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Trauung - Spannungsfelder und Segensräume : empirisch-theologischer Entwurf eines Rituals im Übergang /Fopp, Simone. January 2007 (has links)
Univ., Diss.--Bern, 2006.
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Banquets and Bouquets: social and legal marriage in colonial Hong Kong 1841-1994Lau, Wing-kai, Anthony., 劉永佳. January 1996 (has links)
published_or_final_version / Sociology / Master / Master of Philosophy
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Contemporary Lakota identity : Melda and Lupe Trejo on ’being Indian’Petrillo, Larissa Suzanne 05 1900 (has links)
This thesis explores contemporary Lakota identity, as informed by the life
story narratives of Melda and Lupe Trejo. Melda Red Bear (Lakota) was born on
Pine Ridge (Oglala Lakota / Sioux) Reservation in South Dakota (1939-). Her
husband, Lupe Trejo (1938-1999) is Mexican and has been a long-term resident
of the reservation. I first met this couple in 1994 and developed an abiding
friendship with them prior to our decision to collaborate in recording their
storytelling sessions (1997-98). The recording and interpretation of the material
evokes ethical questions about power and representation that have arisen with
debates about 'as-told-to' autobiographies. Theoretical and methodological issues
associated with cultural anthropology, literary criticism and oral history are part
of the interdisciplinary intellectual work of this research and are discussed in the
context of the project. The thesis follows an introspective, recursive
methodology, where early research decisions are analyzed in the light of what I
have learned in this process of apprenticeship to Lakota traditional thinkers.
The narratives reveal that contemporary Lakota identity encompasses
colonial discourses, strategic responses to such impositions, and an autonomous
indigenous system of beliefs. This epistemological tradition, that is, traditional
Lakota spiritual beliefs, promotes an acknowledgment of relations as opposed to
exclusive categories of cultural difference. Melda Trejo has substantial
connections to the Lakota community and her marriage follows the traditional
pattern of "marrying out." Lupe Trejo configures his Mexican ancestry in ways
that align with the Lakota people while also acknowledging his difference in the
community. Melda and Lupe define themselves as Lakota through their spiritual
practice in the Sundance as it reappeared in the cultural resurgence at Pine Ridge
in the 1970s and 1980s. They situate themselves and their Sundance amid the
controversies that surround authentic practices and the participation of outsiders
in the ceremony. The thesis provides an interpretive framework, supported by
additional life stories as well as critical and ethnographic material, for the analysis
of selected stories.
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Divorce in matrilineal customary law marriage in Malawi: a comparative analysis with the patrilineal customary law marriage in South Africa.Mwambene, Lea January 2005 (has links)
This research aimed to undertake an investigation into the question of whether after divorce, in the matrilineal customary law marriage in Malawi, women's rights are severely violated. The study showed causes of divorce, how proceedings are done, how issues of property are handled, how the issue of custody of children and maintenance are also handled. All this was weighed against the constitutional provisions and international law.
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Culture, gender, and HIV and AIDS : United Church of Zambia's response to traditional marriage practices.Siwila, Lilian Cheelo. January 2011 (has links)
In the wake of HIV and AIDS in Africa, culture has been identified as central to HIV
prevention, care, and support. Therefore, scholars have argued that HIV intervention in
communities should focus on cultural practices rather than just individual behaviour.
Researchers have also taken note of the interconnectedness between religion and culture in
Africa. Therefore the African theologian, Mercy Oduyoye, proposed the term ‘religioculture.’
In the light of this connection, it has become crucial to examine not just cultural
practices but the response of religion to cultural practices in the context of HIV. Given that
Zambia is a Christian country, this qualitative empirical study sought to examine the response
of a church, the United Church of Zambia (UCZ), to traditional marriage practices that I
consider to be harmful in the context of HIV. Traditional marriage practices such as child
marriage and widowhood inheritance were analysed through gendered theological
perspectives. The study was located in the United Church of Zambia in the towns of Mufulira
and Kitwe in the Copperbelt Province of Zambia. The reason for choosing the practices of
widowhood inheritance and child marriage as the areas of focus was twofold: first,
throughout history and in the current context, the church and society’s perception of these
two practices has been ambiguous. Depending on the time and event in history, the practices
were seen as either a norm or a problem. In this study, I have questioned the extent to which
this historical ambiguity towards these traditional marriage practices has contributed to the
way in which the church today is responding to these culture practices. The second reason for
choosing these two marriage practices was to highlight how the institution of marriage has
been challenged in the context of HIV and AIDS. When marriage ceases to be a safe practice
for couples, how should the church respond to the harmful cultural practices associated with
marriage, especially in the context of HIV and AIDS? The question that this study posed,
therefore, was: What role has the United Church of Zambia played in either promoting or
discouraging harmful marriage practices in the context of HIV and AIDS?
The methodology used to answer this question included: semi- structured interviews, openended
in-depth interviews, Contextual Bible Study, and focus group discussions as forms of
data collection from: church leaders, lay people, widows, girls involved in child marriage,
and members of the Marriage Guidance Committee. Thereafter, the data was thematically
ii
analysed using the theory of African feminist cultural hermeneutics. The study is divided into
eight chapters, each chapter answers one of the objectives of the study.
Through the use of the tools for data collection stated above, the study drew a number of
conclusions. Firstly, it was established that indeed child marriage and widowhood inheritance
are contributing factors to the spread of HIV. Secondly, the Marriage Guidance Programme
of the United Church of Zambia was identified as a point of entry in re-examining the
theology of marriage that is contextual and holistic in the United Church of Zambia. Thirdly,
the church’s ambivalence with regard to harmful marriage practices in the context of HIV and
AIDS was attributed to people’s belief systems about their cultures which are embedded in
their worldviews. Overall, the study has shown that there is a need for an analysis of culture
within the church which can enable it to respond to harmful cultural practices in the context
of HIV. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.
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Zulu marriage values and attitudes revealed in song : an oral-style analysis of Umakoti Ungowethu as performed in the Mnambithi region at KwaHlathi.Manqele, Zandile Heavygirl. January 2000 (has links)
Abstract not available. / Thesis (M.A.) - University of Natal, Durban, 2000.
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Divorce in matrilineal customary law marriage in Malawi: a comparative analysis with the patrilineal customary law marriage in South Africa.Mwambene, Lea January 2005 (has links)
This research aimed to undertake an investigation into the question of whether after divorce, in the matrilineal customary law marriage in Malawi, women's rights are severely violated. The study showed causes of divorce, how proceedings are done, how issues of property are handled, how the issue of custody of children and maintenance are also handled. All this was weighed against the constitutional provisions and international law.
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Contemporary Lakota identity : Melda and Lupe Trejo on ’being Indian’Petrillo, Larissa Suzanne 05 1900 (has links)
This thesis explores contemporary Lakota identity, as informed by the life
story narratives of Melda and Lupe Trejo. Melda Red Bear (Lakota) was born on
Pine Ridge (Oglala Lakota / Sioux) Reservation in South Dakota (1939-). Her
husband, Lupe Trejo (1938-1999) is Mexican and has been a long-term resident
of the reservation. I first met this couple in 1994 and developed an abiding
friendship with them prior to our decision to collaborate in recording their
storytelling sessions (1997-98). The recording and interpretation of the material
evokes ethical questions about power and representation that have arisen with
debates about 'as-told-to' autobiographies. Theoretical and methodological issues
associated with cultural anthropology, literary criticism and oral history are part
of the interdisciplinary intellectual work of this research and are discussed in the
context of the project. The thesis follows an introspective, recursive
methodology, where early research decisions are analyzed in the light of what I
have learned in this process of apprenticeship to Lakota traditional thinkers.
The narratives reveal that contemporary Lakota identity encompasses
colonial discourses, strategic responses to such impositions, and an autonomous
indigenous system of beliefs. This epistemological tradition, that is, traditional
Lakota spiritual beliefs, promotes an acknowledgment of relations as opposed to
exclusive categories of cultural difference. Melda Trejo has substantial
connections to the Lakota community and her marriage follows the traditional
pattern of "marrying out." Lupe Trejo configures his Mexican ancestry in ways
that align with the Lakota people while also acknowledging his difference in the
community. Melda and Lupe define themselves as Lakota through their spiritual
practice in the Sundance as it reappeared in the cultural resurgence at Pine Ridge
in the 1970s and 1980s. They situate themselves and their Sundance amid the
controversies that surround authentic practices and the participation of outsiders
in the ceremony. The thesis provides an interpretive framework, supported by
additional life stories as well as critical and ethnographic material, for the analysis
of selected stories. / Medicine, Faculty of / Graduate
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Huweliksverryking vir plaaswerkersViljoen, Coralie 03 1900 (has links)
Thesis (M Social Work)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: Marriage enrichment was developed to equip couples with the necessary skills and
knowledge to help them achieve a happy marriage. It is successful with respect to
the improvement of the marriage relationship and the encouragement of marital
satisfaction. The marriage enrichment programmes that were developed up till now,
were developed for the use of residents of First World countries. The goal of this
study was to identify farm workers’ experience of marriage and their needs with
respect to marriage, in order to make recommendations with regard to elements that
could be included in a marriage enrichment programme for farm workers.
A qualitative research design was used, as semi-structured interviews with the help
of an interview schedule were conducted with thirteen farm workers who live and
work on two farms in different geographical areas around Stellenbosch. Information
was gathered by separately interviewing marriage partners, in order to ensure that
conversations were not influenced by the presence of the marriage partner.
Participants not only consisted of legally married couples, but also couples who were
involved in a long-term relationship.
The literature study focused on the circumstances of farm workers in the Western
Cape. It also focused on theories underpinning current marriage enrichment
programmes, and discussed and described the content of selected current marriage
enrichment programmes. General challenges facing couples and which are typically
included in marriage enrichment programmes were also discussed.
Three themes emerged during findings and conclusions of the study. These include
various sub-themes arising from the alcohol abuse of farm workers, and distinctive
qualities of happy and unhappy couples. Recommendations were made with regard
to these themes, while the theories on which current marriage enrichment
programmes were based, as well as its exercises and elements were kept in mind. / AFRIKAANSE OPSOMMING: Huweliksverryking is ontwikkel om egpare met die nodige kennis en vaardighede toe
te rus ter bereiking van ‘n gelukkige huwelik. Dit is doeltreffend ten opsigte van die
verbetering van die huweliksverhouding en die bevordering van
huwelikstevredenheid. Die huweliksverrykings-programme wat egter wel ontwikkel
is, is vir die gebruik van inwoners van Eerste Wêreld-lande ontwikkel. Die doel van
hierdie studie was om plaaswerkers se ervaring van die huwelik en hul behoeftes ten
opsigte van die huwelik te identifiseer, sodat aanbevelings gemaak kan word ten
opsigte van elemente wat ingesluit kan word in ‘n huweliksverrykingsprogram vir
plaaswerkers.
‘n Kwalitatiewe navorsingsontwerp is benut, aangesien semi-geskeduleerde
onderhoude aan die hand van ‘n onderhoudskedule gevoer is met dertien
plaaswerkers wat woon en werk op twee plase in verskillende geografiese areas
buite Stellenbosch. Onderhoude met huweliksmaats het apart van mekaar
plaasgevind, om te verseker dat gesprekke nie deur die teenwoordigheid van die
huweliksmaat beïnvloed kon word nie. Deelnemers het nie net bestaan uit wettiglik
getroude egpare nie, maar ook paartjies wat in ‘n langtermynverhouding betrokke is.
Die literatuurstudie het gefokus op die omstandighede van Wes-Kaapse
plaaswerkers. Dit het ook gefokus op teorieë waarop bestaande
huweliksverrykingsprogramme gebaseer is, en het verskeie geselekteerde
bestaande huweliksverrykingsprogramme se inhoud bepaal en omskryf. Algemene
uitdagings waarmee egpare te doen kry, en wat tipies in
huweliksverrykingsprogramme bespreek word, is ook bespreek.
Tydens bevindinge en gevolgtrekkings van die studie het drie temas na vore gekom.
Dit sluit in verskeie sub-temas ten opsigte van alkoholmisbruik tussen plaaswerkers
en die onderskeie eienskappe van gelukkige en ongelukkige egpare. Die
aanbevelings is ten opsigte van hierdie temas gemaak, met inagneming van
bestaande huweliksverrykingsprogramme se elemente, oefeninge en die teorieë
waarop dit gebaseer is.
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Tsenguluso ya mbingano ya VhavendaNekhongoni, Mukondeleli Emily January 2013 (has links)
Thesis (MA. (African Languages)) --University of Limpopo, 2013 / Tsenguluso iyi yo bvisela khagala matshimbidzele a mbingano ya Vhavenḓa zwi tshi kwama zwine mbingano iyi ya vha zwone, u dzhenelela ha vhabebi, maambisele, u lugiselwa ha mbingano, lumalo u swika kha u vhinga kana u vhingwa.
Yo dovha ya bvisela khagala khaedu dzo livhanaho na iyi mbingano ṋamusi dzine dza vha u sa dzhenelela ha vhabebi kha mbingano dza vhana vhavho. U ḓiṱoḓela vhafunwa ha vhaswa ano maḓuvha, zwiitisi zwa u sa malwa ha vhafumakadzi khathihi na u sengulusa uri ndi ngani vhanna ano maḓuvha vha si tsha mala vhafumakadzi vhanzhi.
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