Dissertations / Theses on the topic 'African proverbs'

Many hands, light work -- Chasing two antelopes, at the same time -- The boat, the leader and the water -- A child crawls, then stands -- The monkey, a jump and a tree -- A tree is cut down -- Moving the elephant in one day -- The tree, over the top and the earth -- an army, a sheep, and a lion -- Bundle of sticks are unbreakable. Children like it simple, powerful and compelling, don't they? The "spirit" of this book makes leadership lessons for kids simple, powerful yet compelling. This "treasure trove" of illustrated stories from African Proverbs is filled with compelling leadership lessons for children all over the world. This book is written for children in every nation whose little minds are curious, who love to explore new and different worlds and who love to listen to stories. "Inspiring Kidz Leadership Lessons from African Proverbs" contains the Proverb, the Story, the Lesson and the country. Proverbs and sayings are found in almost every culture in the world and so not only will children respond to its meaning but adults will find it enriching. In this children's leadership book, the sayings of African proverbs form the basis of the leadership lesson. Not only will you read it and hear it. Your child(ren) will glean life-long leadership nuggets and lessons from it. Stories are like magic, taking us everywhere: backwards, forwards or happening right in the present time, transporting us to many places and situations we might never go. There is a world of wisdom contained in each proverb and we can learn a lot about children's Leadership Lessons from them. So sit down with your toddler, infant, child or children and teach them these simple, profound and compelling leadership lessons through African Proverbs and storytelling. It is hoped that at the very least, proverbs can be a source of entertainment if not a learning tool to teach and entertain your child.<br>https://dc.etsu.edu/etsu_books/1082/thumbnail.jpg

Thesis (S.T.M.)--Yale Divinity School, Yale University, 1994.<br>Abstract. Appendix includes several proverbs from the Malozi tribe of Western Zambia in Silozi with English translation. Includes bibliographical references (leaves 107-110).

Thesis (DTh)--Stellenbosch University, 2005<br>ENGLISH ABSTRACT: The aim of this dissertation is to demonstrate that a dialogue can be established between wisdom in Proverbs 1 - 9 and ubuntu. This dialogue becomes evident from a close reading of Proverbs 1 - 9 and from a study of the correspondence between the worldviews found in ancient Israel and Africa respectively. Umuntu ngumuntu ngabantu is a Zulu saying that has its equivalent in nearly every sub- Saharan culture. Briefly, it translates to: "A human being is a human being because of (other) human beings." This points to a uniquely African view of human beings. This communal emphasis is also found within the wisdom literature of the Old Testament. The sages of the Old Testament attach great importance to harmony in the community and strongly emphasise obedience to wisdom as a way of accomplishing this harmony. The dialogue between wisdom and ubuntu is especially challenging from an academic point of view. On the one hand, wisdom highlights valuable aspects of African ways of life, principles and ideas that are often overlooked or ignored. On the other hand, ubuntu holds the promise of a nonwestern tradition that has been misread and marginalised in history, but that is reclaiming its place. A close reading is used to interpret the particular words, images and organisation of the scenes or passages in Proverbs 1 - 9. The interaction between the worldviews of ancient Israel and Africa leads us to further conclusions, identifying gaps in our knowledge and pointing to directions that could be followed in hermeneutics of which scholars have been unaware up to now. It also helps to sharpen the focus on wisdom by suggesting new perspectives of interpretation. The dialogue between wisdom and ubuntu leads us to fresh, exciting insights and a deeper understanding of issues that are of central concern in the field of wisdom theology research. In Proverbs 1 - 9, wisdom theology is redefined from an ubuntu perspective. The dialogue between wisdom and ubuntu thus leads us to a new development within wisdom theology. It helps us appreciate the new emphasis on communality. This does not happen in isolation. i1Ji1' m~tl'is identified as the primal source of wisdom. It must be regarded, however, in combination with the emphasis on living in communion with others. The essence of the new understanding - an existential understanding of wisdom - leads us towards appreciating the interrelatedness between human beings. Creation theology can be understood as deed/consequence theology, where the intimate relationship between experiencing divine awe and living in communion with others becomes evident. The dialogue between wisdom and ubuntu redefines the deed/consequence or causality aspect of wisdom theology as the "goal" of the wise. It is not the aim of this dissertation to copy some previously developed theological approach from one context into another, but rather to stimulate creative hermeneutical thinking with regard to African views on Old Testament wisdom literature. In this study we come to the conclusion that Afrocentric hermeneutics has the potential to be more responsive to the context of the Old Testament wisdom literature than Western theological exegesis has been.<br>AFRIKAANSE OPSOMMING: Die oogmerk van hierdie proefskrif is om aan te dui dat daar 'n dialoog bestaan tussen wysheid in Spreuke I - 9 in die Ou Testament en die Afrikakonsep ubuntu. Hierdie dialoog word duidelik wanneer 'n mens Spreuke 1 - 9 noukeurig lees en wanneer jy die ooreenkomste bestudeer tussen die verskillende wereldbeelde wat in antieke Israel en Afrika aangetrefword. Umuntu ngumuntu ngabantu is 'n Zoeloegesegde waarvoor gelyksoortige begrippe in feitlik elke Afrikakultuur suid van die Sahara bestaan. Dit kan vertaal word as: "'n Mens is 'n mens as gevolg van (ander) mense." Dit dui op 'n unieke Afrika-wereldbeeld. Hierdie klem op die lewe in gemeenskap vind ons ook in die wysheidsliteratuur van die Ou Testament. Die Ou-Testamentiese wysheidsleraars heg groot waarde aan harmonie binne die gemeenskap en rig 'n sterk appel tot gehoorsaamheid aan die wysheid om harmonie te bewerkstellig. Die dialoog tussen wysheid en ubuntu bied 'n groot uitdaging veral vanuit 'n akademiese perspektief. Aan die een kant beklemtoon wysheid talle waardevolle aspekte van die Afrikaleefwyse, -beginsels en -idees wat dikwels misgekyk word. Aan die ander kant kry die konsep ubuntu sy regmatige plek binne die verstaan van 'n niewesterse tradisie wat dikwels in die verlede gemarginaliseer is. 'n Noukeurige lees van die teks van Spreuke 1 - 9 word gebruik om sekere begrippe en parafrases beter te verstaan. Die interaksie tussen die wereldbeelde van antieke Israel en Afrika lei daartoe dat nuwe denkrigtings in die hermeneutiek, wat tot op hede nog nie ontgin is nie, geidentifiseer word. Die dialoog tussen wysheid en ubuntu bied dus aan navorsers 'n instrument om Spreuke 1 - 9 vanuit 'n nuwe hermeneutiese perspektief te lees. Die interaksie tussen die verskillende wereldbeelde van antieke Israel en Afrika lei tot verdere konklusies; leemtes in ons verstaan en vertolking word byvoorbeeld uitgewys. Verder bied dit nuwe perspektiewe op die veld van die interpretasie van wysheid. Die dialoog tussen wysheid en ubuntu lei tot nuwe, opwindende insig en 'n beter verstaan van kwessies wat binne die navorsing oor wysheidsteologie van belang is. Die wysheidsteologie in Spreuke I - 9 word geherdefinieer vanuit 'n ubuntu-perspektief. Die dialoog tussen wysheid en ubuntu lei dus tot 'n nuwe ontwikkeling binne die wysheidsteologie. Dit stel ons in staat om die k1em op gemeenskaplikheid beter te verstaan. Hierdie nuwe verstaan vind egter nie in isolasie plaas nie. i1VPn~rl' is steeds die vertrekpunt vir die verstaan van wysheid. Die bogenoemde dialoog kan beter verstaan word deur die klem wat gele word op die lewe in gemeenskap met andere. Die kern van hierdie nuwe verstaan - 'n eksistensiele verstaan van wysheid - bring in ons 'n groter bewuswording van die onderlinge verbondenheid tussen mense. Skeppingsteologie kan verstaan word as oorsaak/gevolg-teologie, waar die noue verhouding tussen ontsag vir God en lewe in verbondenheid met andere duidelik word. Die dialoog tussen wysheid en ubuntu herdefinieer die oorsaaklgevolg- of kousaliteitsaspek van wysheidsteologie as die "doel" van die wysheidsleraar. Die doel van hierdie proefskrif is nie om 'n teologiese benadering vanuit een konteks op 'n ander een van toepassing te maak nie, maar eerder om kreatiewe hermeneutiese denke te stimuleer aangaande Afrikaperspektiewe op Ou-Testamentiese wysheidsliteratuur. Deur hierdie studie kom ons tot die gevolgtrekking dat Afrosentriese hermeneutiek die potensiaal het om 'n beter verstaan tot die konteks van Ou- Testamentiese wysheidsliteratuur te bied as wat Westerse teologiese eksegese kon.

<p>This study was envisioned to investigate and improve multicultural education in a visual communication design course. It aimed to explore the educational use of proverbs for the benefit of improving multicultural teaching and learning. Proverbs and metaphors are an essential source for the composition of visual narratives. Overall results of this study revealed that, even though proverbs are a significant part of the experience of black African students, the students seldom directly use narratives and proverbs as inspiration for their designs.</p>

Thesis (M.A. (English Studies)) --University of Limpopo, 2012<br>The mini dissertation seeks to explore the positive and negative qualities of an indigenous African leader as presented in a variety of oral texts including folktales, proverbs and praise poems as well as in the African novels of Mhudi, Maru, Things Fall Apart and Petals of Blood in order to deduce an indigenous African concept of a leader. This research is motivated by the fact that although researchers and academics worldwide acknowledge that it is very difficult to objectively define and discuss the terms ‘leader’ and ‘indigenous leader’ yet many tend to dismiss offhand such indigenous concepts of leadership as ubuntu as primitive, barbaric and irrelevant to modern institutions without examining them in detail.

According to Domowitz (1992), the Agni women of Cote d'Ivoire assign proverbs and aphorisms as names to wax-dyed cloth. Women then use the imagery and associated proverbs behind cloth names to send non-verbal messages they would otherwise be unable to express publicly. The purpose of this study is twofold: first, to investigate wax-dyed cloth names including their underlying meanings and uses given by women in Cote d'Ivoire and Togo; and second, to investigate how these names are acquired in French by women who have no formal education. Qualitative results revealed that women in these two countries are very motivated to learn cloth names. New undocumented names and their underlying meanings were also found. Some of these meanings were found to be educational; others are used to maintain status or to clarify power relationships. At the same time, quantitative results indicated that knowledge and use of cloth names in both communities studied is in decline.

Tonalität ist eines der herausragenden prosodischen Mittel, das traditionell in der Poesie afrikanischer Tonsprachen eingesetzt wird, und Sprachminiaturen (z.B. Sprichwörter und Rätsel) gehören nicht zuletzt ausweislich ihrer weit verbreiteten tonalen Reimcharakteristik viel eher zur afrikanischen Poesie als etwa zur Prosa, wie es bislang herrschende Meinung war.

This dissertation suggests that, while the book of Proverbs is sometimes difficult to interpret and its redaction history is clearly complex, it has much to say on the important area of leadership. To test this hypothesis, it applies four steps as its theoretical framework, and these later become part of the contributions of this study. First, its exploration of leadership in the Ancient Near East (ANE) shows that the ANE offers a good background to leadership in ancient Israel. Second, its survey of the scholarly debates on leadership in Proverbs reveals that the question of how Proverbs fosters leadership has been hugely neglected. The previous discussion has centred on the settings that produced the proverbs and the impact of ANE materials on Proverbs. Third, this enquiry maintains that poetics is an important tool for biblical exegesis and that it can help us to understand the possible meanings of the text. Its contribution lies with the use of exegetical analysis to demonstrate how Proverbs fosters aspects of leadership through the close analysis of poetic devices such as parallelisms, metaphors and imagery. The thesis conducts a detailed exploration of some verses that are judged to contain sayings that are relevant to the theme of leadership in Proverbs, demonstrating their complexity. It proposes a reading strategy of classifying the leadership texts in Proverbs into themes relating to the status, code of conduct, personality, skills and actions of leaders and the community’s response to leaders. Fourth, it critically summarises the results of my exegetical findings in Proverbs and their implications for the biblical scholars surveyed, as well as for contemporary leadership scholars. The thesis concludes with the application of my exegetical findings to one aspect of leadership in Proverbs to Christian leadership in Nigeria.

Cette thèse explore la notion de l’ethnotext comme stratégie de résistance à la domination linguistique. Cette notion sera étudiée en relation avec trois formes de domination linguistique: la colonisation française en Algérie (1830-1962) et le protectorat français et espagnole au Maroc (1912-1956) ; les politiques linguistiques post-indépendances appliquées par ces deux Etats nation ; l’installation européenne au Canada et aux Etats Unis D’Amérique et les conséquences de ses politiques linguistiques néocoloniales sur les langues amérindiennes telles que le M’ikmaq (au Canada) et le Choctaw (USA). L’étude sera menée en s’appuyant sur un corpus de quatre romans autobiographiques, représentatifs des cultures berbères (kabyle et rifain) ainsi qu’amérindiennes (M’ikmaq et Choctaw). L’ethnotext kabyle sera étudié dans le roman de Mouloud Feraoun Le fils du pauvre (1950) ; le Rifian sera étudié dans le roman de Mohamed Choukri Le pain nu (1973) ; le M’ikmaq sera étudié dans le roman de Rita Joe : Song of Rita Joe : Autobiography of a M’ikmaq Poet (1996) et leChoctaw sera étudié dans le roman de Rilla Askew The Mercy Seat (1997). Cette étude comparative a pour objectif de comparer ces quatre cas de résistance linguistique pour chercher leurs points communs, leur ressemblances stratégiques et culturelles afin d’établir la dimension transatlantique de l’ethnotext<br>This thesis explores the notion of the ethnotext, which is, in Chantal Zabus’ terms, composed of: ‘[…] discursive elements ranging from rules of address, riddles, praise names and dirges to the use of proverbs”. (Zabus, The African Palimpsest) as a way of resistance to linguistic domination. This notion will be studied in relation to three forms of linguistic domination: French colonialism in Algeria and Morocco; postcolonial linguistic policies applied by these two new nation states; European settlement in Canada and the United States of America and the neocolonial linguistic policies affecting Amerindian languages such as Mi’kmaq and Choctaw. The study will be illustrated with a corpus of four autobiographies: Mouloud Feraoun’s The Poor Man’s Son (1954) [Kabyle in Algeria]; Mohamed Choukri’s For Bread Alone (1982) [Rifian from Morocco]; Rilla Askew’s The Mercy Seat (1997), [Choctaw from the U.S.A] and Rita Joe’s Song of Rita Joe: Autobiography of a Mi’kmaq Poet (1996) [in Canada]. This comparison aims at contrasting these four cases of linguistic resistance to seek their common points, resistance strategies and cultural resemblance in order to establish the ethnotext’s transatlantic dimension. Transatlanticism will in turn be contextualised against a broader canvas that of the possible extinction of endangered languages faced with globalised societies

Les cinq cents enonces proverbiaux des bwa du mali presentes dans cette these sont etudies en tant qu'evenements de l'interlocution afin a la fois de mieux cerner la place du proverbe dans la parole et dans la vie quotidienne de ces villageois qui en font grand usage et, par ailleurs, de mieux connaitre la societe boo (un boo, des bwa). Nous ne voulions pas nous contenter d'un recueil de textes commentes, mais souhaitions etudier les proverbes en situation, tels qu'ils apparaissent au coeur du discours et tels que nous les avions recueillis lors de nos enquetes. Il etait necessaire que nous presentions d'abord le contexte socio-culturel de leur enonciation : le pays, l'ethnie, la langue. Nous nous sommes ensuite efforcee de montrer en quoi les proverbes sont remarquables au sein d'une parole qui a elle-meme une place de premier choix dans la vie des bwa. Intervenant dans le cadre d'une maniere plus generale de parler en privilegiant l'image, le sous-entendu, l'allusion, le proverbe est au summum du "bien parler". Nous avons donc essaye de comprendre ce qu'est le proverbe, et l'avons ainsi aborde dans le cadre de l'interlocution, en tant qu'acte de parole ; puis nous avons vu comment il intervient dans le discours selon les differentes modalites qu'offre celuici. Enfin, nous avons termine notre reflexion en nous interrogeant sur le sens du proverbe et sur les rapports que l'emission, proverbiale entretien avec la "sagesse". Au-dela de son aspect mobilisateur, le proverbe nous est apparu, dans sa facon d'intervenir dans le discours, comme une veritable strategie de rhetorique qui ne peut qu'etre privilegiee par les bwa qui n'aiment jamais dire explicitement les choses importantes.

A travers les faits et manifestations considérés comme irrationnels par l’entendement scientiste et positiviste, on décèle du point de vue de la philosophie de l’esprit, une rationalité poétique qui est à l’œuvre dans tout esprit humain. Ce super- rationalisme qui intègre en même temps le sensible et le rationnel obéit à une logique du symbolisme qu’on retrouve dans l’Ontologie africaine. L’africanisme ontologique induit une philosophie de l’invisible où la connaissance intuitive libère l’esprit du dogmatisme rationaliste. Il permet d’appréhender l’Être dans sa totalité en examinant la question du rapport à soi, et du rapport à l’autre à travers la figure du sage africain.Aujourd’hui, la rencontre des cultures et des civilisations permet un croisement des rationalités et une pluralité de valeurs qui sont le fondement du nouvel humanisme dont nous nous réclamons. Un humanisme spirituel basé sur le respect et la compréhension de l’autre par la différence de sa pensée et de ses attributs socio-psychologiques<br>In facts and manifestations watched as irrationals by the scientist and positivist understanding, one can detect from the point of view of the philosophy of Being, a poetic rationality which is at work in every human spirit. This “super-rationalism” able to integrate at the same time both the perceptible and the rational obeys a logic of symbolism we find in the African Ontology.The ontological Africanism leads into a philosophy of the finiteness where the intuitive knowledge frees the spirit from the rationalist dogmatism. It enables a comprehension of the Being as a whole looking at the question of the relationship to the self, and the relationship to the other through the figure of the African sage.Today, the encounter of cultures and civilizations allows a crossing of rationalities and a plurality of values that are the foundation of the new humanism we claim as ours. An humanism based on the respect and the understanding of the other by accepting the difference of his own thought as well as his socio-psychological attributes

The study investigated the informal savings approach as an income-generating and poverty alleviation tool for women. The focus of the study is specifically in the Nelson Mandela Bay Municipality. The purpose of the study was to explore the reasons behind the involvement of women, in particular, to the use of informal savings as a tool for income generation and poverty alleviation. South Africa is characterised by inequitable growth and development, a high degree of poverty, increasing demands and limited resources. It is because of this backdrop that many women in poor communities, both rural and urban, devised brilliant plans to overcome this setback. Women, particularly African women, have for a long time been side-lined in economic decision making activities, both in their homes and elsewhere. For the purposes of this study, a mixed method research approach was employed, meaning that the study will follow both the qualitative and quantitative approaches. The respondents are a mixture of both literate and illiterate persons, and because of that, the researcher had to use both English and the home language of the respondents to explain the contents of the questionnaires and obtain the relevant information. The study identified the reasons that stokvels, which were believed to be popular in the past, and still are, because Black people in South Africa did not have access to formal financial institutions, remain popular long after the demise of apartheid. It is in the interest of the citizens of Nelson Mandela Bay Municipality to archive the financial activities of its inhabitants as this valuable information will be needed by future generations. This can be done by creating a website or adding a link to the existing ones where the information is readily available for the users. For future research purposes, stokvels in various parts of the Municipality and South Africa as a whole need to be studied in order to identify and compare to the available literature the general success factors.

L’objet de cette étude est de mener à bien une recherche dans le domaine de la parémiologie et de décrire la situation de la femme à travers les proverbes. Nous avons procédé à une analyse formelle et sémantique sur cent quatre-vingt-six proverbes recueillis : le proverbe comme énonce sentencieux utilise les mêmes unités linguistiques et les mêmes figures stylistiques et rhétoriques du langage ordinaire. Ils se caractérisent par un usage spécifique du relatif, de la métaphore par un degré de figement. Les proverbes se caractérisent également par l'aspect générique qui permet au locuteur de se les approprier et de les employer dans différents contextes et à différentes fins dialogiques. Le trait distinctif du proverbe qui est l'anonymat le différencie des autres unités phraséologiques en l'occurrence la sentence, le dicton, la maxime, l'adage, l'aphorisme. La fonction principale du proverbe qui est l'argumentation : il donne du poids à la parole de l'énonciateur dans le discours. La description des proverbes sur les comportements de la femme n'est pas dans l'ensemble "glorieuse", ils lui donnent un statut bien inférieur à celui de l'homme. Notre thèse annonce seulement l'étude des réactions des locuteurs contemporains à la vision du monde portée par les proverbes.

Notre projet de thèse vise à analyser ce qui porte la trace du travail de la mémoire collective dans un discours de littérature orale, de la transmission qui assure la compréhension et la conservation du message. Il s'agit pour nous d'expliquer comment la profération du discours de littérature orale et la performance à laquelle il donne lieu restitue les valeurs culturelles des loma.Cette épopée retrace l'histoire d'un chef de guerre qui fait encore de nos jours partie de la culture populaire au pays des loma en République de Guinée. Nous assurons la transcription en langue locale lɔɠɔmagooy et la traduction en français de cette épopée dont il n'existe aucune version écrite.Au-delà de la présentation géographique et culturelle du pays des loma, l'analyse proprement dite du corpus pour laquelle nous mobilisons à la fois la performance et la rhétorique prend en compte la pluricodicité des messages socio-historico-culturel et la dynamique de réception. Nous focalisons l'attention sur des procédés discursifs spécifiques de l'oralité à travers le conte et le proverbe.Notre travail ne se limite pas à la transcription-traduction du discours épique, l'analyse montre comment l'oralité constitue une dimension essentielle de l'épopée dont l'épaisseur discursive et référentielle atteste du travail de composition artistique et mémorielle de l'orateur<br>This thesis aims at analyzing the collective memory content imbedded in an oral literature speech performance, right from the message transmission to its understanding and preservation. We are to explain how an oral literature speech production and its performance can retitute the Loma cultural values.The epic retraces the history of a former war leader among the Loma people of the Republic of Guinea; a history which still remains a vibrant part of the people's culture in that country. Because it doesn't exist any former written version of the epic, we ensured its transcription into Lɔɠɔmagooh language (a loma variant) and also its translation into French language.Beside the geographical and cultural presentation of the Loma area and people, the real corpus analysis in which we mobilize both performance and rethorics also takes into account the multicoding nature of the social, historical and cultural messages and their reception dynamics. We focus attention on the specific discursive technics of oral literature or tradition which exist in tales and proverbs.However, our work is not just limited to transcription and translation of the epic production. Our analysis shows how oral tradition constitutes an essential dimension of the epic genre whose discursive and referential deepness is the reflection of the artistic and memorial work of the orator

An African Perspective on Poverty Proverbs in the Book of Proverbs: An Analysis for Transformational Possibilities. This thesis contributes to the emerging global scholarly discussion on prioritising the practical relevance of biblical interpretation, particularly in Africa. Taking poverty as a case study, this thesis employs the notion of the popular social origin of proverbs to critically analyse the subject in the Book of Proverbs. A social anthropological approach, historical-critical methods, rhetorical criticism and contextual exegesis are used to analyse proverbs regarding the poor in the Book of Proverbs and African proverbial material. On one hand, the investigation reveals that many Western scholars take their cue from the `official' social context of the Book of Proverbs. However, the impact of an unconscious subjectivity owing to the Western secularising influence on their studies into poverty has posited a conservative status quo in the way the Book of Proverbs addresses it. On the other hand, an investigation of similar traditional African proverbial material on the poor reveals a holistic transformative possibility. Its life-centred dynamism is located in an integrative worldview that comprises mutual assistance, collective responsibility, family, community, social, political, religious and economic networks as one whole. Because cultural parallels exist between the society of ancient Israel and traditional African societies, the thesis argues the use of the African proverbial performance context in the interpretation of proverbs concerning the poor in the Book of Proverbs. The result of such cross-cultural application highlights the possible transformative social, economic, political and religious supportive networks essential to a viable and sustainable holistic development of society. Consequently, such a holistic approach to poverty may enable Bible readers to make meaning and empower the will of African Christians to rise practically to the challenge of poverty eradication in all spheres of their lives. A caution also to the universal church is to be found in the fact that the Book of Proverbs made an essential contribution to the transformation of the social, economic, political and religious life of Israel. Approaching the Book of Proverbs in terms of a popular context is a fact that can no longer be simply ignored.<br>Old Testament and Ancient Near Eastern Studies<br>D.Th.

This dissertation on, "A theological analysis of African proverbs about Women with reference to proverbs from Gikuyu people," is set on the premise that there is a need for a new cultural hermeneutics that will move towards the deconstruction of the wrong attitudes against African women; that are experienced through some (African) proverbs; that have continued to misinform and misdirect the society. Seen from this perspective, the study boldly proposes that there is need to move towards conscientizing the society on the necessity for a change of attitude in order to redeem it from the typecasts that do harm to the society - which, ironically, includes the church of Jesus Christ in Africa. If the idea of the change of attitude is put into reality, then the society, the study urges, will have to uphold, create positive proverbs and dismantle the old ones, which are designed to distort a woman's image. This section therefore introduces the above contention. In conclusion the study recommends that African women scholars and theologians, together with the "concerned" men should publish books that will put to public domain the "newly" published and reconstituted proverbs and reach out to those who cannot read or write in seminars and in their respective communities. Otherwise, it would be defeatist to say that we are upholding some proverbs, creating new proverbs or dismantling some proverbs without engaging ourselves in publications that are geared towards re-doing the damage that is already there. In addition, the study urges that we should, make it a habit to severally quote the "new" proverbs in our speeches and in our publications - in our endeavour to bring a new community of men and women where the lion and the goat will sit together at a Kamukunji of interaction and genuine friendliness - and where none will be harmed or made to fear. In so doing, there would be no categorisation of goats versus lions - as all will be one people of God - reflecting the new humanity that will be created by the new cultural hermeneutics.<br>Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

One of the presuppositions of the present research is that readers and their contexts play a significant role in the interpretation of biblical texts. The key text of this thesis is Proverbs 31: 10-31 and the main readers are African women in a kyriarchal South African (Northern Sotho) context. Given their context of a multiplicity of oppressive forces ( racism, sexism, classism and African culture), how can these women read Proverbs 31: 10-31 appropriately with a view to their liberation? The researcher proposes a new woman's liberationist perspective, a Bosadi perspective, a perspective committed amongst others, to the African-ness of the African woman in South Africa. The question is: If Proverbs 31:10-31 is read from a Bosadi (Womanhood) perspective, how will the Northern Sotho women in a South African context find the text - a text emerging from a kyriarchal Hebraic culture? Will they find it to be oppressive or liberative or will it be found to be containing both elements? The present researcher, like many reformist women liberation biblical scholars (cf some feminists and womanists ), argues that though the Bible emerged from patriarchal cultures, and contains elements oppressive to women, it also has liberative elements. Through the use of socio-critical hermeneutics, reception criticism and historical-criticism, evidence supporting this came to light as the present researcher re-read Proverbs 31:10-31 from a Bosadi critical perspective. It is therefore argued that when the Bible was used by the previous proponents of apartheid to subordinate people of other races, Black Theologians re-read the Bible from a Black perspective and used it for the racial liberation of Black South Africans. Likewise, an average South African woman, particularly an African woman, is basically a victim of male interpreters who use the Bible to subordinate women. It is the task of all African women to take the responsibility upon themselves to use appropriate tools in re-reading the Bible in order to discover that the Bible does not only alienate them, it is also the liberating word; the word which makes more sense to them because of their relationship with the Word which became flesh (Jn 1:1).<br>D. Litt. et Phil. (Biblical Studies)

PhD (IsiSwati)<br>MER Mathivha Centre for African Languages, Arts and Culture<br>Lolu lucwaningo lolutsintsa taga elulwimini lweSiswati. Lucwaningo lwesekelwe luhlatiyombhalo (textual analysis) nelwetingcikitsi (themes) lolubuka lwati ngalokubanti lucuketse tingcikitsi, sisekelo semaciniso emisuka, kubaluleka, lwati lwendzabuko, kwehlukaniseka kwemasiko nekuhleleka kwetaga. Taga letitsintsa tilwane, titfo temtimba, kutfukutsela, budlelwano, inhlonipho, inkhutsalo, buphuya, inhlakanipho nemikhuba yenchubo yesintfu. Taga tibukwa ngekususelwa etinganekwaneni, etibongweni, etinanatelweni, emahubeni, etishweni nasetiphicaphicwaneni. Tinongo tenkhulumo letifana nesifanisongco, sifaniso nesihabiso tihlatiywa macondzana netaga. Lucwaningo lukhutsata kusebenta kwetaga emimangweni leyehlukene nasesiveni jikelele.<br>NRF

Because many Bemba Christians do not experience the guality of life through would follow conversion they are tempted to either settle for shallow, superficial religious'experience, or, during times of crisis, revert to traditional religious beliefs and practices they know are inconsistent with their theological understanding. In order to assist Christian communicators in their task of bringing the Bemba to authentic conversion and an experience of salvation that genuinely meets their needs, we have, in this study, tendered one strategy for reaching the Bemba heart. most comprehensive idea of order. Because the heart, or worldview, is where reality is known, vaiued · and ordered, it should be the focus of Christian communication that has as its purpose restoring people to comprehensive well-being, or restoration of peace with God, others, one's self and nature. To this end, we have gathered 2,686 Bemba proverbs. from approximately fifteen previously seven Bemba informants, provided conte:-..tually deterrt"$1ed translati_ons, meanings, usages and teachings, inter alia, and have attempted, by means of employing Hiebert's critical conte:-..tualisation method ( 1985: 188), to begin constructing a contextualised local theology of marriage which is the result of engaging in a dialogue between Bemba traditional values as expressed in their proverbial lore and related biblical values. The process of contextualisation is incomplete because it is our contention that it is the responsibility local Bemba theologians, not of foreign researchers, to construct a theology of marriage that is relevant t local Bemba needs. Thus, this study does not attempt to provide theological answers to marital needs; rather, it is offered to Christian communicators for exploratory use as a beach-head for constructing a bridge across which both Bemba and biblical worldview values might be mutually enriched.<br>Christian Spirituality, Church History and Missiology<br>M.Th. (Missiology)

This study examines contemporary Sesotho proverbs with an attempt at establishing whether they perform a significant role in society. The research highlighted the fact that they have a role to play in the 21st century. Although not commonly used as in the traditional setup, contemporary proverbs have their place as a day to day activity. In terms of language development they also add value to language change and providing alternatives in the world of challenges. Through interviews and the questionnaire, the research, indeed, showed that contemporary proverbs' survival is guaranteed. Their survival in this modem world is of great importance in this research. The observation was that some of these contemporary proverbs are the same as traditional proverbs in many aspects which include their origin and structure. Some of the contemporary proverbs use or adopt familiar patterns to express new truths, thus reflecting on new events or aspects of the modern society. The possibility is that those that adopt the structure of the Sesotho traditional proverbs have all the chance of staying in the language. Some of these contemporary proverbs, however, survive on the premise that they are jokes created for fun by youth and other members of the creative section of the society.<br>African Languages<br>D. Litt. et Phil. (African Languages)

Selected animal- and bird- proverbs as reflectors of Indigenous Knowledge Systems and social mores: a study from Zulu language and culture is a research that focuses on the human-animal and bird interface to explore the role animals and birds play in the manifestation of a composite picture of Zulu society. This research also proposes to investigate various concepts related to animal and bird metaphors as manifested in the images of proverbial metaphors with an objective of examining the philosophical thought, moral values and attitudes ofZulu society. The primary objective ofthis research is to contribute to an understanding of the ways in which humans use animal and bird behaviour in constructing healthy social relationships as well as meaningful social coexistence. This research is conceptually based on the nature of language as a symbolic representation of reality. It attempts to do a critical interpretation of images reflected in proverbial metaphors with the help of international theories which might be applicable to a Zulu situation as well as oral testimonies of local informants as the research is based on local concepts. Language is the expression of human communication through which knowledge, belief, and behaviour can be experienced, explained and shared. This makes language the most efficient means of transmitting culture, and it is the owners of that culture that lose the most when a language dies. Every culture has adapted to unique circumstances, and the language expresses those circumstances. Identity is closely associated with language. What we talk about, think, and believe is closely bound up with the words and symbols we have, so the history of a culture can be traced in its language which is a major form of human communication and interaction. Recognition of Indigenous Knowledge Systems is being encouraged in most parts of the world as it enriches and enhances indigenous peoples' self esteem. In Mrica for instance, the recognition of indigenous peoples together with their Indigenous Knowledge Systems seems to have given rise to a concept called 'African Renaissance' which implies the renewal or the regeneration ofthe African continent. Indigenous Knowledge Systems are vital in teaching us different ways of thinking about life, of approaching our day-to-day existence on the environment. Recognising and developing these traditional knowledge systems might help indigenous peoples all over the world preserve their traditional knowledge about the environment as well as their cultural identities ofwhich language is a major component. Language and human identity are inherently linked and inseparable. For many people, like the Zulu, the loss of language may bring loss of identity, dignity, sense of community and traditional religion or spirituality, When language is lost, people of that particular language also lose the knowledge contained in that language's words, symbols, grammar and expressive elements such as proverbial metaphors and indigenous aphorisms that can never be recovered if the language has not been studied or recorded. Selected animal and bird species form the basis ofthis research on account of their direct link on Zulu people's culture, indigenous medicine and language reflected through proverbs and idioms. For example, images of the big four of the wild which are: the lion, leopard, buffalo and elephant, and are commonly known as the favourites of the Zulu royal house are used in the presentation ofthe symbolic figure ofKing Shaka. A society is formed by a common culture and language, and is moulded by acceptance of rules, customs, ways of life and moral responsibility that promote ideas and ideals that secure the survival of society. The understanding of such a background context about a society helps for a better analysis of its literature, particularly proverbs. Proverbs are the most valuable source for the understanding of a society because they are the reflection of a society from which they originate. Proverbs, as the product of an entire society, need to be studied in society and society through them. Proverbs are concerned with people's behaviour an~ attitudes as they relate to the treatment of persons through the use of moral principles and by giving a device for providing guidance for people's lives. Proverbs are also an oral thread that permeates throughout both tradition and culture in order to manifest the golden heritage invested in these genres. They also serve as a code for establishing standard in ethical and moral behaviour. Ethical behaviour is a normative principle that ensures ease of life lived in common as it acknowledges both the rights and the responsibilities of every citizen in promoting individual and societal well-being. There are several proverbs directed primarily at instilling basic values of honesty, sharing, gratitude and respect to children. Adult members of society seem to have a binding duty of instilling good habits of behaviour, guidelines and boundaries in life towards self-discipline to the young generation and this prepares them to be responsible and considerate citizens in future. Communal responsibility in raising children is an African practice. A framework against which to examine the social manifestations of the phenomenon of food and eating together in Zulu proverbs is set out. Eating is one ofthe most basic of our human activities. Either we eat, or we die. Because food is so basic to life, it also takes on a rich symbolic importance. Different societies have developed rituals around food and it plays a prominent role in various different religions. We do not simply eat to satisfy a physical need to stay alive. Our eating together of meals goes beyond our physical actions. Food enriches our enjoyment of life and is central to the development ofany human culture and social relationships. Responsible behaviour is the epitome of this research. The Zulu place a high value on responsible behaviour in building an individual's reputation. Responsible behaviour makes social relationships healthy and successful in a holistic manner. The goal ofthis research is to assist in the development of moral, compassionate and fairminded persons who can make positive contributions to society as individuals and as members of society who honour good conduct as an intrinsic value. Every society desires individuals whose actions reflect their integrity and a deep sense of social responsibility. Chronically irresponsible individuals who are inconsiderate seem to become targets of proverbs. Several proverbs referring to animals and birds admonish irresponsible behaviour. For instance, an image of a dog is often used to characterise deceitful and irresponsible behaviour while an image of a bird figures in several proverbs that implicate interpersonal decoru Social life in Zulu culture is based on reciprocal or communal sharing, principles dealing with proper disposition of valuables such as ritualised meat and food. Several of the corpora of this study give guidelines and etiquette of sharing such food. Rituals to link the living community with the community of the dead reflect the inextricable bond between the two communities. Proverbs are therefore, considered an essential catalyst or a common vehicle through which a society can renew and reinforce its values, and restore a sense of pride, dignity and respect amongst its members as they stress the task of nation building in the context of joint action towards the eradication of antisocial practices which do not promote sustainable social relationships as well as survival of society. This research concentrates on the regeneration and re-norming of society through the formulation, propagation and restoration of values reflected by selected animal and bird proverbs. Facilitating the realisation of the moral society through the regeneration of moral values is possible through the realisation ofthe essence ofresponsible behaviour in the minds and hearts of people. This means that reconstructing an environment permeated by a regenerated ethical behaviour which encapsulates credibility, respectability, responsibility, loyalty, cooperation and communal sharing of values provides a paradigm shift to give society a new direction towards a communal dedication to helping each other do our best.<br>Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 2003.

The new dawn that brought about democracy in South Africa in 1994 and the social and political experiences have since changed the expectations of women’s roles in society. Literature is the important part of this experience because it mirrors and interprets the experience from the point of view of those who write about it. This study, therefore, attempts to examine the image of women in Xitsonga literature, to investigate whether there is a link in the expected cultural roles of Vatsonga women and their roles as characters in Xitsonga literature; and whether there is a shift in the way women characters are portrayed to represent the current social and political reality. The study employs African feminist literary criticism as a tool in critically analysing the various literary genres. It also adopts purposive sampling of Xitsonga novels, poetry and proverbs that have women characters in them and analyse how these women characters have been portrayed. The naming of female characters is examined in relation to their roles in the texts and the titles of the texts are also investigated and critically analysed to establish whether they portray any gender stereotypes. The themes of the selected texts are also examined to establish if there is any gender biasness. Both male and female-authored texts have been investigated to explore whether male authors depict women differently from their female counterparts. The study concludes that there is gender-biasness in the manner in which women characters are depicted that do not reflect the current political and social order, however, some women authors, unlike their male counterparts do not reflect gender-biasness in their depiction of female characters.<br>African Languages<br>D. Litt. et Phil. (African Languages)

The research focuses on the epistemic tension between Western positivist epistemology and African indigenous knowledge systems particularly Shona proverbs. The research argues that Western epistemological hegemony is both unjustified and unacceptable in the context of the pluriversal understanding of knowledge where systems of knowledge are both multiple and diverse. After a critique of Eurocentric thinking, the research defends an African epistemological paradigm that emerges as an alternative framework for the authentic and legitimate study of African knowledge systems and ways of knowing. The approach opens intellectual space for the philosophical study of Shona proverbs. Under Shona environmental philosophy, it shall be argued that ubuntu respects all aspects of the environment, recognizes the dependence of human beings on the environment, sees the land as sacred and affords responsibility for future generations by encouraging the preservation and conservation of resources. Three Shona proverbs have been used to show how the Shona think about preservation of natural resources, conservation of natural resources and the interdependence between humanity and the natural world. In the context of Shona philosophy of law, it is argued that ubuntu provides the basis of a coherent philosophy of law among the Shona. Shona philosophy of law is a reflection of legal elements and the study draws these elements from selected proverbs. These proverbs have been used to show the metaphysical basis of Shona legal philosophy, the role of the law in protecting the dignity of individuals and the importance of the law in peace building within the community. Concerning political philosophy, the study has argued that ubuntu is the political foundation of solidarity, oneness and mutual support in politics. Shona political philosophy stresses coexistence and relatedness (ukama) within the community. Shona political philosophy maintains that authority should be guided by respect, good governance, solidarity and peace. Under Shona philosophy of economics, themes of human dignity, respect for hard work and the need for moderation in the desire for money are discussed in the context of the Shona philosophical worldview. The proverbs under study contribute to alternative ways of philosophical reflection in the context of the pluriversality of knowledge<br>Philosophy, Practical and Systematic Theology<br>D.Litt et Phil. (Philosophy)

Includes bibliographical references (leaves 116-131)<br>This study investigates the place of the Shona-Karanga women as reflected in Shona proverbs concerning women. Reviewed literature covers the world, African and Zimbabwean perspectives on women. It discusses and examines changes in the role and status of Shona –Karanga women in the pre-colonial, colonial and post-colonial periods. The study examines men’s attitude towards women, women’s attitude towards themselves and women’s responsibilities in Shona-Karanga communities in relation to Shona proverbs. Proverbial statements discussed were from participants and other sources. Government’s effort in improving the women’s status was examined. The study uses mixed research methods of data generation and presentation. Research findings show that women lost their glory during the colonial period but the blame is levelled against Karanga culture which actually holds women with high esteem. The study established that most participants were ignorant of proverbs concerning women. The research was an eye opener to women about the tremendous potential they have<br>African Languages<br>M.A. (African languages)

There is presumed dialogue between the book of Proverbs and Shona wisdom poems in dealing with the subject of home based nurturing towards societal stability. The underlying principle in both approaches, it seems, is that preparation for life begins in the home. Its negligence could account for societal breakdown. This study seeks to explore, on the one hand, the contemporary validity of home based nurturing as observed in these traditional settings, and on the other, to investigate whether this dialogue yields a methodological approach of using Africa to interpret the Old Testament. The assumption we are taking in this study is that societal stability begins in the home. A socio-rhetorical reading of Proverbs 1-9 seems to reveal that these texts were written from the perspective of a parent-teacher, with years of experience and attained wisdom, which creates a forum to pass on this knowledge to a child-student. The common approach in both traditional settings is that the speaker employs wisdom poems, (memorable compositions) and local sayings (observed phenomena) to illustrate or illumine a given everyday reality as the prescriptive solution for becoming successful in life. Thus, wisdom poems, both biblical and Shona, are almost consistently used to communicate truth and lessons for life. For that reason, the reading of the book of Proverbs and that of Shona wisdom poems demands a novel hermeneutical approach.<br>Old Testament and Ancient Near Eastern Studies<br>D. Litt. et Phil. (Biblical Studies)

The current approach to African development is driven by Euro-Western material/physical approaches that fail to acknowledge the integral link between culture and development. For African development to truly speak to the realities and needs of African peoples, a reconceptualization of development is necessary, one which examines how Indigenous African knowledges can inform development. Using an anti-colonial, critical development and Indigenous discursive frameworks, this thesis examines how Akan, Gonja and Bogon proverbs, as Indigenous African knowledges, provide theoretical and practical knowledges for reconceptualising localized approaches to African development. Through interviews with local development practitioners and local Chiefs and the analysis of collected proverbs, the thesis reveals that proverbs, as linguistic, cultural and spiritual knowledges are deeply embedded in Ghanaian life and may function as excellent culturally relevant tools for a localized approach to African development.

Life is the common denominator for all beings. Unless individuals are taught to be careful about how they deal with it, great harm could be caused to the whole ontological order. Life therefore is a public property for which precepts had to be established to guard against any misuse. This guarantees that life and its processes are used to everyone's advantage. The Community has put itself in position as the monitor of the processes of life. To it belongs the right to distribute, regulate and even withdraw life as different situations would warrant. The community is both the promulgator and the judge over vital matters. The individuals are taught to be conscientious in dealing with life. In making choices the individuals have to be conscious of the historical experiences of the community and be disposed to being influenced by it. Hence the Community becomes the Conscience and Guide.<br>Religious Studies and Arabic<br>M.Th. (Religious Studies)

PhD (Xitsonga)<br>Eka Senthara ya M. E. R. Mathivha ya Tindzimu ta Afrika, Vutshila na Ndhavuko<br>Xikongomelo xa ndzavisiso lowu i ku xopaxopa swivuriso swa Xitsonga leswi tshuriweke ku suka eka swiharhi swa le nhoveni na swiharhi swa le kaya (swifuwo) ku endlela ku kombisa hilaha swi paluxaka mahanyelo ni mavonelo ya vutomi ya Vatsonga eka swiyenge swa vutomi leswi landzelaka: rirhandzu na vukati, mavabyi na matshungulelo ya wona, rifu na swikholwakholwana, milandzu na maahlulelo ya yona, mitirho, vusiwana, rifuwo, vukhongeri, rivengo, vukungundzwana, nyimpi, vutlhari, dyondzo, makhombo, maambalelo, swakudya na swakunwa na swin‟wana na swin‟wana. Ndzavisiso lowu wu aviwile hi swiyenge swimbirhi leswikulu, xiyenge xo sungula xi kongomisiwe eka swivuriso leswi tshuriweke ku suka eka swiharhi swa le nhoveni kasi xiyenge xa vumbirhi xi kongomisiwe eka swivuriso leswi tshuriweke ku suka eka swiharhi swa lekaya (swifuwo). Xiyenge xo sungula xi tlhela xi aviwa hi swiyengentsongo swinharhu, ku nga, xiphemu lexi vulavulaka hi swivuriso leswi tshuriweke ku suka eka swiharhi swa le nhoveni leswi dyaka swimilana ntsena, swiharhi swa le nhoveni leswi dyaka nyama, na swiharhi swa le nhoveni leswi dyaka swimilana na nyama. Xiyenge xa vumbirhi na xona xi aviwa hi swiyengentsongo swinharhu, ku nga, swivuriso swa swiharhi leswi tshuriweke ku suka eka swifuwo leswi dyaka swimilana ntsena, swivuriso swa swifuwo leswi dyaka nyama na swivuriso swa swifuwo leswi dyaka swimilana na nyama. Vuxokoxoko bya ndzavisiso lowu byi tekiwile ku suka eka Vutlhari bya Vatsonga (Machangana) ku nga tsalwa ra swivuriso swa Xitsonga leri tsariweke hi HP Junod (1978). Swivuriso leswi swi xopaxopiwa hi tihlo ra vuxoperi hi ku tirhisa maendlelo ya Lakoff, G na Johnson, M (1980) ya thiyori ya mianakanyo ya vugego (Conceptual Metaphor Theory) Eka thiyori leyi ku vuriwa leswaku mhakankulu leyi lawulaka matirhelo ya swivulwana swa vugegovutlhokovetseri a hi ririmi, kambe i mianakanyo. Thiyori leyi yi tirhisa mpananiso (cross domain mappings), laha mhaka ya nkoka ku nga xitikoxihlovo (source domain) na xitikoxikongomisiwa (target domain). Hi ku ya hi thiyori leyi, nchumu wo karhi wu twisiseka kahle hi ku wu pimanisa na wun‟wana. Hileswaku, xitikoxikongomisiwa xi twisiseka ku antswa hi ku xiya xitikoxihlovo.

This thesis utilizes the theory of feminism in all its implied branches in an attempt to critically review the subtle and sometimes deliberate subjugation of women in general and South Africa in particular. This occurs, in spite of the fact that there are laws in place that are meant to discourage women abuse. Juxtaposing this is the perspective conception of women, looking at themselves as subjects of virtue who deserve equal treatment to any other human being. It is through some oral forms that this reflection could be tested. Praise poetry, in the hands of a creative artist opens up a world of human emotions that could not be easily seen or felt, and yet it can simultaneously be used to manipulate situations. Language therefore could be seen as a powerful double-edged instrument. The patriarchal system, in this thesis, is exposed as that holy ideology turned unholy to achieve condescending agendas against women. The thin light of respect demonstrated by the traditionalist thinking is made to disappear into thin air, especially when contaminated by Western ideas. It is the resoluteness and the fair obstinacy of some both traditional and modern women that determinedly stood up to conscientise the world in terms of respect for human life irrespective. In this research, an exploration of literary elements within four Nguni languages, that is Siswati, isiZulu, isiNdebele, and isiXhosa reveals the singularity of purpose, for these elements to be manipulated to achieve domineering intentions. Be that as it may, tibongo (praise poems/ praises) of outstanding women who have served in traditional leadership in these language groups give reason to challenge any idea that women should by virtue be relegated to the back seat. Through these tibongo it becomes apparent that because of the women leaders’ stubborn fairness and unparalleled foresight, they have become personifications of democratic values and as such, role models and symbolic hope not only for the empowerment of women, but also for their total liberation from all negative perceptions and oppressions.<br>African Languages<br>D. Litt. et Phil. (African Languages)

In this thesis, the research focuses on the role and presentation of women in Zulu traditional literature. Employing feminism as a literary canon, the research investigates whether the perceived oppression of Zulu women is reflected in such Zulu folklore. The research aims to establish whether or not folklore was used as a corrective measure or avenue of correcting gender imbalances. This dissertation proceeds from the premise that the traditional Zulu society or culture attached to women certain stereo-typical images which projected them as witches, unfaithful people, unfit marriage partners on the other hand or brave care givers, loving mothers and upright members on the other hand. Using feminism as a scientific approach, the study investigates whether these projections were not oppressive on Zulu women. The study is scientifically organised into various chapters dealing with various subjects e.g. the feminist theory (chapter 2), portrayal of Zulu women in folktales (chapter3), in proverbs (chapter 4) and praise-poetry (chapter 5). The study concludes that the traditional Zulu woman felt depressed by this patriarchal discrimination especially in the marriage situation. In the day and age of African Renaissance, the study recommend that it is imperative for women to mould their children, especially their sons to adapt to the idea that women have changed, they have rights and priviledges which could intimidate their male ego.<br>African Languages<br>D. Litt. et Phil. (African languages)

This thesis finds out how the concepts of the divine in African Traditional Religions are similar or different, particularly in Ghana and Lesotho and in other parts of Africa in general. In doing so, the researcher combines literature review of eminent scholars who have studied the religious and socio-cultural life of the people of Ghana and Lesotho in particular and Africa in general, with personal field study through dissemination of questionnaires, interviews and personal observations. Through this approach he finds out the various religious phenomena that reveal the concept of the divine in the two countries concerned and in other African countries through comparison of their worships and socio-cultural activities in order to come out with the differences and the similarities that may call for synthesis of the concept in Africa. He also finds out how the concept of the divine in Africa has been influenced by foreign religions and culture particularly Christianity, Islam, Western culture and Education. And how their services and disservices have affected the concept of the divine in Africa. The researcher also looks at the issue of monotheism as against polytheism in African religious perspective to find out whether the African Traditional Religions are polytheistic, monotheistic or monolatry. The study reveals that the concept of the divine, in the two countries under study, ends up in one Supreme deity-God- .but that the approach to the concept is not always the same. There are some differences and similarities, which also prevail in other African Traditional Religions and in Christianity. There is also a look into whether the term "African Traditional Religions" is appropriate for the religious belief and practices found in Africa, and whether a synthesis of religious practices in Africa would be possible in future. In the final analysis the study reveals that the African concept of the divine as pertains in the two countries is not different from that of Christianity and Islam but that the approach to the concept differs due to differences in the perception of the divine through sociocultural and religious milieus.<br>Religious Studies & Arabic<br>D. Litt. et Phil. (Religious Studies)

English: Submitted to the Department of IsiZulu naMagugu for the degree of Master of Arts at the University of Zululand, 2006. Siswati: Kwetfulwa kwenelisa tidzingo teticu te-MASTER OF ARTS Etikweni LesiZulu Nemagugu Enyuvesi YakaZulu, 2006.<br>Lomsebenti ubuka kubaluleka, indzabuko nekusetjentiswa kwetaga tesiSwati. Kubukwa kunotsa kwelulwimi lokweyamele etageni njengemicambo yesive. Lulwimi IwesiSwati kuba lulwimi sibili ngetaga ngobe tingumgogodla walo. Sehluko sekucala sikhombisa kuhleleka kwelucwaningo ngekuveta setfulo, tinhloso, tindlela, umkhawulo nebudlelwano betaga naleminye imibhalo yakadzeni noma bucikomlomo. Sehluko sesibili sigcamisa kucambeka kwetaga lokutsintsa titfoluvelo, tento tebantfu, inkholelo, inkholo, umlandvo, tinganekwane, tilwane letihucutelako naletihambako, tilwane tasendle netasekhaya, timila nemifula. Sehluko sesitsatfu sibuka tingcikitsi letehlekene letilandzelako: yekuganana, yekucaphelisa ngengoti, yekusonga, yekufa, yebuwula, yenkhani, yemashwa, yekungabi nebuntfu, yekutigcabha, yekukhuliswa, kwebantfwana, yekungabi nebuntfu, yekutigcabha, yelufuto, yekwehluleka, yelunya nekuphatsana kwebantfu. Sehluko sesine sikhombisa kwakheka kwetaga ngekwetinongo tenkhulumo, titfo tenkhulumo nekusebenta kwato ngaphasi kwelubumbomisho (syntax). Sehluko sesihlanu sigcamisa imiphumela yelucwaningo (research findings) ngaphasi kwemvelaphi yetaga, ingcikitsi yetaga nekwakheka kwetaga. Kubuye kugcame netincomo letiyewusita labanye bafundzi bacwaningi nabosotilwimi.

South African learners transitioning into the world of work are currently lacking adequate career education in schools. It is well documented that preparedness for the world of work sets learners in a locus of control. The main aim of this case study was to interpret learners’ reflections of selfconstructing a career with the psychosocial construct of career adaptability as an instructional scaffold. The study leaned on the life design for career construction theory, a combination of the career construction theory of Savickas, and the selfconstruction theory of Guichard. I utilised interpretivism as a research paradigm and a single case study design. Following purposeful convenience sampling, sixteen Grade 11 learners in a South African public school participated in Phase 1: a workshop comprising five sessions. Phase 2 consisted of a focus group interview with eight learners selected from the original group on their level of contribution and commitment. Data collection included group reflection, reflective writing, observation, researcher reflective field notes, and a focus group interview. Six themes emerged from the thematic analysis of the data. Learners successfully initiated career planning activities by reflecting on the career adaptability construct. The research results suggest a need for an alternative approach in the manner career education is presented in schools. This study hopes to provide insight into career selfconstruction initiatives learners employ when using the career adaptability construct as an instructional scaffold.<br>Psychology of Education<br>M. Ed. (Psychology of Education)

Introduction: The proverb “lebitla la mosadi ke bogadi” (‘a woman’s grave is at the place/home of her husband’) is used as a language tool during premarital counselling to instruct African women on the value of marriage and to encourage married women to stay in their marriages. However, some African proverbs which are commonly used to define the marital relationship between men and women appear to be gender-biased and focus more on women only therefore perpetuating ill-health, discrimination and oppression. Objectives: The objectives of the study were to explore and describe the meaning and interpretations of the proverb “lebitla la mosadi ke bogadi”, the implications of the proverb as experienced by the indigenous African women on their health, and to describe the study’s theoretical framework and the analogy of the proverb based on the study findings. Methods: Hermeneutic phenomenological methods and a qualitative research design and methods were used to achieve the study objectives. Gadamer’s hermeneutic circle was also used to understand and interpret the meaning of the proverb. The study population consisted of indigenous African women who were selected using snowball and purposive sampling methods. A total number of 57 married, divorced, widowed and, on their request, single women who were attending social clubs/networks in the City of Tshwane and Johannesburg in Gauteng, South Africa were included in the study. Data were collected by means of five individual and eight focus group interviews and field notes were taken. Colaizzi’s data analysis method was used. Findings: Four themes namely, patriarchy, aspects of trapped women, stress and awareness and nine sub-themes emerged and these were supported by literature. A framework based on Wittmann-Price theory of emancipated decision-making and Masenya’s (bosadi) womanhood approach was developed. The hut and the sun were used analogically to understand the meaning and interpretations of the proverb. Conclusion: The study concluded some women asserted the proverb “lebitla la mosadi ke bogadi” brought positive reinforcement and sanctity to their marriages. While other women asserted the proverb had negative implications on their health. Recommendations for the nurses, education and for indigenous African women have been clearly described.<br>Thesis (PhD)--University of Pretoria, 2015.<br>tm2015<br>Nursing Science<br>PhD<br>Unrestricted

In this study, we employ the theory of deconstruction to challenge and reject the contention that a knowledge paradigm was non-existent among the indigenous people of Zimbabwe before the arrival of the colonisers. This is necessary because the imposition of the colonisers’ knowledge paradigm was premised on the supposed absence of an epistemology among the indigenous people. In defending the thesis that education and indeed an epistemology was in existence among the indigenous people of Zimbabwe, we submit that education is part of any given culture. In the light of this, it becomes untenable to deny the existence of education among the indigenous people of Zimbabwe before the arrival of the colonisers. Knowledge ceases to be the exclusive preserve of the colonisers. It must be noted that the imposition of the colonisers’ knowledge paradigm was accompanied by the suppression and partial destruction of the epistemology of the indigenous people. The suppression and partial destruction of the indigenous people’s epistemological paradigm is called epistemicide. The epistemicide that the colonisers inflicted on the indigenous people led to the exclusive dominance of their knowledge paradigm in the school curriculum at the expense of that of the indigenous people. In the light of this status quo, we present transformation and Africanisation as corrective to the unjustified dominance of the present day curriculum by the epistemological paradigm of the colonisers. We argue that despite the commendable proposals contained in the Report of the Presidential Commission of Inquiry into Education and Training (1999: 24) to change the curriculum so that unhu/ubuntu becomes its organising principle and to allow the co-existence of the indigenous people’s epistemological paradigm and others, in practice the dominance of the colonisers’ epistemological paradigm remains in place. We submit that the Africanisation of the curriculum is a matter of justice that demands the end of the dominance of the knowledge paradigm of the colonisers and the co-existence of the indigenous people’s knowledge paradigm and others<br>Philosophy, Practical and Systematic Theology<br>D.Litt et Phil. (Philosophy)

Dissertação de mestrado em Economia Monetária, Bancária e Financeira<br>Nos países em desenvolvimento conhecidos por vários fenómenos económicos nomeadamente, a pobreza, o aumento da exclusão social, a disparidade de rendimentos e das grandes divergências e assimetrias regionais, o microcrédito apresenta-se como uma atividade que contribui para o combate da pobreza e para a melhoria da qualidade de vida dos indivíduos, através da concessão de crédito bancário a pequenas empresas de indivíduos à partida excluídos do sistema financeiro tradicional. Nesse sentido, o presente trabalho tem como objetivo verificar se o microcrédito está ou não a potencializar o decréscimo da desigualdade de género região da África Subsariana, nomeadamente o desenvolvimento e empoderamento da mulher na sociedade. Através da recolha de indicadores relacionados com o alcance social, com o desenvolvimento económico e com as mulheres dos países da região da África Subsariana, será possível mensurar a relação entre o conceito do microcrédito e o desenvolvimento da mulher na região em estudo. Recorrendo aos dados disponibilizados pelo Mix MArket, World Bank e UNDP Human Development Reports, o período em análise correspondeu entre 1990 e 2013. Ao longo do estudo é apresentada literatura relacionada com o microcrédito, o desenvolvimento económico e o empoderamento da mulher na sociedade. Este estudo foi realizado, com base em três modelos econométricos por forma a ultrapassar possíveis problemas relacionados com a variável dependente e as variáveis independentes. Como variáveis dependentes foram escolhidas a Percentagem de Mulheres Mutuárias, as Mulheres Gerentes e as mulheres que fazem parte do Conselho Feminino nas instituições de microcrédito. A estimação do modelo com as três variáveis dependentes diferentes, permitiu verificar que as atividades de microcrédito abriram as portas ao empoderamento da mulher através do financiamento bancário o que permitiu implicações económicas e sociais positivas relativamente ao poder da mulher na sociedade.<br>In developing countries known by various economic phenomena in particular, poverty, increased social exclusion, disparity in incomes and the great differences and regional disparities, microcredit is presented as an activity that contributes to the fight against poverty and the improving the quality of life of individuals through the provision of bank credit to small business individuals departing excluded from the traditional financial system. In this sense, this study aims to determine whether microcredit is or is not to maximize the decrease of gender inequality sub-Saharan Africa, including the development and empowerment of women in society. Through the collection of indicators related to the social impact, with economic development and with women in the countries of sub-Saharan Africa, it will be possible to measure the relationship between the concept of microfinance and women's development in the region under study. Using data provided by Mix Market, World Bank and UNDP Human Development Reports, the reporting period amounted between 1990 and 2013. Throughout the study is presented literature related to microcredit, economic development and the empowerment of women in society. This study was conducted based on three econometric models in order to overcome potential problems related to the dependent variable and the independent variables. The dependent variables were chosen Percentage of women borrowers, women managers and women who are part of the Council Female in microfinance institutions. The model estimation with three different dependent variables has shown that microfinance activities have opened the door to the empowerment of women through bank financing enabling positive economic and social implications for the power of women in society.