In this account of male infidelity and the migrant imaginary, I take on the idea of how it is that moral arguments can be made in support of the claim that male infidelity does not invalidate the assertion of love to one’s partner. In trying to address this issue I undertook an ethnographic study of eight middleclass Zimbabwean men living in Midrand. Using these young Zimbabwean middleclass men as an analytical category, I delve into the imagined lifestyles that they have about life in South Africa and the frustrations that they encounter in trying to realise these standards of living. I use Berlant’s (2006) concept of ‘cruel optimism’ to show how these frustrations in turn lead to a situation in which infidelity is not seen as antithetical to love.

Thesis (M.Sc. (Public Health)) --University of Limpopo, 2005 / In rural areas, most women carry the burden of preventing unwanted pregnancies alone. Most of the men are not aware of the benefits of contraceptives. They mostly complain that the contraceptives their partners use make them sick. Men have a negative attitude towards the use of contraceptives and do not share the responsibility of contraceptive use with their partners. Aim: Aim of this study was to determine men’s knowledge, practices, and attitudes on the use of contraceptives in a village of Limpopo province, South Africa. Methods: Five focus group discussions were held with groups of men between the ages of 20 and 50 in the five villages of Ga-Sekororo. The researcher used an audio tape to record what participants said during group sessions and made some observational notes to supplement the tape recordings. The researcher used a topic guide to direct and guide sessions with each of the group meetings in order to understand their knowledge, practices, and attitudes towards the use of contraceptives. Results: Some of the men were able to list the various methods of contraceptives available, the benefits of contraception, and the negative consequences of unprotected sex. Only 32% indicated a willing ness to use a male contraceptive pill when available which indicated unwillingness in most men to share the responsibility of contraception with their partners in spied of their knowledge of the benefits of contraception. Ninety two percent of men prefer the first-born child to be a male and if it happens to be a female, will continue to have children until a male is born. Programmes to address the reproductive health needs of men are needed and when implemented will benefit women as well. The government and non-governmental organizations (NGOs) should work together to fulfil this need. / The Ford Foundation International Fellowship Programme

By gathering information from a volunteer sample of men who sleep with men (MSM) in the Johannesburg inner city, the study aimed to discover those decisions and behaviour that influence their health decision-making and health-seeking behaviour, particularly as far as HIV and their sexual health was concerned. Eleven in-depth interviews were conducted by three interviewers using a semistructured interview guide which asked questions on demographics, health-seeking behaviour, sexual orientations and behaviour, knowledge of HIV/AIDS and community support. During analysis, collected data was classified into the themes of access to health care, personal and general MSM HIV risk perceptions, sexual behaviour, alcohol and unprotected sex, prostitution, religion and stigma, violence and discrimination. This study was the first qualitative study researching MSM in the Johannesburg inner city and provides useful baseline information for further qualitative MSM studies in the geographical area and for the development of MSM aligned interventions. / Sociology / M.A. Sociology

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research paper set out to discover whether a Christian Spiritual perspective (within a framework of a theology of affirmation and a psychological strengths perspective of fortigenesis) on basic threatening existential issues, such as HIV/AIDS Stigma, Homophobia, etc. can help MSM to reformulate the quest for meaning and be integrated in a holistic approach to spiritual healing in order to overcome the schism in HIV/AIDS: Friend or Foe? Setting the stage for exploring the world‟s worst global challenge within the health sector, and how it relates to the South African context for MSM. The research uncovered that MSM face the greatest challenge and burden of HIV/AIDS in many countries, however little research has focused on MSM and HIV/AIDS in South Africa. Literature links this to the fact that throughout Africa, the predominant view of same sex relationships as being un-African, sinful and an abomination. Pointing out that for MSM, the development of God-images usually occurs during the process of growth and maturation as an individual, where a multitude of experiences are based primarily through the filter of belonging to a minority, which are seen predominantly from society as being sinful. The possible multitude of traumatic and often fearful life experiences, including the potentially highly stressful and difficult process of informing their parents and families of their sexuality, may influence their emotional experience and ultimately their God-image. The God-image of parental love, acceptance and caring may be impacted on by fear of rejection and the lack of acceptance. The development of ambivalence may strongly impact on MSM God-images, resulting in conflicted experiences and understanding of God, where the God-image could become distant and judgmental (Hoffman, 2009:15-18). Something that is exacerbated by the stance of some belief systems promote the concept of “love the sinner, hate the sin”, which only results in MSM being ignored or having their partners/relationships rejected, thus isolating them within their own faith community. This impacts their spiritual/religious development and their participation in a non-affirming faith community can result in levels of increased internalized homonegativity (this is defined as negative attitudes to one‟s own homosexuality), causing poorer psychological health and lower self-regard. The dignity, identity and meaning of MSM are further impacted on by their minority existence within the context of South Africa, which places various traumatic stresses on MSM. These traumatic stresses are amplified by the constant negotiation of fear regarding the contracting of HIV/AIDS or even being diagnosed with the life threatening disease. Despite all these external and the resultant internal stressors, Graham and Kiguwa (2005) found that religion and spirituality is important to MSM-youth as it provides possible supportive structures and environments. Many of the MSM-youth believe in the Bible or ancestors (or even both), yet have chosen to adapt their beliefs by taking what was important for them from the Bible and ancestral belief systems. This they have done as the traditional view of religion and the Bible held by most people, where the scriptures are taken literally, is that homosexuality is a sin (Graham and Kiguwa, 2005:7-8). Within this research, the interviewees experienced all this; however the results also showed that all the participants found some beneficial aspects out of contracting HIV/AIDS, with various levels of meanings relating to a sense of growth for each interviewee, while 4 out of 5 indicated that spirituality played an important role in assisting them in improving their lives. It aided in helping them to develop a sense of connection to themselves and others, something that many felt was missing within their lives. They felt that if it hadn‟t been for HIV, they would not have increased their levels of spirituality. This is an important empirical finding with respect to the research question and hypothesis, which hypothesized that HIV/AIDS promoted changes within MSM that results in spiritual growth and the development of internal strengths that allow them to transcend above the stressor of HIV/AIDS. The idea that MSM experience spirituality as something helpful and essential, makes it important to note that comments in the empirical research indicated that they tended to believe that if a Higher Power is involved, that it is unconditionally loving, kind and friendly. This is an important description of a God image within Christian Spirituality, a possible God-image of a Partner for Life or Friend. Thus, for Christian Spirituality to play a role within the healing of MSM and to better enhance spirituality and lay a better spiritual foundation, and develop better internal strengths and existential states, it thus becomes important to explore how Christian Spirituality will be able to address these needs of MSM, within a theological framework of affirmation.

By gathering information from a volunteer sample of men who sleep with men (MSM) in the Johannesburg inner city, the study aimed to discover those decisions and behaviour that influence their health decision-making and health-seeking behaviour, particularly as far as HIV and their sexual health was concerned. Eleven in-depth interviews were conducted by three interviewers using a semistructured interview guide which asked questions on demographics, health-seeking behaviour, sexual orientations and behaviour, knowledge of HIV/AIDS and community support. During analysis, collected data was classified into the themes of access to health care, personal and general MSM HIV risk perceptions, sexual behaviour, alcohol and unprotected sex, prostitution, religion and stigma, violence and discrimination. This study was the first qualitative study researching MSM in the Johannesburg inner city and provides useful baseline information for further qualitative MSM studies in the geographical area and for the development of MSM aligned interventions. / Sociology / M.A. Sociology

Thesis (MPhil)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: The objective of this study was to measure the level of HIV and Aids knowledge, attitudes and safer sex practices among student men who have sex with men (MSM) at a higher education institution in the Western Cape. The study served to recommend guidelines for effective and enhanced targeted intervention response for MSM student community. A total of 36 MSM students aged between 19 and 36 (of which most were South African, black and Xhosa speaking) were recruited to take part in the study. Selection was done via snowball sampling. Respondents completed questionnaires upon consenting to participate in the study. The study found moderately high levels of basic HIV knowledge among the sampled MSM population. There were, however, lower levels of knowledge reported regarding the associated risk and effective prevention strategies of anal sex when compared to similar information about vaginal sex and oral sex. Findings also show that participants had very positive attitudes towards HIV testing, condom use and a non-discriminating environment. Respondents lacked confidence in both management and student leadership with regards to their responsibility in mitigating homophobia/discrimination against MSM student population. Furthermore, a high number of respondents reported having sex with men and women as well as multiple sexual partnerships. Self-reported alcohol and drug use were found to be very low, with the majority of participants indicating non-use. Participants stated little challenges accessing health care services. However, respondents felt MSM specific information about health care related rights and needs were lacking. Recommendations from this study include current HIV and Aids policy reform, mainstreaming MSM-friendly health care services, introducing combination HIV prevention programmes such as Mpowerment and addressing the human rights needs of MSM. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om die vlakke van MIV en Vigs kennis, houdings en veilige seksuele praktyke onder manlike studente wat seks het met mans (MSM) by 'n hoër onderwys instansie in die Wes-Kaap te meet. Die studie het gepoog om riglyne daar te stel vir die bewerkstelling van effektiewe en verbeterde geteikende intervensies vir die MSM studente gemeenskap. Daar was 36 MSM studente tussen die ouderdomme van 19 en 36 (meestal Suid-Afrikaans, swart en Xhosa-sprekend) gewerf vir die studie. Seleksie is gedoen deur middel van die sneeubal steekproef-metode. Deelnemers het 'n vraelys voltooi nadat hulle ingewillig het om deel te neem aan die studie. Deelnemers het matig tot hoë vlakke van basiese MIV en Vigs kennis getoon. Daar was egter laer vlakke van kennis oor gepaardgaande risiko’s en effektiewe voorkoming strategieë ten opsigte van anale seks in vergelyking met dieselfde informasie oor vaginale en orale seks. Die studie het verder bevind dat deelnemers baie positiewe houdings gehad het teenoor MIV-toetsing, die gebruik van kondome en 'n nie-diskriminerende omgewing. Verder het hulle min vertroue getoon in beide die bestuur en studente leierskap se vermoë om sake wat verband hou met homofobie en/of diskriminasie teen die MSM studente bevolking, effektief te hanteer. Daar is gevind dat baie respondente seks het met mans en vroue en ook verskeie seksuele maats het. Self-gerapporteerde alkohol- en dwelmgebruik was relatief laag onder respondente met die meerderheid wat aangedui het hulle glad nie alkohol of dwelms gebruik nie. Deelnemers het ook rapporteer dat gesondheidsdienste vir hulle maklik toeganklik is. Respondente het ook gevoel dat MSM spesifieke informasie oor gesondheidsverwante regte en behoeftes tans ontbreek. Aanbevelings wat voortspruit uit hierdie studie sluit in die hersien van die huidige MIV en Vigs beleid, die skepping van MSM-vriendelike dienste, die implementering van MIV-voorkomingsprogramme soos Mpowerment en die bevordering van menseregte wat verband hou met MSM.

The pathways to manhood for young adult African men in urban settings are based more on socio-economic demands than socio-cultural expectations of being a man. This study was a qualitative explorative research on the perceptions of HIV-prevention practitioners on the different pathways to manhood among young adult African men in urban settings in Gauteng, South Africa. From the findings it was clear that there are diverse socio-cultural and socio-economic pathways to manhood, including the media, older men, peers, religion and women. These pathways affirm, confirm, validate and value a man as a man and not a boy in urban settings such as cities and informal settlements in Gauteng. The research concluded that a great deal more could be done to ensure that men get involved in HIV-prevention programmes by ensuring dialogue on manhood and masculinities between men and men, and men and women. / Sociology / M.A. (Social Science)

The study has two separate but related aims, which are to explore the social and health experiences of men who are in polygynous relationships and to develop holistic health and social strategies to support men who are in polygynous relationships. Objectives of the study were to identify the different permutations of polygynous relationships that related to health and social issues; to clarify the social status of men who are in polygynous relationship; to explore and describe the health experiences of men in polygynous relationship; to explore and describe the social experiences of men in polygynous relationship; to explore the spiritual experiences of men who are in a polygynous relationship; to describe and to generate holistic strategies to support men who are in a polygynous relationships. Method: In this study, the researcher used descriptive and interpretive phenomenological processes to develop a range of holistic strategies to support men who were in polygynous relationships. The researcher described the experiences and developed interpretations based on the lived experiences that the men reported. Findings: Polygyny remains the reality within the Bapedi tribe in Sekhukhune area. The practice of polygyny is not only for the affluent as indicated in most literature but is also practiced as a corrective strategy for families who are experiencing marital problems. Polygyny is not viewed as abusive to the women and children but rather beneficial to the women. It helps to reduce the risks of the development of cervical cancer that is predisposed by frequency of sexual intercourse. Polygyny promotes the morals within the communities, as children grow up within the two parents’ environment as opposed to the rising numbers of single parent families. Polygyny practice in the Sekhukhune areas is a voluntary choice and not a forced marital arrangement. Conclusions and recommendations: The researcher recommended policy guidance to support health practitioners with strategies to assist members of polygynous families in need of help. The policy also guides employers to recognise and to register the second or third wife as beneficiaries of the working husband. / Health Studies / D. Litt. et Phil . (Health Studies)

The pathways to manhood for young adult African men in urban settings are based more on socio-economic demands than socio-cultural expectations of being a man. This study was a qualitative explorative research on the perceptions of HIV-prevention practitioners on the different pathways to manhood among young adult African men in urban settings in Gauteng, South Africa. From the findings it was clear that there are diverse socio-cultural and socio-economic pathways to manhood, including the media, older men, peers, religion and women. These pathways affirm, confirm, validate and value a man as a man and not a boy in urban settings such as cities and informal settlements in Gauteng. The research concluded that a great deal more could be done to ensure that men get involved in HIV-prevention programmes by ensuring dialogue on manhood and masculinities between men and men, and men and women. / Sociology / M. A. (Social Science)

The study has two separate but related aims, which are to explore the social and health experiences of men who are in polygynous relationships and to develop holistic health and social strategies to support men who are in polygynous relationships. Objectives of the study were to identify the different permutations of polygynous relationships that related to health and social issues; to clarify the social status of men who are in polygynous relationship; to explore and describe the health experiences of men in polygynous relationship; to explore and describe the social experiences of men in polygynous relationship; to explore the spiritual experiences of men who are in a polygynous relationship; to describe and to generate holistic strategies to support men who are in a polygynous relationships. Method: In this study, the researcher used descriptive and interpretive phenomenological processes to develop a range of holistic strategies to support men who were in polygynous relationships. The researcher described the experiences and developed interpretations based on the lived experiences that the men reported. Findings: Polygyny remains the reality within the Bapedi tribe in Sekhukhune area. The practice of polygyny is not only for the affluent as indicated in most literature but is also practiced as a corrective strategy for families who are experiencing marital problems. Polygyny is not viewed as abusive to the women and children but rather beneficial to the women. It helps to reduce the risks of the development of cervical cancer that is predisposed by frequency of sexual intercourse. Polygyny promotes the morals within the communities, as children grow up within the two parents’ environment as opposed to the rising numbers of single parent families. Polygyny practice in the Sekhukhune areas is a voluntary choice and not a forced marital arrangement. Conclusions and recommendations: The researcher recommended policy guidance to support health practitioners with strategies to assist members of polygynous families in need of help. The policy also guides employers to recognise and to register the second or third wife as beneficiaries of the working husband. / Health Studies / D. Litt. et Phil. (Health Studies)