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Anderson, Elisabeth Dell. "A history of the Xhosa of the Northern Cape, 1795-1879." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/26614.
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Mpola, Mavis Noluthando. "An analysis of oral literary music texts in isiXhosa." Thesis, Rhodes University, 2007. http://hdl.handle.net/10962/d1012909.
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This study examines the relationship between composed songs in isiXhosa and the field of oral literature. In traditional Xhosa cultural settings, poetry and music are forms of communal activity enjoyed by that society. Music and poetry perform a special social role in African society in general, providing a critique of socio-economic and political issues. The research analyses the relationship that exists between traditional poetry, izibongo, and composed songs. It demonstrates that in the same way that izibongo can be analysed in order to appreciate the aesthetic value of an oral literary form, the same can be said of composed isiXhosa music. The art of transmitting oral literature is performance. The traditional izibongo are recited before audiences in the same way. Songs (iingoma) stories (amabali) and traditional poetry (izibongo) all comprise oral literature that is transmitted by word of mouth. Opland (1992: 17) says about this type of literature: “Living as it does in the performance is usually appreciated by crowds of people as sounds uttered by the performer who is present before his/her audience.” Opland (ibid 125) again gives an account of who is both reciter of poems and singer of songs. He gives Mthamo’s testimony thus: “He is a singer… with a reputation of being a poet as well.” The musical texts that will be analysed in this thesis will range from those produced as early as 1917, when Benjamin Tyamzashe wrote his first song, Isithandwa sam (My beloved), up to those produced in 1990 when Makhaya Mjana was commissioned by Lovedale on its 150th anniversary to write Qingqa Lovedale (Stand up Lovedale). The song texts total fifty, by twenty-one composers. The texts will be analysed according to different themes, ranging from themes that are metaphoric, themes about events, themes that depict the culture of the amaXhosa, themes with a message of protest, themes demonstrating the relationship between religion and nature, themes that call for unity among the amaXhosa, and themes that depict the personal circumstances of composers and lullabies. The number of texts from each category will vary depending on the composers’ socio-cultural background when they composed the songs. Comparison will be made with some izibongo to show that composers and writers of izibongo are similar artists and, in the words of Mtuze in Izibongo Zomthonyama (1993) “bathwase ngethongo elinye” (They are spiritually gifted in the same way).
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Tisani, Nomathamsanqa Cynthia. "Continuity and change in Xhosa historiography during the nineteenth century : an exploration through textual analysis." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/d1002416.
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This study is an exploration of the making of Xhosa historiography from the end of the eighteenth century to the close of the nineteenth century. Continuity and change are key features that are identifiable in the writing of Xhosa history over the period. Selected documents provide evidence on how different writers built on the works of their predecessors. At the same time, over a period of hundred years, due to changing socio-political contexts, new ideas and perceptions crept into Xhosa history. European writers, who dominated the writing of Xhosa history, were made up of colonial officials, missionaries, and travellers. Sharing a common European Christian background these writers brought along their particular understanding of history, and held assumptions about the indigenous people and their past. However such assumptions were always in a state of flux. South-east Africans were also major contributors to the making of Xhosa history. Their oral traditions were important sources from which Xhosa history was produced. The African and European encounter in the making of Xhosa history meanHhat historioracy and historiography came together in the production of Xhosa history. At the end of the eighteenth century there were a handful of European travellers who explored the interior of southern Africa and recorded their observations of indigenous communities. These observations of south-east Africans, whom they divided into three racial groups, formed the basis of later writings about the indigenous communiti~s. The beginning of the nineteenth century brought the establishment of British rule at the C,ppe. This introduced new players into the African-European drama that was being acted out on the frontier. Colonial officials set out to inform themselves about the indigenous people, and this meant writing up their history. From the 1820s missionaries were a main source of information on amaXhosa. Xhosa history produced under the missionary influence included works by African converts, among whom Noyi was the most noteworthy. As British imperialism gained ground from the middle of the nineteenth century, history was increasingly used by British officials as a tool to justify their colonial expansion. Under Governor Grey there was a deliberate production of a Xhosa history that depicted amaXhosa as having a barbaric past and in need of civilisation. Theal who consulted Dutch and British archives as well as oral tradition made a major contribution to the writing of Xhosa history. But Theal later began to select evidence to show that amaXhosa were recent immigrants into southeast Africa. During the last quarter ofthe nineteenth century a band of literate Africans, using newspapers like Isigidimi and later Imvo Zabantsundu, embarked on writing African history. This study highlights the development of certain themes in Xhosa history, themes which remained central in later years. The royal theme became pivotal and in the process displaced other histories in African communities, like clan histories. This study has also traced the roots of some historical myths. For example claims by early travellers about an empty land fed into the migration theme which sought to explain amaXhosa as recent immigrants into south-east Africa. Xhosa historiography, just like its European counterpart, marginalised ordinary people, especially women, and became primarily an account of the lives and activities of ruling men.
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Hodgson, Janet. "Ntsikana : history and symbol studies in a process of religious change among Xhosa-speaking people." Doctoral thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/18836.
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The figure of Ntsikana, both as a man of history and as an historical symbol, is the focus of this study. I argue that change may come about by giving new meanings to old forms and images or by taking the new forms and content and filling them with the old, and that these two sets continue to exist side by side for a long time. Cumpsty's "Model of Religious Change in Socio-Cultural Disturbance" is used to identify the dynamics in the process and to explore the nature of the dialectic between innovation and assimilation of the new on the one hand, and continuity with the old on the other. The Ntsikana tradition is followed ever a period of two hundred years and well illustrates the need to see religious change as part of an ongoing process within a particular social and historical context.
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Vazi, Clifford Mlandeli. "The history of Pirie Mission and amaHleke chiefdom." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001857.
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This thesis deals with the history of the amaHleke people and Pirie Mission, which have become so closely associated that they cannot be separated. It covers the period from the time of Chief Hleke to 1967, the year in which the amaHleke cheiftainship was resuscitated. The first chapter relates the origin of the amaHleke, from the time of Hleke himself (17th century) to Jwarha (about 1820). It explains the relationship between the different branches of the Hleke royal line, and it covers the Hleke settlement at the Mgqakhwebe river. The second chapter deals with the establishment of Pirie Mission by the Presbyterian missionaries John and Bryce Ross. It discusses the various aspects of the mission operation, and explains why and how the amaHleke opposed it. But the situation changed as a result of the 1850-3 Frontier War. Whereas the other Xhosa were expelled from their lands, the Hleke connection with Pirie Mission enabled them to stay on. The Hleke were therefore united with the mission, whether they liked it or not. The remainder of the chapter describes the educational and cultural changes which the mission imposed on them. The third chapter covers economic change at Pirie. Like other mission stations, it was converted from communal to individual land tenure. This was opposed by Chief Jwarha as a blow to his authority, but it did not result in the growth of a peasant class. The chapter concludes with the implementation of betterment in 1963. The fourth chapter explains what happened to the mission after the death of Bryce Ross. The Ross missionaries had frustrated black aspirations in teh church. This was especially frustrating to Burnet and Ntsikana Gaba, the great-grandsons of the prophet Ntsikana. Burnet broke away under the banner of the "Wee Free" branch of the Church of Scotland. This church also could not accommodate Burnet's aspirations. The remainder of the chapter deals with educational developments, with an emphasis on the introduction of Bantu Education. The last chapter deals with the political history of Pirie after the death of Chief Jwarha. The Cape government tried to replace chieftainship by a headman and a Village Management Board. But the Board did not function satisfactorily, and it was scrapped in 1921. Pirie continued to be administered by headmen. Applications for the revival of chieftainship were turned down, partly because there was no agreement on Jwarha's heir. However, this was finally resolved in 1967 with the appointment of Chief Pani Busoshe.
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Wotshela, L. E. "Transformation in late colonial Ngqika society : a political, economic and social history of African communities in the district of Stutterheim (Eastern Cape), c.1870-1910." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1002427.
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This study analyses the methods and policies of the colonial government which shaped Stutterheim's African communities between c.1870 and 1910. In 1870 the Stutterheim magisterial district had not yet been officially established. However, creation of the British Kaffrarian administration (1847-1865) had already ensured the entrenchment of colonial rule over the humiliated Xhosa chiefdoms west of the Kei. This work studies transformations in late colonial Ngqika society and the development of Stutterheim as a magisterial district. It analyses the entrenchment of colonial bureaucracy and changes in indigenous social, economic and political structures. In the period c.1860-1877, direct administration of the Ngqika was first attempted. While recovering from the 1856-57 cattle killing, the Ngqika were brought under colonial administration by the annexation of British Kaffraria to the Cape Colony in 1865. The thesis also examines the process and implications of the breakup and resettlement of the Ngqika location after the 1877-1878 war and the mechanisms and complications in forming a new postwar settlement. The focus then narrows to Stutterheim magisterial district (finalised in 1880), where, after the removal of the main Ngqika population to the Transkei formal structures of quitrent settlement were established around mission stations. A new form of social behaviour underpinned by principles of individualism evolved under missionary influence. Urged on by legislation that sought to intensify implementation of individual tenure, this social behaviour predominated under the new administration. Attention is also given to the allocation of farm land in the district. On part of what had once been communally owned land, an immigrant farming community originally intended strictly for whites emerged. Numerous Africans later managed to hold property in this area. An urban area with a mixed African and white population resulted where allotments initially allocated to the German Legion were later auctioned. On crown lands, leasing and purchasing was initiated. By the early twentieth century, settlement patterns were in chaos: on the mission settlements, quitrenters disobeyed settlement regulations, farms were overpopulated by tenants and interracial urban settlements faced imminent segregationist policies. By 1910 local administration was in difficulties and the Africans were becoming politically mobilised against local and colonial policies.
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Simayile, Thulani Alfred. "Uhlalutyo lwamanqaku kalindixesha wesiXhosa ngobhalo ngokudlulileyo nangobhalo olunika ingcaciso ngokubhekisele kuhlobo lwe-genre." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019/1805.
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Makosana, Nomkhitha Ethley. "A comparative study of six Xhosa radio dramas." Thesis, Stellenbosch : Stellenbosch University, 1991. http://hdl.handle.net/10019.1/69076.
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Thesis (MA)--University of Stellenbosch, 1991.ENGLISH ABSTRACT: This study is based on the comparison of six Xhosa radio dramas spanning the period 1987 and 1988. The main objective is to investigate the strengths and weaknesses which manifest themselves in the dramas. The dramas are compared with respect to the six structural elements of drama viz., theme, plot, characterization, time and space, and the techniques of production.Themes are studied to establish whether there have been any developments as far as the choice of themes is concerned in Xhosa radio dramas or whether there has been stagnation. Also given is a brief literary history of the themes broadcast in the Xhosa radio. The analysis of the plot structure is also done to identify the areas where they met the requirements successfully as well as where they failed to. The dramas are analysed according to the traditional approach Le. the exposition, complication, climax and the denouement.With regard to characterization, the characters are classified according to the function they perform viz., the protagonist, antagonist, tritagonist and confidante. They are also analysed according to their individual nature Le. whether they are static or dynamic, mono- or multidimensional etc. Techniques that the playwrights have used in the portrayal of their characters are also examined.The aspects of time and space are also discussed, to investigate the artistic skills of the different dramatists in handling the time and space relations. Time is viewed with respect to the following: order, duration, frequency, tempo and the presentation of the time structures. Space is discussed with respect to the following: type, function, and the techniques of localisation.A critical comparison of the production techniques used by these different playwrights is explored, the focus being on the microphone, sound effects and music. The examination conducted in the study basically revealed that there is little development in Xhosa radio dramas.The themes that are broadcast are mainly for entertainment and consequently have little intellectual depth. There is also a lack of innovation which is shown by the repetition of the same themes.The playwrights also lack skill as far as plot construction is concerned. The plays are devoid of conflict The absence of conflict in the dramas has an effect on characterization. It has given rise to weak antagonists in the dramas. Lack of focus regarding the main character is one of the faults that is evident in the dramas. Because of the fact that all characters are on the level of importance, it becomes difficult to pin-point who the focal character is. Finally, the Xhosa radio dramas discussed in this thesis revealed that there is latent potential in the Xhosa dramatists and the producers. It is therefore necessary that they should be motivated towards research on the subject and consultation with people who are knowledgeable in this sub-genre. Such actions could be of assistance towards the improvement of skills and techniques needed in the writing of the radio drama
AFRIKAANSE OPSOMMING: Hierdie studie is gebaseer op die vergelyking van ses Xhosa radio dramas wat strek oor die tydperk 1987-1988. Die hoofdoelstelling is om die sterkpunte en swakpunte te ondersoek soos dit na vore kom in die dramas. Die dramas sal vergelyk word met betrekking tot die ses strukturele elemente van die drama, naamlik, tema, intrige, karakterisering, tyd en ruimte, en die tegnieke van produksie. Die temas van die dramas is ondersoek om vas te stel of enige ontwikkelings wat betref die keuse van temas plaasgevind het, en of daar stagnasie was in hierdie verb and. Voorts sal 'n kort ootsig gegee word van die liter ere temas in radio Xhosa dramas. Die analise van die intrige van die dramas word gedoen om vas te stel waar daar suksesvol of onsuksesvol voldoen is aan vereistes. Die dramas word ontleed volgens die tradisionele benadering van uiteensetting, verwikkeling, klimaks en die afwikkeling. Betreffende karakterisering, word karakters geklassifiseer volgens die funksie wat hulle vervul, naamlik die protagonis, die antagonis, die tritagonis, en die vertroueling. Karakters kan ook ontleed word volgens hulle individuele karakter, dit is, in welke mate hulle staties of dinamies is, enkel- of multi-dimension eel, ens. Tegnieke wat die skrywers gebruik het in die uitbeelding van hulle karakters word ook ondersoek Die aspekte van tyd en ruimte word bespreek ten einde die artistieke vaardighede van die verskillende skrywers te ondersoek in die hantering van tyd en ruimte verbande. Tyd word ondersoek ten opsigte van volgorde, duur, frekwensie, tempo en die aanbieding van die tyd strukture. Ruimte word bespreek met betrekking tot die aspekte van tipe, funksie en die tegnieke van lokalisering. 'n Kritiese vergelyking word gedoen van die produksietegnieke wat aangewend is deur die verskillende skrywers, met die fokus op mikrofoon klankeffekte en musiek Die ondersoek in hierdie studie toon aan dat daar geringe ontwikkeling is in die Xhosa radio dramas. Die temas van die dramas wat uitgesaai word is hoofsaaklik van 'n vermaaklikheids aard met geen intellektuele diepte nie. Daar is ook 'n tekort aan vernuwing, soos aangedui deur die herhaling van dieselfde temas. Die skrywes toon ook 'n tekort aan vaardigheid wat betref die konstruksie van die struktuur van. intrige. Die dramas toon weinig konflik Die afwesigheid van konflik het ook 'n invloed op die krakterisering, wat aanleiding gee tot swak antagoniste in die dramas.'n Gebrekkige fokus betreffende die hootkarater is een van die foute wat opvallend is in die dramas. Omdat byna al die karakters op dieselfde vlak van belangrikheid is, is dit moeilik om te bepaal watter karakter die hootkarater is. Laastens, die Xhosa radio dramas wat ontleed is in hierdie studie toon dat daar latente potensiaal is in die Xhosa skrywers en regiseurs. Dit is nodig dat hulle aangemoedig word om navorsing te doen oor die onderwerp. Konsultasie met kundiges op hierdie sub-genre kan 'n hulp wees in die verbetering van vaardighede en tegnieke wat nodig is vir die skryf van radio dramas.
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Zideba-Thomas, Cynthia Daniswa. "Normative value systems as portrayed by V.N.M. Swaartbooi and V. Magadla." Thesis, Nelson Mandela Metropolitan University, 2007. http://hdl.handle.net/10948/650.
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This study will focus on norms and value systems as portrayed by two female Xhosa writers. The aim of this study is to show how normative value systems are represented by two female Xhosa female writers. It also aims to show the effects of these systems on women. The method of research will be based on survey of Xhosa literature focusing on the following two books, Inzol ‘enkundleni, by V. Magadla and UMandisa by V.N.M. Swaartbooi.
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Collins-Warfield, Amy E. ""Ubuntu"-- philosophy and practice an examination of Xhosa teachers' psychological sense of community in Langa, South Africa /." Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1225405676.
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Mpolweni, Nosisi Lynette. "The orality - literacy debate with special reference to selected work of S.E.K. Mqhayi." Thesis, University of the Western Cape, 2004. http://etd.uwc.ac.za/index.php?module=etd&.
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The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world.
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Webster, Alan Charles. "Land expropriation and labour extraction under Cape colonial rule : the war of 1835 and the "emancipation" of the Fingo." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002425.
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The interpretations of the war of 1835 and the identity of the Fingo that were presented by the English settlers, have remained the mainstays of all subsequent histories. They asserted that the war of 1835 was the fault purely of 'Kaffir' aggression, that it was controlled by Hintza, the paramount chief, and that the ensuing hostilities were justifiable colonial defence and punishment of the Africans. The arrival of the Fingo in the Colony, it was claimed, was unconnected with the war. It was alleged that the seventeen thousand Fingo brought into the Colony in May 1835 were all Natal refugees who had fled south from the devastations of Shaka and the 'mfecane', and who had then become oppressed by their Gca1eka hosts. Both of these 'histories' need to be inverted. The 'irruption' of December 1834 was not unprovoked Rharhabe aggression, but the final response to years of the advance of the Cape Colony. Large areas of Rharhabe land had been expropriated, and their cattle regularly raided. Their women and children had been seized and taken into the Colony as labourers. The attacks were carried out by only a section of the Rharhabe on specific areas in Albany. The damage caused, and stock taken, was vastly exaggerated by the colonists. The Cape Governor, D'Urban, and British troop reinforcements arrived in Albany in January, and the Rharhabe were invaded two months later. D'Urban later invaded the innocent Gcaleka, took cattle, wreaked havoc and killed Hintza after he refused to ally with the Colony. The Fingo made their appearance at this moment. They were not a homogenous group. There were four categories within the term: mission and refugee collaborators (who were given land at Peddie and had chiefs appointed), military auxiliaries, labourers, and later, destitute Rharhabe seeking employment in the Colony. Only a small minority of the total Fingo were from Natal. The majority of the Fingo appear to have been Rharhabe and Gcaleka women and children, captured by the troops during the war and distributed on farms in the eastern districts to ameliorate the chronic labour shortage. Thus, instead of the year 1835 being one of great loss for the eastern Cape, as claimed by the settler apologists, it was a catalyst to the economic development of the area. All Rharhabe land was seized, to be granted as settler farms. Well over sixty thousand Rharhabe and Gcaleka cattle were captured and distributed amongst the colonists. The security threat of the adjacent Rharhabe and the independent Gcaleka was removed. And a large colonial labour supply was ensured.
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Higgs, Michael John. "The impact of the Western conceptualization of the Christian gospel on its communication in a non-Western environment, with particular reference to the AmaXhosa." Thesis, University of Fort Hare, 2010. http://hdl.handle.net/10353/356.
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This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.
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Nhlangwini, Andrew Pandheni. "The ibali of Nongqawuse: translating the oral tradition into visual expression." Thesis, Port Elizabeth Technikon, 2003. http://hdl.handle.net/10948/237.
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The tribal life and the oral traditions of black South Africans have been marginalized. The consequence of the western civilization and the apartheid regime forced people to do away from their traditional heritage and culture; they adopted the western way of life. They buried their oral tradition and only a little has survived. To save the dying culture of the art of the oral tradition we need to go out and record and document the surviving oral tradition as soon as possible. Since the art of the oral tradition is an art form conducted by an artist, it may be possible to tell the ibali likaNongqawuse by means of visual imagery. Visual images can be read and be understood easily by the public because visual forms, sings, images can make up a language for both the literate as well as the illiterate.
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Maxengana, Nomalungisa Sylvia. "The impact of missionary activities and the establishment of Victoria East, 1824-1860." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/d1006292.
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This thesis covers a period of drastic change in that part of Xhosaland later known as Victoria East. Chapters one and two deal with the clash between the Glasgow missionaries at Lovedale and the amaXhosa who were expected to simply discard their way of life in favour of the new dispensation. Chapter three explains the arrival in the Eastern Cape of the amaMfengu, formerly called abaMbo, and their role in the divisive policies of the colonial government. Chapter four recounts the brief interlude (1836-1846) during which the colonial government tried but ultimately rejected a more equitable model of cross-border relations known as the Treaty System. The final chapter deals with the introduction of direct rule over the newly-created district of Victoria East, and with the policies of Henry Calderwood, its first magistrate, which were artfully constructed to perpetuate ‘Divide and Rule’ so as to maintain a comfortable life for the white settlers in the border area.
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Yekela, Drusilla Siziwe. "The life and times of Kama Chungwa, 1798-1875." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001849.
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Few students of History understand the derivation and/or origin of the Gqunukhwebe oath "Ndifung' uChungw' efel' ennyameni: I swear by Chungwa who is lying dead at Mnyameni (Alexandria)." A desire to eludicate this point and other related facts inspired me to undertake a close examination of the history of the Gqunukhwebe people, selecting as my main theme the life-work of Chief Kama. In the first chapter I am discussing the creation of the Gqunukhwebe Chiefdom under Khwane by the Xhosa King, Tshiwo. The central theme here is the Black-White confrontation of the 17th - 18th centuries on the Cape Eastern Frontier. As a result of the collision the Gqunukhwebe people were forced to make a home on the banks of the Thwecu River along the east coast. It was here that Kama reached early manhood. The second chapter describes the establishment of Wesleyville Missionary Station by William Shaw in 1823, the first Methodist Missionary Institution in all Xhosaland. In chapter three the discussion centers on the significance of Kama's conversion. An unforeseen outcome of his public profession of the Christian faith was that it not only stigmatized the latter religion as a force destructive of the old order in Xhosa society, but it also reshaped Kama's political image for the good of his religious life. He not only fled from the neighbourhood of his relations and sojourned in a strange land, but also reinforced the Colonial forces in the contemporary frontier struggles. His integrity, self-sacrifice and pro-Colonial inclination eventually won him Middledrift. Chapter four opens with Kama's settling in Middledrift. The theme here is two-pronged. It presents the 'Cattle-Killing' delusion as a source of new trials for the 'priest-chief', and at the same time exposes the Colonial Government's efforts to gain ascendancy above the Xhosa chiefs. Kama's land was the first testing ground in this respect, and the Chief was initially agreeable to the scheme. Chapter five alludes to instances of Chief Kama's unco-operative attitude as signs that his compromising spirit had its limits. An atmosphere of disregard towards Kama pervades the period. But the adversities that threatened to dominate his later life did not by any means shake his Christian principles and convictions. The traces of his good works may to this day be seen in Middledrift, the traditional home of the Kamas.
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Mtuze, P. T. "Hidden presences in the spirituality of the amaXhosa of the Eastern Cape and the impact of Christianity on them." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1015612.
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This thesis is an attempt to reopen the debate on the whole question of inculturation in Southern Africa especially in light of the fact that we are now in a multi-lingual and multi-religious state. It is an attempt to rehighlight the plight of the spirituality of the amaXhosa people over the last century when missionary and imperial onslaught relegated it to the doldrums. This plunged the amaXhosa in a crisis that has left them directionless, to put it mildly. This is said because the total onslaught destroyed their self-respect and their identity and begs the question as to whether their acceptability to God was contingent on renouncing their culture especially the hidden presences - Qamata, the living-dead and the notion of evil spirits. It is precisely because of these misconceptions regarding African culture and spirituality that the thesis has a strong expository and apologetic bias primarily aimed to address, and put into proper perspective, the significance of the Supreme Being, the living-dead and the evil spirits in African culture. The issues are discussed within the broader socio-historical context. The thesis is basically comparative in that it uses Celtic spirituality and the approach of the early Celtic church to the question of inculturation as its point of departure and as a foil against which the preposterous actions of the church in Africa should be seen. This comparative element is also reflected in the unmistakable `dichotomy’ of Western religion and African spirituality, or better still, lack of spirituality, that was so fervently maintained by the missionaries and the colonialists alike. It is for this reason that I concur with Chidester (1996:xiv) that `the study of religion must find itself, once again, on the frontier’. The study is informed by this approach right through. It should be stressed, from the outset, that the idea is not comparison in order to satisfy our curiosity, nor is it comparison in order to try to authenticate and vindicate the beleaguered African culture. The central idea of the study is to expose the absurdity of the policies of the past century in this regard. The myth of the pure blooded Christianity is confronted, if not exploded. Several examples of both inculturation and continuities between Christianity and other faiths such as the Jewish founding faith are given. The subtheme of cultural domination subtly spans the whole study culminating in Chapter Four where the blacks begin to appropriate some of the Christian symbols and the whites also begin to assimilate African concepts such as ubuntu.
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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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Kaschula, Russell H. "The transitional role of the Xhosa oral poet in contemporary South African society." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002085.
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This thesis outlines the changing role of the Xhosa imbongi in contemporary South African society. The changing socio-economic and political scenario in South Africa, and the way in which the imbongi is adapting in order to accommodate new pressures created by these changes, form an integral part of this thesis. The effects of education and increasing literacy on the tradition are outlined. The interaction between oral and written forms is explored in chapter 2. The role of the imbongi within the religious sphere is included in chapter 3. Xhosa preachers within the independent churches often make use of the styles and techniques associated with oral poetry. Iimbongi who are not necessarily preachers also operate within this context. The relationship between the Congress of South African Trade Unions, the African National Congress and iimbongi has also been researched and forms part of chapters 4, 5, and the epilogue. The modern imbongi is drawn towards powerful organisations offering alternative leadership to many of the traditional chiefs. In the epilogue collected poetry is analysed in the context of Mandela's visit to Transkei in April 1990. Interviews have been conducted with chiefs, iimbongi attached to chiefs as well as those attached to different organisations. Poetry has been collected and analysed. In chapter 5, three case studies of modern iimbongi are included. The problems facing these iimbongi in their different contexts, as well as the power bases from which they draw, are outlined. Finally, an alternative definition of the imbongi is offered in the conclusion
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Cumes, Heide Ulrike. "Coping in two cultures: an ecological study of mentally ill people and their families in rural South Africa." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1002467.
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This study explores severe mental illness in a South African ru~al district, moving, as with a zoom lens, from the macroperspectives of (i) Xhosa culture, and (ii) biomedicine, to the lived experience of the individual. Its methodology, predominantly qualitative, employed anthropological and psychological procedures. The fieldwork (1988-1989)encompassed a three month stay in the village of Msobomvu. Patients continued to be tracked informally until June, 1995. The empirical research has three parts. In part one, the person with a mental illness was contextualized within Xhosa cosmology and social attitudes. The cognitive and social ecologies were tapped through the narratives of high school and university students at different stages of a Western-biased education. Social attitudes regarding mental illness, and confidence in treatment by traditional healers and the hospital, were also evaluated. Traditional attitudes and supernatural beliefs of illness causation persisted in spite of Eurocentric education, with a concurrent increase in the acceptance of Western-type causal explanations commensurate with continued education. Part two considered the the patients in relation to (i) the biomedical framework (the mental and local hospitals), and (ii) their readjustment to the community after hospitalization. Data came from patient charts, interviews with medical staff, and follow-up visits in the villages. Socio-political and economic issues were salient. Part three case-studied people identified by the village residents as having a mental illness. Resources for treatment - traditional healers, mobile clinic, and village health workers - were the focus. The traditional healing system, and biomedicine, were compared for effectiveness, through the course of illness events. While biomedicine was more effective in containing acute psychotic episodes than treatment by the traditional healer, lack of appropriate resources within the biomedical setting had disastrous results for patient compliance and long-term management of the illness, particularly in people with obvious symptoms of bipolar disorder. The mental hospital emerged as an agent of control. While Xhosa culture provided a more tolerant setting for people with a mental illness, the course of severe mental illness was by no means benign, despite research suggesting a more positive outcome for such conditions in the developing world.
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Koen, Liezl. "Chromosomal aberrations in the Xhosa shizophrenia population /." Link to the online version, 2008. http://hdl.handle.net/10019/1697.
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Deliwe, Dumisani. "Responses to Western education among the conservative people of Transkei." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1002662.
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This thesis is concerned with the impact of Western education on the social life of the members of a Transkeian village. Various authors in the locally relevant literature, have for a long time commented that, due to Western education and Christianity, African societies became divided into 'school'people, who readily accepted Western education and culture, and 'red' people, who initially resisted these. Whilst the terms 'red' and 'school' became used as analytical constructs for the differing responses to Western culture, they were also used by African people. My findings at Qhude, Transkei, confirmed such a social division. I argue that this social division does not present an absolute distinction, but may best be conceived in terms of a continuum. Whilst the thesis considers interaction between the 'school' and the 'red' people of Qhude in various fields of life such as politics, law, religion (see Chapter Two) and education (see Chapter Six), the main emphasis is on the 'red' people. Thus, the thesis concerns itself, to a large degree, with an analysis of the 'red' people's experience and interpretation of Western education and Western educated people. The main argument is that the 'red' people's perception of Western education and Western educated people is ambiguous. That is, they see them in both positive and negative terms (see Chapter Five). This ambiguity is looked at here as a manifestation of the difficulties encountered by the 'red' people in adjusting to an institution (i.e Western education)that was initially foreign, and to which they were initially opposed. The perception of Western education as positive follows from the fact that it is seen as leading to economic empowerement by the 'red' people of Qhude, who are facing poverty, due to an economic decline (see Chapter Three). However, the economic contribution of the young (who are the ones receiving western education) and the knowledge they gather from school, threaten the authority of elders, as the young become increasingly independent from the elders. As a result of such independence, and other factors, Western education is seen in negative terms by the 'red' people. Such potential dangers of Western education are well recognised by the 'reds' of Qhude, and are dealt with culturally. That is, it is made clear to the young, in particular during occasions such as circumcision rituals, that education has to be made relevant to the building of the homestead, which is under the overlordship of parents whom the young are called upon to respect (see Chapter Six). In conclusion, it is argued that the use of culture in this way, shows how 'tradition' is employed to deal with crisis. Such use of culture necessitates a clarification of the opinion that uneducated Africans rejected Western education (see Chapter Seven).
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Niehaus, Daniel Jan Hendrik. "Limiting clinical heterogeneity in schizophrenia : can affected Xhosa sib pairs privide valid subtypes? /." Link to the online version, 2005. http://hdl.handle.net/10019/265.
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Dlepu, Siziwe Everrette. "From song to literary texts : a study of the influence of isiXhosa lyrics on selected isiXhosa texts." Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/943.
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Songs play a vital role in the everyday life of the AmaXhosa. Each and every occasion or gathering is accompanied by singing. Their anger or pain, sorrow or joy is reflected in their singing. Although these songs are composed for social purposes and entertainment, they are also educational. Songs may be composed and sung to comment on political affairs, complain against the abuse of power by the authorities, declare war, protest, praise a hero, encourage working together and ridicule the foolishness of someone. Vocabulary and diction used in the composition of these songs, relays the message in a clever and witty style. Since the AmaXhosa are intellectuals, irony and satire are used. The satirical or ironical songs hide the meaning and the listener must unravel the real meaning. AmaXhosa singing, chanting and dancing is accompanied by instruments. These instruments add more rhythm to the dance.The AmaXhosa use anything at their disposal when carving their instruments. Their songs may be accompanied by the beating of cow-hide drums, blowing of reed-pipe whistles, animal horns, beating of sticks and hand-clapping. The most important instrument the AmaXhosa use is the human voice. They are experts in humming, gruff singing and whistling. The songs of the AmaXhosa encourage togetherness. When one composes a song, one does not express one’s own feelings, but also the feelings of the community. The AmaXhosa songs are about participation so group singing and dancing is encouraged. Everyone participates either by singing, dancing or clapping. x Respect is the central core of the AmaXhosa songs. That is why the songs are composed according to age groups and sex. Instruments are also used according to ages and sex. Written texts are also a tool to educate the reader. The writers have decided to include songs in their writings to act as a form of entertainment and education. Although some songs lack the hallmarks of a traditional song, they communicate the idea or relay the message the writer wants to convey to the reader. Terms: Mock enconuim, the grotesque and the principle of beautiful deformity, anaphoric construction, diction and connotation, authorial comments, the mask-persona form, usurping of authority and reduction of traditional status.
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Boshe, Judith. "Subjective wellbeing in a sample of South African, Xhosa people with schizophrenia." Master's thesis, Faculty of Health Sciences, 2018. http://hdl.handle.net/11427/31467.
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Subjective well-being when on neuroleptic treatment (SWBN), has been established as a good predictor of adherence, early response and prognosis in patients with schizophrenia(1, 2). The 20-item subjective well-being under neuroleptic treatment scale (SWN-K 20) is a self-rating scale that has been validated to measure SWBN(3). However, the SWN-K20 has not been previously used in a Low- and Middle-income country (LMIC). Aims and Objectives: This study explored the psychometric properties of SWN-K20 in a sample of Xhosa speaking African patients with schizophrenia, and investigated factors associated with SWBN in this population. Methods: As a part of a large genetic study, 244 study participants with a confirmed diagnosis of schizophrenia completed the translated SWN-K 20 scale. Internal consistency analysis was performed, and convergent analysis and exploratory analysis were conducted using Principal Component Analysis (PCA).Varimax rotation method was selected as we did not assume any correlation of the factors(4). Linear regression methods were used to determine predictors of SWBN in the sample population. Results: The PCA extracted 4 components which cumulatively explained 52.21% of the total variance. The internal consistency of the SWN-K 20 was 0.86 and those of the sub-scales ranged between 0.47 and 0.59. The total scores of the SWN-K 20 demonstrated moderate correlation r= 0.44 with GAF scores. The sub-scale scores had lower correlations ranging between r=.41 and r=.30 with the GAF scores. The total scores on SWN-K20 scale were used to explore factors influencing SWBN. There was a significant correlation between overall subjective well-being score with higher education level, increased illness severity and GAF scores. Discussion and Conclusion: The isiXhosa version of the SWN-20 scale can be used for clinical and research purposes in LMICs but predictors of SWBN in this population differed from those previously established in (high income countries) HICs. The individual sub-scales of the SWN-K20 were less reliable when translated into isiXhosa and hence the subs-scales were not a meaningful measure of specific domains of wellbeing . These findings merit evaluation to determine whether cultural and linguistic specific sub-cales might provide further insight and recommendations for use in South African context. Predictors of SWBN in this LMICs population were not comparable to those in HICs setting(5, 6). Older patients with lower baseline level of education, poor global functioning and less severe symptoms were noted to have lower SWBN and hence at risk of poor compliance. This information could provide guidance for clinicians, researchers and interventions that aim at improving compliance and the treatment experiences of this patient group.
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Bähre, Erik. "Money and violence financial self-help groups in a South African township /." Leiden ; Boston : Brill, 2007. http://public.eblib.com/EBLPublic/PublicView.do?ptiID=467904.
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Ngamlana, Zodumo Princess. "Experiences of the Xhosa diabetic patient." Thesis, Nelson Mandela Metropolitan University, 2006. http://hdl.handle.net/10948/465.
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This study will be focussing on the experiences of Xhosa-speaking patients with DM utilising the NMMM public hospitals complex. In the OPD patients are assessed and treated for all chronic conditions including DM, and patients are seen at monthly intervals or when necessary. The OPD serves the neighbouring black population from the surrounding townships as well as the informal settlements. The effects of urbanisation have resulted in this area having a semi–rural, semi-urban population that is mostly Xhosa speaking. The bulk of the population is unemployed, while others are living on a minimal income. Unemployment in the Eastern Cape ranges from 40% in rural areas, rising to 50 - 60% in the urban areas (Proposed aluminium Pechiney smelter within the Coega IDZ, 2002:4-8). In some homes there is no or little money to buy food, and even less to make use of a health service. Some people live on either a social grant for the elderly, a grant for young children or a disability grant and most people in this area have an income below the level at which payment of taxes for contribution to the economy is possible.
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Sijadu, Zameka Paula. "Persuasive messages of women in Xhosa." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5309.
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Thesis (MA (African Languages))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: The aim of this study was to explore interpersonal persuasive messages of Xhosaspeaking women. The findings suggest that the majority of attempts at interpersonal persuasion take place in close and often personal relationships. The findings further show that the majority of Xhosa-speaking women tend to persuade those they are familiar with, such as husbands, children, siblings and friends. Specific cultural aspects also influence the persuasive messages of these women, such as collectivism, indirectness, politeness and ubuntu (caring). Research conducted by Cody et al. (1994), Dillard (1989) and Rule et al. (1985) suggests that individuals seek to persuade others for a variety of reasons. They discovered that the most sought-after influence goals are the following: give advice, gain assistance, share activity, change orientation, change relationship, obtain permission and enforce rights and obligations. These seven influence goals cover a large portion of the persuasive landscape, and were dealt with considerably in this research. The data for this research were collected from Xhosa-speaking women situated in the Eastern Cape, specifically in the region of East London. A total of 20 women in the age range of 30 to 45 participated by writing self-reports in which they attempted to influence their friends, colleagues or family members. Participants also had to relate persuasive incidents that recently took place. In addition, they were asked to mention whether the process of gaining compliance was successful or not. The research data were analysed and evaluated against the following: 1. Different types of influence goals 2. Message dimensions (explicitness, dominance and argument) 3. Evidence in a persuasive message 4. Emotional appeals (threat and guilt appeals) 5. Cultural and conversational constraints The data analysis revealed that the findings of this study among Xhosa-speaking women are on par with the findings of the study by S.R. Wilson (2002) on culture and conversational constraints, as well as with other research conducted by Dillard (1998) in the field of message production.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om interpersoonlike oorredingsboodskappe van ’n aantal Xhosasprekende vroue te ondersoek. Die bevindinge doen aan die hand dat die meerderheid pogings tot interpersoonlike oorreding in nabye en dikwels persoonlike verhoudings plaasvind. Die bevindinge van die navorsing toon ook dat die meerderheid Xhosasprekende vroue daartoe geneig is om diegene waarmee hulle vertroud is, te oorreed. Dit sluit gades, kinders, broers en susters en vriende in. Sekere kulturele aspekte beïnvloed ook die oorredingsboodskappe van hierdie vroue, soos kollektivisme, indirektheid, beleefdheid en ubuntu (omgee). Navorsing uitgevoer deur Cody et al. (1994), Dillard (1989) en Rule et al. (1985) voer aan dat individue ander mense om verskeie redes probeer oorreed. Hulle het uitgevind dat die algemeenste doelwitte van beïnvloeding die volgende is: gee advies, verkry bystand, deel aktiwiteit, verander oriëntasie, verander verhouding, verkry toestemming, dwing regte af en verpligtinge. Hierdie sewe doelwitte van beïnvloeding dek ’n groot gedeelte van die gebied van oorreding, en word omvattend in hierdie studie behandel. Die data vir die navorsing is ingesamel van Xhosasprekende vroue in die Oos-Kaap, spesifiek in die Oos-Londen-gebied. Twintig vroue tussen die ouderdom van 30 en 45 het deelgeneem deur verslae te skryf waarin hulle gepoog het om hul vriende, kollegas of familielede te beïnvloed. Die deelnemers moes ook verslag doen van oorredingsinsidente wat onlangs plaasgevind het. Hulle is gevra om te meld of die proses om toegewing te verkry suksesvol was al dan nie. Die navorsingsdata is ontleed en teen die volgende geëvalueer: 6. Verskillende soorte doelwitte van beïnvloeding 7. Boodskapdimensies (uitdruklikheid, dominansie en argument) 8. Bewyse in ’n oorredingsboodskap 9. Emosionele beroepe (dreigemente en beroepe om skuldgevoelens) 10. Kulturele en gespreksbeperkings Die data-ontleding het aangetoon dat die bevindinge van hierdie studie onder Xhosasprekende vroue ooreenstem met dié van ’n studie deur S.R. Wilson (2002) oor kulturele en gespreksbeperkings, asook met navorsing deur Dillard (1998) op die gebied van boodskapproduksie.
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Titi, Nonzolo. "Persuasive messages of some married men in Xhosa." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2971.
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Thesis (MA (African Languages))--University of Stellenbosch, 2009.ENGLISH ABSTRACT: Issues relating to persuasive-message production motivated this study to investigate the extent to which married Xhosa men use persuasive messages in their conversations. The study also explored the influence goals that married Xhosa men wish to attain when they engage in persuasive interactions. The study furthermore aimed to determine the persuasive strategies used by married Xhosa men in their persuasive messages. Dillard and Marshall (2003) defined persuasion as an occurrence that comprises longer, naturally impromptu messages concentrating mainly on a large body of discussion with preferred topics of social, political and commercial importance. Goals have been given much attention, since they play a major role in persuasive messages. Dillard and Marshall (2003) distinguished between two types of goals: primary goals and secondary goals. Primary goals are also referred to as influence goals and are defined as the state of affairs that people wish to bring about (Dillard & Marshall, 2003). The two authors mentioned also identified different types of primary goals, referring to them as motivations behind the source’s influence attempt. Different types of primary goals have been found in various works, including the works of Dillard (2003), Wilson and Sabee (2003), Wilson (2002), Cody et al. (1994), Dillard et al. (1989), Wilson and Kunkel (2000) and Schrader and Dillard (1998). This study examined the approaches, such as directness or indirectness, that married Xhosa men use when conveying their messages. It endeavoured to discover the persuasive problems encountered by these men and other issues related to the production of a persuasive message. In this study, the goal of giving advice appeared to be the one used most by the men. The study revealed that the main reason for the men giving advice was to help people in their society to lead healthy lifestyles. It also showed that the common use of the advisory goal is valued in Xhosa culture and that it is, to a certain extent, appreciated by those who are being advised.
AFRIKAANSE OPSOMMING: Kwessies wat verband hou met die skep van oorredende boodskappe was die dryfveer agter hierdie studie wat ondersoek ingestel het na die mate waartoe getroude Xhosamans oorredende boodskappe in hulle gesprekke gebruik. Die studie het ook die invloed van doelstellings wat getroude Xhosamans graag wil bereik wanneer hulle by oorredende interaksies betrokke raak, verken. Die studie het verder ten doel gehad om die oorredende strategieë wat deur getroude Xhosamans in hulle oorredende boodskappe gebruik word, te bepaal. Dillard en Marshall (2003) het oorreding gedefinieer as gebeurtenis wat langer boodskappe, wat van nature impromptu is, behels en wat hoofsaaklik op groot massa bespreking met verkose onderwerpe van sosiale, politieke en kommersiële belang konsentreer. Heelwat aandag is aan doelstellings gegee aangesien dit belangrike rol in oorredende boodskappe speel. Dillard en Marshall (2003) onderskei twee soorte doelstellings: primêre doelstellings en sekondêre doelstellings. Primêre doelstellings word ook invloeddoelstellings genoem en dit word gedefinieer as die toedrag van sake wat mense teweeg wil bring (Dillard & Marshall, 2003). Genoemde twee outeurs noem ook geïdentifiseerde verskillende soorte primêre doelstellings, en beskryf hierdie soort as motiverings agter die bron se poging tot invloed. Verskillende soorte primêre doelstellings is in verskeie werke aangetref, met inbegrip van die werk van Dillard (2003), Wilson en Sabee (2003), Wilson (2002), Cody et al. (1994), Dillard et al. (1989), Wilson en Kunkel (2000) en Schrader en Dillard (1998). Hierdie studie het die benaderings, soos direktheid of indirektheid, ondersoek wat getroude Xhosamans gebruik wanneer hulle boodskappe oordra. Daar is probeer om die oorredende probleme wat deur hierdie mans teëgekom word en ander kwessies wat met die produksie van oorredende boodskap verband hou, vas te stel. In hierdie studie lyk dit asof die doel om raad te gee dié is wat die meeste deur die mans gebruik word. Die studie het aan die lig gebring dat die hoofrede waarom die mans raad gee, is om mense in hulle gemeenskap te help om gesonde lewenstyle te handhaaf. Dit het ook getoon dat daar aan die gewone gebruik van die raadgewende doel in die Xhosakultuur waarde geheg word en dat dit, tot sekere mate, deur diegene wat raad gegee word, gewaardeer word.
ISISHWANKATHELO: Imicimbi enxulumene nokuveliswa kwemiyalezo yotshintsho lwengqondo iye yaphembelela ukuba kuphandwe ubungakanani bokusetyenziswa kwemiyalezo etshintsha ingqondo kwincoko ngamadoda amaXhosa atshatileyo. Esi sifundo sikwaphonononga ezona njongo zoxinzelelo la madoda athi abe nomnqweno wokuzifezekisa xa ezibandakanya kwiinkqubo zotshintsho lwengqondo. Ngaphezu koko, esi sifundo sikwajolise ekufumaniseni amaqhinga okutshintsha ingqondo athi asetyenziswe ngamadoda amaXhosa atshatileyo kwimiyalezo yawo yokutshintsha ingqondo. Njengoko kuchaziwe ngu Dillard no Marshall (2003), utshintsho lwengqondo sisenzeko esiquka imiyalezo emide, engalungiselelwanga kwangendalo, egxila ngakumbi kwiingxoxo ezinemiba eliqela enemixholo engentlalo, ezopolitiko nezingokubaluleka korhwebo. Iinjongo abantu abathi bafune ukuzifezekisa zinikwe ingqwalasela enkulu nanje ngoko zidlala indima ephambili kwimiyalezo etshintsha ingqondo. UDillard no Marshall bangowama-(2003) bohlula phakathi kweentlobo ezimbini zeenjongo abantu abanazo nabathi banqwenele ukuzifezekisa; iinjongo ezisisiseko (Primary goals) kunye neenjongo zenqanaba lesibini (Secondary goals). Iinjongo ezisisiseko zikwabizwa ngokuba ziinjongo ezinoxinixelelo (influence goals) kwaye zichazwa ngokuba ziinjongo abathi abantu banqwenele ukuzifezekisa ngu Dillard no Marshall bangowama-(2003). Bakwalatha iintlobo ezahlukeneyo zeenjongo ezisisiseko abakwazibiza ngokuba ziimpembelelo ezithi ziphembelele umzamo wokutshintsha ingqondo womvelisi womyalezo lowo. Ezi ntlobo zahlukeneyo zeenjongo ezisisiseko zifunyaniswe kwimisebenzi eyahlukeneyo, misebenzi leyo equka umsebenzi ka- Dillard no Marshall bangowama-(2003), ka-Wilson no Sabee bangowama-(2003), ka- Wilson wangowama-(2002), ka-Cody et al. bangowama-(1994), ka-Dillard et al. bangowama-(1989), ka-Wilson no Kunkel bangowama-(2000), kwakunye noka Schrader no Dillard bangowama-(1998). Esi sifundo sikwaphonononga nendlela athi amadoda amaXhosa atshatileyo ayisebenzise xa egqithisa imiyalezo yawo, umzekelo ukuthi ngqo (Directness) okanye ukungathi ngqo (Indirectness) kwimiyalezo yawo. Esi sifundo sikwazama ukufumanisa iingxaki zotshintsho lwengqondo ezithi zifunyanwe ngala madoda kuquka neminye imiba enxulumene nokuveliswa kwemiyalezo yotshintsho ingqondo. Kwesi sifundo injongo yokunika icebiso ibonakala iyeyona isetywenziswa kakhulu ngamadoda amaXhosa atshatileyo. Esi sifundo sivelisa ukuba iyonke injongo yokucebisa kula madoda kukunceda abantu ekuhlaleni ukuba babenobomi obusempilweni. Ukusetyenziswa kakhulu kwenjoko yokucebisa kwesi sifundo kukwabonakalisa ukuba injonjo yokucebisa ixatyiswe kakhulu kwinkcubeko yamaXhosa kwaye ngokwezinga elithile ikwathakazelelwa ngabo banikwa icebiso
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Sirayi, Mziwoxolo. "The characteristics of some Xhosa dramas." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1002173.
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This study aims at highlighting some crucial aspects of Xhosa drama. These aspects are of great significance for the understanding of Xhosa drama. It also aims to historicize and contextualize examinations of traditional Xhosa drama and modern Xhosa drama.
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Dowling, Tessa. "The forms, functions and techniques of Xhosa humour." Doctoral thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17456.
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Bibliography: pages 259-274.In this thesis I examine the way in which Xhosa speakers create humour, what forms (e.g. satire, irony, punning, parody) they favour in both oral and textual literature, and the genres in which these forms are delivered and executed. The functions of Xhosa humour, both during and after apartheid, are examined, as is its role in challenging, contesting and reaffirming traditional notions of society and culture. The particular techniques Xhosa comedians and comic writers use in order to elicit humour are explored with specific reference to the way in which the phonological complexity of this language is exploited for humorous effect. Oral literature sources include collections of praise poems, folktales and proverbs, while anecdotal humour is drawn from recent interviews conducted with domestic workers. My analysis of humour in literary texts initially focuses on the classic works of G.B. Sinxo and S.M. Burns-Ncamashe, and then goes on to refer to contemporary works such as those of P.T. Mtuze. The study on the techniques of Xhosa humour uses as its theoretical base Walter Nash's The language of humour (1985), while that on the functions of Xhosa humour owes much to the work of sociologists such as Michael Mulkay and Chris Powell and George E.C. Paton. The study reveals the fact that Xhosa oral humour is personal and playful - at times obscene - but can also be critical. In texts it explores the comedy of characters as well as the irony of socio-political realities. In both oral and textual discourses the phonology, morphology, syntax and semantics of Xhosa are exploited to create a humour which is richly patterned and finely crafted. In South Africa humour often served to liberate people from the oppressive atmosphere of apartheid. At the same time humour has always had a stabilizing role in Xhosa cultural life, providing a means of controlling deviants and misfits.
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Rautenbach, Marina Ninette. "Riglyne vir maatskaplike werkers by etnies-sensitiewe rouberaad met Xhosa-sprekende persone." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53036.
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Thesis (MSocialWork)--Stellenbosch University, 2002.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.
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.
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Burns, Carolyn Diane. "The relevance of African American singing games to Xhosa children in South Africa a qualitative study /." Thesis, Montana State University, 2009. http://etd.lib.montana.edu/etd/2009/burns/BurnsC0509.pdf.
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In post-apartheid South Africa there has been a strong emphasis on teaching traditional music in the schools. Previously the music was greatly influenced by Western European and English systems. New standards were developed in the Arts and Culture Curriculum 2005. The purpose of this study was to explore how children in South Africa could be taught African American singing games, their perception and preferences, and how these songs would meet the new standards. A qualitative study was conducted with 69 Xhosa children in grades five and six at Good Shepherd Primary School in Grahamstown, South Africa. The learners were introduced to three African American singing games of which they had no prior knowledge. The songs were taught in the South African traditional manner; i.e., singing and moving simultaneously. Interviews were subsequently conducted with 47 learners and 5 families. The primary school teachers also provided information informally. The learners related their knowledge of African American singing games compared to their traditional Xhosa singing games and other music. They recognized a relationship between African American slavery and the apartheid era. A learner's preference of song was directly related to his previous experience with a Xhosa children's song or traditional music used for rites and rituals. Interviews with the teachers and parents were very positive indicators that the African American singing games should be included in the curriculum. Parents remembered and sang Freedom Songs and they indicated the need for their children to learn about other African cultures. The outcome of this study may provide South African teachers with materials to introduce African American folk music as an applicable source of multicultural music with African origins. The study suggests successful ways in which we teach multicultural music.
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Ntombana, Luvuyo. "An investigation into the role of Xhosa male initiation in moral regeneration." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1006265.
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This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today's society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa.
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Losinsky, Rory. "Cognitive-behavioural treatment of essential hypertension in an urban Xhosa woman: a case study." Thesis, Rhodes University, 1991. http://hdl.handle.net/10962/d1002519.
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Essential hypertension has a complex and multiple biological, psychological and social aetiology and remains one of the most serious physical disorders affecting the Black population of South Africa today. Pharmacological treatment has been the predominant approach to blood pressure reduction, but considering that the greater part of essential hypertension has its origin in biobehavioural and cognitive functioning a non-pharmacological treatment approach to essential hypertension is receiving extensive interest both in research and therapeutic practice. This study attempted to implement a specific cognitive-behavioural treatment "package' which was tailored to the emergent aetiology in an urban Xhosa woman suffering from Mild hypertension who was on antihypertensive medication and to evaluate the treatment using a single case-study methodology. A combination of relaxation training and cognitive-behavioural modification was provided over a fifteen week period and evaluated both quantitatively and qualitatively. It was found that a combination of over-weight, occupational stress and anger could have contributed and/or caused the patient's hypertension. The results also show a significant reduction in blood pressure during the treatment phase as well as a reduction in weight, experienced anxiety and angry emotion, and by the end of the study the patient's blood pressure had been reduced to normal levels. Finally the feasibility of using such a treatment approach is discussed in relation to the South African context and the case study method is evaluated as a research tool in light of the findings.
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McAllister, P. A. "Xhosa beer drinks and their oratory." Thesis, Rhodes University, 1987. http://hdl.handle.net/10962/d1012863.
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This is a study of 'beer drinks' among Xhosa people living in the Shixini administrative area of Willowvale district, Transkei. Beer drinks are defined as a 'polythetic' class of events distinguishable from other kinds of ceremonies and rituals at which beer may be consumed, and an attempt is made to outline their major characteristics. A detailed description of the way in which beer drinks are conducted is provided in Chapter 3, with emphasis on the symbolism involved in the allocation of beer, space and time, and on the speech events (including formal oratory) that occur. The main theoretical argument is that beer drinks may be regarded as 'cultural performances' in which social reality or 'practice' is dramatised and reflected upon, enabling people to infuse their experience with meaning and to establish guidelines for future action. This is achieved by relating social practice to cultural norms and values, in a dynamic rather than a static manner. It is demonstrated that the symbolism involved in beer drinking is highly sensitive to the real world and adjusts accordingly, which means that 'culture' is continually being reinterpreted. Despite poverty, a degree of landlessness and heavy reliance on migrant labour, Shixini people maintain an ideal of rural selfsufficiency and are able to partly fulfill this ideal, thereby maintaining a degree of independence and resistance to full incorporation into the wider political economy of southern Africa. They achieve this largely by maintaining a strong sense of community and of household interdependence, linked to a sense of Xhosa tradition. It is this aspect of social practice, manifested in a variety of forms - work parties, ploughing companies, rites of passage, and so on - that is dramatised, reflected upon and reinforced at beer drinks. In a definite sense then, beer drinks may be regarded as a response and a way of adapting to apartheid, and this study one of a community under threat.
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Mdedetyana, Lubabalo Sheperd. "Medical male circumcision and Xhosa masculinities: Tradition and transformation." University of the Western Cape, 2019. http://hdl.handle.net/11394/6629.
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Magister Artium (Medical Anthropology) - MA(Med Ant)This research study investigates Xhosa men’s perceptions of voluntary medical male circumcision (VMMC) in Khayelitsha township (Cape Town). It explored whether the introduction of VMMC as a state HIV-prevention strategy had engendered shifts in constructions of masculinity and negative perceptions of men who had undergone VMMC. Previously traditional male circumcision (ulwaluko) was the preferred form of circumcision among amaXhosa and medical male circumcision (MMC) was viewed as alien to Xhosa culture. Xhosa-speaking men who had undergone MMC were stigmatised by peers and viewed as not being ‘real men’. VMMC has the potential to shift constructions of masculinity based on circumcision status. An ethnographic research study was carried out using qualitative research methods, including participant observation, individual interviews and focus group discussions. Data collection occurred over a 6-month period in the Mandela Park community, at Michael Maphongwana Clinic, and at a male initiation school. The study found that ulwaluko remains a definitive marker of masculine Xhosa identity and is still informed by culture and tradition. Despite VMMC, men who undergo ulwaluko continue to perceive men who choose MMC as ‘the other’ and not as ‘real men’. The study highlighted that VMMC advocates need to take cognisance of traditional notions of masculinity and address negative perceptions of men in Xhosa-speaking communities who have undergone VMMC.
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Gelese, Patricia. "A conceptual clarification of the definition of resilience: An African perspective in Gugulethu Township, Cape Town." University of Western Cape, 2020. http://hdl.handle.net/11394/7830.
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Magister Artium (Development Studies) - MA(DVS)There is a huge gap in literature on resilience especially that which reflects African perspective. This can be seen from many definitions of resilience that are informed by research done in the American and Eurocentric context. This gap in literature calls for more resilience research to be done in different areas filled with adversities in South Africa and Africa at large. This will help to understand the mechanisms that young people in these contexts of adversities need to adapt well and have positive outcomes despite their context of development that is filled with adverse situations. Thus, the broad objective of this study is to understand conceptual clarification of resilience in African perspective, with intent to close the gap in literature, especially where Afrocentric definition of resilience is concerned, mainly in Gugulethu Township, Cape Town, is understood. Qualitative research methods were used in order to unearth the understanding of the phenomenon.
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Solomon, Angela Ntombizodwa Nokuphila. "Funeral rites of the amaXhosa as therapeutic procedures compared to crisis intervention : an anthropological-descriptive evaluation." Thesis, Rhodes University, 1987. http://hdl.handle.net/10962/d1007699.
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This study was undertaken in an attempt to investigate the analogy between the Crisis Intervention Model and the Funeral Rites of the amaXhosa. The latter group includes both traditional as well as Western Christian elements. The study was confined to the geographical area of Ciskei and more specifically the villages in and around Peddie and Ndevana near Zwelitsha, as regards traditional people, and the Black townships of Zwelitsha and Whittlesea,as regards more Westernized people. It is, however, the contention of the study that experiences discussed here are common to Blacks in South Africa irrespective of ethnicity. The justification for this generalisation is based on anthropological commonalities as well as historical vicissitudes among Blacks in Southern Africa. For instance, ritual slaughter performed after death in propitiation with the ancestors is known among all Blacks in South Africa. Also the Politico-historical events as well as socio-economic developments in the country affect Blacks in a more or less similar manner. For example, the changing family structure among Blacks, because of changes from one type of economy to another, is a social process affecting all Blacks in Southern Africa - in particular the working class (Colin Murray, 1980). The Funeral rites under study are postulated as possessing elements of therapeutic and practical value which result in the alleviation of grief and the encouragement of full acceptable means of mourning. The study is chiefly descriptive and anthropological material has been used. Recordings were made from participant observation whenever there was a funeral in the area studied. Information about funerals is easily obtainable as these are announced over Radio Ciskei and Radio Xhosa every evening. Mourners and interveners were interviewed. The former to elicit the needs they had felt, the latter to elicit the needs they had perceived the former to have. The Crisis Intervention Model is fairly simple to understand and uses practical theory. Therefore, it is not surprising that there should be elements of similarity between this model and the funeral rites of the amaXhosa as both deal with people in need of support. These funeral rites are rooted in a culture which has as one of its crucial aspects intimate, face-to-face interaction of its members in constant exchange as regards both emotional support and services. These "credit networks" ensure that a person is never bereft of emotional support. Moreover, temporary services are always accorded to a person in crisis. An effort has been made to relate the Crisis Intervention Model to the South African context of Blacks (both traditional as well as Christian). By necessity this has meant looking at all cultural dimensions of Black society - historical, political, economic and cultural, in order to provide a clearer picture of the people under study. That is, human psychological experiences of grief and mourning are seen as processes related to and developing within the concrete everyday realities. Some of the experiences described have been personally witnessed by the researcher in her personal involvement with cultural practices. Funerals are, of necessity, sad occasions and this study, using participant observation methods sometimes brought on sad memories of the researcher's own losses of loved ones. In the discussion a comparison was made between the traditional methods of grief work, the Crisis Intervention theory and the mourner studied and it was found that these rites do indeed, contain therapeutic and practical elements of dealing with grief and mourning, comparable to the Crisis Intervention Model. Finally in the conclusior a proposal for further areas of study in this field was suggested.
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Smith, P. N. "Resilience in Xhosa families." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/1478.
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Thesis (DPhil (Psychology))—University of Stellenbosch, 2006.This study addresses unprivileged dichotomies in an endeavour to make audible the silence surrounding Xhosa family resilience. This study is essentially descriptive and exploratory in nature and directed towards an understanding of the factors contributing to the resilience of Xhosa-speaking, rural black South African families. To contextualise the discussion a selection of theories on resilience are viewed within their cultural contexts. Western psychology’s privileging of a) the scrutiny of pathology while disregarding resilience; of b) white participants to black participants; and c) individuality to relationship centeredness and familial systems; are uncovered and a hypothetical understanding of Xhosa family resilience is construed. The line of thought culminates in the theoretical discussion and empirical exploration of The Resiliency Model of Family Stress, Adjustment and Adaptation (McCubbin, Thompson, & McCubbin, 1996). In the concluding remarks of this project an adaptation of this model, namely the Resiliency Model of Family Stress, Strength, Adjustment and Adaptation, is construed. The derived model is based on an integration of the findings of this study with resilience theory.
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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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D'Aragon, Jean. "Straw, sticks, mud and resistance : development and evolution of the South African Xhosa dwelling and settlement." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=113807.
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This research is about the life and material conditions of existence of Xhosa people living in three informal settlements of East London (now part of Buffalo City) in South Africa. Most observers see such unplanned settlements as a radical shift away from the groups' traditional rural homestead, some describing them as "neo-vernacular" since---like the vernacular dwelling---these are built from the materials coming from the surrounding environment. The research went beyond this perception and rather proposed that despite changes in the building forms, materials and techniques, the informal Xhosa urban settlements are still---consciously or not---governed by Xhosa traditional rules.To demonstrate this hypothesis, the study attempted to understand the culture of the group through the review of the literature dealing with the Xhosa life and customs in the group's traditional rural setting. Then, it established the evolutionary process of the Xhosa architecture, which was also (re)integrated not only in the history of South African architecture but also in the whole architecture history's continuum. Next, followed the description of the elements that have been found in the three informal settlements as well as in the dwellings and plots that have been selected for the case study. Finally, from the comparison between the elements found in the three squatter settlements selected and the traditional Xhosa setting it is concluded that the traditional Xhosa culture has survived in the three informal settlements of East London. Its persistence has been confirmed in the rituals and everyday activities, the objects, spaces and buildings created, as well as in the way they are constructed, used or lived in.
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Queener, Nathan Lee. "The People of Mount Hope." Youngstown State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1263334302.
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Booi, Beauty Ntombizanele. "Three perspectives on ukuthwasa: the view from traditional beliefs, western psychiatry and transpersonal psychology." Thesis, Rhodes University, 2005. http://hdl.handle.net/10962/d1002445.
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Among the Xhosas, the healing sickness called intwaso is interptreted as a call by the ancestors to become a healer. Transpersonalists also see these initiatory illnesses as spiritual crises, while according to the widely accepted Western psychiatric view, illness is purely perceived in physical and psychological terms. A case study was conducted where a single participant who has undergone the process of ukuthwasa and is functioning as a traditional healer was interviewed. A series of interviews were done where information was gathered about significant experiences related to ukuthwasa process. Tapes were transcribed and a case narrative was written and interpreted using the traditional Xhosa beliefs, the western psychiatric and the transpersonal psychology perspectives. Strengths and weaknesses of each perspective were then examined.
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Lombo, Nocawa Philomina. "Mental health care practitioners' perceptions of mental illness within the isiXhosa cultural context." Thesis, Nelson Mandela Metropolitan University, 2010. http://hdl.handle.net/10948/1179.
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This study sought to explore the perceptions of mental health care practitioners’ perceptions on mental illness within the isiXhosa cultural context. A qualitative exploratory descriptive and contextual design was used for the study. A non-probability purposive sampling method was used to select eight participants from Komani Hospital in Queenstown. Data was collected through semi-structured interviews. The services of an Independent Interviewer were used to avoid any bias as interviews took place where the researcher is employed. All interviews were transcribed verbatim and the data collected was analyzed according to Tesch’s eight steps of data analysis as described in Cresswell (1994:155). The researcher utilized services of an Independent Coder who verified the identified major themes. Four major themes emerged from the analysis of the interview: Mental health care practitioner’s perceptions of mental illness, perception of the causes of mental illness within the isiXhosa cultural context, mental health care practitioners’ views in the management and treatment of mental illness and suggestions put forward to improve the services to mental health care users. The major findings of this study were the lack of knowledge of culture of mental health care users. It is recommended that it would be proper if there could be co-operation between mental health care practitioners and traditional healers by working together as a team.
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Dowling, Tessa. "Isihlonipho sabafazi : the Xhosa women's language of respect : a sociolinguistic exploration." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/14268.
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Bibliography: leaves 166-172.Isihlonipho Sabafazi (the Xhosa women's language of respect) is a language in which syllables occurring in the names of menfolk are avoided by women. Thie thesis attempts to place the practice in it social context by applying both descriptive and analytical methodologies. The thesis include a literature survey and a critique on the dynamics of gender and language. The results of interviews conducted in three areas, one urban and two rural, are analysed and tabulated. A glossary of substitute words is included.
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Boniface, Davies Sheila. "History in the literary imagination : the telling of Nongqawuse and the Xhosa cattle-killing in South African literature and culture (1891-1937)." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/238313.
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This thesis takes as its subject the millenarian movement of 1856-7, commonly known as the Xhosa Cattle-Killing. My project examines a range of literary representations of this seminal moment in South African history: novels, plays, and short stories in English or English translation. The period under consideration encompasses the earliest literary responses to the Cattle-Killing and includes critical historical-political moments such as: the incorporation of the last independent black territory into the Cape Colony, the creation of the Union of South Africa, the passing of the Land Act, the enfranchisement of white women and the enactment of Hertzog's 'native bills'. The project consists of close, contextual readings, and the approach is cross-cultural and interdisciplinary. In this dissertation I examine the meaning that has accrued to the Cattle-Killing, and the role that literary accounts have played in interpreting and defining this pivotal event in the historical consciousness of their sometimes considerable audiences. In some cases, these creative works have anticipated trends in formal historiography and suggested new ways to interrogate the evidence. But the accounts do more than creatively reconstruct the past. They are also implicated in their respective presents and use the Cattle-Killing to 'write out' contemporaneous concerns: be it female emancipation, 'native education' or Black Nationalism. The various manifestations of the Cattle-Killing story chart not only the shifting 'truth' of the event but also the ways in which it has been made relevant and useable for different communities at various points in South Africa's history. To read these accounts of the Cattle-Killing, I argue, is to 'read' the history of this period. While taking as its subject an event from 150 years ago, and literary responses from shortly after, my project contributes to wider, on-going conversations relating to history as a field of argument and literature as a social and historical force. A related aim is to contribute to the revaluation of early South African literature, which has been neglected or homogenized in recent years. My dissertation seeks to recuperate and complicate by representing a variety of subject positions and resuscitating voices discarded or forgotten.
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Bernard, Penelope Susan. "Messages from the deep : water divinities, dreams and diviners in Southern Africa." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1007644.
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This thesis is a comparative regional study of a complex of beliefs and practices regarding the water divinities in southern Africa. These snake and mermaid-like divinities, which are said to work in conjunction with one's ancestors, are believed to be responsible for the calling and training of certain diviner-healers by taking them underwater for periods of time. In addition to granting healing knowledge, these divinities are associated with fertility, water and rain, and the origins of humanity. The research combines comparative ethnography with the anthropology of extraordinary experience (AEE), and focuses particularly on the Zulu, Cape Nguni, Shona and Khoisan groups. The use of the 'radical participation' method, as recommended by AEE, was facilitated by the author being identified as having a ' calling' from these water divinities, which subsequently resulted in her initiation under the guidance of a Zulu isangoma (diviner-healer) who had reputedly been taken underwater. The research details the rituals that were performed and how dreams are used to guide the training process of izangoma. This resulted in the research process being largely dream-directed, in that the author traces how the izangoma responded to various dreams she had and how these responses opened new avenues for understanding the phenomenon of the water divinities. The comparative study thus combines literature sources, field research and dream-directed experiences, and reveals a complex of recurring themes, symbols and norms pertaining to the water divinities across the selected groups. In seeking to explain both the commonalities and differences between these groups, the author argues for a four-level explanatory model that combines both conventional anthropological theory and extraordinary experience. Responses to the author's dream-led experiences are used to throw light on the conflicting discourses of morality regarding traditional healers and the water divinities in the context of political-economic transformations relating to capitalism and the moral economy; to illuminate the blending of ideas and practices between Zulu Zionists and diviner-healer traditions; and to link up with certain issues relating to San rock art, rain-making and healing rituals, which contribute to the debates regarding trance-induced rock art in southern Africa.
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Puckreesamy, Sashika. "Therapist perceptions of narcissism in traditional cultural contexts." Thesis, Nelson Mandela Metropolitan University, 2017. http://hdl.handle.net/10948/19872.
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Narcissism, often linked to a sense of entitlement and inflated sense of self, is a complex condition that has been studied for approximately a century. It is typically associated with individualistic cultures, which place emphasis on the self. Although much is known about narcissism, there is far less knowledge on narcissism in collectivist cultures. The Xhosa culture is commonly seen as a collectivist culture. No research to date has been conducted on this construct with Xhosa-speaking South Africans. The aim of the study was to explore and describe therapist perceptions of narcissism in traditional cultural contexts. The objectives of the study included an investigation into how narcissism presents in the Xhosa culture, and an exploration of the narcissistic elements that manifest more prominently. A qualitative, exploratory descriptive research design was employed, and snowball sampling was used to identify psychologists from the Nelson Mandela Metropole for inclusion in the study. Semi-structured interviews were used to gather data, and data was analysed by thematic analysis. The findings of the thematic analysis consisted of six themes, which are thoughts on the Xhosa culture, culture and personality, contemporary Western theory lacking, traits, parenting, and interpersonal and personal difficulties. These themes reflect the participants’ experience, thoughts, and opinions on narcissism in individuals from the Xhosa culture.
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Somlata, Zakhile. "An analysis of account on marriage in isiXhosa." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019/1596.
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