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1
Dynner, Glenn. "Yikhus and the early Hasidic movement : principles and practice in 18th and 19th century Eastern Europe." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27940.
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Yikhus--the salient feature of the Jewish aristocracy--may be defined as a type of prestige deriving from the achievements of one's forbears and living family members in the scholarly, mystical, or, to a lesser degree, economic realms. Unlike land acquisition, by which the non-Jewish aristocracy preserved itself, yikhus was intimately linked with achievement in the above realms, requiring a continual infusion of new talent from each generation of a particular family.A question which has yet to be resolved is the extent to which the founders of Hasidism, a mystical revivalist movement that swept Eastern European Jewish communities from the second half of the eighteenth century until the Holocaust, challenged prevailing notions of yikhus. The question relates to the identities of Hasidism's leaders--the Zaddikim--themselves. If, as the older historiography claims, the Zaddikim emerged from outside the elite stratum, and therefore lacked yikhus, they might be expected to challenge a notion which would threaten their perceived right to lead. If, on the other hand, the Zaddikim were really the same scions of noble Jewish families who had always led the communities, they would probably uphold the value of yikhus. (Abstract shortened by UMI.)
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Pikhardt, Hynek. "Social and psychosocial determinants of self-rated health in seven countries of Central and Eastern Europe." Thesis, University College London (University of London), 2000. http://discovery.ucl.ac.uk/1349438/.
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Life expectancy in countries of Central and Eastern Europe (CCEE) is substantially shorter than in Western Europe, and similar divide exists in self-rated health. The project described in this thesis was set up to study the effects of socio-economic factors (such as material deprivation, education and inequalities) and psychosocial factors (perceived control, psychosocial work environment) on self-rated health (a predictor of mortality in prospective studies). Cross-sectional surveys were conducted in seven CCEE: Russia, Lithuania, Latvia, Estonia, Poland, Czech Republic and Hungary. Data were collected by interviews in randomly selected national samples in all seven countries (total 7,599 subjects), and by questionnaires in random community samples in 4 countries (total 6,642 subjects). The data included socio-economic and psychosocial factors, self-rated health (SRH) and behavioural risk factors. Overall, 17% of men and 23% of women rated their health as worse than average. In the national samples, perceived control, material deprivation and education were strongly related to poor SRH. In the pooled data, adjusted odds ratio (OR) of poor health for 1 standard deviation (SD) increase in perceived control was 0.59 (95% Cl 0.54-0.63). The OR for 1 SD increase in the material deprivation score was 1.35 (95% Cl 1.26-1.46). The ORs for vocational, secondary and university education, compared with primary education, were 0.75,0.58 and 0.53, respectively. We also examined the ecological effects of income inequality; the OR for the most versus the least unequal populations (using the Gini coefficient of income inequality) was 1.88 (95% Cl 1.55-2.28). In multivariate analyses, however, the effect of inequality was eliminated by adjustment for material deprivation and perceived control. In the community samples, the results were similar. Among psychosocial factors at work, the effort-reward imbalance appeared to be the strongest predictor of self-rated health; work variety was also a predictor of self-rated health. Job strain was not associated with SRH. Our results suggest that (a) the prevalence of poor SRH in CCEE is high, and (b) socioeconomic and psychosocial factors are strongly related to self-rated health in these populations. The gradients were present in all populations, and were of the same direction and similar magnitude as in the West. Prospective studies are needed to address the problems of temporality and reporting bias, which are the major problems of these results.
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Zipp, Gisela Lesley. "A history of the German settlers in the Eastern Cape, 1857-1919." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1004215.
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This thesis came into being as the result of a question innocently posed to me three years ago: Why do some towns in the Eastern Cape have German names? This thesis is not so much an answer to that question (which is answered in the following paragraphs) as an attempt to answer the questions that followed: Were the Germans really as benevolent and hard-working as much of the most readily available literature implies? Why did the military settlers leave and the peasant farmer settlers remain? What was the nature of relationships between the German settlers and other groups in the area? How did the German settlers see themselves? The existing literature provides the historic details, more or less, but not the context and explanations I sought. As such, I set out to find them and document them myself, addressing three main questions: 1. What was the (changing) nature of the German settlers' day-to-day lives between 1857 and 1919? 2. How was a German identity maintained/constructed within the German communities of the Eastern Cape between 1857 and 1919? 3. How did the Germans interact with other groups in the area? In answering these questions, I have also provided the necessary background as to why these settlers chose to come to South Africa, and why some of them left. I have limited this study to the period between 1857 and 1919 so as to include the First World War and its immediate aftermath, a time when enmity between Great Britain and Germany would have made life difficult for German descendants in the Union of South Africa. Introduction, p. 7.
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Mkhize, Nomalanga. "Bones of contention : contestations over human remains in the Eastern Cape." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1007665.
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This thesis examines three contestations involving human remains which have arisen in the Eastern Cape over the past fifteen years. It shows that the value or meaning attached to human remains is constructed through the socio-historical dynamics out of which these contestations arise. The meaning and value of human remains is neither inherent nor neutral. In Ndancama's case, the need for housing in Fingo Village led hundreds of poor residents to settle on the township's Old Cemetery in 1972. Basic material needs trumped concerns for those buried in the cemetery. When the post-apartheid municipality sought to provide sewerage and housing infrastructure for Ndancama in 2003, its development plans were constrained by new heritage legislation which protects historic cemeteries. Residents insisted that their infrastructural needs were of primary importance. In 1993, the unearthing of human remains at the Old Military Cemetery in King William's Town created a thirteen year long saga which was only resolved with the reburial of the remains in 2006. The presence of the remains proved problematic for a number of reasons. Local authorities failed to rebury the remains speedily. The burden to store them fell on the Kaffrarian Museum which came under fire because this was considered unethical in the postapartheid era. The identity of the remains became a bone of contention in 2006 when the new Amathole District Municipality concluded that the remains were those of victims who died in the 1856-57 Great Cattle Killing. The remains and their reburial became symbols of past injustice and present restoration of African heritage. The 1996 quest by 'Nicholas Gcaleka', a 'self-styled' chief and traditional healer, to search for King Hintsa's skull in the United Kingdom provoked unprecedented public engagement with the incomplete narrative on the fate of Hintsa's body. The power to represent history, and the methods through which historical truth is discovered were at the heart of the contestation. Elites such as the Xhosa Royal and the white scientific establishment were considered neither credible nor authoritative on this historical matter. Public support for Gcaleka revealed that many South Africans sought just recompense for colonial injustices.
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Beaini, Nancy Scarlette. "Something old, something new : marriage customs among the Druze in the Shouf Mountains of Lebanon." PDXScholar, 1989. https://pdxscholar.library.pdx.edu/open_access_etds/3873.
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The focus of this research was to obtain, specifically, data on the marriage customs of the Druze in the Shouf Mountains of southeastern Lebanon. Ten Druze informants were selected and classified according to sex, age, marital status and religious status (sheik/sheika). A detailed questionnaire was designed to use during the interviews with these informants. However, after two interviews, it became apparent that a variable questionnaire was necessary to take advantage of the new, richly-detailed, cultural information that emerged with each informant. New questions were developed, in the field, to reflect and gather this new ethnographic data on Druze marriage customs.
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Doe, Connor Bartlett. "Puppet Theater in the German-Speaking World." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/88.
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This work begins with a brief history of puppet theater in Germany. A look at important social aspects, pertinent philosophical discussions and the significance of puppet theater in the German literary tradition follow. The final chapter looks at Peter Schumann, a German puppeteer and artist who lives in America. In Germanistik, German puppet theater deserves a devoted place in the field of legitimate study in terms of its history, content and influence. Puppet theater's historical development in Germany represents the larger evolution of Germany. From ancient times up to the present day, this artistic form of representation has enjoyed an audience in the German-speaking regions. The evolution of puppet theater parallels Germany's quest for legitimacy as a nation and desire for cultural unification. A study of puppet theater thematizes the issue of popular cultural history. For most of its existence in Germany, puppet theater served as popular entertainment. The conception of folk art and folklore - which includes puppet theater - by the German Romantics led them to believe that folk artists possessed a mysterious authenticity inaccessible to Classicists and their narrowly-defined world of high art. Much German literature and thought from the 19th century onward shows a fondness for the Volk aspect of puppet theater. Puppet theater and its reception in German Romanticism helped to shape literary and philosophical themes that would lead to further recognition of puppetry as an art form and an integral aspect of German culture. In the 20th century, puppet theater took on bold new forms. Adapting to film, television, academia and the avant-garde, respected proponents of puppet theater brought the art form into the light of day. No longer did it merely consist of vulgar or mildly artistic street performances or as a vehicle for Romantic-era nostalgia. German puppet theater in the 20th century moved into the realm of mass culture with film and, more effectively, with television. It also gained footing in academia, eventually becoming a fully-recognized field of study as well as a performance medium with infinite possibilities. One can only hazard a guess as to where puppet theater will go in the future. The ability of the art form to uncannily reflect the human condition is well known. How the human condition will change and how the performers of puppet theater will respond remains to be seen.
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Harrison, Carol Elizabeth. "The esprit d'association and the French bourgeoisie : voluntary societies in eastern France, 1830-1870." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670277.
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Belinsky, Devorah Leah. "Nutritional and sociocultural significance of Branta canadensis (Canada goose) for the eastern James Bay Cree of Wemindji, Quebec." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ44082.pdf.
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McAlister, Gareth. "You don't love your mother just because she feeds you : amaXhosa and woodlands in the Peddie district, Eastern Cape." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1006044.
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This thesis will discuss how the application of place theory might provide insight into how a selection of Xhosa-speaking people in a rural village (Ntloko), in the former Ciskei of the Eastern Cape, interact with and establish relationships with the local indigenous thicket forest (ihlathi). I am concerned with how these influence residents' perceptions and attitudes (relational epistemologies) towards this resource, and how these may (or may not) translate into conservation practices. I am also interested in how socio-political and economic changes have altered these people/place relations (including gender) and their corresponding cultural perceptions. It is argued that the local thicket forest's significance and importance moves beyond the economic and utilitarian value of its natural resources. The thicket plays an important part in local identity construction, due to both its socio-cultural significance and its role in local livelihoods. People form meaningful attachments and relationships (relational epistemologies ) with the thicket as a place, through their interactions with it. While this may or may not result in actions and attitudes in-line with the conservation agenda, it is shown that this relationship is necessary for a local concern and stake in the natural environment. Those who have no or minimal interaction, such as many of the young women of Ntloko, have no opportunity to forge a relationship with it. Ihlathi may be known through narrative, but not personal experience, and as such no significant attachments can be formed, and thus concern for its conservation status is irrelevant. It is clear that if you remove people from an environment, you remove the stake they hold in the environment in question, thereby disrupting the relationship, and alienating people from nature. While a relational epistemology may not equate to conservation practices, it does imply a stake or concern in the environment, and as such, may provide an opportunity for conservationists to work with local communities. Resistance to conservation and development projects that aim to exclude local interaction, and therefore relationships, with the environment, will always be strong when local identities are intricately tied to the places and experiences that form them. Threatening that relationship threatens local identities and the attachments that orient them.
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Grønseth, Kristian Bøe. "A little piece of Denmark in India : the space and places of a South Indian town, and the narratives of its peoples /." Oslo : Department of Social Anthropology, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/sai/2007/61608/Completexxversionx6.1xxmedxinnholdsfortegnelse.pdf.
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Zachar'in, Dmitrij B. "Von Angesicht zu Angesicht der Wandel direkter Kommunikation in der ost- und westeuropäischen Neuzeit." Konstanz UVK-Verl.-Ges, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2671856&prov=M&dok_var=1&dok_ext=htm.
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Lipska, Katarzyna. "The effects of 2004 European Union enlargement on mortality development for joining countries." Thesis, Stockholms universitet, Sociologiska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-92578.
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The life expectancy development during the past 150 years has been remarkable in many parts of the world. These developments, however, have been very different across countries. In Europe, the diverse historical and political changes lead to clusters of regions that followed different mortality developments. The aim of this study was to examine how countries that entered the European Union in 2004 and 2007 differ in terms of mortality from continuous members of the EU and from Eastern European countries that have never joined the EU. Moreover, I studied a possible convergence in mortality indicators between these groups of countries. The data used to explore mortality conditions in those groups of countries was derived from two sources: The Human Mortality Database and European Health for All Database. Descriptive statistics and calculations of average yearly pace of change for groups of countries have been applied for each mortality indicator. Furthermore, regression models have been conducted to estimate the impact of belonging to a country group on mortality indicators, adjusted for some macro-level indicators of economic progress and health expenditure. The results verified previous research implying the importance of period factors which can affect mortality in the short term. For all mortality indicators, accelerated improvements between 1995 and 1999 have been found in countries who became EU members in 2004. Moreover, life expectancy convergence was observed for life expectancy at birth but not for the older ages which could imply that the positive progress affected older ages to smaller degree. My findings confirm the importance of social environment and imply that the process of joining the EU possibly could reduce social stress and affect mortality conditions positively.
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Nxoko, Lloyd Chumani. "The significance of Nguni cattle with reference to traditional value in agriculture." Thesis, Nelson Mandela Metropolitan University, 2015. http://hdl.handle.net/10948/10243.
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In the Xhosa culture, Nguni cattle have always been valued due to cultural rituals purpose but were not viewed from a development perspective. In fact, traditionally, in Xhosa society, cattle were used not only as primary sources of food such as milk, meat and other related secondary products, but in the performance of rituals. From milk one can get sour milk (amasi) which is a staple diet for both young ones and adults. Furthermore, butter, which was traditionally used for cosmetics purposes, is also derived from milk. Thus, the focus of this study is on the paradigm shift, as well as the role played by cattle in Xhosa cultural rituals and agriculture.
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Momoti, Ndyebo Kingsworth. "Law and culture in the new constitutional dispensation with specific reference to the custom of circumcision as practiced in the Eastern Cape." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1003200.
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This study examines the custom of circumcision in the context of culture, law and the Constitution. In Chapter 1 the writer considers the pervasive role of culture in the context of the current debate in relation to equality versus culture. In Chapter 2 the writer considers the origin, development and the legal significance of the custom of circumcision in the Eastern Cape. In Chapter 3 the writer traces the circumstances leading to the enactment of the Provincial statute governing circumcision of children. In this chapter the writer also poses the question whether an aspect of morality can effectively be regulated by law. Chapter 4 looks at the question of cultural rights in terms of the Constitution and the possible effect of the promulgation of the Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities Act 19 of 2000 on the approach of the courts in respect of constitutional challenges directed at some aspects of customary law. Chapter 5 looks at the custom of circumcision and the need for the protection of children. The writer raises the issue of the role of traditional leaders in the eradication of abuses associated with circumcision. The last Chapter comments on the reasons for the failure of the new Act governing circumcision in the Province.
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Duka-Ntshweni, Nomonde. "Amakrwala experiences as learners in a Buffalo City secondary school: implications for school leadership and management." Thesis, University of Fort Hare, 2013. http://hdl.handle.net/10353/d1006252.
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‘Ulwaluko’ (the male initiation custom) has been practised for generations by many cultures in South Africa and in Africa as a whole. AmaXhosa are amongst the population groups in South Africa within whom this custom has survived pre colonially and through the colonial and apartheid eras up to the current democracy. While this custom was reserved for older, mature and senior boys in the past, there is evidence that nowadays immature and junior boys as young as 12 years are taken to the initiation school. This study sought to understand how these newly graduated initiated men (amakrwala) cope with their multifaceted identities, as learners in a secondary school and as adults in the community. The study also seeks to explore a leadership style that can be sensitive to the needs of ‘amakrwala’ at school. This is a qualitative study which used interpretivism as the research paradigm. Phenomenology is the research design and phenomenological interviews were used as the data gathering tools. The findings reveal that there are tensions that exist between modernity and tradition in socialising amakrwala. The school represents the modern space and the home and community are the traditional spaces. In the formal school environment there is minimal or no recognition of the new identity of the ‘amakrwala’. At school ‘amakrwala’ are seen as learners. Their identity and status remain unchanged from what they were before they went to the initiation school. However, in the community and at home, they are elevated from a childhood to an adult status and their identities are thus re-shaped.
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Asafo-Adjei, Robert Tetteh. "From imifino to umfuno : a case study foregrounding indigenous agricultural knowledge in school-based curriculum development." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1003731.
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This work is a school-based case study conducted amongst learners of a rural High School and the immediate community in Whittlesea in the Eastern Cape where I teach. The research was conducted by using different research methods such as worksheets, questionnaires, interviews, practical activities and observations as well as photographs to investigate three indigenous wild local vegetable food plants (imifino). The fundamental assumption of the research is that, imifino can be looked after and cared for, to become valuable vegetable food plants which can be used as supplements to the cultivated vegetable food plants (umfuno). The question was: How could this concept be brought into the curriculum? It had also been assumed that bringing knowledge of imifino into curriculwn contexts could be of benefit to South African learners. The study produced a variety of findings: • There is a general feeling that those who eat imifino are the poor. • There is a lack of interest among women interviewed in the preparation process, for example going to pick the food plants from the fields, washing them and preparing the leaves as food. • AmaXhosa males look upon eating imifino with contempt. • Some males among the younger generation are beginning to overlook tradition and are eating imifino. • Inclusion of indigenous agricultural knowledge in the curriculum was supported by learners and community members. Learners have interest in knowing about indigenous food plants. • Learners feel as Africans that they must learn about the indigenous food plants in school in order not to lose knowledge of these plants completely. • The study also identified that interpretation of learning outcomes with an indigenous knowledge focus, requires careful attention to socio-cultural factors, and not just technical/ practical factors. Previous knowledge of learners and community members about imifino was mobilized to develop a sample OBE learning programme unit (LPU /Lesson plan) for the Grade 10 FET of Agricultural Science curriculum. The case study illustrates that Learning outcome 3 of the Agricultural Science subject can be achieved if educators involve learners and community members in developing learning programmes.
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Hardy, Duncan. "Associative political culture in the Holy Roman Empire : the Upper Rhine, c.1350-1500." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4250cf2c-a228-49f2-bc60-8086b1c8b1a0.
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Historians have long struggled to conceptualise the Holy Roman Empire in the later Middle Ages. This thesis seeks to provide an interpretation of political life in the Empire which captures the structures and dynamics in evidence in the sources. It does so through a comparative study of the varied socio-political elites along the Upper Rhine between 1350 and 1500, with frequent reference to other regions of the Empire. The thesis is divided into three sections. Part I, consisting of four chapters, examines the shared and interconnective characteristics of several spheres of activity - the documentary, judicial, ritual, military, and administrative - in which various elites interacted through the same practices and conventions. Part II (five chapters) deals with the types of contractual association which emerged organically from these shared and interconnective structures and practices. It shows that these associations - leagues, alliances, judicial agreements, coinage unions, and others - were more common and more similar than typically assumed, that they regulated key judicial and military affairs, and that they reflected a shared ideology which emphasised peace-keeping and the common good within the Empire's framework. Part III of the thesis shows how the structures and dynamics explored in Parts I and II played out in specific situations by reference to three case studies in the 1370s-'80s, 1410s-'30s, and 1460s-'70s. All three demonstrate how the 'associative political culture' model can illuminate events which were previously considered to be moments of crisis or chaos, or the products of 'territorial' or 'constitutional' processes. The thesis concludes by arguing that, in light of this evidence, the Holy Roman Empire is best understood as a community of interdependent elites who interacted within a shared 'associative political culture'. This conclusion highlights the need for a new paradigm beyond those of the 'territory', the 'constitution', or the centralising 'state'.
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Holbrook, Gregory Martin. "The structure of an irrigation scheme." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1002664.
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Faced with problems related to the sustainability and advisability of contemporary irrigation development in Africa, anthropologists have increasingly looked to economic and political explanations for the success or failure of those development schemes. Instead of seeking explanations in these isolated areas, this thesis has argued that irrigation development needs to be understood through relationships within and between politics, economics, social structure and culture. In order to uncover those interactions with regard to the Tyefu Irrigation Scheme in the southern African homeland of Ciskei, reference has been made, firstly, to the mechanisms underlying contemporary state expansion and secondly, to the interaction between external forces, structures and surface forms through time. Anthropological fieldwork techniques have been used to provide detailed descriptions of everyday communications within and between groups associated with the development. Ethnography allows implementation to be conceptualized in terms of the interaction between local level structures and structures associated with the planning and construction of irrigation development itself. When the effect of external forces on the interaction between structures and forms is then taken into account principles emerge that reflect local and historical transformations. These in turn suggest the form of contemporary state expansion in southern Africa, as well as its bearing on daily life on the rural periphery.
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Ponono, Mvuzo. "The influence of viewing context on meaning making : a reception study of the popular drama series Intersexions in Ginsberg township." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1013093.
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This study examines the home as a context of viewing for the television programme Intersexions in the township of Ginsberg in the Eastern Cape. The central question asked is whether the household influences the interpretation of the programme. The research was mainly conducted through ethnographical methods of participant observation and focus group interviews. Six families were observed and six gender-based focus groups convened. Drawing from the work of Morley (1986) and Lull (1990) that argues that the home be taken more seriously as a context of viewing; this study posits that the home is a rule-bound micro-society that influences the interpretation of media messages. As a starting point, this study contends with the arguments that the South African government has been slow to acknowledge the extent of the problem presented by the HIV/AIDS pandemic. Much has been written about the inefficiency of state efforts to educate the public, with some pundits suggesting that government communications strategies have largely been outdated and thus resisted by audiences (Treffry-Goatley, Mahlinza & Imrie, 2013). To counter the pandemic, a large number of independent educational television serials have been launched in South Africa, and met with popular appeal since 1994. Furthermore, this development is in line with global trends of high audience ratings for Entertainment- Education (EE) programmes (Singhal et al., 1993). To investigate complex issue of EE reception by audiences in this burgeoning area of study, the programme at the centre of this study, Intersexions, is a good example. The serial, which concluded its second season in August 2013, is second to only the established soap opera, Generations, in television ratings in South Africa. Therefore, the impressive ratings garnered by educational serials in South Africa are a chance for audience studies to study audiences in context. This research investigates Intersexions using the understanding that television audiences must be analysed in "cultural and historic specific" sites because the struggle to make meanings of texts takes place at the moment when the text and subject meet (Fiske, 1987). This research investigates the assumption that the meanings made by audiences depend not just on the text, but also on environment. This means that the research delves into the situational context in which media are used and interpreted. Therefore, the central aim of this study is to analyse television viewing of the entertainment education programme, Intersexions, in the natural setting of the home, which is in line with analysing television viewers in cultural and historically specific sites.
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Raga, Emmanuelle. "Le Banquet et la "transformation du monde romain": entre Romanitas, Barbaritas et Christianisme :espace romain occidental, IVe-VIe siècle." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209918.
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Ma thèse se concentre sur la question de la transformation de la pratique du banquet classique face, d’une part, à la nouvelle situation sociopolitique découlant de l’installation des royaumes dits successeurs et de la dissolution des structures politiques classiques ;et d’autre part, face à l’intensification de ce que l’on appelle communément la « christianisation » du monde romain. Mes recherches concernent le monde romain occidental (Gaule, Italie et Espagne) à partir du moment où le discours ascétique oriental se diffuse massivement en occident dans la seconde moitié du IVe siècle, mettant fin à ce que Robert Markus appelle le « christianisme antique ». La question principale de ma thèse concerne le discours chrétien et ascétique qui porte sur les questions alimentaires et les réponses données par les groupes sociaux dont l’usage du banquet classique est suffisamment documenté. En l’occurrence les aristocrates (en ce compris les évêques), les communautés cénobitiques et le mouvement anachorétique. La seconde question abordée dans mes recherches est celle posée par la présence « barbare » et l’image du mangeur barbare en ces siècles de transition socioculturelle. Le terminus ante quem de mes recherches se situe à la fin du VIe siècle, en un monde romain désormais indubitablement transformé.
La mia tesi si incentra sulla questione della trasformazione della pratica classica del banchetto nel confronto, da una parte con la nuova situazione sociale e politica dovuta all’insediamento dei regni post-romani, e, dall’altra, con l’intensificazione della cosiddetta “cristianizzazione” del mondo romano. La tesi riguarda lo spazio romano occidentale (cioè Gallia, Italia, Spagna) a partire dal momento in cui si diffonde la grande moda dell’ascetismo orientale dalla seconda metà del IV secolo. La questione principale della tesi, che occupa i capitoli tre e quattro, riguarda il discorso cristiano e ascetico sull’alimentazione e poi le risposte date dai gruppi sociali il cui uso del banchetto è documentato a sufficienza, in fatti specie gli aristocratici, il mondo monastico, e gli eremiti. I due primi capitoli riguardano, rispettivamente, la pratica del banchetto classico nella tarda antichità e la questione della presenza “barbara” e dell’immagine del mangiatore barbaro in quei secoli. La conclusione della tesi si colloca alla fine del VI secolo, in un momento in cui il mondo romano è indubbiamente trasformato.
My doctoral thesis concentrates on the question of the transformation of the classical banquet through the encounter with, on the one hand, the new sociopolitical situation due to the migration and installation of the new successor kingdoms ;and on the other hand, with the intensification of the Christianization of the Roman world. My research focuses on the Western Roman world (Gaul, Italy and Spain) from the moment in which the eastern ascetic discourse spreads widely in the West in the second half of the 4th century, causing what Robert Markus calls “The end of Ancient Christianity”. The main question of my thesis regards the Christian and ascetic discourse on food practices and the answers given by the social groups who’s uses of the banquet is documented enough. In this case, the aristocrats (within which the bishops), the monastic communities and the hermits. The second question taken into consideration in my thesis is the one presented by the “barbarian” presence and the literary image of the barbarian eater in these centuries of socio cultural transformation. The terminus ante quem of my research is placed at the end of the 6th century, in a undoubtly transformed Roman world.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
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Armit, Ian. "Headhunting and the body in Iron Age Europe." 2012. http://hdl.handle.net/10454/5813.
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Grimes, Barbara D. "The pursuit of prosperity and blessing : social life and symbolic action on Buru Island, Eastern Indonesia." Phd thesis, 1993. http://hdl.handle.net/1885/116166.
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This thesis is an ethnographic analysis based on fieldwork among the 'mountain
people' of the interior of Burn, an island located in the present-day province of Maluku in the
Republic of Indonesia. Interested in 'metaphors for living' I found important Burn metaphors
refer to botanic 'roots’ and 'tips'. The conceptualization of botanic growth as the
consequence of life being transmitted from roots to new leaf-tips also applies to the Burn
social world. This study details the Burn 'quest for life', a quest concerned with maintaining
proper relationships with sources of life to ensure the transmission of 'prosperity and
blessing' (berkona tu berkate).
After the Introduction, Part One provides the setting. Chapter Two examines the
history of Bum's relations with the outside world. Chapter Three describes the island as a
culturally constructed inside world. Part Two concerns Bum social life. Chapter Four
focuses on the noro, exogamous groups (clans) defined in terms of common origins. When
they marry, women leave their natal noro and their children subsequently belong to the noro
of their husband. Yet Bum concerns about the source of life connect children to their
mother's brothers in a relationship between 'source uncles' and 'life children'. To maintain
'connections' between noro, ideally men return to their 'source uncle' to marry their emdaa
(MBD). Chapter Five provides the details of marriage and the regeneration of human life.
While the Bum kinship terminology is asymmetric, marriages are symmetric, involving
simultaneous sister exchange and other bidirectional marriages. Sister exchange allows an
immediate substitution for the bride, but, alternatively, there can be bridewealth, or the return
of a child to replace its mother. Whenever a noro loses a person through the agency of
another noro, Bum people are strict accountants. There must be a replacement for sisters lost
in marriage as well as for members lost through death at the hands of another noro. Chapter
Six describes the effort that goes into maintaining equality between noro, an effort that falls
largely to 'entitled men' and warriors. Through their negotiating skills, 'entitled men' obtain
a replacement for any life taken, while warriors guard the balance between noro through their
fighting skills and the possibility of 'revenge killing' (kalungan). Part Three focuses on
symbolic action. Chapter Seven examines the Bum symbols intertwined with the concept of
'prosperity and blessing'. The dyadic categories of Bum symbolism are used to transform the
state of things in the world. Chapter Eight describes a variety of taboos, constmcted in terms
of symbolic action intended to create distinction and to avoid undesired consequences.
Chapter Nine details various rituals and the role of symbolic actions in transforming
experience as people seek to restore prosperity when they encounter difficulty. The conclusion consider the implications of this study for the comparative effort. In
reference to hierarchy, alliance, exchange, gender, the cultural construction of the body,
illness, and childbirth, Burn presents a useful vantage point for the comparison of societies in
eastern Indonesia and Melanesia.
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"Exploration on survival strategies of rural women in Qumbu, Eastern Cape." Thesis, 2010. http://hdl.handle.net/10210/3270.
Full textAbstract:
M.A.African family structures have not been systematically studied in South Africa. This is a pilot study of household structures in the Qumbu village at the Mhlontlo district in the Eastern Cape. I researched household arrangements in the area, whether migration of husbands to the cities has disrupted the traditional family unit, what the survival strategies are of these women, and whether survival strategies influence household structure. Fifteen households were surveyed. Questions asked included marital status, household size, ways of earning a living, alternative survival strategies to wage employment and government social grants, contributions to the household, government role to such families, any knowledge about self help groups and decision making skills, power relations, perception of future developments in their communities, fulfillment of essential needs and service rendering, etc. The study revealed that since traditional family units were disrupted by migration, and wives were left at home to take care for the children, the traditional “extended” African household, dependent on various survival strategies. The main categories are: Five women survived through receiving social grants from the Department of Social Development. Four were domestic workers, three were supported by their lovers whom are from extra marital affair, two from doing piece jobs in the community and 01 from community projects. The majority have no wage employment and make a living on the land where they dwell, but because of migration, rural food production has declined. However, the community survives also by supporting each other, for example, kin and community networks and neighborliness account for much of the survival strategies. Many men migrate to the cities, and as a result wives have different feelings towards male migrancy such as anger, regret, self blame, confusion and powerlessness. Dominantly in black societies grandmothers play a vital role in maintaining households and raising the children of migrants
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Zulu, John. "The material culture of Hlubi male initiation: a case study from Matatiele, Eastern Cape, South Africa." Thesis, 2016. http://hdl.handle.net/10539/21807.
Full textAbstract:
A dissertation submitted in fulfillment of the requirements for the award of the Degree of Master of Social
Sciences in the Department of Anthropology
Faculty of Humanities
University of the Witwatersrand
March 2016This is a study of the material culture associated with male circumcision rituals among Hlubi people in the Matatiele region of South Africa’s Eastern Cape Province. In recent years social scientists and public commentators have paid increasing attention to male circumcision in the context of controversies around ‘botched’ circumcisions, on the one hand, and the growing evidence, on the other hand, that male circumcision plays a role in restricting the spread of HIV. Much less attention has been paid, however, to a vital issue that underpins all these concerns: what materials give male circumcision its distinctive qualities as a cultural process, and how do various kinds of participants and observers think about those materials in relation to other domains of material culture, e.g. medical circumcision. This study will approach the topic through unstructured interviews conducted with various groups of informants
MT2017
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"The relationship between environmental literacy and perceptions with regard to eco-tourism by vhaVendas in the Eastern Soutpansberg region." Thesis, 2014. http://hdl.handle.net/10210/12911.
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Pfeil, Helen Elizabeth. "Raising colonial families : the upper-middle-class in Eastern Australia, 1840-1900." Phd thesis, 2009. http://hdl.handle.net/1885/150359.
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Pellu, Lintje H. "A domain united, a domain divided : an ethnographic study of social relations and social change among the people of Landu, East Rote, Eastern Indonesia." Phd thesis, 2008. http://hdl.handle.net/1885/109802.
Full textAbstract:
Landu is one of the eighteen domains (nusak) in the old political system on Rote Island,
Eastern Indonesia. In 1756 Landu suffered tragic destruction by the Dutch and as a
consequence the people of Landu were taken into slavery and exiled to Batavia. The area
became an almost empty land. Gradually over time, people from the neighboring domains
migrated to Landu with most new settlers occupying the eastern and western parts of the
domain. This study, based on fieldwork conducted in the three villages of Sotimori,
Bolatena and Daiama, offers an ethnographic study of Landu, in which I discuss the
dynamics of social relations and social change among the newcomers (lahenda manamai)
in relation to those who claim to be original inhabitants (lahenda maulu).
The study begins with an assessment of the historical data on the emptying of Landu and its
re-settlement. Further analysis focuses on clans as the basis for the reproduction of the
social identity in Landu. Many clans have parallel names with clans in neighbouring
domains, especially for the people who live in the villages in the eastern and western parts
of Landu. Contemporary patterns of settlement, clanship, language and livelihood are
significant in marking the distinctiveness of social groups. For the newcomers, the
construction of their identity is related to unequal power relations. The superior power of
the centre of the domain and its traditional political structure generate the sentiment that
differentiates between outsiders and the insiders.
An analysis of the ritual language as spoken in Landu develops ideas of Rotenese
cosmology. The importance of agriculture rituals and the myths which focus on the origin
of millet (bete), have a special association with Landu, particularly with the coastal
settlement of Maeoe in Daiama village because this is considered the sacred site where food
first came to the earth. The life cycle rituals from pregnancy to death convey the idea of
transition and incorporation. Together, these rituals have a significant position in shaping
local patterns of social relations and figure prominently within the broader context of the
life cycle of Landu as a domain. Christianity, or more specifically Protestantism, has been a
unifying force in Landu, but following recent developments it has become an element that
divides people of Landu into several denominations, thus further broadening social
demarcation among the population.
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Green, Dawn. "Engendering the rock art archaeology of the north Eastern Cape, South Africa Ritual specialists, novices, and social conditioning." Diss., 2020. http://hdl.handle.net/10500/26531.
Full textAbstract:
Abstracts in English, Zulu and XhosaRock art affords unique opportunities for engendered research because it provides emic views of how specific people re-presented themselves. My feminist study investigates under-researched ‘San/Bushman’ gendered identities to understand more about area-specific constructions of personhood through analysing 2852 rock paintings from two adjacent areas of the northern Eastern Cape, South Africa. Using quantitative and qualitative methods and evidence from excavation archaeology, ethnography, ethology, and neurocognitive research, I identify three categories of ritual specialists: experienced and preeminent; ordinary; and novice. These paintings show that wo/men ritual specialists could transcend the identity norms of ordinary people, but men ritual specialists may have had more status and power. I suggest the paintings acted as a controlling mechanism for the potency of women, indoctrination of novices, and present an ideal for the practice of ritual specialists and ordinary people. This research has important implications for identifying different types of identity marking by different groups of southern African San.
Bonono ba majwe bo fana ka menyetla e ikgethang bakeng sa dipatlisiso tse fokolang hobane e fana ka ditjhebo tsa bonnete tsa hore na batho ba itseng ba ne ba itlhahisa jwang. Boithuto ba ka ba tsa bosadi bo fuputsa boitsebiso ba batho ba maSan/Busumane bo so kang bo batlisiswa haholo ele ho utlwisisa haholwanyane ka dikaho tsa dibaka tse ikgethileng tsa botho ka ho manolla metako ya pente e 2852 e tswang dibakeng tse pedi tse bapileng tsa borwa ho Kapa Botjhabela, Afrika Borwa. Ka tshebediso ya mekgwa ya bongata le boleng le bopaki ho tswa ho dipatlisiso tsa excavation archaeology, ethnography, ethology, le tsa neurocognitive, ke hlwaya mekgahlelo e meraro ya ditsebi tsa mekete ya meetlo: ba nang boiphihlello le ba hlahelletseng ka mahetla; ba tlwaelehileng; le bomaithutwana. Metako ena ya pente e bontsha hore ditsebi tsa basadi tsa mekete ya meetlo di ne di kgona ho tlola ditlwaelo tsa boitsebiso tsa batho ba tlwaelehileng, empa ditsebi tsa banna tsa mekete ya meetlo di ka di ne le di na le maemo le matla a fetang. Ke sisinya hore metako e ne e sebetsa jwalo ka mokgwa wa ho laola bakeng sa matla a basadi, thuto ya bomaithutwane, le ho hlahisa se lokelang ho ba sona bakeng sa tshebetso ya ditsebi tsa meetlo le batho ba tlwaelehileng. Patlisiso ena e na le bohlokwa bakeng sa ho hlwaya mefuta e fapaneng ya matshwao ba boitsebiso a dihlopha tse fapaneng tsa maSan a Afrika e borwa.
Imizobo esematyeni inika amathuba akhethekileyo ophando lweemeko ezingqonge isini ngoba le mizobo ibonisa indlela abaziveza ngayo abantu abathile ngokwenkcubeko yabo. Isifundo sam ngobufazi siphanda ngohlanga lwama ‘San/Bushman’ okanye Amaqhakancu/abaThwa nekuphandwe kancinci ngabo, injongo ikukuqonda ubume bobuntu babo kwiindawo ngeendawo. Olu phando lwenziwe ngokuhlalutya imizobo esematyeni engama-2852 ekwiingingqi ezimbini eziseMntla-Mpuma Koloni, eMzantsi Afrika. Ngokusebenzisa uphando olusekelwe kubungqina bamanani nobusekelwe kwiingxoxo nokuzathuza kwanobungqina obuvezwe zizinto ezigronjwe/ezigrunjwe kwiziza zakudaladala, obuvezwe kwiinkcazelo zenkcubeko yabantu abahlukeneyo, obuvezwe kwiinkcazelo zoluntu xa lujongwe ngokwenkalo yendalo (i-itholoji) nobuvezwe kwizifundo zokuqiqa nokusebenza kwengqondo, ndiphawule iindidi ezintathu zeengcali zezithethe: abanamava nolwazi olubalaseleyo; abanolwazi oluqhelekileyo; abangenalwazi kangako. Le mizobo ibonisa ukuba iingcali zezithethe zamadoda nezabafazi zinakho ukubona ngaphaya kwendlela ababona ngayo abantu jikelele, kodwa kusengenzeka ukuba iingcali zezithethe zamadoda zazinewonga negunya elithe chatha. Ndibona ukuba imizobo yayisebenza njengesixhobo sokulawula amandla neziphiwo zabafazi, ukuqweqwedisa iingcinga zabangenalwazi luthe vetshe, nokuvelisa okulindelekileyo kwindlela yokusebenza kweengcali zezithethe nabantu jikelele. Olu phando lubalulekile ekunakaneni iindidi ezahlukeneyo zokuphawula ubuyena bamaqela ahlukeneyo ohlanga lwamaSan/ Amaqhakancu aseAfrika.
M.A. (Archaeology)
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Sitole, Nomhle N. "The influence of initiation schools on adolescent knowledge and attitudes towards HIV/AIDS and gender related issues in the Maluti Area, Eastern Cape." Thesis, 2008. http://hdl.handle.net/10413/5356.
Full textAbstract:
Although many cultures attach great value to young males attending traditional initiation schools, there are a number of questions that remain unanswered. Because of the secrecy that surrounds these schools, there may be many opportunities for addressing vital social issues that may not be made use of or are not known. The purpose of this study was to explore the role played by the initiation schools in educating the young men about HIV/AIDS and gender related issues in the Maluti area in the Eastern Cape from the leader’s and from the initiates’ perspectives. A comparison with non-initiates was also conducted. The researcher also aimed to explore the programs offered at the initiation schools; whether initiation schools serve as a source of knowledge pertaining to HIV/AIDS and gender related issues to the young men. The researcher conducted interviews with leaders of two different initiation schools, focus group discussions with two groups of young males that had attended two different initiation schools, and also with one group of young males that had not yet attended initiation school in the Maluti area. The study was qualitative and data was analysed using content analysis.
The results reflect that both initiated and uninitiated young males had attended same workshops on gender issues offered through their schools, the only difference in knowledge and attitude is therefore based on what the initiated youth learnt from the initiation school. This knowledge reflected an understanding of equity principles in treating women. In addition, the initiated young males reflected some understanding of the equal rights and treatment of women. However there was little difference between the two groups of young males, perhaps because there was apparently not much included at initiation school. Another reason could have been because the initiates did not perceive it as one of the important issues discussed since there was little emphasis coming from the initiation school, the leaders or from the visiting speakers.Thesis (M.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.
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Sambu, Kipkoeech Araap. "Isis and Asiis : Eastern Africa's Kalenjiin people and their pharaonic origin legend : a comparative study." Thesis, 2000. http://hdl.handle.net/10500/17655.
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Sigaba, Avis Lumka. "A marriage enrichment programme : a study of the proposed contribution of a modern pastoral care and counselling model to urbanised Xhosa communities with special reference to the congregants at Umtata Methodist Church, Eastern Cape." Thesis, 2000. http://hdl.handle.net/10413/3359.
Full textAbstract:
This study was done to explore how modern Pastoral Care and Counselling models could be in dialogue with some valuable Xhosa traditional practices in the urbanised context around Umtata in the Eastern Cape. The intention is to provide a marriage enrichment programme to the congregants of the Methodist Church in this region.
This has been offered in response to increase in the rate of divorce, separation and emotional distress experienced by many couples in the area.
Chapter one offers the methodological framework for the entire theoretical and practical study. The second chapter explores various concepts of the family systems theory with particular focus on Murray Bowen's systems theory. This should bring
forth a clear understanding of behavioural patterns which manifest in marriage when the system loses equilibrium. Grounded in the family systems theory is the concept of normal family processes. The third chapter looks into the understanding of normal family processes as brought across by various American authors. The chapter takes the interpretation further by looking into normal family processes in the original Xhosa cultural communities. The reason for the exercise is to bring awareness about what is normal before one can address what is abnormal. This is for widening the horizons so that what is culturally normal should not be labelled as abnormal. The fourth chapter prepares groundwork for the establishment of intervention and counselling strategies specifically within the Xhosa communities around Umtata.
This chapter is field work done through interviews so as to gain an awareness about what the people of this region presently think, feel and say about marriage and family life experiences. The fifth chapter looks into the minister's uniqueness in marriage enrichment in comparison with his or her colleagues in medical, social work and family therapy or psychotherapy fields. A theological exploration is dealt with in the sixth chapter with
a view to contend with biblical principles applicable to marriage. Chapter seven discusses a training model for a lay team of twelve members to promote the concept of the priesthood of all believers. The views of authors like Switzer, Clinebell, Colilns, Herbert Otto and others are consulted and opened to dialogue with Xhosa Traditional practices offered by oral sources. Chapter eight focuses on premarital education. Within this eduGative counselling, a hand-out on marriage contracts is prepared in both English and the vernacular
language. Interdisciplinary work has been included through the engagement of resource personnel from the medical, financial and legal fields. Chapter nine actually presents the Marriage Enrichment Programme in a workshop form. Within the programme, theoretical and practical work is done in contextual bible study, communication and conflict resolution exercises as well as
conscietisation about valuable Xhosa traditional marriage practices. The contextual model on marriage enrichment is offered to a group of forty-four congregants. The evaluation forms provide a positive result of this marriage enrichment model. The results express a need to address marital problems in our communities. This does give support to the Hypothesis that was tested. Modern pastoral care and counselling models can be adapted to traditional context with positive results. Lay involvement promotes maximum participation of the People of God in care giving. However, further results will be achieved with more workshops or retreats. More effectiveness will also come with the training of more lay teams. This demands large
sampling in lay training, more interviewing and more involvement of the rural community elders for more information on traditional practices.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000
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Tenge, Stembele. "Xhosa teenage boys' experiences during the period prior to circumcision ritual in East London in the Eastern Cape Province." Diss., 2006. http://hdl.handle.net/10500/2391.
Full textAbstract:
Xhosa people practise the circumcision ritual. The exciting period is during the pre- circumcision. It is also the time when Xhosa teenage boys experience various problems associated with the ritual. The main purpose of the study was to explore and describe Xhosa teenage boys' experiences of the period prior to the circumcision ritual in East London in the Eastern Cape Province. A descriptive, exploratory and descriptive qualitative research design was followed and 28 participants volunteered to participate.
In-depth phenomenological focus group interviews were conducted. Data analysis revealed two themes: social pressure on teenage Xhosa boys associated with the ritual, and depression associated with the treatment of teenage Xhosa boys by their communities. The study recommends that all stakeholders be involved in the performance of the ritual. A limitation of the study was failure to include stakeholders. The researcher recommends further research to involve all stakeholders of the ritual.Health Studies
M.A. (Public Health)
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Bottoman, Brian. "The experience of indigenous circumcision by newly initiated Xhosa men in East London in the Eastern Cape province." Diss., 2006. http://hdl.handle.net/10500/2228.
Full textAbstract:
The practise of male traditional circumcision is severely challenged with enormous problems ranging from hospitalisation of the initiates as well as deaths of the initiates. The background of the problem is focused in the Eastern Cape Province where the researcher has noted several initiates being treated in hospitals for physical and as well for psychological problems. The objective of this study was to explore and describe newly initiated Xhosa men's experiences of traditional circumcision rites at East London in the Eastern Cape Province and to describe the guidelines for support of these newly initiated Xhosa men by public health professionals. A qualitative explorative, descriptive contextual and phenomenological design was followed. Purposive sampling technique was used to select the participants. Fourteen participants volunteered to participate in the study after they met the eligible criteria. Focused group interviews were used as a method for data collection. Data analysis of the study showed that there are several factors affecting newly initiated men whilst undergoing circumcision rites. These factors can present at any of the three circumcision stages i.e. pre-circumcision, peri-circumcision and post-circumcision. The recommendations of the study strongly suggest a cultural competence in rendering effective health care services to culturally and ethnically diverse clients. All the five constructs of cultural competence are entailed in the support guidelines that have been developed by the researcher. They are cultural awareness, cultural knowledge, cultural skill, cultural encounter and cultural desire. Finally limitation of the study and the need for a further research has been clearly stated.Health Studies
M.A.
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Wustenberg, Michael. "The big things bowed : the community ministry of Catholic funeral leaders in a rural South African context." Thesis, 2001. http://hdl.handle.net/10500/16502.
Full textAbstract:
Funeral leaders share the ministry of comfort with others. They make a specific religious contribution towards restoring life or decontaminating from death, which affects the faith and hope of the bereaved. Their ministry responds to a need of the bereaved by
affirming community in the face of death. It is based on spirituality and grounded in the biblical and apostolic tradition; it is carried out in a catholic contextualisation. The leaders' insertion into both the cultural background and the religious realm encourages
contextualisation. Their verbal proclamation is done in various ways and is linked to ritual. It reflects the three dimensions of the model employed in pastoral theology by taking life seriously, interpreting it in the light of faith, and leading a celebration that opens up the future of the participants. The leaders' proclamation is sincere when they link cultural family-procedures and church rituals in a parallel way. Sincerity suffers when community leaders, used to provide a comprehensive service, cannot preside over the promised celebration of the Eucharist, which could be the culmination of the rite of passage. Their ministry remains incomplete because of factors beyond their
control. It nevertheless contributes to justice in many ways, in particular by deploying local people. While the ministry is carried out independently, it depends on collaboration with the pastoral staff, in particular the priests. They safeguard the quality of ministry by
formation and through supervision. The collaborative formation contributes to the cultural insertion of the local and expatriate staff and enhances their competence. This collaborative ministry serves the bereaved, the community of faith, and theology. It allows the development of a contextualised liturgy, and a local theology. It is a step forward on the road towards a genuine form of community ministry in this particular African context. It corresponds with contemporary secular approaches towards leadership and management. African approaches emphasise the need for
contextualised management forms. They assume the compatibility of different practices employed in different contexts. The comprehensively grounded ministry seems to contribute to the avoidance or overcoming of some of the grave shortcomings of
ministry as provided in the past.Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
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Mdondolo, Nosipho. "Cultural factors associated with management of a breast lump amongst Xhosa women." Diss., 2002. http://hdl.handle.net/10500/609.
Full textAbstract:
A qualitative research design and an ethno-nursing research method were used to identify cultural factors influencing Xhosa women's health seeking behaviours associated with breast lumps. Focus group interviews were conducted to obtain data.
The research results revealed that these Xhosa women with breast lumps did not disclose some cultural factors which influenced their health seeking behaviours associated breast lumps. Registered nurses, sharing the same culture and language as the Xhosa women, revealed that Xhosa women with breast lumps sought treatment from traditional healers, prior to seeking medical care from the hospital and/or clinics. When they arrive at the hospital/clinics the breast lumps have often progressed to advanced ulcerated breast cancer, with poor prognoses and poor treatment outcomes.
Xhosa women lacked knowledge about the management of breast lumps. Health promotion efforts should address this issue at Primary Health Care services in the Eastern Cape.Health Studies
M.A. (Health Studies)
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Plaatjie, Bulelwa. "The impact of HIV and AIDS on planned parenthood in the area of Mthatha." Diss., 2009. http://hdl.handle.net/10500/3092.
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