Women’s income-generating projects are regarded as a critical area in promoting sustainable livelihoods in the lives of the poor. This study centres on a cattle project in Sadomba village in Nyanga District, Zimbabwe. The purpose of this study is to investigate the role and contributions of income-generating projects with regard to women; the necessary conditions for a successful cattle production project; the major challenges in women’s income-generating projects, and how income-generating projects can be strengthened, all in relation to this cattle project.The study is underpinned by the sustainable livelihood approach and literature on micro-financing of women’s projects in various countries. The study is based on qualitative methodology using a case study design and methods of data collection included semi-structured interviews, focus group discussions and participant observation. The data was analysed using thematic analysis and sub-themes that arose in the study and thereafter all the data was grouped by a process of coding. The results indicated that the Sadomba cattle project has benefited the project members in terms of income generation by the selling of cattle and milk, for agricultural purposes (draught power) and also income they obtained from hiring their cattle to other community members in rainy seasons. The income generated has assisted them to send their children to school and attain higher education.In addition, it promotes community engagement when they share paddocks and dip tanks. However, despite these benefits, they face a number of challenges such as long distances to the market, a lack of microcredit and the unavailability of exotic breeds. Therefore, there is need to integrate the conditions that are necessary for successful income generating projects to the Sadomba cattle project.

The research which forms the basis of this thesis describes rural women’s perceptions of how Camfed education and skills development programmes have improved their lives in the Chikomba rural district in Chivhu, Zimbabwe. The researcher was motivated to carry out this study mainly due to the fact that in most rural societies in Zimbabwe, women are found suffering from social, cultural and political biases in the traditional male dominated society of Zimbabwe. Compared to their male counterparts, women have limited access to educational and employment opportunities and also have less social and political power than men. Being heads of households, women have to carry out the full traditional roles with the added responsibility of household and production management. The purpose of this study was to inform those investing and interested in women’s education about whether, how and the conditions under which women’s education directly improves women’s own lives and decreases poverty in the family and society. Camfed is an organization that advocates for female education particularly in the marginalized and poor parts of the country where poverty remains a barrier to girl’s education. It provides financial resources and establishes innovative education and training programs in order to break the poverty cycle in rural communities and empower women. A quantitative approach was employed in this study using a descriptive survey design, with the emphasis on collecting primary data from the research participants as well as consulting secondary data sources such as books, academic journals, completed and unpublished post-graduate research dissertations and theses. Findings of this study revealed that financial constraints, early marriage, proximity to school, death of parents as well as domestic chores were factors identified by the women that prevented them from completing school and pursuing further studies. The women also describe their perceptions of how education has led to better opportunities and an improved standard of living as they can now afford the basic goods and services. Moreover the participants mentioned how education has provided them with the basic skills to pursue a livelihood which will enable them to enjoy a decent standard of living. The research also found that education is an important determinant of women’s decision making in terms of finances and thereby improves their sense of empowerment. The women talked extensively about how education has raised their self-esteem and how it has enhanced their economic and social independence. At the end of the study and using the acquired information, several recommendations are made for the expansion and increase of programmes that offer incentives to keep girls in school, especially at secondary level where returns for girls are substantially greater in-terms of reducing poverty and improving the wellbeing of individuals.

Lolu cwaningo luhlose ukuhlola izingqinamba zezenhlalo nezomnotho abesifazane basemakhaya abaseZimbabwe ababhekana nazo. Abesifazane basemakhaya bakhishwa inyumbazane emphakathini futhi bakhishwa inyumbazane ezinhlelweni zokuthuthukisa umphakathi, ngenxa yalokho izindima zabo zicekelwa phansi namazwi abo ezintweni ezibathintayo ayenziwa buthaka. Izici ezifana nesomiso esiqhubekayo, ukungabi bikho kwezinsizakusebenza, isiko nesimo sezulu esingesihle seziqhubekile nokubeka isikhundla sabesifazane basemakhaya engcupheni. Ukuziphilisa ngokulima kube ngomunye wemisebenzi emikhulu eyenziwa ngabesifazane basemakhaya ekukhiqizweni kokudla emakhaya, kepha lokhu bekungalethi imiphumela elindelwe kakhulu ngenxa yokuntuleka komanyolo nemishini yokukhuthaza isivuno esingcono. Ucwaningo lusebenzise indlela ephathelene nesimo futhi kwaqoqwa nemininingwane ngezingxoxo zocingo ngokuya ngamaphrothokholi woKhuvethe Alert Level 3. Lolu cwaningo luveza izinselelo eziningi zezenhlalo nezomnotho abesifazane besemakhaya eZimbabwe ababhekana nazo. Imiphumela yalolu cwaningo ikhombisa ukuthi abesifazane basakhishwa inyumbazane emikhakheni eminingi yemisebenzi yokuthuthukisa umphakathi ngenxa yezinqubomgomo ezingazinaki izidingo zabo. Ucwaningo lukhombe ukuthi abesifazane basemakhaya bahlala besengozini futhi bavuleleke kumazinga aphezulu obuphofu njengoba behluleka ukuthola ukwesekwa okudingeka kakhulu kubayeni babo, abaholi bomphakathi kanye nohulumeni kazwelonke ngezinqubomgomo zabo ezibahlukanisile. Ngendlela yokukhishwa ngaphandle kwezenhlalo, amalungelo abesifazane aphuliwe futhi isithunzi sabo sonakalisiwe futhi sancishiswa, ngoba nje benganikwanga ukwesekwa okudingekayo ukuze babandakanyeke ekuthathweni kwezinqumo kwezepolitiki. Amagama asemqoka afana nokuba sengozini, ubuphofu ngokuphelele nokuvalelwa ngaphandle emphakathini kuchazwa njengezinye zezinto ezibe nomthelela ebuphofini besifazane basemakhaya. Izinhlelo zomphakathi iv ziqhubekile nokubeka abesifazane enhluphekweni futhi bahlala njengeqembu elizimele elihluleka ukubamba iqhaza ngokugcwele futhi lisizakale ezikhungweni zomphakathi. Okutholakele ocwaningweni kunikeza ezinye izindlela ezihlukile njengezindlela zokubhekana nabesifazane basemakhaya okudingeka bazilandele ukuze benze kangcono ngokwesimo sabo sobumpofu. Izisombululo ezahlukahlukene ezingaba khona njengoba amasu okubhekana nazo nezinhlelo zokungenelela zichaziwe ocwaningweni. Ukuze ekugcineni ngikwazi ukusho ukuthi igebe lobuphofu kubantu besifazane selivaliwe, kuzodingeka izinqubomgomo ezinamandla ezingekho lapho ngenjongo yokuhlobisa kuphela kepha ezifuna ukubhekana nokwenza ngcono amazinga okungalingani osekuyisikhathi eside kuthinta abesifazane basemakhaya. Lezi zinqubomgomo kuzofanele zisetshenziswe ngendlela efanele ukubhekana nezidingo nezinselelo zabesifazane basemakhaya. / Lolu cwaningo luhlose ukuhlola izingqinamba zezenhlalo nezomnotho abesifazane basemakhaya abaseZimbabwe ababhekana nazo. Abesifazane basemakhaya bakhishwa inyumbazane emphakathini futhi bakhishwa inyumbazane ezinhlelweni zokuthuthukisa umphakathi, ngenxa yalokho izindima zabo zicekelwa phansi namazwi abo ezintweni ezibathintayo ayenziwa buthaka. Izici ezifana nesomiso esiqhubekayo, ukungabi bikho kwezinsizakusebenza, isiko nesimo sezulu esingesihle seziqhubekile nokubeka isikhundla sabesifazane basemakhaya engcupheni. Ukuziphilisa ngokulima kube ngomunye wemisebenzi emikhulu eyenziwa ngabesifazane basemakhaya ekukhiqizweni kokudla emakhaya, kepha lokhu bekungalethi imiphumela elindelwe kakhulu ngenxa yokuntuleka komanyolo nemishini yokukhuthaza isivuno esingcono. Ucwaningo lusebenzise indlela ephathelene nesimo futhi kwaqoqwa nemininingwane ngezingxoxo zocingo ngokuya ngamaphrothokholi woKhuvethe Alert Level 3. Lolu cwaningo luveza izinselelo eziningi zezenhlalo nezomnotho abesifazane besemakhaya eZimbabwe ababhekana nazo. Imiphumela yalolu cwaningo ikhombisa ukuthi abesifazane basakhishwa inyumbazane emikhakheni eminingi yemisebenzi yokuthuthukisa umphakathi ngenxa yezinqubomgomo ezingazinaki izidingo zabo. Ucwaningo lukhombe ukuthi abesifazane basemakhaya bahlala besengozini futhi bavuleleke kumazinga aphezulu obuphofu njengoba behluleka ukuthola ukwesekwa okudingeka kakhulu kubayeni babo, abaholi bomphakathi kanye nohulumeni kazwelonke ngezinqubomgomo zabo ezibahlukanisile. Ngendlela yokukhishwa ngaphandle kwezenhlalo, amalungelo abesifazane aphuliwe futhi isithunzi sabo sonakalisiwe futhi sancishiswa, ngoba nje benganikwanga ukwesekwa okudingekayo ukuze babandakanyeke ekuthathweni kwezinqumo kwezepolitiki. Amagama asemqoka afana nokuba sengozini, ubuphofu ngokuphelele nokuvalelwa ngaphandle emphakathini kuchazwa njengezinye zezinto ezibe nomthelela ebuphofini besifazane basemakhaya. Izinhlelo zomphakathi iv ziqhubekile nokubeka abesifazane enhluphekweni futhi bahlala njengeqembu elizimele elihluleka ukubamba iqhaza ngokugcwele futhi lisizakale ezikhungweni zomphakathi. Okutholakele ocwaningweni kunikeza ezinye izindlela ezihlukile njengezindlela zokubhekana nabesifazane basemakhaya okudingeka bazilandele ukuze benze kangcono ngokwesimo sabo sobumpofu. Izisombululo ezahlukahlukene ezingaba khona njengoba amasu okubhekana nazo nezinhlelo zokungenelela zichaziwe ocwaningweni. Ukuze ekugcineni ngikwazi ukusho ukuthi igebe lobuphofu kubantu besifazane selivaliwe, kuzodingeka izinqubomgomo ezinamandla ezingekho lapho ngenjongo yokuhlobisa kuphela kepha ezifuna ukubhekana nokwenza ngcono amazinga okungalingani osekuyisikhathi eside kuthinta abesifazane basemakhaya. Lezi zinqubomgomo kuzofanele zisetshenziswe ngendlela efanele ukubhekana nezidingo nezinselelo zabesifazane basemakhaya / Lolu cwaningo luhlose ukuhlola izingqinamba zezenhlalo nezomnotho abesifazane basemakhaya abaseZimbabwe ababhekana nazo. Abesifazane basemakhaya bakhishwa inyumbazane emphakathini futhi bakhishwa inyumbazane ezinhlelweni zokuthuthukisa umphakathi, ngenxa yalokho izindima zabo zicekelwa phansi namazwi abo ezintweni ezibathintayo ayenziwa buthaka. Izici ezifana nesomiso esiqhubekayo, ukungabi bikho kwezinsizakusebenza, isiko nesimo sezulu esingesihle seziqhubekile nokubeka isikhundla sabesifazane basemakhaya engcupheni. Ukuziphilisa ngokulima kube ngomunye wemisebenzi emikhulu eyenziwa ngabesifazane basemakhaya ekukhiqizweni kokudla emakhaya, kepha lokhu bekungalethi imiphumela elindelwe kakhulu ngenxa yokuntuleka komanyolo nemishini yokukhuthaza isivuno esingcono. Ucwaningo lusebenzise indlela ephathelene nesimo futhi kwaqoqwa nemininingwane ngezingxoxo zocingo ngokuya ngamaphrothokholi woKhuvethe Alert Level 3. Lolu cwaningo luveza izinselelo eziningi zezenhlalo nezomnotho abesifazane besemakhaya eZimbabwe ababhekana nazo. Imiphumela yalolu cwaningo ikhombisa ukuthi abesifazane basakhishwa inyumbazane emikhakheni eminingi yemisebenzi yokuthuthukisa umphakathi ngenxa yezinqubomgomo ezingazinaki izidingo zabo. Ucwaningo lukhombe ukuthi abesifazane basemakhaya bahlala besengozini futhi bavuleleke kumazinga aphezulu obuphofu njengoba behluleka ukuthola ukwesekwa okudingeka kakhulu kubayeni babo, abaholi bomphakathi kanye nohulumeni kazwelonke ngezinqubomgomo zabo ezibahlukanisile. Ngendlela yokukhishwa ngaphandle kwezenhlalo, amalungelo abesifazane aphuliwe futhi isithunzi sabo sonakalisiwe futhi sancishiswa, ngoba nje benganikwanga ukwesekwa okudingekayo ukuze babandakanyeke ekuthathweni kwezinqumo kwezepolitiki. Amagama asemqoka afana nokuba sengozini, ubuphofu ngokuphelele nokuvalelwa ngaphandle emphakathini kuchazwa njengezinye zezinto ezibe nomthelela ebuphofini besifazane basemakhaya. Izinhlelo zomphakathi iv ziqhubekile nokubeka abesifazane enhluphekweni futhi bahlala njengeqembu elizimele elihluleka ukubamba iqhaza ngokugcwele futhi lisizakale ezikhungweni zomphakathi. Okutholakele ocwaningweni kunikeza ezinye izindlela ezihlukile njengezindlela zokubhekana nabesifazane basemakhaya okudingeka bazilandele ukuze benze kangcono ngokwesimo sabo sobumpofu. Izisombululo ezahlukahlukene ezingaba khona njengoba amasu okubhekana nazo nezinhlelo zokungenelela zichaziwe ocwaningweni. Ukuze ekugcineni ngikwazi ukusho ukuthi igebe lobuphofu kubantu besifazane selivaliwe, kuzodingeka izinqubomgomo ezinamandla ezingekho lapho ngenjongo yokuhlobisa kuphela kepha ezifuna ukubhekana nokwenza ngcono amazinga okungalingani osekuyisikhathi eside kuthinta abesifazane basemakhaya. Lezi zinqubomgomo kuzofanele zisetshenziswe ngendlela efanele ukubhekana nezidingo nezinselelo zabesifazane basemakhaya / Ngudo i ṱoḓa u wanulusa khaedu dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Vhafumakadzi vha vhuponi ha mahayani a vho ngo katelwa kha matshilisano na u siwa nnḓa kha mbekanyamushumo dza mveledziso ya tshitshavha, nga nṱhani ha zwenezwo mishumo yavho i dzhielwa fhasi na musi vha tshi amba zwine zwa vha kwama zwi thudzelwa kule. Nyimele dzi ngaho sa gomelelo ḽi sa gumi, u shayea ha zwiko, mvelele na mihumbulo ya poḽotiki i sa takadzi zwo ḓi bvela phanḓa na u vhea vhafumakadzi vha vhuponi ha mahayani kha vhuimo ha khombo. Vhuḓilimeli ho vha muṅwe wa mishumo mihulwane ine vhafumakadzi vha vhuponi ha mahayani vha ita kha mveledzazwiḽiwa muṱani, fhedzi hezwi a zwo ngo bveledza mvelelo dze dza vha dzo lavhelelwa zwihulu zwo itiswa nga nṱhani ha u shaya zwishumiswa na manyoro u bveledza khaṋo dza khwine. Ṱhoḓisiso yo shumisa kuitele kwa ngona ya khwaḽithethivi ngeno data yo kuvhanganywa nga kha inthaviwu dza luṱingo u ya nga matshimbidzele a u Dzhiela nṱha Vhuimo ha 3 ha Covid-19. Ngudo yo wanulusa khaedu dzo vhalaho dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Mvelelo dza ngudo dzo sumbedzisa uri vhafumakadzi vha kha ḓivha vho siwa nnḓa kha masia manzhi a mveledziso dza tshitshavha nga nṱhani ha mbekanyamaitele dzine dza sa dzhiele nṱha ṱhoḓea dzavho. Ngudo yo topola zwauri vhafumakadzi vha vhuponi ha mahayani vha dzula vhe khomboni na u ṱanea kha vhuimo ha vhushai vhuhulwane musi vha tshi kundelwa u wana thikhedzo khulwanesa ine vha i ṱoḓa u bva kha vhafarisi vhavho, vharangaphanḓa vha zwitshavha na muvhuso wa lushaka nga kha mbekanyamaitele dzawo dze dza vha khethelula. Nga kha u siwa nnḓa kha matshilisano, pfanelo dza vhafumakadzi dzo pfukekanya ngeno tshirunzi vi tshavho tsho tsitsela fhasi na u hoṱefhadzwa, ngauri a vho ngo ṋetshedzwa thikhedzo yo teaho u dzhenelela kha tsheo dza zwa poḽotiki. Maipfi a ndeme a ngaho sa u vha khomboni, vhushai ha vhukuma na u sa katelwa kha matshilisano zwo ṱalutshedzwa sa dziṅwe dza nyimele dzo shelaho mulenzhe kha vhushai ha vhafumakadzi vha vhuponi ha mahayani. Sisiṱeme ya matshilisano yo bvela phanḓa na u ṱana vhushai ha vhafumakadzi na u dzula vhe tshigwada tsho khethululwaho tsho kundelwaho u dzhenelela tshoṱhe na u vhuelwa kha zwiimiswa zwa matshilisano. Mawanwa a ngudo o ṋetshedza nḓila dza u ṱhaḓula dzo fhambanaho sa zwiṱirathedzhi zwa u tshila zwine vhafumakadzi vha vhuponi ha mahayani vha ṱoḓa u zwi tevhela u itela u ita zwa khwine kha vhuimo havho ha vhushai. Khonadzeo dzo fhambanaho dza thasululo sa zwiṱirathedzhi zwa u tshila na mbekanyamushumo dza u dzhenelela dzo bviselwa khagala kha ngudo. U swikela hune ra kona u amba uri gake ḽa vhushai kha vhushai ḽo ṱumanywa, mbekanyamaitele dzo khwaṱhaho dzi ḓo ṱoḓiwa dzine dza sa vhe henefho fhedzi u itela u khavhisa fhedzi u itela u amba na u khwinisa vhuimo ha u sa lingana he ha kwama lwa tshifhinga tshilapfu vhafumakadzi vha vhuponi ha mahayani / Ngudo i ṱoḓa u wanulusa khaedu dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Vhafumakadzi vha vhuponi ha mahayani a vho ngo katelwa kha matshilisano na u siwa nnḓa kha mbekanyamushumo dza mveledziso ya tshitshavha, nga nṱhani ha zwenezwo mishumo yavho i dzhielwa fhasi na musi vha tshi amba zwine zwa vha kwama zwi thudzelwa kule. Nyimele dzi ngaho sa gomelelo ḽi sa gumi, u shayea ha zwiko, mvelele na mihumbulo ya poḽotiki i sa takadzi zwo ḓi bvela phanḓa na u vhea vhafumakadzi vha vhuponi ha mahayani kha vhuimo ha khombo. Vhuḓilimeli ho vha muṅwe wa mishumo mihulwane ine vhafumakadzi vha vhuponi ha mahayani vha ita kha mveledzazwiḽiwa muṱani, fhedzi hezwi a zwo ngo bveledza mvelelo dze dza vha dzo lavhelelwa zwihulu zwo itiswa nga nṱhani ha u shaya zwishumiswa na manyoro u bveledza khaṋo dza khwine. Ṱhoḓisiso yo shumisa kuitele kwa ngona ya khwaḽithethivi ngeno data yo kuvhanganywa nga kha inthaviwu dza luṱingo u ya nga matshimbidzele a u Dzhiela nṱha Vhuimo ha 3 ha Covid-19. Ngudo yo wanulusa khaedu dzo vhalaho dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Mvelelo dza ngudo dzo sumbedzisa uri vhafumakadzi vha kha ḓivha vho siwa nnḓa kha masia manzhi a mveledziso dza tshitshavha nga nṱhani ha mbekanyamaitele dzine dza sa dzhiele nṱha ṱhoḓea dzavho. Ngudo yo topola zwauri vhafumakadzi vha vhuponi ha mahayani vha dzula vhe khomboni na u ṱanea kha vhuimo ha vhushai vhuhulwane musi vha tshi kundelwa u wana thikhedzo khulwanesa ine vha i ṱoḓa u bva kha vhafarisi vhavho, vharangaphanḓa vha zwitshavha na muvhuso wa lushaka nga kha mbekanyamaitele dzawo dze dza vha khethelula. Nga kha u siwa nnḓa kha matshilisano, pfanelo dza vhafumakadzi dzo pfukekanya ngeno tshirunzi vi tshavho tsho tsitsela fhasi na u hoṱefhadzwa, ngauri a vho ngo ṋetshedzwa thikhedzo yo teaho u dzhenelela kha tsheo dza zwa poḽotiki. Maipfi a ndeme a ngaho sa u vha khomboni, vhushai ha vhukuma na u sa katelwa kha matshilisano zwo ṱalutshedzwa sa dziṅwe dza nyimele dzo shelaho mulenzhe kha vhushai ha vhafumakadzi vha vhuponi ha mahayani. Sisiṱeme ya matshilisano yo bvela phanḓa na u ṱana vhushai ha vhafumakadzi na u dzula vhe tshigwada tsho khethululwaho tsho kundelwaho u dzhenelela tshoṱhe na u vhuelwa kha zwiimiswa zwa matshilisano. Mawanwa a ngudo o ṋetshedza nḓila dza u ṱhaḓula dzo fhambanaho sa zwiṱirathedzhi zwa u tshila zwine vhafumakadzi vha vhuponi ha mahayani vha ṱoḓa u zwi tevhela u itela u ita zwa khwine kha vhuimo havho ha vhushai. Khonadzeo dzo fhambanaho dza thasululo sa zwiṱirathedzhi zwa u tshila na mbekanyamushumo dza u dzhenelela dzo bviselwa khagala kha ngudo. U swikela hune ra kona u amba uri gake ḽa vhushai kha vhushai ḽo ṱumanywa, mbekanyamaitele dzo khwaṱhaho dzi ḓo ṱoḓiwa dzine dza sa vhe henefho fhedzi u itela u khavhisa fhedzi u itela u amba na u khwinisa vhuimo ha u sa lingana he ha kwama lwa tshifhinga tshilapfu vhafumakadzi vha vhuponi ha mahayani / Development Studies / M.A. (Development Studies)

This dissertation explored perceptions of the link between religion and the feminization of poverty amongst research participants attached to the Johane Marange Church of Seke area in Zimbabwe. The study sought to explore whether the practices in the Johane Marange church exacerbated the feminization of poverty. A qualitative research approach was selected. Data included documentary sources, notes from observation, focus group discussions and key informant interviews. It is found that according to the research participants, some of the church’s traditions may drive the feminization of poverty in the area. In particular, the church’s stance concerning young women’s participation in higher education, people’s health-seeking behaviour, its own understanding of the causes of and treatment for HIV and AIDS, its encouragement of early age at marriage for women and support of the practice of widow inheritance all contribute to a deepening feminization of poverty / Development Studies / M. A. (Development Studies)

Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: Developmental initiatives in Sub-Saharan Africa emphasise participatory citizenship as the means through which poor women can assert and claim their citizenship rights. Although citizenship and agency are crucial elements in this narrative, little is known about the citizenship process for African women. Furthermore, there is no analytic framework to guide an empirical analysis of agency. This dissertation aims to address these gaps by examining how marginalised Black African women understand themselves as citizens, navigate their structural barriers and develop strategies to negotiate their membership in and relationship with their states. This dissertation uses a deviant case analysis of women living in Zimbabwean and South African townships, who identify as members of the isiNdebele and isiZulu ethnic groups respectively, to Western theories of agency. Data was collected through the use of in-depth interviews and analysed using content and relational analysis. Results indicate that the women use a range of everyday resistance strategies to negotiate their relationship with their states. These strategies are mapped onto an innovative analytic framework that synthesizes feminist, androcentric and subaltern theories of citizenship agency, in order to highlight the non-conventional ways that marginalised African women exercise their agency as citizens. Interestingly, both sets of women emphasise the obligation to vote, work and support oneself without recourse to the state, rather than a reciprocal and participatory relationship. The internalisation of citizenship as an obligation without a corollary emphasis on rights and participation is problematic given that both governments suffer from legitimacy, corruption and governance issues. The main policy implication arising from the study is that there is a need for civic education in schools as well as a feature of women‟s empowerment and community development programs so that marginalised African women are encouraged to expand their participatory skills to collectively challenge, contest and improve the substance of existing citizenship rights. / AFRIKAANSE OPSOMMING: Ontwikkelinginisiatiewe in Afrika beklemtoon deelnemende burgerskap as ʼn manier hoe arm vroue hul regte kan eis. Hoewel burgerskap en die agentskap (agency) belangrik in hierdie verhaal is, weet ons baie min oor hoe swart vroue burgerskap ervaar. Verder is daar geen analitiese raamwerk om 'n empiriese ontleding van hul agentskap te lei nie. Die proefskrif spreek hierdie gapings aan deur ʼn ondersoek oor hoe arm swart vroue in Afrika hulself as burgers verstaan, hoe hul strukturele hindernisse navigeer en strategieë ontwikkel om hul lidmaatskap van en verhouding tot die staat te onderhandel. Hierdie proefskrif gebruik ʼn vergelykende gevallestudie benadering wat vroue wat in Zimbabwe en Suid-Afrika in “townships” woon en wat hulself as isiNdebele en isiZulu identifiseer na te vors. Data is verkry deur die gebruik van in-diepte onderhoude, inhouds- en verwantskapsanalise. Die resultate dui aan dat vroue ʼn reeks strategieë gebruik vir “daaglikse weerstand” om hul verhouding met die staat te onderhandel. Hierdie strategieë word gekarteer op die innoverende analitiese raamwerk, wat ʼn sintese is van feministiese, androsentriese en subalterne teorieë van burgerskap, om sodoende die nie-konvensionele maniere waarop swart vroue hul agentskap uitoefen te beklemtoon. Beide groepe vroue beklemtoon die verpligting om te stem, werk en om jouself te onderhou sonder hulp van die staat, eerder as om ʼn wederkerige en deelnemende verhouding met die staat te beoefen. Die internalisering van burgerskap as ʼn verpligting sonder die wederkerige nadruk op regte en deelname is problematies. Dit kan gekoppel word aan die feit dat albei regerings gebuk gaan onder legitimiteitsprobleme, korrupsie en probleme rondom regeerkunde, wat vrae genereer oor hoe om hierdie regerings verantwoordbaar te hou. Die hoof beleidsimplikasie van hierdie studie is die daarstelling van burgerlike onderwys in skole, sowel as vroue se bemagtiging in ontwikkelingsprogramme. Dit sal bydra daartoe dat gemarginaliseerde swart vroue aangemoedig word om hul vaardighede rondom deelname te ontwikkel en die substansie van hul bestaande burgerskap kollektief uit te daag en te verbeter.

This dissertation explored perceptions of the link between religion and the feminization of poverty amongst research participants attached to the Johane Marange Church of Seke area in Zimbabwe. The study sought to explore whether the practices in the Johane Marange church exacerbated the feminization of poverty. A qualitative research approach was selected. Data included documentary sources, notes from observation, focus group discussions and key informant interviews. It is found that according to the research participants, some of the church’s traditions may drive the feminization of poverty in the area. In particular, the church’s stance concerning young women’s participation in higher education, people’s health-seeking behaviour, its own understanding of the causes of and treatment for HIV and AIDS, its encouragement of early age at marriage for women and support of the practice of widow inheritance all contribute to a deepening feminization of poverty / Development Studies / M. A. (Development Studies)

Rural women in Zimbabwe are disproportionately represented among the poor. Among the interventions taken to mitigate the poverty suffered by women is the concept of income-generating projects (lGPs). Government, non-governmental organisations and donor agencies support the IGPs. After years of channeling resources through the IGPs to alleviate the poverty of mostly rural women, it is necessary that we take stock of the benefits that have been realised. The aim of this thesis is to identify the benefits and pitfalls of the IGPs in alleviating poverty. A case study of two projects in Chinamora communal lands in Zimbabwe demonstrates that IGPs do provide some benefits to participants and their households. Limited funding for start-up capital and lack of viable markets are among the major impediments to increased benefits. There is evidence that women can successfully organise themselves and explore previously male dominated areas of production such as carpentry. This suggests that IGPs do have the potential to somewhat alleviate poverty. making it necessary for the supporting institutions to seriously consider improving the shortcomings presently plaguing IGPs. / Thesis (M.Sc.)-University of Natal, Durban, 2000.

Zimbabwean rural women make significant contribution to agriculture and are the mainstay of the farm labour. Although women do the majority of agricultural work, men, for the most part continue to own the land, control women‟s labour and make agricultural decisions supported by patriarchal social systems. Thus, rural women faced difficulties than men in gaining access to land under Fast Track Land Reform Programme (FTLRP). Women‟s relationship with land is therefore through husbands, fathers, brothers or sons. Therefore, this study has undertaken with the objective of assessing the impact of land distribution programme with respect to its contribution to women‟s empowerment in the study area. The Gender and Development approach was employed to assess women access to land under the FTLRP. Such an approach to rural development can help in reducing the gender gap between women and men in order to achieve gender-balanced development. The study used qualitative research methodology where semi-structured interviews gather data from women in Mutasa District. Findings indicate that there are a number of challenges and constraints that are experienced by rural women under the Fast Track Land Reform Programme which include male land registration, no access to credit, inadequate government input support, lack of government laws and policies awareness on women land rights, shortage of farm implements and irrigation water supply and lack of agriculture training. On the other hand, culture and traditional practices still affect women in other cases, disadvantaging them in favour of men, as in inheritance of land and property in the household. It was generally assumed that the programme did not improve women access to land. To improve women access to land, in future, the study recommends that a serious intervention by the state should occur coupled with the revitalization of the programme and a paradigm shift towards an effective food security programme which emphasizes women and their important role in agriculture.

Text in English / In Zimbabwe, women are concentrated in rural areas where there are limited resources. For human development to be achieved, the welfare of women needs to be taken into consideration. Some NGOs operating in the country aim at advancing and improving the status of women and promote gender equality through socio-economic empowerment programmes. This study aimed at determining the impact of three selected local NGO’s programmes at grassroots level. The study revealed that progress has been made in transforming the general livelihoods of the women who are members of these organisations at grassroots level but there are various issues which these NGO’s have to consider so as to improve their effectiveness. / Development Studies / M.A. (Development Studies)

Text in English / In Zimbabwe, women are concentrated in rural areas where there are limited resources. For human development to be achieved, the welfare of women needs to be taken into consideration. Some NGOs operating in the country aim at advancing and improving the status of women and promote gender equality through socio-economic empowerment programmes. This study aimed at determining the impact of three selected local NGO’s programmes at grassroots level. The study revealed that progress has been made in transforming the general livelihoods of the women who are members of these organisations at grassroots level but there are various issues which these NGO’s have to consider so as to improve their effectiveness. / Development Studies / M. A. (Development Studies)