Submitted in partial requirements for the degree of Doctor of Philosophy in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002. / Lolu cwaningo lucubungula ulwazi lwesintu, amasiko, izinkolelo nemikhutshana yesizwe samaZulu neqhaza okungalibamba ekugwemeni izifo ezithathelwana ngokocansi, ikakhulukazi igciwane lesandulela ngculazi nengculazi uqobo lwayo. Luzama ukuthola ukuthi qhaza lini elingabanjwa umphakathi ekulweni nalesi sifo esesibhubhise izwe kangaka. Lucubungula izindlela zesintu ezazisetshenziswa ngempumelelo, esikhathini sakudala, ukunqanda izifo ezithathelwana ngokocansi. Luzama ukuthola ukuthi lezo zindlela ngeke yml zakhuthazwa ukuba zisetshenziswe esikhathini sanamuhla njengesikhali okungaliwa ngaso nalesi sifo esesiqede isizwe Lucubungula iqhaza elingabanjwa amasiko afana nokusokwa kwabesilisa nabesifazane, ukugwetshwa kwabesilisa nabesifazane, ukuhlolwa kwezintombi nezinsizwa, ukuthomba, ukusoma, ukuyobisa, umemulo, irnikhosi efana nomkhosi kaNomkhubulwane, umkhosi womhlanga, kanye neqhaza elingabanjwa amabandla ehlukene ekulweni nokusabalala kwegciwane lesandulela ngculazi, ingculazi uqobo lwayo, ezinye izifo ezithathelwana ngokocansi, ukukhulelwa kwentsha isikhathi singakafiki kanye nokufundiswa kwentsha ngokuziphatha ngenhlanzeko.

Submitted in accordance with the requirement for the degree Doctor of Philosophy in the Department of IsiZulu Namagugu at the University of Zululand, 2002. / Ululation is a folklore practise that is performed all over the world. In Europe for instance it signifies cries of pain. Among Arabic peoples it indicates an expression of joy. In Africa the practice of ululation is common in most cultures. It is common in most cultures of the South African people too. Ululation is gender specific in the sense that solely women perform it. During ululation spontaneous and shriek sounds are produced by women who act like they are possessed by evil spirits. People who do not come from ululating cultures do not understand ululation. They see nothing but disruption when people ululate. Hence white priests in churches discouraged it. The reason was that they thought it to be chaotic.

Lwethulwa ukufeza izidingo zeziqu zobudokotela Emnyangweni wezilimi zabomdabu Nyunivesithi yakwaZulu = Submitted in fulfilment for the requerements of the degree of Doctor of Philosophy in the department of African Languages at the University of Zululand, 2009. / Lolu cwaningo luveza injula yesiko lokwelusa esizweni sakithi kwaMthaniya nendlela elithuthukisa ngalo ulimi lwakithi. Lubheka ukubaluleka kwemfuyo ngokwezinga layo lunyuke njalo lubheka imfundiso nolwazi olutholakala lapho kanye nemidlalo etholakala khona ekwaluseni. Isahluko sokuqala sethula ucwaningo nenhloso yalo. Kuvezwa umklamo wocwaningo nendlela ezosetshenziswa ngenkathi kuqwalwa le ntaba. Kwendlalwa kafuphi ngokubaluleka kwaleli siko nemibono yongoti ngaleli siko. Isahluko sesibili sibheka iqhaza elibanjwa imfuyo ezimpilweni zethu kusukela ezinkukhwini, amakati, izinja, izimvu nezimbuzi kuze kuyoshaya ezinkomeni. Kubhekwa imisebenzi enhlobonhlobo eyenziwa ngemfuyo. Isahluko sesithathu sibheka amazinga okwelusa kusukela umfana esemncane elusa izinkukhu akhule aye ezimbuzini aphumele endle aluse amathole aze agogode ngokwelusa izinkomo. Kuzobhekwa ukukhula komqondo kulelo nalelo zinga elusa kulo. Isahluko sesine sibheka kabanzi imfundiso etholakala ekwaluseni njnegokufunda ulwazi lwemibala yezinkomo, ukwazi ukuqagula nokubona isimo sezulu, ulwazi olunzulu lokwazi izinhlobonhlobo zezihlahla, izilwane, izinyoka, amakhambi emfuyo, ulwazi lokweshela kanye nenhlonipho efundwa khona ekwaluseni. Isahluko sesihlanu sibheka imidlalo enhlobonhlobo edlalwa abafana ngenkathi belusile neqhaza elibanjwa yilowo nalowo mdlalo ekucijeni umqondo womfana. Sibheka imidlalo efana nokungcweka, ukuqhathana, ukudla iphaphu, ukubhukuda, ukuzingela, ukuciba insema neminye. Isahluko sesithupha sesithi khumu, amajoka siwabeke ethala bese sihlaziya sicubungule lonke ucwaningo siveze nezincomo ezisuselwa emiphumelweni yocwaningo. Ekugcineni kuphethwa wonke umsebenzi.

Submitted in partial fulfilment of the requirements for the Degree Master of Arts in the Department of African Languages in the Faculty of Arts at the University of Zululand, South Africa, 2002. / Lolu cwaningo luyimizamo yokuveza ukubaluleka kwezinto ezingamagugu esizwe esimpisholo sikaPhunga noMageba . Tzinto ezinjengemvunulo; ukudla kanye nezitsha zesintu. Ucwaningo luveza ukubaluleka kwazo lezi zinto esizweni sonkana. Ukbab isizwe singazithola sesingasahlupheki, sesivule amathuba emisebenzi lapho kuzosizakala khona umphakathi uqobo Iwawo. Umcwaningi ukhuthazwe ukubona sengathi lokhu kuya ngokuya kushabalala esintwini. Lapho abantu abamnyama bebukela phansi okungamagugu kubo. nokwadabuka kukho ngenxa yokufika kwempucuzeko vase Ntshonalanga. Lokhu umcwaningi ukubone kululaza isizwe esimpisholo uma umphakathi uyekelelwa ungakhunjuzwa ngalokhu flina konke lokhu okungamagugu kugcine kushabalale bese izizukulwane eziyolandela zibe seshweni lokungazi ngenqubo nangosikompilo lwamaZulu. Umcwaningi lokhu ukulumbanise nokubaluleka kwakho kwezokuvakasha lapho ebheka khona iqhaza elibanjwe yilezi zinto kwezokuvakasha nasekuthuthukiseni umnotho wesizwe. Kwangagcina lapho lokhu, kuphinde kwaba nomthelela nasekuthuthukisweni kolimi lwesiZulu Kulolu cwaningo umcwaningi ubone kusizakala zonke izinhlobo abantu abesilisa nabesifazane, abadala nabancane ofundile nongafundile kanye nabakhubazeke emzimbeni kodwa emqondweni bebe bephila nezandla zabo zibe zikwazi ukusebenza. Isizwe esimpisholo sizoziqhenya ngalokhu ngoba kuzogcinwa lokhu okungamagugu. kufundiswe ngakho, kuphinde kuvuseleleke amasiko. Nakuba kukhona izinkinga ngokungaxhaswa kwale zizikhungo nguhulumeni. Isahluko sokuqala sikhombisa inhloso yalolu cwaningo, umklamo, inkuthazo okukhuthaze umcwaningi abone kubahilekile ukuba zixhaswe izindawo ezigcina amagugu esizwe ukuze lezi zinto nolwazi lungashabalali ngenxa yokufika, kwezinto zase Ntshonalanga- Lapha kubuye kugqanyiswe izingqalabutho esezake zakuthinta okuphathelene nesihloko emsebenzini yazo elotshwe phansi. Amagama athanda ukuba qatha achaziwe lapha. Isahluko sesibili siveza izindlela umcwaningi azoqhuba ngazo ucwaningo lwakhe. Njengokuthi umcwaningi uxoxisene nabanye abantu abasezikhungweni zokuvakasha, abasezikhungweni ezithengisa lo msebenzi, abantu abasafuiusa kulo msebenzi, abantu ababambelele emasikweni njengabantu bebandla likaShembe. Umcwaningi ubheke nolwazi olulotshwe phansi ngosekwake kwabhalwa ngokuphathelene nalo msebenzi; ethola izimvo ezahlukene kanye nezinkinga ezikhona Umcwaningi lapha ubheke ukwehlukaniswa kwemvunulo, izitsha kanye nokudla kwesintu wase esebheka nemithelela yakho kwezokuvakasha. Isahluko sesithathu sigxile ekuqhakambiseni ukubaluleka kwalezi zinto neqhaza okuUbambile kwezomnotho. Lo msebenzi ubonakala ubalulekile impela ngoba abantu abaswele umsebenzi batholakala sekunemisebenzi sebekwazi nabo ukugcina izidingo zabo. Kwenye inkathi kungekhona ukuthi baphansi komphakathi othile abawusebenzelayo kodwa bezisebenzela bona. Isahluko sesine sigxile ekuvezeni ukuhleleka kwezimpikiswano ezibekwa ngababhali abehlukene. Lapha umcwaningi ubeke izinqinamba noma izinkinga abakhi nabathengisi bemvunulo ababhekana nazo kanye nabapheki nabathengisi bokudla kwesintu bekanye nabenzi naba thengisi bezitsha zesintu. Bakhala ngezakhiwo abakhela kuzo bebuye bathengisele kuzo ukuthi azikho esimweni esihle esizokwazi ukuheha abathengi kumbe abavakashi. Kubekwe nenkinga yokungaxhaswa kwabantu abathanda ukwenza ikhono lokwenza lo msebenzi. Kubhekwa nenqubekela phambili; okungenziwa ukuze izinkinga ezikhona zixazululwe fiithi ugcine ungashabalali nesizwe sibone ukubaluleka kwemvunulo, ukudla kanye nezitsha zesintu. Isahluko sesihlanu siveza isihlaziyo lapho kuhlaziywa khona ucwaningo lomsebenzi wonke. Kuvezwa iqoqa kanye nezincomo ezingalandelwa ukugcina okungamagugu esizwe. Imvunulo izitsha kanye nokudla kubhekwa iqhaza okuhbambile lokhu nemithelela. yakho kwezokuvakasha nasekuthuthukiseni isizwe kwezomnotho. Izincomo zikhuthaza wonke umuntu ompisholo azi ukuthi akabhekile kuhulumeni kuphela ukuze akwazi ukuziphilisa kodwa nave angaba uhulumeni ngokuzakhela amathuba emisebenzi azithuthukise kuphinde kusizakale nomphakathi njengokuthi uhlangane wonke uphinde uthengise imvunulo, izitsha kanye nokudla kwesintu.

A dissertation submitted in fulfillment of the requirements of the Master of Arts in the Department of iSizulu namaGugu at the University of Zululand, 2004. / Ucwaningo olwenziwe kulo msebenzi lumayelana nokubuyisa ithongo noma idlozi. Ukubuyisa lokhu kwenziwa ngenkolo yaboMdabu, yokuthi umoya womuntu osewashona uyabavikela abomndeni abasaphila. Lolu cwaningo luyimpendulo yokuthi kahle hIe yini ebuyiswayo. Ngenkathi kucaciswa ngenkambiso yesiko lokubuyisa nemmmmgwane, kunikezwa nezexwayiso kwabaphilayo. Uma leli siko lingenziwanga sampela noma lingenziwanga ngenhlonipho nentobeko elifanele; abaphilayo bazidonsela amanzi ngomsele. Bavelelwa amashwa namashobolo. Izindlela zabo zibemnyama. Esahlukweni sokuqala, isigaba 1.4, kuchazwa amagama asetshenziswe ukuchaza izimo e:zithile njengokuthi; ukulanda owashona akufani nokubuyisa ithongo. Umsebenzi womuthi wamadlozi, umlahlankosi awufani ngazo zonke izikhathi. Abaphilayo kufanele babenolwazi nokuqonda yonke inhlonipho ephathelene nenkolo nomsebenzi wesiko ngoba inhlonipho yabangasekho neyempilo yonke jikelele iyingxenye yamasiko namagugu enza ukuthi isidalwa esingumuntu sehlnke ezilwaneni. Isahluko sesibili sichaza ngobukhona bemimoya enamandla phezu kwezidalwa ezingabantu. Le nkolo yemimoya (Spiritism), ikhona enkolweni yamasiko oMdabu futhi ikhona nasenkolweni yobuKrestu nakwezinye izinkolo. Le mimoya, iyimimoya yabantu asebashona okuthi uma izihlobo zayo ziyihlengile ngempumelelo, iziveze ingamadlozi noma amathongo, iqonde ukwakha ubudlelwano obuhle obubonakala ngokuvikeleka, impumelelo nezinhlanhla kuzihlobo zayo ezisaphila. Uma izidingo zale mimoya zingafezwa, iqhamuka isiyizithunzi eziletha isinyama, kwenye inkathi ibe yizithutha ezihlasela, zibhuqabhuqe umndeni ngezifo, umuzi uvalwe ngehlahla. Izipokwe nemingcwi zikuleli butho le mimoya engondingasithebeni ngoba mhlawumbe ingafihlwanga ngenhlonipho, ingazilelwanga noma ingabuyiswanga. Isiko lokubuyisa lingubufakazi benkolo ethi; abasishiyayo kulo mhlaba baya ndawana thize, lapho bafike bahlangane khona noMvelinqangi kanye nezigidigidi zezinkulungwane zamalungu emindeni yabo ezedlula mandulo kulo mhlaba. Ngokwenkolo yaboMdabu, tmtmoya noma imiphefumulo yalaba bantu asebekweliphakade isisondelene noMvelinqangi, sekuyimimoya engcwele esiyophila ingunaphakade. Le mimoya iyabuyiswa izobheka, ivikele abaphilayo noma singathi iyabuyiswa ingcweliswe ngokwesiko njengoba kubuya umoya wedlozi uzosebenza "uphile" kophilayo. Ngokwenkolo yaboMdabu, kukhona izindawo ernzini waboMdabu ezingcwele, ezihlonishwa kakhulu ngoba ziyizizinda zamathongo. Le mimoya-ke ibuyiswa, ikhushulelwe, yethulwe kulezi zindawo. Imidati ngalezi zindawo nemininingwane yesiko eqondene nazo, idingidwa esahlukweni sesithathu. Isahluko sesine sihluba udlubu ekhasini mayelana nokuthi Iiyini isiko lokubuyisa ithongo. Lesi sahluko sidingida ngenkambiso yokwaziswa kwabomndeni nozalo ngomsebenzi, nangokusingathwa ngenhlonipho kotshwala balo msebenzi. Siphetha ngokubika,nokumenywa kwabangasekho ngembuzi ukuba bazobusisa 10 msebenzi. Ngalolu suku usuke usuqalile umsebenzi wokubuyisa ithongo. Isahluko sesihlanu silandisa ngokuqhubeka ngosuku Iwesibili lomsebenzi, okulusuku lokuwa kwenkomo. Ukuhlatshwa nokuhlinzwa kwale nkomo kubuveza obala ubucayi nobunzima balo msebenzi. Usuku Iwesithathu nalo lunolwayo imidati nemikhutshana yokuphothula umsebenzi wonke. Umoya womufi sekusukwa nawo esibayeni usuyokwethulwa endlini enkulu, eyisigodlo samathongo. Ukubuyisa ithongo okuqhakanjisiwe ngokomnumzane, indalabantu. Ukubuyiswa kwenzalabantu, omame nonina womnurnzane kuthiwe halamuzi. Kugxilwe kumnurnzane ngoba maningi amasiko nemikhutshana egcinwayo uma kubuyiswa ithongo lomnurnzane ukwedlula laba abanye. NeNkosi yesizwe ingumnumzane ngakho-ke iyathinteka nayo njengomnurnzane. Isahluko sesithupha simayelana nokuhlaziya nokuphetha. Siphethe izincomo nokusonga jikelele. Izincomo ezikhona ezokunxenxa nokunxusa abantu ukuthi bagcine amasiko abo bangagijimeli amasiko nenkolo yezinye izizwe, bafenyise amasiko nenkolo yaboMdabu. Kungaba kuhle aboMdabu baqale bahlunge amasiko esingathi awasahambisani nesikhathi nenhlalo yesimanje, bese kuthi lawo masiko asengumgogodla wenkolo yaboMdabu navuselela ubuntu bezizwe zoMdabu zase-Afrika athuthukiswe ezikhungweni zemfundo yawo wonke amazinga, aqhakanjiswe futhi nasemibuthanweni yaboMdabu.

Submitted in partial requirements for the degree of Doctor of Philosophy in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002. / Ukubaluleka kwenhlanzeko ekuphathweni komsebenzi wabadala wucwaningo olumpande zalo ziphuza emajukujukwini empilo yomuntu ongum-Afrika nesiko lakhe kanjalo futhi zibe zilunguza esikweni lomZulu phaqa. Ukulondolozwa kwamasiko omdabu yiwona mthambo ongumnyoluka wempilo noyinjulalwazi ngemvelaphi yomuntu nomuntu njengoba edaliwe wabekwa echosheni elithile lomhlaba ngoPhezukonke. Ukugudluka kwezinsika zokugcinwa kwamasiko omdabu ikakhulukazi ukubukelwa phansi kwephuzu lenhlanzeko lapho kuphathwa imisebenzi yasebalala yikhona kanye okususe usinga lokuba kwenziwe lolu cwaningo. Sekuhambe ibanga ukugcinwa kwamasiko kodwa le ngxenye yesiko ibinganakiwe ngokungako. Lolu cwaningo luyimizamo yokubuka ngeso elijulile ukubaluleka kwezinsika zokugcinwa ngokuyikho amasiko eSintu ngoba aphethe injulalwazi yempilo yomuntu emenza ehluke kwabanye kanjalo nomlando wakhe. Lolu cwaningo ngumkhombandlela ekugcinweni ngokuyikho komsebenzi wabadala ngenhloso yokuphephisa leyo nzika esasele njengoba izivunguvungu zokushabalalisa amasiko omdabu zilwa impi yansukuzonke. Esokuqala isahluko sethula indikimba ngalokho ucwaningo oluphokophelele ukukuhlaziya. Ngaphezu kwalokhu, isahluko siphinde siveze lokho okube yilahle eliyimbeleselane elisuse ugqozi lokuhlwaya ngalesi sihloko. Kuyavela futhi ukuthi lolu cwaningo lunemincele ngenxa yokuba ngudedangendlale kwesihloko salo yingakho nje lona lucubungule esingakubiza ngokuthi yiwona mongo walesi sihloko, inhlanzeko. Esokugcina sona siqoqa amaphuzu adingidiwe ngenhloso yokuphetha imbenge kanjalo nokuveza iZlncomo okungathi ngokulandelwa kwazo ngokuyalela kocwaningo kube khona izinguquko endleleni isiko elibukwa ngayo kanjalo nasendleleni abantu abagcina ngayo imisebenzi yabakubo asebalala. Indikimba yalolu cwaningo yona yakhiwa yizahluko eziyisithupha ezidingida izigaba zokukhula komuntu kusuka ezalwa, egana I eganwa kuze kube wendela koyisemkhulu. Isahluko sesibili siyinjulalwazi ngenkolo yomdabu ikakhulukazi kugxilwa kwinhlanzeko efundiswa abantwana lapho befika kulo mhlaba bese leyo mfundiso beyigwinya, bayiphile nokuyikona okubalungiselela ikusasa elifika nezingqinamba zalo. Isahluko sesithathu sona sibuka ukugcinwa kwamasiko endabuko ikakhulukazi lawo agcinelwa abantwana besebancane kuze kuyofika lapho bethomba khona. Ukubaluleka kwawo kanjalo nophawu oluhambisana nawo yikona olugcizelelweyo. Inhloso kuseyiyona leyo yokubuka ngeso elinzulu iphuzu lenhlanzeko njengesinongo-esingugo ekuphumeleliseni la masiko kanjalo' nokwedlulisela ngempumelelo umntwana emabangeni ahlukahlukene. Isahluko sesine sona sibheka umemulo nenhlanzeko egcizelelwa yileli siko. Lesi sahluko sibheka ubuntombi nto njengesizathu sokugcinelwa leli siko. Uphawu ngezinto ezisetshenziswayo lukhuluma buthule nezethameli kuleli siko. Lesi sahluko sandulela futhi sishanela amabala aleso sokuganana leso okuxoxwe ngaso kwisahluko sesihlanu. Ubumsulwa bentombi I bensizwa yibona obudlulisela ngesinono umuntu kuleli banga. Umlobokazi ukufakazela ngokufaka imvakazi lobu bumsula ngosuku lodwendwe. Isahluko sesithupha sibheka ibanga esingalibiza ngebanga eliyisiphetho sempilo yomuntu yakwamhlaba izinga lokufa. Lesi sahluko sicubungula injululwazi ngokufa qobo kanjalo namabanga ahanjwa ngumphefumulo womuntu, uhlanzwa ngemisebenzi egcinwayo enhlobonhlobo ukuze ubuye uzongena ebudlozini bekhaya. Isahluko sesikhombisa sibuka izinguquko ezikhona ekugcinweni kwawo wonke la masiko okuxoxwe ngawo ezahlukweni ezidlule. Izizathu ezidala izinguquko ekugcinweni kwala masiko zibekwe obala. Kuphawuliwe futhi kulesi sahluko ngobunjalo bamasiko kanjalo nokuhambelana kwawo nesikhathi okuphilwa kuso. Ubunjalo bezinguquko bushiyelwe umfundi ukuba kube nguyena owehlulelayo ngobuhle nobubi bazo. Umcwaningi ushiyele ofundayo ukwahlulela ngobuhle nobubi bezinguquko zesikhathi emasikweni endabuko. Isahluko sesishiyagalombili sona siqoqa amaphuzu okuxoxwe ngawo ezahlukweni ezingaphambi kwaso.Okubalulekile ngalesi sahluko wukuthi sithi siyiqoqa kanjalo futhi sibe siyinkombandlela yalokho okubukwa ngeso lomcwaningi ukuthi kungaholela ekugcinweni ngendlela eyamukelekileyo kwamasiko omdabu. / National Research Foundation (NRF)

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.

Submitted to the Facu1ty of Arts in fulfilment of the requirements for the degree of Doctor of Philosophy in the department of Anthropology and Development Studies at the University of Zululand, 1982. / Old age is a neglected area of anthropological research despite the widespread interest in the human life cycle that has characterized much work within the discipline.- With the notable exception of the early pioneering work of Simmons, the anthropological literature on old age in preliterate cultures is sparse, with little attention having been devoted either to the collection of ethnographic data or to the formulation of gerontological theory. As Clerk observes: 'If one is to judge from typical anthropological accounts, the span of years between the achievement of adult status and one's funerary rites is either an ethnographic vacuum or a vast monotonous plateau of invariable behavior. Maxwell & Silverman hold the same opinion: 'Anthropologists have not, on the whole, shown much interest in ageing. With few exceptions, ethnographic reports seem to mention the. aged only in passing, if at all, and then only in the context of quite general statements. One of the reasons to which they attribute this neglect is the distaste with which old age is viewed in our culture. The aged tend to suffer from physical or mental disabilities which are unpleasant to contemplate; death is imminent; and the role of the aged in culture is ostensibly less distinctive than that of younger men and women.

Chapter 1 introduces the study by means of its aim, scope, methodology and terminology. It also hosts summaries of all the folktales that are analysed in this study. Chapter 2 is a study of parenthood and its portrayal in Zulu folktales. Motherhood and fatherhood will be scrutinised separately. Chapter 3 concentrates on girl characters as siblings, brides and companions to old men. Chapter 4 analyses boy characters as herd boys, villains, tricksters and companions to old women. Chapter 5 concentrates on the status of the Zulu folktale. The influence of urbanisation, gender, and the media will receive attention. The lessons that folktales teach will be noted. Chapter 6 concludes and summarises this study and hosts recommendations on the promotion of Zulu folktales / African Languages / M.A. (African Languages)

Chapter 1 introduces the study by means of its aim, scope, methodology and terminology. It also hosts summaries of all the folktales that are analysed in this study. Chapter 2 is a study of parenthood and its portrayal in Zulu folktales. Motherhood and fatherhood will be scrutinised separately. Chapter 3 concentrates on girl characters as siblings, brides and companions to old men. Chapter 4 analyses boy characters as herd boys, villains, tricksters and companions to old women. Chapter 5 concentrates on the status of the Zulu folktale. The influence of urbanisation, gender, and the media will receive attention. The lessons that folktales teach will be noted. Chapter 6 concludes and summarises this study and hosts recommendations on the promotion of Zulu folktales / African Languages / M.A. (African Languages)