This paper analyses signs of ill-omen in the selected literary Swahili prose of Euphrase Kezilahabi published between 1971-1991. We interrogate their indicative interpretation as foregrounded by the author. We shall specifically concentrate on how he artistically exploits the entrenched ill-omen belief system of his society to drive his themes and artistic techniques. Though critics have analysed some elements of literary symbolism in the works of Euphrase Kezilahabi, this paper, in particular, concentrates on the exploration of signs of ill-omen scattered in several of his prose works.

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Ce mémoire porte sur la continuité des rituels divinatoires païens dans le cadre du culte chrétien en Gaule du IVe au VIe siècle. Il comporte une introduction rapportant notre problématique, notre terminologie, notre méthodologie ainsi que nos sources principales. Par la suite, le développement aborde les rites divinatoires des Sortes Sanctorum, des Sortes Sangallenses et les rites d’incubation dans le culte de Saint Martin de Tours. Pour chacun de ces cas, nous étudions leur provenance, leurs sources, leur déroulement, leur évolution et les similarités qui permettent de faire un lien avec des rituels païens déjà existants. Nous avons vérifié l’existence de cette continuité et déterminé qu’elle passait par plusieurs phénomènes, l’acculturation gauloise des rituels gréco-romains, l’importation de rites christianisés en Orient et l’assimilation des pratiques païennes locales par le culte chrétien pour répondre à une demande de divination par la population. / This Masters’ thesis concerns itself with the continuity of pagan divination rituals within the new context of the Christianized Gaul of the IVth to VIth centuries. It is composed of an introduction detailing our hypothesis, terminology, methodology and sources. Afterwards, we study three cases of divination rituals, the Sortes Sanctorum, the Sortes Sangallenses and the incubations within the cult of St. Martin of Tours. We detail their origins, sources, proceedings, evolution and the similarities linking them to previously existing pagan rites. In conclusion, we synthesize all elements and we were able to draw from our cases to establish the continuity of these rituals by several means, the Gallic acculturation of Greco-Roman rituals, importation of Christianized rituals from the East of the Empire and assimilation of local pagan practices within the Christian religion to answer the popular demand for divination.

Esta tese estuda a adivinhação nas sete tragédias supérstites de Ésquilo entendendo-se a adivinhação não no sentido estrito de revelação de fatos futuros, mas no sentido mais amplo de um diálogo que se estabelece entre as instâncias divina e humana valendo-se de formas e recursos variados. Assim, a análise e interpretação destas tragédias priorizam os diversos aspectos deste diálogo divinatório para mostrar a adivinhação como fundamento da construção de estratégias dramáticas na tragédia esquiliana, por informar e definir tanto a peculiaridade desta poética quanto sua visão do mundo. / This thesis studies divination in the seven surviving tragedies of Aeschylus. Divination is taken here not in the strict sense of revelation of future events, but in the broader sense of a dialogue that is established between divine and human levels through a variety of forms and resources. Thus, the analysis and interpretation of these tragedies prioritises the different aspects of this divinatory dialogue, in order to show that divination is the basis for constructing the dramatic strategies in the tragedies of Aeschylus, since it informs and defines both the particular features of this poetics and its view of the world.

Esta tese estuda a adivinhação nas sete tragédias supérstites de Ésquilo entendendo-se a adivinhação não no sentido estrito de revelação de fatos futuros, mas no sentido mais amplo de um diálogo que se estabelece entre as instâncias divina e humana valendo-se de formas e recursos variados. Assim, a análise e interpretação destas tragédias priorizam os diversos aspectos deste diálogo divinatório para mostrar a adivinhação como fundamento da construção de estratégias dramáticas na tragédia esquiliana, por informar e definir tanto a peculiaridade desta poética quanto sua visão do mundo. / This thesis studies divination in the seven surviving tragedies of Aeschylus. Divination is taken here not in the strict sense of revelation of future events, but in the broader sense of a dialogue that is established between divine and human levels through a variety of forms and resources. Thus, the analysis and interpretation of these tragedies prioritises the different aspects of this divinatory dialogue, in order to show that divination is the basis for constructing the dramatic strategies in the tragedies of Aeschylus, since it informs and defines both the particular features of this poetics and its view of the world.

Submitted in fulfillment of the requirements of Ph. D (Public Managment), Durban University of Technology, Durban, South Africa, 2017. / Using historic and ethnographic data collected from KwaZulu-Natal, this study examines food consumption from the Zulu Cosmology epistemic point of view. The study highlights as a prosocial behaviour that reduces the importance of self in favour of pro social norms of sharing and selflessness. In other words, personhood is understood as a process and the product of interconnectedness experienced in social spaces. Pro-social behaviour is therefore seen as a determinant of harmonious and social cohesive communities. The study concluded that social cohesive communities develop a set of cultural protocols and boundaries that reward prosocial norms and punish antisocial behaviour. Social cohesion as a concept was also found to be inseparable from the notion of shared values, identities and norms. The study delved deeper and found that the land, the livestock and the cultural rituals to honour the living and the dead defined a unique interconnectedness of the Zulu person to his culture. Eating and eaten products were part of a uniting culture that linked a Zulu man, woman, girls, old men and women to other people, their animals and their land. Zulu people lived for, and with, other people in peace. No man or family would go hungry. Immediately that becomes known, another man would give the destitute man a few cattle to start his own flock and feed his family. This and other eating rituals contributed to a strong, peaceful and social cohesive nation of King Shaka ka Senzangakhona. On the basis of the understanding of the cultural rituals, their link with the land and animal the study concluded that land restitution and agrarian policies can be enhanced by taking into consideration their need for land to cultivate vegetables and fruits that have cultural meaning, policies that enable to have livestock as well as space to practise their culture. The study is envisaged to inspire social welfare and community development policies that instil the prosocial values of Ubuntu and interconnectedness. / D

Cette recherche a eu pour but de documenter et interpréter le patrimoine culturel saa (zapotèque) des Bene Ya’a/En’ne I’ya, les habitants zapotèques de la Sierra Norte de Oaxaca, à partir des symboles transmis par les savoirs des weneya’a, les personnes “qui parlent avec les montagnes” et qui sont chargées des activités rituelles de leurs communautés.Les weneya’a donnent une signification à leur patrimoine culturel, à leurs lieux sacrés, à leur temps liturgique, à la vie et à la mort. En ce sens ils sont indispensables pour la transmission des valeurs culturelles et identitaires fondamentales à leurs communautés. Leurs savoirs, ainsi que leur langue dilla ya’a/tíza i’ya sont vecteurs de symboles qui s’inscrivent au sein d’une continuité culturelle du peuple saa.Ces symboles ont été étudiés à partir de deux volets: le premier est centré sur les sessions mantiques réalisées par les weneya’a et les discours rituels qu’ils prononcent en ces occasions en dilla ya’a/tíza i’ya, le second concerne le paysage sacré et sa représentation au sein de la mémoire culturelle. Les deux volets de la recherche sont considérés à partir d’une perspective historique et se présentent, en parallèle, avec l’analyse de documents mantiques datant du XVIIème siècle ainsi qu’avec la prospection archéologique du paysage sacré. L’ensemble du travail, la documentation, tout comme l’interprétation, est le fruit d’une collaboration étroite avec les habitants des communautés où ont été effectuées les recherches.Les activités mantiques sont étudiées à partir d’entretiens et de sessions divinatoires avec les weneya’a provenant des régions Xhon (Cajonos) et Le’ya (Ixtlán). Les entretiens ont permis aux weneyaa de décrire et d’expliquer le sens qu’ils donnent à leurs activités ainsi qu’à l’environnement qui les entoure. Les sessions documentées ont été réalisées dans la communauté d’Exhu’ni (Abejones) et portent une attention particulière sur les symboles représentés lors des lectures ainsi que les prières prononcées durant les sessions en tíza Exhu’ni (zapotèque d’Abejones). Les documents mantiques datant du XVIIème siècle ont été analysés dans le cadre d’un séminaire organisé avec des enseignants de la région, pour qui le dilla ya’a/tíza i’ya est la langue maternelle.Il a été observé que les activités des weneya’a ne se limitent pas à l’activité mantique, mais concernent également les pratiques rituelles dans les lieux sacrés de la communauté. L’histoire de ces lieux a été interprétée de manière pluridisciplinaire, en créant un point de jonction entre les prospections archéologiques et les savoirs des habitants. Pour y parvenir, la signification de ces lieux dans la mémoire culturelle a été étudiée grâce aux explications des weneya’a, les narrations, les rituels qui y sont effectués ainsi que les discours liturgiques qui les accompagnent.Les recherches qui y sont réalisées permettent de contextualiser historiquement les savoirs des weneya’a, les inscrivant dans une continuité culturelle avec les témoignages historiques et archéologiques des Bene Saa, le peuple zapotèque. De plus, elles présentent de manière manifeste leur rôle comme protecteurs de leur patrimoine. Les weneyaa portent et préservent en leur mémoire la signification des symboles de leur culture, de leur paysage sacré, de leur patrimoine matériel et immatériel. Ils sont donc indispensables pour la revitalisation culturelle et identitaire de leurs communautés. Enfin, la méthodologie appliquée pour ce travail présente une approche centrée sur les citoyens et axée sur leur engagement communautaire pour la reconstruction de leur histoire. / Doctorat en Histoire, histoire de l'art et archéologie / info:eu-repo/semantics/nonPublished

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This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever. / Religious Studies & Arabic / DLITT ET PHIL (REL STUD)

The Zionist type of churches under the African Independent Churches have proven to be a force to be reckoned with against the more organized ecclesiastical movements (in particular the Mission Churches). This can be seen in their emphasis around matters related to culture and its methods of healing. As s result this led to the migration of people from the mission churches to these churches and threatened their existence in Botswana. The mission churches have been experiencing the decline in their membership to the Zionist churches because of the lack of openness to the cultural and the value systems of Batswana in Botswana. Mission churches were left with an option of doing introspection and finally acknowledging their failures to contextualise their theology and Christianity among the people they serving. Mission churches ended up opening their doors to the needs of their members. / Christian Spirituality, Church History and Missiology / M.Th. (Church History)