The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world.

Thesis (MSc (Genetics))—University of Stellenbosch, 2007. / No obvious explanations exist for the development of abnormal involuntary movements (AIM), but several hypotheses have been proposed for tardive dyskinesia (TD) development. Since TD seems to have a genetic basis, several genetic variants have been investigated in TD development in various populations. Few studies have focused on African populations. This study focused on genetic variants (previously investigated in other populations) and the development and severity of AIM and TD in a Xhosa schizophrenia population. Genotype and allele frequencies determined were compared to those described in the literature for other populations. Following a report of an association between Ala-9Val and schizophrenia in a Turkish population, this study subsequently investigated this association in the Xhosa population. MnSOD Ala-9Val was genotyped using HEX-SSCP analysis and the DRD3 Ser9Gly variant was genotyped using restriction enzyme digestion by MscI. Genotyping was followed by statistical comparisons of the various groups, as well as association analyses between the variant and schizophrenia (only for MnSOD), AIM, or TD development and severity. The groups included a Xhosa schizophrenia group, a subgroup of the Xhosa schizophrenia group that had AIM (AIM+) and did not have AIM (AIM-), a subgroup of the AIM+ group that had TD (TD+), and a healthy Xhosa control group. A possible interaction between Ala-9Val and Ser9Gly in the development of AIM and TD was also investigated. Lastly, it was attempted to genotype CYP2D6*4, CYP2D6*10 and CYP2D6*17 using various PCR methods followed by restriction enzyme analysis. MnSOD Ala-9Val genotype and allele frequencies were similar to those of the Turkish population, but differed to those of the Asian populations. No association between Ala-9Val and the development and severity of schizophrenia was found. However, a relationship between genotype and AIM or TD development was observed, as well as an association between TD severity and Ala- 9Val genotype. DRD3 Ser9Gly genotype and allele frequencies were similar to those of the African American population, but differed from other populations. No significant association between Ser9Gly and the development and severity of AIM or TD was detected, nor was an interactive effect between Ala-9Val and Ser9Gly in AIM or TD development observed. The genotyping of CYP2D6 proved difficult and these variants could therefore not be analysed. The CYP2D6*4 genotype and allele frequencies that could be determined from some samples, were similar to the frequencies described previously for African populations. While we did not find an association between Ser9Gly in TD or AIM development and severity, nor an interaction between Ala-9Val and Ser9Gly, we did observe a relationship between Ala-9Val and AIM or TD development and TD severity. The effect of this variant is probably small and other variants, specifically those in genes involved in free radical removal should be investigated in combination with Ala-9Val. With regard to CYP2D6 it is suggested that high-throughput genotyping methods (e.g. microarray technology) should be used in the future. This will enable simultaneous genotyping of several variants and can be used in various populations. This study is the first of its kind by focusing on the unique South African Xhosa population and TD or AIM development.

This study critiques the extravagant behaviour associated with burial practises of modern Xhosa people, with special focus on the Eastern Cape of South Africa. It uses human altruism, cultural conformism, and cooperative behaviour as the theories to explain why people do things they consider to be the norm or do things in a prescribed way, in order to be accepted by a cultural group or class. The artworks which form part of this study are informed through interviews with key informants who are members of the community, as well as the writer’s observations during modern burial events. These artworks portray the obsessive behaviour associated with extravagant funerals, illustrated through repetition, layering, and the multiplicity of cultural objects, such as coffins, candles, pots and other items. / Art History, Visual Arts and Musicology / M. A. (Visual Arts)

The wars of dispossession and land claims amongst the various racial groups caused dissatisfaction which led them to split from each other enabling the Whites to possess greater part of the South African soil. Because the Xhosas had their own system of education, the Whites felt that the Xhosas had first to be anglicised in order to 'tame' them. Missionary institutions such as Lovedale, Healdtown and St Matthews were established to Christianise the Xhosas. The missionaries succeeded in their endeavour because the Xhosas started sending their children to the missionary institutions already established and this influenced the Xhosas to establish their own tribal schools that would cater for secondary education facilities. The <Jovernmenr· subsidised the tribal communities to establish secondary schools in their areas. Fifteen,secoodary schools were established enabling the communities to exercise control over their own schools as the missionary institutions were controlled by the Cape Department of Education. / Educational Studies / M. Ed. (History of Education)

The tribal life and the oral traditions of black South Africans have been marginalized. The consequence of the western civilization and the apartheid regime forced people to do away from their traditional heritage and culture; they adopted the western way of life. They buried their oral tradition and only a little has survived. To save the dying culture of the art of the oral tradition we need to go out and record and document the surviving oral tradition as soon as possible. Since the art of the oral tradition is an art form conducted by an artist, it may be possible to tell the ibali likaNongqawuse by means of visual imagery. Visual images can be read and be understood easily by the public because visual forms, sings, images can make up a language for both the literate as well as the illiterate.

This thesis is an investigation of the part played by Theopolis Mission on the Frontier, in the community (both secular and religious)and in the context of race relations. The Journal itself provides the terse, sometimes angry core of commentary on the total situation, and an attempt has been made, by setting it in a broader context, to dispel some of the myths which persist about the role of the Christian missionary, about Khoi Missions (in sharp contast to Xhosa Missions) and about Dr John Phllip. A clear picture has emerged of a people whose life-style, antecedents and history have been inadequately researched in tne period subsequent to 1800.

Magister Artium - MA / The focus of this thesis is on Xhosa oral and written poetry. The discussion in the thesis is based on the information from existing literature, the responses from the questionnaires and the interviews with some Xhosa iimbongi (person who sings praises) who have reflected on their personal experiences. In addition to this, S.E.K. Mqhayi is at the centre of discussion because as a prominent Xhosa imbongi he features in both the oral and the written world. / South Africa

This thesis will discuss how the application of place theory might provide insight into how a selection of Xhosa-speaking people in a rural village (Ntloko), in the former Ciskei of the Eastern Cape, interact with and establish relationships with the local indigenous thicket forest (ihlathi). I am concerned with how these influence residents' perceptions and attitudes (relational epistemologies) towards this resource, and how these may (or may not) translate into conservation practices. I am also interested in how socio-political and economic changes have altered these people/place relations (including gender) and their corresponding cultural perceptions. It is argued that the local thicket forest's significance and importance moves beyond the economic and utilitarian value of its natural resources. The thicket plays an important part in local identity construction, due to both its socio-cultural significance and its role in local livelihoods. People form meaningful attachments and relationships (relational epistemologies ) with the thicket as a place, through their interactions with it. While this may or may not result in actions and attitudes in-line with the conservation agenda, it is shown that this relationship is necessary for a local concern and stake in the natural environment. Those who have no or minimal interaction, such as many of the young women of Ntloko, have no opportunity to forge a relationship with it. Ihlathi may be known through narrative, but not personal experience, and as such no significant attachments can be formed, and thus concern for its conservation status is irrelevant. It is clear that if you remove people from an environment, you remove the stake they hold in the environment in question, thereby disrupting the relationship, and alienating people from nature. While a relational epistemology may not equate to conservation practices, it does imply a stake or concern in the environment, and as such, may provide an opportunity for conservationists to work with local communities. Resistance to conservation and development projects that aim to exclude local interaction, and therefore relationships, with the environment, will always be strong when local identities are intricately tied to the places and experiences that form them. Threatening that relationship threatens local identities and the attachments that orient them.

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land. / Religious Studies & Arabic / D.Th. (Religious Studies)

The practise of male traditional circumcision is severely challenged with enormous problems ranging from hospitalisation of the initiates as well as deaths of the initiates. The background of the problem is focused in the Eastern Cape Province where the researcher has noted several initiates being treated in hospitals for physical and as well for psychological problems. The objective of this study was to explore and describe newly initiated Xhosa men's experiences of traditional circumcision rites at East London in the Eastern Cape Province and to describe the guidelines for support of these newly initiated Xhosa men by public health professionals. A qualitative explorative, descriptive contextual and phenomenological design was followed. Purposive sampling technique was used to select the participants. Fourteen participants volunteered to participate in the study after they met the eligible criteria. Focused group interviews were used as a method for data collection. Data analysis of the study showed that there are several factors affecting newly initiated men whilst undergoing circumcision rites. These factors can present at any of the three circumcision stages i.e. pre-circumcision, peri-circumcision and post-circumcision. The recommendations of the study strongly suggest a cultural competence in rendering effective health care services to culturally and ethnically diverse clients. All the five constructs of cultural competence are entailed in the support guidelines that have been developed by the researcher. They are cultural awareness, cultural knowledge, cultural skill, cultural encounter and cultural desire. Finally limitation of the study and the need for a further research has been clearly stated. / Health Studies / M.A.