Academic literature on the topic 'Kikuyu (African people) – Rites and ceremonies'

Bibliography: pages 131-146.<br>There is presently considerable debate as to the forms of relationships established between hunter-gatherers and their non-forager neighbours and whether relationships which are documented as having been established significantly affected these hunter-gatherer societies. In southern Africa, particular attention has been paid to the effects of such contact on hunter- gatherer communities of the south-western Cape and the Kalahari. The aim of this thesis has been to assess the nature and extent of relationships established between the south-eastern San and southern Nguni and Sotho communities and to identify the extent to which the establishment of these relationships may have brought about changes in the political, social and religious systems of south- eastern hunter-gatherers. General patterns characterising interaction between a number of San and non-San hunter-gatherer societies and farming communities outside the study area are identified and are combined with archaeological and historiographical information to model relationships between the south-eastern San and southern Nguni and Sotho communities. The established and possible effects of these relationships on some south-eastern San groups are presented as well as some of the possible forms in which changes in San religious ideology and ritual practice resultant upon contact were expressed in the rock art. It is suggested that the ideologies of many south-eastern San communities, rather than being characterised by continuity throughout the contact period, were significantly influenced by the ideological systems of the southern Nguni and Sotho and that paintings at the caves of Melikane and upper Mangolong, as well as comments made upon these paintings by the 19th century San informant, Qing, should be interpreted with reference to the religious ideologies and ritual practices of the southern Nguni and Sotho as well as those of the San. Other rock paintings in areas where contact between the south-eastern San and black farming communities was prolonged and symbiotic may need to be similarly interpreted.

Nyau Masquerades have been studied by missionaries, anthropologists and religious specialists, but have seldom been documented by theatre and performance specialists. This dissertation argues for the acceptance of Ny au performance as a contemporary world theatre form rooted in tradition. Charting the uneasy relationship between the Nyau and those who have sought to record their performances, the author delineates a vivid dramaturgy of this art form. In doing so, the boundaries of what define theatre as it has traditionally been understood in dominant discourses are made more fluid. Nyau performances have been affected by Colonial processes in varied ways. They were banned by the former government of Northern Rhodesia and severely censored by Catholic Mission teachings in the former Nyasaland. Other forms of vilification have been more subtle. Information about performance in Africa has often been collected and arranged in ways which limit the understanding of these genres. Images of Africa which cluster around the notion of the 'Primitive Other' have enabled a representation of Ny au masking as a superstitious and outdated practice with no relevance for contemporary Africa. This work calls for a new examination of the Nyau, through the lens of local discourse as well as contemporary global understandings of performance. Chapter One examines the issue of primitivism and the ways in which Africa has historically been posited as the exotic Other to Europe. Chapter Two examines the Nyau ih terms of specific dramaturgical elements, adjusting previous misconceptions surrounding the theatr~ forms of Chewa and Nyanja people. Chapter Three is devoted to a discussion of space in ritual theatre and Nyau performance, while Chapter Four explores masking and questions of transformation and liminality. In conclusion, it is seen that the use of the mask is a metaphor for the suspension of rigid boundaries separating subject/object, self/other, ritual/theatre, a suspension which needs to take place before an enriched understanding of performance in Africa can be reached.

Thesis (MSocialWork)--Stellenbosch University, 2002.<br>ENGLISH ABSTRACT: The purpose of the study was to establish guidelines for ethnic-sensitive bereavement counselling with Xhosa speaking people. These guidelines are specifically aimed at Social Workers who do bereavement counselling with Xhosa speaking people. In order to formulate the guidelines, both literature review and empirical studies were undertaken. The literature review consists of two chapters. In the first chapter the ethnicsensitive perspective and bereavement counselling models are discussed and attention is given to the integration of the ethnic-sensitive perspective with bereavement counselling models. The second chapter deals with death and bereavement in the Xhosa culture, the role of the Social Worker as bereavement counsellor and the knowledge, values and skills required to do bereavement counselling. Through the literature review it was established that specific knowledge of a Xhosa speaking person's bereavement process is essential for any Social Worker who wishes to do ethnic-sensitive bereavement counselling with a Xhosa speaking person. Skills and values must be tailored to the needs of the Xhosa speaking person in bereavement. During the literature review it also became clear that successful ethnic-sensitive bereavement counselling can only be done if the Social Worker is totally knowledgeable about hislher own experiences and attitudes in respect of the bereavement process as well as in respect of another culture, for example the Xhosa culture. The empirical study was done to establish the needs of Xhosa speaking people in respect of bereavement counselling. The respondents consisted of Xhosa speaking individuals who were in the bereavement process. The measurement instrument consisted of a questionnaire with quantitative and qualitative questions and these were completed by ten respondents. The sample of ten respondents were selected from amongst respondents who were available and willing to participate in the research. The findings of the empirical study pointed to the unique needs of Xhosa speaking people which must be considered during bereavement counselling with them. It was also confirmed that a Social Worker required specific knowledge of Xhosa speaking people's bereavement process in order to deliver ethnic-sensitive bereavement counselling. The finding establishes clear guidelines for Social Workers doing ethnic-sensitive bereavement counselling with Xhosa speaking people.<br>AFRIKAANSE OPSOMMING: Die doel van die studie was om riglyne vir etnies-sensitiewe rouberaad met Xhosa-sprekende persone daar te stel. Die riglyne is spesifiek gerig op maatskaplike werkers wat rouberaad met Xhosa-sprekende persone doen. Ten einde die riglyne te formuleer is 'n literatuurstudie en 'n empiriese studie gedoen. Die literatuurstudie bestaan uit twee hoofstukke. In die eerste hoofstuk is die etnies-sensitiewe perspektief en rouberaad modelle bespreek, daar is ook aandag gegee aan die integrering van die etnies-sensitiewe perspektief met die rouberaad modelle. Die tweede hoofstuk handel oor dood en rou in die Xhosa-kultuur; die rol van die maatskaplike werker as rouberader en die kennis, waardes en vaardighede wat benodig word om rouberaad te doen. Met die literatuurstudie is vasgestel dat 'n maatskaplike werker wat etnies-sensitiewe rouberaad met 'n Xhosa-sprekende persoon wil doen, spesifieke kennis van die Xhosa-sprekende persoon se rouproses moet hê. Vaardighede en waardes moet ook aangepas word by die behoeftes van die Xhosa-sprekende persoon in rou. In die literatuurstudie het dit ook duidelik na vore gekom dat suksesvolle etnies-sensitiewe rouberaad slegs gedoen kan word indien die maatskaplike werker deeglike kennis dra van sy/haar eie ervaringe en houdings ten opsigte van die rouproses en ten opsigte van 'n ander kultuur, byvoorbeeld die Xhosa-kultuur. 'n Empiriese studie is gedoen om Xhosa-sprekende persone se behoeftes ten opsigte van rouberaad te bepaal. Die respondente het bestaan uit Xhosa-sprekende persone wat in 'n rouproses was. 'n Vraelys met kwalitatiewe en kwantitatiewe vrae is as meetinstrument gebruik, en is deur tien respondente voltooi. Die steekproef van tien respondente is verkry deur doelbewuste seleksie, van respondente wat bereidwillig en beskikbaar vir die navorsing was. Die bevindinge van die empiriese studie het aangedui dat Xhosa-sprekend persone unieke behoeftes het wat in ag geneem moet word tydens rouberaad. Daar is bevestig dat dit vir 'n maatskaplike werker nodig is om spesifieke kennis van die Xhosa-sprekende persoon se rouproses te hê, ten einde etnies-sensitiewe rouberaad te lewer. Die bevindinge lig duidelike riglyne vir maatskaplike werkers by etnies-sensitiewe rouberaad met Xhosa-sprekende persone uit.

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.