Thesis (MA (African Languages))--University of Stellenbosch, 2009. / This study explores the theoretical work in the articulation of the motivations and conditions for account-giving in isiZulu. In this context, accounts are similar to narratives and can be retained at the level of private reflections or written diary entries or for others to read and refer to from time to time. The account-giving process, according to Waldron (1997), is like a “life in motion” in which individual characters are portrayed as moving through their experiences, dealing with conflicts or problems in their lives and, at the same time, searching for resolutions. It is the quest to understand the major stresses in each individual’s mind that is at the core of this study. The why-questions that are the result of the daily experiences of destitution, depression, death, disability, etc. are also addressed here. Narrative accounts form the basis of moral and social events and, as such, stories have two elements through which they are explored. They are explored from the point of view of, firstly, the way in which they are told and, secondly, the way in which they are lived within a social context. These stories follow a historically or culturally based format and, to this effect, Gergen (1994) suggests narrative criteria that constitute a historically contingent narrative form. Narrative forms are linguistic tools that have important social functions to fulfil satisfactorily, such as stability narrative, progressive narrative and regressive narrative. According to Gergen (1994), self-narratives are social processes in which individuals are realised on the personal perspective or experience and, as such, their emotions are viewed as constitutive features of relationship. The self-narratives used and analysed in this study portray the contemporary culture-based elements or segments of a well-formed narrative.

No description available.

Increasing focus is being placed on fair assessment practices in South Africa. Most psychological tests used in this country were designed and developed in other countries. Research has shown that when using these tests on a different target population, it is important to determine the suitability of the test for that population. This involves investigating reliability, validity and possible sources of bias. It is equally important to have local normative data with which scores can be compared and interpreted. Research in this area has been limited. The purpose of this study was to undertake such research by evaluating a widely used test, the Raven's Coloured Progressive Matrices (RCPM), and its existing norms, for Zulu children in South Africa. The study also aimed to provide raw data, which could be used to assist with the compilation of local norms. The test was administered to a convenience sample of 522 primary school children between the ages of 5 and 12 years old. The sample was divided into two groups to represent two different geographical locations: rural and urban. The sample consisted of 284 rural children and 237 urban children. There were 263 males and 259 females in the sample. Findings indicated good test reliability for this sample. Test validity however could not be confirmed as possible sources of bias at the content and item levels were shown. Age had a significant effect on performance, but level of education appeared to be the strongest predictor of performance on the RCPM for this sample. Significant gender differences were found. There was a tendency for males to outperform females on the test. Location had a significant effect on scores, where urban children performed better than rural children. Comparison of Zulu sample scores with those produced by the British standardisation sample, revealed a large discrepancy in performance between the two different cultural groups. The Zulu sample mean scores were significantly lower than the British mean scores. These findings highlight the need for locally developed normative data. The validity of the test for the sample requires further investigation. Results indicate that test adaptation may be required for Zulu children. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

The impact of the emotional climate in the home of the schizophrenic on relapse has been researched extensively through the construct of Expressed Emotion (EE). Most often patients from high EE homes have a higher relapse rate than those from low EE homes. This is a robust finding throughout many western and some non-western countries. However, no published research documents EE status and relapse in African countries. This study reports on the EE status and rehospitalisation rates of 29 Zulu-speaking schizophrenic patients in a South African sample. EE was assessed using a translated version of the Level of Expressed Emotion (LEE) scale, a 60 - item, self-report measure developed in Canada (Cole & Kazarian, 1988). A multistage translation procedure, comprising back-translation, the committee approach and decentering was employed. The Zulu SCL-90-R was administered as an indicator of psychological distress. Follow-up data on rehospitalisation was collected nine months after index admission. Results indicated somewhat unsatisfactory internal reliabilities on some of the subscales of the Zulu LEE scale. High scores on the Zulu LEE scale were not significantly predictive of rehospitalisation at follow-up; however, they were significantly predictive of greater previous admissions. The psychometric properties of the Zulu SCL-90-R were found to be satisfactory, indicating the validity of using this instrument for the purpose of screening for psychiatric illness. Zulu schizophrenics were found to have a lower rehospitalisation rate (17% at nine month follow-up) than found in international studies. The course for female schizophrenics was better than that for male schizophrenics. Findings are inconclusive regarding the impact of EE on the course of schizophrenia in a Zulu sample. / Thesis (M.Soc.Sc.)-University of Natal, Pietermaritzburg, 2000.

This study investigated which childhood behaviours and emotions are considered "acceptable" and "not problematic" by Black isiZulu speaking parents and caregivers. It further investigated which childhood behaviours and emotions were considered "unacceptable" and "problematic" by Black isiZulu speaking parents and caregivers (N=97). Data were collected by the use of the Behaviour Screening Questionnaire. The questionnaire consisted of 39 words describing the way children of 4 or 5 years feel and behave. The selection of the health domains included in the questionnaire was guided by the research on developmental psychopathology, the dimensional approach. The item format in the questionnaire was categorical: Not concerning, concerning and very concerning. The collected data were ordinal in nature, thus necessitated the utilization of non-parametric method of analysis. Data were then analyzed using descriptive statistics and inferential statistics (Chi square). Findings indicated that 88% of the behaviours and emotions listed on the questionnaire were considered to be "unacceptable" and "problematic" by the participants in the study. These were largely the externalizing types of behaviours (57%). Thirty-two percent of these were internalizing types of behaviours and emotions. Only 11,6% of the behaviours and emotions listed on the questionnaire were considered to be "acceptable" and "not problematic" for 4 or 5 year old children. The findings of this study confirm the findings of previous research conducted both internationally and locally on the types of behaviours and emotions considered to be "problematic" and "unacceptable" as well as those behaviours and emotions considered to be "acceptable" and "non-problematic" by parents and caregivers in 4 or 5 year old children. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2003.

Ihlambo is an African indigenous cleansing ceremony that has been used in an attempt to anchor the peace that has been initiated in some communities in KwaZulu-Natal. Indigenous ways of healing have become increasingly important for the indigenous people of Kwa-ZuluNatal after mass violations of human rights and the deaths of many individuals and families in the 1990s. This research was aimed at investigating survivors of violence‟s experiences of ihlambo. The purpose was to establish the process and therapeutic aspects of these ceremonies through interviewing community members from Mbumbulu and Richmond which are both located in Kwa-Zulu Natal and both have a history of mass violations of human rights, from the killings of innocent people to displacing most members of the community. This was due mainly to tribal and political wars. In the quest for forgiveness, peace and reconciliation, these communities have participated in mass ritual cleansing-ihlambo. The results of this research show that indicators of reconciliation and forgiveness for these communities are emotional wellbeing, mental healing, and the interconnection with ancestors. Other important themes were peace in the community, peace for those that died during the violence, and emotional/ mental healing.

The study investigates ecotourism potential at Ntimbankulu forest, a remote area which is found at Ugu District Municipality. The essential elements of true ecotourism according to Ceballos-Lascurain, Drake, Boo, Brandon, are: " the participation and involvement of the local communities and residents in close proximity to the site". It is for this reason that the researcher adopted the stakeholder theory which involves local community, NGO and the Government. The main aim of the research is: to improve the standard of living of people near Ntimbankulu forest, (b) to conserve and preserve the natural resources of the forest, (c) to promote and sustain development in the area,( d) to make local community realize the need to protect their natural heritage site which is a huge "rock ship" with a lion crest on one of its side, that is found in the deepest part of the jungle. Lastly, to make the local people benefit from the natural resources found in this Forest. The study also looks at the history and culture of the area. It is hoped that the development of Ntimbankulu Forest will bring many benefits to the local community involving better education, job opportunities, and environmental awareness. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2010.

No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1988.

This thesis is an analysis of a creative design HIV/AIDS communication programme named Siyazama (we are trying) that works in association with rural traditional beaded cloth doll makers from KwaZulu-Natal province in South Africa. As a reflective thesis it represents a hermeneutic opportunity to ascertain the extent to which an interdisciplinary programme of HIV/AIDS education and training impacted on the lives of the women involved and how their expert skills of craftswomen were employed to understand and address the growing HIV/AIDS epidemic. What began in 1996 on invitation from the African Art Centre in Durban as a simple intervention to upgrade craft techniques and craft construction developed of its own accord into a unique HIV/AIDS intervention in 1999. The communication mode in which the rural women were skilled - beadwork - was long used by women in KwaZulu-Natal as a mode of communication to circumvent the Zulu cultural taboo on discussion of matters of emotional and sexual intimacy called hlonipha. In the modern era of HIV/AIDS, this same mode has been revived and reworked as a means for affecting communication about the many sensitive and taboo issues that surround this disease. There is much scientific evidence which points to the fact that women in this part of the world are far more susceptible than men to HIV infection, largely due to their lower social status, their economic dependence on men and their need to manage the large-scale poverty that affects them and their families. All of this contributes to increasing their vulnerability to AIDS. Ethnographic analysis of the experience of HIV/AIDS amongst Zulu-speaking craftswomen in KwaZulu-Natal has also revealed the nature of the complex cultural belief system that is alive and articulated in the local art and AIDS interface. This thesis describes the myriad ways in which a particular group of rural women of KwaZulu-Natal, owing to certain customary prescriptions, appear as largely silenced on sexual and sensitive relationship issues. Yet, their expert abilities in beadwork have afforded these women the opportunity to express innermost concerns about the epidemic in three dimensional forms. The historical record of KwaZulu-Natal shows us how beadwork was often used traditionally by women to take the place of speaking. The Siyazama Project beadwork exhibit, comprising over 300 pieces of individual beaded artifacts and collected between 1999 and 2005, provides verification of the continued existence of this form of expression. It is an archive of the fields of inquiry which were covered in the Siyazama educational programme starting with 'breaking the silence on AIDS' in 1999 and ending with anti-retroviral therapies (ART) in 2005. The relationship between the beaded crafts and the AIDS educational information which was received during the course of the Siyazama AIDS educational programme is explained through an analysis of this beaded collection. As an in depth qualitative study of the experiences and impact of the HIV/AIDS intervention with women beadworkers from rural communities in KwaZulu-Natal, this thesis represents an attempt to account for how a creative design HIV/AIDS communication programme has impacted on the lives of the women reached by the programme, and how their skills as craftswomen have been utilized to make sense of the local HIV/AIDS epidemic whilst raising awareness about AIDS in their communities. The overall aim of the study is to interpret the effect and effectiveness of beadwork craft as a visual metaphoric mode of expression, and to define the way the project sought to circumvent particular cultural taboos on the discussion of sexuality and other matters of personal intimacy. The study describes some of the common beliefs and attitudes that persisted at the time at which the project commenced and demonstrates how these have been 're-written and re-corded' in beadwork throughout the six-year duration of the intervention. My focus throughout is on assessing the value of this project through proposing the medium of beadwork as a contemporary and unique cultural archive that speaks to the complexities of HIV/AIDS in Southern Africa. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2006.

The thesis is an ethnographic exploration of the visual performances of the (≠Khomani) Bushmen of the Northern Cape and the Zulu from KwaZulu-Natal of South Africa. I investigate how the ≠Khomani and the Zulu involved in the cultural tourism industry are using archetypical tropes of ethnicity, and how they recreate these in the process of formulating context-specific identities in contemporary South Africa. The Bushmen and Zulu iconography that is ubiquitous is read against the modern day quotidian lives of the people concerned. The role and participation of tourists and researchers (anthro-tourists) in the performative culture of cultural tourism is investigated. An opportunity is also taken to critique the artistic creations of Vetkat Kruiper which partly arise because of the need to satisfy a tourism industry interested in Bushman arts and artefacts. Similarly his wife’s ‘biographical’ book Kalahari Rainsong (2004) is critiqued interactively and allows me to appreciate my encounters with people and text in the Kalahari. My visits to cultural villages where either the Zulu or the Bushman self-perform permit me to indulge in critical performative writing in which I also investigate the role and place of (anthro)tourists in the reinvention of site-specific identities. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008.