Texte remanié de: Ph. D. thesis--University of London, 1977. Titre de soutenance : The phonetics and phonology of the Karanga dialect of Shona as spoken in the midlands region of Rhodesia. / Supplement de "Zambezia : the journal of the University of Zimbabwe" (1989). Bibliogr. p. 169-172.

Thesis (DTh)--University of Stellenbosch, 2009. / Bibliography. Also available via the Internet.

This study was about death rituals among the Karanga of Nyajena, Masvingo, Zimbabwe, who are a sub-group of the Shona people. This inquiry’s primary purpose was tripartite in outlook. First, it described the Karanga causes of sickness and death, and Karanga death rituals. Second, it explored the significance of these rituals to the Karanga people. Third, the study traced and identified the changes in the practice and significance of some of the rituals. The overall goal of this inquiry was to compose a brief manual for the performance of some of the Karanga death rituals. The inquiry divided the Karanga death rituals into three major categories, namely, pre-burial rituals, burial rituals, and post-burial rituals. The investigation employed qualitative research traditions, particularly ethnography, in the collection and interpretation of the relevant research data, in pursuit of the goals mentioned above. Postcolonial theory was used to give a theoretical framework to this study. This study was necessitated by the need of a written manual on the performance of Karanga death rituals. The study compiled the participants’ narratives concerning the praxis, meaning, and changes in the Karanga death rituals in an attempt to analyze and write them down for posterity. The inquiry found out that although the praxis of the rituals was still rememberd by many Karanga people, some of them were no longer performed, and their significance had been lost. Although the study acknowledged the inevitable dynamism of culture, it held that every ethnicity should have some cultural or religious constants so that its identity is not lost. Hence, the Karanga of Nyajena should retrace their footsteps back to their death rituals in order to rediscover and reaffirm their battered cultural identity and integrity. / Religious Studies and Arabic / D. Phil. (Religious Studies)

The intention of this thesis is to examine the possibility of seeing mythology and ritual as sources for understanding spiritual, symbolic and spatial structures in architecture. Mythology and ritual are used as sources of creativity for examining a culture's architecture and as a way to understand the creative and cultural processes informing an architectural record. Central Great Zimbabwe is used as a case study for examining this. Karanga ethnography has not previously been considered as a source for interpreting Great Zimbabwe. However, historical evidence documented in this thesis shows that the Karanga were the creators and occupiers of Great Zimbabwe. The study pursues the need expressed by P. 1. Sinclair to consider the mythology of the region as an informative tool to understanding the symbolic values inherent in the landscape of settlement dynamics and symbolic structures; ...one might expect such aspects of material culture as architectural style and settlement layout, organisation and decorative motifs as well as a choice of subsistence needs to be strongly influenced larger scale expressions ofsymbolic values... exist in the expressions of kingship and power Further illustrations might include the associations of the granite mountains found throughout the plateau margins with the widespread distributions ofstone buildings. The mythology of the region has been little considered from this point ofview (Sinclair, P. 1987: 159). The study sets out to test Sinclair's observation by examining whether the Karanga symbolic values sourced from the mythology and ritual practices of the region may be reflected in the settlement dynamics and spatio-symbolic expression of Central Great Zimbabwe. Parts of the study examine Thomas Huffman's fieldwork, documentation and methodology. As the most prolific documenter on Great Zimbabwe, with the most recent interpretations, Huffman's findings are rec.orded and discussed in detail and his hypothesis for domba (initiation centre) function for the Great Enclosure is tested against the information evident in Karanga mythology and ritual. Since his hypothesis is widely criticised by his colleagues, this criticism is also included in this study as an informative tool to contextualise this field of research and outline the current ethno-archaeologica1 debate concerning the function of the Great Enclosure. This dissertation takes a different approach to that of Huffman and therefore the outcome of this study deviates from that of Huffman's. lIDs study adopts a synchronic approach to history while HufIman's methodology is a structuralist one and takes a more diachronic approach. Since both approaches are necessary in this field of study, the synchronic approach here is seen as a way of contributing new information and interpretation to the field. The intention of the thesis is not to suggest an 'answer' to the 'mystery' of Great Zimbabwe, but to offer possibilities and to recognise that this is merely one approach in a very complex, interactive and dynamic research field. In any qualitative study area, research should lead to still further research and should not be considered to be leading to the 'answer' to a 'problem'. Therefore, this study explores a wide range of disciplines such as sociology, anthropology, psychology, philosophy, religion, history and archaeology in order to broaden and deepen the study. Architecture is neither a science nor an art but sits comfortably between the two domains. It is therefore an interactive discipline and is marked by a divergent flow of creativity. Rather than taking a convergent approach, which is marked by a structuralist need to solve problems, this study approaches research in a divergent way, where the grappling with the 'problem' itself is seen as a process leading to discovery and possibility rather than to an 'answer'. The study therefore does not examine Karanga mythology as a way to answer the 'mystery' of the stone ruins, nor to provide proof or evidence for an archaeological hypothesis. It is rather a study towards examining ways in which mythology and ritual can be used to broaden and deepen an understanding of symbolism and meaning in architecture. A method of inquiry which validates the diversity of views and documentation in this field of study is validated by this dissertation and is seen as a valuable way of approaching the history of architecture in Southern Africa at this particular time, where African society is itself undergoing transformation as it reinterprets its past in a 'de-eolonised' African context. For that reason, interpreting Great Zimbabwe based on local ethnography is seen as a valuable way offurther validating African creativity and local origin. We can no longer afford to view history one-dimensionally. We need to learn to accept different grounds and more than one belief system. Examining Karanga mythology and ritual is considered in this study as a new way of seeing and interpreting historical artifact in order to expose the creative domain of discovery. This approach is relevant to the paradigmatic shifts being made in Southern Africa and globally, where society is discovering new ways of seeing itself and concentrating more on its processes than on its products. Society is becoming more tolerant of other perspectives and we need to consider how we can learn more about our society both past and present within the context of so many changing paradigms. The results of the proposed investigations for this study as outlined above are documented summatively in Part 5, Chapter 9 and generally in the Conclusion at the end of the study. / Thesis (M.Arch.)-University of Natal, Durban, 2000.

This thesis is an ethnography of mhande dance as a dynamic phenomenon that enunciates Karanga belief and normative values that are enacted through performance of mhande dance in its chief indigenous contexts: the kurova guva (settling the spirit of the dead) and the mutoro (rain making) rituals. Approached from an emic perspective, the study draws data from field research conducted between 2008 and 2010 among the rural Karanga of Shurugwi District in Zimbabwe. This study is an explication of mhande dance which provides the reader with cognitive understanding of the indigenous spiritual dance that embraces music, dance and gestures. The dance features both symbolize and spiritualize Karanga culture. Karanga scheme of reality (chivanhu) embodies two worlds: the natural and the supernatural in which the natural is explained by the supernatural. The supernatural is the world of the spirits with God (Mwari) being the Supreme Spirit. According to the Karanga, the deceased become spirit beings that maintain the quality of life of their human nature. Thus the Karanga spiritual world is populated with good and bad spirits where the good are referred to as ancestors (vadzimu) and the bad are identified differently; for example, sorcerers (varoyi) , alien (mashavi) and avenging spirits (ngozi). The Karanga believe in God who they venerate through their ancestors. Ancestors are empowered to overcome bad spirits and hence their siblings appease them in order that the spirits assist the humans to deal with challenges of life for which the natural world provides no solution. Karanga reality of the existence of spiritual beings is made to be a part of everyday life through the conduct of spiritual ritual ceremonies: kurova guva and mutoro wherein the performance of mhande dance occasions spirit possession. Thus, through its efficacious and symbolic features, mhande dance is experienced reality of Karanga epistemology (chikaranga). / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2011.

Includes bibliographical references (leaves 116-131) / This study investigates the place of the Shona-Karanga women as reflected in Shona proverbs concerning women. Reviewed literature covers the world, African and Zimbabwean perspectives on women. It discusses and examines changes in the role and status of Shona –Karanga women in the pre-colonial, colonial and post-colonial periods. The study examines men’s attitude towards women, women’s attitude towards themselves and women’s responsibilities in Shona-Karanga communities in relation to Shona proverbs. Proverbial statements discussed were from participants and other sources. Government’s effort in improving the women’s status was examined. The study uses mixed research methods of data generation and presentation. Research findings show that women lost their glory during the colonial period but the blame is levelled against Karanga culture which actually holds women with high esteem. The study established that most participants were ignorant of proverbs concerning women. The research was an eye opener to women about the tremendous potential they have / African Languages / M.A. (African languages)

Health and well-being are the central concerns for most African people. If health and well-being (utano) is the top priority for most Africans, the general and almost complete breakdown of the Zimbabwean public health care system in the past decade (2000-2010) has had far-reaching repercussions on the whole populace. Whereas African theology and religious studies have expended considerable energy in addressing the theme of health and well-being, there have been limited attempts at developing indigenous theologies. This study plugs the gap in the available scholarly literature by proposing a Karanga theology of health and well-being paying particular attention to a specific community‘s responses to the health delivery systems in Zimbabwe. Through an examination of indigenous responses to health and well-being and critiquing the collapse of the health delivery systems in the period 2000-2010, the study argues that understanding health agency in contemporary Zimbabwe enables appreciating the centrality of utano (health and well-being). This study also seeks to establish the agency of the community in responding to the national health care crisis, focusing specially on the Karanga community in Murinye district. It explores the Karanga healthworlds and documents the agency of the Karanga health-seekers and health-care providers in responding to the health-care crisis. The major focus of the study is to establish how the Karanga navigate the existing religious and medical facilities (Modern scientific bio-medicine; Traditional healing and Faith-healing) in their search for healing by conducting fieldwork research which entailed the use of interviews and participant observation. The study was also influenced by oral theology based on the community‘s underlying faith experiences. It also relied upon the life history approach and narrative theology to establish trends and patterns in the Karanga medical system. The study concludes by exploring some useful and life-giving Karanga indigenous resources that can be utilized in constructing a Karanga theology of health and well-being in contemporary Zimbabwe. A Karanga theology of utano places emphasis on a liberative motif which is life-giving and life-enhancing. This includes acknowledging the agency of health-seekers who are actively involved in their own welfare. It argues that utano is achieved when, on the basis of indigenous beliefs and Christian beliefs regarding health, individuals and families invest in refusing to accept ill-health. Information drawn from study participants demonstrated how they sought the opinions of traditional healers, prophet healers and modern health practitioners whenever they felt that their condition was compromised. The study foregrounds the fact that for the Karanga people, issues of health and well-being cannot be separated from their religious perspectives. There are diverse religious traditions among the Karanga people and these inform their understanding of utano. As such, the three health delivery systems should not be viewed as competitors for clients but more importantly, they should be viewed as complementing each other. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This thesis is an investigation of the significance of Mhande song-dance in two performance contexts: the Mutoro ritual of the Karanga and the Chibuku Neshamwari Traditional Dance Competition. In addition, I undertake comparative analysis of the structure of Mhande music in relation to the structure of selected genres of Shona indigenous music. The position of Mhande in the larger context of Shona music is determined through analysis of transcriptions of the rhythmic, melodic and harmonic elements of chizambi mouth bow, karimba mbira, ngororombe panpipes, ngano story songs, game, hunting, war, and love songs. Mhande is an indigenous song-dance performed for the mutoro ceremony, the annual rain ritual of the Karanga. The Mhande repertoire consists of distinctive songs and rhythms used for communicating with the majukwa rain spirits. The rain spirits in turn communicate with God (Mwari) the provider of rain, on behalf of the Karanga. Mhande song-dance is performed exactly the same way in the annual Chibuku Neshamwari Traditional Dance Competitions as in the ritual context of the mutoro ceremony. However, in the context of the Competition, it is used for the expression of joy and as a form of cultural identity. The Competition is a forum in which Karanga songdance traditions such as Mhande, compete with other Shona song-dance traditions such as mbakumba, shangara and chinyambera. I contextualize and analyse Mhande song-dance by using the ‘Matonjeni Model’, which in terms of Karanga epistemology, is culture specific. This Model is grounded in description, interpretation and analysis; the primary methods in my research process.

Thesis (DTh)--Stellenbosch University, 2006. / ENGLISH ABSTRACT: This dissertation seeks to develop further the theological interpretation of the books of Samuel, by examining I Samuel I: 1-2:10 in the context of fertility and barrenness as blessing and curse. This reading was related to the Karanga understanding of fertility and barrenness. The contribution shows how the Biblical narrative can become a resource for ethical reflection in African communities such as the Karanga women. The hypotheses that guided this study, were that: a-Fertility and barrenness in the Old Testament should be understood in close conjunction with blessing and cursing as theological concepts in ancient Israel. b-Fertility and barrenness could also be examined in a relevant and contextual manner by relating it to the culture and understanding of the Karanga people. In order to achieve this, two major tasks were attempted. One: An exegesis of I Samuel I: 12: 10 in which Vernon Robbins' method of Socio- Rhetorical criticism was used. The method helped to identify that the text is a narrative, and that the author might have been the Deuteronomistic historian, who wrote in the period of the decline of the Judean monarchy and when the Jews were in exile. The narrative is used to tell about the despair of the Jews, and to inform the Jews that there was hope for restoration if they obeyed God. This ideology is woven in the story of a barren woman Hannah who suffered the despair of barrenness and was later blessed with a child because of her prayer and obedience to God. In the narrative God is described as one who cares for the marginalised, and one who changes the lives of his people, from curse to blessing. The method also helped to realise tbe culture and context of Hannah, and made it possible to relate this culture and context to other cultures that are similar. Secondly an empirical survey was conducted amongst one hundred Karanga women. The findings were that Karanga consider fertility as blessing and barrenness as curse. The curse is experienced in the suffering of the barren women. Barrenness is used to inflict pain, to marginalise women, and has become a major cause of divorce and death through the spread of HIV and Aids. A reading of the story of Hannah helped the Karanga women to identify their barren problems with Hannah, and to find a new way of understanding their own problem in terms of hope. This study was able to prove its hypothesis both through the exegesis and the discussions of the research findings. It was found that the narrative form of the text appealed effectively to the understanding of Karanga women. This was possible because narrative is one of the methods of communication that is used effectively by the Karanga in their language. Through using Hannah as a paradigm of curse and blessing in relation to barrenness and fertility, Karanga women were challenged to view their barren situations in a different way that is open to accept change from curse to blessing. The study has also contributed to see how an old text of the time of Hannah could in the present day contextually influence Karanga women's barren experiences through holding the same culture and also by having similar experiences barren of women. / AFRIKAANSE OPSOMMING: Hierdie dissertasie poog om die teologiese interpretasie van die boeke van Samuel verder te ontwikkel by wyse van 'n ondersoek van I Samuel 1:1-2:10 in die konteks van vrugbaarheid en onvrugbaarheid as 'n seën en as 'n vervloeking. Hierdie ondersoek verwys na die Karangabevolking se begrip van vrugbaarheid en onvrugbaarheid. Die bydrae toon aan hoe die Bybelse verhaal 'n bron vir etiese nadenke onder Afrika-gemeenskappe, soos die Karangavroue, kan word. Die hipoteses wat hierdie studie gerig het, was dat: a-Vrugbaarheid en onvrugbaarheid in die Ou Testament behoort begryp te word in 'n noue verbintenis met seën en vervloeking as teologiese begrippe in antieke Israel. b-Vrugbaarheid en onvrugbaarheid kan ook ondersoek word in 'n relevante en kontekstuele wyse deur dit te verbind met die kultuur en begrip van die Karanga-mense. Om dit te vermag, is twee hooftake onderneem. Die eerste was 'n eksegese van I Samuel 1: 12: 10 waarin Vernon Robbins se metode van sosioretoriese kritiek aangewend is. Hierdie metode het gehelp om die teks as 'n narratief te identifiseer en dat die skrywer die Deuteronomiese historikus kon gewees het, wat in die periode van die monargie van Juda geskryf het en ook tydens die Jode se ballingskap. Die narratief word gebruik om aan te toon hoe wanhopig die Jode was en om hulle in te lig dat daar hoop op hul herstel was indien hulle God gehoorsaam. Hierdie ideologie is verweef in die verhaal van die onvrugbare vrou, Hanna, wat aan die wanhoop van onvrugbaarheid gely het en later met 'n kind geseën is op grond van haar gebede en gehoorsaamheid aan God. In die narratief word God as die een beskryf wat na die gemarginaliseerdes omsien en wat die lewens van sy mense vanaf vervloeking tot seën omvorm. Die metode het ook meegehelp om die kultuur en konteks van Hanna te begryp en dit moontlik gemaak om hierdie kultuur en konteks te verklaar ingevolge die van ander soortgelyke kulture. Tweedens is 'n empiriese studie onder 'n honderd Karanga-vroue onderneem. Die bevindinge was dat Karanga-vroue vrugbaarheid as 'n seën en onvrugbaarheid as 'n vervloeking beskou. Die vervloeking word in die lyding van die onvrugbare vroue ervaar. Onvrugbaarheid word aangewend om pyn en lyding te veroorsaak, om vroue te marginaliseer en het 'n belangrike bron van egskeiding en dood deur die verspreiding van HIV en Vigs geword. Deur die verhaal van Hanna te lees, het die Karanga-vroue gehelp om hul eie onvrugbaarheidsprobleme met die van Hanna te identifiseer en om nuwe wyses te vind om hul eie probleme te verstaan in terme van hoop. Hierdie studie was in staat om sy hipoteses te bewys sowel by wyse van die eksegese en ook deur die bespreking van die navorsingsbevindings. Dit is bevind dat die narratiewe vorm van die teks duidelik tot die begrip van die Karanga-vroue gespreek het. Dit was moontlik aangesien 'n verhalende trant een van die kommunikasiewyses is wat doeltreffend deur Karanga-vroue aangewend word in hul taal. Deur Hanna as 'n paradigma van vervloeking en as seën te gebruik met verwysing tot onvrugbaarheid en vrugbaarheid, is Karanga-vroue uitgedaag om hul beskouing van hul onvrugbare toestand op verskillende wyses te betrag wat oop is om 'n verandering te aanvaar vanaf vervloeking tot seën. Die studie het ook daartoe bygedra om te sien hoe 'n ou teks uit die tyd van Hanna tans kontekstueel die Karanga-vroue se onvrugbaarheidservarings kan beinvloed waar hulle uit 'n soortgelyke kultuur kom en ook soortgelyke ervarings as Hanna het as onvrugbare vroue.

Thesis (DTh (Old and New testament))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The thesis is mainly concerned with Jesus’ perspective on suffering according to John 9. The dramatic events in John 9 were triggered by a question by Jesus’ disciples about the cause of an unnamed blind beggar’s blindness. The disciples wanted to know whether the blindness was caused by the beggar’s sins or by the sins of his parents (;<= >?@A;BC; – 9:2). Jesus, however, instead of addressing the cause of the man’s blindness, surprisingly and ironically shifted the focus to its purpose: “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him” (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Ultimately, it is not the man’s blindness that is the issue in John 9, but how people understand Jesus as the revelation of God. This radical shift in perspective, and its implications for first and later audiences/readers of John’s Gospel, is the main question to be addressed by the thesis. Because of Jesus’ response to the disciples’ question, the researcher chose John 9 as a key section for understanding Jesus’ perspective on suffering. The purpose of the study is to explore the nature and implications of Jesus’ response to the blind beggar’s condition – particularly in opening up new possibilities of experiencing God’s presence in Jesus the Messiah, the giver of light and life. Chapter 1 of the thesis is the introduction of the investigation covering the research problem, hypothesis, motivation for the study, its proposed contribution, preliminary studies undertaken and the methodology to be followed. The research was done through a narratological reading of John 9. Chapter 2 contributes to the research question by explaining different elements of narrative theory such as implied author, implied audience or readers, narrator, characters, point of view, settings and plot development. Since these are major elements of a narrative theory, the same elements will be used in the following chapters of the thesis. Chapter 3 analyses the narrative of John 9:1-41 according to the categories discussed in chapter 2 of the thesis. The main question to be addressed is Jesus’ response to his disciples’ question regarding the cause of the beggar’s blindness. For Jesus it is not the cause of the man’s physical blindness that is the issue, but the cause of the spiritual blindness of the Jews who do not recognise him as God’s Messiah (cf 9:2, 41). The structure of John 9 takes the form of a drama in seven scenes. The purpose of this chapter of the thesis is to explore who Jesus is – inter alia through the (speech) acts of different characters in the seven scenes, through different settings, and the plot development in John 9. Chapter 4 elaborates on the research question with respect to John 9 by focusing on Jesus and suffering in the post-synagogal movement. The investigation into the relationship between Jesus and suffering in John 9 is extended to John 10-12 where the narration continues of Jesus giving light and new life to people. The anti-language in John’s Gospel reflects a new social group that upheld an alternative reality that ran counter to the social realities of society at large. In the final analysis John had a clear and explicit purpose in mind: “These miraculous signs are written that you may believe that Jesus is the Christ, the Son of God and that by believing you may have life in his name” (20:31). Chapter 5 of the thesis focuses on the Karanga people’s interaction with the implied narratological purpose of John 9. The traditional belief of the Karanga is that any kind of illness, misfortune or death is a consequence of sin committed by a member of the community or family, which seems to be analogous to Jewish beliefs according to the disciples’ question in John 9:2. This belief is challenged fundamentally by Jesus’ practical yet ironical response. Chapter 5 of the thesis discusses the anticipated response to John 9 of present-day Karanga faith communities. It concludes by suggesting new faith responses to the Karanga people’s experience of illness and death, according to Jesus’ perspective on suffering in John 9. / AFRIKAANSE OPSOMMING: Die tesis gaan hoofsaaklik oor Jesus se perspektief op lyding volgens Johannes 9. ‘n Vraag van Jesus se dissipels oor die oorsake van ‘n onbekende blinde bedelaar se kondisie het gelei tot die dramatiese gebeure in Johannes 9. Die dissipels wou weet of die bedelaar se blindheid deur sy sonde of die sonde van sy ouers veroorsaak is (;<= ?@A;BC; - 9:2). Jesus skuif die fokus op verrassende en ironiese wyse van die oorsaak van die blindheid na die doel daarvan (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Uiteindelik gaan dit in Johannes 9 nie oor die man se blindheid nie, maar oor hoe mense Jesus as die openbaring van God verstaan. Hierdie radikale skuif in perspektief, en die implikasies daarvan vir aanvanklike en latere gehore/lesers van die evangelie volgens Johannes, word die primere vraag wat in die tesis aangespreek word. In die lig van Jesus se reaksie op die dissipels se vraag, kies die navorser Johannes 9 as ‘n sleutel-gedeelte om Jesus se perspektief op lyding te verstaan. Die doel van die studie is om die aard en implikasies van Jesus se reaksie op die blinde bedelaar se toestand te ondersoek – veral in die oopbreek van nuwe moontlikhede om God se teenwoordigheid te ervaar in Jesus, die Messias, die gewer van lig en lewe. Hoofstuk 1 van die tesis is die inleiding tot die ondersoek en dek die navorsingsprobleemstelling, hipotese, motivering vir die ondersoek en voorgestelde bydrae daarvan, voorafgaande studies wat gedoen is, en die metodologie wat gevolg word. Die navorsing is gedoen deur middel van ‘n narratologiese lees van Johannes 9. Hoofstuk 2 van die tesis dra by tot die navorsingsvraag deur die verskillende elemente van narratiewe teorie te beskryf, soos die geimpliseerde gehoor of lesers, verteller, karakters, standpunte, tonele, en storielyn-ontwikkelings. Aangesien hierdie die hoofelemente van ‘n narratiewe teorie is, word dieselfde elemente in al die ander hoofstukke van die tesis gebruik. Hoofstuk 3 analiseer die verhaal in Johannes 9:1-41 aan die hand van die kategoriee wat in hoofstuk 2 van die tesis bespreek is. Die hoofvraag wat aangespreek word, is Jesus se antwoord oor die oorsaak van die bedelaar se blindheid. Vir Jesus gaan dit nie oor die oorsaak van die man se fisieke blindheid nie, maar die oorsaak van die geestelike blindheid van die Jode, wat hom nie erken as God se Messias nie (cf 9:2, 41). Die struktuur van Johannes 9 is in die vorm van ‘n drama met sewe tonele. Die doel van hierdie hoofstuk van die tesis is om te ondersoek wie Jesus is – onder andere deur die optrede van verskillende karakters in die sewe tonele, deur verskillende plasings en die storielyn-ontwikkeling in Johannes 9. Hoofstuk 4 brei verder uit op die navorsingsvraag met betrekking tot Johannes 9 deur te fokus op Jesus en lyding in die post-sinagoge beweging. Die ondersoek oor die verband tussen Jesus en lyding in Johannes 9 word uitgebrei na Johannes 10-12, waar die vertelling van Jesus wat lig en lewe gee, voortgesit word. Die anti-taal in die Johannes-evangelie reflekteer ‘n nuwe sosiale groep wat ‘n alternatiewe sosiale realiteit handhaaf, teenoor die sosiale realiteite van die gemeenskap as geheel. Uiteindelik het die Johannes-evangelie ‘n duidelike en eksplisiete doel gehad: “Maar hierdie wondertekens is beskrywe sodat julle kan glo dat Jesus die Christus is, die Seun van God, en sodat julle deur te glo, in sy Naam die lewe kan hê (20:31). Hoofstuk 5 van die tesis fokus hoofsaaklik op die Karanga mense se interaksie met die geimpliseerde narratologiese doel van Johannes 9. Die tradisionele geloof van die Karanga is dat enige vorm van siekte, ongeluk of dood ‘n gevolg is van sonde wat deur ‘n lid van die gemeenskap of familie gepleeg is. Volgens die dissipels se vraag in Johannes 9:2 lyk dit of as pekte van die Joodse geloof hiermee ooreen gestem het. Die geloof word fundamenteel uitgedaag deur Jesus se praktiese dog ironiese reaksie. Hoofstuk 5 van die tesis bespreek die verwagte reaksie op Johannes 9 van hedendaagse Karanga Christengemeenskappe. Dit sluit af deur ‘n nuwe geloofs-reaksie vir die Karanga mense se ervaring van siekte en dood voor te stel volgens Jesus se reaksie op die dissipels se vraag in Johannes 9:2.