Academic literature on the topic 'Women, Zulu'
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Journal articles on the topic "Women, Zulu"
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Zwane, Celani Lucky. "The Physical Features and Importance of Women That Is Depicted on Zulu Clan Praise Names." English Linguistics Research 9, no. 4 (December 10, 2020): 32. http://dx.doi.org/10.5430/elr.v9n4p32.
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The focus of this paper is that most scholars are not aware of the physical features and importance of women that is depicted on Zulu clan praise names. The clan praise names in themselves code hidden information that would be a story, history, very long which talks about women. The main aim of the study is to alert people about the physical features and importance of women that is depicted on Zulu clan praise names. Research findings indicate that women feel significant when their physical beauty is acknowledged. This study found that females can protect themselves through self-defence if they are trained and can also protect their loved ones. Research findings also showed that women are very important in growing the nation and can protect their families by using their wisdom.
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Zwane, Duduzile. "“Our Beauty Is in Our Breasts”: A Culture-Centered Approach to Understanding Cancer Perceptions in Kwa Zulu Natal, South Africa." Qualitative Health Research 31, no. 1 (September 30, 2020): 148–59. http://dx.doi.org/10.1177/1049732320960417.
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Breast cancer is an incapacitating physical illness. It was once reported predominantly by patients in developed countries. With the advent of globalization, it is increasingly becoming a major health concern in developing countries such as South Africa. Breast cancer researchers have continuously advocated for original studies that address this condition from a sociocultural perspective. Consequently, in this article I examine the perceptions of breast cancer patients from underprivileged parts of Kwa Zulu Natal (KZN). Thirty semi-structured interviews were conducted with Zulu women at a tertiary hospital in the region. A culture-centered approach was utilized to gauge their perceptions of life as breast cancer patients within the conservative Zulu community. The findings revealed that this ailment is generally misunderstood, which has adverse implications for the patients. Furthermore, there is a dire need for breast cancer communication interventions that can acquaint the Zulu community with this condition.
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HANRETTA, SEAN. "WOMEN, MARGINALITY AND THE ZULU STATE: WOMEN'S INSTITUTIONS AND POWER IN THE EARLY NINETEENTH CENTURY." Journal of African History 39, no. 3 (November 1998): 389–415. http://dx.doi.org/10.1017/s0021853798007282.
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For a number of years the historiography of Southern Africa has been dominated by a materialist framework that has focused upon modes of production and forms of socio-political organization as the determining factors in historical change. Those historians concerned with the history of women in pre-colonial societies – even those who have privileged gender relations in their analyses – have largely been content to construct women's history by applying the insights of socio-economic and political analyses of the past to gender dynamics, and by projecting the insights of anthropological analyses of present gender relations into the past. Some of these historians have concluded that until the arrival of capitalism no substantial changes in the situations, power or status of women took place within Zulu society, even during the period of systemic transformation known as the mfecane in the early nineteenth century.More recently, Zulu gender history has become part of a larger debate connected to the changing political and academic milieu in South Africa. Representatives of a revived Africanist tradition have criticized materialist historians for writing Zulu history from an outsider's perspective and of focusing overly on conflict and power imbalances within the nineteenth-century kingdom in an effort to discredit contemporary Zulu nationalism. To counter this, historian Simon Maphalala has stressed the harmony of nineteenth-century Zulu society, the power advisors exercised in state government, and the lack of internal conflict. Maphalala also claims that women's subordinate role in society ‘did not cause any dissatisfaction among them’, and argues that ‘[women] accepted their position and were contented’. In recent constitutional debates many South African intellectuals including members of the Congress of Traditional Leaders of South Africa (CONTRALESA), invoked this ‘benign patriarchy’ model of pre-colonial gender relations to oppose the adoption of gender-equality provisions in the new constitution. As Cherryl Walker has noted, the hegemonic definition of traditional gender relations to which such figures have made rhetorical appeals often masks not only the historicity of these relations but also hides dissenting opinions (often demarcated along gender lines) as to what those relations are and have been.
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Fitzsimmons, Linda. "First Women Playwrights Conference." New Theatre Quarterly 5, no. 18 (May 1989): 123. http://dx.doi.org/10.1017/s0266464x00003018.
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The First International Women Playwrights Conference took place in Buffalo, New York, from 14 to 23 October 1988. It was attended by over 200 playwrights (and a few non-playwrights) from 34 countries. That number included many eminent women – Renée (New Zealand), Alice Childress (USA), Bai Fengxi (China), Miriam Kainy (Israel), Zulu Sofola (Nigeria), Somalatha Subasinghe (Sri Lanka), Iren Kiss (Hungary) – plus women (mostly, because of the cost, American) whose plays are as yet unproduced or who are beginning to write. Much of the focus was on how much theatre work is being written by women, but which meets with obstructions to performance.
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Chikosi, Aggrey B., Jagidesa Moodley, J. Moodley, Rosemary J. Pegoraro, Pamela A. Lanning, and Lee Rom. "APOLIPOPROTEIN E POLYMORPHISM IN SOUTH AFRICAN ZULU WOMEN WITH PREECLAMPSIA." Hypertension in Pregnancy 19, no. 3 (January 2000): 309–14. http://dx.doi.org/10.1081/prg-100101992.
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Zungu, Evangeline B. "“Burying Old Bones in New Graves!” Linguistic Creativity with a Focus on Women’s Eligibility for Marriage in Zulu Memetic Aphorisms." Southern African Journal for Folklore Studies 27, no. 2 (February 8, 2018): 1–15. http://dx.doi.org/10.25159/1016-8427/2216.
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In oral cultures, proverbs are a window to the very fabric of society. This article looks at how the current generation is using traditional proverbs in modern ways, by employing Zulu memetic aphorisms. These memetic aphorisms function in the same manner as memes; except that the former has no images underneath the writing. Memetic aphorisms are written in Zulu; however, they involve a lot of codeswitching and use of numbers instead of words. These memetic aphorisms are factual, ironical, funny, and use word play. They are generally acceptable comments and meaningful assertions about life in general. Memetic aphorisms have become an easy and quick way to communicate opinions of the speaker regarding the behaviour, dress code, physical appearance, social status and religious affiliation. This article will look at how the content of these memetic aphorisms is organised to criticise and shun the bad behaviour of women in an effort to prepare them for marriage. It will also look at the correlation between the languages of memes, as it relates to traditional proverbs in Zulu. The article proposes a simple typology for analysing and identifying common features between the aphorisms and traditional proverbs in Zulu social discourse. These memetic aphorisms gain their relevance and meaning in the context within which they are used.
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O'Farrell, N., A. A. Hoosen, K. D. Coetzee, and J. van den Ende. "Sexual behaviour in Zulu men and women with genital ulcer disease." Sexually Transmitted Infections 68, no. 4 (August 1, 1992): 245–48. http://dx.doi.org/10.1136/sti.68.4.245.
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Turner, Noleen. "Humor and scatology in contemporary Zulu ceremonial songs." HUMOR 31, no. 1 (January 26, 2018): 65–83. http://dx.doi.org/10.1515/humor-2017-0113.
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AbstractThis article focuses on humor embedded in the delivery and lyrics of a form of song sung by Zulu women in KwaZulu-Natal, South Africa still widely practiced in rural areas, called amaculo omgonqo ‘puberty songs.’ The aim is to ascertain how and why young Zulu females sing these unusual songs which are normally sung in the days preceding two rites of passage ceremonies; firstly, the umhlonyane ceremony, which is held to mark a young girl’s first menstruation during her puberty years, and secondly, approximately 10 years later, the umemulo ‘coming of age’ ceremony which is held for young girls who have reached marriageable age. Analysis is made of the unusual use of scatological and ribald language in these songs, which are sung by young girls before these two ceremonies. These songs are rendered socially acceptable only because of the context in which they are sung, and for the bawdy humor which is core to the lyrics.
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Turner, Noleen S. "Comparison of the izibongo of the Zulu royal women, Mnkabayi and Nandi." South African Journal of African Languages 8, no. 1 (January 1988): 28–33. http://dx.doi.org/10.1080/02572117.1988.10586747.
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Fernandes, C. L. "Volumetric analysis of maxillary sinuses of Zulu and European crania by helical, multislice computed tomography." Journal of Laryngology & Otology 118, no. 11 (November 2004): 877–81. http://dx.doi.org/10.1258/0022215042703705.
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Introduction: The volumes of the maxillary sinuses are of interest to surgeons operating endoscopically as variation in maxillary sinus volume may mean variation in anatomical landmarks. Other surgical disciplines, such as dentistry, maxillo-facial surgery and plastic surgery, may benefit from this information.Objectives: To compare the maxillary sinus volumes of dried crania from cadavers of European and Zulu descent, with respect to ethnic group and gender.Methodology: Helical, multislice computed tomography (CT) was performed using 1-mm coronal slices. The area for each slice was obtained by tracing the outline of each slice. The CT machine calculated a volume by totalling the slices for each sinus.Results: Ethnic and gender variations were found in the different groups. It was found that European crania had significantly larger antral volumes than Zulu crania and men had larger volumes than women. Race and gender interaction was also assessed, as was maxillary sinus side.Conclusion: A variation in maxillary sinus volume between different ethnic groups and genders exists, and surgeons operating in this region should be aware of this.
Dissertations / Theses on the topic "Women, Zulu"
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Mzoneli-Makhwaza, Irene Nini. "African male voices: representation of women images in selected isiZulu literary texts; reality or idealism?" Thesis, University of Zululand, 2016. http://hdl.handle.net/10530/1609.
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A thesis submitted to the Faculty of Arts in fulfillment of the requirements for the Degree Of Doctor of Philosophy in the Department of African Languages at the University of Zululand, 2016In this thesis, the research focused on representation of women images in the selected isiZulu literary texts. From the late 1940’s up to 1994 South Africans struggled under the apartheid regime. During this period of time Black women were doubly oppressed by their patriarchal and traditional cultures as well as by the apartheid system of government. With the change of government in 1994, a new era in the history of South Africa was ushered in. The underlying foundations of the new constitution were democratic values of gender equality, non- racial, non sexist society. It is against this backdrop that the thesis focused on exploring the effects and or impact of perceptions about women within a changing and transforming society in Africa in general and South Africa specifically. The isiZulu texts selected that were analysed are works of transitional period partly because they were published during the time of political and social transformation. Whilst other texts that were analysed were published during the post-independence period. The rational behind this was to give a broader spectrum that reflects the reality; as well as to establish whether the socio- political transformation has had an impact on how male authors represent women in isiZulu literary texts. Literary feminist philosophy was employed to highlight whether their depiction is real or idealized. The study concluded that gender inequality was still prevalent in the depiction of women images in selected isiZulu literary texts authored by males. There was no transformation that had been made by male authors in their portrayal of women characters to reflect the current political and social order
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Malaza, Thembekile Gladys. "Ijenda namasiko kumanoveli wesiZulu." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52881.
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Thesis (MA)--University of Stellenbosch, 2002.ENGLISH ABSTRACT: This study examines the portrayal of women characters in two postcolonial Zulu novels: Asikho ndawo bakithi (1996) and Itshwe/e lempangele (1998). The study is approached from a feminist theoretical framework and focuses on gender and culture. The study concentrates on patriarchal relations because they are most widely used as the foundation for a specifically feminist investigation of sexual relations. The study examines two postcolonial novels with the objective to establish how the writers portray women characters after the introduction of the 1994 democratic dispensation in South Africa. In the past, women characters were portrayed as stereotypes: they were either too bad or too good in line with the dictates of the patriarchal society where women are expected to take a subservient role, and men to assume the dominant role. This has made the character of women in fiction exaggerated and one-dimensional in the sense that the women characters do not develop, nor do they behave in various respects like normal human beings. The women characters are often victims of several circumstances caused by patriarchy and other socio-economic factors. The aim of analisying the two novels is to compare them and observe how women, as literary characters are portrayed. The study found that in Asikho ndawo bakithi women characters are portrayed as normal women who respond appropriately to the challenges of their environment. Yet the fact that they live in abject poverty and are homeless, make them victims of the social ills that take their lives cheap. This situation creates tremendous stress and pressure on their lives and leads to gradual moral degradation beyond their control. Itshwele lempangele can be viewed as a post-apartheid novel because it has democritised images of women characters. For example, Ndelebuli teaches his father, Sonqisha that he should never beat up his mother whenever they have problem. Ndelebuli thus becomes an epitome of a young man who treats maidens and married women with dignity, respect and tolerance in the novel. Another issue addressed in the novel is that the women characters portrayed belong to multicultural environments and the exemplary marriages are crosscultural. Of the two novels, Itshwele lempangele presents images of liberated women whereas in Asikho ndawo bakithi, women characters are portrayed as victims of the legacy of the social ills of the apartheid era.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die uitbeelding van vroue in twee post-koloniale novelles in Zulu: Asikho ndawo bakithi (1996) en Itshwe/e lempange/e (1998). Die studie word benader vanuit 'n feministiese toeretiese raamwerk en fokus op gender en kultuuraspekte soos gemanifesteer in die novelles. Die studie fokus op patriargale verhoudinge omdat dit mees algemeen gebruik word as basis vir 'n spesifiek-feministiese ondersoek van seksuele verhoudinge. Die studie ondersoek twee postkoloniale novelles met die doel om vas te stel hoe die skrywers vroue-karakters voorstel na die invoer van die demokratiese bestel in 1994 in Suid-Afrika. In die verlede is vrouekarakters uitgebeeld as stereotipes: hulle was of net positief of net negatief uitgebeeld, in Iyn met die patriargale gemeenskap waarin van vroue verwag is om In onderdanige rol te he, en van mans verwag is om In dominante rol te he. Dit het die karakters van vroue in fiksie een-dimensioneel gemaak in die sin dat vrouekarakters nie ontwikkel nie en dat hulle in verskeie opsigte nie optree soos normale mense nie. Die vrouekarakters was dikwels slagoffers van verskillende omstandighede wat toegeskryf kan word aan patriargie en sosio-ekonomiese faktore. Die doelstelling met die analise van die twee novelles is om hulle te vergelyk en vas te stel hoe vroue as llterere karakters uitgebeeld word. Daar is bevind in die studie dat in Asikho ndawo bakithi vrouekarakters as normale vroue uitgebeeld word wat gepas reageer op die uitdagings van die omgewing. Nietemin veroorsaak die feit dat vroue in uiterste armoede leef en dikwels nie huise het nie, dat hulle slagoffers word van sosiale euwels wat hulle lewens goedkoop maak. Hierdie toestand veroorsaak groot spanning en druk op hulle lewens en dit lei tot morele agteruitgang buite hulle beheer. Itshwe/e lempange/e kan beskou word as In post-apartheid novelle omdat dit die beeld van vroue gedemokratiseer het. Die karakter Ndelebuli leer byvoorbeeld vir sy vader dat hy nooit sy moeder moet slaan nie, watter probleem hulle ookal mag he. Ndelebuli word die toonbeeld in die novelle van hoe jong meisies en vroue met respek en waardigheid behandel moet word. In Verdere verskynsel wat aangespreek word in die novelle is dat die vrouekarakters wat uitgebeeld word vanuit multikulturele omgewings kom en dat goeie voorbeelde van huwelike kruiskultureel is. Itshwele lempangele bied In uitbeelding van bevryde vroue, terwyl Asikho ndawo bakithi vroue uitbeeld as slagoffers van die nalatenskap van die sosiale euwels van apartheid.
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Kassier, Susanna Maria. "Investigation of weight management-related focus areas in middle-class overweight/obese Black (Zulu) women to advise healthy weight loss intervention development." Doctoral thesis, University of Cape Town, 2015. http://hdl.handle.net/11427/15520.
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The South African Demographic and Health Survey (1998 and 2003) revealed that urban black women had the highest prevalence of overweight/obesity and central obesity across all population and gender groups. This trend was confirmed by the South African National Health and Nutrition Examination Survey (SANHANES-1) who reported a substantial increase in the prevalence of obesity among black South African women. Hence, the high prevalence of overweight/obesity and central obesity among urban black South African women needs to be addressed through targeted weight loss/management interventions, as obesity and central obesity are risk factors for the development of a number of non-communicable diseases (NCDs). However, from the international literature, it is evident that overweight/obese black women are less likely to embark on a weight loss intervention, while those who seek treatment, are unlikely to complete the intervention, as weight loss interventions targeting as well as including black women have reported attrition rates ranging from 0to 79%. In addition, at this point in time, no common attrition tendencies have been documented for large clinic-based weight loss interventions targeting African-American women in the United States of America. As there is a serious paucity of published information on weight loss interventions targeting overweight/obesity in urban black South African women, the aim of this research was to investigate weight management-related focus areas in overweight/obese black (Zulu) women residing in an urban area in South Africa. This information is essential to advise the development of healthy weight loss interventions and appropriate messaging to promote weight loss and maintenance in black South African women. In order to achieve the this aim, the following research questions were formulated: (i) What is the weight management related profile of overweight/obese treatment-seeking black women; (ii) What is the outcome of a culturally sensitive healthy weight loss intervention in terms of weight loss, compliance (attendance of intervention sessions, lifestyle changes) and attrition: and (iii) Which factors may explain the outcomes of the culturally sensitive healthy weight loss intervention? To guide the investigation of these research questions the researcher first set out to identify weight management-related focus areas for overweight/obese black women from the literature. Ten succinct focus areas emerged and include the following: 1) treatment seeking behaviour; 2) weight loss success; 3) compliance to and attrition from weight loss programmes; 4) cultural influences on body shape and size perception and satisfaction; 5) cultural influences on food choices and eating patterns6) cultural influences on physical activity; 7) environmental factors and social support; 8)appropriateness of the weight loss programme for the target population; 9) dietary restraint, disinhibition, perceived hunger and bingeing and 10) psychological well-being (depression).
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Herrmann, Fiona. "Risk factors for obesity development in Caucasian and Zulu women : personal and parental weight history, weight management practices, eating behaviour and taste sensitivity : a case-control study." Master's thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10932.
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Obesity is a significant health problem in South Africa and the need for intervention in this regard has been emphasized. Existing information indicates that modifiable risk factors such as diet and physical activity may be contributing to this problem. However, little other information on many of the other potential risk factors for obesity development is available. The primary aim of this study therefore was to investigate the associations between weight status, personal and parental weight history, weight management practices (including body weight and shape satisfaction), eating behaviour and 6-n-propylthiouracil (PROP) taste sensitivity in Zulu and Caucasian women using a case control design. The secondary aim was to compare Zulu and Caucasian cases as well as Zulu and Caucasian controls for key variables.
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Sarja, Karin. ""Ännu en syster till Afrika" : Trettiosex kvinnliga missionärer i Natal och Zululand 1876–1902." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-2876.
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In Natal and Zululand Swedish missions had precedence through the Church of Sweden Mission from 1876 on, the Swedish Holiness Mission from 1889 on, and the Scandinavian Independent Baptist Union from 1892 on. Between 1876 and 1902, thirty-six women were active in these South African missions. The history of all these women are explored on an individual basis in this, for the most part, empirical study. The primary goal of this dissertation is to find out who these women missionaries were, what they worked at, what positions they held toward the colonial/political situation in which they worked, and what positions they held in their respective missions. What meaning the women’s mission work had for the Zulu community in general, and for Zulu women in particular are dealt with, though the source material on it is limited. Nevertheless, through the source material from the Swedish female missionaries, Zulu women are given attention. The theoretical starting points come, above all, from historical research on women and gender and from historical mission research about missions as a part of the colonial period. Both married and unmarried women are defined as missionaries since both groups worked for the missions. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union the first missionaries in Natal and Zululand were women. The Church of Sweden Mission was a Lutheran mission were women mostly worked in mission schools, homes for children and in a mission hospital. Women were subordinated in relationship to male missionaries. In the Swedish Holiness Mission and in the Scandinavian Independent Baptist Union women had more equal positions in their work. In these missions women could be responsible for mission stations, work as evangelists and preach the Gospel. The picture of the work of female missionaries has also been complicated and modified.
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Squirrell, Gillian. "The occupational stories of new entrants into teaching 1986-1989 : like Zulus against the gattling gun." Thesis, University of Bristol, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385994.
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Xulu, Clerah Buyisiwe Simangele. "Colour coding and its meaning in Zulu women's beadwork in fashion design and decoration." Thesis, 2002. http://hdl.handle.net/10530/860.
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Submitted for the fulfillment of the requirements for the degree Master of Arts
In the Department of IsiZulu Namagugu at the University of Zululand, 2002.The topic of this thesis is informed by the writer's observation of the trend wherein modemist and traditionalist Zulu women tend to wear. as style, colourfully beaded outfits to decorate their fashion and wear. The colourful regalia is found in ceremonial dress, like isidwaba (cow-hide skirt) and other forms of dress made of cloth and textile. and decorated in beads. The decoration. as observed, is often designed to fit in a particular mode of interpretation, thus promoting the notion of fashion as form of communication interaction and definition of status. It is the hypothesis of the present writer that beads. designed and patterned in a specific way tend not only to communicate certain literal and figurative or poetic meanings, but also to declare fashion as a medium of communication, very much like ordinary speech does. In the context of this thesis Zulu womens' beadwork is a form of colour coding, literary and poetic speech communication and a declaration of fashion as a medium of social interaction, status, and social display. Thus, wearing their colourfully designed beadwork and fashion, Zulu women are always highly visible and recognisable. The thesis is thus confined to introducing the angle of fashion as statement and medium of literary and poetic communication in the creation of the modem and traditional status of a Zulu woman through beadwork. Colourcoding is key because the power of beadwork to communicateThe focus on Zulu Women is for the sake of creating a focus group of study and more so due to the observation by the present writer that in the context of modemist and traditionalist Zulu society, real or imaginary, it is women who wear more beads compared, to any other social group. meaningfully very much depends on the design and patteming of colours.
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Gumede, Mzuyabonga Amon. "Izigiyo as performed by Zulu women in the KwaQwabe community in KwaZulu-Natal, South Africa." Thesis, 2009. http://hdl.handle.net/10413/879.
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This study investigates the content of izigiyo (specified personified solo dance songs) texts that Zulu women perform at social occasions in KwaQwabe, a rural area near KwaDukuza (Stanger) in Northern KwaZulu-Natal, South Africa. Though this study focuses on izigiyo, the KwaQwabe have different oral performances that are performed at specific social occasions. In the KwaQwabe area there lives people who practise subsistence farming. The common crops that they (especially women) grow are maize, beans, groundnuts and imifino (herbs). The cattle and goats that the KwaQwabe men keep are mostly slaughtered for the amadlozi rituals. The study proposes that izigiyo as oral texts are largely responses to issues of heritage, culture, women abuse and domestic violence that lead to pent-up emotions, envy, witchery, gossip, and malpractices that can destroy a community-oriented life-style (Turner, 1998) that features in most African communities. The study hypothesises that Zulu women of KwaQwabe need to be treated with dignity and inhlonipho (respect) within the parameters of the Zulu tradition (Msimang, 1975). The study explores issues surrounding the izigiyo performance in order to establish whether Zulu women have always been silent (Bukenya, 2001) when it comes to issues that affect their lives, pertaining to issues that impinge negatively on their lives (Gunner and Gwala, 1991). The intended receivers of the messages (Ndoleriire, 2000) are always implied in the izigiyo texts and aim at serving as social regulators (Gumede, 2000). The language of izigiyo is in most cases metaphorical so as to avoid confrontation. In the midst of the izigiyo expression men and women relay their perceptions, experiences, and feelings about the way of life in their families and communities at large. This study, however, limits itself to the izigiyo texts that are enacted by Zulu women and does not include men’s.Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2009.
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Mpungose, Zethembe Mandlenkosi. "Perceived gender inequality reflected in Zulu proverbs : a feminist approach." Thesis, 2010. http://hdl.handle.net/10413/1515.
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This dissertation explores the subject of gender inequalities as reflected in Zulu proverbs. The most notable examples are those proverbs that comment on the role and position of Zulu men in society, on women's behaviour, on marriage and on the morality of the Zulu society. The dissertation explores how language is used in the proverbs to help shape the behaviour of women, from childhood up till the time they assume the responsibilities belonging to omakoti (brides). This study was undertaken in order to gain greater insight and understanding into why Zulu women are expected to play a submissive role in their society, unlike their dominant male partners. The study provides a case study of Zulu proverbs so as to gain an in-depth understanding of how patriarchy is reflected through language, and how proverbs help to construct the woman's identity in Zulu society. Through the use of research participants, the dissertation concludes that Zulu proverbs about women are associated with ukuhlonipha, a custom where omakoti, once married, adopt new names for items they use on daily basis because they reflect the names or syllables of in-laws. This study adopts a qualitative research methodology. Primary data was collected through interviews and several books on proverbs, whilst secondary data was collected from a wide selection of books, theses, dissertations and journal articles. Interviews which were carefully conducted with nineteen females (thirteen females between the ages of 16 and 35, and six females over the age of 35) and fourteen males (eight males between the ages of 16 and 35, and six males over the age of 35), all who are from KwaZulu-Natal.Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2010.
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Masuku, Norma. "Perceived oppression of women in Zulu folklore: a feminist critique." Thesis, 2005. http://hdl.handle.net/10500/1933.
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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.African Languages
D. Litt. et Phil. (African languages)
Books on the topic "Women, Zulu"
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Marilyn, Aitken, and Van Dyk Jenny, eds. Nokukhanya, mother of light. Braamfontein, South Africa: Grail, 1993.
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1900-1946, Sibiya Christina, Wright Marcia, and Gunner Elizabeth, eds. Zulu woman: The life story of Christina Sibiya. New York: Feminist Press at the City University of New York, 1999.
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M, Green J. Zenzele Women's Association: Family resource allocation and participation patterns. Edited by Spalding S. L and Snyman Ina. Pretoria: Human Sciences Research Council, 1992.
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Magwaza, Thnjiwe. Representation and development of a South African identity: A case of Zulu women's dress. Addis Ababa: Organisation for Social Science Research in Eastern and Southern Africa, 2009.
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Organization for Social Science Research in Eastern and Southern Africa, ed. Representation and development of a South African identity: A case of Zulu women's dress. Addis Ababa: Organisation for Social Science Research in Eastern and Southern Africa, 2009.
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Southern African Music Rights Organisation. Princess Magogo: A portrait. Braamfontein, South Africa: Southern African Music Rights Organisation, 2003.
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Rall, A. Kommunikasie met betrekking tot gesinsbeplanning onder Swart vroue in Witbank. Pretoria: Raad vir Geesteswetenskaplike Navorsing, 1986.
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Gunner, Elizabeth, Christina Sibiya, Reyher Rebecca Hourwich, and Marcia Wright. Zulu Woman: The Life Story of Christina Sibiya (Women Writing Africa Series). Feminist Press, 1998.
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Storytelling Songs of Zulu Women: Recording Archetypal Rites of Passage and Mythic Paths. Edwin Mellen Pr, 2006.
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Devanathan, Rynal, and Viveka Devanathan. "Impact of Body Image Perception on Weight Status: A Refuelling of Non-communicable Disease in Urban South African Zulu Women: Not Just Calipers, Tapes and Scales." In Weight Loss. InTech, 2018. http://dx.doi.org/10.5772/intechopen.74644.
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"Postcolonial Cultural Studies: Writing a Zulu Woman Back Into History." In Postcolonial Studies across the Disciplines, 109–27. Brill | Rodopi, 2013. http://dx.doi.org/10.1163/9789401210027_007.
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