The relationship between sacred (communal, public) and profane / No abstract available. / Thesis (M.Soc.Sc.)-University of Natal, Durban, 1994.

No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1985.

No abstract available. / Thesis (M.Dev.Studies)-University of Natal, Durban, 2003.

In this dissertation, I argue that there is a pressing need in post-apartheid KwaZulu-Natal to re-assess the eighteenth- and nineteenth-century histories of the region from the perspectives of people whose ancestry was dispossessed and/or displaced in the wars that took place in that period, particularly those that elevated Shaka to dominance. I suggest that because of their retrospective manipulation by the vested interests of power politics, historical processes over the past two centuries, and in the last century in particular, have invested the figure of King Shaka and 'Zulu' ethnic identities with unitary meanings that have made them close to inescapable for most people who are considered 'Zulu'. I argue that there is, therefore, a need to recuperate the histories of the clans which were defeated by the Zulu and welded into the Zulu 'nation'. Following British-Jamaican novelist Caryl Phillips' strategy, I begin to conduct this recuperation through a process of subverting history by writing back into historical records people and events that have been written and spoken out of them. I argue that literary texts, izibongo ('personal' praises) and izithakazelo (clan praises) in this case, offer a useful starting point in recovering the suppressed or marginalised histories of some of the once-significant clans in the region. In the three chapters of this dissertation, I examine the izibongo of three late eighteenth-/early nineteenth-century amakhosi (kings) in the present KwaZulu-Natal region, Shaka kaSenzangakhona of the Zulu clan, Phungashe kaNgwane of the Buthelezi and Zwide kaLanga of the Ndwandwe. In the first chapter, I read Shaka's izibongo as an instance of empire-building discourse in which I trace the belittling representations granted Phungashe and Zwide. In the second and third chapters, I set Phungashe's and Zwide's izibongo, respectively, as well as the histories carried in and alluded to by these texts, and the clans' izithakazelo, alongside Shaka's and examine the extent to which the two amakhosi's izibongo talk back to Shaka's imperialism. I also follow the later histories of the two amakhosi's clans to determine which individuals became prominent in the Zulu kingdom under Shaka and after, as well as point to the revisions of the past that are being conducted in the present by people of the two clans. The versions of the izibongo I study and the hypotheses of history I present are drawn from sources that include the James Stuart Archive, A.T. Bryant, and oral historical accounts from several people I interviewed. Given the present imperatives in South Africa of bringing justice to the various peoples who were dispossessed under colonial and apartheid domination, I argue that recuperating the histories of the clans that were conquered by the Zulu under Shaka's leadership problematises questions of justice in KwaZulu-Natal: if it is legitimate to claim reparation for colonialism and apartheid, then the Zulu kingdom should be viewed under the same spotlight because of the similar suffering it visited on many inhabitants of the region. In that way, we can transcend divisive colonial, apartheid and Zulu nationalist histories that continue to have strong, often negative, effects on the crossing of identity boundaries constructed under those systems of domination. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2004.

The gendered construction of mourning and cleansing rites of widowhood was studied amongst the Zulu community of Ndwedwe, 70 kilometres north of Durban in the KwaZulu-Natal province of South Africa. These cultural rites were investigated through in-depth interviews with six widowers and twelve widows. Respondents were asked about their experiences and perceptions regarding their compliance to the two rites. An analysis of these experiences, which were translated and transcribed into English, was carried out, using studies from other cultures internationally and locally as reference point, for the study. It was revealed that mourning rites, which follow death of a spouse can be stressful for both genders and must be observed strictly by the use of black or any mourning dress. The period of mourning is characterised by isolation and stigmatisation especially for the widows. Cleansing is a symbolic act that purifies all members of the household from defilement by death. This is done for all relatives following burial but a widow remains impure not less than one year of 'successful' mourning in most cases, before she is cleansed and is then absolved into society's normal life. This study has revealed that mourning and cleansing rites have psychological and physical health implications for both genders but with more negative impacts on widows than widowers. / Thesis (M.A.)-University of Natal, 2003.

This study aimed at investigating the knowledge, perceptions and attitudes of both the community and traditional healers with regard to the diagnosis and treatment of malaria in KwaZulu Natal with special reference to Ndumu in the magisterial district of Ingwavuma. Ingwavuma is one of the two northern magisterial district of KwaZulu Natal Province which is regarded as the highest malaria risk district in South Africa as a whole. The area has a warm temperature, 27-32°C, which is favourable for the development of the Anopheles mosquito. The factors predisposing the community to malaria infections were the socio-economic status of the area which is characterised by poverty. unemployment, poor housing and illiteracy, cross border migration, drug resistance, the agricultural development and irrigation scheme. Efficient control measures like house spraying a residual insecticide to control malaria vector mosquitoes, passive surveillance and active case detection with definitive diagnosis and treatment in place to prevent and control the upsurge of the disease The objectives of the study were to ascertain the knowledge. attitudes and perceptions of traditional healers in regard to malaria diagnosis and treatment and that of the community in relation to malaria treatment and diagnosis by traditional healers. The ultimate objective was to identify possible forms of collaboration between the traditional and the modern health services. The study was conducted from sections 2 - 10 of Ndumu where the population was 13 047 and 1300 households. A random sample of 173 respondents from the community and 70 traditional healers were selected for interview. Qualitative and quantitative methodologies were used in order to collect numerical and descriptive information. Data was collected using semi- structured questions and two sets were made: for traditional healers and the community. The study showed that the community was well aware of the signs of malaria but their knowledge was not supported by definitive testing and diagnosis of the condition. It came out that there are forms of health services available at grass root levels for example. self - help. where an individual tried on his own to combat he offending symptoms of the disease, family support systems, where family members especially the elder member gave support and assisted during the times of ill-health, the use of traditional healers, the malaria control camp, clinics and the hospital. The community supported the idea of collaboration between healers and the malaria control team and expressed their willingness to attend the services of a trained healer. Traditional healers confirmed the fact that some community members utilize traditional healers services and also expressed their wish to see the two forms of health services working together to control malaria. / Thesis (M.Sc.)-University of Natal, Durban, 2000.

This dissertation explores the sociolinguistic dynamics and challenges facing African learners in some multiracial schools in KwaZulu-Natal in terms of their linguistic and cultural identities. It seeks to investigate the impact of schooling in multiracial schools on the identities of young Zulu speakers living in Sundumbili Township in Northern KwaZulu-Natal. Three formerly HOD schools in Stanger were identified as research sites, and 100 Grade 11 learners selected as respondents. Data was collected by a multi-method approach, through a written questionnaire, and through interviews with a sub-group of the respondents. Data analysis involved both qualitative and quantitative processes. The findings indicate that the learners investigated have responded to the challenges posed by their schooling in a multiracial environment by developing into bilingual speakers who are aware of the need to select their language according to the communicative needs of their context. They seem well able to shift from school to the township and vice versa. However it is clear that some are no longer fully proficient in isiZulu. At the same time, these learners still identify themselves as amaZulu, primarily on the basis of participating in Zulu cultural activities. The role of language in constituting Zulu identity appears to be receding: many respondents feel that speaking isiZulu is no longer essential to being amaZulu. These attitudes raise some concerns about the long-term maintenance of isiZulu. The thesis concludes with some recommendations aimed at enhancing the continued use of isiZulu. The Department of Education must ensure that all schools promote an additive form of bilingualism which will enable a child to develop in his/her mother tongue while getting exposure to an additional language. Furthermore economic value must be given to these African languages to enable learners to find meaning in studying and using them. Multiracial schools should celebrate diversity in both linguistic and cultural terms, and parents should come to accept the important roles that they need to play in this regard. / Thesis (M.A.)-University of KwaZulu-Natal, 2005.

No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1991.

Abstract not available. / Thesis (M.A.)-University of Natal, Durban, 1993.

Magic and the supernatural have always been fascinating topics for investigation, none more so than the belief in prophecy. Actually being able to predict future occurrences, sometimes long before they take place, is certainly a desirable ability, and so naturally it was something that was much sought after in ancient Greece and amongst the Zulu people of South Africa. This is the domain of this dissertationbelief in the power of divination and how this belief could appear to be interrelated between two distinct peoples who are separated not only by the passage of time and their geographical locations, but also by socio-economic changes like industrialization and globalisation. The beliefs of both societies in this particular area are sometimes strikingly similar, especially in how each group understood such esoteric notions as the human soul and the afterlife or underworld. The function of magic in these cultures is also of -importance, since divination is almost always classed as a magical activity. The relative closeness to each other of their metaphysical knowledge allows a closer study of the figure of the diviner or prophet, more specifically who it was that could become a diviner and the reasons for this 'calling'. Several examples like Teiresias, the blind seer, are also useful in demonstrating certain beliefs and patterns. The major part of this dissertation deals with certain ritual practices of diviniilg. Although there exist many variations on a theme, the most important forms studied here are dreams, oracles, oionomancy (divining by understanding the song or flight of birds) and necromancy' (divining with the aid of the spirits of the dead). The method of divining by studying one's dreams is a universal constant and seems to take place in all cultures, making the practice useful for the purposes of comparative study. In terms of oracles, I contend that oracular divination is not a uniquely ancient fonn,but can be clearly seen in certain elements of the practice of Zulu divining, especially in the work of the abemilozi (diviners working with familiar spirits) Because of these similarities it is quite difficult to maintain that oracular divination· as occurred in ancient Greece, is not also practiced among the Zulu to some extent. Birds have always held a certain fascination for people and so it is not surprising that they are also used for divining. For the Greeks they could herald the favour of the gods, while the Zulu made use of them mostly for foretelling changes in the weather. Finally, necromancy because of its connection with ghosts and the dead was often frowned upon, but for both the Greeks and the Zulu it was one of the most powerful methods of divining because it was the spirits, who had already crossed to the other side and so were believed to have access to supernatural knowledge, that were thought to be able to answer the questions posed by the diviner. Most importantly I conclude that there is an indication that the souls of these two peoples were close to each other. The beliefs and the manner in which they go about establishing, using and confirming them are much the same for the ancient Greeks and the Zulu, despite the fact that they are separated by time, space and socio-economic context. In all, the only real difference is that the Greeks came to later explore science as another knowledge system. For the Zulu, one system was enough. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2003.