Most literature in Botswana is written in English, though many works are published in Setswana and a small minority are published in other native languages. Economic challenges limit a wider production of literature in Botswana, as books are often unavailable to citizens and authors generally make little money, especially with non-English writings.
Fables have existed through oral literature since ancient times, and praise poems became a common way to recount a person's life and accomplishments. The arrival of European missionaries in the 19th century brought changes to literature in present-day Botswana. Robert Moffat introduced a standardised orthography for Setswana in 1826 when he translated several Christian texts and a dictionary into the language. Explorers and colonists wrote many travel books about the region throughout the century. Mass media developed toward the end of the 19th century as Christian newsletters were distributed. The establishment of Pius XII College in 1945 allowed the British colonial administration to introduce English-language literature to the nation, beginning a lasting debate over the roles of English literature versus those of native languages in Botswana.
Many newspapers began publication as Botswana moved toward independence in the 1960s. Upon independence, Botswana became a member of the Berne Convention by adopting the British Copyright Act 1956. Bessie Head became the first internationally recognised Motswana writer in the mid-20th century, followed by Unity Dow at the end of the century. Both of these authors used their works to comment on women's rights and the role of women in Africa. Other authors, such as Andrew Sesinyi, Galesiti Baruti, and Mositi Torontle, explored the clash between traditional values and modernism after Botswana achieved independence. Several foreign novels have been set in Botswana, traditionally portraying it as an empty wilderness in the Kalahari Desert or as a means for white people to find meaning in a new setting. The No. 1 Ladies' Detective Agency by Alexander McCall Smith presents a more nuanced portrayal of the nation and became a central aspect of Botswana's image in the Western world.
Languages and literacy Most literature in Botswana is written in English, which makes works accessible for a broader audience. Much of the remainder is written in Setswana. These two languages dominate life in Botswana, and other native languages see little use. English literature became common in urban areas relatively quickly, while Setswana remained common in rural areas. Educational materials, religious texts, and works of fiction make up the most common forms of literature using the Setswana language. Poetry and drama are more commonly written in Setswana, and dramas are typically performed instead of read. English is associated with higher education and social status, so most technical works are written in English. Political separation of the Setswana-speaking populations into Botswana, Namibia, and South Africa has further limited the ability of Setswana literature to develop.
Poverty, lack of access to books, and failure to complete school have challenged efforts to improve literacy in Botswana. The lack of publications in minority languages affects literacy rates among their respective speakers, and many native languages had yet to develop a standard orthography by the end of the 20th century, lacking a significant body of dictionaries or other works to codify the language in writing. As of the beginning of the 21st century, scientific writing remained almost non-existent in minority native languages.
Major authors who write in Setswana include Mokgomotso Mogapi, R. D. Molefhe, Matlapeng Ray Molomo, Tiroentle Pheto, Leetile Disang Raditladi, and Cedric Thobega. There is little incentive for writers and publishers to produce literature in native languages besides Setswana; each minority language is only spoken by a small number of people, and they are often in poverty. Because of the nation's multilingual nature and the importance of English in both the private and public sectors, language and literature have historically been taught under the same department at the University of Botswana.
Oral literature Oral literature has existed for thousands of years in present-day Botswana. The earliest stories, preserved by cave paintings, included fables as well as stories of hunting and shamanism. The history of different tribes, particularly their origins, leaders, settlements, and wars, was preserved through oral literature until the early 19th century. The recitation of history is traditionally associated with veneration of ancestors. The most pervasive oral tradition in Botswana is the Lowe creation myth, which tells that Matsieng emerged from a hole in Lowe to create the animals, and that upon his return the Tswana, San, and Kgalagadi peoples emerged from the hole. It then establishes the Tswana people as the rightful owners of the cattle.
Commonalities exist throughout modern folktales in Botswana. The hare is a common character, portrayed as a trickster or a quick-witted character who uses cleverness to get ahead. The hyena sometimes appears as a stupid and cowardly character. Boer people are used as malevolent figures. The San people have several common folktales. The story of the quagga and the jackal warns against marrying into other cultures when the coyote eats his quagga bride. The story of N/u//goridao explains how humanity learned about sexual intercourse when God carved three vaginas into stone to demonstrate how they were to be used. Another story explains why some of the San kept livestock while others hunted, describing two brothers who chose their respective roles.
When Europeans began documenting the region, they produced few records of oral tradition. David Livingstone complained of how much was forgotten by the time he began researching them in the 19th century, as many stories were lost during the Difaqane. European records of oral literature increased in coverage during the colonial period. Some academics, such as Jean and John Comaroff, have contended that narrative did not exist in Botswana's oral tradition until it was introduced by the Western world. This has been challenged by academics such as Paul Landau and J. D. Y. Peel, and many examples of narrative are apparent when a broader definition is used.
Storytelling is a common family pastime in rural Botswana where access to mass media is limited. These stories can be fiction or nonfiction, and they may be performed by the storyteller as they mimic the people or animals.
Praise poetry Praise poems, or , document the subject's life and accomplishments. In the 19th century, boys were expected to write and memorise an autobiographical praise poem, or , for himself as part of the coming-of-age rite. A collective poem would also be written for the entire regiment that was coming of age. These poems were used across every social class, and a social identity was developed as a man added to his poem throughout his life.
Praise poems are written in blank verse. They were often performed publicly, where speakers would improvise the phrasing and structure in response to the audience. According to the 19th century British ethnologist Andrew Smith, members of the Kwena tribe settled arguments by reciting their poems and then repeating the poems of their opponent from memory. Other praise poems were written to celebrate prominent figures such as chiefs, or sometimes to subtly criticise or give other commentary.
The earliest written record of a praise poem dates to 1801, but they were not commonly documented until the early 20th century, meaning that poems for ancient figures shrank over time as verses were lost to history. The poems are often long and complex, incorporating metaphors, literary references, and historical analogies that make them difficult to understand without prior knowledge. In the 21st century, praise poems are traditionally read during the coronation of a , and a broader tradition of poetic language in public speaking remains part of Botswana's culture.
Written literature European contact and the Bechuanaland Protectorate A standardised orthography developed relatively late in Setswana language writing, a consequence of the various independent Setswana tribes. The first text that sought to create a uniform orthography was written by Robert Moffat by 1826. With a printing press that he brought to Kuruman, Moffat translated several religious works into Setswana, including the gospels, a book of hymns, lessons in Biblical scripture, and The Pilgrim's Progress. Moffat worked on a Setswana translation of the New Testament for 23 years, from 1817 to 1840. He also published a Setswana dictionary.
The South African writers Silas Molema and Sol Plaatje became major figures in the region's literature following World War I. They produced English language works providing political commentary about African identity. Molema published Bantu Past and Present in 1920 as a glamorised depiction of history before moving on to more academic historic works. Plaatje published the novel Mhudi in 1930, considering themes related to the growing colonial infrastructure in southern Africa through the setting of the 19th century Difaqane. He also centred Tswana women in the story, having them represent the potential of a just society in the region. Writers of the later colonial period include Simon Ratshosa, K. T. Motsete, and Leetile Disang Raditladi, all of whom wrote toward the idea of a unified Setswana identity.
Post-colonial literature
Bessie Head became the most well-known writer from Botswana globally, and her work is often used internationally in university-level women's literature and African literature studies. A native of South Africa, Head migrated to Serowe, Botswana, to avoid persecution as a Coloured person in Apartheid South Africa. Initially writing without focus on a specific idea, Head's narratives became more defined and consistent when she moved to Botswana. She developed a sense of continuity centred on Serowe in both her fiction and nonfiction works, creating a reimagining of the area where social justice is affirmed. Her writing often focused on the life of women in Africa. Among her most popular novels are When Rain Clouds Gather (1968), Maru (1971), and A Question of Power (1974). While her work is also taught at schools in Botswana, she does not have the same recognition domestically.
The decades following independence brought new issues to literature in Botswana as the country formed a national identity. Philosophical debate emerged around the nature of morality in Botswana, fought between adherents of pre-colonial traditions and supporters of modernist society. The ill-defined identity of being Motswana became a regular subject as memories of democratic pre-colonial tribes were revitalised as the Batswana created a single democratic nation. Changing morality in postcolonial Africa became a common theme across the continent as nations were decolonised, which gave rise to pan-African literature. As with much of African literature, that of Botswana developed a moralising tone to emphasise cultural awareness and present these ideas directly.