This thesis is a detailed biographical review of Brother Clement Sithole's life (1). This thesis traces Brother Clement's musical development, his acquisition of indigenous musical knowledge, and his application of this knowledge to his present experience. The purpose behind my enquiry is to further understand the relationship between historical musical practices and the present world experienced by the individual. What is the impact of past indigenous musical performance on the performer? Is indigenous musical performance an effective way for displaced people to alleviate alienation and disjuncture? What problems, complications, and contradictions are encountered by an individual when they attempt to use past musical practices to express their contemporary experience? The thesis is divided into six chapters. Chapter One is a general introduction to the Master's project. Chapter Two highlights Brother Clement's early years, and presents discussions related to the musical practices and cultural ideas acquired during this period. Certain childhood events are analyzed for the impact of these events on Brother Clement's later development. Chapter Three concerns Brother Clement's religious vocation and his liturgical compositions. Brother Clement has composed a number of religious songs for the umakhweyana bow and choral songs for Catholic Mass. In his compositions, he combines the text of the Catholic liturgy with indigenous Zulu musical styles. I discuss how indigenous Zulu music has assisted Brother Clement to create a sense of individuality, place, and belonging within the context of the Catholic community. In addition, I analyze how these compositions have brought a sense of continuity to his life through easing the tension between his commitments to the Catholic Church on the one hand, and to Zulu culture on the other. I also discuss some of the problems, and complications, which Brother Clement encountered when he attempted to introduce these indigenous musical styles to the context of the Catholic Church. In Chapter Four Brother Clement's work as a caregiver within his community is introduced. In the late 1980's, he opened a children's home to cater for needy children from the Vryheid area. Brother Clement is fully responsible for these children. In the home, the children practice and perform indigenous music on a regular basis. Brother Clement has named all of his musical work, including the children's home "Inyoni Kayiphumuli" which translates from isiZulu as "the bird that does not rest." The name is descriptive of his work within the abbey as a monk, and his continuous effort to transmit indigenous Zulu music and heritage to the youth. I focus on the impact of Brother Clement's work, and of the indigenous musical practice on the children from the Inyoni Kayiphumuli Children's Home. I analyze the relationship between the performance of past indigenous Zulu music and the introduction of certain moral values to the youth, and examine the relevance of these values in the context of contemporary South African society, in particular the national HIV/AIDS epidemic. Chapter Five provides a self-reflexive account of the creation of the accompanying video anthology. I discuss the relevance of video documentation in ethnomusicological study and analyze the relationship between the video and the written text presented in the thesis. Chapter Six serves as a conclusion to the thesis and presents an analytical summary of the project outcomes. I highlight the significance of this project and make some suggestions for future scholars undertaking similar research. (1) In this thesis, I use the name Mpimbili when referring to Brother Clement Sithole's formative years, since this is the name given to him at birth. In 1956, Mpimbili was baptized and his name changed to Albert, therefore when referring to these years I use the name Albert. In 1965, Albert takes his first vows as Benedictine brother, and his name changes to Brother Clement. Following this final name change I use his current name, which is Brother Clement. / Thesis (M.A.-Music)-University of KwaZulu-Natal, Durban, 2005.

Numerous ethical guidelines are referred to when medical research is conducted on human participants. These guidelines include the Nuremberg Code, the Declaration of Helsinki, and the International Ethical Guidelines for Biomedical Research Involving Human Subjects. From a Western viewpoint, these guidelines may seem like well-reasoned, universally applicable codes for conducting medical research on human subjects. Some of the guidelines, however, merely impose Western values on developing countries without giving adequate consideration to their worldviews. I explore the applicability of current codes and guidelines of ethics on medical research with human subjects to the Zulu of South Africa and the Kikuyu of Kenya. Through a study of African traditional religions and philosophy and the community mindset that flows out of them, I have gained insight into the limitations of current universal codes when applied to traditional Kikuyu and Zulu communities.

Lolu lucwaningo olumayelana neqhaza elingabanjwa ubuciko namasiko ukukhuthaza ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu phakathi kwezinhlanga ezahlukene KwaZulu-Natal. Kulolu cwaningo kucutshungulwa izindlela ezingasetshenziswa ukwenza izizwe zamasiko ehlukahlukene zikwazi ukwazana kangcono nokungaholela ekuhloniphaneni kanye nasekuhlalisaneni ngokuzwana. Ngasekuqaleni kwalolu cwaningo, kuye kwahlahlelwa kabanzi amagama abumbe isihloko salolu cwaningo ngenhloso yokuveza ukubaluleka kwalolu cwaningo. Kuye kwavela izincazelo ezahlukene ezichaza isiko, kuvele umongo wesiko njengomthetho wesizwe oyinkolelo yokwakha umphakathi, ukuzazisa nokwehluka kwesizwe kwezinye, ubugugu, ukuziphatha kanye nendlela yokuphilisana ngokwabelana kwabantu nokuhlanganisa impilo yabantu. Kulolu cwaningo kubhekwe iqhaza elibanjwe ngumkhakha wezobuciko namasiko ukuphumelelisa impokophelo yoMnyango Wezemfundo KwaZulu-Natal nokuyilapho kuye kwavela khona ukugqugquzela nokulondoloza amagugu esizwe kanye nokuthuthukisa imisebenzi yezobuciko namasiko njengeminye yemisebenzi esemqoka yalolu phiko. Kuye kwacutshungulwa eminye yemikhosi egujwa yisizwe samaZulu okubalwa phakathi kweminye, uMkhosi woMhlanga; uMkhosi weLembe (inkosi uShaka) kanye noMkhosi woKweshwama. Lapha kuye kwacutshungulwa umsuka kanye nomongo womkhosi ngomkhosi ngenhloso yokuthola ukufana okuqukethwe nokungaholela ekwakheni ukwazana kangcono ngenxa yomongo ofanayo oqukethwe yisiko lesizwe nesizwe. Lokhu kwenzeke ngokubheka neminye yemikhosi egujwa yisizwe samaNdiya okubalwa kuyo umgubho woBuciko Bomlomo; umgubho kaDiwali kanye naleyo egujwa ngokuhlanganyela kwezinhlanga ezahlukene zaKwaZulu-Natal okubalwa kuyo umgubho woKunambitha kanye noWesitimela. Phakathi kolwazi oluqoqiwe Iwalolu cwaningo, kuye kwavela lokhu okulandelayo njengalokho okungabamba iqhaza ukukhuthaza ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu: ukufundisa ngamasiko; ukusebenzisa ubuciko namasiko ukuvuselela ubuntu; ukuthuthukisa izilimi zomdabu; ukuziqhayisa kwentsha ngesiko; ukukhuthaza ubusikoningi kanye nobuliminingi. / Thesis (M.A.)-University of KwaZulu-Natal, 2008.

Thesis (Ph. D.)(Science of Religion and Missiology))--University of Pretoria, 2000. / Includes bibliographical references.

Multicultural education has its goals and objectives focused to meet the needs of all learners from different cultural backgrounds. Our teaching strategies need to be flexible to accommodate suggestions to enhance optimal actualisation of the potential of all learners. One of the major problems that exist in multicultural schools is the presentation of low self-concepts by Zulu-speaking adolescents. A self-concept enhancement programme was considered as a possible technique to build positive self-concepts in these learners. Pre-test and post-test results indicate that the Self-Concept Enhancement Programme (SEP) may be one of the ways of building positive self-concept in Zuluspeaking adolescents in multicultural schools. / Educational Studies / M. Ed.(with specialisation in Guidance and Counseling)

his dissertation examines representations of the Zulu in a variety of discourses. It also examines the role of black nationalisms in the construction of Zuluist discourse. The production of images of the Zulu began with the first Anglo-Zulu encounter in the nineteenth century. In 1879, the Anglo-Zulu War set a trend for image-making which was developed further in the twentieth century. The appearance of The Washing of the Spears and Zulu, initiated a chapter in the study of the Zulu which gave rise to publications that created startling mages of the Zulu. Despite the publication of the James Stuart Archive, as well as serious studies of the Zulu, authors continued to use the same popular interpretations of the Zulu. During the early twentieth century, the 'native question' dominated South African politics, while in the 1990s, political protest, conceptualised as aggressive marches by 'warriors' and tourism have been the major representations. / History / M.A. (History)

Active participation, and formal and informal contact on sports fields and in physical education classes can contribute to the bridging of diversity in a play setting. This ties in with the Revised National Curriculum Statement for Life Orientation which emphasizes the holistic development of all learners. There are widespread concerns about the inactivity and related disease profiles of the South African Youth, as well as the divisions of the past that still prevail. A national need for indigenous knowledge was identified and the opportunity arose for documenting and selecting indigenous Zulu games as part of a national survey. This study developed from this background. It aims to provide material for socio-cultural development as well as to address the void in the current educational dispensation regarding physical education as part of the Life Orientation Learning Area. Quantitative data on the trends, content and nature of these games was collected through the completion of a questionnaire (De Jongh, 1984 and adapted by Burnett, 2001), triangulated with information collected through structured interviews, focus groups and observations of learners at play. Visual and tape recordings assisted in the capturing of songs, physical skills and various other play patterns. Forty indigenous Zulu games and other play related activities were collected from grade seven learners (age 10 to 17) (n=217), and adults (age 40 to 70) (n=57) from rural and urban schools and communities in and around Empangeni, Eshowe, Vryheid, Nongoma and Durban in the KwaZulu-Natal Province of South Africa. The sample (N=274) comprised of Zulu-speaking boys (n=87), girls (n=130), men (n=26) and women (n=31). A theoretical framework for inventorising Zulu play and games, was developed and applied for classification, analysis and documentation of these Zulu games. These games were presented in an educational outcomes-based framework and guidelines offered for the inclusion of indigenous games in a multicultural classroom. Thirteen of these games were, however, selected for curriculum development purposes according to the criteria of the nature (indigenous content and structure), popularity and potential for cross-field educational outcomes. Appropriate strategies were offered for teaching, learning and pedagogy. These thirteen selected indigenous Zulu games may meaningfully contribute to the physical education curriculum for promoting ethnic understanding, reinforcing social skills and to provide an opportunity to use fundamental motor skills and movement concepts in dynamic settings in the multicultural classroom in the South African context. It is recommended that these indigenous Zulu games should hence be introduced to all learners in the multicultural classrooms of all South African schools, providing that sufficient time will be allocated and subject specialists will be appointed for teaching physical education. Furthermore it is recommended that research should be conducted on the indigenous games of all other ethnic groups, not only the Zulu in KwaZulu-Natal, but throughout South Africa to be included in a comprehensive physical education curriculum. / Prof. C. Burnett-Louw Prof. W.J. Hollander

The figure of Shaka (c. 1780-1828) looms massively in the historical and symbolic landscapes of Southern Africa. He has been unquestioningly credited, in varying degrees, with creating the Zulu nation, murderous bloodlust, and military genius, so launching waves of violence across the subcontinent (the "mfecane"). The empirical evidence for this is slight and controversial. More importantly, however, Shaka has attained a mythical reputation on which not only Zulu self-conceptions, but to a significant degree white settler self-identifications have been built. This study describes as comprehensively as possible the genealogy of white Shakan literature, including eyewitness accounts, histories, fictions and poetry. The study argues that the vast majority of these works are characterised by a high degree of incestuous borrowing from one another, and by processes of mythologising catering primarily to the social-psychological needs of the writers. So coherent is this genealogy that the formation of an idealised notion of settler identity can be discerned, especially through the common use of particular textual "gestures". At the same time, while conforming largely to unquestioning modes of discourse such as popularised history and romance fiction, individual writers have attempted to adjust to socio-political circumstances; this study includes four close studies of individual texts. Such close stylistic attention serves to underline the textually-constructed nature of both the figure of Shaka and the "selves" of the writers. The study makes no attempt to reduce its explorations to a single Grand Unified Explanation, and takes eclectic theoretical positions, but it does seek throughout to explore the social-psychological meanings of textual productions of Shaka - in short, to explore the question, Why have white writers written about Shaka in these particular ways?

This thesis is a comparative regional study of a complex of beliefs and practices regarding the water divinities in southern Africa. These snake and mermaid-like divinities, which are said to work in conjunction with one's ancestors, are believed to be responsible for the calling and training of certain diviner-healers by taking them underwater for periods of time. In addition to granting healing knowledge, these divinities are associated with fertility, water and rain, and the origins of humanity. The research combines comparative ethnography with the anthropology of extraordinary experience (AEE), and focuses particularly on the Zulu, Cape Nguni, Shona and Khoisan groups. The use of the 'radical participation' method, as recommended by AEE, was facilitated by the author being identified as having a ' calling' from these water divinities, which subsequently resulted in her initiation under the guidance of a Zulu isangoma (diviner-healer) who had reputedly been taken underwater. The research details the rituals that were performed and how dreams are used to guide the training process of izangoma. This resulted in the research process being largely dream-directed, in that the author traces how the izangoma responded to various dreams she had and how these responses opened new avenues for understanding the phenomenon of the water divinities. The comparative study thus combines literature sources, field research and dream-directed experiences, and reveals a complex of recurring themes, symbols and norms pertaining to the water divinities across the selected groups. In seeking to explain both the commonalities and differences between these groups, the author argues for a four-level explanatory model that combines both conventional anthropological theory and extraordinary experience. Responses to the author's dream-led experiences are used to throw light on the conflicting discourses of morality regarding traditional healers and the water divinities in the context of political-economic transformations relating to capitalism and the moral economy; to illuminate the blending of ideas and practices between Zulu Zionists and diviner-healer traditions; and to link up with certain issues relating to San rock art, rain-making and healing rituals, which contribute to the debates regarding trance-induced rock art in southern Africa.

A thesis submitted in fulfillment of the requirements for the Degree of Masters in Communication Science at the University of Zululand, 2003. / In this study I investigated generational differences between urban Zulu adolescents in the Durban region and their parents or guardians in order to determine whether there is, as it was popularly known in the nineteen seventies, a generation gap between children and their parents. My research entailed a literature survey phase in which I analysed academic literature relating to the socialization of adolescents, the socio-political climate in which present-day Zulu parents grew up under the now gone Apartheid system and the socio-economic climate in which the present generation or urban Zulu adolescents have grown up since the introduction of the new democratic dispensation in South Africa in 1994. The stark socio¬political difference in landscapes in which parents and their children have grown up leads one to hypothesise that there would a generation gap between present-day urban Zulu adolescents and their parents. The empirical part of my research tests the va¬lidity of the before-mentioned generation gap hypothesis. I how¬ever prefer to think of serious generational differences as children WEARING MASKS in the presence of their parents. Instances where children and parents do not discuss specific topics could be seen as both parties wearing masks. Instances where they strongly disagree or agree to respectfully disagree, while signifying genera¬tional differences could not be seen as wearing masks. The major findings of my research is that there are clear indica¬tions of generational differences between my respondents and their parents with regard to matters like the interpretation of 1. current affairs and 2. political matters, but not with regard to 1. music taste, 2. adolescent friendships, 3. perceptions about the HIV/AIDS pandemic or 4. religious be¬liefs. My conclusion therefore is that while generational differ¬ences do exist, Zulu adolescents and their parents in the Durban region in fact are not wearing masks when interacting with one another.