The study investigates the role of religious education in the promotion of girls’ educational rights in peri-urban schools in Chingola district, Zambia. Fifteen schools were involved in the study and are all in the outskirts of Chingola town. Data was collected through oral interviews, questionnaires and observations. Questionnaires were given to 260 girls ranging from grade 5 to 9. Five questionnaires were distributed to each class. Besides the school girls, six instructresses were interviewed on cultural beliefs and practices that hinder girls’ progress in education. In addition, 15 teachers were also interviewed specifically to identify topics in Religious Education and their relevance in the promotion of self-confidence and self-esteem among girls as well as various teaching methods which promote learner-centredness. The Religious Education curriculum at primary, secondary and college levels of education was evaluated to assess its relevance to the promotion of girls’ education. Furthermore, contributions by some Non-Governmental Organisations and Religious Education towards gender equity in education and the Zambian government policy on gender were highlighted. The findings of the study were in four categories namely: cultural beliefs and practices that hinder girls’ progress in education, other problems affecting girl-child education besides cultural norms, freedom to enable girls to make their own constructive decisions, and topics in Religious Education which have the potential to promote self-confidence and self-esteem among the girls. The cultural beliefs and practices highlighted were the initiation ceremonies, early pregnancies and early marriages. The other problems hindering girls’ progress and advancement which came out vividly were long distances from home to school, poverty, boys jeering at girls when they got wrong answers and household chores. Further findings identified topics in Religious Education and their relevance towards the promotion of girls’ educational rights despite the influence of cultural beliefs and practices in the peri-urban schools. Some of the topics were ‘Advantages of having a friend’ taught in grade 1, ‘Growing in responsibility’ taught in grade 2, ‘Bravery and courage’ taught in grade 4, ‘Happiness’ taught in grade 5, ‘Development and co-operation’ taught in grade 6, ‘Marriage and family life’ taught in grade 7, ‘How people make choices’ taught in grade 8, ‘The talents people have’ taught in grade 8, ‘How people develop’ and ‘How religion helps people’ taught in grade 8, ‘Freedom and community’ as well as ‘Ambitions and hopes’ taught in grade 9. In conclusion, the research study has revealed that Religious Education as a subject has the potential to promote the girls’ educational rights and advancement in the peri-urban schools. Other subjects taught like Mathematics, Science and Technology are experimental subjects. They were rigid and cannot be bent while Religious Education leaves room for freedom in making concrete decisions. It deals also with emotions, values, and feelings. Mathematics imposes the facts without query. / Religious Studies / M.A. (Religious studies)

Made available in DSpace on 2016-04-27T14:31:53Z (GMT). No. of bitstreams: 1 candido jasse.pdf: 4814294 bytes, checksum: 77af281c87241e3b208343b660f10093 (MD5) Previous issue date: 2006-08-03 / The presente research studies lhe impact of traditional native education on a modem official education in lhe scope of initiations rites effects upon school achievement of lhe pupils initiated It aims to identifyeducational effects embedded in the traditional native education through. initiatian rites that influence school achievement afilie pupils initiated. The methods and means of transmissionof knowledgeapplied in the native education, are at lhe core of this research in an attemptto assess their effectivenessin the building of personalityand bringing up new moral and ethic values fostering scholl achievementofthe initiated youngsters. The study of educationalimpact acknowledgesthat lhe subjects of lhe study are a racional species that owns culture. The study outcomes highlight that: 1. Tradionalcommunitiesexpress great worry about lhe official school effectivinessregarding lhe basic education for lhe new generations.The fact of official school beeing under govermmentinhbits lhe communitiesto overtly express their opinion in lhe relation no matter for jt is taken for granted that what is under stat contrai mnst be honorably and full carried out. This situationtums the apparentconflictbetween native education and official educationinto a longstandingconflictbetweenlhe two educationalsystems is a social and cultural imperative. 2. Teachers,as those who put into efectlhe modem educationpolicies are awãte of lhe relevanceof some educationalaspects of native education,but due rigidity of lhe official education,there is no roam for teachersinitiativeswhen carrying out official teachingand leaming programs / A presente pesquisa tem como objecto de estudo o impacto da educação autóctone tradicional sobre a educação oficial moderna, no âmbito dos ritos de iniciação autoctones sobre o rendimento escolar dos alunos iniciados. O objectivo da pesquisa é identificar os aspectos educativos contidos nas acções da educação autóctone tradicional através dos ritos de iniciação que influênciam o rendimento escolar dos alunos iniciados do sexo masculino num ambiente étnico-linguístico-cultural matswa no Distrito de Vilanculos Provincia de Inhambane, Moçambique. Os métodos e meios de transmissão de conhecimentos empregados na educação autóctone mereceram a atenção central neste estudo, na intenção de se avaliar a sua eficácia na formação da personalidade e produção de novos valoresmorais e éticosnos iniciadosfavorecendoo seurendimento escolar. Oa resultadosda pesquisa apontampara o seguinte: 1. As comunidadestradicionaismostram-seaflitas pela ineficáciada escola oficial em relação à educação de base humana das novas gerações. O facto de a escola oficial ser do Governo inibe as comunidades de exprimirem abertamente as suas opinões relativas a essa questão, isto porque reina um ambiente de que o que é do Estado deve ser honrado e cumprido integralmente. Esta situação faz com que o conflito (aparente) entre a educação autóctone e a educação , oficial se mantenha por muito tempo, embora haja evidências de que a articulação dos dois sistemas educativos seja um imperativo sociocultural. 2. Os executores da política educacional moderna (professores) têm consciência da relevância de alguns aspectos educativos da educação autóctone, mas, porque o regime instituido pelo sistema de educação oficial é rígido, não há espaço para acomodar as iniciativas dos professores, no cumprimento dos programas de ensino-aprendizagem oficial

Although many cultures attach great value to young males attending traditional initiation schools, there are a number of questions that remain unanswered. Because of the secrecy that surrounds these schools, there may be many opportunities for addressing vital social issues that may not be made use of or are not known. The purpose of this study was to explore the role played by the initiation schools in educating the young men about HIV/AIDS and gender related issues in the Maluti area in the Eastern Cape from the leader’s and from the initiates’ perspectives. A comparison with non-initiates was also conducted. The researcher also aimed to explore the programs offered at the initiation schools; whether initiation schools serve as a source of knowledge pertaining to HIV/AIDS and gender related issues to the young men. The researcher conducted interviews with leaders of two different initiation schools, focus group discussions with two groups of young males that had attended two different initiation schools, and also with one group of young males that had not yet attended initiation school in the Maluti area. The study was qualitative and data was analysed using content analysis. The results reflect that both initiated and uninitiated young males had attended same workshops on gender issues offered through their schools, the only difference in knowledge and attitude is therefore based on what the initiated youth learnt from the initiation school. This knowledge reflected an understanding of equity principles in treating women. In addition, the initiated young males reflected some understanding of the equal rights and treatment of women. However there was little difference between the two groups of young males, perhaps because there was apparently not much included at initiation school. Another reason could have been because the initiates did not perceive it as one of the important issues discussed since there was little emphasis coming from the initiation school, the leaders or from the visiting speakers. / Thesis (M.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

Xhosa people practise the circumcision ritual. The exciting period is during the pre- circumcision. It is also the time when Xhosa teenage boys experience various problems associated with the ritual. The main purpose of the study was to explore and describe Xhosa teenage boys' experiences of the period prior to the circumcision ritual in East London in the Eastern Cape Province. A descriptive, exploratory and descriptive qualitative research design was followed and 28 participants volunteered to participate. In-depth phenomenological focus group interviews were conducted. Data analysis revealed two themes: social pressure on teenage Xhosa boys associated with the ritual, and depression associated with the treatment of teenage Xhosa boys by their communities. The study recommends that all stakeholders be involved in the performance of the ritual. A limitation of the study was failure to include stakeholders. The researcher recommends further research to involve all stakeholders of the ritual. / Health Studies / M.A. (Public Health)

The study unpacked the meaning and the value of intonjane in traditional Xhosa communities. It also provides a critical analysis and interpretation of the intonjane custom and in particular its impact on the upbringing of a Xhosa traditional girl child. It investigates the value of this practice, especially in relation to where it is still being performed, even in our modern times. I researched closely into all aspects of how the girls were brought up, and with what social values. The data collection has been conducted through interviews with the Philakukuzenzela group when they were in Grahamstown Art Festival in July 2011 who come from a place called Centuli, and other people (abaThembu) who practice and have knowledge of the different aspects of the intonjane process and observation during the actual ceremonies in O. R. Thambo district, and in Gemvale near Port St Johns in the Province of the Eastern Cape. Interviews were conducted in Xhosa and translated into English. This Visual Narrative investigates and contributes to the debate regarding the value of traditional African thought and how it can enrich our contemporary belief system. The objective was to investigate the essence and merit of the knowledge imparted by elderly women to young girls during the initiation period of intonjane within Xhosa traditional communities. This study provides a foundation and springboard for my practical artworks which utilized symbols and metaphors to express my understanding of the important events and stages associated with this traditional ceremony. Clay medium was used as the medium of expression, applying different techniques such as throwing, press mold, slab building, coiling, engraving, sewing and inlaying, with press mold being the main technique utilized. My artworks are of three different types, which are symbolic of the three aspects or stages, of liminality, namely: pre-liminal, liminal and post-liminal. / Art history, Visual arts and Musicology / M.A. (Visual Arts)

The study investigates the role of religious education in the promotion of girls’ educational rights in peri-urban schools in Chingola district, Zambia. Fifteen schools were involved in the study and are all in the outskirts of Chingola town. Data was collected through oral interviews, questionnaires and observations. Questionnaires were given to 260 girls ranging from grade 5 to 9. Five questionnaires were distributed to each class. Besides the school girls, six instructresses were interviewed on cultural beliefs and practices that hinder girls’ progress in education. In addition, 15 teachers were also interviewed specifically to identify topics in Religious Education and their relevance in the promotion of self-confidence and self-esteem among girls as well as various teaching methods which promote learner-centredness. The Religious Education curriculum at primary, secondary and college levels of education was evaluated to assess its relevance to the promotion of girls’ education. Furthermore, contributions by some Non-Governmental Organisations and Religious Education towards gender equity in education and the Zambian government policy on gender were highlighted. The findings of the study were in four categories namely: cultural beliefs and practices that hinder girls’ progress in education, other problems affecting girl-child education besides cultural norms, freedom to enable girls to make their own constructive decisions, and topics in Religious Education which have the potential to promote self-confidence and self-esteem among the girls. The cultural beliefs and practices highlighted were the initiation ceremonies, early pregnancies and early marriages. The other problems hindering girls’ progress and advancement which came out vividly were long distances from home to school, poverty, boys jeering at girls when they got wrong answers and household chores. Further findings identified topics in Religious Education and their relevance towards the promotion of girls’ educational rights despite the influence of cultural beliefs and practices in the peri-urban schools. Some of the topics were ‘Advantages of having a friend’ taught in grade 1, ‘Growing in responsibility’ taught in grade 2, ‘Bravery and courage’ taught in grade 4, ‘Happiness’ taught in grade 5, ‘Development and co-operation’ taught in grade 6, ‘Marriage and family life’ taught in grade 7, ‘How people make choices’ taught in grade 8, ‘The talents people have’ taught in grade 8, ‘How people develop’ and ‘How religion helps people’ taught in grade 8, ‘Freedom and community’ as well as ‘Ambitions and hopes’ taught in grade 9. In conclusion, the research study has revealed that Religious Education as a subject has the potential to promote the girls’ educational rights and advancement in the peri-urban schools. Other subjects taught like Mathematics, Science and Technology are experimental subjects. They were rigid and cannot be bent while Religious Education leaves room for freedom in making concrete decisions. It deals also with emotions, values, and feelings. Mathematics imposes the facts without query. / Religious Studies / M.A. (Religious studies)

‘Ulwaluko’ (the male initiation custom) has been practised for generations by many cultures in South Africa and in Africa as a whole. AmaXhosa are amongst the population groups in South Africa within whom this custom has survived pre colonially and through the colonial and apartheid eras up to the current democracy. While this custom was reserved for older, mature and senior boys in the past, there is evidence that nowadays immature and junior boys as young as 12 years are taken to the initiation school. This study sought to understand how these newly graduated initiated men (amakrwala) cope with their multifaceted identities, as learners in a secondary school and as adults in the community. The study also seeks to explore a leadership style that can be sensitive to the needs of ‘amakrwala’ at school. This is a qualitative study which used interpretivism as the research paradigm. Phenomenology is the research design and phenomenological interviews were used as the data gathering tools. The findings reveal that there are tensions that exist between modernity and tradition in socialising amakrwala. The school represents the modern space and the home and community are the traditional spaces. In the formal school environment there is minimal or no recognition of the new identity of the ‘amakrwala’. At school ‘amakrwala’ are seen as learners. Their identity and status remain unchanged from what they were before they went to the initiation school. However, in the community and at home, they are elevated from a childhood to an adult status and their identities are thus re-shaped.

Text has abstracts in English and isiNdebele languages / This study focused on the naming and praises of amasokana (initiates) among the South African amaNdebele during and after the initiation process. An explanation is offered as to why amasokana of amaNdebele use Sepedi names instead of isiNdebele names during their transition from boyhood to manhood. Using critical language awareness, this study examined names and praises based on the cultural and traditional poetic forms recited by the amasokana during their homecoming ceremonies when they are introduced to their community by their post-initiation names. This is a case study that made use of interviews and observations as instruments to acquire data about the naming practices and praises of the amasokana of the amaNdebele. The research aims to make a meaningful contribution to the recording and preservation of the indigenous names of amasokana and their praises for posterity and to sustain cultural identity and the quintessential elements of humanity. / Irhubhululo leli linqophe ekuthiyweni kwamabizo kanye neembongweni zamasokana wamaNdebele eSewula Afrika ngesikhathi nangemva kwengoma. Isendlalelo siqale khulu ekutheni kubayini amasokana wamaNdebele asebenzisa amabizo weSepedi esikhundleni samabizo wesiNdebele ngesikhathi lokha nakasuka ebusaneni aya ebudodeni. Kilelirhubhululo, kuhlolwe amabizo kanye neembongo ngokuqalisa eendleleni ezibukondlo zangokwesiko kanye nomkhuba wokubonga kwamasokana nakagodukako lokha nakazazisa ngamabizo wabo wobusokana. Ngalokho- ke amabizo wendabuko wamasokana kanye neembongo kufanele kurekhodwe, kubulungwe ukuze kubulungwe ubunjalo besiko kanye neengcenye eziqakathekileko zobuntu. / African Languages / M.A. (African Languages)

The main objective of this research is to analyse the role that traditional leadership plays in partnership policing in Limpopo, particularly in the Giyani and Malamulele areas, South Africa. Given the challenges associated with traditional initiation schools, the study investigated factors that hinder the effective participation of traditional leadership in partnership policing; explored the extent of partnership policing in rural areas in Limpopo that are led by traditional leaders; and examined best practices with regard to the roles of traditional leadership in partnership policing. Potential areas of non-compliance with and ignorance of the law, and the Constitution, were identified. The role of traditional leadership in other African countries, such as Ghana, Tanzania, Zimbabwe, Namibia and Botswana, was also analysed. A comprehensive literature study on traditional leadership and international best practices on partnership policing was conducted. Traditional leaders play a vital role in the development process. Furthermore, traditional leaders play a significant role in resource mobilisation and political stability. The primary question guiding this study is: What is the role of traditional leadership in partnership policing in the rural areas of Limpopo? During the research process, in-depth interviews, non-participative observation and focus group interviews were conducted with the relevant role players. These role players included Chiefs, Indunas and Headmen, SAPS representatives, representatives from the Department of Community Safety and Liaison, as well as representatives from the Department of Cooperative Government and Traditional Affairs in Limpopo. The study fulfilled the following objectives:  Identified factors that hinder the effective participation of traditional leadership in partnership policing;  Explored the extent of partnership policing in rural areas, in Limpopo, led by traditional leaders; and  Examined international best practices with regard to the role of traditional leadership in partnership policing. Based on the findings of this study, a Multi-Stakeholder Partnership Policing Strategy (MSPPS) was developed. This strategy could serve as a recommendation to advise the SAPS of a more substantial role that traditional leadership could fulfil in partnership policing in the rural areas of Limpopo; this would also contribute towards further identifying best practices with a view to benchmark such a strategy in rural areas throughout South Africa. This study makes a significant contribution to the improvement of working relations between the police and traditional leadership in Limpopo. Secondly, the study promotes nation-building, harmony and peace between traditional leadership, the SAPS and other relevant stakeholders in the quest to prevent crimes associated with traditional cultural practices. / Political Sciences / D. Litt. et Phil. (Police Science)

The practise of male traditional circumcision is severely challenged with enormous problems ranging from hospitalisation of the initiates as well as deaths of the initiates. The background of the problem is focused in the Eastern Cape Province where the researcher has noted several initiates being treated in hospitals for physical and as well for psychological problems. The objective of this study was to explore and describe newly initiated Xhosa men's experiences of traditional circumcision rites at East London in the Eastern Cape Province and to describe the guidelines for support of these newly initiated Xhosa men by public health professionals. A qualitative explorative, descriptive contextual and phenomenological design was followed. Purposive sampling technique was used to select the participants. Fourteen participants volunteered to participate in the study after they met the eligible criteria. Focused group interviews were used as a method for data collection. Data analysis of the study showed that there are several factors affecting newly initiated men whilst undergoing circumcision rites. These factors can present at any of the three circumcision stages i.e. pre-circumcision, peri-circumcision and post-circumcision. The recommendations of the study strongly suggest a cultural competence in rendering effective health care services to culturally and ethnically diverse clients. All the five constructs of cultural competence are entailed in the support guidelines that have been developed by the researcher. They are cultural awareness, cultural knowledge, cultural skill, cultural encounter and cultural desire. Finally limitation of the study and the need for a further research has been clearly stated. / Health Studies / M.A.