There has been a great deal of focus on young people and how they obtain information about reproductive health matters in the era of HIV/AIDS. However, there has very limited research on role of traditional initiation schools in the era of HIVIAIDS. In some parts of South Africa, young men and women continue to attend traditional initiation schools. The primary aim of these schools is to disseminate information about sexuality and other reproductive health matters in order to ensure that young people are well prepared for their future social growth, societal responsibilities and conjugal matters. Interviews were conducted with young people who had attended traditional initiation schools. The study was conducted in three villages in the Limpopo Province in South Africa where traditional initiations are widely practices. The study examines the impact of traditional initiation schools on adolescent's sexuality and reproductive health behaviour. The findings of the study show that traditional initiation schools have an important role to play in imparting information about sexuality and reproductive health. Traditional initiation schools prepare young people for the transition to adulthood. It is believed that these schools produce men who are independent, brave and courageous and women who are good mothers, wives and daughter-in-Iaws. However, some young men and women feel that they are more likely to engage in sexual activities soon after attending traditional initiation schools. This is because there is massive use of sexually explicit language during the process of initiation. Some young people feel that traditional initiation schools have contributed to the increase in sexual activity and as a result, negative reproductive health outcomes. However, the main conclusion is that traditional initiation schools have an important role to play to shaping the sexual and reproductive health behaviour of Venda young men and women. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2005.

Thesis (Ph. D.)--University of California, Los Angeles, 1995. / Vita. Includes bibliographical references (leaves 247-259).

Almost all African societies have female initiation rites to mark the process of growing up. Initiation rites signal the transition from one stage in life to another. Between the two levels is “the camp,” the liminal phase, in which the initiate is secluded in order to be initiated into the mysteries of life. Through female initiation rites, positions of power and social relations within the society are demonstrated. The Bemba people of Zambia perform the Chisungu female initiation rites in which young women are initiated into adulthood through the ritual process. Chisungu female initiation rites remain an important source of traditional education on sex and the social and religious leadership roles of women in Zambia although they are now being modified and performed in a shortened form. This study builds on the scholarly work undertaken by African women theologians particularly in the last decade, to engage theologically with the subject of HIV and AIDS on the African continent. Their theoretical insights and analysis provide the critical lenses for this thesis. The objective of the thesis is to offer a gendered analysis of Chisungu initiation rites among the Bemba people, in order to retrieve the values of indigenous female initiation rites which can critique patriarchy in the context of HIV and AIDS. This objective is achieved in the following steps. Firstly the function, the form and the practices of indigenous female Chisungu initiation rites are explained. Secondly, the gendered cultural values of indigenous female Chisungu initiation rites are demonstrated while simultaneously providing details of the symbolic meaning of the rites and the interpretation of the initiation songs and the sacred emblems (imbusa). Thirdly, how gendered cultural values of indigenous Chisungu initiation rites can be retrieved for HIV prevention is illustrated. Finally the importance of inculturating the values of indigenous female Chisungu initiation rites in the UCZ with regards to empowering women in the context of HIV and AIDS is explored. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

A descriptive study concerning the Navajo Puberty Ceremony for girls, the Kinaalda', examined the extent of the practice of the ceremony, and the frequency in which the girls who have had the ceremony and the girls who have not had the ceremony differ in traditional characteristics. Fifty-four percent of the girls questioned have had the Kinaalda'. Significant differences between the girls who had the ceremony and those who had not had the ceremony were found, using a chi square test of significance at an alpha level of .05, in the frequency of a set of traditional characteristics. The Kinaalda' girl possessed the set of traditional qualities more frequently than the non-Kinaalda' girl.

Thesis (doctoral)--University, Nijmegen, 2004. / Includes bibliographical references (p. 335-348).

Thesis (doctoral)--University, Nijmegen, 2004. / Includes bibliographical references (p. 335-348).

Puberty rites are practised in many countries including South Africa. In South Africa the puberty rites have different names and different practices. This study focused on vukhomba among the Manchangana/Vatsonga. Vukhomba is conducted exclusively for girls who have reached menarche. The purpose of this study was to explore the possibility of utilising vukhomba for the improvement of the health status of women. The study design is a qualitative, exploratory, descriptive contextual research study conducted in the Northern region of the Northern Province among Vatsonga\Manchangana in four selected areas. The ethnographic strategy was used to gain access to the vukhomba to view and describe the rite from an emic perspective. The sample included all girls who were initiates during January 1998 and December 1999 in the four selected areas, as well as Vadzabi, varileri, initiated girls, initiated women and vukhomba elders who attended the initaitions. The techniques for data collection included participant observation, semi-structured interviews, focus group discussions, key informant interviews and feedback workshops. The findings indicate that vukhomba is conducted during the school holidays in order to cater for girls who are still attending school. The sexuality education in this rite is mainly about encouraging initiates to maintain their virginity for their future husbands. Vukhomba therefore teaches girls attending the initiation the facts of life. It was however, found that girls often attend the initiation for material gain and respect for elders. The content of sexuality education information given to girls during the rite is inadequate. Initiated women and girls wanted to gain more knowledge about their bodies, their health, menstruation, child bearing and pregnancy, contraceptives and pregnancy. After reviewing the findings of the research an intervention programme was developed and discussed with the initiated women and initiated girls. Vukhomba elders accepted the intervention programme, however, certain topics were not approved e.g. contraception. The intervention programme is expected to form part of the initiation programme in the future. Initiated community members will be trained to facilitate the activities of this programme. / Health Studies / D.Litt. et Phil.

Puberty rites are practised in many countries including South Africa. In South Africa the puberty rites have different names and different practices. This study focused on vukhomba among the Manchangana/Vatsonga. Vukhomba is conducted exclusively for girls who have reached menarche. The purpose of this study was to explore the possibility of utilising vukhomba for the improvement of the health status of women. The study design is a qualitative, exploratory, descriptive contextual research study conducted in the Northern region of the Northern Province among Vatsonga\Manchangana in four selected areas. The ethnographic strategy was used to gain access to the vukhomba to view and describe the rite from an emic perspective. The sample included all girls who were initiates during January 1998 and December 1999 in the four selected areas, as well as Vadzabi, varileri, initiated girls, initiated women and vukhomba elders who attended the initaitions. The techniques for data collection included participant observation, semi-structured interviews, focus group discussions, key informant interviews and feedback workshops. The findings indicate that vukhomba is conducted during the school holidays in order to cater for girls who are still attending school. The sexuality education in this rite is mainly about encouraging initiates to maintain their virginity for their future husbands. Vukhomba therefore teaches girls attending the initiation the facts of life. It was however, found that girls often attend the initiation for material gain and respect for elders. The content of sexuality education information given to girls during the rite is inadequate. Initiated women and girls wanted to gain more knowledge about their bodies, their health, menstruation, child bearing and pregnancy, contraceptives and pregnancy. After reviewing the findings of the research an intervention programme was developed and discussed with the initiated women and initiated girls. Vukhomba elders accepted the intervention programme, however, certain topics were not approved e.g. contraception. The intervention programme is expected to form part of the initiation programme in the future. Initiated community members will be trained to facilitate the activities of this programme. / Health Studies / D.Litt. et Phil.

<p>The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is&nbsp / smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to&nbsp / locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash / depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes / they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo / new person&rsquo / has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have&nbsp / special properties / the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in&nbsp / the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association&nbsp / with the great snake / such practices may have included the use of rock dust as an ingredient for body paint.</p>

<p>The study is about the rock engravings on the wonderstone hills just outside Ottosdal, North West province, about 70km northwest of Klerksdorp. Wonderstone is remarkable rock that is&nbsp / smooth, shiny and very easy to mark. The wonderstone occurs only on two adjacent farms, Gestoptefontein and Driekuil, and thus the rock art on the wonderstone outcrops is referred to as the Gestoptefontein- Driekuil complex (GDC). This rock art is now the only remaining trace of what must once have been a much larger complex of engravings. Sadly, much of the rock art has been destroyed in the course of mining activities, with very few records. The largest remaining outcrop is still threatened by potential mining activities. The study attempts to bring this disastrous and unacceptable situation to the attention of the public and the heritage authorities, who have so far failed to respond to applications to grant the sites protection. It therefore has two main aims: to&nbsp / locate and record as much of the rock art as possible and to understand the significance of the outcrops in the lives of the people who made them. Based on the rock art itself, as well as what little historical evidence is available, it is argued that the rock art was made by Khoe-San people during the performance of important ceremonies and other activities. The rock art has two main components: engravings of referential motifs and a gestural, or performative, element. The referential motifs depict a range of things: anthropomorphs and zoomorphs, decorative designs, items of clothing, as well as ornaments and decorations. The gestural markings were made by rubbing, cutting and hammering the soft wonderstone, probably in the course of a range of activities that people carried out on the outcrops. One of the main findings of the study is that the GDC was a place that was of particular significance to women. This is suggested by the large number of engravings of items that are closely associated with Khoe-San women &ndash / depictions of aprons, ornaments, and decorations. These play a prominent role in the initiation practices of many Khoe-San groups. Initiates emerging from ritual isolation after their first menstruation are given new clothes / they are also loaned ornaments and jewellery. This reincorporation into society as a &lsquo / new person&rsquo / has been described by some Khoe-San women as one of the high points of their lives. Oral traditions from the area indicate that the wonderstone outcrops were believed to have&nbsp / special properties / the study incorporates these traditions to argue that the wonderstone outcrops were associated with the presence of a great water snake that lay on the rocks and also lived in&nbsp / the pools of water in the nearby Driekuil Spruit. People therefore came to the outcrops to perform rites of reincorporation. One of these ceremonies may have been performing rites of association&nbsp / with the great snake / such practices may have included the use of rock dust as an ingredient for body paint.</p>