In this dissertation, I argue that there is a pressing need in post-apartheid KwaZulu-Natal to re-assess the eighteenth- and nineteenth-century histories of the region from the perspectives of people whose ancestry was dispossessed and/or displaced in the wars that took place in that period, particularly those that elevated Shaka to dominance. I suggest that because of their retrospective manipulation by the vested interests of power politics, historical processes over the past two centuries, and in the last century in particular, have invested the figure of King Shaka and 'Zulu' ethnic identities with unitary meanings that have made them close to inescapable for most people who are considered 'Zulu'. I argue that there is, therefore, a need to recuperate the histories of the clans which were defeated by the Zulu and welded into the Zulu 'nation'. Following British-Jamaican novelist Caryl Phillips' strategy, I begin to conduct this recuperation through a process of subverting history by writing back into historical records people and events that have been written and spoken out of them. I argue that literary texts, izibongo ('personal' praises) and izithakazelo (clan praises) in this case, offer a useful starting point in recovering the suppressed or marginalised histories of some of the once-significant clans in the region. In the three chapters of this dissertation, I examine the izibongo of three late eighteenth-/early nineteenth-century amakhosi (kings) in the present KwaZulu-Natal region, Shaka kaSenzangakhona of the Zulu clan, Phungashe kaNgwane of the Buthelezi and Zwide kaLanga of the Ndwandwe. In the first chapter, I read Shaka's izibongo as an instance of empire-building discourse in which I trace the belittling representations granted Phungashe and Zwide. In the second and third chapters, I set Phungashe's and Zwide's izibongo, respectively, as well as the histories carried in and alluded to by these texts, and the clans' izithakazelo, alongside Shaka's and examine the extent to which the two amakhosi's izibongo talk back to Shaka's imperialism. I also follow the later histories of the two amakhosi's clans to determine which individuals became prominent in the Zulu kingdom under Shaka and after, as well as point to the revisions of the past that are being conducted in the present by people of the two clans. The versions of the izibongo I study and the hypotheses of history I present are drawn from sources that include the James Stuart Archive, A.T. Bryant, and oral historical accounts from several people I interviewed. Given the present imperatives in South Africa of bringing justice to the various peoples who were dispossessed under colonial and apartheid domination, I argue that recuperating the histories of the clans that were conquered by the Zulu under Shaka's leadership problematises questions of justice in KwaZulu-Natal: if it is legitimate to claim reparation for colonialism and apartheid, then the Zulu kingdom should be viewed under the same spotlight because of the similar suffering it visited on many inhabitants of the region. In that way, we can transcend divisive colonial, apartheid and Zulu nationalist histories that continue to have strong, often negative, effects on the crossing of identity boundaries constructed under those systems of domination. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2004.

Abstract not available. / Thesis (M.A.) - University of Natal, Durban, 2000.

Abstract not available. / Thesis (M.A.) - University of Natal, Durban, 2000.

The dissertation focuses on preaching in the context of selected African indigenous churches. The aim of the study was to explore sermon texts as a genre of oral communication. The gathering of data was guided by the hypothesis that the sermons that are preached in the African indigenous churches are composed orally and communicated orally. Three church groups were identified for the purposes of this study. Although the intention, at the planning stage of the study, was to study a mixture of Ethiopian, Zionist and Messianic-type churches, practical considerations and also because of socio-political factors, the study was limited to church groups of the Zionist and Messianic types. The research was carried out through the method of participant observation of services of worship, extended interviews with church leaders, preachers and congregants and also through the use of audio cassette recordings during nine months of field work in Edendale in Pietermaritzburg, Port Durnford near Mtunzimi and Ndabayakhe near Empangeni. A central finding of the study is that in the African indigenous churches a sermon is prepared and has a form (structure). The structure of the sermon is that of an oral text. The oral texture of the sermon is influenced by the following contexts: an oral tradition; the Bible which is a written source with a repertoire of texts' church tradition which is orally transmitted; and the life setting and experience of the congregants. It was also found that the sermon text is presented as a 'performance' involving both the preacher and a live, active, close audience. The study concludes that the communication of the sermon is influenced by the structural form of the sermon text, the ability of the preacher to use literary products and visual resources, and also by the participation of the audience. / Thesis (M.A.) - University of Natal, Durban, 1992.

This study contains a variety of oral traditional formulae found in various places in KwaZulu-Natal which are used in the imbeleko ceremony and these formulae are analyzed in their traditional form and in a number of new formulations. The imbeleko ceremony is a celebration to introduce and welcome a newborn child, but occasionally even an adult newcomer may be introduced to both the living and the ancestral spirits. A full description of the imbeleko ceremony, the reasons for performing it, the procedures followed, an analysis and comparison of mnemotechnics used in the formulae and finally the application of orality-literacy theories to the rites and the text are provided. Variations observed in my research in the manner in which this rite is celebrated from family to family are pointed out. Zulus regard it as a must to perform the imbeleko ceremony for every child in the family. The reasons for this ceremony vary from (a) thanksgiving ceremony, (b) the official introduction of the child to ancestors, (c) the rite performed late to protect the child from misfortunes, (d) and to provide an opportunity for naming the child. There is also the imbeleko ceremony that may be performed in the life of the child when there are indicators that there is a need for it to be done i.e. when there is illness that seems incurable, and psychological crisis which occur even though the imbeleko had been performed. There is also a type of imbeleko ceremony for the first child that combines the child's maternal and paternal families. This dissertation concludes by comparing and contrasting the imbeleko and the Christian baptism. It is possible changes have taken place in the imbeleko ceremony as a result of external influences of the western Christian life. (NB This dissertation is accompanied by a video) / Thesis (M.A.) - University of Natal, 1996.

This research study, in its efforts to discuss the consequences of the introduction of literacy among the Zulu people in Umbumbulu, will embody the social and educational aspects of the oral Zulu people before and after the introduction of writing. People have been made to believe that by learning to read and write, they would be empowered: literacy and education would enable them to get decent jobs and earn more money. Western civilization which has been adopted by many African peoples, attaches great value to money economy than subsistence economy, hence there has been a shift from orality to literacy. It is assumed that the acquisition of literacy skills may not change the intelligence quotient of an individual. This work will therefore investigate if the Zulu people did have a form of civilization before they met with the Whites. One will further investigate if the oral life of the Zulu man without the knowledge of reading and writing, was miserable and imbalanced. I shall then look into the method of how literacy was introduced among the Zulu people in Umbumbulu and lastly, check on the impact of literacy and education on the social life of Umbumbulu people. This project falls within the orality-literacy debate and will compare some often conflicting theories. Finally, one would propose suggestions of how school going pupils in Umbumbulu would improve their school performance by applying teaching methods and content that has relevance to their oral culture. / Thesis (M.A.)-University of Natal, Durban, 1997.