dzi nyito dza vhurereli ,nyito dza sialala,mitambo ya sialala ,zwiambaro zwa sialala na nyimbo dza sialala.
U pamba ha nyito dza mvelele dza dzinwe tshaka zwi ita uri henedzo nyito dzi sale dzi si tshena ndeme kha tshaka dzine dza dzi edzisa,zwa dovha hafhu zwa xedza ngoho nga ha henedzo nyito dzine dza khou ngalangaliswa nga tshi edzi edzi tsha dzinwe tshaka .
Those who see this appropriation as exploitative state that cultural elements are lost or distorted when they are removed from their originating cultural contexts, and that such displays are disrespectful or even a form of desecration. Cultural elements that may have deep meaning to the original culture may be reduced to "exotic" fashion or toys by those from the dominant culture.[1] Kjerstin Johnson has written that, when this is done, the imitator, "who does not experience that oppression is able to 'play', temporarily, an 'exotic' other, without experiencing any of the daily discriminations faced by other cultures".[2] The black American academic, musician and journalist Greg Tate argued that appropriation and the "fetishising" of cultures, in fact, alienates those whose culture is being appropriated.