Dissertations / Theses: 'Zulu culture'

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Gumede, Nontobeko Bongi. "Ukubaluleka kokulobola njengesiko lamaZulu." Thesis, University of Zululand, 2012. http://hdl.handle.net/10530/1222.

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Submitted to the Faculty of Arts in fulfilment of the requirements for the Degree of Master of Arts in the Department of African Languages at the University of Zululand, South Africa, 2012.
Lona ngumsebenzi wocwaningo oluhlelwe ngokwezahluko eziyisihlanu. Ucwaningo olwenzelwe kulo msebenzi lumayelana nokubaluleka kwelobolo njengesiko lamaZulu. Isahluko sokuqala sethula ucwaningo jikelele ngokucwaningisisa izinjongo zocwaningo, intshisekelo yocwaningo, indlela yokuqhuba ucwaningo, imidiyo yocwaningo, abazohlomula kulolu cwaningo kanye nezingqinamba ucwaningo olungahle luhlangabezane nazo. Isahluko sesibili sethula ngokugcwele ukubaluleka kwesiko lokulobola, kwethulwa imibono yongoti abehlukene ngaleli siko nokubaluleka kwalo. Kubuye kwethulwa ngokuqhathanisa isiko lokulobola emandulo kanye nasesikhathini samanje. Kubuye kwabhekwa ngokujulile ukuthi ubani olobolayo nokuthi umuntu onjani olotsholwayo. Kuso lesi sahluko kubuye kwabhekwa ukuthi amanye ama-Afrika wona analo yini leli siko kanye nezizwe zaphesheya kwezilwandle. Isahluko sesithathu sethula imithetho yokuqhuba isiko lokulobola nezindlela okumele zilandelwe kuleli siko. Kuqalwe ngokuba kuchazwe ngokugcwele ukuthi kulotsholwa ngani. Kubuye kwavezwa ukuthi kulotsholwa kanjani. Zonke izinto eziphathelene nokulobola zichazwe ngokugcwele. Ngasekugcineni kwesahluko kuveziwe ukuthi umuntu ulotsholwa kangaki? Kuphi? Izithombe nazo ziveziwe ukucacisa ezinye izinto. Isahluko sesine sethula amanye amasiko ancikene nesiko lokulobola nezinto ezingaba nomthelela ongemuhle ongagcina ulifiphazile leli siko. Athintwe onke amasiko ancikene nesiko lokulobola. Ziveziwe nezinto eziyimikhuba uma kuqhutshwa leli siko. Ziveziwe izinto ezingalikhuthaza nalezo ezingalifiphaza leli siko. Isahluko sesihlanu simayelana nokuhlaziya nokuphothulwa kocwaningo. Siphethe izincomo nokusonga jikelele kocwaningo. Lesi sahluko sibophe saqinisa onke amafindo abesele elenga ocwaningweni sawabopha athula du.

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Cele, Phillip Magaye. "Zibanjwa zimaphuphu kwelikaMthaniya kaNdaba." Thesis, University of Zululand, 2012. http://hdl.handle.net/10530/1231.

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Submitted in fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of African Language at the University of Zululand, South Africa, 2009.
Lolu cwaningo luyimizamo nemvuselelo yamasiko okusingatha abantwana besuka ebeleni baze babe badala. Kunezigaba eziningana umntwana edlula kuzo kulolu khalo lokukhula oluphikelele ebudaleni. Namuhla kunezinkinga ezitholakalayo lapho abazali bekhulisa abantwana babo. Izinkinga ezibangwa ukunyonkela isikomqondo laseNtshonalanga. AbaseNtshonalanga abakhombisi nhlanganyelo uma bekhulisa abantwana babo. AmaZulu wona athi umntwana owesizwe, okaBayede Ongangezwe lakhe, iNgonyama. Abantwana bamaZulu bakhuliswa ngenhlanganyelo kusukela konina, kubazanyana kuze kuyofika emaqhikizeni uma kanti umntwana uyintombazane. Abafana bona bakhulela esizikithini sabanewabo okuyibona beqondisa indlela yabo ezinkomeni. Umcwaningi uthi uZulu ake awaphonse emuva abone ukuthi babekhuliswa, besingathwa kanjani abantwana kwelasendulo. Isahluko sokuqala sigxile ezinhlosweni kanye nenkuthazo efikele umcwaningi ngenkathi ebona umonakalo nencithakalo isizwe esesiphila kuyo. Ucwaninge ngalesi sihloko egcizelela amasiko ayegcinelwa abantwana ngezikhathi ezithile zokukhula. Kulesi sahluko kubukwe nendlela okuzoqhutshwa ngayo ucwaningo. Kuyokwenziwa njani ukuze lolu cwaningo lube yimpumelelo. Lapha kubuye kwabhekwa izikhali eziyosetshenziswa ukuyifezekisa inhloso yocwaningo. Kuzothi kanti kubuzwa kubantu bangakhohlakali ongoti, omakadebona. Banolwazi oseluhloliwe lwathenjwa yisizwe. Isahluko sesibili kubhekwa umuzi wesiZulu njengekhaya akhulela kulo umntwana. Ikhaya ngokwalo lingumqeqeshi isibili. Abantwana bafunda ekhaya ukuhlonipha abanye kanye nabadala. Uhlonze lwekhaya lubonakala kumntwana okhuliswe yilo. Asifiki isikhathi lapho abantu bethi: “Lokhu kwakhulela esimpontshini njengephela.” Kulesi sahluko kubhekwa izindlu nokubaluleka kwazo. Kubhekwa uthango, isibaya nemithetho yokusingatha lezi zakhiwo. Kusekhaya lapho abantwana befundiswa ngezimakade ezinjengoMvelinqangi noNomkhubulwana. Kulesi sahluko abantwana bafundiswa ngenhlonipho yempahla, izinkomo nezimbuzi. Bafundiswa ngobungcwele bobisi nokuphathwa kwalo. Imfundiso ihamba ize iyofika ebulongweni imbala. Nabo buphathwa ngenhlonipho njengobisi. Kulesi sahluko kubukwa ukuphathwa kwamanzi phakathi komuzi wesiZulu. Abantwana bafundiswa ukungahambi ebusuku funa badibane nemimoya efuqayo. Abantwana bafundiswa inhlonipho yokungabizi amagama abantu abadala. Bafunda nokuthakazela okusigcwalisa nswi isiZulu. Isahluko sesithathu sigxile endlini kagogo njengesizinda okhalweni lokukhaliphisa abantwana. Kukule ndlu lapho abantwana beqoqana khona ngezintambama bezofunda ubuchwepheshe kuninakhulu. Yiyo le ndlu eyisizinda sezinganekwane, iziphicaphicwano, imidlalo yokufunda ukubala izinyoni. Kukuyo le ndlu lapha abantwana befundiswa khona imilolozelo yokuthulisa abantwana. Abantwana bafundiswa ngabathakathi nemikhovu. Isahluko sesine sibheka imidlalo yabantwana njengesu lokubakhulisa. Kunezinhlobo eziningi zemidlalo ekhulisa imiqondo yabantwana. Kulesi sahluko kubalwa okhelekhele, ukubala izinyoni njengomdlalo. Ukudla iphaphu kungumdlalo omkhulu wabafana ekwaluseni. Abantwana bafundisana ukuzingela amabuzi neminye imidlalo. Isahluko sesihlanu silandela abafana ekwaluseni nalapho behlangana nezinyoni. Abafana bafunda ngezinyoni ezingadliwa nezidliwayo. Kufundwa ngomthelela wezinyoni esintwini. Ezinye zingabahlonzi bezikhathi, zibikezela ihlobo. Zivusa omame ukuba batshathe amakhuba bayolima. Kubukwa nendlela ezizalela ngayo. Lezo zinyoni ziwondla ngani amaphuphu azo. Ezinye izinyoni ziphila ngokusizana ekufukameleni amaqanda nasekondleni amaphuphu. Kukhona ezinye izinyoni ezidla ezinye. Ezinye zilusizo, zilayela abafana izinyosi. Kunezisho nezaga zesiZulu ezisuselwa ezinyonini. Isahluko sesithupha siyingqikithi yalolu cwaningo. Kubukwa abantwana bengena ezigabeni ezehlukene, bengena ngemigidi nangamasiko. Kulesi sahluko kubalwa ukuklekla namasiko okukusingatha. Kulesi sahluko kukhulunywa ngesiko lokusukula. Lisingathwa kanjani leli siko. Abantwana balandelwa base bakhule, amantombazane vi aphuke. Uma intombazane yephukile, isingathwa kanjani imicimbi yalokho kwephuka. Uma umfana eshaywe izibuko, kwenziwa njani ukusingatha leyo micimbi. Isahluko sesikhombisa kubukwa abantwana baze bakhule. Uma sebekulesi sigaba babe sebexibulana beshelana belungisela ukuganana. Kukhulunywa ngamacece ahlanganisa abasha. Abantwana bakhula phansi kweso elibukhali lamaqhikiza uma bengamantombazane. Bakhula phansi kweso elibukhali labanewabo uma bengabafana. Abantwana bafundiswa indlela yokuziphatha uma benosofasilahlane babo. Isahluko sesishiyagalombili siveza isihlaziyo lapho kuhlaziywa khona ucwaningo. Kuvezwa nezincomo ezingalandelwa ukuvula amehlo omphakathi ukuze usizakale ezinkingeni zawo. Izincomo zikhuthaza kakhulu umuzi oNsundu ukuba unamathele emagugwini awo okuyindlela amasiko nenkolo yoMdabu ukuze kuthi noma beqhuba ngendlela yesilungu kodwa bangakulahli okwakubo okuyindlela yawokhokho babo. Kulesi sahluko kubesekuboshwa onke amafindo abengakaboshwa. Aboshwa aqiniswe kube isiphethiwe-ke imbenge.

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Mthiyane, Thembinkosi Radaford. "Ucwaningo ngokubaluleka kwamasiko esiZulu kugxilwe kumsamo nesibaya." Thesis, University of Zululand, 2014. http://hdl.handle.net/10530/1477.

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A thesis submitted to the Faculty of Arts in fulfilment of the requirements for the degree of Master of Arts in the Department of African Languages at the University Of Zululand, South Africa, 2014
This research investigates the importance of Zulu culture, with special emphasis on umsamo and isibaya. This research looks at the role played by umsamo and isibaya when amaZulu perform their culture. This research attempts to find out the sanctity of umsamo to the Zulu nation. It also gives an explanation of what umsamo is to those who might not understand it, so that they can understand it. The research also reveals when umsamo is used, who has the right or responsibility to address umsamo and also what is taken to umsamo when addressing it. Furthermore, the research shows the relationship between umsamo and isibaya, since both these places and areas are the abode of the ancestors. Just like umsamo, isibaya’s importance as well as the work or functions conducted there are revealed by this research. This research is divided into five chapters. Chapter one is the introduction where we look at the problem leading to the research, the aims of the research, the motivation for the research, the method of conducting the research and the beneficiaries of the research. Chapter two looks at the different forms of data collection then finally select those forms to be used to conduct the research. Chapter three looks at all the data that has ever been collected on umsamo and isibaya. The section also shows different ideas by different writers and well-experienced researchers who have done research on this subject. The researcher analyses other researcher’s ideas to find out their similarities and differences. Chapter four shows the ideas from people residing in Mandeni who are knowledgeable about Zulu culture. These people were born and bred in Mandeni and are relied upon or trusted on their knowledge of Zulu culture. This section also touches on the information of newspapers especially Isolezwe, Ilanga neLanga LangeSonto since they have columns vii dedicated to investigating and explaining Zulu culture. In these columns different Zulu culture intellectuals are used. Chapter five gives an overall summary of the research, recommendations and conclusion.

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Ngwenya, Emmanuel Themba. "Ucwaningo ngesiko lenhlonipho njengensika yesizwe samaZulu." Thesis, University of Zululand, 2017. http://hdl.handle.net/10530/1525.

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A dissertation submitted to the Faculty of Arts in fulfilment of the requirements for the Degree of Doctor of Philosophy in the Department of African Languages at the University Of Zululand, 2017
The research is basically looking at respect and culture as building blocks of the Zulu nation. The main focus is on the impact of the historical and contemporary socio-cultural practices. Chapter one is the introduction of the research topic where the following sub-topics form part of the research proposal: background to the study, the problem statement, the purpose of the study, delimitation of the study, the study methodology, beneficiaries of the study, division of the chapters and the conclusion. Chapter two deals with formations and transformations in nation building by looking at beliefs, indigenous knowledge systems, mythology, culture and history. Chapter three is based on Whites supremacism and its influence on social , political, historical and industrial patterns. Whites came with systems aimed at controlling the psychological reactions of Africans and conditioning them to think of their culture as inferior and inadequate to deal with challenges that face them. Chapter four is looking at home as the point of departure for all socio-cultural activities. Family is home based and a key for social unit. Home is viewed as the source of primary education where respect is learned. Chapter five is based on the promotion, consolidation, development and valuing of cultural heritage, norms and values by utilization of available resources in order to restore culture of respect. Chapter six deals with the challenges facing the culture of respect which derive from misinterpretation of human rights acts, high level of crime, the abuse of drugs and alcohol, imperial ideologies, urbanization, western culture and civilization. Chapter seven covers the findings of research, recommendations of the research and the conclusion of the research.

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Rumsey, Carolyn A. "Culture, Abstinence, and Human Rights: Zulu Use of Virginity Testing in South Africa’s Battle against AIDS." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20617.

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Virginity Testing, a traditional Zulu pre-nuptial custom that determines the worth of a bride, has been resurrected in communities in KwaZulu-Natal in South Africa as a response to the HIV/AIDS epidemic. The practice takes place during large community festivals when young girls have their genitals physically examined to determine whether they are virgins and results are made public. Supporters of the tradition claim that in fostering a value of chastity among its youth, it encourages abstinence from sexual intercourse which leads to a lower HIV infection rate and prevents the disease from spreading. Human rights activists disagree; Rather than slowing the spread of a disease, they argue, the practice instead endangers girls. Those who fail are often shunned and turn to prostitution, while those who pass may be exposed as potential targets for rape (due to a myth that says intercourse with a virgin cures HIV/AIDS). Despite a ban on the practice in 2005, the testing festivals continue, and are described by supporters as an important part of the preservation of Zulu culture. This thesis examines the ways in which human rights may be re-negotiated for young girls in Zulu communities while maintaining a respect for local culture. It moves beyond the traditional debate between relativism and universalism in order to propose solutions to rights violations in culturally diverse contexts by exploring ideas of inclusive human rights and capabilities theories.

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Wanda, Vukani Milton. "Ucwaningo olunzulu ngenkolo yobuKrestu nenkolo yoMdabu (yesiZulu)." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1197.

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Submitted in partial fulfilment of the requirements for B.A. Honours degree in the Department of African Languages at the University of Zululand, South Africa, 1997.
Zonke izizwe zoMdabu lapha e-Afrika zinenkolo yazo Le nkolo ihambisana nemikhuba ethize. Inkolo yalezi zizwe isemthanjeni yempilo yabantu bakhona kangangoba akulula ukuhlukanisa usikompilo nenkolo yesizwe soMdabu. Imvamisa akekho umqambi walezi nkolo yize bekhona abaqambi bezizwe ezithile. Izizwe ziqiniseka ukuthi 1e nkolo zadatshu1wa nayo nguMdali. NamaZulu nawo anenkolo yawo ayilandelayo, yize-ke isithe ukudungeka idungwa impucuko yaseNtshonalanga ihambisana nenkolo yobuKrestu.

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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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Niebuhr, Anzel. "Die kleuter se belewenis van verlies na die dood van 'n ouer in 'n Zoeloegemeenskap (Afrikaans)." Diss., University of Pretoria, 2009. http://hdl.handle.net/2263/23948.

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Niemand, Samuel Jacobus Johannes. "Sinkretisme as teologiese uitdaging met besondere verwysing na die Ibandla Lamanazaretha." Access to E-Thesis, 2006. http://upetd.up.ac.za/thesis/available/etd-03232006-113159/.

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Hamalwa, Beata. "Beadwork and its impact on contemporary fashion in South Africa." Thesis, Cape Peninsula University of Technology, 2012. http://hdl.handle.net/20.500.11838/2273.

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Thesis (MTech (Design))--Cape Peninsula University of Technology, 2012.
Judging from the market growth of African-style designs, including beadwork, it is clear that beadwork continues to recur in contemporary fashion, both locally and internationally. This thesis addresses the role traditional South African beadwork plays in contemporary fashion, in an attempt to determine its impact on fashion trends over time. It explores the history of beadwork in South Africa: its development from the pre-colonial era, under colonial rule, and during apartheid. The beadwork of the Ndebele, Zulu and Xhosa are looked at specifically, since beadwork forms a vibrant part of their cultures. The research examines the history of South African beads, as far back as 75 000 years ago, when beads were first made, used and traded. This research is underpinned by the way in which beads contribute to a cultural identity in society. The research considers how South Africa's colonial and apartheid past inhibited the development of beadwork in South African fashion. This thesis describes the process and dynamics of traditional beadwork in contemporary fashion; the way in which beadwork has been infused into fashion; and the reasons for these trends. It also investigates the way in which African designs, patterns, colours and techniques began to playa role in negotiating fashion designers' identities during the African renaissance and at present. This is a qualitative study that through in-depth interviews, analyses the relationship and balance between beadwork and fashion trends. Lastly, the research indicates whether South African fashion consciously affirms beadwork and beading techniques in contemporary fashion design.

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Letlala, Bahedile David. "Cultural issues in Nonyana ya tshepo." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53342.

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Thesis (MA)--Stellenbosch University, 2003.
ENGLISH ABSTRACT: This study examines the aspect of culture and gender in N.S. Zulu's novel Nonyana ya tshepo (The bird of hope) (1997). The approach shall be based on the study of culture and gender representation of male and female characters as viewed by scholars such as Payne (1997), Ruthven (1984), Bauerlin (1997) and Brooker (1999). However, because character is closely linked to plot, the study also outlines plot and character. The study emphasizes the portrayal of male and female characters in terms of culture and gender stereotypes because patriarchy in society dictates that men are seen as superior and women as inferior, women as the dispossessed and men as owners, women as child bearers and men as leaders. The study aims to find out whether or not this modern novel, Nonyana ya tshepo, portrays patriarchal images of men and women. In most of thE! Sesotho older novels sexism was enforced, and sexual inequalities in such novels were taken as universal and therefore normal. The issue of sexual difference and inequality is basically rooted in the tradition of patriarchy that advocates the subjection and oppression of women. Women characters are always subjected to ill-treatment, abuse, torture and suppression as a result of patriarchy and other related factors. In Nonyana ya tshepo women characters are portrayed as being submissive, powerless and easily manipulated by their male counterparts. They are victims of circumstances as they have no power and control. Male characters do not treat female characters with dignity. For example, when Mokwena arrives at his home in the night being drunk, he wakes up his wife Dijeng and swears at her. He accuses her of hiding a man in his bedroom and he finally beats her up. Women characters in Nonyana ya tshepo are also portrayed as victims of sexual abuse by male characters. Mokwena sexually abuses Dikeledi and impregnates her. The same abuse happens to Sebolelo who is sexually abused by her male employee. Sebolelo and Dikeledi become victims of the circumstances. Male characters in the novel are dominant, abusive, manipulative and oppressive. Male and female characters are portrayed in terms of culture and gender stereotypes in Nonyana ya tshepo.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die aspek van kultuur en gender in N.S. Zulu se novelle Nonyana ya tshepo (die voël van hoop) (1997). Die benadering tot die studie is gebaseer op die studie van kultuur en gender representasie van manlike en vroulike karakters soos gesien deur navorsers soos Payne (1997), Ruthven (1984), Bauer1in (1997) en Brooker (1999). Omdat karakterisering egter gekoppel is aan intrige, ondersoek die studie ook intrige en karakter. Die studie beklemtoon die uitbeelding van manlike en vroulike karakters in terme van kultuur en gender stereotipes aangesien patriargie in die gemeenskap voorskryf dat mans as meerderes en vroue as minderes is, vroue as die nie-besitters en mans as besitters, vroue as voortbringers van kinders en mans as leiers. Die studie ondersoek of, in die novelle, Nonyana ya tshepo daar 'n uitbeelding is van patriargale voorstellings van mans en vroue. In die meeste ouer Sesotho novelles, is stereotipes geforseer, en gender ongelykhede is beskou as universeel in hierdie novelles, en dus normaal. Die vraagstuk van gender verskille en ongelykheid is gewortel in die tradisie van patriargie wat die onderwerping en verdrukking van vroue voorstaan. Vroue karakters word altyd onderwerp aan mishandeling en verdrukking as gevolg van patriargie en ander verwante faktore. In Nonyana ya tshepo word vroue karakters uitgebeeld as onderdanig, magteloos, en maklik-manipuleerbaar deur hulle manlike eweknieë. Hulle is slagoffers van omstandighede en het nie mag of kontrole nie. Manlike karakters behandel nie vroulike karakters met respek nie. Byvoorbeeld wanneer Mokwena besope opdaag by die huis mishandel hy sy vrou. Vroulike karakters in Nongana ya tshepo word ook uitgebeeld as slagoffers van seksuele teistering deur manlike karakters. Mokwena word byvoorbeeld seksueel geteister deur Dekeledi. Soortgelyke teistering word ondervind deur Sebolelo wat deur haar manlike werkgewer geteister word. Manlike karakters word as dominerend en manipulerend uitgebeeld. Sowel manlike as vroulike karakters word l.t.v, kulturele en gender stereotipes uitgebeeld in Nonyana ya tshepo.

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Perrill, Elizabeth A. "Contemporary Zulu ceramics, 1960s-present." [Bloomington, Ind.] : Indiana University, 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:3330798.

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Thesis (Ph.D.)--Indiana University, History of Art, 2008.
Title from PDF t.p. (viewed on Jul 21, 2009). Source: Dissertation Abstracts International, Volume: 69-10, Section: A, page: 3782. Adviser: Patrick R. McNaughton.

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Van, Rensburg Janhendrik. "The establishment of implicit perspectives of personality among Zulu-speaking people in South Africa / J. van Rensburg." Thesis, North-West University, 2008. http://hdl.handle.net/10394/4156.

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The application of personality assessment for clinical and personnel decisions has long been an activity of interest to psychologists all over the world. In South Africa, personality assessment tools are used for the purpose of hiring, for placement decisions, to guide and assess training and development, and to evaluate the performance of workers. Psychological testing in South Africa was formerly initiated with white test takers in mind. It has been found that, currently, none of the available personality questionnaires provide a reliable and valid picture of personality for all cultural (language) groups living in South Africa. With South Africa's new Constitution in 1994 came stronger demands for the cultural appropriateness of psychological tests. The implicit perspectives of personality of Zulu-speaking South Africans were determined in this study. These will enable psychologists to work towards developing a personality assessment tool that is fair to all South African cultural (language) groupings. A qualitative research design was used with an interview as data-gathering instrument. A Zulu-speaking fieldworker was recruited to interview 141 Zulu-speaking South Africans, mainly from KwaZulu-Natal. The study population was purposely drawn from different sections of the Zulu-speaking population. A total of 6 465 Zulu-speaker personality descriptors was obtained from the respondents and then translated into English. Content analysis was used to analyse, interpret, and reduce these descriptors to a total of 179 (reduced to 128 personality characteristics), which highlight the most important perspectives of personality for Zulu-speaking individuals. The personality characteristics were divided into six categories, namely, drive, emotions, interpersonal factor, meanness, sociability, and other. The majority of the characteristics are representative of the socialistic nature of the Zulu people. Zulu-speaking persons are caring, loving, religious, helping, talkative, in touch with their sexuality, and extroverted. The findings of this study were compared to the Five Factor Model (FFM), and evidence was found for the extroversion factors, but no support or evidence was found for the openness to experience factor, conscientiousness, neuroticism, and agreeableness. In comparison with the Chinese Personality Assessment Inventory (CPAI), support was found for 13 of the 22 personality scales. Characteristics such as emotionality, responsibility, inferiority versus self-acceptance, meanness, slickness, family orientation, relationship orientation, harmony, flexibility, modernisation, introversion versus extroversion, leadership, and social orientation can be seen as characteristics indigenous to the Zulu culture. Recommendations were made for future research.
Thesis (M.A. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2009.

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Ndlovu, Herbert. "African customs and values that can enhance seventh-day adventists missions to South Africans with specific reference to the Zulu cultural heritage." Diss., University of Pretoria, 2018. http://hdl.handle.net/2263/66644.

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This study was carried out in KwaZulu Natal Free State Conference (KNFC) which is under the umbrella of South African Union (SAU) in South Africa. The objective was to determine how African customs and values consistent with biblical principles can enhance Seventh- day Adventist missions among the indigenous South Africans with reference to the Zulu heritage. The study also sought to investigate how embracing African customs and values consistent with biblical principles in mission endeavors has positive effects on indigenous South Africans’ perceptions of the Seventh-day Adventist church and appreciation of Adventism
Thesis (PhD)--University of Pretoria, 2018.
University of Pretoria
Science of Religion and Missiology
PhD
Unrestricted

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Makaula, Phiwe Ndonana. "Aspects of moral education in Bhaca mamtiseni and nkciyo initiation rituals / Makaula P.N." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4850.

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The main objective of this mini–dissertation is to investigate the basic form and content of moral education as it manifests itself in the mamtiseni and nkciyo female initiation rituals of the Mount Frere region of the Eastern Cape Province of the Republic of South Africa. The main theoretical position taken is the reemergent African Renaissance coupled with African indigenous knowledge systems, first revived by (former) President Thabo Mbeki. Accordingly the main purpose of this study is to address the transmission of moral aspects of female Bhaca initiation inherent in behavioural/cultural educational enculturation. The main findings of the mini–dissertation constitute the following: 1. Mamtiseni and nkciyo rituals play a major role in the enculturation of young Bhaca girls. 2. The song texts carry strong messages of how to go about achieving a healthy and surviving society. There are further opportunities for research in the following aspects: 1. Nkciyo initiation schools are very exclusive, involving many secret codes. The fact that I am a male put me at a disadvantage. 2. There are many more points of difference between the two rituals than meets the eye.
Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2011.

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Khuzwayo, Bonginkosi Cyprian. "Ukukhuthazwa kolwazi lwesintu, amasiko, izinkolelo nemikhutshana yesizwe samaZulu neqhaza okungalibamba ekugwemeni izifo ezithathelwana ngocansi, ikakhulukazi igciwane lesandulela ngculazi nengculazi uqobo lwayo." Thesis, 2002. http://hdl.handle.net/10530/260.

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Submitted in partial requirements for the degree of Doctor of Philosophy in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002.
Lolu cwaningo lucubungula ulwazi lwesintu, amasiko, izinkolelo nemikhutshana yesizwe samaZulu neqhaza okungalibamba ekugwemeni izifo ezithathelwana ngokocansi, ikakhulukazi igciwane lesandulela ngculazi nengculazi uqobo lwayo. Luzama ukuthola ukuthi qhaza lini elingabanjwa umphakathi ekulweni nalesi sifo esesibhubhise izwe kangaka. Lucubungula izindlela zesintu ezazisetshenziswa ngempumelelo, esikhathini sakudala, ukunqanda izifo ezithathelwana ngokocansi. Luzama ukuthola ukuthi lezo zindlela ngeke yml zakhuthazwa ukuba zisetshenziswe esikhathini sanamuhla njengesikhali okungaliwa ngaso nalesi sifo esesiqede isizwe Lucubungula iqhaza elingabanjwa amasiko afana nokusokwa kwabesilisa nabesifazane, ukugwetshwa kwabesilisa nabesifazane, ukuhlolwa kwezintombi nezinsizwa, ukuthomba, ukusoma, ukuyobisa, umemulo, irnikhosi efana nomkhosi kaNomkhubulwane, umkhosi womhlanga, kanye neqhaza elingabanjwa amabandla ehlukene ekulweni nokusabalala kwegciwane lesandulela ngculazi, ingculazi uqobo lwayo, ezinye izifo ezithathelwana ngokocansi, ukukhulelwa kwentsha isikhathi singakafiki kanye nokufundiswa kwentsha ngokuziphatha ngenhlanzeko.

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Bhengu, Busisiwe Rosemary. "Organ donation and transplantation within the Zulu culture." Thesis, 2014. http://hdl.handle.net/10210/11438.

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M.Cur. (Intensive General Nursing)
Knowledge and technological advancement in the field of transplantation has increased the demand for organ donation. However, the supply of organs does not meet this demand, especially, among the black communities. Literature reviewed associate this imbalance with the few sources of organs, the technique of organ retrieval, discrepancies in the allocation of organs and sociocultural factors. The aim of this study was to investigate the extent to which the Zulu cultural norms and social structural dimensions influence an individual's decision to donate an organ or to undergo a transplantation, based on the theoretical assumptions of Leininger and Chrisman. A qualitative approach using an ethno- nursing method was selected, semi-structured interviews were conducted with the transplant co-ordinator representing the professional sector, the religious leaders and traditional healers representing the folk sector and the general public representing the popular sector of the health care system. The respondents were extracted from both the urban and rural settings. The conclusions arrived at were that there is lack of knowledge among the Zulu speaking people on organ donation and transplantation, related mainly to misconceptions associated with their life patterns, beliefs about death, burial and life hereafter, values and social structural dimensions. The recommendations with regard to the promotion of organ donation and transplantation among the Zulu speaking people were made based on culture sensitive and culture congruent principles, namely: • Cultural care preservative or maintenance such as ancestor worship, extended families etc. • Cultural care accommodation or negotiation such as their knowledge of anatomy and physiology of the human body especially the transplantable organs and their fear to discuss death, etc. • Cultural care repatterning and restructuring such as culture sensitive educational campaigns to dispel the fears and correct misconceptions.

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Mthembu, Magwegwe Zeblon. "Ukukhula komfana esizweni samaZulu." Thesis, 2006. http://hdl.handle.net/10530/259.

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Submitted in partial requirements for the degree of Master of Arts in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2006.
Lolu cwaningo lucubungula indlela umfana akhuliswa ngayo esizweni samaZulu nokubaluleka kwakhe. Lubheka imikhutshana eyenziwa kusukela ezalwa ekhula aze eluse, esenga, ebophela, ebuthwa aze abe insizwa lapho eseqomisa. Isahluko sokuqala sizokwethula ucwaningo nenhloso yalo. Kuzovezwa umklamo wocwaningo nendlela ezosetshenziswa ngenkathi kubhekenwe nalo mshikashika. Kuzokwenekwa umlando omfishane ngendlela umfana akhuliswa ngayo esizweni sikaMalandela. Isahluko sesibili sizobheka kabanzi imikhutshana namasiko enziwa mhlazane kuzelwe umntwana womfana. Kuzobhekwa amakhambi agezwa ngawo nezinyamazane ashunqiselwa ngazo. Ukubaluleka kokugcotshwa ngebomvu nakho kuzobhekwa ngeso lokhozi. Luzobheka ngokubanzi umkhutshana wokuklekla, ukuphehla, ukusokwa luze lumgojele lapho esekhula. Isahluko sesithathu sizogxila lapho umfana eselusa noqeqesho aluthola khona. Sizomqala phansi lapho esalusa izinkukhu, sinyuke naye eselusa izimbuzi, aye emvemveni, emankonyaneni, amathole aze afike ezinkomeni. Izifundo ezitholakala ekwaluseni njengolwazi lwezilwane, izinyoni nemithi nakho kuzenhlobonhlobo etholakala ekwaluseni ukungcweka, ukudla iphaphu, nokuciba insema. esebuthwa nalapho eseba udibi. njengokubhukuda, Sizombheka lapho Isahluko sesine sizocubungula uqeqesho umfana aluthola ekhaya. Lapho kuzobhekwa ukusenga, ukuhlinza, ukuhlahlela, ukubophela izinkabi, nokudipha. Indlela yokuvunula sizoyifakela iso lapho ezofundiswa khona ukusika amabheshu nezinene. Ukugawula izintingo umfana efundiswa ukwakha isibaya nakho kuzovezwa. Isahluko sesihlanu sizogxila lapho umfana esengene ebunsizweni, eseqomisa. Sizobheka izingqinamba nemikhutshana ephathelene nokuqomisa. Amakhambi asetshenziswayo ukuze insizwa ibe nogazi ezintombini njengobulawu nakho kuzofakelwa iso. Eminye imikhutshana eyenziwayo ukuzuza intombi njengokunqunda izimbangi ukuyiphonsa, ukuyithwala, ukukhuzela neminye nakho kuzocutshungulwa. Umkhosi wokubonga indaba nawo ngeke wabukelwa phansi. Isahluko sesithupha sizobe sesiyiphothula le mbenge bese sihlaziya lonke ucwaningo siveze namakhambi (izincomo). Imidlalo

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Ndlovu, Victor. "Transferring culture : Alan Paton's Cry, The Beloved Country in Zulu." Diss., 1997. http://hdl.handle.net/10500/18633.

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The aim of this study was to investigate the strategies used to transfer aspects of culture in the translation of an English novel into Zulu. For this purpose, C.L. S. Nyembezi' s Zulu translation, Lafa Elihle Kakhulu ([1957] 1983), and Alan Paton's Cry, the Beloved Country ([ 1948] 1966) were used. In the study a cultural model for translation, used within the descriptive translation studies paradigm, was adopted in order to conduct a comparative analysis of proper names, terms of address, idiomatic expressions, figurative speech and aspects of contemporary life. It was found that Nyembezi mainly used cultural substitution, transference, domestication, addition and omission as translation strategies. The findings also showed that in resorting to these strategies certain rnicrotextual shifts resulted in macrotextual modifications of the translated novel as a whole. The macrotextual elements of the translated text most affected by microtextual shifts are characterisation and focalisation which, in turn, influence style and theme.
African Languages
M.A. (African Languages)

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Blose, Richman Thulani. "Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala: The importance of ritual purity in ancestoral ceremonial performance." Thesis, 2002. http://hdl.handle.net/10530/261.

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Submitted in partial requirements for the degree of Doctor of Philosophy in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002.
Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala wucwaningo olumpande zalo ziphuza emajukujukwini empilo yomuntu ongum-Afrika nesiko lakhe kanjalo futhi zibe zilunguza esikweni lomZulu phaqa. Ukulondolozwa kwamasiko omdabu yiwona mthambo ongumnyoluka wempilo noyinjulalwazi ngemvelaphi yomuntu nomuntu njengoba edaliwe wabekwa echosheni elithile lomhlaba ngoPhezukonke. Ukugudluka kwezinsika zokugcinwa kwamasiko omdabu ikakhulukazi ukubukelwa phansi kwephuzu lenhlanzeko lapho kuphathwa imisebenzi yasebalala yikhona kanye okususe usinga lokuba kwenziwe lolu cwaningo. Sekuhambe ibanga ukugcinwa kwamasiko kodwa le ngxenye yesiko ibinganakiwe ngokungako. Lolu cwaningo luyimizamo yokubuka ngeso elijulile ukubaluleka kwezinsika zokugcinwa ngokuyikho amasiko eSintu ngoba aphethe injulalwazi yempilo yomuntu emenza ehluke kwabanye kanjalo nomlando wakhe. Lolu cwaningo ngumkhombandlela ekugcinweni ngokuyikho komsebenzi wabadala ngenhloso yokuphephisa leyo nzika esasele njengoba izivunguvungu zokushabalalisa amasiko omdabu zilwa impi yansukuzonke. Esokuqala isahluko sethula indikimba ngalokho ucwaningo oluphokophelele ukukuhlaziya. Ngaphezu kwalokhu, isahluko siphinde siveze lokho okube yilahle eliyimbeleselane elisuse ugqozi lokuhlwaya ngalesi sihloko. Kuyavela futhi ukuthi lolu cwaningo lunemincele ngenxa yokuba ngudedangendlale kwesihloko salo yingakho nje lona lucubungule esingakubiza ngokuthi yiwona mongo walesi sihloko, inhlanzeko. Esokugcina sona siqoqa amaphuzu adingidiwe ngenhloso yokuphetha imbenge kanjalo nokuveza iZlncomo okungathi ngokulandelwa kwazo ngokuyalela kocwaningo kube khona izinguquko endleleni isiko elibukwa ngayo kanjalo nasendleleni abantu abagcina ngayo imisebenzi yabakubo asebalala. Indikimba yalolu cwaningo yona yakhiwa yizahluko eziyisithupha ezidingida izigaba zokukhula komuntu kusuka ezalwa, egana I eganwa kuze kube wendela koyisemkhulu. Isahluko sesibili siyinjulalwazi ngenkolo yomdabu ikakhulukazi kugxilwa kwinhlanzeko efundiswa abantwana lapho befika kulo mhlaba bese leyo mfundiso beyigwinya, bayiphile nokuyikona okubalungiselela ikusasa elifika nezingqinamba zalo. Isahluko sesithathu sona sibuka ukugcinwa kwamasiko endabuko ikakhulukazi lawo agcinelwa abantwana besebancane kuze kuyofika lapho bethomba khona. Ukubaluleka kwawo kanjalo nophawu oluhambisana nawo yikona olugcizelelweyo. Inhloso kuseyiyona leyo yokubuka ngeso elinzulu iphuzu lenhlanzeko njengesinongo-esingugo ekuphumeleliseni la masiko kanjalo' nokwedlulisela ngempumelelo umntwana emabangeni ahlukahlukene. Isahluko sesine sona sibheka umemulo nenhlanzeko egcizelelwa yileli siko. Lesi sahluko sibheka ubuntombi nto njengesizathu sokugcinelwa leli siko. Uphawu ngezinto ezisetshenziswayo lukhuluma buthule nezethameli kuleli siko. Lesi sahluko sandulela futhi sishanela amabala aleso sokuganana leso okuxoxwe ngaso kwisahluko sesihlanu. Ubumsulwa bentombi I bensizwa yibona obudlulisela ngesinono umuntu kuleli banga. Umlobokazi ukufakazela ngokufaka imvakazi lobu bumsula ngosuku lodwendwe. Isahluko sesithupha sibheka ibanga esingalibiza ngebanga eliyisiphetho sempilo yomuntu yakwamhlaba izinga lokufa. Lesi sahluko sicubungula injululwazi ngokufa qobo kanjalo namabanga ahanjwa ngumphefumulo womuntu, uhlanzwa ngemisebenzi egcinwayo enhlobonhlobo ukuze ubuye uzongena ebudlozini bekhaya. Isahluko sesikhombisa sibuka izinguquko ezikhona ekugcinweni kwawo wonke la masiko okuxoxwe ngawo ezahlukweni ezidlule. Izizathu ezidala izinguquko ekugcinweni kwala masiko zibekwe obala. Kuphawuliwe futhi kulesi sahluko ngobunjalo bamasiko kanjalo nokuhambelana kwawo nesikhathi okuphilwa kuso. Ubunjalo bezinguquko bushiyelwe umfundi ukuba kube nguyena owehlulelayo ngobuhle nobubi bazo. Umcwaningi ushiyele ofundayo ukwahlulela ngobuhle nobubi bezinguquko zesikhathi emasikweni endabuko. Isahluko sesishiyagalombili sona siqoqa amaphuzu okuxoxwe ngawo ezahlukweni ezingaphambi kwaso.Okubalulekile ngalesi sahluko wukuthi sithi siyiqoqa kanjalo futhi sibe siyinkombandlela yalokho okubukwa ngeso lomcwaningi ukuthi kungaholela ekugcinweni ngendlela eyamukelekileyo kwamasiko omdabu.
National Research Foundation (NRF)

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Dube, Mbusiseni Celimpilo. "The tourism potential of Zululand north of the Tugela River with special reference to Zulu culture and history." Thesis, 2011. http://hdl.handle.net/10530/757.

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Submitted in fullfilment of the requirements for the degree of Masters of Arts in the Department of History, University of Zululand, 2011.
This thesis highlights historical sites with tourism potential between the Tugela and Lower Umfolozi Rivers up to Kosi Bay and the Mozambique border. This is roughly the area administered by the Uthungulu Regional Council today. These historical sites are monitored and administered by two most important acts i.e. the National Heritage Resources Act No. 25 of 1999 and the KwaZulu-Natal Heritage Act No. 10 of 1997. This research project comprises four chapters. It examines factors related to pre-colonial Zulu culture and focuses on how these factors could attract tourists. Furthermore it deals with historical places rich in tourism potential, showing how these historical places can attract the tourists. Chapter one addresses Zulu history from the earliest times to the present and the important aspects shaping current Zulu culture. Chapter two deals with traditional ceremonies which are part of African culture. Chapter three deals with sites of archaeological and historical interest. It further identifies and describes specific areas that are rich in Zulu history. The fourth chapter examines the Maputaland area and the St. Lucia Node and surroundings. The purpose is to explore the tourism potential of each heritage site and or region. Zulu customs that have the potential to become tourist attractions are identified and discussed prior to conclusions, which are drawn in the last chapter.

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Buthelezi, F. N. S. "The binary opposition of right and left in Zulu society and culture." Thesis, 1991. http://hdl.handle.net/10413/7300.

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Hadebe, Lindani. "Zulu masculinity : culture, faith and the constitution in the South African context." Thesis, 2010. http://hdl.handle.net/10413/447.

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Kubeka-Ngobese, Gloria Thandekile. "Ukuziphatha nokuphathwa kwabesifazane : endulo namanje." Thesis, 2004. http://hdl.handle.net/10530/876.

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Submitted in partial fulfilment of the requirements for the Degree Master of Arts in the Department of African Languages in the Faculty of Arts at the University of Zululand, South Africa, 2004.
Although females in the olden days were considered as minors people that had nothing or little to say, today their word is heard. Females listen and obey their nation's cultures. Cultures are taken as good behavioural patterns kept by everyone in that particular nation or tribe so that the whole nation is nurtured. These behavioural patterns though are not to be practised by females only. Most people, especially in the past, thought that leadership was meant for males only, but because of female's wisdom it all ended up clear that it is not like that. Mkabayi is one of the women who showed leadership signs. If it weren't for her the Zulu tribe would have vanished. After Mkabayi had displayed her leadership skills many other females showed that they have brilliant brains. Nandi, mother to Shaka; Mthaniya the one that helped Mkabayi in building the tribe; Winnie Madikizela-Mandela who has been the leader of the African National Congress Women's League; Patricia de Lille leader of the Independent Democrats; Sibusisiwe Ngubane also a leader of Inkatha Freedom Party Youth Brigade and many others. The beauty of the women can only be realised by her esteem. She tries by all means to keep her beauty because she knows that she is the flower of the earth. Beads are one of the things they use to beautify themselves. It is important for them to know their level and the way they wear their traditional attire in that particular level as they differ accordingly. The growing of the female is considered very much important than the males. It is because she is the favourite of everyone and therefore a woman needs caring. Because of her being there, her father automatically becomes a rich man as he will have a big kraal full of cattle. The woman (mother) is the one that brings all the joy and success by performing her duty as a woman to see that her daughter grows in a proper manner. The girl is taught many things that she can benefit from like taking care of the houses, handwork and many more. The research shows that females have great sympathy. They can be sympathetic in many ways. They are there when one needs help for example tending the sick, helping the poor, and giving help to other people with different conditions that need to be attended to. It is also noticed that even though they have sympathy, they also have grudges and think of bad doings. Though Mkabayi had sympathy for her father's tribe but she also had jealous about the kingdom of the Zulu nation. She arranged for Sojiyisa to be killed because she thought he was not supposed to take the reign since he was a Thonga. It also appears in the research that a woman is not only looked after whilst still young, but even when she has reached old age of being a grandparent. The old ladies have also a part to play in the vicinity. They are the ones who bring peace and harmony as they act like the mediators between the living and the dead. When the White people arrived they brought about education and teachings of scriptures and our females jumped into wearing dresses instead of their traditional attire. There are those who still wear traditional attire though, but are only a few. The majority puts on dresses made out of cloth material. Whilst looking at that we find that some women are now wearing pair of trousers as men. Some like it and others do not, because it lowers the female dignity of an African woman. This shows that our nation has no backbone and is easily influenced by other peoples’ cultures. People can adopt what they like from other cultures but should choose the cultures that will help in the upbringing of the strong nation. = Nakuba abantu besifazane ngesikbathi sakudala babethathwa njengabantwana, abantu abangenalizwi, kepha namuhla izwi labo liyahlonishwa. Abantu besifazane bayalalela bahloniphe imindeni yabo ikakhulukazi osobaba abayizinhloko zemizi. Bayawahlonipha kakhulu namasiko esizwe sabo. Amasiko ayimikhuba emihle egcinwa ngabantu ukuze kusimame isizwe sonke. Awabekelwe abesifazane bodwa nokho. Ubuholi bekwaziwa ukuthi bumiselwe abantu besilisa, kepha ngenxa yokuhlakanipha kwabesifazane kwagcina kuhlalukile ukuthi akunjalo. UMkabayi ungomunye wabesifazane owakukhombisa lokho. Ukuba akakhombisanga izimpawu zobuholi ngakube isizwe saphela nya. Emva kukaMkabayi baningi abesifazane abavela ukuthi banomqondo ophusile. Ukubala nje abambalwa singabala uNandi ongunina wenkosi uShaka, uMthaniya owayelekelelana noMkabayi bakha isizwe, Winnie Madikizela Mandela, obe ngumholi ephethe iqembu leAfrican National Congress Women's League, Patricia de Lille oziqambele iqembu lakhe kwezombusazwe iIndependent Democrats, uSibusisiwe Ngubane ohola Inkatha Freedom Party Youth Brigade nabanye abaningi. Ubuhle bowesifazane bubonakala ngokuzithanda kwakhe. Uzama ngayo yonke indlela ukutbi ahIale ebukeka ngoba uyazazi ukuthi uyimbali yezwe. Ubuhlalu yiyonanto abatbanda ukuzihlobisa ngayo. Kusemqoka ukuthi bazazi izigaba zabo nendlela abavunula ngayo kuleso naleso sigaba ngoba phe1a ziyehlukana. Ukukhula komuntu wesifazane kubukeka sengathi kuqashelwa kakhulu kunokwabesilisa. Phela owesifazane uligugu ngakho kumele aqashelwe. Ngobukbona bentombazane ekhaya uyise uyathokoza ngoba ugcina esengumnumzane omkhulu onesibaya esikhulu esiphuphuma imfuyo. Umama nguyena owenza konke kube impumelelo ngokukhulisa intombazane ngendlela eyiyo. Kumele unina amfundise izinto eziningi ezigcina sezilusizo kuye . njengokulungiswa kwamakhaya kanye nemisebenzi yezandla. Ocwaningweni kuvezwa ukuthi abesifazane bayakwazi ukuzwelana ngezindlela eziningi ezahlukene. Abamyekeleli umuntu uma elambile, egula, edinga usizo ngandlela thize ehluphekile njalo njalo. Kuyavela futhi ukuthi yize noma benozwelo bayaba nesihluku bacabange baze bafise okubi. UMkabayi noma wayesizwela isizwe sikayise kepha wagcina esenomona ngombuso waze wakha uzungu lokubulala uSojiyisa ngoba ethi uthatha ubukbosi kungafanele ngoba uyiThonga. Lapha ocwaningweni kuvezwa futhi ukuthi umuntu akaqashelwa ngoba esakhula nje kuphela kepha ngisho esemdala esegugile uyanakwa. Izalukazi nazo noma sezigugile zinendawo yazo ezimpilweni zomphakathi. Yizona ezenza imizi ime ngokuba abaxhumanisi phakathi kwabaphilayo nabangasekho. Kulesi sikhathi lapho sekwafika khona abamh10phe nemfundo kanye nenkolo sekwabenza abesifazane baguqula nendlela yokuvunula. Nakuba besekhona abavunula ngendlela yakudala yezidwaba nobuhlalu kepha abaningi sebagqoka izingubo ezenziwa ngezindwangu. Sisabuka lokho sebetholaka1a befaka namabhulukwe. Yize noma bekuthanda abanye, kepha abaningi abakuthandi ngoba isizwe sethu asisenamgogodla sithatheke kalula ngamasiko ezinye izizwe. Akushiwo nokho ukuthi bangenzi abakubona kwezinye izizwe kepha kumele bakhethe okuzoba amasiko amahle azokwakha isizwe esiqotho nesiqinile.

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Cele, Phillip Magaye. "Sikhulekel’ ibomvu! Abalale bebabili, bavuke bebathathu." Thesis, 2010. http://hdl.handle.net/10530/415.

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Submitted in partial fulfilment for the requirements of the degree of Master of Arts in the Department of African Languages, South Africa, 2010.
Lolu cwaningo luyimizamo nemvuselelo yamasiko aphathelene nokugana, ukuganwa nokuganiswa. Kubhekisiswa amasiko agcinwayo kule micimbi ukuze kungaveli izinkinga ezinye zazo ezingaba ukungatholi abantwana. Umcwaningi ubhekisisa kakhulu imbangela yobunyumba noma yokungazali. Le nkinga ayiqali njengoba sekuganwene kodwa iba imbangela yokuphambanisa amasiko noma yokungawanaki amasiko. Amasiko awaqalwa ngoba umntwana esekhulile kodwa umntwana ukhuliswa ngawo ukuze angabi nankinga endleleni. Lolu cwaningo luzoba usizo kubantu asebekhohliwe ukuthi amasiko ayegcinwa kanjani. Lolu cwaningo lungumhlahlandlela. Isahluko sokuqala sikhombisa izinhloso nenkuthazo okukhuthaze umcwaningi ukuba acwaninge ngalesi sihloko, elandela umgudu noma inqubo yamasiko esintu. Lokhu kubonakale kungaba usizo ekunciphiseni ukulahleka kwemishado ngenxa yokungazali, okubangwa ukungawagcini amasiko oMdabu. Isahluko sesibili sikhuluma ngamasiko nemikhuba yamaZulu agcinelwa ukulungiselela ukwenda okunempumelelo. Kubukwa amasiko agcinwayo kusukela intombazana isencane. Kukhulunywa ngamasiko okugonqa nomkhehlo namasiko anjengokucimela nawo anakwa. Miningi nemikhutshana egcinwe kulesi sahluko njengokuqiniswa kwentombi eganayo. Lolu cwaningo lukhuluma ngenyama yokuncamisa. Kubukwa nemvunulo intombi evunula ngayo uma iyogcagca. Kubhekwa amasiko enziwa kungenwa emzini, amasiko enziwa esihlahleni nasesigcawini. Isahluko sesithathu sigxile emasikweni okuganiselana akhuthaza ukuthola abantwana. Kuchazwa nezinkinga ezibangwa ukungazali. Kunezinkinga ezinjengokungathombi, izigulo zocansi, imimoya yamandiki, umoya wendawe, amaphupho kanye nezizwe. Kulolu cwaningo kubukwe nemithi yemitombo. Imimoya esegazini lomuntu idla kuye egazini. Yingakho kufanele alungise igazi lowo muntu onemimoya ngoba imimoya yona iphila kuye, idla egazini likamguli. Isahluko sesine sona sicwaninga ngamasiko nemikhuba ehambisana nokubeletha. Kulesi sahluko kucwaningwa ngokubamba nokungabambi isisu kukamakoti. Kutholakala ukuthi okunye ukungabambi kuke kwenziwe ukufuya izinyoka notikoloshe. Lokho okungumkhuba ovamile kakhulu ukwenziwa abesifazane. Kubukwe nemikhuba eyenziwa okhulelwe ukuze kuhleleke kahle isisu. Kucwaningwe nangezinhlobo zezihlambezo. Kucwaningwe nangokuziphatha kwansuku zonke kukamakoti okhulelwe. Kucwaningwe nangezinto angazenza nezinto angeze azenza okhulelweyo njengokuvuka ekuseni kusempondo zankomo, akwenziwa funa ahlangane nemimoya emibi egcwele ezindlelni. Kuke kwenzeke isisu siphuphume ngezizathu ezithile. Ucwaningo luthole nokuthi kwenziwanjani ukwenza izaba zokumisa isisu esesiphuphuma. Lolu cwaningo luthole nokuthi zaba zini ezenziwayo uma ukubeletha kubanzima. Kulolu cwaningo kucwaningwe nangezinsila zokubeletha, amagazi nomzanyana. Kucwaningiwe futhi ngezinyamazane ashunqiselwa ngazo umntwana. Kucwaningwe nangendlela yokuziphatha komdlezana. Isahluko sesihlanu sibhekisise imimoya emibi ehlasela abantwana. Kucwaningwe ukuthi iyini imimoya? Ivelaphi? Inangozi yini kubantwana? Abantwana bangavikelwa kanjani kuleyo ngozi? Kunemithi yokuxosha imimoya. Izinyamazane, isiqunga, umashwilishwili, indalucwatha kanye nempila. Kuye kwacwaningwa namasiko agcinwayo uma umdlezana kade emshiyile umntanakhe. Kuye kwacwaningwa ngemikhuhlane yabantwana nangendlela yokuyikhuza. Isahluko sesithupha siveza isihlaziyo lapho kuhlaziywa khona ucwaningo lo msebenzi wonke. Kuvezwa nezincomo ezingalandelwa ukuvula amehlo omphakathi ukuze usizakale ezinkingeni zawo. Izincomo zikhuthaza kakhulu umuzi oNsundu ukuba unamathele emagugwini awo okuyindlela yokulandela amasiko nenkolo yoMdabu ukuze kuthi noma beqhuba ngendlela yesilungu kodwa bangakulahli okwakubo okuyindlela yawokhokho babo. Kube sekuphethwa wonke umsebenzi.

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Mdlalose, Busowakhe Jethro. "Zindaba zakho mngoma: ingonyuluka." Thesis, 2009. http://hdl.handle.net/10530/929.

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Submitted to the Faculty of Arts in fulfillment of the requirements for the degree of MASTER OF ARTS in the Department of African Languages at the University of Zululand, South Africa, 2009.
Lolu cwaningo luyimizamo enzulu yokuthola izimbangela zokungenwa yidlozi. Ekucwaningeni ngalesi. sihloko kuye kwavela ukuthi liyini-ke lona idlozi. Kuze kwabhekwa nezimpawu zomuntu ongenwa yilo idlozi leli. Lokhu kuzosiza kuvule amehlo omphakathi ukuba wazi, ususela kulezi zimpawu ukuthi luhlobo luni lokugula okuphethe umuntu ogulayo. Maningi amaphupho aphushwa abantu kodwa lolu cwaningo lukwazile ukwehlukanisa amaphupho awuphawu lokungenwa yidlozi emaphusheni ajwayelekile. Umuntu ongenwa yidlozi ugula ngezifo eziningi elashwa ngemithi yezinyanga kodwa kubenhlanga zimuka nomoya. Lo moya wedlozi kuyatholakala ukuthi awuhambi wodwa kodwa uhamba namandawe namandiki. Lolu cwaningo lube nokulandelela lufuna iqiniso ngale mimoya yamandiki namandawe. Kutholakale nemithi yokuyehlisa le mimoya ewubulawu obumhlophe. Kucwaningwe nangendlela aphehlwa ngayo amagobongo okuyibhamisa le mimoya. Isahluko sokuqala sicacisa kuthi bha izinhloso zalolu cwaningo. Kulezi zinhloso kuvela nenkuthazo ekhuthaze umcwaningi ukuba acwaninge ngalesi sihloko. Ubekwenza elandela ukusuka nokuhlala kwamasiko alandelwayo uma umuntu engenwa yidlozi. Kuso lesi sahluko kuyacaciswa ukuthi liyini lona idlozi, kubukwa nemininingwane elandelwayo ekuthwasiseni umuntu. Kulesi sahluko kubhekwa nendima okuzohanjwa kuyo eyimingcele yocwaningo. Lokho kusiza ukuthi lo msebenzi ungahambi umathanda kodwa uqoqeke. Isahluko sesibili yisona esesingena shi emsebenzini ozokwenziwa. Kulesi sahluko kubukwa eduze ukungenwa umoya wedlozi futhi kubhekwa nezinhlobo zamadlozi angangena umuntu. Yingani la madlozi eqoka lo muntu amqokayo? Asuke eqondeni ngalokhu kumkhetha? Uphawu olugqamile lokungenwa yidlozi ukugufa. Zifo zini ezitholakala kumuntu ongenwa yidlozi? Mizamo mini ezanywa abantu basekhaya ukumsiza lo muntu wabo? Esahlukweni sesithathu ucwaningo lungena kwinkanankana yokuqhuma kwedlozi. Lokhu kuqhuma kwedlozi kuthiwa ukubhoboka ngolimi lobungoma. Umuntu ongenwe yidlozi ugula kakhulu, ulala phansi agulele ukufa. Ulashwa ngayo yonke imithi kodwa angasindi. Mhla kubhoboka idlozi ufikelwa yithongo lakhe elimfiindisa amaculo obungoma, okuthi kungazelelwe phakathi kobusuku ngokuvama ahayize, ahlabelele, asine. Uvuka noma ngabe ubegula kangakanani aye esangomeni esithwasisayo. Ucwaningo lubuke lo mngoma omusha efika esangomeni esithwasisayo nokwelashwa kwakhe. Kulolu cwaningo kubhekwe ubulawu bamathwasa nemibhemiso. Lapha-esigodlweni amathwasa afimdiswa ukugida. Kucwaningwe ngokubhuda ngebomvu nokunqwambisa. Kucwaningwe ngezinyongo, iziphandla kanye nezinye zezimbuzi. Kulesi sahluko kucwaningwe nangemicimbi yokuhlanganisa idlozi. Kuyatholakala ukuthi umuntu akangenwa yidlozi elilodwa kodwa kokunye ungenwa yidlozi lakubo nelasekhaya konina. Onke la madlozi kufanele ahlanganiswe ukuze angalwi wodwa egazini likathwasa. Kulolu cwaningo kutholakale nokuthi izangoma azidli konke ukudla kodwa zinokudla ezikuzilayo ngezizathu. Ephehlelweni kunezinto ezingenziwa izangoma namathwasa. Esahlukweni sesine kucwaningwe ngokuphothulwa nokwamukelwa kwethwasangoma. Kubukwe indlela okumenywa ngayo izangoma emcimbini wokuphothulwa. Kucwaningwe ngodwendwe Iwezangoma ukuphuma kwakhe esangomeni esithwasisayo kuyiwa kubo lapho sizalwa khona. Kubhekwe indlela esamukelwa ngayo isangoma nakhona ekhaya lapho usaqhubeka umcimbi wokulifihlela ithwasa. Lithi lingayithola into ebifihliwe bathokoze abasekhaya, kucwaningwe nangomgidi wesangoma esisha. Kubhekwe nokwabiwa kwenyama nokubusa ngotshwala. Esahlukweni sesihlanu kube sekucwaningwa ngokubhula. Kubhekwe izinhlobo zokubhula. Kukhona ukubhula ngekhanda nokubhula ngamathambo. Lapha ekubhuleni ngekhanda ababhuli bayafundiswa ukuba bathi, "Yizwa! Yizwa!" Uma isangoma sishaya emhlolweni. Kubukwe izinto ezenziwa isangoma uma sizoqala umbhulo. Kukhona nezangoma ezibhula ngamathambo ezilwane zasendle. Kunolwazi olufundiswa izangoma ukuze zikwazi ukuhumusha amathambo zize zihumushe nokuma kwawo, kube seziyayilandela indaba ziyisusela emathanjeni ezilwane zasendle. Kulolu cwaningo kubuye kwabukwa indlela esethwasa ngayo isangoma esesethwasa. Abalozi bangena isangoma esesethwasa kudala kodwa esesiqala phansi sesiyothwasela abalozi. Siyahamba siye esizibeni abalozi basingenise emanzini. Mhla siphumayo siphuma sesicake ngomcako omhlophe sesithandelwe yinhlwathi yasemanzini esuke ithonywe yiwo amadlozi. Uma lesi sangoma sifika ekhaya, siyayibulala Ie nhlwathi senze ngesikhumba sayo iminqwambo neziphandla Lesi sangoma yisona esinemvume yokuba singenza umhlahlo. Lona umbhulo omkhulu omenywa iNkosi kuphela Asikhulumi isangoma. esinabalozi kodwa kuba yibo abakhuluma ngamazwi asamilozi, isangoma sona sihumushele ababhuli. Kokunye bayakhuluma kuzwakale kungadingi namhumushi uma benze njalo kuthiwa baphaphile. Abalozi bahlala phezulu ezintingweni. Bayahamba babuye babuye. Uma bezofika bahlinzekwa ngotshwala. Esahlnkweni sesithupha kucwaningwe ngeqhaza elibanjwe yilolu cwaningo ekuthuthukiseni ulimi IwesiZulu. Amadlozi angabantu abahlonishwa kakhulu, babizwa ngokuthi bangaMakhosi. Banamagama emithi yabo bayehlukanisa emagameni aziwayo, lokho okwandisa amagama emithi anothisa ulimi. Umuthi uwodwa uze ubizwe ngamagama amabili, lokho okuyiqhaza elibonakalayo lokuthuthukisa ulimi. Kunamagama ezinto zemvunulo angeke atholakale ndawo ngaphandle kwasebungomeni. Nakho lokho kuyalunothisa ulimi IwesiZulu. Esahlukweni sesikhombisa kuhlaziywa ucwaningo jikelele, kwenziwa izincomo ebese kuqoqwa lonke ucwaningo.

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Mbonambi, Herbert Bonginkosi. "Ukuvuselelwa kwesiko lokuhlonipha entsheni ensundu ikakhulukazi esizweni sakwaZulu." Thesis, 2010. http://hdl.handle.net/10530/605.

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Submitted in fulfilment for the degree Master of Arts in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2010.
Ukuvuselelwa kwesiko lokuhlonipha entsheni eNsundu ikakhulukazi esizweni sakwaZulu wucwaningo oluzama ukucubungula izindlela ezingalekelela ukwakha isizwe esinenhlonipho nesimilo esihle. Isahluko sokuqala sethula indikimba ngalokho ucwaningo oluphokophelele ukukuhlaziya. Kulesi sahluko kuvezwa ilukuluku eliyimbangela yokucwaninga ngalesi sihloko. Kuphinde kuvezwe nenhloso yocwaningo okuwukukhuthaza inhlonipho entsheni. Isahluko sesibili siveza izindlela zesintu ezingalekelela ukubuyisela isiko lokuhlonipha entsheni. Lezi zindlela zesintu zihlanganisa ukugweba, ukusoma, ukuhloniphana kwezintombi nezinsizwa, ukuhlonipha kwezintombi isifo, ukubalekela nokuhlolwa kwezintombi. Lezi zindlela zesintu zineqhaza elibalulekile ezilibamba ukugqugquzela inhlonipho entsheni. Isahluko sesithathu siveza indima elinywa uMnyango Wemfundo ukugqugquzela isiko lokuhlonipha nokuziphatha kahle entsheni. Lesi sahluko sicubungula izindlela ezingasetshenziswa othisha ukuzama ukuqondisa izingane eziyizigwegwe ngaphandle kokusebenzisa induku. Lesi sahluko siphinde siveze izindlela ezingasetshenziswa othisha ezikoleni ukuxwayisa intsha ngesifo sengculazi. Isahluko sesine sicubungula iqhaza elibanjwa amasonto ukuzama ukubuyisela isiko lokuhlonipha entsheni. Kuhlaziywe izinkolo ezintathu okuyinkolo yobuNazaretha, inkolo yobu-Islam kanye nenkolo yobuKristu. Lezi zinkolo zontathu yize kukhona lapho zinomehluko khona kodwa zigcizelela inhlonipho entsheni. Isahluko sesihlanu sicubungula iqhaza elibanjwa uMnyango wamaPhoyisa kanye noMnyango wokuhlunyeleliswa kwezimilo ekuvuseleleni isiko lokuhlonipha entsheni eNsundu. Inhlosongqangi yale minyango ukushintsha izimilo entsheni esidlebelekile. Isahluko sesithupha sona siqoqa amaphuzu abalulwe ezahlukweni ezingaphambi kwaso. Lesi sahluko sithi siqoqa sibe sikhomba inyathuko okumele ilandelwe ukuzama ukubuyisela isiko lokuhlonipha nokuziphatha kahle entsheni eNsundu.

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Ngema, Luthando Ngazile. "Questioning notions of authenticity : Zulu beadwork as cultural tourism." Thesis, 2013. http://hdl.handle.net/10413/11377.

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Questioning notions of authenticity through the dynamics of Zulu culture as expressed by Zulu beadwork in the cultural tourism industry, allows this study to evaluate the historical perspectives of Zulu culture. It further provides a genealogical perspective of Zulu beadwork, and explains the nature of Zulu beadwork within the tourism industry of KwaZulu-Natal. The literature of this dissertation specifically evaluates the historical foundations of Zulu cultural history and heritage and further gives an evaluation of the literature related to issues of authenticity and cultural tourism. This dissertation is framed in the theories of identity and culture; borrowing from cultural anthropology studies; tourism studies and cultural communication studies. The dynamics of cultural tourism, which are created in the relationship between the bead makers and their prospective consumers (the tourist), are also to be the focus of this study as this will work to facilitate unpacking the reasons which add to tourism destinations offering cultural experiences and as well focus on development strategies that are in place for developing cultural tourism for economic gain. This study will employ a qualitative research methodology, which is concerned with non-statistical information about the notions of authenticity in cultural tourism; used as a medium to Zulu beadwork symbolism, as viewed by Zulu bead makers and the cultural tourists based in the Durban South and North beach regions. The aim of this thesis is to evaluate the notions of authenticity as applied through the tourism process that occurs in the KwaZulu-Natal, Durban’s beach front; through the stall keeping that occurs in the area, where Zulu beadwork is one of the key items sold to the tourist.
M. Soc. Sc. University of KwaZulu-Natal, Durban 2014.

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Ndaba, Emmanuel Zakhele. "Ukuqanjwa kwamagama emizi ezigodini zakwesakwaMkhwanazi kwaDlangezwa." Thesis, 2010. http://hdl.handle.net/10530/543.

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Submitted in fulfillment for the degree Master of Arts in the department of IsiZulu naMagugu at the University of Zululand, 2010.
Lolu cwaningo luyimizamo enzulu yokuveza ubuhlakani isizwe samaZulu esabuphiwa nguMdali, kusukela kokhokho bawokhokho kuze kufike kulesi sizukulwane kuphinde kwedlulele esizukulwaneni esizayo. Kuyadumaza ukubona isizwe kuthi ngoba sehlulwa empini ngesinye isizwe bese silahla konke okungamagugu, amasiko, ubuhlakani, umlando, ulimi lwaso nakho konke okusichaza kangcono phakathi kwezinye izizwe ngoba sigcina sesingasaliqondi imuva nephambili laso. Kuze kwabhekwa ukuma komuzi wesiZulu ngokwehlukana kwezinhlangothi ngokugana kwabalobokazi. Isibonelo: iNdlunkulu, ikhohlo kanye neqadi. Indawo lapha isibayo sakhiwa khona phakathi nomuzi ukuze wonke umuntu abone esibayeni ngaphandle kokusitheka. Ziningi izindlela okwakhiwa ngazo imizi kodwa lolu cwaningo lukwazile ukwehlukanisa imikhukhu, imizi yesilungu kuleyo eyakhiwe isiZulu phaqa. Lolu cwaningo lube nokulandelela lufuna iqiniso ngokuqanjwa kwamagama emizi ezigodini zakwesakwaMkhwanazi KwaDlangezwa. Kutholakale ukuthi ukuqanjwa kwamagama emizi kuvela emibhinqweni, ngokuklolodelana, esimeni sendawo umuzi owakhiwe kuyo njalonjalo. Isahluko sokuqala sicacisa kuthi bha izinhloso zalolu cwaningo. Kulezi zinhloso kuvela nenkuthazo ekhuthaze umcwaningi ukuba acwaninge ngalesi sihloko. Ubekwenza elandela ukusuka nokuhlala kwesiko elilandelwayo uma umuntu ephuma umuzi nokuqanjwa kwegama lomuzi. Kuso lesi sahluko kuyacaciswa ukuthi kubaluleke ngani ukuqanjwa kwegama lomuzi ngomuzi, kubukwa nendlela okuqanjwa ngayo amagama emizi ezigodi zakwesakwaMkhwanazi KwaDlangezwa. Kulesi sahluko kubhekwa nendima okuzohanjwa kuyo eyimingcele yocwaningo. Lokho kusiza ukuthi lo msebenzi ungahambi unhlanhlathe kodwa uqoqeke. Ucwaningo luvezile ukuthi obani okumele bahlomule. Imibono yezingcithabuchopho ilunothisile ucwaningo. Isahluko sesibili sidingida ngemizi emibalwa engaphansi kwesigodi saseMangezi KwaDlangezwa ngaphansi kweNkosi uMkhwanazi. Kubhekwe ukuqanjwa kwamagama emizi nenjula yakho kusukela ezikhonkwaneni ezehlukanisa indawo yakwaDlangezwa nendawo yasOngoye engaphansi kweNkosi uMzimela, kwedlulelwe eMatshemathathu kuze kuyogcina eNtingweni kwaLugweba ngaseMhlathuze esigodini seNduna uMnqayi. Isahluko sesithathu kucutshungulwe ukuqanjwa kwamagama emizi kusukela ngaseMthungulwini eduze neThempeli laseNazaretha eWozawoza. Kwagudlwa ngasesitolo kwaCaluza kodwa awangeqiwa umfula iNkonjane, kwagcinwa ngomuzi wakwaNgqondonkulu (University of Zululand). Kuphindwe kwehliwa ngomfula obheke eMangezi kodwa awangawelwa umfula uMangezi. Empeleni kuzungezwe isigodi esingaphansi kweNduna uMuntu Mkheseni Zibani. Ucwaningo luvezile ukuthi yiziphi izinto ezikhinyabeza inhlalakahle yabantu uma umuntu engaphumanga ngokusesikweni. Inhlupheko, amashwa, ukufa kwabantu nempahla njalonjalo. Ucwaningo luphinde lwaveza ngokusobala indlela okungalungiswa ngayo. Isahluko sesine kucwaningwe ngokuqanjwa kwamagama emizi esigodini saseNkonjane kusukela emfuleni iNkonjane eduze neThempeli laseNazaretha eDumisani, kukhushukwe kwaze kwayogcina ngasesikoleni eMvuzemvuze. Kuphindwe kwehliwa ngomgwaqo uN2 kwedlulwa ngasesitolo kwaZenzele kwaze kwayogcinwa ngomfula uMhlathuze. Empeleni kuzungezwe isigodi seNduna ubaba uMfakeni Julius Mkhwanazi. Ucwaningo luthole ukuthi ukuqanjwa kwamagama emizi kuvela ekuklolodelaneni, ekubhinqaneni, ekukhunkulaneni kwemindeni, ekuziphatheni kwabalobokazi ekhaya njalonjalo. Isibonelo: KwaGodlabathakathi, kwaPhumphele, kwaMntezinyele, kwaCezukukhuluma njalonjalo. Imiphumela yokukhala nokugedla kwamazinyo kumuntu othakathayo ekhaya lapho izikhuni sezibuya ngomkhwezeli nesiphetho sakhe okungukufa kwakhe nendlu yakhe. Isahluko sesihlanu kucwaningwe imizi embalwa engaphansi kwesigodi saseMahunu ngaphansi kweNduna uMandlakayise Mnguni KwaDlangezwa. Kucutshungulwe ukuqanjwa kwamagama emizi nenjula yakho kusukela phansi olwandle ngaseThempelini laseNazaretha eNelisiwe kwaze kwayogcinwa ngomgwaqo ohlukanisa isigodi saseNahunu nelokishi lasEsikhawini ngakwaMcebisi. Kulesi sahluko ucwaningo luthole ukuthi ukuqanjwa kwamagama emizi imvamisa impilo yomuzi iyalilandela igama lawo. Isibonelo: KwaHlengimpilo, Ekukhanyeni, kwaThandwayinkosi njalonjalo. Indlela umuzi owakhiwa ngayo: iNdlunkulu, ikhohlo, iqadi, isibaya, isokangqangi, amalawu ezintombi nezinsizwa njalonjalo. Kucwaningwe ngeqhaza lolimi lwesiZulu, amasiko namagugu esizwe. Isahluko sesithupha siqukethe isihlaziyo socwaningo, kuvezwa konke okuthiwe kuzolandelwa. Ucwaningo lwenze iqoqa lawo wonke umsebenzi ovele ezakhiweni ezehlukene. Ucwaningo lubuye lwadingida izincomo ezihambisana nawo wonke umsebenzi oveziwe ezahlukweni ezahlukene. Esiphethweni salolu cwaningo zinconyiwe izinhlelo ezinegalelo ekususeni inkungu yokungazi ngokubaluleka kokuqanjwa komuzi igama.

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Xulu, Smangele Clerah Buyisiwe. "Gender, tradition and change : the role of rural women in the commoditization of Zulu culture at selected tourist attractions in Zululand." Thesis, 2005. http://hdl.handle.net/10530/451.

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Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in the Department of African Languages at the University of Zululand, 2005.
The commoditization of Zulu culture has become commonplace in the tourism industry in South Africa. Zulu culture and cultural products like music; dance, crafts, landscapes and others are often packaged and consumed in the tourism attractions in Zululand and elsewhere. This thesis examines culture and gender issues related to the commoditization process of Zulu culture and cultural products. Focusing on specific case studies in selected tourist attractions in Zululand, the thesis concludes that rural Zulu women play minor roles as dancers, crafters, cooks, and waiters in the tourist attractions in Zululand. Their junior roles make them to play no role in decision making, neither do they own any assets in their work places, and may not, therefore, influence the commoditization and product authentication process of their own culture.

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Biyela, Ntandoni Gloria. "Selected animal - and bird - proverbs as reflectors of indigenous knowledge systems and social mores : a study from Zulu language and culture." Thesis, 2003. http://hdl.handle.net/10413/3988.

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Selected animal- and bird- proverbs as reflectors of Indigenous Knowledge Systems and social mores: a study from Zulu language and culture is a research that focuses on the human-animal and bird interface to explore the role animals and birds play in the manifestation of a composite picture of Zulu society. This research also proposes to investigate various concepts related to animal and bird metaphors as manifested in the images of proverbial metaphors with an objective of examining the philosophical thought, moral values and attitudes ofZulu society. The primary objective ofthis research is to contribute to an understanding of the ways in which humans use animal and bird behaviour in constructing healthy social relationships as well as meaningful social coexistence. This research is conceptually based on the nature of language as a symbolic representation of reality. It attempts to do a critical interpretation of images reflected in proverbial metaphors with the help of international theories which might be applicable to a Zulu situation as well as oral testimonies of local informants as the research is based on local concepts. Language is the expression of human communication through which knowledge, belief, and behaviour can be experienced, explained and shared. This makes language the most efficient means of transmitting culture, and it is the owners of that culture that lose the most when a language dies. Every culture has adapted to unique circumstances, and the language expresses those circumstances. Identity is closely associated with language. What we talk about, think, and believe is closely bound up with the words and symbols we have, so the history of a culture can be traced in its language which is a major form of human communication and interaction. Recognition of Indigenous Knowledge Systems is being encouraged in most parts of the world as it enriches and enhances indigenous peoples' self esteem. In Mrica for instance, the recognition of indigenous peoples together with their Indigenous Knowledge Systems seems to have given rise to a concept called 'African Renaissance' which implies the renewal or the regeneration ofthe African continent. Indigenous Knowledge Systems are vital in teaching us different ways of thinking about life, of approaching our day-to-day existence on the environment. Recognising and developing these traditional knowledge systems might help indigenous peoples all over the world preserve their traditional knowledge about the environment as well as their cultural identities ofwhich language is a major component. Language and human identity are inherently linked and inseparable. For many people, like the Zulu, the loss of language may bring loss of identity, dignity, sense of community and traditional religion or spirituality, When language is lost, people of that particular language also lose the knowledge contained in that language's words, symbols, grammar and expressive elements such as proverbial metaphors and indigenous aphorisms that can never be recovered if the language has not been studied or recorded. Selected animal and bird species form the basis ofthis research on account of their direct link on Zulu people's culture, indigenous medicine and language reflected through proverbs and idioms. For example, images of the big four of the wild which are: the lion, leopard, buffalo and elephant, and are commonly known as the favourites of the Zulu royal house are used in the presentation ofthe symbolic figure ofKing Shaka. A society is formed by a common culture and language, and is moulded by acceptance of rules, customs, ways of life and moral responsibility that promote ideas and ideals that secure the survival of society. The understanding of such a background context about a society helps for a better analysis of its literature, particularly proverbs. Proverbs are the most valuable source for the understanding of a society because they are the reflection of a society from which they originate. Proverbs, as the product of an entire society, need to be studied in society and society through them. Proverbs are concerned with people's behaviour an~ attitudes as they relate to the treatment of persons through the use of moral principles and by giving a device for providing guidance for people's lives. Proverbs are also an oral thread that permeates throughout both tradition and culture in order to manifest the golden heritage invested in these genres. They also serve as a code for establishing standard in ethical and moral behaviour. Ethical behaviour is a normative principle that ensures ease of life lived in common as it acknowledges both the rights and the responsibilities of every citizen in promoting individual and societal well-being. There are several proverbs directed primarily at instilling basic values of honesty, sharing, gratitude and respect to children. Adult members of society seem to have a binding duty of instilling good habits of behaviour, guidelines and boundaries in life towards self-discipline to the young generation and this prepares them to be responsible and considerate citizens in future. Communal responsibility in raising children is an African practice. A framework against which to examine the social manifestations of the phenomenon of food and eating together in Zulu proverbs is set out. Eating is one ofthe most basic of our human activities. Either we eat, or we die. Because food is so basic to life, it also takes on a rich symbolic importance. Different societies have developed rituals around food and it plays a prominent role in various different religions. We do not simply eat to satisfy a physical need to stay alive. Our eating together of meals goes beyond our physical actions. Food enriches our enjoyment of life and is central to the development ofany human culture and social relationships. Responsible behaviour is the epitome of this research. The Zulu place a high value on responsible behaviour in building an individual's reputation. Responsible behaviour makes social relationships healthy and successful in a holistic manner. The goal ofthis research is to assist in the development of moral, compassionate and fairminded persons who can make positive contributions to society as individuals and as members of society who honour good conduct as an intrinsic value. Every society desires individuals whose actions reflect their integrity and a deep sense of social responsibility. Chronically irresponsible individuals who are inconsiderate seem to become targets of proverbs. Several proverbs referring to animals and birds admonish irresponsible behaviour. For instance, an image of a dog is often used to characterise deceitful and irresponsible behaviour while an image of a bird figures in several proverbs that implicate interpersonal decoru Social life in Zulu culture is based on reciprocal or communal sharing, principles dealing with proper disposition of valuables such as ritualised meat and food. Several of the corpora of this study give guidelines and etiquette of sharing such food. Rituals to link the living community with the community of the dead reflect the inextricable bond between the two communities. Proverbs are therefore, considered an essential catalyst or a common vehicle through which a society can renew and reinforce its values, and restore a sense of pride, dignity and respect amongst its members as they stress the task of nation building in the context of joint action towards the eradication of antisocial practices which do not promote sustainable social relationships as well as survival of society. This research concentrates on the regeneration and re-norming of society through the formulation, propagation and restoration of values reflected by selected animal and bird proverbs. Facilitating the realisation of the moral society through the regeneration of moral values is possible through the realisation ofthe essence ofresponsible behaviour in the minds and hearts of people. This means that reconstructing an environment permeated by a regenerated ethical behaviour which encapsulates credibility, respectability, responsibility, loyalty, cooperation and communal sharing of values provides a paradigm shift to give society a new direction towards a communal dedication to helping each other do our best.
Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 2003.

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De, Bruin Annemarié. "The role of children in the Zulu folktale." Diss., 2002. http://hdl.handle.net/10500/1036.

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Chapter 1 introduces the study by means of its aim, scope, methodology and terminology. It also hosts summaries of all the folktales that are analysed in this study. Chapter 2 is a study of parenthood and its portrayal in Zulu folktales. Motherhood and fatherhood will be scrutinised separately. Chapter 3 concentrates on girl characters as siblings, brides and companions to old men. Chapter 4 analyses boy characters as herd boys, villains, tricksters and companions to old women. Chapter 5 concentrates on the status of the Zulu folktale. The influence of urbanisation, gender, and the media will receive attention. The lessons that folktales teach will be noted. Chapter 6 concludes and summarises this study and hosts recommendations on the promotion of Zulu folktales
African Languages
M.A. (African Languages)

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Manyathi, Phumzile Precious Pinky. "Ucwaningo ngeqhaza labesifazane esizweni samaZulu, kubhekiswe kakhulukazi kuMkabayi kaJama." Thesis, 2002. http://hdl.handle.net/10530/266.

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Submitted in partial fullfilment for the requirements of the degree of Master of Arts in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002.
Lolu cwaningo lubheka iqhaza labesifazane esizweni samaZulu .Kubhekiswe kakhulukazi kuMkabayi kaJama owayengubabekazi kaShaka. Ucwaningo oseluke lwenziwa ngaphambilini ngabacwaningi abanjengo-Nkuna (2001) lapho wavecwaninga khona ngeqhaza labesifazane bamaSwazi kwimidlalo (dramas). Uthi likhulu iqhaza elibanjwe ngabantu besifazane nokuba bethathwa njengabantu abangabalulekile nje kakhulu emphakathini uma beqhathaniswa nabesilisa. Kunenkolelo yokuthi abantu besifazane bangabantu ababi ngoba kwasekuqaleni ibona abaletha isono 'emhlabeni lapho u-Eva elinga u-Adam ngokumephulisa umyalo kaNkulunkulu owayebayale ngawo ngesikhathi ebabeka ensimini yase-Eden. Baze bathi abanye wake wasilaya u-Eva ngabe asihlupheki njengoba sihlupheka kangaka nje. Konke lokho njalo ubunzima obethweswa umuntu wesifazane. Ocwaningweni olwenziwayo ngabantu besifazane kuyatholakala ukuthi babukeleka phansi kakhulu. Bathathwa njengabantu abangabalulekile kakhulu nemisebenzi yabo engemikhulu kakhulu. Uma uxoxisana nabantu besifazane uyathola ukuthi abaningi bayayibona nabo le ndlela abantu besifazane abathathwa ngayo. futhi bayakhombisa ukuthi nabo abayithandi. Akukho okuhle okulindeleke kumuntu wesifazane ngoba uke uzwe kuthiv,a uma umuntu wesifazane enze kahle '"udodile". lokho kukhombisa ngokusobala ukuthi umuntu owenza kahle indoda kuphela

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Magwa, Langa P. "A critical evaluation of the use of skin as a form of identity in Zulu culture." Thesis, 2006. http://hdl.handle.net/10321/2000.

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Dissertation submitted in partial compliance with the requirements for the Master's Degree in Technology: Fine Art, Durban Insititute of Technology, 2006.
The aim of this dissertation is to investigate and critically evaluate the use of skin as a form of identity in Zulu culture. This investigation wil /foc'uu on the historical and contemporary practices of scarification and ear - piercing in Zulu culture. 1 In Chapter One, Section One the candidate will discuss the scarification and tattooing i techniques, and refer to the decline in the practice of scarification in contemporary Africa. 'l The scarification and tattooing techniques have the following elements in common, incisions `made on the body or skin to create scar patterns or shapes. Chapter \xAEne, Section Two the candidate will discuss the different purposes of carification practiced by people in Africa Scarification has traditionally been used for any different purposes, such as rite of passage, tribal/clan identity, civilizing, beauty, sexual atttraction, healing and medicinal. In Chapter Two, Section One the candidate will discuss the concepts of culture and identity and propose a definition of identity and culture for the purposes of this dissertation. In Chapter Two, Section Two the candidate will write a personal history and describe the origins of his identity. Chapter 'two, Section Three will discuss the historical formulation 0. of Zulu identity and culture. Chapter Two, Section ]Foam will investigate how internal and external influences have changed Zulu identity and culture over time.
M

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Mthembu, Magwegwe Zeblon. "Injula yesiko lokwelusa esizweni samaZulu kanye nokuthuthukisa kwalo ulimi lwesiZulu." Thesis, 2009. http://hdl.handle.net/10530/405.

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Lwethulwa ukufeza izidingo zeziqu zobudokotela Emnyangweni wezilimi zabomdabu Nyunivesithi yakwaZulu = Submitted in fulfilment for the requerements of the degree of Doctor of Philosophy in the department of African Languages at the University of Zululand, 2009.
Lolu cwaningo luveza injula yesiko lokwelusa esizweni sakithi kwaMthaniya nendlela elithuthukisa ngalo ulimi lwakithi. Lubheka ukubaluleka kwemfuyo ngokwezinga layo lunyuke njalo lubheka imfundiso nolwazi olutholakala lapho kanye nemidlalo etholakala khona ekwaluseni. Isahluko sokuqala sethula ucwaningo nenhloso yalo. Kuvezwa umklamo wocwaningo nendlela ezosetshenziswa ngenkathi kuqwalwa le ntaba. Kwendlalwa kafuphi ngokubaluleka kwaleli siko nemibono yongoti ngaleli siko. Isahluko sesibili sibheka iqhaza elibanjwa imfuyo ezimpilweni zethu kusukela ezinkukhwini, amakati, izinja, izimvu nezimbuzi kuze kuyoshaya ezinkomeni. Kubhekwa imisebenzi enhlobonhlobo eyenziwa ngemfuyo. Isahluko sesithathu sibheka amazinga okwelusa kusukela umfana esemncane elusa izinkukhu akhule aye ezimbuzini aphumele endle aluse amathole aze agogode ngokwelusa izinkomo. Kuzobhekwa ukukhula komqondo kulelo nalelo zinga elusa kulo. Isahluko sesine sibheka kabanzi imfundiso etholakala ekwaluseni njnegokufunda ulwazi lwemibala yezinkomo, ukwazi ukuqagula nokubona isimo sezulu, ulwazi olunzulu lokwazi izinhlobonhlobo zezihlahla, izilwane, izinyoka, amakhambi emfuyo, ulwazi lokweshela kanye nenhlonipho efundwa khona ekwaluseni. Isahluko sesihlanu sibheka imidlalo enhlobonhlobo edlalwa abafana ngenkathi belusile neqhaza elibanjwa yilowo nalowo mdlalo ekucijeni umqondo womfana. Sibheka imidlalo efana nokungcweka, ukuqhathana, ukudla iphaphu, ukubhukuda, ukuzingela, ukuciba insema neminye. Isahluko sesithupha sesithi khumu, amajoka siwabeke ethala bese sihlaziya sicubungule lonke ucwaningo siveze nezincomo ezisuselwa emiphumelweni yocwaningo. Ekugcineni kuphethwa wonke umsebenzi.

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Sikhosana, Eugenia Lindiwe Zamandelu. "A critical study of contemporary practice of Ulululation (ukukikiza) and its current values among the Zulus." Thesis, 2002. http://hdl.handle.net/10530/670.

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Submitted in accordance with the requirement for the degree Doctor of Philosophy in the Department of IsiZulu Namagugu at the University of Zululand, 2002.
Ululation is a folklore practise that is performed all over the world. In Europe for instance it signifies cries of pain. Among Arabic peoples it indicates an expression of joy. In Africa the practice of ululation is common in most cultures. It is common in most cultures of the South African people too. Ululation is gender specific in the sense that solely women perform it. During ululation spontaneous and shriek sounds are produced by women who act like they are possessed by evil spirits. People who do not come from ululating cultures do not understand ululation. They see nothing but disruption when people ululate. Hence white priests in churches discouraged it. The reason was that they thought it to be chaotic.

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Mbokazi, Samukelisiwe D. "Ucwaningo ngeqhaza elibanjwe yimvunulo, izitsha kanye nokudla kwesintu nemithelela yakho kwezokuvakasha nasollimini lwesiZulu." Thesis, 2002. http://hdl.handle.net/10530/873.

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Submitted in partial fulfilment of the requirements for the Degree Master of Arts in the Department of African Languages in the Faculty of Arts at the University of Zululand, South Africa, 2002.
Lolu cwaningo luyimizamo yokuveza ukubaluleka kwezinto ezingamagugu esizwe esimpisholo sikaPhunga noMageba . Tzinto ezinjengemvunulo; ukudla kanye nezitsha zesintu. Ucwaningo luveza ukubaluleka kwazo lezi zinto esizweni sonkana. Ukbab isizwe singazithola sesingasahlupheki, sesivule amathuba emisebenzi lapho kuzosizakala khona umphakathi uqobo Iwawo. Umcwaningi ukhuthazwe ukubona sengathi lokhu kuya ngokuya kushabalala esintwini. Lapho abantu abamnyama bebukela phansi okungamagugu kubo. nokwadabuka kukho ngenxa yokufika kwempucuzeko vase Ntshonalanga. Lokhu umcwaningi ukubone kululaza isizwe esimpisholo uma umphakathi uyekelelwa ungakhunjuzwa ngalokhu flina konke lokhu okungamagugu kugcine kushabalale bese izizukulwane eziyolandela zibe seshweni lokungazi ngenqubo nangosikompilo lwamaZulu. Umcwaningi lokhu ukulumbanise nokubaluleka kwakho kwezokuvakasha lapho ebheka khona iqhaza elibanjwe yilezi zinto kwezokuvakasha nasekuthuthukiseni umnotho wesizwe. Kwangagcina lapho lokhu, kuphinde kwaba nomthelela nasekuthuthukisweni kolimi lwesiZulu Kulolu cwaningo umcwaningi ubone kusizakala zonke izinhlobo abantu abesilisa nabesifazane, abadala nabancane ofundile nongafundile kanye nabakhubazeke emzimbeni kodwa emqondweni bebe bephila nezandla zabo zibe zikwazi ukusebenza. Isizwe esimpisholo sizoziqhenya ngalokhu ngoba kuzogcinwa lokhu okungamagugu. kufundiswe ngakho, kuphinde kuvuseleleke amasiko. Nakuba kukhona izinkinga ngokungaxhaswa kwale zizikhungo nguhulumeni. Isahluko sokuqala sikhombisa inhloso yalolu cwaningo, umklamo, inkuthazo okukhuthaze umcwaningi abone kubahilekile ukuba zixhaswe izindawo ezigcina amagugu esizwe ukuze lezi zinto nolwazi lungashabalali ngenxa yokufika, kwezinto zase Ntshonalanga- Lapha kubuye kugqanyiswe izingqalabutho esezake zakuthinta okuphathelene nesihloko emsebenzini yazo elotshwe phansi. Amagama athanda ukuba qatha achaziwe lapha. Isahluko sesibili siveza izindlela umcwaningi azoqhuba ngazo ucwaningo lwakhe. Njengokuthi umcwaningi uxoxisene nabanye abantu abasezikhungweni zokuvakasha, abasezikhungweni ezithengisa lo msebenzi, abantu abasafuiusa kulo msebenzi, abantu ababambelele emasikweni njengabantu bebandla likaShembe. Umcwaningi ubheke nolwazi olulotshwe phansi ngosekwake kwabhalwa ngokuphathelene nalo msebenzi; ethola izimvo ezahlukene kanye nezinkinga ezikhona Umcwaningi lapha ubheke ukwehlukaniswa kwemvunulo, izitsha kanye nokudla kwesintu wase esebheka nemithelela yakho kwezokuvakasha. Isahluko sesithathu sigxile ekuqhakambiseni ukubaluleka kwalezi zinto neqhaza okuUbambile kwezomnotho. Lo msebenzi ubonakala ubalulekile impela ngoba abantu abaswele umsebenzi batholakala sekunemisebenzi sebekwazi nabo ukugcina izidingo zabo. Kwenye inkathi kungekhona ukuthi baphansi komphakathi othile abawusebenzelayo kodwa bezisebenzela bona. Isahluko sesine sigxile ekuvezeni ukuhleleka kwezimpikiswano ezibekwa ngababhali abehlukene. Lapha umcwaningi ubeke izinqinamba noma izinkinga abakhi nabathengisi bemvunulo ababhekana nazo kanye nabapheki nabathengisi bokudla kwesintu bekanye nabenzi naba thengisi bezitsha zesintu. Bakhala ngezakhiwo abakhela kuzo bebuye bathengisele kuzo ukuthi azikho esimweni esihle esizokwazi ukuheha abathengi kumbe abavakashi. Kubekwe nenkinga yokungaxhaswa kwabantu abathanda ukwenza ikhono lokwenza lo msebenzi. Kubhekwa nenqubekela phambili; okungenziwa ukuze izinkinga ezikhona zixazululwe fiithi ugcine ungashabalali nesizwe sibone ukubaluleka kwemvunulo, ukudla kanye nezitsha zesintu. Isahluko sesihlanu siveza isihlaziyo lapho kuhlaziywa khona ucwaningo lomsebenzi wonke. Kuvezwa iqoqa kanye nezincomo ezingalandelwa ukugcina okungamagugu esizwe. Imvunulo izitsha kanye nokudla kubhekwa iqhaza okuhbambile lokhu nemithelela. yakho kwezokuvakasha nasekuthuthukiseni isizwe kwezomnotho. Izincomo zikhuthaza wonke umuntu ompisholo azi ukuthi akabhekile kuhulumeni kuphela ukuze akwazi ukuziphilisa kodwa nave angaba uhulumeni ngokuzakhela amathuba emisebenzi azithuthukise kuphinde kusizakale nomphakathi njengokuthi uhlangane wonke uphinde uthengise imvunulo, izitsha kanye nokudla kwesintu.

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Ntuli, Mbongiseni Samuel. "Ucwaningo olunzulu ngesiko lokubuyisa iThongo." Thesis, 2004. http://hdl.handle.net/10530/162.

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A dissertation submitted in fulfillment of the requirements of the Master of Arts in the Department of iSizulu namaGugu at the University of Zululand, 2004.
Ucwaningo olwenziwe kulo msebenzi lumayelana nokubuyisa ithongo noma idlozi. Ukubuyisa lokhu kwenziwa ngenkolo yaboMdabu, yokuthi umoya womuntu osewashona uyabavikela abomndeni abasaphila. Lolu cwaningo luyimpendulo yokuthi kahle hIe yini ebuyiswayo. Ngenkathi kucaciswa ngenkambiso yesiko lokubuyisa nemmmmgwane, kunikezwa nezexwayiso kwabaphilayo. Uma leli siko lingenziwanga sampela noma lingenziwanga ngenhlonipho nentobeko elifanele; abaphilayo bazidonsela amanzi ngomsele. Bavelelwa amashwa namashobolo. Izindlela zabo zibemnyama. Esahlukweni sokuqala, isigaba 1.4, kuchazwa amagama asetshenziswe ukuchaza izimo e:zithile njengokuthi; ukulanda owashona akufani nokubuyisa ithongo. Umsebenzi womuthi wamadlozi, umlahlankosi awufani ngazo zonke izikhathi. Abaphilayo kufanele babenolwazi nokuqonda yonke inhlonipho ephathelene nenkolo nomsebenzi wesiko ngoba inhlonipho yabangasekho neyempilo yonke jikelele iyingxenye yamasiko namagugu enza ukuthi isidalwa esingumuntu sehlnke ezilwaneni. Isahluko sesibili sichaza ngobukhona bemimoya enamandla phezu kwezidalwa ezingabantu. Le nkolo yemimoya (Spiritism), ikhona enkolweni yamasiko oMdabu futhi ikhona nasenkolweni yobuKrestu nakwezinye izinkolo. Le mimoya, iyimimoya yabantu asebashona okuthi uma izihlobo zayo ziyihlengile ngempumelelo, iziveze ingamadlozi noma amathongo, iqonde ukwakha ubudlelwano obuhle obubonakala ngokuvikeleka, impumelelo nezinhlanhla kuzihlobo zayo ezisaphila. Uma izidingo zale mimoya zingafezwa, iqhamuka isiyizithunzi eziletha isinyama, kwenye inkathi ibe yizithutha ezihlasela, zibhuqabhuqe umndeni ngezifo, umuzi uvalwe ngehlahla. Izipokwe nemingcwi zikuleli butho le mimoya engondingasithebeni ngoba mhlawumbe ingafihlwanga ngenhlonipho, ingazilelwanga noma ingabuyiswanga. Isiko lokubuyisa lingubufakazi benkolo ethi; abasishiyayo kulo mhlaba baya ndawana thize, lapho bafike bahlangane khona noMvelinqangi kanye nezigidigidi zezinkulungwane zamalungu emindeni yabo ezedlula mandulo kulo mhlaba. Ngokwenkolo yaboMdabu, tmtmoya noma imiphefumulo yalaba bantu asebekweliphakade isisondelene noMvelinqangi, sekuyimimoya engcwele esiyophila ingunaphakade. Le mimoya iyabuyiswa izobheka, ivikele abaphilayo noma singathi iyabuyiswa ingcweliswe ngokwesiko njengoba kubuya umoya wedlozi uzosebenza "uphile" kophilayo. Ngokwenkolo yaboMdabu, kukhona izindawo ernzini waboMdabu ezingcwele, ezihlonishwa kakhulu ngoba ziyizizinda zamathongo. Le mimoya-ke ibuyiswa, ikhushulelwe, yethulwe kulezi zindawo. Imidati ngalezi zindawo nemininingwane yesiko eqondene nazo, idingidwa esahlukweni sesithathu. Isahluko sesine sihluba udlubu ekhasini mayelana nokuthi Iiyini isiko lokubuyisa ithongo. Lesi sahluko sidingida ngenkambiso yokwaziswa kwabomndeni nozalo ngomsebenzi, nangokusingathwa ngenhlonipho kotshwala balo msebenzi. Siphetha ngokubika,nokumenywa kwabangasekho ngembuzi ukuba bazobusisa 10 msebenzi. Ngalolu suku usuke usuqalile umsebenzi wokubuyisa ithongo. Isahluko sesihlanu silandisa ngokuqhubeka ngosuku Iwesibili lomsebenzi, okulusuku lokuwa kwenkomo. Ukuhlatshwa nokuhlinzwa kwale nkomo kubuveza obala ubucayi nobunzima balo msebenzi. Usuku Iwesithathu nalo lunolwayo imidati nemikhutshana yokuphothula umsebenzi wonke. Umoya womufi sekusukwa nawo esibayeni usuyokwethulwa endlini enkulu, eyisigodlo samathongo. Ukubuyisa ithongo okuqhakanjisiwe ngokomnumzane, indalabantu. Ukubuyiswa kwenzalabantu, omame nonina womnurnzane kuthiwe halamuzi. Kugxilwe kumnurnzane ngoba maningi amasiko nemikhutshana egcinwayo uma kubuyiswa ithongo lomnurnzane ukwedlula laba abanye. NeNkosi yesizwe ingumnumzane ngakho-ke iyathinteka nayo njengomnurnzane. Isahluko sesithupha simayelana nokuhlaziya nokuphetha. Siphethe izincomo nokusonga jikelele. Izincomo ezikhona ezokunxenxa nokunxusa abantu ukuthi bagcine amasiko abo bangagijimeli amasiko nenkolo yezinye izizwe, bafenyise amasiko nenkolo yaboMdabu. Kungaba kuhle aboMdabu baqale bahlunge amasiko esingathi awasahambisani nesikhathi nenhlalo yesimanje, bese kuthi lawo masiko asengumgogodla wenkolo yaboMdabu navuselela ubuntu bezizwe zoMdabu zase-Afrika athuthukiswe ezikhungweni zemfundo yawo wonke amazinga, aqhakanjiswe futhi nasemibuthanweni yaboMdabu.

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Mhiripiri, Nhamo Anthony. "The tourist viewer, the Bushmen and the Zulu : imaging and (re)invention of identities through contemporary visual cultural productions." Thesis, 2008. http://hdl.handle.net/10413/467.

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Hlatshwayo, Boy Cyril. "Corporal punishment in the Department of Education and Culture (DEC) in Kwa-Zulu schools : a psychopedagogic perspective." Thesis, 1992. http://hdl.handle.net/10530/766.

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Submitted in partial fulfillment of the requirements for the degree of Master of Education in the Department of Educational Psychology, University of Zululand, 1992.
The aims of this investigation were: to provide an analysis of the problems surrounding corporal punishment in the Department of Education and Culture (DEC) in Kwa-Zulu schools; to give a description of the life-world in which the Black adolescent finds himself as influenced by enculturation and the adoption of new parental styles regarding authority; and in the light of the findings obtained from the literature study determine certain guide1ines according to which accountable administration of corporal punishment can be instituted. As an introduction a psychopedagogical perspective is given. Education is a universal phenomenon which is limited to human beings. Education involves an action where a responsible adult leads, helps, supports and accompanies an educand to self-actualization and ultimate adulthood. An educational situation is a situation where authority prevails. If authority does not prevail there cannot be an educational situation and education cannot take place. The educational acts of the adult as a helping and supporting guidance of the child imply that the educator has authority. The educational relationship is essentially a relation of authority. For successful teaching it is essential that good discipline should exist in the entire school. Firm but sympathetic and meaningful discipline is a sine qua nan for effective teaching. It means that education is essentially an (vii) inter—human relationship. This is actually a constel1 ation of re1ationshi ps which is called the re 1 a tionshi p s true ture of the peciagog ic situation and reveals the perspectives of knowing, trust and authority. The category of authority rests on the fallowing pedagogic postulates: The child is someone who desires to be somebody himself; The child experiences, in his desire to become somebody, a distinct need for an adult to support him; and The adult responds to this appeal. From these postulates it becomes clear that the child needs education in his development to adulthood. I f the relationship of knowing, trust and authority is sound, then discipline is justified in education. When the educator disciplines the child he should take into consideration the values of the community and the dignity of the child. If the educator observes that the child acts contrary to 1 ife—compulsory norms, it is the duty of the education to intervene with the view to changing the child's life far the better (pedagogic disapproval). This may involve various forms of punishment, inter alia — Reproof; Isolation; Staying in; Imposition at home; Deprivation of privileges; Temporary or permanent suspension; and Corporal punishment (viix) From the above it is clear that corporal punishment should be used as a last resort. It shouId be borne in mind that physical punishment ought to be administered according to prescribed regulations in the Department of Education and Culture in Kwa-Zulu schools. A breach of these rules may result in total rejection of czorpors.1 punishment as an educative punishment. In the light of the findings of this research the following are recommended: Effective internal management; Parental involvement and assistance; and That further in—depth research regarding parental involvement and assistance to our Black children and their relationship with parents, be conducted.

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Zibani, Armstrong Nkosenhle. "Zulu cultural traditions : a draw card for tourism in KwaZulu Natal with special reference to the Lebombo spatial development initiative." Thesis, 2002. http://hdl.handle.net/10530/228.

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Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy in the Department of IsiZulu at the University of Zululand, 2002.
The study aims at re-awakening the interest in the places of importance in KwaZulu Natal, interest in the revival of the cultural traditions, the beliefs, food preparations, crafts and being aware of the job opportunities offered by the government's plans about the Lebombo Spatial Development Initiative (LSDI). The underlying motive of the study is to create awareness that KwaZulu Natal is, and forever will be a tourist attraction destination. It is aimed at encouraging the people in their communities to be involved in one way or another in creating a conducive atmosphere that will make tourists feel welcome in KwaZulu Natal. The satisfied tourists will keep on coming back again and again which will in turn create job opportunities and result in alleviation of poverty and unemployment in our province. Speaking of the benefits of tourism, Gill (1996: vi) says in his preface; Tourism today has been acknowledged as an industry, and both the government and the private sector have planned tourism as an essential component of their economics. For further development tourism needs planning investment and scientific study. This acknowledgement of tourism as a viable industry by the government has been shown by our Government by structuring a number of Spatial Development Initiatives, such as Lebombo SDI which is part of this study. This study serves to show that there should be a link m a relationship between history and tourism and that the two can work wonders in contributing towards the development of the country's economy. Natural resources and the places of historical importance make KwaZulu Natal the most attractive tourist destination of the world, with its World Heritage site at St Lucia. KwaZulu Natal offers everything in a rich variety - its mountains and bills, valleys, scenic beauty, monuments and memorials, traditional arts and dances, fairs and festivals and dozens of other precious things that make the country a mosaic of living traditions. So the objective of this study is to remind the people in their communities that, as schools today speak of outcomes based education with its emphasis on entrepreneurial skills and job creation rather than job-seeking, so does the government speak of mobilizing communities to work together to bring about change and better life for all its citizens. It is therefore the objective of this study to make the communities aware that it is not too late to start being involved in building our communities. Let us dream and have high hopes and visions for the future of our province, our country and ultimately our future generations.

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Ndwandwe, Hummingfield Charles Nkosinathi. "Reading 1 John in a Zulu context hermeneutical issues /." Diss., 2000. http://upetd.up.ac.za/thesis/available/etd-10092001-112119.

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Ndlovu, Thulile Promise. "Evaluating community-based tourism models : the case of Zulu-Mpophomeni tourism experience." Thesis, 2016. http://hdl.handle.net/10321/1502.

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Submitted in fulfillment of the requirements of Master’s Degree in Technology: Tourism and Hospitality, Durban University of Technology, Durban, South Africa, 2016.
The primary aim of the study is to evaluate the community-based tourism model adopted by the Zulu-Mpophomeni Tourism Experience (ZMTE). ZMTE is a community-based tourism initiative that aims to provide visitors with a combined experience encompassing the elements of culture, history and nature. It is fully owned and managed by the Mpophomeni local residents. ZMTE is made up of different service providers including cultural and township tours, accommodation, restaurants as well as arts and crafts, which are all locally owned and managed. The inception of ZMTE was influenced by the growth in demand for authentic cultural and township experience by international markets as well as the immediate need to improve the livelihood of the local community. However, increased tourism activity results in a number of positive and negative implications to the area of Mpophomeni and its residents, primarily because the local community forms part of the tourism product. ZMTE is selected as a significant area of study due to its great potential for growth and has generated increased interest from different stakeholders within the tourism industry as well as the Mpophomeni local community. Its inception has largely improved tourism in the area of Mpophomeni and the province of KwaZulu-Natal in particular (KwaZulu-Natal Tourism Authority: 2012). The study findings are based on a sample of 280 Mpophomeni local community members, one managing director of the ZMTE and six establishments that are service providers of the ZMTE. The study adopted both quantitative and qualitative methods for data collection. Semi-structured questionnaires were used to obtain data from the Mpophomeni local community. Face- to-face interviews were conducted to obtain data from ZMTE service providers and one managing director of this project. The results suggest the ZMTE is not beneficial to the majority of the local people and a lot still needs to be done in order to improve its viability. The major factor contributing to the lack of positive contribution of the ZMTE to the local community is due to the lack of knowledge about approaches that the local people can adopt in order to be part of the ZMTE and benefit from it. Findings derived from this study will unveil the CBT model adopted by the ZMTE. This will enable to revelation of areas that require improvement within the ZMTE so that benefits and opportunities are exploited.
M

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Whelan, Deborah. "The recent transmutation of the indigenous vernacular architecture of the people at Kwamthembu and Kwamchunu, Msinga district, KwaZulu-Natal, South Africa." Thesis, 2001. http://hdl.handle.net/10413/2582.

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The Msinga magisterial district, KwaZulu-Natal, South Africa is notable because it has for many years been regarded socially as a pariah region by residents of the Province. Over the decades it has been a 'dumping ground' for people and cultures, an infertile land where gun-running, the illegal cultivation of marijuana, and continuous stock theft has relieved some of the abject poverty, but has also exacerbated the local incidence of faction fighting. However, the people of the area have responded to this ongoing social submission by reacting with creativity and colour in their clothing, cultural goods and homesteads. The cultural material of the district is, in my opinion, unsurpassed anywhere else in the Province, from the traditional interpretation of the Msinga dolls to the exuberant architecture of the contemporary homestead. The layout and elevational resolution of any type of vernacular homestead, defined by Oliver in the first chapter, is a result of a broad number of factors, most importantly resources in terms of materials, economy, climate and culture. The response of the people of Msinga in the Tugela Valley embraces all of these factors to produce a surprising resolution that distills a fresh response to the architectural depiction of a social emergence from the peasantry. The internationally acknowledged prominent form of Zulu architecture, the beehive hut, has been adequately documented in the past. Biermann, Walton and Knuffel carried out different levels of work on this building type from the 1950s onwards. Nowadays, dwindling natural resources in KwaZulu-Natal have resulted in the creation of a new set of vernacular architectures, responding to the environment and resources available, and reflecting the specific needs of the builders, from the expression of social and economic values, to the pragmatic reality of protection from 'political strife. On the one hand, the buildings. in the Msinga Valley are changing rapidly with the natural life course of each building. However, on the other, the development of new architectural styles with the continual building of new units within homesteads demonstrates a dynamic architectural and decorative tradition. The co-existence of the material cultures of Msinga and their architectural expression has to be documented and an attempt made at analysis. The threat of indigenous vemacular traditions disappearing at the expense of development is visible on the horizon. Regional planning initiatives are pressured to deliver houses and services on a large scale, which would be severely detrimental to the continuance of a vernacular architectural tradition. The architectural culture, although currently dynamic, is at risk, and thus begs for documentation. I aim to present the unique decorative tradition of Msinga as an architecture within the contexts of place and extant material culture. Adopting anything but a broad socio-cultural perspective in this case is both short-sighted and ill-focussed. The architecture of rural areas is a material culture that is embedded in the history, social and political struggles, and economic strife. Yet, in contrast with these negative influences, it demonstrates an exuberance that is continued in the other material cultures in Msinga. I begin with an overview, pull out the thread of Msinga as an area, then distil the material culture and, ultimately, the architecture and the decoration.
Thesis (M.Arch.)-University of Natal, Durban, 2001.

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Mgaga, Mandlendodakapheli Christian. "The role of semiotics in the isiZulu radio drama and the impact it has on the culture of isiZulu-speaking community." Diss., 2014. http://hdl.handle.net/10500/19996.

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Performance in isiZulu radio drama is imaginative and abstract to the listeners and radio drama writers make use of semiotic signs to convey intended action or information to the listeners. This research is meant to uncover the role of semiotics in the isiZulu radio drama and the impact it has on the culture of the isiZulu-speaking community. This study was dedicated to answer the following research questions: • How does semiotics play its role in isiZulu radio drama? • To what extent does semiotics play its role in isiZulu radio drama? • What impact it has on the culture of isiZulu-speaking community? To answer these research questions the researcher formulated the following objectives: • To identify different semiotic signs that plays a significant role in isiZulu radio drama. • To explore the role of semiotic signs in isiZulu radio drama. • To analyse the role of semiotic signs in isiZulu radio drama. • To examine the extent to which semiotic signs can influence the revival of cultural knowledge in isiZulu-speaking community. • To suggest for further research on the role of semiotics in isiZulu radio drama and the impact it has on the culture of isiZulu-speaking community. The researcher used a mixed method consisting of quantitative and qualitative approaches which examined the research problem by surveying isiZulu radio drama listeners, observing selected isiZulu radio drama scripts and conducting a telephone interview with the participant. The researcher found that semiotics play significant and different roles in isiZulu radio dramas and has the potential to revive cultural knowledge of the isiZulu-speaking community. The researcher recommended further research on the grounds that this study did not focus on the infringement that exists in isiZulu language, which is used in isiZulu radio dramas to fit the socio-economic, political, technological and demographic changes whether such infringement still restore and revive cultural knowledge of the isiZulu-speaking community.
African Languages
M.A. (African Languages)

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Masuku, Norma. "Perceived oppression of women in Zulu folklore: a feminist critique." Thesis, 2005. http://hdl.handle.net/10500/1933.

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In this thesis, the research focuses on the role and presentation of women in Zulu traditional literature. Employing feminism as a literary canon, the research investigates whether the perceived oppression of Zulu women is reflected in such Zulu folklore. The research aims to establish whether or not folklore was used as a corrective measure or avenue of correcting gender imbalances. This dissertation proceeds from the premise that the traditional Zulu society or culture attached to women certain stereo-typical images which projected them as witches, unfaithful people, unfit marriage partners on the other hand or brave care givers, loving mothers and upright members on the other hand. Using feminism as a scientific approach, the study investigates whether these projections were not oppressive on Zulu women. The study is scientifically organised into various chapters dealing with various subjects e.g. the feminist theory (chapter 2), portrayal of Zulu women in folktales (chapter3), in proverbs (chapter 4) and praise-poetry (chapter 5). The study concludes that the traditional Zulu woman felt depressed by this patriarchal discrimination especially in the marriage situation. In the day and age of African Renaissance, the study recommend that it is imperative for women to mould their children, especially their sons to adapt to the idea that women have changed, they have rights and priviledges which could intimidate their male ego.
African Languages
D. Litt. et Phil. (African languages)

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Francis, Michael. "Explorations in ethnicity and social change among Zulu-speaking San descendents of the Drakensberg Mountains, KwaZulu-Natal." Thesis, 2007. http://hdl.handle.net/10413/2202.

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This thesis is an ethnographic exploration of the people of the Drakensberg Mountains of KwaZulu-Natal, South Africa that trace Zulu and San or Bushmen ancestry. I found that as these people attempt to reclaim rights lost through colonization, assimilation and Apartheid they are creating new rituals and attaching new significance to rock art sites. I also found that the contemporary ethnography of the Drakensberg peoples in general can aid interpretations of the rock art and also challenges established hegemonies of interpretation. The research also challenges the ethnic/cultural distinctions that are assumed to be salient between different peoples of South Africa and adds to the 'Kalahari debate' by questioning notions of an either or situation of assimilation or subordination. The ethno-historical record indicates a much more complex web of relations existed historically than is related in the dominant academic discourses. The extent that these people will be recognised as aboriginal remains to be seen, and currently they are creating social and political links with San organizations with the hopes of future gains and political recognition of their rights and identity.
Thesis (Ph.D.)-University of KwaZulu-Natal, 2007.

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Sithole, Nothando Valencia. "The contribution of tourism to local community development : the case of Shakaland Zulu Cultural Village." Thesis, 2017. http://hdl.handle.net/10321/2558.

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Submitted in fulfillment of the requirements for the degree of Masters of Technology: Tourism and Hospitality, Durban University of Technology, Durban, South Africa, 2017.
The past decades indicate enormous interest in tourism as a tool for regional economic development. However, it is not always clear if tourism creates a significant contribution to local destination communities, as, in most cases, benefits from tourism emerge slowly and usually accrue to certain groups within the community. This study is driven by the researcher’s desire in determining tourism’s contribution to local community development, and to seek ways in which the local indigenous community can enhance their standard of living through tourism. Hence, increased understanding of tourism’s contribution to community development is necessary to establish strategies to ensure that employees and community receive equal benefits from tourism. Therefore, the study sought to investigate ‘the contribution of tourism to local community development, using Shakaland Zulu Cultural Village (SZCV) as a case. A qualitative and quantitative approach was employed. However, more emphasis was placed on the qualitative approach. The study sample compromised of 84 purposely selected employees of SZCV. The data collected were coded and organised according to the interview questions and were analysed and interpreted according to five analytic categories that were based on the objectives of the study. The findings of the study indicated that: SZCV contributes to local community development; and SZCV has different tourism employment categories that improve the community’s livelihoods in Eshowe, including cultural dancers, cultural chief, traditional herbalist, sangoma, arts and craft workers, chefs, receptionist, reservationist, spaza shop retailer, food and beverage manager, front office manager, maintenance manager as well as cultural manager. The study further revealed that a few respondents received training for their positions; and that the majority of employees are involved in the decision-making process within the SZCV; however, this involvement was not at a strategic level. Furthermore, the study recomended that local community development in Eshowe needs to be improved especially through the diversification of the cultural village. This is attainable by forming a partnership with other tourism business in close proximity to the SZCV that attract a high volume of tourist, to increase the possible benefits to communities that are residing along SZCV.
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Mendisi, Martha Dolly. "Political songs." Thesis, 2015. http://hdl.handle.net/10210/14481.

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Masuku, Norma. "Images of women in some Zulu literary works : a feminist critique." Diss., 1997. http://hdl.handle.net/10500/18156.

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Abstract:

Chapter 1 is the introductory chapter which gives the aim of study, delimitation, scope and methodology. It further presents critical studies that have been done on Feminism. Chapter 2 is devoted to the Feminist theory, the origin of the term stereotype and the diverse schools of thought within the Feminist camp. Feminism from the African perspective, known as Womanism, has been deliberated on. Chapter 3 concentrates mainly on two women authors, Damane and Makhambeni. This chapter looks at how these authors have depicted their female characters. It also examines the stereotypes employed by these female authors. Chapter 4 is devoted to the writing of male authors. This chapter also concentrates on the stereotypes employed by them in their analysis of their female characters. Chapter 5, concludes the study and summarizes the main findings of this review.
African Languages
M.A. (African Languages)

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Dissertations / Theses on the topic 'Zulu culture'

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