Submitted to the Faculty of Arts in partial fulfilment of the requirements for the degree B.A. Honours in the Department of History at the University of Zululand, South Africa, 1993. / The History of the Mkhwanazi tribe between the UMhIathuze and the UMlalazi rivers in the east and west respectively and the Indian Ocean and the Ongoye moun tains in the South and North is an off shoot of the Mkhwanazi tribe of the chief Somkhele in the Hlabisa district • Its history can be clearly' understood by first looking at the history of the Mkhwanazi tribe in the Hlabisa district.

Submitted in partial fullfilment for the requirements of the degree of Master of Arts in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 1999. / This research work is an effort to scrutinize the custom of cultural preparations for pregnancy, following the procedures and African traditions because culture is the backbone of human life and the most important factor in human development. In this thesis, explanations are also given for the infertility of young brides and what is done traditionally to solve such problems. Problems of complications during the gestation period which result in miscarriages are analyzed as well as procedures which must be undertaken after a miscarriage in order to prevent a recurrence thereof, by following African methods. What encouraged the researcher was to bring to the awareness of the Black Nation the need to look back to their ancestors' customs which they lived before the advent of hospitals and clinics. It has to dawn their minds that the numerous health problems which they encounter these days and which white doctors fail to cure, can be controlled if they stick to their customs. Some of these problems is failure of women to conceive when they are already married as well as miscarriages. Most of these problems emanate from the fact that the majority have lost their traditional practices and have stuck to those of nations belonging to the Western culture. Therefore, the knowledge which is gathered in this research emphasizes the gist of the research which says: "The science of the Blacks, of using traditional herbs and of communicating with their ancestors in order to get help, worked for the great grandparents, is stiff working nowadays, and it will continue to work effectively for the next generations as long as they practice it. The first chapter indicates the objectives and the incentives which inspired the researcher to research this topic, following the processes of the African culture after experiencing the pain suffered by African women who lose their marriages because of not bearing children, as well as suffering miscarriages which is caused by neglecting or looking down upon their customs, or because of not believing in them or ignorance about them. The predecessors who have researched and written something on this topic are also highlighted in this chapter. The second chapter focuses on the research which has been done on African rituals which should be done for men and women when they reach puberty which have an impact on their fertility when they have or have not been observed. Other customs are performed when the girl has been engaged, prior to her wedding day and they are carried on when she leaves her home right up to when she gets to the groom's place on the wedding day. This encourages both the maternal and paternal ancestors to co-operate between themselves in providing the married couples with children and overall wellbeing in their married life. In the same chapter there is a discussion of traditional preparations for enabling the bride to fall pregnant after marriage when she encounters problems of not conceiving even when customary precautions have been practiced. The third chapter focuses on emphasizing the causes of failure to conceive in the bride and what should be done, using traditional methods so as to overcome these problems. Different types of diseases that lead to barrenness or infertility, ancestral spirits, African traditions Which have been neglected, different ways of witchcraft as well as different types of snakes of love potions which eventually destroy the blood clots where from the feotus develop have been highlighted. The fourth chapter focuses on revealing the causes of miscarriages and resolutions thereof the African way. Close scrutiny is given to the different ways of sorcery which lead to miscarriages, dreams of man-made bad spirits and those of the deceased, and infectious and non-infectious diseases which may have a detrimental effect on the unborn baby. Focus has also been placed on the importance of cleansing the woman who has had a miscarriage, being cleansed from bad luck using the stomach contents of a goat. What happens to a man who gets intimate with an unpleased woman is also clarified in this research work. The fifth chapter is an analysis where the research is being analyzed. There are also recommendations which can be followed to open the eyes of the community so as to get their problems solved. These recommendations encourage especially Black people to stick to their customs which is a way of keeping traditional rituals or practices as well as their traditional religion so that even if they follow the Western culture but they should not do away with the science of their black ancestors.

Submitted in fullfilment of the requirements for the degree of Masters of Arts in the Department of History, University of Zululand, 2011. / This thesis highlights historical sites with tourism potential between the Tugela and Lower Umfolozi Rivers up to Kosi Bay and the Mozambique border. This is roughly the area administered by the Uthungulu Regional Council today. These historical sites are monitored and administered by two most important acts i.e. the National Heritage Resources Act No. 25 of 1999 and the KwaZulu-Natal Heritage Act No. 10 of 1997. This research project comprises four chapters. It examines factors related to pre-colonial Zulu culture and focuses on how these factors could attract tourists. Furthermore it deals with historical places rich in tourism potential, showing how these historical places can attract the tourists. Chapter one addresses Zulu history from the earliest times to the present and the important aspects shaping current Zulu culture. Chapter two deals with traditional ceremonies which are part of African culture. Chapter three deals with sites of archaeological and historical interest. It further identifies and describes specific areas that are rich in Zulu history. The fourth chapter examines the Maputaland area and the St. Lucia Node and surroundings. The purpose is to explore the tourism potential of each heritage site and or region. Zulu customs that have the potential to become tourist attractions are identified and discussed prior to conclusions, which are drawn in the last chapter.

Thesis (M.Tech.: Food and Beverage Management)-Durban Universty of Technology, 2006 253 [20] leaves+ 1 CD-ROM (4 3/4 in.) / In this study investigated the commercial and Zulu style of slaughtering, skinning, butchering, culinary properties and service with special reference to Zulu socio-cultural ritual behaviors in South Coast of the KwaZuluNatal province.

Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008. / Full text also available online. Scroll down for electronic link.

Thesis (M.Tech.: Food and Beverage Management)-Durban Universty of Technology, 2006 253 [20] leaves+ 1 CD-ROM (4 3/4 in.) / In this study investigated the commercial and Zulu style of slaughtering, skinning, butchering, culinary properties and service with special reference to Zulu socio-cultural ritual behaviors in South Coast of the KwaZuluNatal province.

This thesis explores how language, identity and ethnicity are intertwined in the post-apartheid South African state by focusing on one particular language group, i.e. the isiZulu-speaking community of the Umlazi township. Drawing from general theoretical foundations in the field and sociohistorical considerations, the study explores empirically the significance and saliency of isiZulu in the life experience and identity negotiations of Umlazi residents. By juxtaposing the role and functions ofisiZulu with the economically hegemonic role of the English language, the social and cultural vitality of isiZulu is exposed. Using a triangulated approach, which combines quantitative and qualitative empirical methods, the study discusses subjective individual meanings and the involved emic categories, which guide the participants' understanding of who they are in relation to languages in the post-apartheid state. The study discusses how a sociolinguistic dichotomy between culturally and socially grounded identification processes and pragmatic and economically motivated ones manifests itself. The study reveals, inter alia, how language, i.e. isiZulu, is not only regarded as a cultural resource, but as a tool of identification that transcends the boundaries of race, class, religion and politics in a modern day township community. Furthermore, isiZuluspeakers' identities and ethnicities are first and foremost language-embedded, hence they are linguistically salient. It is argued that languages, i.e. isiZulu and English, are powerful devices that create boundaries, which consequently also divide the community. Finally, the researcher explores the implications of this study in the wider context of South Africa's sociolinguistic reality, and suggests that the promotion and development ofisiZulu is indeed a worthwhile undertaking in the democratic state. / Lolucwaningo olusekelwe ngezizathu ezitholakele ngendlela enzulu lubhekene nokuthola ukuthi ulwimu, ubunjalo bomuntu, kanye nobuzwe bakhe, kuvela kanjani njengengxenye yezinto eziwumphumela wobunjalo bezwe lase Mzansi Afrika emva kobandlululo. Lukwenza lokhu ngokuthi lugxile ohlobeni oluthile Iwabantu emphakathini okhuluma isiZulu wase Lokishini laseMlazi. Ngokucaphuna ezisekelweni zezinzululwazi ezithile emkhakheni wezifundo zocwaningo ngemphakathi nemilando yazo, lolucwaningo luhlola indlela oluballuleke ngayo ulwimi IwesiZulu ezimpilweni zabantu baseLokishini laseMlazi, nasezehlakalweni ezimpilweni zabo emizameni yokwakheka kobunjalo babo. Uma sibheka indawo nemisebenzi edlalwa ulimi IwesiZulu kolunye uhlangothi, kanye namandla olwimi IweSingisi kwezomnotho ngakolunye uhlangothi, kuyabonakala ukuthi amandla nokubaluleka kolwimi IwesiZulu emasikweni emiPhakathini alusebenzisayo kubekeka esimweni esingagwinyisi mathe impela. Ngokusebenzisa uhlobo locwaningo olubheka elukucwaningayo ngezingxenyeni ezintathu, bese luxuba nendlela yokucwaninga esebenzisa amanani abantu nezimpendulo eziphuma kubo qobo, lolucwaningo luhlaziya izindlela abantu abasebenzisa imibono yabo ekwakhekeni kobunjalo babo obuxubene nezinga lomnotho abakulo ngalesosikhathi, konke okugcina sekuholele abantu abayingxenye y a lolucwaningo bazibone ngendlela ethile engumphumela wokuthi baphuma ezweni ekade linobandluluo iminyaka eminingi. Lolucwaningo luhlola ukuthi ukungqubuzana phakathi kolwimi losiko olwakha ubunjalo babantu olukhulunywa emphakathi, kolunye uhlangothi, nezinto eziphathekayo ezihlangene nezomnotho, ngakolunye uhlangothi, kuziveza kanjani. Lolucwaningo luyaveza, phakathi kwezinye izinto, ukuthi ulwimi, lapha sikhuluma ngesiZulu, alubhekwa kuphela njengento esebenzela isiko, kodwa njengethuluzi elisebenza ekwakhekeni kobunjalo bomuntu okudlulela ngale kwemingcele yobuhlanga, yezinga lomnotho umuntu nomuntu akulo, inkolo umuntu akuyo, kanye nezepolitiki emphakathini wasemalokishini wanamuhla. Okudlulele, ubunjalo balabo abakhuluma ulwimi IwesiZulu nobuzwe babo ahlukene nakancane nolwimi Iwabo. Indlela ulwimi Iwabo olusebenza ngayo ichaza bona ukuthi bangobani. Lolucwaningo luthola nokuthi kukhona abagcizelelayo ukuthi izilimi isiZulu neSingisi ayizindlela ezinamandla ezakha imingcele egcina isihlukanise umphakathi waselokishini laseMlazi. Okokugcina, umcwaningi kulolucwaningo uhlola imiphumela yalokhu emiphakathini nasezilimini eniNingizimu Afrika iyonkana, bese ebeka imibono ethi ukuthuthukiswa nokuvuselelwa kolwimi IwesiZulu empeleni izinto ezidingekayo nezibalulekile ezweni lentando yeningi. / Thesis (Ph.D.)-University of KwaZulu-Natal, 2006.

Amahubo songs are at the centre of the traditional Zulu cultural, religious and political lives. Their age is often associated with the very "beginning" of things, when the very first Zulu people emerged from the bed of reeds. As musical items amahubo tend to be easily associated with the old, pre-colonial era when Zulus were in charge of their lives and their destinies. The performance contexts of amahubo songs are the wedding, the funeral of a King, Chief, induna, umnurnzane, war and other commemorative ceremonies. Amahubo are also called ceremonial music because of their association with the ceremonial. Ritual and symbolism dominate amahubo performance contexts, amahubo themselves being symbols that stand for other ideas. It is noteworthy that despite missionary and colonial propaganda against traditional Zulu music and culture, amahubo continue to survive and are still performed at clan, regional and Zulu 'national' levels. In addition, there has emerged new syncretic styles which demonstrate the fusion of Zulu and Western (hymnal) musical ideas. From time to time the new musical styles emphasize a Zulu identity which makes them to be mostly symbolically associated with or related to amahubo songs. Today, amahubo and seven modern Zulu musical style can easily express a broad statement of the Zulu ethnic entity of ,some seven to eight million individuals. All these musical styles, when claimed by Zulus draw "imaginary borders" between Zulus and non-Zulus and get referred to as Zulu (ethnic or 'national') music. such references, however, are situational. The period 1988 - 1992 in which research was conducted culminating in this thesis has been marked by Zulu ethnic resurgence characterized by the performance of amahubo songs and other modern styles of religious, choral, wedding, mbhaganga, maskanda and isicathamiya, all of which, through manipulation of text and musical sounds, get situationally claimed for the Zulu ethnic (national) identity. / Thesis (Ph.D.)-University of Natal, Durban, 1992.

Studies on a variety of facets of the subject of indigenous African architecture have increasingly received the interest of many post-colonial researchers, in search for indigenous African identity in the international world of architecture. One of the challenges that provoked this project is that not many, if any, of those studies in this subject have attempted to find out where the indigenous traditional architecture of the African people can place itself in modern architecture today and what role it could play in the development of our contemporary modern built environment. This study seeks to identify the primary problem and attempt to find answers to certain key questions. One of the problem areas identified in general observations and literature review is the perception that the architecture of the indigenous people of KwaZulu-Natal belongs to itself only, and is not fit to participate in the development of the contemporary urban physical environment other than as a facility for tourism. What makes up the traditional architecture of amaZulu has been understood to be underdeveloped primitive construction materials only. For this reason, studies on the indigenous architecture of KwaZulu-Natal have been done primarily for historical records. A generally acknowledged factor in the development of some prevailing unfortunate perceptions in this subject is the ideology of European supremacy over every sector of life of the indigenes of the African continent. It is such ideological perception that questioned international wisdom in African indigenous architecture and suppressed it from global participation so far. This study investigates the rich cultural forces that directed the history of the indigenous architecture of this region. It also investigates historical socioeconomic factors that have influenced the direction of evolution of the traditional architecture of the indigenes of KwaZulu-Natal. From the latter, one would question the gap between the sophisticated indigenous artwork found in the informal trade of the province and the struggling state of architecture found in the rural built environments of the same people. ii Given that the indigenous people of KwaZulu-Natal today include several groups of abeNguni that merged into a nation over the history of the province, this study acknowledges the diversity of those various groups, and further searches for its global worth. / Thesis (M.Arch.)-University of KwaZulu-Natal, Durban, 2009.

This dissertation focuses on Zulu men‟s interpretation of masculinity in the context of changing gender relations in South Africa. It seeks to achieve this objective by taking into consideration the cultural and faith practices that influence the formation of Zulu men‟s masculine identities. The formation of masculine identities is crucially important especially with regard to the current gendering order of society where masculinity is often implicated in the violent acts and spread of HIV. However, this study seeks to show how the advent of the democratic transition in South Africa, especially with regard to the Constitutional values of 1996, has dismantled some of the dominant cultural and faith practices of Zulu men. There are number of types of masculinities including hegemonic, subordinate, complicit, and marginal which are in contestation and tension with one other. The current level of violence against women and children, substance abuse, famicide, HIV infection, reckless driving and crime are some of the outcomes of hegemonic masculinities in turmoil. The „new way‟ of becoming men is non-violent, nurturing, and mutual in relationships, and committed to the principles of the South African Constitutional values. They represent an ideal type of being a man in South Africa that is admired by women who have lost trust in and fear men. However, the traditionalists perceive these characteristics of being a man as compromising their masculinity. Their response to change suggests that men feel disrespected in the home, community, and society are not favored by law, which now has high regard for women. In some sectors of society, women still experience “dis-empowerment” in the workplace and the home but do not necessarily project their anger on men. Instead, they join hands and challenge unjust structures, and fight to be valued as citizens in the state, home and society. Hegemonic masculinities have shown vulnerability to change which is often manifest in immature behavior, low self-esteem, uncertainty, and fear. This suggests that there is a struggle to come to terms with change in traditional masculine norms. This study has also shown that in religious institutions the gender hierarchy is evident in places of worship, images of God, understandings of Christ as man, liturgies, and use of biblical texts. Religious men tend to perceive themselves as representing and speaking on behalf of God with women relegated to submissive roles. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.