The study investigates ecotourism potential at Ntimbankulu forest, a remote area which is found at Ugu District Municipality. The essential elements of true ecotourism according to Ceballos-Lascurain, Drake, Boo, Brandon, are: " the participation and involvement of the local communities and residents in close proximity to the site". It is for this reason that the researcher adopted the stakeholder theory which involves local community, NGO and the Government. The main aim of the research is: to improve the standard of living of people near Ntimbankulu forest, (b) to conserve and preserve the natural resources of the forest, (c) to promote and sustain development in the area,( d) to make local community realize the need to protect their natural heritage site which is a huge "rock ship" with a lion crest on one of its side, that is found in the deepest part of the jungle. Lastly, to make the local people benefit from the natural resources found in this Forest. The study also looks at the history and culture of the area. It is hoped that the development of Ntimbankulu Forest will bring many benefits to the local community involving better education, job opportunities, and environmental awareness. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2010.

This study, Social commitment in some Zulu literary works published during the apartheid era, was motivated by what was perceived as arrogant and superficial observations by a number of especially foreign-based critics, that all the literature in South Africa African-languages published during the apartheid period was children stuff, not worth the paper it was written on, and that it did not show any effort at commitment to, or at reflecting on the weighty social problems that civil society in South Africa had to bear. In response to such criticism, the study highlights aspects of social commitment in selected literary works, and it also sketches the committed approach as part of the African literary outlook. It traces commitment in oral traditional literature, where it appears that the great preoccupation of the oral society was that none of the achievements of the human spirit get lost. The proverbs clearly reflect on, and offer directives for, day-to-day problems, while myths represent reflections on the fate of man and the world. Folktales use common problems in life and family as the basis for the conflictual situations to be resolved. Izibongo (praise poems) declaim the heroic deeds of our leaders, trace our history, and demonstrate that, even in moments of glory, the needs of the people must be taken care of on pain of being negatively labelled with invectives that will reverberate through the centuries. In a brief survey on the early 20th century stages of South African literature in African languages (Zulu, Xhosa, S. Sotho) it was noted that our pioneer writers made a gigantic effort to experiment with genres, forms and contents, and, in the process, to reflect on the anxieties caused by the often bewildering encounter of Mrica with the west. Our early writers excel in creating poetry that amalgamates tradition and modernization, but in the narrative genres they seem to be able to be more genial and creative when they deal with historical material, possibly because they feel more at home with an inspiration that imitates the glorious praise poetry and are thus able to deal with the present in terms of past events, without upsetting critics or education authorities. Then the decades of the expected maturity arrived -from the 1960s to the 1990s, but the seeds of vibrant originality sown during the previous period were cruelly trampled over and squashed, possibly by both the apartheid-appointed censors and by the fear that they would object to any 'committed' writing and destine it for the dustbin. Fear, self-imposed censorship, and possibly more than a little laziness hampered vigorous developments of literatures that had appeared very promising at their emergence. Listed here are a number of works in Xhosa, Southern Sotho, Zulu and Shona. The contributions of English and Afrikaans works to South African literary development are also outlined. The fact that most works were meant for schools caused a further restraint on originality and creativity, although it should have spurred the authors on to do their very best, because through the schools they were moulding the future of the nation. But a number of authors were valiantly able to overcome the general self-defeating frustrations and to rise to the challenge of producing excellent material, outstanding in both form and content. Some such works are examined and exemplified in the thesis. One of I.S. Kubheka's novels, Ulaka LwabaNguni, is analysed to show the depth of the conflict between Africa and the west, between country and city life, between western schooled and traditionally educated people. The new ways could become a monster that swallows everything and everybody, specially if one is unable to keep the animal on the chain of ubuntu that allows only as much westernization of the mind as can go hand in hand with the greatest traditional values. Then follows the analysis of three historically based plays and one novel. History offers the opportunity of speaking about the present by describing the past. Msimang and Zondi do exactly this, and offer visions of today's social problems that become clearer when placed on the lips of people such as Mkabayi, Shaka, Cetshwayo, Bhambatha. Each of these works is a clarion call to wake up and be counted, because the new Africa is rising, both soulful and promising, full of expectations if one is able to overcome present day restrictions. The author of this research fervently hopes that this work will produce better understanding among the South African races, and give birth to an era of multilingualism and multiculturalism, where the differences are treatgd115 gifts rather than obstacles. The country is great, and its populations present an extraordinary wealth of life and experience, especially when all is viewed through the prism of the colours of the rainbow, generously reflected in the new South African flag. / Thesis (Ph.D.)-University of Natal, Durban, 2002.

This study aims to do a comparative analysis of the historical depiction of the Zulu kings namely: King Shaka, King Dingane, King Mpande and King Cetshwayo. In this study comparison is drawn between Dhlomo's historical novels and Nyembezi 's anthology of praise poetry. This research is based on Interpretive paradigm because it emphasizes a need for in-depth reading and analysis of the oral presentation. That is why qualitative research methodology has been employed because it has allowed the researcher to analytical skills on the content and interviews with community members. In the analysis of these books; the researcher read; interpreted, compared and contrasted the contents thereof. In the researchers comparative study; the researcher discovered that there are some similarities and differences of content in the historical novels and praise poetry writings. This research examined the publication (relevant to this study) written by other authors about Zulu kings (these as deemed relevant for this research). The study went on to verify authenticity around the contents of praise poetry regarding these kings. Structured interviews were arranged and conducted; wherein it emerged that most of king Shaka's, king Dingane's and king Mpande's history has somewhat faded from the interviewee's memories. A lot of information was gathered around king Cetshwayo. This study also revealed that most of Zulu king's history is somehow distorted.Theories of Post-Colonialism and Orality were greatly employed during this research. Post-Colonialism theory was deemed relevant because most of these writings were done after the Zulus had been robbed of their land. Since praise poetry is oral art; an oral historian had to be consulted to emphasize the rich heritage contained in orality or oral art. It clearly emerged from this research that there is a lot of deliberate distortions of Zulu kings' history. This distortion is not only by Whites but also some Black African writers who still continue distorting the kings' history. It is suggested that there be a revisitation and rewriting of the Zulu kings' history and this be done taking into consideration past writings and interviews with knowledgeable historians. A lot of knowledge is contained in this thesis that can be helpful to all and sundry interested in historical writings and other literary genres. / Thesis (Ph.D.)-University of KwaZulu-Natal, 2008.

This study investigates the function of dreams and visions in the Shembe church at Inanda. It looks at who Isia Shembe (the church founder) and his lineage are to Shembeites, the nature of the relationship between Shembe and the amadlozi (ancestors) and what roles they play in Shembeite life. The data was collected using qualitative methodology - in-depth interviews that were transcribed and where necessary, translated. The study is best understood within a structural-functionalism framework, which accounts for the social and cultural aspects of the religion. The study concludes that Isia Shembe and his lineage are generally thought of as prophets through whom God works. Shembe and the amadlozi often work as a unit and perform the roles of converter, purveyors of good fortune and guides or directors. In addition, Shembe solely performs the roles of cultural leader and mediator between Shembeites and the amadlozi and between Shembeites and God. Dreams and visions function to guide Shembeites, as communication with the spiritual realm, as a method of conversion and as re-affirmations of faith. / Thesis (M.A.)-University of Natal, Durban, 2003.

This research work is about rituals practice, with specific reference to burning of impepho (an indigenous African Plant) and how this practice excludes women in general. Impepho is an indigenous African plant that, once dried, is burnt in order to communicate with one’s ancestors. Impepho is well-known to the majority of Sub Saharan Africans as it is used to communicate with their ancestors and it is also used by traditional healers to communicate with the deceased. It is used in various ceremonies, as well as in traditional feasts, when chickens, goats or cows are offered to the ancestors. The aim of this study was to find out why women are not allowed to burn impepho. Times have changed to the point that there are now many Zulu households that are headed by women, and these women do in fact burn impepho in order to communicate with their ancestors. This then is the pertinent question: do these women’s requests or prayers go unheard by the ancestors? The study aims to find out from the female participants if they burn impepho in their home or if they still adhere to this male constructed mentality that women should not burn impepho. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.

This study provides an overview of the socio-cultural functions and motivations of English-IsiZulu code-switching among speakers at Inanda, Ntuzuma and KwaMashu (INK) in Durban. Following Myres-Scotton (1993a), code-switching is defined as the mixing of different codes by speakers in the same conversation and this switch may take place at any level of language differentiation (languages, dialects, registers). Code-switching has become a universal phenomenon among bilingual speakers in most communities in South Africa. Not until recently code-switching/mixing was seen as evidence of “internal mental confusion, the inability to separate two languages sufficiently to warrant the description of true bilingualism” (Lipski, 1982:191). However, in this study, it is argued that code-switching is not only a manifestation of mental confusion but a versatile process involving an enormous amount of expertise in both languages involved and a socially and culturally motivated phenomenon. It is also argued that spoken word corpora is an important aspect in maintaining language vitality through the study of code-switching and other related linguistic phenomenon. This study therefore seeks to explore the socio-cultural functions of code-switching through an analysis of transcriptions derived from naturally occurring voice recorded instances of IsiZulu-English code-switching. It also seeks to explain why IsiZulu speakers code-switch a lot by looking at the history of the IsiZulu language contact with English, the socio-cultural factors as well as the linguistic factors that contribute to the predominance of code-switching among IsiZulu-English bilinguals. Further, it seeks to demonstrate the significance of spoken word corpora in the study and intellectualization of indigenous languages in South Africa. The research approach in this study is situated in the phenomenological paradigm. Both the qualitative and quantitative methodology have been employed. Data for this particular study was gathered through voice recordings of naturally occurring conversations, semi-structured interviews and participant observation. Voice recorded conversations were transcribed and analyzed both qualitatively and quantitatively under three broad categories; the socio-cultural functions of code-switching, the socio-cultural motivational factors of code-switching and finally the frequency of codeswitches, code-mixes, adopted items and loan shifts based on a corpus designed for this particular study. The Myers-Scotton (1993b; 1998) Markedness Model has been employed as the main backbone theory in the analysis of the socio-cultural functions and motivations of code-switching. The Markedness Model is considered to be a useful tool in which to analyze code-switching because it accounts for the speaker’s socio-psychological motivations when code-switching (Myers- Scotton 1993b:75). Heller’s (1992, 1995) Ideological-political model has also been used as a supplementary model in this study. In order to understand the role and significance of code-switching, it is essential to understand not only its distribution in the Community, but, more importantly, how that distribution is tied to the way groups control both the distribution of access to valued resources and the way in which that value is assigned (Heller 1992:139-140) . / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.

The thesis looks at how the poets Sepamla, Serote, Gwala and Mtshali (SSGM) make concerted efforts to demonstrate how different forms of social activities have sought to whitewash black people in believing myths about themselves. These myths were perpetuated by the government of apartheid policies and its related bureaucratic organs like the education system. The fallacies were also communicated through biased literature and denigrating terminologies. The study analyses how the selected poems of SSGM set out to conscientize black people to realise how they had unconsciously accepted certain behaviours. This had led them to compare themselves to the “privileged cultures” and to strive to be identified with those who were in power and those who were despised and were therefore powerless. The main aim of this study is to demonstrate how the poetry of Sepamla, Serote, Gwala and Mtshali exposed the extent to which black people had been psychologically subjected to internalising negative views of who they were. From the title of the thesis we note a claim that conscientization was the motive behind the poetry of Sepamla, Serote, Gwala, and Mtshali. This claim was discerned from the poetry that was analysed. It was also deemed fit to verify this through structured interviews and questionnaires that were arranged and conducted with the poets. However the interviews did not include the late Sepamla who had been called to higher service by the time the research was conducted. The researcher’s interactions with the poets confirmed the claim that conscientization was indeed the motive behind their poetry. Aspects of peoples’ lives which had been targeted as tools for disempowering black people were experienced in the form of racism, apartheid policies, Bantustan institutions, and laws, demeaning terminologies, cultural superiority, and prejudiced beliefs, arts, music, literature, theatre and sport. An analysis of the poetry under review led to the conclusion that the poetry of SSGM was not protest poetry as some scholars had claimed. The aim of the poetry was not to instigate any militancy against oppressors but to make black people aware of their identity and to affirm them in their resistance against cultural hegemony. The study makes use of Marxist theories and specifically cites those aspects which relate to the tools used to analyse the poetry of SSGM. Georg Lukacs’s viewpoint that literature reflects the social reality of its time is applied to some of the selected poetry. Eagleton and Althusser talk about the formalization of literature which makes ideology to become visible to the reader. Gramsci says the task of producing and disseminating ideology is performed by organic intellectuals. Writers are regarded as organic intellectuals. In spite of the limiting circumstances the four black writers whose poetry is being considered, managed to conscientize people around issues that needed to be opposed or rejected. This study is significant in so far as it exposed how poetry of black selected writers conscientized people and indirectly contributed to the liberation of the oppressed in South Africa. It is suggested that further studies are undertaken to re-assess the role of literature written by the black writers during the apartheid regime. A special attention must be given to those literary works that were banned and reasons for such action by those who were hell bent on subjugating black people. One of the challenges encountered during the research was that some of the books were out of print. However, a thorough and persistent search did result in the final access to those books which were not easily available. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2013.

Traditional medicine, unlike western medicine, is not merely concerned with physical illness, but it is used for various purposes. For instance: It can be used for lkuthwala' (the process whereby a person consults a traditional doctor for the medicine that will make a person very rich). The practice of 'ukuthwala' has numerous disavantages, especially because of the price that is paid in return of the wealth accumulated. The price is usually a human sacrifice, depending on what version of Ukuthwala' a person has opted for. Traditional medicine can also be used for witchcraft (ukuthakatha),for protection against evil spirits (ukuqinisa) , for making someone love you, for job opportunities, and for inspiration of the army. It can be either used for good or evil purposes. The dissertation looks at both versions by strongly drawing examples from Zulu novels. Other issues raised in this study is the importance of religion and cosmology, culture, magic, as well as spiritual healing, in association with traditional medicine. The Africans believe in the spirit world. They believed that for people to communicate with 'Mvelinqangi ' (God) there should be 'amadlozi' (the ancestors), who should intercede with God on their behalf. Usually, they call a sangoma' (medium) or 'inyanga' (medicine-man) to perform the religious ritual, or he would just instruct the elder person in the family how to carry out the procedure of communicating with the ancestors (Canonici, 1996). Traditional medicine has its own professional ethics. These ethics are also discussed in the research. / Thesis (M.A.)-University of Natal, Durban, 2000.

This study on “Some Gendered Practices in a Zulu Family: A Feminist Perspective” investigated gender bias, gender inequality, and gender stereotypes as seen in daily gendered practices happening within the Zulu family. The practises examined are confined to the domain of the Zulu culture, particularly the Zulu marriage. The four main research questions put surveillance on how married women are restricted to move freely on the premises of their own homes; how women can unhappily find themselves in a polygamous marriage; how a wife’s dignity can be denigrated due to a man’s lack of understanding of her body anatomy; how she can be denied equal status with her husband due to certain cultural beliefs and conceptions. In the face of inevitable change that influences human behaviour, this study sought to show that the Zulu nation, particularly men, find it difficult to easily and speedily accept that culture and tradition are subject to change. The study attempted to establish whether there is any improvement on gender transformation or not, especially within the context of the current endeavours by the South African government to ensure that there is no gender discrimination by having female representativeness in all spheres of government. Progress has been made with regard to fair representation of women in political and decision-making positions in all spheres of government. The country is currently rated 7th in the world in terms of representation of women in legislature. http://www.buanews.gov.za/rss/08/08120715451006-5/11/2012 Throughout the analysis and interpretation of both the statistical and qualitative data, I critiqued the data to establish whether the gender transformation ideal is being achieved in the Zulu family or not. Radical feminism, the theory through which this study was conducted, has helped to show that Zulu women are still disadvantaged and oppressed due to social machinations that are essentially invented by patriarchal men. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.