This thesis is a critical examination of patterns of research in the academic study of Shona traditional religion, with special reference to methodological considerations. I analyse the methods and approaches used so far by prominent writers in the study of Zimbabwe's Shona traditional religion so that we may be able to develop better ways of researching it. I then discuss ways that ought to inform and direct the research methods that are most likely to yield adequate empirical studies of the Shona people. I analyse works of the "early writers", as well as those of Michael Gelfand, Gordon Chavunduka and Michael Bourdillon. Where relevant, I explore the connection between the researchers' religious, cultural, academic or professional "baggage" and how this relates to their research. Discussing methodological issues such as: the "insider-outsider" question, the "emic-etic" issue, value-judgment as well as the questions of reductionism, "subjectivity" and "objectivity" in scholarship, I examine these writers' attitudes to, and the ways they wrote about Shona traditional religion and cultural practices. I assess their approaches and research methods in relation to those from various disciplines such as history, phenomenology, theology, anthropology and participant observation. I analyse the extent to which these writers, for example, utilised the historical approach or presented insider perspectives in an endeavour to reach an adequate and thorough understanding of Shona religion and culture. In view of the fact that Shona traditional religion is a polyvalent and polymorphic community religion, I argue that no one approach and method can be said to be "the" only method so as to attain a comprehensive understanding of the meanings veiled in Shona religion and culture. Furthermore, given the nature of Shona traditional religion, it is essential for researchers to exploit as much of oral history as possible. Thus, researchers also need to learn the Shona language, live in the community for a long period of time, attend and observe every bit of Shona life so as to see, hear and understand how these phenomena fit together. It is suggested that methodological conversion and agnostic restraint need to be forged into a multi-disciplinary and poly-methodic science of religion in the quest of a research model to be used in order to attain a better understanding of Shona religion, culture and society. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 1997.

Social science is in crisis. The task of social science is to study “man in situation”: to understand the world as it is for “man”. This thesis charges that this crisis consists in a failure to properly address the philosophical anthropological question “What is man?”. The various social scientific methodologies who have as their object “man” suffer rampant disagreements because they presuppose, rather than consider, what is meant by “man”. It is our intention to show that the root of the crisis is that social science can provide no formal definition of “man”. In order to understand this we propose a phenomenological analysis into the essence of social science. This phenomenological approach will give us reason to abandon the (sexist) word “man” and instead we will speak of wer: the beings which we are. That we have not used the more usual “human being” (or some equivalent) is due to the human prejudice which is one of the major constituents of this crisis we seek to analyse. This thesis is divided into two Parts: normative and evaluative. In the normative Part we will seek a clarification of both “phenomenology” and “social science”. Due to the various ways in which “phenomenology” has been invented we must secure a simipliciter definition of phenomenology as an approach to philosophical anthropology (Chapter 2). Importantly, we will show how the key instigators of the branches of phenomenology, Husserl, Scheler, Heidegger, and Sartre, were all engaged in this task. To clarify our phenomenology we will define the Phenomenological Movement according to various strictures by drawing on the work of Schutz and his notion of provinces of meaning (Chapter 3). This will then be carried forward to show how Schutz’s postulates of social science (with certain clarifications) constitute the eidetic structure of social science (Chapter 4). The eidetic structures of social science identified will prompt several challenges that will be addressed in the evaluative Part. Here we engage in an imperial argument to sort proper science from pseudo-science. The first challenge is the mistaken assumption that universities and democratic states make science possible (Chapter 5). Contra this, we argue that science is predicated on “spare time” and that much institutional “science” is not in fact science. The second challenge is the “humanist challenge”: there is no such thing as nonpractical knowledge (Chapter 6). Dealing with this will require a reconsideration of the epistemic status that science has and lead to the claim of epistemic inferiority. Having cut away pseudo-science we will be able to focus on the “social” of social science through a consideration of intersubjectivity (Chapter 7). Drawing on the above phenomenologists we will focus on how an Other is recognised as Other. Emphasising Sartre’s radical re-conception of “subject” and “object” we will argue that there can be no formal criteria for how this recognition occurs. By consequence we must begin to move away from the assumption of one life-world to various life-worlds, each constituted by different conceptions of wer.

Text in English / The membership of the African Independent Churches is growing day by day. Research into the growth ohhis phenomenon is being conducted by various scholars. G.C. Oosthuizen studied the African Independent Churches in general, and the Shembe Church, in particular. This study examines Oosthuizen' s research of the African Independent Churches by analysing the three books that he devoted specifically to the Shembe Church. A set of five criteria is developed to evaluate Oosthuizen as a researcher. The study finds that his background and formation affected the research he conducted and contributed to the type of picture he portrayed of the Shembe Church. Oosthuizen, as a scholar of religion, sometimes allowed his theological interests to influence his research. As an empirical researcher Oosthuizen attempted to let the AICs "speak for themselves" but his theological interests caused him to make value judgements which influenced his research findings. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The analysis of the system of speculative thought of Plato and Zoroaster, as found in Plato's Timaeus and Zoroaster's Gathas, seeks to compare a well-known philosophy, that of Plato, to a lesser known and often misunderstood system of speculative thought within a religion, namely Zoroastrianism. The purpose of such a comparison is to show that the speculative thought found in religion is often comparable to philosophy, as is the case in the doctrines postulated in the Gathas. It serves to illuminate the philosophy within a lesser known religion (Zoroastrianism) by comparing it to a well-known philosophy (that of Plato), and in doing so, to cast new light on both. The comparison of Plato and Zoroaster has been proposed and sometimes executed by other scholars as well. The main problem in these other comparisons, thus far, has been the fact that no historical contact or definite doctrinal influence of Zoroaster on Plato has been or is likely to be established. Though Plato might well have been familiar with Zoroastrian doctrines, this cannot be satisfactorily proven. This study does not depend on historical contact or doctrinal influence (though the possibility of the latter has been discussed), but compares the two doctrines independent of historical factors and is based solely on the striking similarities between these two systems of thought. This study has focussed on some of the basic concepts within the two doctrines, such as creation, the soul, and dualism. In this study I have emphasised the philosophical aspect of Zoroastrianism, though it is classified as a religion, because I believe that much of what has been classified as religion also incorporates speculative thought that can be analysed separately, and as a system of speculative thought it is comparable to other traditions of speculative thought, such as Greek philosophy. This comparison therefore seeks to counteract some of the assumptions about religions, and how they are studied, by focusing on the philosophical basis underlying the doctrines in the Zoroastrian religion. Another aspect to the comparison is a focus on the similarities of doctrine originating in two cultures previously held to be vastly different, namely Persian and Greek. There has previously been a tendency to consider the cultures of the classical and the ancient Near Eastern world as separate and completely distinct from each other, and in doing so, ignoring important historical contact. Although the historical interaction between these two areas has received increased attention, comparative investigations have emphasised the differences between the cultures of these regions, although similarities do abound and the comparison of analogous aspects of the various cultures could prove valuable to the study of the ancient world. Recognition of the larger context within which the various cultures of the ancient world operated can only add to the understanding of the ancient world, and pave the way for reassessing the traditions and world-views of various cultures. / AFRIKAANSE OPSOMMING: Die analise van die spekulatiewe denkstelsels van Plato en Zoroaster, soos uitgelê in Plato se Timaeus en Zoroaster se Gathas, beoog om 'n bekende filosofie te vergelyk met 'n minder bekende en dikwels wangeïnterpreteerde spekulatiewe denkstelsel binne 'n religie, naamlik Zoroastrisme. Die doel van so 'n vergelyking is om te demonstreer dat die spekulatiewe denkstelsel wat binne 'n religie gevind kan word dikwels vergelykbaar is met 'n filosofie, soos die geval is met die leerstellings/denkstelsels wat uitgelê word in die Gathas. Dit dien om die filosofiese binne 'n relatief onbekende religie (Zoroastrisme) uit te lig deur dit te vergelyk met 'n bekende filosofie (dié van Plato), en in die proses is dit moontlik dat daar nuwe lig gewerp kan word op albei. Die vergelyking tussen Plato en Zoroaster is al deur verskeie academici voorgestel en soms uitgevoer. Die hoofprobleem in al die vorige vergelykings is dat daar tot dusver by Zoroaster geen historiese kontak met of invloed op die leerstellings van Plato vasgestel kon word nie. Alhoewel Plato heel moontlik bekend kon gewees het met Zoroaster se leerstellings, kan dit nie bo alle twyfel bewys word nie. Hierdie studie voorveronderstel geen historiese kontak tussen of beïnvloeding deur die leerstellings van Zoroaster en Plato nie (hoewel die moontlikheid van laasgenoemde bespreek word). Dit is 'n vergelyking wat slegs gemotiveer is deur die treffende ooreenkomste tussen hierdie twee denkstelsels. My studie fokus op 'n aantal basiese konsepte binne die twee leerstellings, soos skepping, die siel, en dualisme. Ten spyte van die feit dat Zoroastrisme as 'n religie geklassifiseer word, word die filosofiese aspek van Zoroastrisme in hierdie studie beklemtoon, want ek glo dat baie sisteme wat as religieë geklassifiseer word spekulatiewe denke inkorporeer wat onafhanklik van die religie self as 'n spekulatiewe denkstelsel soos filosofie geanaliseer kan word, en verder ook vergelyk kan word met ander tradisies van spekulatiewe denkstelsels, soos die oud-Griekse filosofie. Hierdie vergelyking poog om die aannames oor religieë, insluitend aannames oor hoe religieë bestudeer moet word, teen te werk deur te fokus op die onderliggende filosofiese basis in die leerstellings van Zoroastrisme. 'n Ander aspek van die vergelyking is 'n fokus op die ooreenkomste tussen leerstellings wat hul oorsprong het in twee kulture (die Persiese en Griekse onderskeidelik) wat voorheen as heeltemal uiteenlopend en verskillend beskou is, en in die proses is die belangrike historiese kontak geïgnoreer. Alhoewel die historiese interaksie tussen die twee areas toenemend aandag geniet, word die kulturele verskille beklemtoon ten spyte van die feit dat daar veelvuldige ooreenkomste is en dat 'n vergelyking van ooreenkomste tussen verskeie kulture baie waardevol kan wees vir die studie van die antieke wêreld. 'n Waardering van die wyer konteks waarbinne die verskeie kulture van die antieke wêreld gefunksioneer het, kan net bydra tot 'n beter begrip van die antieke wêreld en die weg baan vir 'n herevaluering van die tradisies en wêreldbeskouings van die betrokke kulture.

Text in English / The membership of the African Independent Churches is growing day by day. Research into the growth ohhis phenomenon is being conducted by various scholars. G.C. Oosthuizen studied the African Independent Churches in general, and the Shembe Church, in particular. This study examines Oosthuizen' s research of the African Independent Churches by analysing the three books that he devoted specifically to the Shembe Church. A set of five criteria is developed to evaluate Oosthuizen as a researcher. The study finds that his background and formation affected the research he conducted and contributed to the type of picture he portrayed of the Shembe Church. Oosthuizen, as a scholar of religion, sometimes allowed his theological interests to influence his research. As an empirical researcher Oosthuizen attempted to let the AICs "speak for themselves" but his theological interests caused him to make value judgements which influenced his research findings. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This study was aimed at exploring the impact of spirituality on the well-being of students at Rhodes University in South Africa. The study was conducted within a qualitative research paradigm deploying an interpretive phenomenological analysis strategy for data analysis. The study involved a sample of four female Honours students who were all active Christians. The selected students were interviewed to elicit their experiences of spirituality and how this related to their everyday lives. The study used semi-structured interviews in order to get as much information as possible from the small sample of research participants. Data generated in this study was processed, presented and interpreted inductively and hermeneutically in order to identify emerging superordinate themes. This study found that spirituality was experienced as having a positive impact on well-being by all the four students. The study revealed that belief and faith in God amongst the students resulted in enhanced and positive experiences of hope, optimism and compassion which provided the students with a deeper sense of meaning of life and a source of direction in difficult times. The study further showed that participants experienced spirituality as a regulatory mechanism shaping their lifestyles and behaviours. Participants viewed their spirituality and religiosity as a source of social support helping them to cope with distressful situations. The findings of this study are consistent with the findings of previous studies done in the field of psychology and spirituality. The fact that this study has shown that spirituality and religion has a positive impact on student’s well-being may mean that University administrators and psychologists may find the study interesting and valuable

This qualitative study focuses on two questions: a) Do present-day Shona still subscribe to the world-view of their ancestors? b) How does this world-view relate to that of the modern (Western) world? Interviews were conducted with government representatives, chiefs in Masvingo Province and people in all walks of life. Virtually all interviewees, even when participating in the "modern" sector (including Christianity), still subscribe to the traditional system. Government, however, has adopted the model of the pre-Independence government, with some concessions to tradition. The traditional world-view (emphasising its key symbols, blood and soil) and the history of the two dominant tribes in Masvingo Province are outlined. A case study of a current chieftaincy dispute illustrates the dilemma. Conclusion: searching dialogue between the two belief systems is needed to resolve the potentially creative ambivalence. Some key issues are suggested as starting points for such dialogue. / M.A. (Religious Studies)

This qualitative study focuses on two questions: a) Do present-day Shona still subscribe to the world-view of their ancestors? b) How does this world-view relate to that of the modern (Western) world? Interviews were conducted with government representatives, chiefs in Masvingo Province and people in all walks of life. Virtually all interviewees, even when participating in the "modern" sector (including Christianity), still subscribe to the traditional system. Government, however, has adopted the model of the pre-Independence government, with some concessions to tradition. The traditional world-view (emphasising its key symbols, blood and soil) and the history of the two dominant tribes in Masvingo Province are outlined. A case study of a current chieftaincy dispute illustrates the dilemma. Conclusion: searching dialogue between the two belief systems is needed to resolve the potentially creative ambivalence. Some key issues are suggested as starting points for such dialogue. / M.A. (Religious Studies)