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.

"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 and Arabic / D.Th. (Religious Studies)

The dominant emphasis in Western models of bereavement is on the breaking of bonds with the deceased in order for healing to occur. Failure to let go often leads to a diagnosis of 'pathological grief'. This paper challenges the assumption that death invariably means that the bonds with the deceased have to be severed. Situating Western models of bereavement in a modernist context not only challenges the 'truth' claims of these models, but also facilitates a deconstruction of the elements that contribute to the emphasis on letting go. In contrast to these theories, two Xhosa rituals (umkhapho and umbuyiso) that seek to sustain the bond with the deceased person will be examined. Such rituals demonstrate that it is possible to both maintain the bond and for the bereaved person to move on with their lives. Despite different contexts, it will be argued that these Xhosa bereavement rituals have a contribution to make to Western models of bereavement and some implications for therapy will be explored.

From Conclusion: There were no great upheavals during Cole's governership, but his rule has been a very interesting study. The old order of things was coming to a close. The way was prepared under Cole for freeing of the slaves; and the old despotic rule became a thing of the past. The British Settlers agitated for and obtained a free press; thus the foundation was laid for democratic institutions. He was the first governor to lay emphasis on the necessity of municipal councils not only as a way of decreasing expenditure, but also as a school for representative government. The Boers were becoming race conscious and the present orientation of the political parties had their origin in this period, though subsequent events have made the political struggle embittered. Above all the stage was being set for the Great Trek and the opening up of the whole of the present Union of South Africa and Rhodesia ... Last but not least the native question was entering upon its modern phase. Chiefs were losing their power, they admitted that they could not control their subjects, and natives were entering the service of Europeans; not only to steal with greater impunity but also to be able to enjoy the security offered by a well organised and disciplined society.

MAAS / Centre for African Studies / The aim of the study was to examine the challenges experienced at male initiation schools in the Eastern Cape Province, Mthatha District. It is alleged that during the month of June every year, some boys die at initiation schools mostly in Eastern Cape Province. One of the reasons of the cause of death is because some of them attend illegal initiation schools. The overall objectives were to explore the role of initiation schools, to assess the regulations that govern the opening and running of initiation schools, to identify palliatives that can be put in place to curb negative implications at initiation schools. The study was founded on the following theoretical framework to attain its findings; the socio-cultural theory. This study utilised the qualitative research design. Data collection methods included one-on-one interviews, un-structured interviews and focus groups. The study informants were selected using purposeful sampling technique and snow-balling sampling. The study of examining the challenges experienced at male initiation schools submits appropriate recommendations which may help in the effective indigenous knowledge management, curb unethical practices and challenges associated with the running of male initiation schools and sharing strategies in South Africa, other African countries and the world at large, particularly communities that still follow the cultural practice of male initiation. The study recommends that parliamentary legislative framework (policy) on initiation rite should be standardised and promulgated. Also, traditional leadership must have the powers over all matters of initiation rite and initiation schools in particular. Lastly, the study recommends that for future research, the use of male researchers would be advisable to allow more probing.

The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical & Systematic Theology / D.Th.(Systematic Theology)

Thesis (MA (African Languages))--Stellenbosch University, 2008. / This study deals with the analysis of accounts of marriages in isiXhosa. Gergen (1994) proposes the following aspects that such narratives should cover: structure of narrative account; narrative form; self-narrative: process; pragmatics of self-narrative, interknitting of narratives, and emotion. Each of the listed aspects has its own variants. The variants will be dealt with in Chapter four, where Gergen’s theory is being summarised. The proposals Gergen (1994) made are central and significant in this research, since the narratives that have been given by five Xhosa-speaking married persons will be analysed according to his theory on self-narratives. This research seeks to verify the validity of Gergen’s (1994) theory of narratives in the Xhosa context. The research has been conducted by involving five Xhosaspeaking married persons. Each person had to give his or her account of marriage in line with the topic of this research, namely, the analysis of accounts of marriage in Xhosa. After narratives had been collected, an analysis of each narrative has been done in Chapter five of this research. The analysis reveals how each narrative reflects the following: the structure of the narrative account, narrative form, selfnarrative: process, pragmatics of self-narrative, practices of self-narratives, and emotions, as suggested by Gergen (1994). Analyses vary from one narrative to another because an account of married life varies from one person to another. Bakhtin (1981) suggest that the words that narrators use are inter-individual. The understanding of social morals, values, norms, justice, and the history of the community by the narrators enables them to be intelligible in their narratives. It is therefore crucial that this study be pursued in the Xhosa language because narratives are socially embedded. The narratives in this study could assist people to think correctly about the marriages in the Xhosa context. The issue of marriage affects all people, despite language diversity, and it is therefore proper that this study be conducted in all languages. If this is not done, others may think that the findings from this research is applicable to the Xhosa-speaking community only. The analytic part of this research would help communication practitioners and language practitioners to analyse narratives in their languages in the same manner as they have been analysed from Xhosa narratives. This research analysis would assist developing communicators to grow into competent communicators.

Thesis (MA (African Languages))--Stellenbosch University, 20008. / This study employs the theoretical framework of text construction advanced by Feez and Joyce (1998) and Grabe and Kaplan (1996) for the analysis of Xhosa texts of biographical recounting and consequential explanation. Text-linguistic methods are used to analyse five written biographical recounting texts and five written consequential explanation texts taken from Bona magazine. These text-linguistic methods explore the incorporation of texts in the National Curriculum 2005, in order to equip both teachers and learners with the skills to get to know the Xhosa language – to learn, to teach and to follow the language structure when writing. The analysis facilitates the discovery of the communicative purpose, culture and social elements in written text. In addition, models of writing, text-linguistic construction, properties of written text and elements of text structure are explored in the analysis of the Xhosa texts. Based on these terms, the broad emphasis will be on parameters of the ethnography of writing as proposed by Grabe and Kaplan (1996). These parameters are, among others, as follows: who writes what to whom, for what purpose, why, when, where and how? This study also proves that the theoretical framework advanced by Feez and Joyce (1998) and Grabe and Kaplan (1996) about written texts could result in effective teachers and learners who have acquired skills and become text experts.

Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The aim of this study was to investigate the nature and purpose of migrant social in Marconi Beam Informal Settlement, and Joe Slovo Park. The study found that migrant social networks served both economic and cultural functions. Through their social networks migrants seek to maximise their remittances to their areas as well as to convey information about the availability of jobs and housing conditions in the city. Newly arrived migrants depend on their kin and village mates for food, shelter, and sense of belonging in an environment that can otherwise be hostile. Similarly in times of crisis such as redundancy, property losses migrants can call on the support within their immediate area of residence or from other members based in their rural areas of origin. Furthermore, migrants visit their rural areas of origin to partake in marriages, initiation ceremonies, and funeral service. And many of the migrants who die in the city are transported to the rural areas for burial. Migrant social networks demonstrate the complex interconnectedness of the urban and rural spheres of life in both the economic and cultural aspects of life. / AFRIKAANSE OPSOMMING: Hierdie studie het die aard en doel van sosiale netwerke onder migrante werkers in die Marconi Beam informele nedersetting en Joe Slovo Park ondersoek. Daar is gevind dat hierdie netwerke ekonomiese en kulturele funksies vervul. Op ekonomiese vlak fasiliteer die netwerke die twee-rigting vloei van goedere en dienste tussen stedelike huishoudings en die landelike tuiste. D.m.v. netwerke onder migrante werkers word inligting oor die beskikbaarheid van werk, behuising en dies meer versprei. Gebasseer op die ideologiese aanname dat die landelike tuiste meer belangrik is as die stedelike huishouding, word materiële goedere en geld, wat in die stad verdien word, na die landelike tuiste oorgeplaas. Daarmee saam word stedelike uitgawes tot In minimum beperk. In die geval van gebeurlikhede kenmerkend van die stedelike situasie, soos verlies van werk of eiendom, wend migrante werkers hulle na die landelike tuiste vir hulp en ondersteuning. Op In kulturele vlak besoek migrante die landelike areas om deel te neem aan begrafnisse, troues en inisiasie seremonies. Baie van diegene wat tot sterwe kom in die stad, word na die landelike areas oorgeplaas vir hul begrafnis. Hierdie besoeke dien as bewys van die migrant se lojaliteit teenoor die landelike tuiste en gemeenskap. In die geheel gesien bevestig die sosiale netwerke onder migrante werkers die inter-afhanklikheid van die stedelike en landelike lewenssfere.

Thesis (MBA)--Stellenbosch University, 2007. / ENGLISH ABSTRACT: Purpose. This study investigates how foreign-born Chinese managers in the Cape Town area perceive their own leadership in a cross-cultural business situation, and compares these perceptions with how the local South African Xhosa-speaking employees perceive the styles of their foreign managers. The study is important because of the growing private investment in Africa by people from China. Approach. Ten small businesses owned and managed by Chinese nationals were studied: five retail, two wholesale, one restaurant and two Chinese supermarkets. A Likert-type questiormaire was created by operationalising 10 of the 19 aspects of cross-cultural leadership identified by Suutari and Riusala (2001). These ten aspects are: decision participation, autonomy-delegation, consideration, rewarding, informing, conflict management, production emphasis, criticizing, goal setting, and inspiration. Each aspect had four questions associated with it. The questiormaire was given individually to the ten managers and to 20 of their Xhosa-speaking employees, two per business. It was followed by an open interview based mainly on the questiormaire content. The questionnaire responses were analysed statistically, first to test for the sameness of responses of the employees as well as the sameness of responses of the managers, using the Sign Test. Responses of the two groups were compared for each aspect. Interview responses were used to help interpret the numbers and formulate findings. Findings. There are clear, statistically significant differences between the perceptions of the managers' leadership style by the two groups on all ten of the aspects. The Chinese managers show a similar leadership approach when interacting with their employees. The Xhosa-speaking employees have perceptions similar to one another about their managers' leadership style. Thus a disjunction is shown between the two culturally different groups. The responses of the Chinese managers were analysed in light of the literature on Chinese culture, and in most ways they were seen to be managing using a traditional Chinese-based style. In general, they make the decisions and do the planning, do not delegate much, withhold infonnation, do not reward good performance, and are not inspirational. However, they do tend to be kind. Research limitations. The study compared only those two ethnic groups in a small geographic area, with small sample sizes. It also studied reported perceptions. Further research could tty to isolate just cultural differences, and focus more on leadership behaviours. Practical implications. Acknowledgement of the local culture and perhaps use of a more inclusive, less authoritarian management-leadership style seem important for existing and future Chinese managers. Culturally-based management training can be offered for them and for potential investors, to support future small business investors in South Africa and beyond. / AFRIKAANSE OPSOMMING: Doel. Hierdie studie behels 'n ondersoek na hoe buitelands-gebore Sjinese bestuurders in Kaapstad hulle eie leierskap beoordeel in 'n kruis-kulturele sake omgewing. Hierdie sienings word dan vergelyk met die persepsies van hoe plaaslike Suid-Afrikaanse Xhosa-sprekende werknemers die bestuurstyl van hulle buitelandse werkgewers beoordeel. Hierdie studie is belangrik vanweë die toenemende private belegging in Afrika deur Sjinese burgers. Benadering. Tien klein sake-ondememings wat deur Sjinese burgers besit en bestuur word, is ondersoek: vyf in die kleinhandel, twee in die groothandel, een restaurant en twee Sjinese supermarkte. 'n Likert-tipe vraelys is saamgestel deur die operasionalisering van 10 van die 19 aspekte van kruis-kulturele leierskap s00s deur Suutari en Riusala (2001) geïdentifiseer. Hierdie tien aspekte is: besluit-deelneming, outonomie-delegasie, konsiderasie, beloning, inkennisstelling, konflik-bestuur, produksie-beklemtoning, kritisering, doelsteIling-bepaling, en inspirasie. Elke aspek is aan vier vrae gekoppel. Die vraelys is aan elkeen van die tien Sjinese bestuurders gegee, en aan 20 van hulle Xhosa-sprekende werknemers, twee per sake-ondememing. Dit is opgevolg deur 'n oop onderhoud wat hoofsaaklik op die inhoud van die vraelys gebaseer was. Die antwoorde op die vraelys is statisties ontIeed, eerstens vir die ooreenstemming van die antwoorde van die werknemers, sowel as die ooreenstemming van die antwoorde van die bestuurders deur middle van die "Sign" toets. Die antwoorde van die twee groepe is met mekaar vergelyk vir elke aspek. Die terugvoering vanaf die onderhoude is gebruik om die getalle te interpreter en om resultate te help formuleer. Bevindings. Daar is helder, statistiese beduidende verskille tussen die beoordeling van die bestuurders se leierskapstyl deur beide groepe wat betref al tien die aspekte. Die Sjinese bestuurders toon 'n soortgelyke leierskap benadering wanneer hulle met hul werknemers omgaan. Die Xhosa-sprekende wer1cnemers het onderling soortgelyke persepsies betreffende hul bestuurders se leierskapstyl. Dus bestaan daar 'n uiteenlopende siening tussen die twee kulturele groepe. Die beoordeling van die Sjinese bestuurders is ontleed in die lig van literatuur oor Sjinese kultuur, en dit het geblyk dat hulle 'n tradisionele Sjinese bestuurstyl navolg. In die algemeen is daar bevind dat hulle die besluite neem en die beplanning doen, dat hulle nie veel delegeer nie, dat hulle inligting weerhou, dat hulle nie goeie werkverrigting beloon nie, en dat hulle nie werkers aanmoedig nie. Desniteenstaande is hulle goedhartig. Navorsingsbeperkings. In hierdie studie is slegs twee etniese groepe in 'n klein geografiese gebied, met klein steekproewe, ondersoek. Persepsies waaroor verslag gedoen is, is ondersoek. In verdere navorsing kan daar probeer word om kulturele verskille te isoleer, en om op leierskapsgedrag te fokus. Praktiese implikasies. Erkenning van die plaaslike kultuur en miskien 'n meer insluitende, minder outoritêre bestuurstyl blyk belangrik te wees vir bestaande en toekomstige Sjinese bestuurders. Kultuur-gebaseerde bestuursopleiding kan vir hulle en voornemende beleggers aangebied word om toekomstige klein sake-beleggers in Suid-Afrika en elders te ondersteun.