Thesis (M.A.)--University of Wisconsin--Madison, 1961. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

This article analyzes the oral poetry, izibongo, produced by Xhosa oral poet Bongani Sitole (both in book and technological form). It will trace this poetry from the moment it was orally produced, through to the technologizing and publication of this poetry in book form and on a website. The initial part of this article looks at the life and work of the poet. A contextual analysis of selected poetry is provided. The latter part of the article concentrates on issues related to technology and its relationship to the oral and written word. The term ‘technauriture’ has been coined in order to refer to this process. The contribution of eLearning4Africa (www.elearning4africa.com) to the digitization process of Sitole’s poetry is acknowledged.

This study will be focussing on the experiences of Xhosa-speaking patients with DM utilising the NMMM public hospitals complex. In the OPD patients are assessed and treated for all chronic conditions including DM, and patients are seen at monthly intervals or when necessary. The OPD serves the neighbouring black population from the surrounding townships as well as the informal settlements. The effects of urbanisation have resulted in this area having a semi–rural, semi-urban population that is mostly Xhosa speaking. The bulk of the population is unemployed, while others are living on a minimal income. Unemployment in the Eastern Cape ranges from 40% in rural areas, rising to 50 - 60% in the urban areas (Proposed aluminium Pechiney smelter within the Coega IDZ, 2002:4-8). In some homes there is no or little money to buy food, and even less to make use of a health service. Some people live on either a social grant for the elderly, a grant for young children or a disability grant and most people in this area have an income below the level at which payment of taxes for contribution to the economy is possible.

Teenage pregnancy is an international phenomenon with girls falling pregnant from as early as 14 years of age. In South Africa teenage pregnancies are also on the increase (Kaiser, 2000:18; Statistica SA, 2006:5;). Teenage pregnancy may have negative effects for the teenager in that it can force the teenager to drop out of school prematurely as well as shortening her educational career which might limit future career possibilities. It also predisposes both the mother and the child to health risks. Finally, teenage pregnancy also leads to family destabilisation. Within the Xhosa communities family destabilisation becomes even more severe as it is culturally and traditionally related. Traditionally, teenage pregnancy in the Xhosa communities is stigmatized. The family suffers from embarrassment and disappointment and the effects of these experiences can manifest in outrage on the part of the parents towards the pregnant teenager resulting in non-communication with her and ultimately rejection (Boult & Cunningham, 1991:36). This results in no or minimal support from the family (Nxumalo, 1997:16). The research design and method to achieve the objective of the study was a theory-generative design based on a qualitative, phenomenological, explorative, descriptive and contextual research approach utilizing the four steps of theory generation. During the step of concept analysis, which is the first step of the process of theory generation, data was collected by means of individual interviews with the pregnant Xhosa teenagers, parents and grandparents. The interviews were audio-taped and transcribed verbatim. The sample for the study was selected purposively to ensure indepth information.

The battle for traditional leadership successions continue to have negative effects on many Tribal Authority Councils across Africa, for example, the Valoyi Tribe, part of Tsonga/Shangaan nation in South Africa, and the Godban chieftaincy conflict in the northern town of Yendi in Ghana. Community conflicts related to chieftaincy positions across South Africa are apparent. This study was an attempt to explore and describe the dynamics of the AmaTshezi chieftaincy conflict in Mthonjana village, Mqanduli. The analysis focused on exploring the AmaTshezi chieftaincy conflict in terms of conflict and conflict process theory. This explorative study sought to explore and describe the perceptions of eight ad hoc committee members (government officials) who had been involved with attempting to resolve the AmaTshezi chieftaincy conflict. The researcher conducted extensive face-to-face interviews with these committee members and thoroughly studied the necessary documents that informed the study. Thematic data analysis revealed latent conflict, conflict emergence, conflict escalation, conflict stalemate, and conflict de-escalation, as key conflict phases in the AmaTshezi chieftaincy conflict. A number of recommendations are made about how those in authority could better manage communal conflict. The recommendations may, for instance, be used in the formulation of policies to influence better conflict management by government and help the Eastern Cape House of Traditional Leaders to manage communal conflicts better and to facilitate public education programmes about issues relating to birthright leadership positions and lineage procedures.

This study will focus on norms and value systems as portrayed by two female Xhosa writers. The aim of this study is to show how normative value systems are represented by two female Xhosa female writers. It also aims to show the effects of these systems on women. The method of research will be based on survey of Xhosa literature focusing on the following two books, Inzol ‘enkundleni, by V. Magadla and UMandisa by V.N.M. Swaartbooi.

Thesis (DPhil (Psychology))—University of Stellenbosch, 2006. / This study addresses unprivileged dichotomies in an endeavour to make audible the silence surrounding Xhosa family resilience. This study is essentially descriptive and exploratory in nature and directed towards an understanding of the factors contributing to the resilience of Xhosa-speaking, rural black South African families. To contextualise the discussion a selection of theories on resilience are viewed within their cultural contexts. Western psychology’s privileging of a) the scrutiny of pathology while disregarding resilience; of b) white participants to black participants; and c) individuality to relationship centeredness and familial systems; are uncovered and a hypothetical understanding of Xhosa family resilience is construed. The line of thought culminates in the theoretical discussion and empirical exploration of The Resiliency Model of Family Stress, Adjustment and Adaptation (McCubbin, Thompson, & McCubbin, 1996). In the concluding remarks of this project an adaptation of this model, namely the Resiliency Model of Family Stress, Strength, Adjustment and Adaptation, is construed. The derived model is based on an integration of the findings of this study with resilience theory.

"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 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)

This thesis focuses on relationships of opportunity and constraint among farm workers in the Sundays River Valley (SRV), Eastern Cape Province. Relationships of 'constraint' include those experiences of displacement and forced removal and war, including forced removals by the apartheid state in 1960 and 1970. Relationships of 'opportunity' include the ways in which residents in the SRV have contested their experiences of upheaval and domination, and the formation of a regional sense of place and belonging/ investigate how farm workers actually draw elements of locality and identity from their experiences of upheaval, and how displacement bolsters feelings of belonging and place. Instead of viewing displacement as a once-off experience, this thesis investigates displacement in historical terms, as a long-term, 'serial' experience of human movement, which is continued in the present- specifically through the creation of the Greater Addo Elephant National Park. I concentrate on developing a spatialised and cultural notion of movemenUplacement. 'Place' is investigated as a term that refers to rather indeterminate feelings of nostalgia, memory and identity, which depend on a particular connection to territory (ie: 'space'). I emphasise that elements of place in the SRV are drawn from and expressed along dualistic lines, which juxtapose situations of opportunity and constraint. In this way, farm workers' sense of connection to farms and ancestral territory in the SRV depends on their experiences of stable residency and work on farms, as well as their memories of removal from land in the area. I emphasise that those elements of conservatism (expressed as 'tradition' and Redness) among Xhosa-speaking farm workers are indications of a certain hybridity of identity in the region, which depend on differentiation from other groups (such as so-called 'coloured' farm workers and 'white' farmers), as well as associations between these groups. This thesis lays emphasis upon those less visible and definable 'identities' in the Eastern Cape Province, specifically by shifting focus away from the exhomeland states of the Ciskei and Transkei, to more marginal expressions of identity and change (among farm workers) in the Province. I point out that labourers cannot solely be defined by their positions as farm workers, but by their place and sense of cultural belonging in the area. In this sense, I use the idea of work as a loaded concept that can comment on a range of cultural attitudes towards belonging and place, and which is firmly embedded in the private lives of labourers - beyond their simple socio-economic conditions of farm work. I use Bourdieu's conception of habitus and doxa to define work as a set of dispositions that have been historicised and internalised by workers to such an extent, that relationships of domination are sometimes inadvertently obscured through their apparent 'naturalness'. Moreover, I point out that work can be related to ritualised action in the SRV through the use of performance and practice-based anthropological theory. Both work and ritual are symbolic actions, and are sites of struggle within which workers express themselves dualistically. Rituals, specifically, are dramatic events that combine disharmonious and harmonious social processes - juxtaposing the powerlessness of workers (on farms), and the deep sense of belonging and place in the SRV. I argue that the deep historical connections in the SRV have largely been ignored by conservationists in the drive to establish new protected zones (such as the Greater Addo Elephant National Park), and that a new model of shared conservation management is needed for this Park.