This study, which, to a large extent, consists of reproductions of photographs taken by myself and drawings made by myself, is the outcome of two months' work among the Kwena tribe of Tamposstad, fifteen miles north-east of Groot Marico in the Transvaal (Map I) and the Kwena of Molepolole in Bechuanaland Protectorate, sixty-five miles by road from the border of the Transvaal at Ramoutsa (Map II). It is a comparative study of the material culture of the scattered offshoots of the one tribe, which, in the remote past, must have lived at one place under the authority of one chief. This type of work is not entirely a new experience to the writer, for he has lived in close proximity to the Kwena of Tamposstad and allied tribes - the Kgatla and Hurutshe - for many years. Moreover he has learnt a great deal of their language through personal contact with these people. Tamposstad is chosen as representing the Transvaal-Kwena because it is a fairly large reserve (25,551 morgen) with about nine thousand people living in the village, and because the little that is left of the indigenous Kwena native arts and crafts of the Transvaal, is mostly preserved among the people of this village. In all the other Kwena-villages in the Transvaal, the traditional arts and crafts have almost altogether disappeared. When reference is made therefore, in this study, to the Transvaal Kwena, it must be understood that the Kwena of Tamposstad are mainly designated, although other villages will also sometimes be mentioned. This is an attempt to preserve in type-script a record of what is still left of the Kwena indigenous material culture, of the material and implements used and of the methods of construction, for erelong, the last survivals of this most interesting culture will be completely obliterated by the overwhelming European influence, a fact which we deeply lament. The visitor to the Native Agricultural Shows cannot help but realise this. At the Native Show which was held ten miles north of Rustenburg on the 10th and 11th of August 1939, it was noted with regret that the arts and crafts section was very poorly represented. The articles exhibited were excellently made, but they were the work of only a few people. The whole exhibition of claypots, for example, was the work of only two women. As regards the historical part of this study, it was rather difficult to obtain trustworthy information, and thusfar, there is almost nothing recorded on the history of this tribe. Dr. I. Schapera, however, is at present busy compiling a work on the history of the Tswana tribes. The history given in this study, of the Bechuanaland Kwena, is an extract from "BaKwena origins" sent to my by Dr. Schapera, to whom, I am deeply indebted for permission to use this material. The history of the Transvaal Kwena, also given in this study, is a result of my own investigations, and is reproduced as it was told to me, for comparative purposes. Of course it cannot be maintained that it is true in every detail. A detailed record of the history of the various Kwena tribes would provide matter for a thesis in itself. / Anthropology and Archaeology / M.A.

No description available.

No description available.

LD2668 .T4 1941 H41 / Master of Science

No description available.

The purpose of this study was to ascertain the relationship of formal elementary education to the social, cultural, economic and physical environment of the Bedouin in Hail Province, Saudi Arabia. Saudi Arabia has modernized rapidly, but the Bedouin have remained isolated from the urban changes. A total of 240 Bedouin elders were interviewed in group meetings in the Bedouin camps. Eight teachers who taught hygiene, history, geography, mathematics, and reading and forty students selected by the use of random tables were interviewed at Al Zahra elementary school in Mawqiq village which was near the Bedouin camps. The researcher designed a set of questions to find cultural characteristics of the tribe as well as attitudes toward education and the value of formal education to the Bedouin either in their nomadic existence or in the village. A cultural ecology approach was used in analyzing the data. Much of the information obtained through fieldwork was not available from other sources at this time. The researcher observed the social environment, analyzed school textbooks, and reviewed current literature on the subject of Bedouin education. The Bedouin environment was found to be a harsh desert setting, but the Bedouin had a long and proud history. Neither local geography nor history of the Bedouin was included in the school curriculum. Textbooks did not include Bedouin culture, and teachers did not encourage discussion or applications of learning to the Bedouin students. It was discovered that the Bedouin had not changed as much as the rest of the country, and were in need of special educational programs in order to enable them to fit into the modern world of Saudi Arabia whether they stayed in the desert or went to find jobs in the city. Using a cultural ecological perspective, it was found that the school was not integrated into other features of Bedouin society. The information developed by this study can be used by other researchers to enable them to plan programs especially for the Bedouin children in school, to write new textbooks, to train teachers to work with Bedouin students, and, in general, to understand and appreciate the Bedouin culture as it exists today and has existed for many centuries.

Isihlonipho among amaXhosa is a study based on the indigenous culture of amaXhosa, a vibrant nation forming a black section of the South African population. In order to capture those interesting aspects embraced within the theme of this study, the researcher has deemed it proper and appropriate to focus his attention largely on the cultural practices of these people citing various stages of their cultural development. Although some of the most important cultural activities such as religion, ancestor worship, totems and others have been highlighted together with the statuses of certain personalities, places and family units, nevertheless, the emphasis is on hlonipha language associated with cultural practices such as, inter alia, ulwaiuko (circumcision) and traditional marriage. It is also placed on the language of respect associated with the veneration of aspects such as the weather, animals, rivers, graves, inkundla and many others. Of grave concern to the researcher is the fact that arrival of western civilisation, the spread of Christianity and the miscegenation of Black and White races have been instrumental in eroding hlonipha practices and hlonipha language which has remained the pillar of the amaXhosa culture for centuries. In view of the historical and political changes which have significantly affected the validity of these cultural practices, this thesis is inclined to support the spirit of renaissance which seeks to recoup those aspects ofthe past which our posterity needs for its cultural existence / African Languages / D. Litt. et Phil. (African Languages)

The thesis has to do with seriti in its tripartite manifestation that the researcher calls category A, B and C. Category A deals with oratory, wisdom, hospitality, kindness and generosity in the Northern Sotho's everyday interaction with other people. It also deals with ritual as part of strengthening the character of an individual. Category B deals with a human being in his/her interactions with ancestors who in turn end up conferring seriti upon him/her. Category C is the type of seriti that is almost antithetical to category A seriti. This type of seriti could be enhanced with the sole purpose of harming others or seeking unfair advantage over other people. Of the three types of seriti, the researcher argues that category C seriti is waning. In the case of category B, there is a rejection of traditional healers (who perform rituals which are required by ancestors), as well as other elements like protecting oneself with strong medicine which has to do with category C. This therefore means that category B is not rejected in totality. The chapter that deals with women and seriti takes into account the development of seriti from the past and present. Both the traditional concept of a woman and the modern one are accepted by all respondents. The idea of a woman working like a slave to please everyone is not gaining popularity. The traditional concept of a man is that he is a polygamist and a lover of many concubines. He produces many children who make up for the loss through warfare. A traditional man works in a group context and loves to possess many cattle. These traits are rejected by modern people who in turn think that a man with seriti works for his family, he is loved and respected, he loves his wife and believes in equality. The thesis proves that certain characteristics of category B and C are waning while category A seriti is getting popular. The fact that this is the case is encouraging for the development of an African Philosophy and Religion. / Religious Studies and Arabic / D. Litt. et Phil (Religious Studies)

In Africa we are confronted daily with a society that has lost its moral fibre, resulting in seemingly endless problems in the educational sector. Universities have the special task of promoting the humanities and applying social values and the social relevance in their teaching, which should lead to effective learning and an improvement in the quality of learning. Neither the written text (Hebrew Bible) nor the archaeological discoveries have provided us with sufficient information on certain Israelite practices and customs. Africa has traditions that need to be respected. A study of oral traditions may provide a supplementary, or perhaps alternate, view. A comparative study between Lemba and proto-Israelite customs and beliefs indicates that there is yet another group whose customs and rituals correspond to a great extent with those of the proto-Israelites. It is comparison in aid of cross-cultural interpretation, as is now forcefully stated in more recent studies in religion. / Department of Biblical and Ancient Studies

The study examines the socio-religious role of women in traditional African societies using the Hlubi of Qumbu, Transkei as a case study. Qualitative methodology was used to look at Hlubi women holistically in their past and the situations in which they find themselves today. Primary sources of African traditional religion such as myths, proverbs and taboos were also used in assessing the socio-religious role of Hlubi women. The following observations were made about Hlubi women: 1. They do not constitute an homogenous group. 2. Sexual division of labour allocates to women the responsibility of sustaining the household. 3. They have multiple workloads: namely, survival, household and income generating tasks. 4. They experience ambivalence regarding their roles - responsibility without proper authority. 5. Hlubi women share with their male counterparts the role of traditional healers. 6. In spite of increased involvement of women in church activities they are still denied leadership positions. / Religious Studies and Arabic / M.A. (Religious Studies)