Gender-based violence (GBV) has reached a state of epidemic proportion globally and in particular in Africa. There have been a few studies that have been conducted on GBV in Sub-Saharan Africa. Lesotho, situated in the heart of South Africa has one of the highest prevalence of GBV. An Ecological Framework by the WHO has divided the risk factors into individual, relationship, community and societal factors. Lebollo is overlapping with most factors but it is mainly an exclusive entity. Lebollo is the cultural circumcision of men and the most common cultural practice amongst Basotho men. Lebollo influences gender roles, normative perceptions and the behaviour of Basotho men. The aim of this study was to assess the impact of Lebollo on men’s perceptions on women beating in Lesotho. A cross-sectional study that is based on the DHS survey of Lesotho 2014 was used in this study. Basotho men, ages 15-55, with a sample size of 2921, were selected through a two-stage cluster sampling and completing a standardized questionnaire. Univariate and multivariate logistic regression models were used to analyse the data. Lebollo was not significantly associated with weakly rejecting GBV perceptions. This was the finding after adjusting for education and socioeconomic factors, that Lebollo was significantly associated with weakly rejecting GBV perceptions. Age, religion, education, wealth and Livential area were identified to affect men’s perceptions of GBV. Most men agreed to women beating with the justification of arguing with her husband. When the Null hypothesis was considered, it was found that Lebollo does not influence the GBV perceptions of men in Lesotho. This is in view of the fact that education and wealth was found to be the strongest predictors and influenced the association between Lebollo and women beating justification (confounders). The Legal and education system of Lesotho including Lebollo needs to be restructured and monitored.

The central argument that underpins this thesis is that the Bataung, Bafokeng and the Bakuena lineages are found across all the Basotho groups of Basotho (Southern Sotho), Batswana and Bapedi. The thesis concerns itself with the similarity of the Sotho groups, a topic that has seldom received a sustained scholarly attention. Scholars have devoted much attention in discussing Sotho groups of Batswana, Basotho (Southern Sotho) and Bapedi, but their concern has mostly been to describe one group at the time discussing their cultural, social and political dimensions.The thesis aim investigates the oneness of Sotho by discussing the cultural, social and political similarities of the Batswana, Basotho (Southern Sotho) and Bapedi. The thesis drew on a range of semi-structured interviews with academics, senior people with knowledge of Sotho culture and literature to crystallise the information from the narrative analysis of documents, media and secondary literature. The thesis maintains that Basotho (Southern Sotho), Batswana and Bapedi are similar people. Their cultural dimension shows they have similar languages that share the same collection of words (langue) that indicates the same same origin. They also share the name ‘Basotho’ ~ Abeshundu that emanates from their similar way of dressing. The Sotho groups’ social dimension shows that they have similar practices of birth, raising children, lebollo (initiation school) and handling of death. They share similar games, folktales and taboos that reflect the aforementioned four cycles of human experiences in similar narratives across the groups. The thesis finds that Sotho groups have similar way of governance. They come together in the hierarchy of similar clans (e.g. Bafokeng, Bataung and Bakuena), chiefdoms and a group. These subdivisions in a group help with the allocation of resources for each individual and maintaining status quo in governance. The Sotho groups have similar proverbs and idioms to counsel proper leadership. The thesis discusses Sotho groups together as they come from the same origin although they have gone their separate ways. The thesis uses Gellner and Smith theories of ethnicity to explain the similarity of the Sothogroups. Gellner’s view is that one chooses to belong to a particular culture and associates oneself with people who practice this culture. Ethnicity is socially constructed due to experiences and people’s circumstances. Smith complements the description of the Sotho in forming different groups by saying that in these groups, there are memories of shared historical past. There is a continuum of the original culture where the groups have resemblance in their ways of life and symbolical elements, although adapted to their new environments and time. The variations of the groups’s practices are not their differences but they are changes caused by a quest to adapt to the new environment. / African Languages / D. Litt. et Phil. (African Languages)