Dissertations / Theses on the topic 'Xhosa (African people) – Music – Social aspects'

This thesis investigates the presentation of AmaXhosa traditional dancing and music on the stages of the National Arts Festival (NAF), Main Programme, of South Africa in 2009. Four productions featuring AmaXhosa traditional dancing and music, as well as a fine art exhibition, are analysed to determine how the AmaXhosa culture is being portrayed, what is considered authentic and how these productions may affect the memory of the AmaXhosa nation. In an attempt to understand the position of these productions within the NAF the South African cultural context as well as the NAF is examined. The post-apartheid, post-rainbow nation, South African cultural context is discussed and how the NAF could contribute towards creating a more unified South African identity. Incorporated and inscribed memory categories are related to how one could determine authenticity in traditional indigenous productions. A cautionary note on incorporated memory is linked to efficacy, while a loss of incorporated memory within the AmaXhosa society may result in ritual acts being orientated towards entertainment. If the private culture is consistently displayed in the public realm then it is inevitable that the ways in which the AmaXhosa recollect their history will be altered. The contribution of the transitional spaces of theatres and proscenium arch stages to the choreography and incorporated memory of the performers relates to the collective recollection of the AmaXhosa. Bearing this in mind, this thesis suggests that the NAF is playing a dual role in the evolution of the AmaXhosa. It is both positively contributing to the economic upliftment of a sector of the population and exposing people to this rich and multilayered culture. However, it is also impacting the efficacy of the private culture and fracturing the traditional knowledge of the AmaXhosa by assisting in the inscription of their performance forms.<br>This thesis consists of three parts (1 pdf document and two video mp4 files)

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.

Bibliography: leaves 166-172.<br>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.

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.

Thesis (MA)--Stellenbosch University, 2002.<br>ENGLISH ABSTRACT: This thesis employs the theoretical framework of text construction advanced by Grabe and Kaplan (1996) for the analysis of human rights magazine texts in isiXhosa. The theory employed in this study includes linguistic elements, which can be included in teaching methodology for developing the learners' analytic skills in analyzing the discourse structure of written texts. These kinds of analytic skills are strongly reflected in Curriculum 2005 for the learning area languages. The thesis employs a range of textlinguistic strategies for analyzing written genre texts on human and civil rights issues. It is argued that the incorporation of these strategies by teachers in the process of language teaching in Curriculum 2005 will enable the learners to analyse texts successfully and to gain an awareness about how language is used in texts. For the purpose of analysis in this thesis, texts from the Bona magazine with contents ranging on human and community or civil rights were collected. The thesis demonstrates that text analysis involves to a large extent, an investigation of generic factors such as the communicative purpose, the culture and the community in which the text is produced. Following the discussion of the generic features of texts, a broad definition of the term text is explored, and the textlinguistic construction and certain levels of analysis are identified. In addition to this, the study demonstrates that analysis of the linguistic structure of texts needs to incorporate the discussion of the parameters of the ethnography of writing advanced by Grabe and Kaplan (1996). The ethnography of writing entails that a detailed analysis of texts should address the following questions: 'Who writes what to whom, for what purpose, why, when and how?' The study explores the implications and rationale for incorporating text analysis in language teaching and learning. Lastly, the relationship between the theoretical underpinnings assumed in this study, and the learning outcomes of Curriculum 2005 are explored. This study demonstrates that the theoretical framework of Grabe and Kaplan (1996) which underlies in the construction of written texts, will not only introduce the language learner to an inclusive language pedagogy, but can be employed for effective text analysis of isiXhosagenre texts on human rights in popular magazineslike Bona.<br>AFRIKAANSE OPSOMMING: Hierdie tesis maak gebruik van die teoretiese model van Grabe en Kaplan (1996) vir die analise van menseregte tydskrifartikels in isiXhosa. Die teorie wat aangewend word in die studie sluit linguistiese elemente in wat ingesluit kan word in taalonderrigmetodologie vir die ontwikkeling van leerders se analitiese vaardighede in die analise van diskoersstrukture van skriftelike tekste. Hierdie soort analitiese vaardighede word sterk gereflekteer in Kurrikulum 2005 vir die leerarea van tale. Die tesis wend 'n verskeidenheid tekslinguistiese strategieë aan vir die analise van geskrewe genre tekste oor menseregte en burgerlike regte vraagstukke. Daar word betoog in die studie dat die insluiting van hierdie strategieë deur onderwysers in die proses van taalonderrig in Kurrikulum 2005 leerders in staat sal stelom tekste suksesvol te ontleed en 'n bewussyn te kry van hoe taal in tekste gebruik word. Vir die doeleindes van analise is hierdie tesis is tekste gebruik uit die BONA tydskrif met 'n inhoud oor menseregte en gemeenskaps- en burgerlike regte. Die tesis demonstreer dat teksanalise in 'n groot mate 'n ondersoek behels van generiese faktore soos kommunikatiewe doelstelling, die kultuur en die gemeenskap waarin die teks geproduseer word. Na 'n bespreking van die generiese faktore van tekste word 'n breë definisie van die term "teks" ondersoek, en die tekslinguistiese konstruksie en bepaalde vlakke van analise word geïdentifiseer. Hierbenewens demonstreer die studie dat die linguistiese analise van tekste die bespreking moet insluit van die parameters van die etnografie van geskrewe tekste soos voorgestaan deur Grabe en Kaplan (1996). Die etnografie van geskrewe tekste behels dat die analise van tekste die volgende vrae ondersoek: Wie skryf wat vir wie vir watter doel, waarom, wanneer en hoe? Die studie ondersoek die implikasies en motivering vir die insluiting van teksanalise in taalonderrig. Laastens word die verhouding tussen die teoretiese grondslae, wat aanvaar word in hierdie studie, en die leeruitkomste van Kurrikulum 2005 ondersoek. Die studie toon aan dat die teoretiese raamwerk van Grabe en Kaplan (1996), wat onderliggend is aan die konstruksie van geskrewe tekste, kan aanvaar word om leerders in te lei in 'n meer inklusiewe taalonderrig en kan aangewend word vir effektiewe teksanalise van isiXhosa genre tekste gebaseer op die menseregte in populêre tydskrifte soos Bona.

Thesis (MBA)--Stellenbosch University, 2007.<br>ENGLISH ABSTRACT: Purpose. This study investigates how foreign-born Chinese managers in the Cape Town area perceive their own leadership in a cross-cultural business situation, and compares these perceptions with how the local South African Xhosa-speaking employees perceive the styles of their foreign managers. The study is important because of the growing private investment in Africa by people from China. Approach. Ten small businesses owned and managed by Chinese nationals were studied: five retail, two wholesale, one restaurant and two Chinese supermarkets. A Likert-type questiormaire was created by operationalising 10 of the 19 aspects of cross-cultural leadership identified by Suutari and Riusala (2001). These ten aspects are: decision participation, autonomy-delegation, consideration, rewarding, informing, conflict management, production emphasis, criticizing, goal setting, and inspiration. Each aspect had four questions associated with it. The questiormaire was given individually to the ten managers and to 20 of their Xhosa-speaking employees, two per business. It was followed by an open interview based mainly on the questiormaire content. The questionnaire responses were analysed statistically, first to test for the sameness of responses of the employees as well as the sameness of responses of the managers, using the Sign Test. Responses of the two groups were compared for each aspect. Interview responses were used to help interpret the numbers and formulate findings. Findings. There are clear, statistically significant differences between the perceptions of the managers' leadership style by the two groups on all ten of the aspects. The Chinese managers show a similar leadership approach when interacting with their employees. The Xhosa-speaking employees have perceptions similar to one another about their managers' leadership style. Thus a disjunction is shown between the two culturally different groups. The responses of the Chinese managers were analysed in light of the literature on Chinese culture, and in most ways they were seen to be managing using a traditional Chinese-based style. In general, they make the decisions and do the planning, do not delegate much, withhold infonnation, do not reward good performance, and are not inspirational. However, they do tend to be kind. Research limitations. The study compared only those two ethnic groups in a small geographic area, with small sample sizes. It also studied reported perceptions. Further research could tty to isolate just cultural differences, and focus more on leadership behaviours. Practical implications. Acknowledgement of the local culture and perhaps use of a more inclusive, less authoritarian management-leadership style seem important for existing and future Chinese managers. Culturally-based management training can be offered for them and for potential investors, to support future small business investors in South Africa and beyond.<br>AFRIKAANSE OPSOMMING: Doel. Hierdie studie behels 'n ondersoek na hoe buitelands-gebore Sjinese bestuurders in Kaapstad hulle eie leierskap beoordeel in 'n kruis-kulturele sake omgewing. Hierdie sienings word dan vergelyk met die persepsies van hoe plaaslike Suid-Afrikaanse Xhosa-sprekende werknemers die bestuurstyl van hulle buitelandse werkgewers beoordeel. Hierdie studie is belangrik vanweë die toenemende private belegging in Afrika deur Sjinese burgers. Benadering. Tien klein sake-ondememings wat deur Sjinese burgers besit en bestuur word, is ondersoek: vyf in die kleinhandel, twee in die groothandel, een restaurant en twee Sjinese supermarkte. 'n Likert-tipe vraelys is saamgestel deur die operasionalisering van 10 van die 19 aspekte van kruis-kulturele leierskap s00s deur Suutari en Riusala (2001) geïdentifiseer. Hierdie tien aspekte is: besluit-deelneming, outonomie-delegasie, konsiderasie, beloning, inkennisstelling, konflik-bestuur, produksie-beklemtoning, kritisering, doelsteIling-bepaling, en inspirasie. Elke aspek is aan vier vrae gekoppel. Die vraelys is aan elkeen van die tien Sjinese bestuurders gegee, en aan 20 van hulle Xhosa-sprekende werknemers, twee per sake-ondememing. Dit is opgevolg deur 'n oop onderhoud wat hoofsaaklik op die inhoud van die vraelys gebaseer was. Die antwoorde op die vraelys is statisties ontIeed, eerstens vir die ooreenstemming van die antwoorde van die werknemers, sowel as die ooreenstemming van die antwoorde van die bestuurders deur middle van die "Sign" toets. Die antwoorde van die twee groepe is met mekaar vergelyk vir elke aspek. Die terugvoering vanaf die onderhoude is gebruik om die getalle te interpreter en om resultate te help formuleer. Bevindings. Daar is helder, statistiese beduidende verskille tussen die beoordeling van die bestuurders se leierskapstyl deur beide groepe wat betref al tien die aspekte. Die Sjinese bestuurders toon 'n soortgelyke leierskap benadering wanneer hulle met hul werknemers omgaan. Die Xhosa-sprekende wer1cnemers het onderling soortgelyke persepsies betreffende hul bestuurders se leierskapstyl. Dus bestaan daar 'n uiteenlopende siening tussen die twee kulturele groepe. Die beoordeling van die Sjinese bestuurders is ontleed in die lig van literatuur oor Sjinese kultuur, en dit het geblyk dat hulle 'n tradisionele Sjinese bestuurstyl navolg. In die algemeen is daar bevind dat hulle die besluite neem en die beplanning doen, dat hulle nie veel delegeer nie, dat hulle inligting weerhou, dat hulle nie goeie werkverrigting beloon nie, en dat hulle nie werkers aanmoedig nie. Desniteenstaande is hulle goedhartig. Navorsingsbeperkings. In hierdie studie is slegs twee etniese groepe in 'n klein geografiese gebied, met klein steekproewe, ondersoek. Persepsies waaroor verslag gedoen is, is ondersoek. In verdere navorsing kan daar probeer word om kulturele verskille te isoleer, en om op leierskapsgedrag te fokus. Praktiese implikasies. Erkenning van die plaaslike kultuur en miskien 'n meer insluitende, minder outoritêre bestuurstyl blyk belangrik te wees vir bestaande en toekomstige Sjinese bestuurders. Kultuur-gebaseerde bestuursopleiding kan vir hulle en voornemende beleggers aangebied word om toekomstige klein sake-beleggers in Suid-Afrika en elders te ondersteun.

This thesis focuses on the articulation in music of human worldviews, and the social contexts in which they emerge. It suggests that people project various forms of social reality through symbolic systems which operate dynamically to maintain and recreate cultural patterns. The symbolic system investigated in support of this suggestion is that constituted by Venda guitar songs. In the performance of these songs, social reality emerges in a combination of symbolic forms: verbal, musical and somatic. The combination of these symbolic forms serves as a medium for individual self-awareness basic to the establishment of social reality and identity, and the drive for social power and legitimacy. A study of these symbolic forms and their performance indicates that musicians invoke the potential of communal music to increase social support for certain principles on which survival strategies in a turbulently changing society might be based. The discourse of Venda guitar songs incorporates modes of popular expression and consciousness, and thus attempts to invoke states of intensified emotion to promote these survival strategies. Performance occasions emerge as a focus for community orientation and the exploration of social networks. They promote stabilizing social and economic interaction, and serve as a basis for moral and cooperative action. Social reality also emerges in musical style, which is treated as the audible articulation of human thought and emotion. Stylistic choices are treated as integral to the conceptualization of contemporary existence. A study of these choices reveals varying degrees of cultural resistance and assimilation, ranging from musical styles which are essentially rooted in traditional social patterns, to styles which integrate traditional and adopted musical elements as articulations of changing self-perceptions, social aspirations, and quests for new social identity.

The dominant emphasis in Western models of bereavement is on the breaking of bonds with the deceased in order for healing to occur. Failure to let go often leads to a diagnosis of 'pathological grief'. This paper challenges the assumption that death invariably means that the bonds with the deceased have to be severed. Situating Western models of bereavement in a modernist context not only challenges the 'truth' claims of these models, but also facilitates a deconstruction of the elements that contribute to the emphasis on letting go. In contrast to these theories, two Xhosa rituals (umkhapho and umbuyiso) that seek to sustain the bond with the deceased person will be examined. Such rituals demonstrate that it is possible to both maintain the bond and for the bereaved person to move on with their lives. Despite different contexts, it will be argued that these Xhosa bereavement rituals have a contribution to make to Western models of bereavement and some implications for therapy will be explored.

Thesis (MA. (African Languages)) --University of Limpopo, 2013<br>Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.

Among the AmaXhosa the death of a person is marked by a tradition called ukuzila - the equivalent of the mourning process. As a sign of spousal mourning, and to show respect, the remaining spouse has to put on a marker (be visible). However, it is mostly the woman who is under obligation to show her mourner status by wearing ‘clothes of mourning’. The discriminatory nature of the practice, especially pertaining to visibility and some of the detrimental effects on the widows’ health and safety have been documented by some researchers, but the reasons for the continuity of visibility remain largely unexplored. Taking into account the dynamic nature of ‘culture’, this research explored the discourses deployed in men and women’s constructions of ukuzila specifically focusing on spousal mourning and the continuity of widows’ visibility in spite of their resistance to it. The research used postcolonial feminism drawing on postructuralism as its theoretical lens. This theoretical lens provided useful concepts such as hybridity, visibility, surveillance and power with which to examine spousal mourning and conceptualised people’s subject positions as multiple, fluid and contingent. Furthermore, the research employed thematic and discourse analysis at its methodology. Discourse analysis was employed to identify and analyse the discourses utilised in the constructions of spousal mourning. The research was conducted through focus group discussions held with younger and older urban and rural men and women, as well as interviews held with widows and widowers and key cultural informants. Concerning the question of constructions of spousal mourning for men and women, visibility of the mourner emerged as a central and contentious issue. Some participants were of the view that one could show mourning by engaging in culturally appropriate mourning behaviour, whilst others were of the view that showing one’s mourning had to be visible by publicly displaying mourning through a marker. Another group proposed mourning “by heart”, whereby the mourners’ status could either be inferred from their behaviour, whereas others maintained that behaviour was not mandatory. Various justifications for the continued visibility of widows were advanced. These justifications included showing love and respect to the deceased husband; showing respect to the ancestors; and helping to monitor their own behaviour in order to ensure that it is in line with appropriate mourning behaviour. The continued visibility of widows was also used to regulate the widows’ sexuality. Widows were coerced to put on ‘clothes of mourning’ in order to ‘protect’ them from being approached by men for a relationship during the mourning period. The regulation of the movement of widows was also managed through visibility. Widows’ movements were restricted in order to protect the community from pollution or bad luck. For example, they were not allowed to visit places of entertainment or visit other households. Key discourses identified were the familial-‘ukwenda’, respect-‘hlonipha’, and male sexual drive (MSD) discourse. The familial - ‘ukwenda’ discourse is centred on the idea that one is ‘married to the household’, which includes the nuclear family and wider extended family including ancestors. According to the respect-‘hlonipha’ discourse, respect is due to others on the basis of their age, status, and more especially their gender. Showing respect (hlonipha) necessitates the avoidance of all forms of behaviour and utterances that could be deemed disrespectful. The MSD holds a widespread view of sexuality as a biological drive that resides within each male and it was drawn on to make sense of discontinued visibility among widowers, whilst visibility of widows continued. It is argued that it is these discourses, embedded in the ‘culture’ of the AmaXhosa and upheld by the family that sustain the discriminatory nature of the practice, especially concerning the continued visibility of widows in spite of the resistance that has been voiced.

This study was conducted on the mourning rituals of the AmaXhosa widows of the Eastern Cape Province of South Africa. The study focused on the descriptive presentation of the experiences of the AmaXhosa widows in the Buffalo City municipality of the Province. The study sought to establish the widows’ perceptions regarding the mourning rituals and to interpret their experiences within the context of contemporary cultural, religious, gender and socio-political influences. The experiences among the widows interviewed were found to have a similar context but their perceptions about the mourning rituals were different between the widows younger than 40 years and those older than 50 years. Widows from urban and rural areas of East London, Mdantsane Township and from within a 60 kilometre radius of East London were interviewed. Purposive random sampling was used to identify an equal number of either urban or rural voluntary participants for the study. Structured interviews were held with widows ranging in age from 29 to 91 years. An interpretative phenomenological analysis of the recorded discussions was conducted. The experiences of the AmaXhosa widows during the conduct of the mourning rituals are described. The key findings of the study indicated that most of the widows felt they had to go through the mourning rituals mainly to show respect for their departed husbands and so that the dignity of the family and clan was maintained. The mourning rituals seemed mostly to have negative implications for the widows such as a lack of family and financial support and being treated as social outcasts; however the rituals also seemed to help the women adjust to their new status as widows. Although the mourning rituals were embedded in the socio-cultural tradition generally followed by the AmaXhosa, religious beliefs also influenced some of the traditions by introducing changes in the way some widows conducted the mourning rituals. For example, some religions advocated for shorter periods of mourning than usual as well as wearing different types of mourning clothes from the usual black or purple dress. Overall the perceptions of the older widows aged above 50 years revealed that they had no reservations about performing the mourning rituals and quite readily and unquestioningly accepted the customs. The younger widows aged below 40 years on the other hand felt that the mourning rituals were biased against women and did not serve a useful purpose and even proposed changes to the manner in which the mourning rituals are conducted particularly the shortening of the mourning period from 12 to 6 months or less. However, they seemed to recognize the role played by the mourning ritual in lessening and possibly healing the pain and sorrow caused by their bereavement.

Mathematics has become increasingly important, as it is a pre-requisite for careers like architecture, science, engineering and medicine. Therefore it becomes imperative for the learners to understand and love it. In other words a sound foundation of mathematical skills and knowledge in the early stages is required. Often we hear learners asking questions like "when and where are we going to use these symbols x and y in our lives? " These questions might indicate that learners cannot link mathematics with daily life occurrences or even their own background experiences. This study is an exploration through hands-on activities of mathematical concepts embedded in beadwork artifacts. Learners' background experiences on bead work artifacts are acknowledged and explored for mathematical understanding. It is a case study, consisting of 44 learners in Grade 9 in two schools in Grahamstown. An interpretive approach is used. In order for the learners to be able to explore beadwork artifacts, they visited the Albany Museum (AM) and Msithandane Women's Project (MWP) in the community. Learners gathered information from these two sources. Beadwork artifacts in this study were used as a mediation and integration tool between culture and mathematics. Beadwork artifacts are found in the learners' cultures serving different purposes. In this study the focus was on Xhosa bead work artifacts. The hands-on activities posed challenges to learners because of their different background experiences. Some were able to draw designs but were unable to thread what they designed, whereas others were able to thread beads but were unable to draw designs. In this study learners had to use both completed bead work artifacts and drawn up designs for the investigation of mathematical concepts. Learners were able to identify symmetries in dress and in South African flag designs. Number patterns discovered were linked to their prior number pattern knowledge. The economic value of beadwork artifacts linked mathematics to the economics learning area. This study ties up with the new curriculum (C2005) and RNCS, which advocate the inclusion and integration of learning areas. In this instance, art and culture were used in mathematical activities. The study also encouraged the inclusion of participants' cultural background as a starting point for motivating them towards utilizing mathematical resources existing in their real life situations. The purpose was to make them aware that mathematics is found everywhere around us.

This thesis investigates the role that African indigenous value systems, Ubuntu in particular, could play in building a reconciled South Africa. In doing so a discourse analysis on Ubuntu is conducted and its potential in facilitating social cohesion in the quest for nation building. Specific focus is drawn on higher education an important task if we are to consider the accusation that higher education like its society, is still undergoing transformation and is under pressure to provide quality education for all people whilst also considering the large numbers of cultures that exist. For much needs to be done in redressing the imbalances caused by the apartheid education system which was organized according to racial lines. In doing so, Nelson Mandela Metropolitan University is utilised as a case study with narrative presentations of how students perceive this traditional African value and its applicability to reconciliation in a post conflict society. For seemingly, there is something inherently important about this value in that it has been invoked and referred to in many important instances in South African history.

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.

The aim of this thesis is to examine the role of anthropogenic disturbance in the creation of a socio-ecological landscape. Three key questions were answered: what impact has past anthropogenic disturbance had on present vegetative characteristics; what value did this disturbed landscape have to local people; how did the local peoples' worldviews and eco-cosmologies influence how they perceived, valued and managed their landscape? Research was based in a rural, predominantly amaXhosa village in the Kat River valley, Eastern Cape, South Africa. Four major landscape components characterised the environment, namely dense forests, former grazing lands, abandoned fields and old settlements. A combination of qualitative and quantitative methods were adopted, consisting of a vegetation and soil survey and social science methods including semistructured interviews, focus groups, transect walks and participant observation. The key finding was that anthropogenic disturbance is necessary to enhance the potential of the area to support human habitation. However, anthropogenic disturbance can have positive or negative effects for both local people and the environment. An intermediate level of disturbance is a key factor leading to a resilient socio-ecological system. Various anthropogenic disturbances have had significant affects on vegetation characteristics in terms of species richness, and a change in vegetation composition and species heights. Of the three anthropogenic landscapes examined, former grazing lands were the least intensively disturbed. They were also more species rich and structurally diverse than areas that were under agricultural production or used as a settlement. Dense forests, although the least desirable landscape to local people were, together with sacred pools, sources of ecosystem renewal and played a critical role during times of disturbance. Anthropogenic disturbance has added value to local people's livelihoods; this disturbance has resulted in a patchy landscape that supplies a wide variety of resources to local people. Local people are dependent on their environment for their basic needs; this has encouraged sustainable management practices. The local AmaXhosa still retain many elements of their traditional worldview, which has many characteristics of Animism. The environment is an integral component of their belief system and certain sites and species have significant cultural value and are protected.

The practise of male traditional circumcision is severely challenged with enormous problems ranging from hospitalisation of the initiates as well as deaths of the initiates. The background of the problem is focused in the Eastern Cape Province where the researcher has noted several initiates being treated in hospitals for physical and as well for psychological problems. The objective of this study was to explore and describe newly initiated Xhosa men's experiences of traditional circumcision rites at East London in the Eastern Cape Province and to describe the guidelines for support of these newly initiated Xhosa men by public health professionals. A qualitative explorative, descriptive contextual and phenomenological design was followed. Purposive sampling technique was used to select the participants. Fourteen participants volunteered to participate in the study after they met the eligible criteria. Focused group interviews were used as a method for data collection. Data analysis of the study showed that there are several factors affecting newly initiated men whilst undergoing circumcision rites. These factors can present at any of the three circumcision stages i.e. pre-circumcision, peri-circumcision and post-circumcision. The recommendations of the study strongly suggest a cultural competence in rendering effective health care services to culturally and ethnically diverse clients. All the five constructs of cultural competence are entailed in the support guidelines that have been developed by the researcher. They are cultural awareness, cultural knowledge, cultural skill, cultural encounter and cultural desire. Finally limitation of the study and the need for a further research has been clearly stated.<br>Health Studies<br>M.A.

Text in English and some in Sesotho<br>This thesis examined how masculinity develops among the Basotho accordion music artists of the period 1980-2015 with an intention to propose the reshaping of masculinity conducive for a human society. Different factors that influence masculinity among the Basotho as represented by Basotho accordion music artists are scrutinized to find out how masculinity as a thematic aspect in the development of Basotho accordion music has been manifested over a period of thirty-five years. Psycho-masculinity is employed in the present study to find out the impact of the existing form of masculinity among the Basotho. The study concludes that the present form of masculinity among the Basotho is precarious, not only to women and to children, but also to men in their two categories: those who exhibit masculinity as well as those who do not show evidence of it. Therefore, the study recommends that the Basotho masculinity should pay attention to the limitations of masculinity in order to minimize and consequently eradicate its negative side while simultaneously promoting its positive side towards men, women and children at large.<br>Linguistics and Modern Languages<br>D. Phil. (Language, Linguistics and Literature)

This study was done to explore how modern Pastoral Care and Counselling models could be in dialogue with some valuable Xhosa traditional practices in the urbanised context around Umtata in the Eastern Cape. The intention is to provide a marriage enrichment programme to the congregants of the Methodist Church in this region. This has been offered in response to increase in the rate of divorce, separation and emotional distress experienced by many couples in the area. Chapter one offers the methodological framework for the entire theoretical and practical study. The second chapter explores various concepts of the family systems theory with particular focus on Murray Bowen's systems theory. This should bring forth a clear understanding of behavioural patterns which manifest in marriage when the system loses equilibrium. Grounded in the family systems theory is the concept of normal family processes. The third chapter looks into the understanding of normal family processes as brought across by various American authors. The chapter takes the interpretation further by looking into normal family processes in the original Xhosa cultural communities. The reason for the exercise is to bring awareness about what is normal before one can address what is abnormal. This is for widening the horizons so that what is culturally normal should not be labelled as abnormal. The fourth chapter prepares groundwork for the establishment of intervention and counselling strategies specifically within the Xhosa communities around Umtata. This chapter is field work done through interviews so as to gain an awareness about what the people of this region presently think, feel and say about marriage and family life experiences. The fifth chapter looks into the minister's uniqueness in marriage enrichment in comparison with his or her colleagues in medical, social work and family therapy or psychotherapy fields. A theological exploration is dealt with in the sixth chapter with a view to contend with biblical principles applicable to marriage. Chapter seven discusses a training model for a lay team of twelve members to promote the concept of the priesthood of all believers. The views of authors like Switzer, Clinebell, Colilns, Herbert Otto and others are consulted and opened to dialogue with Xhosa Traditional practices offered by oral sources. Chapter eight focuses on premarital education. Within this eduGative counselling, a hand-out on marriage contracts is prepared in both English and the vernacular language. Interdisciplinary work has been included through the engagement of resource personnel from the medical, financial and legal fields. Chapter nine actually presents the Marriage Enrichment Programme in a workshop form. Within the programme, theoretical and practical work is done in contextual bible study, communication and conflict resolution exercises as well as conscietisation about valuable Xhosa traditional marriage practices. The contextual model on marriage enrichment is offered to a group of forty-four congregants. The evaluation forms provide a positive result of this marriage enrichment model. The results express a need to address marital problems in our communities. This does give support to the Hypothesis that was tested. Modern pastoral care and counselling models can be adapted to traditional context with positive results. Lay involvement promotes maximum participation of the People of God in care giving. However, further results will be achieved with more workshops or retreats. More effectiveness will also come with the training of more lay teams. This demands large sampling in lay training, more interviewing and more involvement of the rural community elders for more information on traditional practices.<br>Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000

MAAS<br>Centre for African Studies<br>The aim of the study was to examine the challenges experienced at male initiation schools in the Eastern Cape Province, Mthatha District. It is alleged that during the month of June every year, some boys die at initiation schools mostly in Eastern Cape Province. One of the reasons of the cause of death is because some of them attend illegal initiation schools. The overall objectives were to explore the role of initiation schools, to assess the regulations that govern the opening and running of initiation schools, to identify palliatives that can be put in place to curb negative implications at initiation schools. The study was founded on the following theoretical framework to attain its findings; the socio-cultural theory. This study utilised the qualitative research design. Data collection methods included one-on-one interviews, un-structured interviews and focus groups. The study informants were selected using purposeful sampling technique and snow-balling sampling. The study of examining the challenges experienced at male initiation schools submits appropriate recommendations which may help in the effective indigenous knowledge management, curb unethical practices and challenges associated with the running of male initiation schools and sharing strategies in South Africa, other African countries and the world at large, particularly communities that still follow the cultural practice of male initiation. The study recommends that parliamentary legislative framework (policy) on initiation rite should be standardised and promulgated. Also, traditional leadership must have the powers over all matters of initiation rite and initiation schools in particular. Lastly, the study recommends that for future research, the use of male researchers would be advisable to allow more probing.

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land.<br>Religious Studies & Arabic<br>D.Th. (Religious Studies)

This research on the subject is one of a few written in the medium of isiZulu. Further, it is one of the few conducted on masikandi music in this depth. It identifies and analyzes strategies used by Zulu masikandis in their music. The researcher in this study demonstrated that Zulu masikandis comprise males and females and that at present male masikandis are dominating this genre. Besides that, the study also revealed two categories of Zulu masikandis: those who recorded their music and those who could not. The researcher demonstrated also that Zulu masikandis use different effective strategies for different purposes in their music. He demonstrated that Zulu masikandis use different strategies to introduce themselves to their followers and their counterparts, to brag about certain members of their groups, to coin and use nicknames, to reveal their themes, to reveal their emotions, to use various types of imagery and to use strategies which are the results of influences of factors like Christianity, riddles, folktales and praise-poems. Some of the challenges are that other masikandis find it very difficult to record their music owing to financial problems, other producers are corrupt, as masikandis are influential figures in public there is a danger that they can mislead the public by coining and spreading unstandardized Zulu expressions through their songs. Finally, it must be pointed out that the study of masikandi music, particularly strategies used by Zulu masikandis, makes a great contribution to the study of literature. The reason is that it introduces a new path, the different strategies used by Zulu masikandis in their music, categories of Zulu masikandis, nicknames for Zulu masikandis which are coined by themselves and sometimes by members of the public and different methods of collecting data to be used by other researchers. Therefore, it is worthy of publication.<br>African Languages<br>D. Litt. et Phil. (African Languages)

The study interrogates the context reflectivity of postcolonial Shona popular music in Zimbabwe. It also explores the extent to which the legal environment in which the same music is produced, disseminated and consumed affects expressivity and artistic precision. The study is inspired by the New Historicism theory which assumes that every work of art is a product of the historical moment that created it and can be identified with the cultural and political movements of the time. The same is believed of popular music. The study is also beholden to the Marxist literary tradition for its assessment of the discourse of politics and socio-economic issues in popular music. For all the analysis, an Afrocentric eye view informs the thesis. Being qualitative in perspective, the research mainly uses the hermeneutic research design as an operational framework for the interpretation of lyrical data. Hermeneutics, as a method of textual analysis, emphasizes the socio-cultural and historic influences on qualitative interpretation. Postcolonial Shona popular music is purposively sampled and critically studied using the hermeneutic method to tease out latent social and political nuances in lyrical data. Interviews are roped in as alternative opinions to validate hermeneutic data. The research observes that the legislative environment in which Zimbabwean popular music is composed is, on paper, very conducive for the art but in practice severely restrictive. The constitution allows the artiste sufficient space to sing any subject but confessions by some critics alert on the incidences of some censored products. Even against that backdrop artistes have gone on to compose politically suggestive music. However, from the first decade of independence, the tendency for the artiste has been to flow with the meta-narrative or hegemonic discourses of the state, while in the later decades the artiste sounds critical of the nationalist government. Realising the power of music to articulate serious national issues; among other prescriptions, the study recommends that government creates a flexible and democratic legislation that allows for unbounded creativity and consumption of artistic products.<br>African Languages<br>D. Litt. et Phil. (African Languages)

Choral music has played an important role in the liberation of South African people, and it is still very popular today, including among Setswana-speaking choral groups. This study looks at the role of music, particularly choral music, in the expression of Setswana-speakers’ identity as well as the psychological effects on the psychosocial well-being of the choristers. A qualitative research approach, supported by in-depth interviews, was adopted in this study to better understand the singing experiences of two male choir conductors and two female choristers. For this purpose, thematic analysis technique was employed. The results indicate that singing in the choir contributes to the choristers’ physical, emotional, mental, social, and spiritual well-being as well as to their identity formation. Participants also highlighted challenges such as time constraints, poor leadership, socio-economic conditions, unforeseen circumstances, discrimination against younger members, love affairs, and gossip within the choral groups. The results indicate a positive and socially engaging contribution of choral music in the expression of identity as well as in the sense of belonging and connection of choristers. The findings are in line with the literature and indicate that participation in a choir enhances and strengthens psychosocial well-being, that is self-discipline, healthy lifestyle, self-confidence, self-esteem, motivation, physical fitness, emotional expressivity, emotional processing and stress relief, social responsibility, moral growth and development, mental alertness and focus, upliftment and inspiration, connection with God, and nurtures the community social fabric.<br>Psychology<br>M.A. (Clinical Psychology)

Colonialism in Africa had an impact on the indigenous peoples of Africa and this is shown in some of their games. The purpose of this study is to gain deeper insight into Basotho children's games and to demonstrate that the Western ideas of music and games are not necessarily the same as Basotho folk children's conceptions. The literature on Basotho children's games is reviewed though not much has been contributed by early and present Basotho writers who have generally approached it from the angle of literature without transcribing the songs. The Sesotho word for games (lipapali) embraces entertainment but a further investigation of it shows that aspects of learning of which the children were aware in some cases and in others they were not aware, are present. These are supported by musical examples and texts. The definition of play versus games is treated (with regard to infants and children) and these two concepts are still receiving constant attention and investigation by scholars and researchers as the words are synonymous and can be misleading. Infants' play is unorganised and spontaneous while games are organised structures. Furthermore, play and games are important in child development education. In this study, they are given attention in order to lay the foundation for the understanding and interpretation of games used in both cultures. It is a misconception that African children's games are accompanied with music in the Western sense. Hence, the word `music' in Sesotho children's games takes on a different connotation from those in the West. Music' in Sesotho children's games embraces not only tunes that are sung, but game verses chanted in a rhythmic manner as opposed to spoken verse. Yet, mino (music) exists in Sesotho and is equivalent to the Western idea. These chanted rhythms and games are analysed against the backdrop of specific cultural dimensions for children depending on the function of the game played. The results of this study indicated that though the idea of music in children's games is not the same, games are an educational in character building and learning. Recommendations are made for educationists and music educators.<br>ART HIST, VIS ARTS & MUSIC<br>DLITT ET PHIL (MUSICOLOGY)

Children’s games and game songs are part of the traditional literature that was handed down from generation to generation by a word of mouth. The study focuses on the functions of children’s games and game songs as reflected by the young adults. The research study was conducted amongst the Southern amaNdebele in Gauteng and Mpumalanga provinces. The researcher chose two municipalities in Mpumalanga province, which is Dr JS Moroka and Thembisile Hani. In Gauteng, the research was conducted in the three townships, which are Soshanguve, Mamelodi and Atteridgeville. The researcher used both quantitative and qualitative methods to collect and analyse data. Data was collected by using interviews, questionnaires, observation and other related books and documents. The coding schemes i.e. open coding and axial coding were used to collect and interpret data. Open coding helped the researcher to identify different types of games and game songs performed by children. Axial coding assisted the researcher to regroup games and game songs with similar skills and attributes together for further analysis. Lastly, the axial coding provided the researcher with the broader functions of games and game songs. To achieve the aim of the study the researcher collected children’s games and game songs, identified different types of games and game songs and provided a detailed analysis of their functions. The functions of games and game songs were outlined as follows: physical, social, emotional, psychological, moral, and fun or entertainment, mental development and to while away time. Additionally, the researcher discovered that games and game songs help in the cleaning of the environment. She further established that some games and game songs were carried forward by word of mouth from generation to generation without any changes and that neighbouring languages have influenced some. The researcher asserts that children in schools perform most games and game songs and they learn them from their peers and from the environment in which they grow up. The researcher recommended that some games and game songs could be integrated in the formal programs of teaching and learning. Furthermore, the games and game songs that have been collected should be preserved for future use.<br>African Languages<br>D. Litt. et Phil. (African Languages)

This study searches for the origin and history of the concept of individual accountability and the reason for its absence in the African Traditional Religion framework. This search begins in the Axial Age (800-200 BCE), and discusses ancient Israel's Axial Age and its Axial Hebrew prophets' response models. The study tracks the introduction of Axial ideals to South Africa, via Christianity since 1826, and examines the Xhosa prophets' response models to their Axial context. The Social Christians attempts to impart Axial ideals during the period of segregation and the Tuskegeean response model are also examined. The similarities between ancient Israel and South Africa as revealed by Biblical archaeology, underlie this study's call for the utilisation of the power of religions such as Christianity, and of South Africa's religious elite, to rapidly alter current maladaptive beliefs within the African Traditional religious framework that impedes Africans' ability to adopt individual accountability.<br>Biblical and Ancient Studies<br>M. A. (Biblical Archaeolgy)

The research is about African women living with HIV and women grieving the death of loved ones as a result of AIDS. We discuss the women's preferred care for the ill person and for the family as well as for the bereaved family. We consider together the effects of HIV/AIDS in the community: the stigma attached to the disease and the fears of people that they may contract HIV. The women and I acknowledge the closely woven relationships between faith and culture in a predominantly Xhosa community. Participatory action research is used and contextual feminist theology within a postmodern social construction approach to narrative pastoral therapy.<br>Philosophy, Practical and Systematic Theology<br>M.Th. (Practical Theology)

The study sought to investigate how the symbiotic relationship between amaXhosa and amaNdebele impacted on IsiXhosa language and amaXhosa culture in Mbembesi area in Zimbabwe. The study was conducted where two ethnic groups of amaXhosa and amaNdebele coexist. Language policies in the past have disadvantaged amaXhosa by treating the language as a minority language which led to its marginalisation at school and in public life. Dynamic Social Impact Theory was used to explain the concept of the evolution of language. Language contact, language change, and bilingualism are the main terms that were discussed in relation to what happened to the two languages of study. The case study was descriptive in nature. The participants were purposefully selected according to what the researcher desired to achieve. The data were collected through interviews with heads of schools in Mbembesi, teachers, elders and youths of the community. Document analysis was also employed when the Indigenous Languages syllabus and teachers’ schemes were observed. The pupils were given a topic on which to write a short composition in IsiXhosa and IsiNdebele to ascertain if indeed IsiNdebele had impacted on IsiXhosa. A comparison between IsiXhosa of Mbembesi and that of South Africa was made as a way of verifying if there has been a change from the original IsiXhosa that is spoken in South Africa. The two ethnic groups’ cultural activities were also studied as a way of investigating the level of impact in their way of life. After administering the research instruments, the findings revealed that there is a level of impact on IsiXhosa language and amaXhosa culture through their contact with amaNdebele. The terminology in the two languages has overlapped as well as their cultural lives. The Zimbabwean 2013 Constitution has tried to raise the status of IsiXhosa by making it officially recognised but it seems to be still functioning at community level as before. IsiXhosa is still not learned at school although it was introduced in 2013 in the two pilot schools but which discontinued in 2016 reverting to IsiNdebele citing lack of teaching and learning materials. The recommendations from the study include: that the teachers should be trained in IsiXhosa at institutions of higher learning; that amaXhosa educated personnel should spear-head the writing of teaching and learning materials and that the language should be used in public life so that its speakers maintain their identity.<br>Linguistics and Modern Languages<br>Ph. D. (Languages, Linguistics and Literature)