This thesis is an ethnography of mhande dance as a dynamic phenomenon that enunciates Karanga belief and normative values that are enacted through performance of mhande dance in its chief indigenous contexts: the kurova guva (settling the spirit of the dead) and the mutoro (rain making) rituals. Approached from an emic perspective, the study draws data from field research conducted between 2008 and 2010 among the rural Karanga of Shurugwi District in Zimbabwe. This study is an explication of mhande dance which provides the reader with cognitive understanding of the indigenous spiritual dance that embraces music, dance and gestures. The dance features both symbolize and spiritualize Karanga culture. Karanga scheme of reality (chivanhu) embodies two worlds: the natural and the supernatural in which the natural is explained by the supernatural. The supernatural is the world of the spirits with God (Mwari) being the Supreme Spirit. According to the Karanga, the deceased become spirit beings that maintain the quality of life of their human nature. Thus the Karanga spiritual world is populated with good and bad spirits where the good are referred to as ancestors (vadzimu) and the bad are identified differently; for example, sorcerers (varoyi) , alien (mashavi) and avenging spirits (ngozi). The Karanga believe in God who they venerate through their ancestors. Ancestors are empowered to overcome bad spirits and hence their siblings appease them in order that the spirits assist the humans to deal with challenges of life for which the natural world provides no solution. Karanga reality of the existence of spiritual beings is made to be a part of everyday life through the conduct of spiritual ritual ceremonies: kurova guva and mutoro wherein the performance of mhande dance occasions spirit possession. Thus, through its efficacious and symbolic features, mhande dance is experienced reality of Karanga epistemology (chikaranga). / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2011.

Text and keywords in English, with abstracts in English, isiZulu and Sesotho / There is an urgent need to develop sustainable solutions to the epochal environmental problems that the world at large and Africa in particular are currently facing. The current environmental philosophy does not seem to be able to resolve satisfactorily all the environmental crises of our world, as they have been largely influenced by Western oriented perspectives on one hand that are laden with dualistic and anthropocentric view of the world, and are ethics based on the other hand, and as such focuses less on human beings’ relationship with Nature. To the extent that attempts were made by scholars to advance an African orientation in environmental philosophy, these attempts have been bedridden with over-reliance on ethics. Relying mainly on ethics as the philosophical framework for addressing environmental issues, it neglects the epistemological dimensions of the African intellectual thoughts. To this end, minimal results has been achieved in the quest for panacea to environmental crisis, especially in Africa. This study, thus, advances an African outlook in environmental philosophy that would be both participatory and interdisciplinary in the quest for more meaningful and pragmatic problem-solving frameworks in environmentalism. The research seeks to further improve in the development of an African oriented Environmental Philosophy by committing to the exploration of an African epistemic outlook for environmentalism. This exploration is hinged on the epistemic stance abstracted from indigenous knowledge systems of African people in general and the Yoruba and Igbo people of the Western part of Nigeria, in West Africa, in particular. Accordingly, the research queries the tendency of the current discourse of environmental philosophy to over rely on ethics. The study further argues for a shift in the conceptual framework, approaches and methods employable in confronting the environmental challenges besetting the world today. It opines that we construct African environmental philosophy from the idea of “African Epistemic Order” (AEO). It argues that an environmental philosophy that is African in orientation, must have a conceptual understanding of the ontological and relational holism pervading the African epistemic order. Such an understanding will enhance the reordering and healing of the damaged human’s relationship with the natural environment (Nature). This study, therefore, provides building blocks for an environmental philosophy that is both African in making, global in practice and affirming respect to Nature. / Kukhona isidingo esiphuthumayo sokuthola izixazululo eziqhubekela phambili ngesikhathi sezinkinga zendalo umhlaba wonkana, kanye ne-Afrika imbala ezibhekene nazo okwamanje. Okwamanje amafilosofi endalo abonakala engakwazi ukuxazulula izinkinga zendalo zomhlaba wethu ngokwanele. Lokhu kungoba kunomthelela omkhulu wemibono yamazwe aseNtshonalanga (enomthelela omkhulu wombono we-dualistic and anthropocentric ngomhlaba) kanti ngakolunye uhlangothi, kanti futhi ngenxa yokuthi aphansi kwenqubo yama-ethics ngakolunye uhlangothi. Kanti ke ngenxa yalokhu, kugxilwa kakhulu ebudlelwaneni phakathi kwabantu kanye nemvelo (okusho indalo yangokwemvelo). Ngisho noma imizamo yenziwe zifundiswa ukuqhubela phambili umbono wefilosofi yendalo, le mizamo ikhathazwe kakhulu ukuncika kwezama-ethics. Lolu cwaningo luqhubela phambili umbono ngesilosofi yesi-Afrika ngokwendalo, ezokwenza ukuthi kube nokubili, ukubamba iqhaza kanye nokuxhumana kwemikhakha ehlukene ekuthungatheni kwayo uhlaka lokuxazulula izinkinga olubambekayo ngokwendalo. Ucwaningo lufuna ukuthuthukisa iFilosofi yesi Afrika ngokwendalo ngokuzimisela ukuthungatha umthombo nombono wolwazi ngokwendalo. Lokhu kuthungatha kuncike kwisimo sezomthombo wolwazi otholakala kwizinqubo zesintu zabantu base-Afrika ngokunabile, kanti ikakhulukazi ngabantu bamaYoruba kanye nama-Igbo kwingxenye eseNtshonalanga neNigeria, eNtshonalanga Afrika ikakhulukazi. Lolu cwaningo, ngakho-ke luyisakhelo sefilosofi yendalo, engesi-Afrika ikakhulukazi, kodwa ebheka kumazwe omhlaba ngokwenza, kanye nokuqinisekisa mayelana Nemvelo. / Ho na le tlhoko e potlakileng ya ho ntlafatsa ditharollo tse tsitsitseng tsa mathata a nako a tikoloho ao lefatshe ka bophara, haholo-holo Afrika, a tobaneng le ona hajwale. Difilosofi tsa hajwale tsa tikoloho ha ho bonahale di ka kgona ho rarolla mathata ohle a tikoloho a lefatshe la rona ka mokgwa o kgotsofatsang. Lebaka ke hore di anngwe haholo ke dikgopolo tsa Bophirima (di le boima jwalo, ka lehlakore le le leng le nang le pono e habedi le le nkang botho bo le bohlokwa ho boteng ba lefatshe) ka lehlakoreng le leng hobane di thehilwe hodima melao ya boitshwaro. Kahoo, ha di shebane haholo le kamano dipakeng tsa batho le tlhaho (ke hore, tikoloho ya tlhaho). Le ha boiteko bo entswe ke ditsebi ho ntshetsa pele tlwaelo ya Maafrika ho filosofi ya tikoloho, boiteko bona le bona bo na le boitshetleho bo fetelletseng ho boitshwaro. Phuputso ena e ntshetsa pele pono ya Seafrika filosofing ya tikoloho eo e ka bang ya tshebedisano le ya ho kopana ha dithuto tse fapaneng molemong wa ho batla meralo e nang le moelelo le ho rarolla mathata bothateng ba tikoloho. Patlisiso ena e batla ho ntlafatsa ntshetsopele ya Filosofi ya Tikoloho e sekametseng Afrika ka ho itlama ho fuputsa pono ya tsebo ya Afrika bakeng sa tikoloho. Patlisiso ena e ipapisitse le boemo ba tsebo bo nkilweng ditsamaisong tsa tsebo ya matswallwa tsa batho ba Maafrika ka kakaretso le batho ba Yoruba le ba Igbo ba karolo e ka Bophirima ya Nigeria, Afrika Bophirima ka ho kgetheha. Phuputso ena, ka hona, e fana ka motheo bakeng sa filosofi ya tikoloho eo e leng ya Seafrika ka botlalo, e akaretsang tshebetsong, mme e tiisang bonnete ba Tlhaho. / Philosophy, Practical and Systematic Theology / D. Phil. (Philosophy)

The study goes beyond knowledge existing in the literature study of the philosophy and theory of knowledge, knowledge management, African knowledge and the management of knowledge by African institutions, including the peace and security architecture of Africa, to reveal a coherent conceptual framework and themes to guide the field research. During the field studies of specific cases in the Great Lakes region of Africa, principles and practices emerged that formed a framework for a constructed Trans-dimensional Knowledge Management Model (TDKM-M) to develop a theoretical model for the management of knowledge for conflict resolution as the first step towards the revival of Africa. The study proposes practical solutions for the management of knowledge that would empower decisionmakers to intervene successfully in conflict situations. Furthermore, the study serves to expand the knowledge base in the field of trans-disciplinary African studies, transcending the boundary between political science and epistemology to navigate the middle ground between disciplines and the space that lies beyond all disciplines and dichotomised thinking towards a new holistic understanding. A systems approach using MIT (multi-disciplinarity, interdisciplinarity and trans-disciplinarity) and qualitative research methodology on a transnational level was followed. The study consists of a literature study and a field study consisting of a pilot study, semi-structured interviews and participation in communities of practice to access the worldviews of diverse cultures. An observable knowledge dimension, consisting of a normative foundation, empirical knowledge domain and analytical knowledge domain, is identified. Furthermore, a tacit metaphysical knowledge dimension is identified that is informed by the observable dimension. The two dimensions transacts with each other to attain a higher level of trans-dimensional knowledge. The TDKM-M proposes principles and practices of how trans-dimensional knowledge, including indigenous African knowledge and external knowledge, can be managed in a collective middle ground to produce holistic understanding. This higher level of understanding can activate intervention into the causes and consequences of conflict. Innovation of African society could follow, achieving desired outcomes such as peace, justice, human rights, self-empowerment and innovation towards transformative growth, competitiveness and negotiate equilibrium with the global community, and ultimately the revival of Africa. / Political Sciences / D. Litt. et Phil. (Politics)

The study goes beyond knowledge existing in the literature study of the philosophy and theory of knowledge, knowledge management, African knowledge and the management of knowledge by African institutions, including the peace and security architecture of Africa, to reveal a coherent conceptual framework and themes to guide the field research. During the field studies of specific cases in the Great Lakes region of Africa, principles and practices emerged that formed a framework for a constructed Trans-dimensional Knowledge Management Model (TDKM-M) to develop a theoretical model for the management of knowledge for conflict resolution as the first step towards the revival of Africa. The study proposes practical solutions for the management of knowledge that would empower decisionmakers to intervene successfully in conflict situations. Furthermore, the study serves to expand the knowledge base in the field of trans-disciplinary African studies, transcending the boundary between political science and epistemology to navigate the middle ground between disciplines and the space that lies beyond all disciplines and dichotomised thinking towards a new holistic understanding. A systems approach using MIT (multi-disciplinarity, interdisciplinarity and trans-disciplinarity) and qualitative research methodology on a transnational level was followed. The study consists of a literature study and a field study consisting of a pilot study, semi-structured interviews and participation in communities of practice to access the worldviews of diverse cultures. An observable knowledge dimension, consisting of a normative foundation, empirical knowledge domain and analytical knowledge domain, is identified. Furthermore, a tacit metaphysical knowledge dimension is identified that is informed by the observable dimension. The two dimensions transacts with each other to attain a higher level of trans-dimensional knowledge. The TDKM-M proposes principles and practices of how trans-dimensional knowledge, including indigenous African knowledge and external knowledge, can be managed in a collective middle ground to produce holistic understanding. This higher level of understanding can activate intervention into the causes and consequences of conflict. Innovation of African society could follow, achieving desired outcomes such as peace, justice, human rights, self-empowerment and innovation towards transformative growth, competitiveness and negotiate equilibrium with the global community, and ultimately the revival of Africa. / Political Sciences / D. Litt. et Phil. (Politics)