As the second decade of AIDS draws to a close, researchers and others involved in the AIDS effort have come to appreciate that complex interactions between social, cultural, biological and economic forces are involved in shaping the epidemiological course of the disease. Nevertheless, the process by which these variables interact and affect each other remains poorly understood, with many of the shaping forces yet to be fully explored. In South Africa, the sociocultural matrix in which the AIDS epidemic is embedded and its role in shaping the interpretation and experience of AIDS have not been fully analyzed. This thesis represents an attempt to elucidate the finer nuances of some commonly-held local beliefs, perceptions, symbolic representations, ethnomedical explanatory models and mythologies associated with AIDS. These associations are viewed as directly informing the way in which Zulu-speaking people are experiencing and responding to HIV/AIDS in KwaZulu Natal, currently home to 1/3 of the country's estimated 3 million HIV infected people. In particular, the focus is on the gender patterning of AIDS, with ethnographic data drawn from extensive field experience at St Wendolin's Mission, a peri-urban settlement in the Marianhill district of Durban. The shared perception of women as naturally 'dirty', as sexually 'out of control' and suspected of using witchcraft in new ways, are identified and discussed as key conceptual strands contributing to the sociocultural construction of HIV/AIDS in that community. It is argued that these notions are metaphorically joining and combining in ways that 'gender' the AIDS epidemic and simultaneously 'demonize' women. The central tenet of this thesis is that HIV/AIDS is fundamentally associated with women as a female caused and transmitted disease that can and does affect men. The author argues that the gendered construction of AIDS in St Wendolin's is a reflection of patriarchal resistance to women's changing roles and expectations that represent an overstepping of culturally defined moral boundaries. Deeply embedded ways of thinking associated with notions of gender are viewed as germane to the disempowerment of women that ultimately impedes the fight against HIV/AIDS. The thesis concludes with a discussion on the opportunity which the current AIDS epidemic presents for wider sociocultural transformation, and how this might be achieved through an AIDS 'education for liberation' based on the philosophies of Paulo Freire. / Thesis (Ph.D.)-University of Natal, Durban, 1999.

This study aims to do a comparative analysis of the historical depiction of the Zulu kings namely: King Shaka, King Dingane, King Mpande and King Cetshwayo. In this study comparison is drawn between Dhlomo's historical novels and Nyembezi 's anthology of praise poetry. This research is based on Interpretive paradigm because it emphasizes a need for in-depth reading and analysis of the oral presentation. That is why qualitative research methodology has been employed because it has allowed the researcher to analytical skills on the content and interviews with community members. In the analysis of these books; the researcher read; interpreted, compared and contrasted the contents thereof. In the researchers comparative study; the researcher discovered that there are some similarities and differences of content in the historical novels and praise poetry writings. This research examined the publication (relevant to this study) written by other authors about Zulu kings (these as deemed relevant for this research). The study went on to verify authenticity around the contents of praise poetry regarding these kings. Structured interviews were arranged and conducted; wherein it emerged that most of king Shaka's, king Dingane's and king Mpande's history has somewhat faded from the interviewee's memories. A lot of information was gathered around king Cetshwayo. This study also revealed that most of Zulu king's history is somehow distorted.Theories of Post-Colonialism and Orality were greatly employed during this research. Post-Colonialism theory was deemed relevant because most of these writings were done after the Zulus had been robbed of their land. Since praise poetry is oral art; an oral historian had to be consulted to emphasize the rich heritage contained in orality or oral art. It clearly emerged from this research that there is a lot of deliberate distortions of Zulu kings' history. This distortion is not only by Whites but also some Black African writers who still continue distorting the kings' history. It is suggested that there be a revisitation and rewriting of the Zulu kings' history and this be done taking into consideration past writings and interviews with knowledgeable historians. A lot of knowledge is contained in this thesis that can be helpful to all and sundry interested in historical writings and other literary genres. / Thesis (Ph.D.)-University of KwaZulu-Natal, 2008.

This research work is about rituals practice, with specific reference to burning of impepho (an indigenous African Plant) and how this practice excludes women in general. Impepho is an indigenous African plant that, once dried, is burnt in order to communicate with one’s ancestors. Impepho is well-known to the majority of Sub Saharan Africans as it is used to communicate with their ancestors and it is also used by traditional healers to communicate with the deceased. It is used in various ceremonies, as well as in traditional feasts, when chickens, goats or cows are offered to the ancestors. The aim of this study was to find out why women are not allowed to burn impepho. Times have changed to the point that there are now many Zulu households that are headed by women, and these women do in fact burn impepho in order to communicate with their ancestors. This then is the pertinent question: do these women’s requests or prayers go unheard by the ancestors? The study aims to find out from the female participants if they burn impepho in their home or if they still adhere to this male constructed mentality that women should not burn impepho. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.

This thesis is about the history of the muthi trade (the African traditional medicine trade) since it was introduced to Durban. "D'Urbanised Tradition" refers to the way the tradition surrounding muthi was urbanised in Durban, and how it has been viewed as a 'de-urbanising' element in the city. The thesis deals with the changes, over the past 100 years, to the tradition of muthi trading that were brought about both by actors 'within' the trade - what I refer to as 'restructuring of tradition' - and by interventions from 'external' forces (the state, the biomedical lobby and the conservationist lobby) - what I have termed 'the development of tradition'. Whereas many studies present (Zulu) tradition as something static, this study of "D'Urbanised tradition" focuses on change and process - why and how these changes to tradition have occurred. It comprises an analysis of how the dialectic between change and continuity within the muthi trade has been negotiated by strategic actors throughout the twentieth century. Emphasis is on the economic and political potentials of tradition and traditional medicine, and focus will be on changes in the muthi trade in Durban, using the Russell Street Muthi Market in the 1990s as a case study. Although 'restructuring' and 'development' are kept separate in this thesis, they denote interrelated processes whereby active agents strategically use tradition to achieve their ends. It is argued that the traditions surrounding muthi have been manipulated both as economic as well as political tools by the various vested interests in the trade. The thesis deals with one of the largest and most important sectors of South Africa's informal economy, and provides a historical analysis and case study of the strategies used by both traders and outside institutions involved in the trade. This is done by using the paradigm of 'tradition'. / Thesis (M.A.)-University of Natal, Durban, 1999.

In this study I investigate the narratives of near-death experiences in the Nazarite Church as one way in which this community grapples with the question of death and the after-life. However, I am particularly interested in the manner in which Nazarite members deploy these experiences to define individual and collective identities. I argue that in the Nazarite Church the significance of near-death experiences is neither rooted in the future nor in the past, but it is something of the here and now. As Biesele states, " Old stories are powerful not because they come from the past, but because they are told in the present" (1999: 167). Nazarite members are not only regarded by many as backward, uneducated, and unemployed rural people, they are also accused of worshipping another human being like themselves, Shembe. For the Nazarites then near-death narratives are important because they serve as proof that Shembe is not just an ordinary human being, he is the one sent from above. Many near-death experiencers testify that they have met Shembe on their spiritual journeys. While this does give the Nazarites a sense of what may happen to them when they die, it is more important as a tool for confirming or defending their faith against the people who criticise and look down upon them and their church. However, Nazarite members, especially those who have had near-death experiences, also use these experiences to imagine individual identities. Since the church has grown rapidly in the past decades, there has been a growing need to define the self in relation to the group. Newcomers (there are many of them) are regarded as ignorant of the ways of the church and are sometimes called by pejorative names like Qhawe, (Braveman) and Khethankosi (Converts). The near-death experience provides those 'newcomers' who have experienced it with a means to assert their agency in that they have been to the other world and have witnessed what many only hear about. Even for those who were already members of the church when they had the experience, this make them important. They have seen 'home'. Their stories are recorded and disseminated in the church, thus becoming part of the church's cultural capital. Sometimes ministers and preachers invite those who have had near-death experiences to come and share their stories in the Temples they oversee. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

In southern Zululand in the province of KwaZulu-Natal within the iNkandla Magisterial District, a rural area, lies the indigenous iNkandla forest. This is the last remaining rare relict type of indigenous high wet rain forest in Southern Africa. This forest is of great importance not only for its unique biodiversity, its perennial source of water, but also as a resource base for the Cube people. This remote community lives mostly a traditional Zulu lifestyle in an area devoid of basic infrastructure, municipal services or economic activity. The Cube people are reliant on the forest resources for some of their daily basic material needs. This dissertation is an examination of the relationship between the Cube people and the iNkandla forest over time. The study investigates the ecology and biodiversity of the iNkandla forest. It also describes the Cube people's lifestyle, history and the continuous utilisation of the forest resources. The core focus of the study is that the iNkandla forest is not only an integral part of the Cube people's lives, but also has a rich cultural history. The research findings show that the daily activities of the Cube are impacting heavily on the forest resources. In order to minimise negative environmental impacts, sustainable utilisation of these resources needs to be established. This can enhance the relationship between the Cube people and the forest. The people's view of the forest and its change with time is investigated. The goods and services this forest provides to meet people's basic material needs portrays the relationship between the people and the forest. To sustain this relationship a model that illustrates a process that can be established and implemented effectively is recommended. This process will empower the Cube people to make constructive and effective choices and decisions. It will also inform the people of the sustainable ways of utilising the forest resources and enhance their relationship with the natural resources. The aim is to promote future developments that the Cube people are likely to see in future. This will inform their understanding of sustainable utilisation of the forest resources for future generations. Empowered people will recognise social principles for appropriate interactions with nature. The final part in this study revisits the theory of environmental history. It outlines briefly the manner in which the environmental history theory has been applied. It also explains the reason why the principles of environmental history have been adopted for this study. / Thesis (M.Sc.)-University of Natal, Pietermaritzburg, 2002

Approximately three-quarters of the population in South Africa live in rural areas and are under the governance of traditional leadership, whose practice has been the source of controversy in the post-apartheid era. The institution of traditional leadership has been historically regarded as the main ruling system closest to and accepted by the people at grassroots level. The aim of this research is to investigate the role of traditional leaders in local government in the Vulindlela and Impendle areas, Pietermaritzburg. The objective is to present a historical overview of the role of traditional leaders and to analyse the role traditional leaders have to play in development. The research examines whether the tension between traditional leaders and municipal councillors hinder development to the masses in Vulindlela and Impendle areas. The methodology adopted for this study was a qualitative research approach, which was used to analyse the roles played by traditional leaders in rural local government development. The main findings of the study reveal that traditional leaders and authorities are essential political, social and economic structures for maintaining the socio-political order that is a prerequisite for rural development. Any endeavor to create a full democratic society in South Africa must utilize the intrinsic strengths of traditional leaders. The institution of traditional leaders should be transformed to move with the times. Many traditional leaders accept the role they have to play as part of the new order as well as the resulting challenge associated with the process of transformation. In principle, traditional authorities should not be drawn into party politics and their role should remain one of neutral leadership. Traditional authorities are seen in their communities as the institutional form of government closest to the people and therefore need to be preserved. / Thesis (M.A.)-University of KwaZulu-Natal, Pietemaritzburg, 2004.

In the past, protected natural areas have excluded local communities from the land and denied them access to valuable natural resources. However, it is becoming accepted practice to ensure that neighbouring communities benefit from the conservation of these areas. In accordance with their neighbour relations programme, the Natal Parks Board initiated a study to establish the need for indigenous wood in the region of the Thukela Biosphere Reserve (TBR), particularly for the woodcarving industry, and to determine sustainable methods and levels of harvesting. Part of this study was to determine the socio-economic issues surrounding the woodcarving industry and other users of indigenous trees, and these are addressed in this thesis. A multidisciplinary approach was adopted to address as many aspects of natural resource use as possible. The principle of sustainable development was employed to explore the nature of the often complex relationships between local communities and protected areas, and local communities and natural resource use. This principle calls for the integration of social, economic and ecological issues, with special attention to the notions of futurity, equity and the environment. The biosphere reserve is considered to be an appropriate vehicle for achieving sustainable development and the sustainable utilisation of resources, both internationally and in the South African context. However, in practice there are many obstacles to overcome as was observed in the case of the TBR, where security of land tenure and the associated control of and access to natural resources are a source of major conflict in the area. In view of this conflict, a flexible and sensitive methodology that promoted rapport-building was selected, namely Rapid Rural Appraisal (RRA). Mainly verbal RRA techniques were used to gather information on the use of and demand for indigenous trees by the local communities residing within and surrounding the TBR. This information included species names, species uses, estimations of quantities harvested, perceptions of the resource base, conservation practices and harvesting techniques, economic relations, constraints, and relationships between the resource manager and the resource user. Indigenous trees were found to be an important resource for fuel, construction, medicine, carving, and to a limited degree, food, to local people living within and surrounding the TBR. The predominant uses of wood were for fuel and construction materials. Access to these resources varied, depending on the area or farm where people resided. People living in degraded areas outside of the TBR experienced great difficulty in harvesting wood for fuel or building, and either harvested it illegally off privately-owned land or purchased it at great cost. Generally, it was found that on farms where there were very few families present, residents were allowed greater access to wood compared to those living on farms where many families resided. There were also specialist users living in the area, namely traditional healers and woodcarvers. Limited information was collected on the medicinal use of trees. However, the preliminary data suggests that there is a great need for this resource. It was found that there are very few woodcarvers present in the study area. As the carving industry was the original focus of the study, detailed information was collected from these men. It was found that carved products are largely produced for local markets and included traditional weapons and traditional household implements such as meat trays and spoons. Carvers were finding it increasingly difficult to access wood, and the income they derived from this trade was supplementary. Although it is not perceived possible that the indigenous wood requirements of all local people in the area can be met by the resources within the TBR on an ongoing basis, management of bush encroachment may increase the supply of firewood and construction materials, especially to those farm residents who were experiencing difficulty in this regard at the time of the study. Through partnerships with more specialist users of indigenous trees such as woodcarvers and traditional healers, access to these resources too may be improved. Although more detailed and participative research is needed before substantiated management plans can be formulated, it is hoped that through this study a foundation will be laid to direct future research efforts, dispel misunderstandings, and be part of the effort required to ensure sustainable development of natural resources. / Thesis (M.Sc.)-University of Natal, 1996.

Abstract not available. / Thesis (M.Ed.) - University of Natal, Durban, 2000.

Media promoting cultural tourism is argued to present specific romantic cultural attributes. In the case of Zulu cultural villages, the image offered is of militarism and bare-breasted maidens. The Western gaze offers the template within which such spectacle is constructed. PheZulu Safari Park is one such venture in the KwaZulu-Natal midlands that offers tourists a "uniquely African experience". Cell phones are rapidly proving to be a viable and accessible medium through which individuals can represent themselves. This dissertation evaluates the use of camera-enabled cell phones by Zulu cultural village performers. The subject-generated representation is analysed in order to assess the performers‘ view of the typical Zulu representation in the media, using a participatory video and participatory communication for development framework. A qualitative methodology was used to conduct focus groups, with field notes and unstructured interviews adding depth to the data. Thematic analysis was applied to the collected data, which included the cellphilms produced by the cultural performers. It was found that video enabled cell phones are indeed a viable technology to use in place of traditional digital video cameras in a participatory video project. The cellphilms that the participants produced negated the typical western media disseminated representation of Zulu culture, as is typified in the participants‘ performance at PheZulu Cultural Village. Although the cellphilms were not specifically targeted at promoting their cultural performance at PheZulu, significantly, it was not dismissing their performance‘s validity either. Instead, the participants used the cellphilms to express other, more personal, aspects of their culture. / M.Soc.Sc. University of KwaZulu-Natal, Durban 2013.