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1
Jali, Nozizwe Martha. "The African perception of death, with special reference to the Zulu : a critical analysis." Thesis, Stellenbosch : University of Stellenbosch, 2000. http://hdl.handle.net/10019.1/897.
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99 leaves printed on single pages, preliminary pages and numberd pages 1-87. Includes bibliography. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner.Thesis (MPhil (Philosophy))--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: Death is a universal phenomenon and each culture develops its own ways of coping with it. The reaction of people to death also involves a complex network of relationships. To appreciate their responses to this phenomenon requires an understanding of the socio-cultural context in which these responses occur because they influence the individual's responses to issues of life and death. In the African context and indeed in the Zulu culture, death is a continuation of life in the world hereafter. The deceased renews his relationship with his ancestral relatives. Various rites and ceremonies are performed to mark his reunion with his ancestral relatives. For the living, the rites and ceremonies mark a passage from one phase of life to another requiring some readjustment. The belief in the existence of life after death also affects the nature of these rites and ceremonies, the social definition of bereavement and the condition of human hope. The belief in the existence of the ancestors forms an integral part African religion and its importance cannot be over-estimated. This belief flows from the strong belief in the continuation of life after death, and the influence the deceased have on the lives of their living relatives. The contact between the living and the living dead is established and maintained by making offerings and sacrifices to the ancestors. The ancestors, therefore, become intermediaries with God at the apex and man at the bottom of the hierarchical structure. However, for the non-African, the relationship seems to indicate the non-existence of God and the worshipping of the ancestors. Women play a pivotal role in issues of life and death, because African people recognize their dependence and the procreative abilities of women to reconstitute and to extend the family affected by the death of one of its members.Social change and Westernisation have affected the way the African people view death. Social changes have been tacked onto tradition. A contemporary trend is to observe the traditional and Christian rites when death has occurred. The deceased is then buried in accordance with Christian, as well as traditional rites. The belief in the survival of some element of human personality is a matter of belief and faith. It lessens the pain and sorrow that is felt upon the death of a loved one by giving the believer hope that one day he will be reunited with his loved one and thereby easing the fear and anxiety of death. Thus, the purpose of this investigation is to critically analyse the African perception of death and its implications with special reference to the Zulu people. The objective is to expose the complexities, diversities and the symbolism of death. The essence is to demystify the African perception of death and to indicate that the perception of death is not necessarily unique to African people in general and to the Zulu people in particular. Other groups like Christians have perceptions of death particularly with regard to the world hereafter. The aim of the investigation of the topic is to reveal some of the underlying cultural beliefs in death, enhance those beliefs that are beneficial to society and discard those that are anachronistic. Since culture is dynamic, not everything about African tradition will be transmitted to the future generation; there is bound to be cultural exchange.
AFRIKAANSE OPSOMMING: Die dood is 'n universele fenomeen en elke kultuur ontwikkel sy eie manier om daarmee om te gaan. Mense se reaksie op die dood geskied binne 'n komplekse netwerk van verhoudinge. Om mense se reaksie op hierdie fenomeen te begryp, is 'n verstaan van die sosio-kulturele konteks nodig waarin hierdie reaksies plaasvind, aangesien dit die individu se reaksie op lewe en dood beinvloed. In die Afrika-konteks en ook in die Zulu-kultuur word die dood beskou as die kontinuasie van lewe in die hiermamaals. Die oorledene hernu sy verhouding met sy voorouers. Verskeie rituele en seremonies vind plaas om hierdie gebeurtenis te identifiseer. Vir die oorlewendes is die rituele en seremonies die oorgang van een lewensfase na 'n ander en vereis dus 'n mate van aanpassing. Die geloof in die lewe na die dood beinvloed die aard van hierdie rituele en seremonies, die sosiale defenisie van rou en die toestand van menslike hoop. Die geloof in die bestaan van die voorvaders vorm 'n integrale deel van Afrika-religie en die belangrikheid daarvan kan nie oorskat word nie. Die geloof vloei voort uit die sterk geloof in die hiermamaals en die geloof aan die invloed wat oorledenes op hulle lewende nasate het. Die kontak tussen die lewendes en die lewende oorledenes word daargestel en onderhou deur offerandes aan die voorvaders. Die voorvaders word dus gesien as intermediere skakel in 'n hierargie met God aan die bokant en die mens aan die onderkant. Maar, vir nie-Afrikane, dui hierdie struktuur op die nie-bestaan van God en die aanbidding van die voorvaders. Vroue speel 'n deurslaggewende rol in kwessies van lewe en dood aangeslen Afrikane hul afhanklikheid besef van vroue se voortplantingsbekwaamhede om die famile wat deur die dood geaffekteer is te herkonstitueer en te vergroot. Sosiale veranderinge en verwestering affekteer Afrikane se houding teenoor die dood. Sosiale veranderinge is bo-oor tradisie geplaas. 'n Hedendaagse neiging is om Christelike sowel as tradisionele rituele na te volg na 'n sterfte. Die oorledene word begrawe in ooreenstemming met sowel tradisionele as Christelike praktyke. Die geloof in die oorlewing van elemente van die menslike persoon is 'n kwessie van geloof. Dit verminder die pyn en lyding na die afsterwe van 'n geliefde deur aan die gelowige oorlewende die hoop van 'n herontmoeting te bied - en verminder dus die vrees en angs wat met die dood gepaard gaan. Dus is die doel van hierdie ondersoek om 'n kritiese analise te maak van die Afrika-siening van die dood en die implikasies daarvan, met spesiale verwysing na die Zulu-nasie. Daar word probeer om die kompleksiteite, verskeidenhede en simbolisme van die dood aan te toon. Die essensie hiervan is om die Afrika-houding teenoor die dood te de-mistifiseer en te wys dat die siening van die dood nie noodwendig uniek van Afrikane in die algemeen en spesifiek van die Zoeloes is nie. Ander groepe soos Christene het beskouinge oor die dood met spesifieke verwysing na die hiernamaals. Die doel van die ondersoek is om sekere onderliggende kulturele oortuiginge aangaande die dood te onthul, om die beskouinge wat voordelig is, te versterk en om die anachronistiese beskouinge aan die kaak te stel en so te diskrediteer. Aangesien kultuur dinamies is, sal nie alles wat betref die Afrika-tradisie oorgedra word aan toekomstige generasies nie; daar sal noodwendig kulturele interaksie wees.
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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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Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.
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Letsoalo, Ngoanamogale Maggie. "An investigation into some traditional rites among the Letsoalo clan." Thesis, University of Limpopo (Turfloop Campus), 2009. http://hdl.handle.net/10386/855.
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Petit, Pierre. "Rites familiaux, rites royaux: étude du système cérémoniel des Luba du Shaba, Zaïre." Doctoral thesis, Universite Libre de Bruxelles, 1993. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212757.
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Jolly, Pieter. "Strangers to brothers : interaction between south-eastern San and southern Nguni/Sotho communities." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/21822.
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Bibliography: pages 131-146.There is presently considerable debate as to the forms of relationships established between hunter-gatherers and their non-forager neighbours and whether relationships which are documented as having been established significantly affected these hunter-gatherer societies. In southern Africa, particular attention has been paid to the effects of such contact on hunter- gatherer communities of the south-western Cape and the Kalahari. The aim of this thesis has been to assess the nature and extent of relationships established between the south-eastern San and southern Nguni and Sotho communities and to identify the extent to which the establishment of these relationships may have brought about changes in the political, social and religious systems of south- eastern hunter-gatherers. General patterns characterising interaction between a number of San and non-San hunter-gatherer societies and farming communities outside the study area are identified and are combined with archaeological and historiographical information to model relationships between the south-eastern San and southern Nguni and Sotho communities. The established and possible effects of these relationships on some south-eastern San groups are presented as well as some of the possible forms in which changes in San religious ideology and ritual practice resultant upon contact were expressed in the rock art. It is suggested that the ideologies of many south-eastern San communities, rather than being characterised by continuity throughout the contact period, were significantly influenced by the ideological systems of the southern Nguni and Sotho and that paintings at the caves of Melikane and upper Mangolong, as well as comments made upon these paintings by the 19th century San informant, Qing, should be interpreted with reference to the religious ideologies and ritual practices of the southern Nguni and Sotho as well as those of the San. Other rock paintings in areas where contact between the south-eastern San and black farming communities was prolonged and symbiotic may need to be similarly interpreted.
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Guhrs, Tamara. "Nyau masquerade performance : shifting the imperial gaze." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1002372.
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Nyau Masquerades have been studied by missionaries, anthropologists and religious specialists, but have seldom been documented by theatre and performance specialists. This dissertation argues for the acceptance of Ny au performance as a contemporary world theatre form rooted in tradition. Charting the uneasy relationship between the Nyau and those who have sought to record their performances, the author delineates a vivid dramaturgy of this art form. In doing so, the boundaries of what define theatre as it has traditionally been understood in dominant discourses are made more fluid. Nyau performances have been affected by Colonial processes in varied ways. They were banned by the former government of Northern Rhodesia and severely censored by Catholic Mission teachings in the former Nyasaland. Other forms of vilification have been more subtle. Information about performance in Africa has often been collected and arranged in ways which limit the understanding of these genres. Images of Africa which cluster around the notion of the 'Primitive Other' have enabled a representation of Ny au masking as a superstitious and outdated practice with no relevance for contemporary Africa. This work calls for a new examination of the Nyau, through the lens of local discourse as well as contemporary global understandings of performance. Chapter One examines the issue of primitivism and the ways in which Africa has historically been posited as the exotic Other to Europe. Chapter Two examines the Nyau ih terms of specific dramaturgical elements, adjusting previous misconceptions surrounding the theatr~ forms of Chewa and Nyanja people. Chapter Three is devoted to a discussion of space in ritual theatre and Nyau performance, while Chapter Four explores masking and questions of transformation and liminality. In conclusion, it is seen that the use of the mask is a metaphor for the suspension of rigid boundaries separating subject/object, self/other, ritual/theatre, a suspension which needs to take place before an enriched understanding of performance in Africa can be reached.
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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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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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Mahada, Livhuwani Paul. "Ethical dilemmas of circumcision school with reference to the Venda." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49950.
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Thesis (MPhil)--Stellenbosch University, 2004.Full text to be digitised and attached to bibliographic record.
ENGLISH ABSTRACT: Morbidity and mortality are national problems that affect a vast number of children and young adults each year in Circumcision Schools. The number of children who either get sick or die of traditional circumcision school is probably high. "In one study of penile mutilation practice (in 1990) of the Xhosa tribe of Southern Africa, 9 % of mutilated boys died: 52 % lost all or most of their penile shaft skin: 14 % developed severe infectious lesions: 10% lost their glans penis; and 5 % lost their entire penis. This represents only those boys who made it to the hospital," (Denniston and Milos, 1997: v). The problem is still the same and this could mean that the true complication statistics is likely to be much higher if the entire South Africa is taken into consideration. Although traditional circumcision was well intended, the recent spate of death puts it under threat. Besides, there are many other controversial acts that are taking place within the school itself. There are many illegal schools instituted by inexperienced traditional surgeons. The plight is further worsened by the commercialisation of the traditional institution. It is painful to note that the camps which were normally held in winter for children to heal faster are now also held in summer. The outmoded system of administration in this institution and the health hazards experienced, confronts parents, children and the entire community with a dilemma - a dilemma that warrants ethical reflection. The dilemma poses a serious challenge to the cultures that practice the traditional ritual of circumcision. Many of the advisers of this thesis agree (the likes of Prof. C.S. van der Waal, Prof G. Tangwa, Chief T.l Ramovha, Traditional healer Mashudu Dima and Dr D. Sidler) that we don't have to do away with the school as such, but that there is a need to either change and improve certain things in this school. Social change and medical awareness seem very important in this regard. The hurdle created by this dilemma, though daunting, can be overcome. We need education, cooperation, dialogue, rationality and true reflection on our culture to work this problem out. Until our children are safe from the threat of morbidity and mortality, no one is safe. I therefore think that many human errors could paint an unfavourable picture on the traditional Circumcision School, whereby creating ethical dilemmas. The ethical dilemma could be a starting point for critical reflection on culture and tradition with the hope for change and future progress. It is such a challenge that Circumcision Schools should face and which they urgently need.
AFRIKAANSE OPSOMMING: Ernstige beserings en 'n hoë dodetal in besnyding-skool is 'n nasionale probleem wat elke jaar talle kinders en jong volwassenes affekteer. Die getal kinders waarvan die gesondheid aangetas word of wat selfs sterf in dié tradisionele besnyding-skole is waarskynlik haag. "In one study of penile mutilation practice (in J 990) of the Xhosa tribe of Southern Africa, 9% of mutilated boys died: 52% lost all or most of their penile shaft skin: J4% died developed serious infectious lesions: J0% lost their glans penis; and 5% lost their entire penis. This represents only the boys who made it to hospital" (Denniston and Milos, 1997:v). Dié probleem bestaan voort, en dit mag beteken dat die ware ongevalle syfer veel hoër mag wees, sou die hele Suid Afrika in berekening gebring word. Alhoewel besnyding tradisioneel welbedoeld is, word dié praktyk nou bedreig deur die onlangse vlaag van sterftes. Daarbenewens is daar vele ander kontroversïele praktyke wat in dié skole self bedryf word. 'n Groot aantal van die skole is onwettig en word deur onervare tradisionele sjirurge bedryf. Dié problem word verder vererger deur die kommersialisering van dié tradisionele institusie. Dit is ook kommerwekkend om daarop te let dat waar dit gebruiklik was om dié kampe in die winter te hou - vir die sneller herstel van die kinders - hulle nou ook in die somer beslag neem. Die verouderde sisteem waarmee dié institusie se administrasie bedryf word, sowel as die gesondheids-gevare wat daarmee gepaard gaan, stelouers, kinders en die gemeenskap as geheel voor 'n dilemma - 'n dilemma wat etiese nadenke verg. Dié dilemma bied 'n ernstige uitdaging tot die kulture wat steeds die instelling van besnyding huldig. Soveel as sekere van die bydraes binne die vervolgende verhandeling (bv. Dié van Proff. c.S. De Waal, G. Tangwa, Hoofman T.J. Ramovha, Tradisionele heler Mashudu Dima en Dr. D. Sidler) saamstem dat daar nie ingeheel van die skole afgesien hoef te word nie, is daar wel 'n nood om sekere aspekte daarvan te hersien en verbeter. Sosiale verandering en 'n mediese perspektief is van groot belang hiertoe. Die struikelblok wat deur hierdie dilemma veroorsaak word - hoewel intimiderend - kán weloorkom word. Daar is 'n nood vir opvoeding, samewerking, dialoog, redelikheid en 'n ware nadenke oor ons kultuur om hierdie probleem die hoof te bied. Tot tyd en wylons kinders veilig staan van die dubbele gevare van besering en dood, is niemand veilig nie. Ek dink dus dat, terwyl verskeie etiese dilemma's ongunstige beeld skep van menslike foute, hulle ook vra om insigte rondom die menslike kultuur, en om hoop vir toekomstige vooruitgang. Dit is wat tradisionele besnyding-skole benodig.
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Kanyi, Wambui Wa. "The impact of the change of the rites of initiation into adulthood among the Aa-Gikuyu." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902495.
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Contact between the Western culture and African indigenous cultures, during the Colonial era, resulted in directional cultural changes in these cultural systems. One of the Gikuyu customs most affected by this change was the rite of passage from childhood into adulthood. This study, which was carried out through the standard anthropological technique of participant - observation and focused interviews, examined the form of change that this rite underwent and the effect of this change on the Gikuyu society. Through the cross-sectional method I traced this change in three generations based upon descent from a living Gikuyu elder.The study shows that the age-grading system, the ceremonies and functions associated with the traditional rite of passage into adulthood has virtually vanished. Female clitoridectomy has been replaced by the onset of menarche as the rite of passage into adulthood. Male circumcision has lost its significance as a rite of passage from childhood to adulthood, and is mainly practised as a rite of passage from primary school to secondary school due to peer-pressure. The disappearance of the functions associated with the traditional rite of passage into adulthood has resulted in an inadequate preparation for the adult roles. The consequence has been a high rate of social problems and a widespread dissatisfaction with the current social life among the Aa-Gikuyu.Department of Anthropology
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Baeke, Viviane. "Le temps des rites: l'univers magico-religieux des Wuli :Mfumte du Cameroun occidental." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212336.
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Gausset, Quentin. "Les avatars de l'identité chez les Wawa et les Kwanja du Cameroun." Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212271.
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Momoti, Ndyebo Kingsworth. "Law and culture in the new constitutional dispensation with specific reference to the custom of circumcision as practiced in the Eastern Cape." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1003200.
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This study examines the custom of circumcision in the context of culture, law and the Constitution. In Chapter 1 the writer considers the pervasive role of culture in the context of the current debate in relation to equality versus culture. In Chapter 2 the writer considers the origin, development and the legal significance of the custom of circumcision in the Eastern Cape. In Chapter 3 the writer traces the circumstances leading to the enactment of the Provincial statute governing circumcision of children. In this chapter the writer also poses the question whether an aspect of morality can effectively be regulated by law. Chapter 4 looks at the question of cultural rights in terms of the Constitution and the possible effect of the promulgation of the Commission for the Promotion and Protection of the Rights of Cultural, Religious and Linguistic Communities Act 19 of 2000 on the approach of the courts in respect of constitutional challenges directed at some aspects of customary law. Chapter 5 looks at the custom of circumcision and the need for the protection of children. The writer raises the issue of the role of traditional leaders in the eradication of abuses associated with circumcision. The last Chapter comments on the reasons for the failure of the new Act governing circumcision in the Province.
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Jespers, Philippe. "Essai sur la religion minyanka." Doctoral thesis, Universite Libre de Bruxelles, 1992. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212955.
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Joiris, Véronique. "La chasse, la chance, le chant: aspects du système rituel des Baka du Cameroun." Doctoral thesis, Universite Libre de Bruxelles, 1998. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211984.
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Lienard, Pierre. "Le comportement rituel: communication, cognition et action: génération, âge, filiation et territoire: contribution à l'ethnographie de deux populations du Cercle Karimojong (les Turkana du Kenya et les Nyangatom d'Ethiopie)." Doctoral thesis, Universite Libre de Bruxelles, 2002. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211360.
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Magoola, Robert Joshua. "A cultural and biblical analysis of funeral practice among the Basoga of Uganda a critical and pastoral guide for pastors /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Makgahlela, Mpsanyana Wilson. "The psychology of bereavement and mourning rituals in a Northern Sotho community." Thesis, University of Limpopo, 2016. http://hdl.handle.net/10386/1586.
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Thesis (Ph.D. ( Psychology)) -- University of Limpopo, 2016The Euro-American bereavement literature has greatly contributed towards the management of the bereaved over centuries by psychologists. However, much of the literature lacks inclusion of non-westerners‘ bereavement and grief experiences. In light of this historical weakness, the aim of the present study was to explore bereavement and mourning in the Northern Sotho community with a view to identifying and documenting the psychological themes embedded in this culturally constructed experience. A total of fourteen participants (male = 7; females = 7; aged between 35 and 85) were selected using the snowball sampling method. The data were collected using in-depth semi-structured interviews. Hycner‘s adapted phenomenological explicitation method was used to analyse the data. The four major themes that emerged during data-explicitation were; a). The influence of belief systems on the conception of death; b). The experience and expression of the pain of grief; c). Diverse bereavement rituals and cultural practices that are performed to heal the bereaved, and; d). Various mechanisms that are put in place to quarantine the bereaved from spreading death contaminations. The study findings suggest that the conceptualisation, experience, and expression of bereavement is profoundly influenced by an interplay of a plethora of factors that include people‘s varying worldviews, cultural practices, and now, the emerging new-global culture. Based on the findings of the study, a culturally informed bereavement conceptual model was developed. The model proposes that a clinician should be guided by four domains when providing grief counselling. The first domain involves the clinician looking into the client‘s belief system and how this influences the client‘s grieving process. The second domain entails analysis of the nature and circumstances surrounding death. In the third domain, the clinician will need to examine the influence of various psychological, physical and socioeconomic factors on the client‘s grief. And lastly, the clinician will need to determine the intensity and duration of the grief experience. It is envisaged that this model could help in the provision of person-centred grief counselling services within a multicultural context. The study further elaborates on the lessons the field of psychology could learn from the study findings. The findings are also discussed in the context of the emerging field of Africa psychology.
SAHUDA/NIHSS
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Du, Plessis Lizanne. "The culture and environmental ethic of the Pokot people of Laikipia, Kenya." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019/182.
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Nyst, Nathalie. "Bafut: une chefferie et son trésor ;éléments pour l'étude de la gestion culturelle traditionnelle." Doctoral thesis, Universite Libre de Bruxelles, 1998. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212036.
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Ibezim, Alexander Chibuzo. "The analysis of the rite of infant baptismal ritual as found in the Anglican Book of Common Prayer in the light of Turner's theory of rituals." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Snively, Judith. "Female bodies, male politics : women and the female circumcision controversy in Kenyan colonial discourse." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26124.
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At the end of the 1920s in Kenya, Protestant Missionaries, government authorities and Christian Kikuyu clashed when missionaries sought to prohibit female circumcision among their adherents. The mission discourse emphasised the negative moral and physical effects of female circumcision on individual women, while that of the government stressed the function of female circumcision in maintaining the body-politic. The colonial discourse, as whole, is marked by a striking division between issues concerning women and those deemed political. Thus, women seldom appear as actors in historical narratives of the female circumcision controversy, which is generally represented as a nationalist movement initiated by, and of concern to, men.This thesis presents alternate readings of the relevant colonial records. By examining the processes that functioned to exclude women from the political discourse it provides a different interpretation of the controversy as one in which women did indeed play a central political role, indirectly controlling the issue through men, who were regarded by the colonialists as the legitimate representatives of tribal interests. The thesis explores indirect methods of eliciting the perspectives of women which are muted or absent from the historical record.
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Mhlahlo, Andile P. "What is manhood? : the significance of traditional circumcision in the Xhosa initiation ritual." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2699.
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Thesis (MPhil (Sociology and Social Anthropology))--University of Stellenbosch, 2009.The purpose of this thesis is to attempt to understand the concept of manhood in the context of Xhosa-speaking people; and to investigate why it is significant for them to use traditional circumcision in the male initiation ritual. In the context of the research problem, the aim is to understand: i) why traditional circumcision is important in executing this ritual, ii) people’s beliefs about the concept of manhood, iii) how the initiation ritual is practised in the present day, iv) the controversy and debate around the initiation ritual in the Eastern Cape, and v) the role of the government’s policies in regulating this rite. In terms of research design and methodology, I used qualitative research. The sampling method includes non-probability sampling – that is purposive or judgmental sampling. In the research process I utilized individual interviews, focus group interviews, participant observation, and any literature that was relevant to this study. The field research was conducted in Mchubakazi Township in Butterworth, Eastern Cape. As regards the research findings, the following data came out: firstly, manhood refers to belonging to a group of men who live in a certain village. These men are characterised by having undergone the initiation ritual, especially using traditional circumcision. A man who has undergone hospital circumcision is more likely to experience humiliation and disrespect from the orthodox Xhosa-speakers. Their argument in support of this statement is that he is only half a man. Secondly, traditional circumcision is perceived as being significant in this ritual; it is a necessary adventure a male must go through in order to become a man. It is basically an act of courage. It is not necessarily compulsory in the process of transforming a boy into a man, but it is important for his image in the eyes of the community. Thirdly, the initiation ritual of Xhosa-speakers consists of four phases, namely: the ‘entering phase’ (umgeno), the phase of being an initiate (ubukhwetha), the ‘coming out phase’ (umphumo) and the phase of being a graduate (ubukrwala).
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Duka-Ntshweni, Nomonde. "Amakrwala experiences as learners in a Buffalo City secondary school: implications for school leadership and management." Thesis, University of Fort Hare, 2013. http://hdl.handle.net/10353/d1006252.
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‘Ulwaluko’ (the male initiation custom) has been practised for generations by many cultures in South Africa and in Africa as a whole. AmaXhosa are amongst the population groups in South Africa within whom this custom has survived pre colonially and through the colonial and apartheid eras up to the current democracy. While this custom was reserved for older, mature and senior boys in the past, there is evidence that nowadays immature and junior boys as young as 12 years are taken to the initiation school. This study sought to understand how these newly graduated initiated men (amakrwala) cope with their multifaceted identities, as learners in a secondary school and as adults in the community. The study also seeks to explore a leadership style that can be sensitive to the needs of ‘amakrwala’ at school. This is a qualitative study which used interpretivism as the research paradigm. Phenomenology is the research design and phenomenological interviews were used as the data gathering tools. The findings reveal that there are tensions that exist between modernity and tradition in socialising amakrwala. The school represents the modern space and the home and community are the traditional spaces. In the formal school environment there is minimal or no recognition of the new identity of the ‘amakrwala’. At school ‘amakrwala’ are seen as learners. Their identity and status remain unchanged from what they were before they went to the initiation school. However, in the community and at home, they are elevated from a childhood to an adult status and their identities are thus re-shaped.
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Bouttiaux, Anne-Marie. "La danse des hommes, la jubilation des esprits: masques guro de la région de Zuenoula, Côte d'Ivoire." Doctoral thesis, Universite Libre de Bruxelles, 2000. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211693.
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Van, Heerden Gary Paul. "Holding on or letting go?: the resolution of grief in relation to two Xhosa rituals in South Africa." Thesis, Rhodes University, 2003. http://hdl.handle.net/10962/d1016055.
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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.
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Lima, Claudia Maria de Assis Rocha. "Olúdándè : estudo da normatização na estrutura de poder das casas-matrizes Iorubás, no Recife e em Salvador." Universidade Católica de Pernambuco, 2010. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=462.
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Esta dissertação se propõe analisar a normatização da estrutura de poder das casas-matrizes iorubás, buscando elementos no complexo processo histórico do grupo iorubá no cenário afro-brasileiro e nas práticas do sistema político-social no continente africano. Este estudo objetivou apontar possíveis contornos entre o arcabouço que delineia a sociedade africana em seu sistema de governo e a construção dos ritos iniciáticos que possibilitaram a ordenação das casas de culto de tradição iorubá no Brasil. Para tanto, a observação das práticas iniciáticas nas casas-matrizes de tradição iorubá do Recife e de Salvador formatou o processo litúrgico que dá legitimidade às práticas que fundamentalizam a instância do poder dos sacerdotes afro-brasileiros, visto que inexiste esta função, com este contingenciamento de poder no conjunto sociorreligioso iorubá africano, fora do âmbito real. Neste contexto, a dinâmica da pesquisa identificou, também, possíveis laços de parentesco sagrado entre as duas casas de culto pesquisadas: egbá e ketuThe aim of this dissertation is to analyze the normalization of the power structure of the Yoruba parent homes, seeking elements in the complex historical process of the Yoruba group both in the African-Brazilian scenery and in the practices of the socio and political systems of Africa. The main focus of this study was to identify possible contours of the framework which delineates the African society in its governance and the construction of initiation rituals which allowed the ordination of houses of worship of traditional Yoruba in Brazil. Therefore, the observation of initiation practices in the parent homes of Yoruba tradition of Recife and Salvador formatted the liturgical process that gives legitimacy to practices which support the instance of the power of the African-Brazilian Yoruba priests, since this function does not exist with this curtailment of power in all socio religious African Yoruba setting outside the real. In this context, the dynamics of the research also identified possible sacred bonds of kinship between the two houses of worship investigated: Egba and Ketu
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Muyo, Joshua Ngwalem. "The scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52574.
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Thesis (DTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: The dissertation aims to establish to what extent the Old Testament could be interpreted from an African perspective, using the scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon as relevant examples. Because sacrificial practice was a normal occurrence in the religions of the Israelites (Old Testament) and those of other nations - and African society in particular - questions are raised that require urgent answers, namely: Is it possible to identify any elements of sacrifice from the African background, and specifically the Nefo'o ritual of the Bafut of Cameroon, which may facilitate the theological interpretation and understanding of the Old Testament. The approach employed is a qualitative methodology with the sub-category of participant observation. We also used a socio-rhetorical interpretation approach to the Old Testament text of Leviticus 16. When the above-mentioned two rituals are compared, they portray aspects of both similarities and dissimilarities. The work has been divided into the following seven chapters: Chapter one introduces the topic through the identification and the development of the problem. Some concepts and keywords from the title are discussed in the contexts of the Bafut of Cameroon and ancient Israel. Chapter two provides the background to the Nefo'o ritual of the Bafut of Cameroon, tracing both the origins of the Bafut people and the Nefo'o ritual. The Bukari people, the aborigines of the tribe and the seat of the Nefo'o shrine are highlighted. Chapter three presents a survey of sacrifices in West Africa, the ancient Near East and Israel. Special attention is reserved to the sacrificial systems of the ancient Israelites. Chapter four gives a brief introduction to the Pentateuch with special treatment of the modern trends in the study of the pentateuchal sources and the theologies of the authors. This is to situate the book of Leviticus in the Pentateuch with which we are concerned. Chapter five presents an introduction to the book of Leviticus and examines its significance among the other pentateuchal books. Attention is given to certain recurrent theological themes in the book and its implication for Leviticus chapter 16. Chapter six provides a socio-rhetorical interpretation of the text of Leviticus 16, with special attention to the establishment of the Day of Atonement and the scapegoat sacrifice. Specific attention was paid to the significance of atonement in Lev. 16. Chapter seven compares the scapegoat sacrifice of Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon. This is followed by a theological interpretation of the Nefo'o ritual and a summary of the results and conclusions. African theologians - whose own cultures possess a great deal of ritual practices - have not given enough attention to a contextual interpretation of the Scriptures of the Old Testament. The biblical faith has to exist among African Traditional Religions and other cultural practices. Some contextual interpretation of the Scriptures of the Old Testament is being suggested. Such aspects as the Nefo'o shrine, which is situated in the midst of the Bafut community, could be seen to explain the Tent of Meeting among the Israelites. Other aspects include the priest, the community, the ancestors and the release of the live goat into the woods, bearing the sins of the people. Thus the Nefo'o ritual can be used as an analogy to explain the biblical understanding of atonement in an African context. Leviticus 16 is not only the centre of the book of Leviticus but also the centre of the Pentateuch (Torah). Atonement can also be seen to be the theological heart of the Old Testament and of the whole Bible. Thus it is crucial to communicate this in an African environment using all the hermenuetical tools available.
AFRIKAANSE OPSOMMING: Hierdie dissertasie is daarop gemik om te bepaal tot watter mate die Ou Testament vanuit In Afrika-perspektief geinterpreteer kan word met gebruikmaking van die sondebokofferande, soos beskryf in Levitikus 16 en die Nefo'o ritueel van die Bafut bevolking van Kameroen as betrokke voorbeelde. Omdat die bring van offerandes normale praktyk in die godsdienste van die Israeliete (soos beskryf in die Ou Testament) en van ander nasies - en spesifiek van Afrika-gemeenskappe - is, ontlok dit vrae wat dringend beantwoord behoort te word. Is dit moontlik om daardie elemente van offerande vanuit In Afrika-perspektief - en spesifiek vanuit die oogpunt van die Nefo'o ritueeI van die Bafut van Kameroen - te identifiseer wat kan bydra tot die teologiese interpretasie en begrip van die Ou Testament? Die benadering wat gevolg word, is 'n kwalitatiewe metodologie, met die sub-kategorie van deelnemende waarneming. Ons het ook In sosio-retoriese interpretasie benadering tot die Ou Testamentiese teks van Levitikus 16 gevolg. Wanneer die bovermelde twee rituele met mekaar vergelyk word, openbaar hulle aspekte van sowel ooreenkomste as van verskille. Die werk is die volgende sewe hoofstukke verdeel: Hoofstuk een lei die onderwerp in deur die identifisering en die ontwikkeling van die probleem. Sekere begrippe vervat in die sleutelwoorde van die titel word bespreek in die kontekste van die Bafut van Kameroen en van anti eke Israel. Hoofstuk twee bied In agtergrond aan tot die Nefo'o ritueel van die Bafut bevolking van Kameroen, waarin die oorsprong van sowel die Bafut bevolking as van die Nefo'o ritueel nagegaan word. Die Bukari bevolking, wat die oorspronklike inwoners was en die setel van die Nefo'o altaar word beskrywe. Hoofstuk drie bevat In oorsig van offerandes in Wes-Afrika, die anti eke Nabye Ooste en Israel. Spesiale aandag word geskenk aan die offerande stelsels van die anti eke Israeliete. Hoofstuk vier is In kort inleiding tot die Pentateug, met spesiale verwysing na die moderne tendense in die studie van Pentateugverwante bronne en die teologiese uitgangspunte van die skrywers. Dit word gedoen om die posisie van die boek van Levitikus, waarmee ons bowenal gemoeid is, in die Pentateug te bepaal. Hoofstuk vyf bied In kort inleiding tot die boek van Levitikus en gaan sy betekenis na teen die agtergrond van die ander boeke Vall die Pentateug. Aandag word geskenk aan sekere herhalende teologiese temas in die boek en die implikasies daarvan vir Levitikus 16. Hoofstuk ses bevat 'n sosio-retoriese interpretasie van die inhoud van Levitikus 16, met spesiale verwysing na die instelling van die Versoendag en die offerande van die sondebok. Spesifieke aandag word geskenk aan die rol van boetedoening in Levitikus 16. Hoofstuk sewe vergelyk die sondebok offerande van Levitikus 16 en die Nefo'o ritueel van die Bafut van Kameroen. Dit word gevolg deur 'n teologiese interpretasie van die Nefo'o ritueel, 'n 'n opsomming van die praktyke en ook gevolgtrekkings. Afrika-teoloe, wie se eie kulture oor 'n ryke mate van rituele praktyke beskik, het tot dusver nie voldoende aandag aan 'n kontekstuele interpretasie van die Ou Testament geskenk nie. Die Bybelse geloof moet steeds in naasbestaan met die tradisionele Afrika-gelowe en ander kulturele praktyke staan. 'n Sekere kontekstuele interpretasie van die Ou Testamentiese geskrifte word aan die hand gedoen. Seker aspekte, soos die Nefo'o altaar, wat midde in die Bafut gemeenskap gelee is, kan met die ontmoetingstent van die Israeliete vergelyk word. Ander punte van ooreenkomste en verskille tussen die Bafut en die anti eke Israeliete, sluit in priesters, die gemeenskap, voorouers, en die vrylating in die woud van die lewendige bok wat die sondes van die bevolking dra. Dus kan die Nefo'o ritueel as 'n analogie vir die verduideliking van die Bybelse begrip van versoening in 'n Afrika-konteks aangewend word. Levitikus 16 is nie slegs die kern van die hele boek van Levitikus nie, maar inderdaad ook van die hele Pentateug (Torah). Versoening kan ook as die teologiese kern van die Ou Testament van die hele Bybel gereken word. Daarom is dit noodsaaklik om hierdie begrip in 'n Afrika-konteks te kan kommunikeer met die aanwending van aile beskikbare hermeneutiese hulpmiddele.
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Ngcongo, Thobile Thandiwe. "Orality and transformation in some Zulu ceremonies : tradition in transition." Thesis, 1996. http://hdl.handle.net/10413/7079.
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This study contains a variety of oral traditional formulae found in various
places in KwaZulu-Natal which are used in the imbeleko ceremony and these
formulae are analyzed in their traditional form and in a number of new
formulations. The imbeleko ceremony is a celebration to introduce and
welcome a newborn child, but occasionally even an adult newcomer may
be introduced to both the living and the ancestral spirits. A full description of the imbeleko ceremony, the reasons for performing it,
the procedures followed, an analysis and comparison of mnemotechnics
used in the formulae and finally the application of orality-literacy theories to
the rites and the text are provided. Variations observed in my research in
the manner in which this rite is celebrated from family to family are pointed
out. Zulus regard it as a must to perform the imbeleko ceremony for every child
in the family. The reasons for this ceremony vary from (a) thanksgiving
ceremony, (b) the official introduction of the child to ancestors, (c) the rite
performed late to protect the child from misfortunes, (d) and to provide an
opportunity for naming the child. There is also the imbeleko ceremony that
may be performed in the life of the child when there are indicators that there
is a need for it to be done i.e. when there is illness that seems incurable,
and psychological crisis which occur even though the imbeleko had been
performed. There is also a type of imbeleko ceremony for the first child that
combines the child's maternal and paternal families. This dissertation concludes by comparing and contrasting the imbeleko and
the Christian baptism. It is possible changes have taken place in the
imbeleko ceremony as a result of external influences of the western
Christian life. (NB This dissertation is accompanied by a video)Thesis (M.A.) - University of Natal, 1996.
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Gumede, Mzuyabonga Amon. "Izigiyo as performed by Zulu women in the KwaQwabe community in KwaZulu-Natal, South Africa." Thesis, 2009. http://hdl.handle.net/10413/879.
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This study investigates the content of izigiyo (specified personified solo dance songs) texts that Zulu women perform at social occasions in KwaQwabe, a rural area near KwaDukuza (Stanger) in Northern KwaZulu-Natal, South Africa. Though this study focuses on izigiyo, the KwaQwabe have different oral performances that are performed at specific social occasions. In the KwaQwabe area there lives people who practise subsistence farming. The common crops that they (especially women) grow are maize, beans, groundnuts and imifino (herbs). The cattle and goats that the KwaQwabe men keep are mostly slaughtered for the amadlozi rituals. The study proposes that izigiyo as oral texts are largely responses to issues of heritage, culture, women abuse and domestic violence that lead to pent-up emotions, envy, witchery, gossip, and malpractices that can destroy a community-oriented life-style (Turner, 1998) that features in most African communities. The study hypothesises that Zulu women of KwaQwabe need to be treated with dignity and inhlonipho (respect) within the parameters of the Zulu tradition (Msimang, 1975). The study explores issues surrounding the izigiyo performance in order to establish whether Zulu women have always been silent (Bukenya, 2001) when it comes to issues that affect their lives, pertaining to issues that impinge negatively on their lives (Gunner and Gwala, 1991). The intended receivers of the messages (Ndoleriire, 2000) are always implied in the izigiyo texts and aim at serving as social regulators (Gumede, 2000). The language of izigiyo is in most cases metaphorical so as to avoid confrontation. In the midst of the izigiyo expression men and women relay their perceptions, experiences, and feelings about the way of life in their families and communities at large. This study, however, limits itself to the izigiyo texts that are enacted by Zulu women and does not include men’s.Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2009.
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Mtalane, Lissah Joyce Themba. "The experiences of death and dying of Zulu patients, their families and caregivers." Thesis, 1989. http://hdl.handle.net/10413/7097.
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This thesis studies the impact of the terminal illness and
awareness of undergoing the dying process and inevitable death, at
the KwaZulu Government hospital Ngwelezana, at Empangeni in the
Lower Umfolozi District. A case study, drawing both upon nursing
and social anthropology, was conducted to establish the
experiences of death and dying of Zulu patients, their families
and caregivers. The basic trend reflected in the findings is the
need to discuss dying with patients, the lack of skills and
knowledge on the part of caregivers, lack of recognition of
patients' cultural beliefs. The study does not claim to deal with
a complete spectrum of the experiences of death and dying of all
Zulus but is a meaningful and significant innovation into an
unresearched area of patient care.Thesis (Ph.D.)-University of Natal, Durban, 1989.
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Tushini, Nandisa. "An exploration of the therapeutic value of Ihlambo : community members' perspectives." Thesis, 2011. http://hdl.handle.net/10413/5014.
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Ihlambo is an African indigenous cleansing ceremony that has been used in an attempt to anchor the peace that has been initiated in some communities in KwaZulu-Natal. Indigenous ways of healing have become increasingly important for the indigenous people of Kwa-ZuluNatal after mass violations of human rights and the deaths of many individuals and families in the 1990s. This research was aimed at investigating survivors of violence‟s experiences of ihlambo. The purpose was to establish the process and therapeutic aspects of these ceremonies through interviewing community members from Mbumbulu and Richmond which are both located in Kwa-Zulu Natal and both have a history of mass violations of human rights, from the killings of innocent people to displacing most members of the community. This was due mainly to tribal and political wars. In the quest for forgiveness, peace and reconciliation, these communities have participated in mass ritual cleansing-ihlambo. The results of this research show that indicators of reconciliation and forgiveness for these communities are emotional wellbeing, mental healing, and the interconnection with ancestors. Other important themes were peace in the community, peace for those that died during the violence, and emotional/ mental healing.
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Ngobese, Wilmot Ronald Musa. "The continuity of life in African religion with reference to marriage and death among the Zulu people." Diss., 2003. http://hdl.handle.net/10500/1263.
Full textAbstract:
The world has become more and more religiously plural. It is therefore essential to acknowledge the meaningful aspects in the essence of all religions, including African Religion.
The dissertation seeks to highlight the concept, ”continuity of life” in African Religion. Special emphasis is placed on the Zulus due to the vastness of the African continent. Three areas are investigated to show that there is the belief in life after death in African Religion, as it is the case with all great world religions, such as Judaism, Islam and Christianity. These are the sacredness of life, marriage with the gift of children as a blessing from the ancestors, as well as rites and ceremonies associated with death which show that the dead are still alive in a mysterious form.
The conclusion is therefore that African Religion has a world status and should be included amongst the great world religions.Religious Studies and Arabic
M. Th. (Biblical Studies)
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Mnguni, Mzobanzi Erasmus. "An investigation into the commercial and the Zulu traditional modes of slaughtering, butchering, culinary properties and service with special reference to socio-cultural ritual behaviors in KwaZulu-Natal." Thesis, 2006. http://hdl.handle.net/10321/77.
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Thesis (M.Tech.: Food and Beverage Management)-Durban Universty of Technology, 2006
253 [20] leaves+ 1 CD-ROM (4 3/4 in.)In this study investigated the commercial and Zulu style of slaughtering, skinning, butchering, culinary properties and service with special reference to Zulu socio-cultural ritual behaviors in South Coast of the KwaZuluNatal province.
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Rajuili, M. B. "A theology of the beast : a critical examination of the pastoral and missiological implications of ilobolo in the contemporary South African church - an evangelical perspective." Thesis, 2004. http://hdl.handle.net/10413/1984.
Full textAbstract:
The research interest is the field of Christianity and culture with specific focus on the interface between the indigenous practice of ilobolo and the Christian faith in South Africa. Comparison and contrasts with other African peoples, especially in the subcontinent, is made. The research is located in Edendale, an urban township of Pietermaritzburg in South Africa. Common wisdom distinguishes between urban and rural Africans whereas under the veneer of urbanisation, the religio-cultural beliefs of Africans on ilobolo remain ingrained almost defying the influence of Westernisation. In the post-apartheid era, ilobolo has become a highly contested issue, strong arguments for and against its retention have been advanced. It is in the light of those complexities that the continued practice of ukulobola and the rituals associated with it are examined. The thesis is partly descriptive but mainly analytical. Consequently, a brief historical background and current practice of ilobolo in an urban setting is offered. The social and religious role played by ilobolo cattle, collectively known as amabheka, is analysed. The central thesis of this work is that ukulobola has continued to be practised among adherents of traditional religions and African Christians. To both it is regarded as a means of establishing and maintaining family ties and, among the former, it is also the accepted means of uniting the respective ancestors From the study it will be apparent that the misuse of ilobolo by those people who make impossible demands on the groom with the consequent commodification of women is due to the fact that such people have a jaundiced understanding of the original purpose and intent of the practice. The study consists of six chapters and a conclusion. Chapter one serves as an introduction to the study. It focuses on technical aspects such as the problem statement, motivation, hypotheses to be tested, theoretical tools used, methodology and a description of the primary site of the research. This leads to a historical chapter based on oral as well as written sources on the origins, purpose and changes that have happened in the practice of ukulobola among AmaZulu. The survey leads to a theological reflection on factors yielded by the historical survey of the evolution of ilobolo. A third chapter is a social and theological critique of the various positions advanced for its continuation or suggestions on why it should be abolished. Chapter four is an assessment of contemporary people's views on ilobolo. The fifth chapter demonstrates how anthropological and theological underpinnings of ilobolo, especially the pivotal role played by cattle, have sustained the practice from pre-colonial times to the present time. Chapter six is the major theological treatise of this study. It looks at issues that emerge when the gospel encounters culture, with ilobolo chosen as a case study. The concluding chapter makes recommendations and gives pointers to future research. I also suggest a liturgy for marriage taking into account ilobolo negotiations.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
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Ntshangase, Mpumelelo C. "Some gendered African ritual practices : the case of impepho (an indigenous African plant)." Thesis, 2012. http://hdl.handle.net/10413/6349.
Full textAbstract:
This research work is about rituals practice, with specific reference to burning of impepho (an indigenous African Plant) and how this practice excludes women in general. Impepho is an indigenous African plant that, once dried, is burnt in order to communicate with one’s ancestors. Impepho is well-known to the majority of Sub Saharan Africans as it is used to
communicate with their ancestors and it is also used by traditional healers to communicate with the deceased. It is used in various ceremonies, as well as in traditional feasts, when chickens, goats or cows are offered to the ancestors. The aim of this study was to find out why women are not allowed to burn impepho. Times have changed to the point that there are
now many Zulu households that are headed by women, and these women do in fact burn impepho in order to communicate with their ancestors. This then is the pertinent question: do these women’s requests or prayers go unheard by the ancestors? The study aims to find out from the female participants if they burn impepho in their home or if they still adhere to this male constructed mentality that women should not burn impepho.Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.
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Nyawose, Theobald Zwelibanzi. ""Living in two worlds" : optimizing our indigenous knowledge systems to address the modern pandemic, HIV and AIDS." Thesis, 2013. http://hdl.handle.net/10321/943.
Full textAbstract:
Submitted in fulfillment of the requirements for the Degree of Doctor of Technology: Education, Durban University of Technology, 2013.This thesis focuses on the alarming situation of the rate of HIV infection which is escalating every day in South Africa, and what can be done to address the rate of HIV infection. Much has been tried to curb this escalation, but all efforts have had little effect. This concerns me deeply. So I have looked at the problem from the perspective of education. I have personally experienced how Zulu indigenous knowledge, in the form of traditional modes of Zulu sexuality education, was used in the past to address the problems of sexually transmitted diseases, and pregnancy before it was sanctioned. I have seen that the rituals performed as part of traditional Zulu sexuality education have been effective. I believe that indigenous knowledge systems in the South African context refer to a body of knowledge embedded in African philosophical thinking and social practices that have evolved over thousands years. Indigenous knowledge systems acknowledge the rich history and heritage of the people as important contributors to nurturing the values and norms in society, and so form the basis of education for the people. I believe that our indigenous knowledge systems according to the dictates of rites and rituals observed by our forefathers can play a major role in the (sexuality) education of our youth, and can optimise our efforts to fight against the HIV and AIDS pandemic. This study focuses on the adolescent stage. Adolescence is a phase of discovery and experimentation in which young people develop new feelings, which (coupled with physical maturing) lead to exploring new behaviors and relationships, including sexual behaviours and sexual relationships. Therefore, I believe that adolescents should be targeted because they are just beginning to face social situations in which their decisions and actions about their sexual behaviours and sexual relationships will determine their future. In addition, adolescents are – or should be – school going, so they can be influenced by what is in their school curriculum. I have made suggestions about how the Life Orientation Grades 10—12 curriculum can be used to include traditional sexuality education for this purpose. In doing so, I do not suggest that all South African school going teenagers should perform the traditional Zulu rituals, but I am suggesting that the revival and adaption of traditional modes of sexuality education in all cultures could be helpful in the fight against the HIV and AIDS pandemic. I use the Zulu traditions because they are the traditions with which I am familiar. I have carried out this study to promote the use of Zulu traditional sexuality education to curb the rate of HIV infection among young Zulu people. I believe that this traditional method, if it is used optimally, can reduce the rate of infection and the speed of mortality, as well as the problem of early pregnancy among our Zulu youth, in South Africa.
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Magwaza, Thenjiwe S. C. "Orality and its cultural expression in some Zulu traditional ceremonies." Thesis, 1993. http://hdl.handle.net/10413/6172.
Full text
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Mhlongo, Sithembile Promise. "Reasons for undergoing virginity testing : a study of young people in rural KwaZulu-Natal, South Africa." Thesis, 2009. http://hdl.handle.net/10413/910.
Full textAbstract:
Aim: The practice of virginity testing was done from the early twentieth century in KwaZulu-Natal. Many regard virginity testing as the only way to revitalize what they view as lost cultural values. The aim of the study is to understand the reasons for undergoing virginity testing from the perspective of adolescent girls and boys. The study will explore the importance attached to virginity testing by adolescent girls and boys.Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2009.
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Kangwa, Jonathan. "Reclaiming the value of indigenous female initiation rites as a strategy for HIV prevention : a gendered analysis of Chisungu initiation rites among the Bemba people of Zambia." Thesis, 2011. http://hdl.handle.net/10413/8744.
Full textAbstract:
Almost all African societies have female initiation rites to mark the process of growing up. Initiation rites signal the transition from one stage in life to another. Between the two levels is “the camp,” the liminal phase, in which the initiate is secluded in order to be initiated into the mysteries of life. Through female initiation rites, positions of power and social relations within the society are demonstrated. The Bemba people of Zambia perform the Chisungu female initiation rites in which young women are initiated into adulthood through the ritual process. Chisungu female initiation rites remain an important source of traditional education on sex and the social and religious leadership roles of women in Zambia although they are now being modified and performed in a shortened form.
This study builds on the scholarly work undertaken by African women theologians particularly in the last decade, to engage theologically with the subject of HIV and AIDS on the African continent. Their theoretical insights and analysis provide the critical lenses for this thesis. The objective of the thesis is to offer a gendered analysis of Chisungu initiation rites among the Bemba people, in order to retrieve the values of indigenous female initiation rites which can critique patriarchy in the context of HIV and AIDS.
This objective is achieved in the following steps. Firstly the function, the form and the practices of indigenous female Chisungu initiation rites are explained. Secondly, the gendered cultural values of indigenous female Chisungu initiation rites are demonstrated while simultaneously providing details of the symbolic meaning of the rites and the interpretation of the initiation songs and the sacred emblems (imbusa). Thirdly, how gendered cultural values of indigenous Chisungu initiation rites can be retrieved for HIV prevention is illustrated. Finally the importance of inculturating the values of indigenous female Chisungu initiation rites in the UCZ with regards to empowering women in the context of HIV and AIDS is explored.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Khuzwayo, Nobuhle Nonhlanhla. "Trends, modifications and motivations of ukuhlolwa kwezintombi (virginity testing) among the Zulu in KwaMashu district of KwaZulu Natal between, 1960-2000." Thesis, 2000. http://hdl.handle.net/10413/5398.
Full textAbstract:
This study investigates the trends. modifications and motivations of ukuhlolwa
kwezilllombi (virginity testing) among the Zulu in KwaMashu district of Kwa Zulu
Natal.
The study reveals that:-
• Ukuhlolwa kwezillfombi has been historically regarded as a vital social tool to bring
pride to the virgin girl, the parents and the community as a whole.
• The big motive was to receive the full lobola especially uikomo kamama (the
eleventh cow).
Urbanization, industrialization, acculturation, education and religious beliefs led
ukuhlolwa kwezintombi to its near demise in twenty years ago.
• In recent years its resurgence has been noticed in most areas of Kwa Zulu Natal and
townships to fight against women abuses, teenage pregnancies and HIV/Aids .
• It is met with a variety of views and emotions with others considering it as valuable
while others consider it outdated and irrelevant.
• Virginity testing is regarded as a custom of cultural value and the country is in the
process of African Renaissance.
• Regarding the mY/Aids catastrophe, one can count on 'True Love Waits ' and
virginity testing as means of prevention.Thesis (M.A.)-University of Natal, Durban, 2000.
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Perman, Anthony Wilford. "History, ethics, and emotion in Ndau performance in Zimbabwe : local theoretical knowledge and ethnomusicological perspectives /." 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3337886.
Full textAbstract:
Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2008.Source: Dissertation Abstracts International, Volume: 69-11, Section: A, page: 4180. Adviser: Thomas Turino. Includes bibliographical references (leaves 358-373) Available on microfilm from Pro Quest Information and Learning.
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Daber, Benedicta N. "The gendered construction of mourning and cleansing rites of widowhood amongst the Zulu speaking people of Ndwedwe community, KwaZulu-Natal." Thesis, 2003. http://hdl.handle.net/10413/4375.
Full textAbstract:
The gendered construction of mourning and cleansing rites of widowhood was studied
amongst the Zulu community of Ndwedwe, 70 kilometres north of Durban in the KwaZulu-Natal
province of South Africa. These cultural rites were investigated through in-depth
interviews with six widowers and twelve widows. Respondents were asked about their
experiences and perceptions regarding their compliance to the two rites. An analysis of these
experiences, which were translated and transcribed into English, was carried out, using
studies from other cultures internationally and locally as reference point, for the study. It was
revealed that mourning rites, which follow death of a spouse can be stressful for both genders
and must be observed strictly by the use of black or any mourning dress. The period of
mourning is characterised by isolation and stigmatisation especially for the widows.
Cleansing is a symbolic act that purifies all members of the household from defilement by
death. This is done for all relatives following burial but a widow remains impure not less than
one year of 'successful' mourning in most cases, before she is cleansed and is then absolved
into society's normal life. This study has revealed that mourning and cleansing rites have
psychological and physical health implications for both genders but with more negative
impacts on widows than widowers.Thesis (M.A.)-University of Natal, 2003.
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Nyawose, Theo. "Living in two worlds : codes and modes of expression at Zulu funerals in KwaZulu-Natal at the turn of the millenium." Thesis, 2000. http://hdl.handle.net/10413/5859.
Full textAbstract:
This study focuses on the rituals and rites, customs and beliefs associated with dying, death,
mourning, burial and integration among the Zulu people of KwaZulu-Natal at the turn of the
millenium. These have been examined from the perspectives of
• the traditional or rural view;
• The urban view;
• The view of the youth in the townships.Thesis (M.A.) - University of Natal, Durban, 2000.
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Wasike, Chrispinus J. C. "Textualizing masculinity : discourses of power and gender relations in Manguliechi's Babukusu after-burial oratory performance (khuswala kumuse)." Thesis, 2014.
Find full textAbstract:
This study is a reading of khuswala kumuse (funeral oratory) among the Bukusu from the perspective of contemporary theories of masculinity and gender relations. Funeral oratory performance is an age-old practice performed on the third day after burial (lufu), of honoured males from clans that enjoy respect from other clans because of their leadership qualities. The thesis is about the performances of John Wanyonyi Manguliechi. Focusing on his unique personality and creative oral skills as a performer, the thesis seeks to demonstrate Manguliechi’s artistic contribution to a venerated tradition. This study benefits from ethnography and fieldwork as methods of literary research in order to interrogate concerns of gender, power discourses and performance in a traditional oral text. The study focuses on pre-recorded texts of Manguliechi and critically analyzes them through the prism of masculinity, gender and power discourse. Specifically, our analysis employs masculinity and gender relations theories to study circumcision, ethnicity and elements of power discourses in Manguliechi’s funeral oratories.
The notion of ‘textualizing masculinity’ in this study refers to the various ways of being a man as highlighted by Manguliechi in his recitals. The study examines the funeral oratory as a cultural discourse shaped by masculine nuances and an oral literary genre laden with multiple images of power discourses and gender relations. In the Bukusu parlance, ‘khuswala kumuse’ connotes rhetorical excellence, and the genre represents the most elaborate and creative verbal expression. Thus, persuasive public speech is a much-vaunted art form in the community and any man whose oratory skills demonstrate good rhetoric and eloquence is held in the utmost esteem. In this study we argue that although Manguliechi’s performances are essentially funeral rituals, his recitals are rare examples of rhetorical genius with highly expressive and idiomatic creativity that can be subjected to literary analysis. The study interrogates the interfaces between the textual and thematic concerns of Manguliechi’s kumuse renditions on the one hand and the masculine gender constructions and power imaginations within the same texts.
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Nkosi, Promise Makhosazane. "Ukwaluka/ukusoka : a gender analysis of the symbolism of male circumcision as perceived by amaXhosa men and women in Clermont." Thesis, 2005. http://hdl.handle.net/10413/4246.
Full textAbstract:
Male circumcision evokes emotive responses with those who either support or oppose the practice. It is an area of human interaction that has remained outside the public arena as a result of cultural taboos, but has increasingly come under public scrutiny due to the deaths of young boys as a result of unhygienic circumcision. Some taboos raise the spectre of death over anybody who dares to divulge the secrets of the ritual to outsiders. Male circumcision has resulted in public debates due to death and fatalities of some boys who undergo the ritual, but not much has been done to investigate the impact that male circumcision has on the social lives of the circumcised living in urban areas. This study investigates some of the reasons for the practice of traditional male initiation rituals by amaXhosa males who reside in Clermont-KwaDabeka (Durban); and explores, analyses and assesses the social meaning and effects of male circumcision. An analysis is offered about some of the gendered constructions related to sexual pleasure as an effect of male circumcision as perceived by Xhosa men and women living in Clermont-KwaDabeka. The processes involved in circumcision rites for the circumciser and the circumcised are examined in order to establish the context for the study and to extrapolate the processes in order to reflect on the meaning of the ritual. The study highlights the ongoing debate as to whether circumcision may be practiced as a health intervention strategy, and suggests that male circumcision has no impact on the sexual pleasure experienced by women, and concludes that female orgasm (s) is a problematic issue that needs further investigation. The study also conceives male circumcision as a cultural practice, and as a social construction that is gendered. The study recommends further interrogation of the issues pertaining to culture, sex, sexuality, gender, masculinities and male circumcision in order that this will serve as an intervention towards socialization of boys, and help them in making informed decisions before undergoing initiation.Thesis (M.A.)-University of Kwazulu-Natal, Durban, 2005.
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Govender, Rajendran Thangavelu. "A comparative ethnography of rituals and worship among Hindus and Zulus in South Africa with special reference to death rituals and ancestor veneration." Thesis, 2007. http://hdl.handle.net/10413/2698.
Full textAbstract:
This study examines the similarities and differences between the historical background and the current performance of Hindu and Zulu funerals and associated ceremonies. After presenting an account of the historical development of the Hindu and Zulu communities in South Africa, a chronological account of the performance of each of these funeral ceremonies are presented. This account includes a detailed description of the rituals performed when a person is on his/her death bed, the actual funeral ceremonies and the post death rituals and ceremonies associated with ancestor veneration. The incidence and significance of The Anthropology of Geste and Rhythm in each of these ceremonies are demonstrated according to the theory of Marcel Jousse. The Hindu and Zulu ceremonies are then analysed and interpreted to demonstrate an individuals life crises which Van Gennep called the "Rites of Passage" and distinguishes three phases: separation, transition, and incorporation. The discussion accounts for the transmission of traditions over generations, and which demonstrate the anthropological and psychobiological nature of memory, understanding and expression as evident in the performance of Hindu and Zulu funerals and ceremonies and the manner in which the ancestors are venerated in South Africa. The research was undertaken mainly in Kwa-Zulu Natal. However to fill research gaps in the Hindu investigation a study was undertaken in some parts ofIndia as part of the Ford Foundation International Fellowship Programme.Thesis (Ph.D.) - University of KwaZulu-Natal, Durban, 2007.
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Ngaloshe, Christina Nosabata. "Characteristics, modifications and concerns : ritual initiation among KwaBhaca males." Thesis, 2000. http://hdl.handle.net/10413/5818.
Full textAbstract:
This study investigates the distinguishing characteristics and the modifications to the
traditional male initiation ritual as practised in KwaBhaca in the Eastern Cape. The concerns
surrounding the incidence of death and maiming from related traditions is also investigated.
The study reveals that
• the male initiation ritual is still highly regarded in KwaBhaca;
• the male initiation ritual itself is still performed strictly traditionally in KwaBhaca;
• the male initiation ritual as practised in KwaBhaca has been successfully performed with
minimal negative incident attributable to the performance of traditional circumcision;
• where there is incidence of a negative reaction, this is usually attributable to a prior health
condition of the initiate, and in these circumstances, the initiate is referred to a medical
doctor, on condition that the medical doctor is himself an initiate, and that the consultation
will be conducted in a place deemed to be safe from spiritual contamination
• incidences of maiming and death can be attributed to a number of causes, associated with
poor practice and unacceptable conduct;
• boys who do not undergo circumcision in the traditional fashion are not regarded as men
and remain boys in the eyes of the community. This means that they have to forego
participation in important socio-spiritual ceremonies;
• there is a necessity to share the experience of the successful traditional circumcision
process to avoid further misadventure, maiming and death;
• it is not the mechanics of the process of traditional circumcision that endangers lives, but
the poor practice of the iingcibi (traditional surgeons) and other significant role-players
including the initiates;
• The traditional teaching that accompanies the ritual of circumcision is as important, if not
more important, than the ritual itself.
The study concludes with a series of recommendations aimed at rehabilitating and supporting
the continuation of this important and venerated tradition.Thesis (M.Ed.)-University of Natal, Durban, 2000.
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Langa, Mdumiseni Langelihle. "Some gendered practices in a Zulu family : a feminist perspective." Thesis, 2012. http://hdl.handle.net/10413/9117.
Full textAbstract:
This study on “Some Gendered Practices in a Zulu Family: A Feminist Perspective”
investigated gender bias, gender inequality, and gender stereotypes as seen in daily gendered
practices happening within the Zulu family. The practises examined are confined to the domain
of the Zulu culture, particularly the Zulu marriage. The four main research questions put
surveillance on how married women are restricted to move freely on the premises of their own
homes; how women can unhappily find themselves in a polygamous marriage; how a wife’s
dignity can be denigrated due to a man’s lack of understanding of her body anatomy; how she
can be denied equal status with her husband due to certain cultural beliefs and conceptions.
In the face of inevitable change that influences human behaviour, this study sought to show that
the Zulu nation, particularly men, find it difficult to easily and speedily accept that culture and
tradition are subject to change. The study attempted to establish whether there is any
improvement on gender transformation or not, especially within the context of the current
endeavours by the South African government to ensure that there is no gender discrimination by
having female representativeness in all spheres of government.
Progress has been made with regard to fair representation of women in political
and decision-making positions in all spheres of government. The country is
currently rated 7th in the world in terms of representation of women in legislature.
http://www.buanews.gov.za/rss/08/08120715451006-5/11/2012
Throughout the analysis and interpretation of both the statistical and qualitative data, I critiqued
the data to establish whether the gender transformation ideal is being achieved in the Zulu family
or not. Radical feminism, the theory through which this study was conducted, has helped to show
that Zulu women are still disadvantaged and oppressed due to social machinations that are
essentially invented by patriarchal men.Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.