Thesis (MPhil)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: This paper looks critically at particularly two harmful sexual practices most prevalent among the Zulu people in Kwazulu-Natal; virginity testing for girls, and the practice 'dry sex.' It is mostly the ripple effects of these practices, regarding the spread of mV/AIDS that is most alarming to medical science, leaving them no option other than to condemn this behaviour. This treatise however endeavours throughout to proffer understanding for the needs of a culture as diverse and unique as the Zulu people. Further, this paper often looks from an overarching African perspective, since despite African peoples' differences in terms of linguistics, geography, religiosity and general differences in daily run of the mill activities, there is a dominant socioreligious philosophy shared by all Africans. The, a, band c of virginity testing, and the resulting moral issues revolving around this practice are addressed. The main issues regarding the repercussions of virginity testing are discussed as well as the medical controversy involved in these issues. This will prove the limited effectiveness of this practice and the potential, yet serious and harmful ramifications it has for girls who are tested. In stark contrast to these girls, stands the girl who starts at a very tender age with the practice of 'dry sex', often encouraged and taught to her by female elders in order 'to please men'. This practice serves as a very powerful tool for commercial sex workers, venturing the streets and the truck driver stops, as it lures men into making her the preferred choice. So desperate are her socio-economic and cultural circumstances that she risks infection, and ultimate death, in order to comply with his need for unprotected and 'dry sex.' Numerous studies alert us to the fact that the drying agents used lead to lacerations of the vaginal walls, causing SID's, which in tum, exacerbate the spread of the disease. Zulu traditions and customs regarding sexuality and sexual relationships proffer essential insight into the Zulu people's sexual behaviour. In order to strike a balance between two diverse cultural groups, the West and African, a critical assessment of the West's own sexual history guides us to understand the West's 'sober' practice of monogamy is no less 'permissive' and 'promiscuous' than the African's practice of polygamy. The paper also investigates the corresponding differences in relation to indigenous knowledge systems versus science. African people discern the body's physiology and anatomy metaphorically and symbolically. We cannot simply gloss over these perceptions, enforcing scientific-based knowledge in our educational programmes, without consideration and accommodation for a very unique way of interpreting one's daily experiences and one's unique self. It is not only our biased discernment of indigenous knowledge that complicates the Aids pandemic considerably, but it is also enhanced by the burden of stereotyped gender-roles. Not only is a paradigm shift regarding the imbalance of power very much needed, we also need to understand that the inculcated anger some men in the Zulu culture fosters is a force to be reckoned with, as it displays psychological underpinnings of damage, signalling very clearly the need for therapeutic measures of healing. Conversely, the female in the Zulu culture has started to empower herself, but not always in terms of a beneficial end in itself. Similarly, it must alert us to the fine line separating the virgin-whore dichotomy, fuelled by her poverty-stricken and maledominated existence. It would appear that what we are fighting for is more than the preservation of life whilst engulfed by AIDS's scourge, but a global vision where the individual, or a whole community, with regard to mVIAIDS, is "self-reproducing, pragmatically selfsustainable and logically self-contained." (Bauman 1994: 188) / AFRIKAANSE OPSOMMING: In die Zoeloe kultuur figureer daar veral twee tradisionele seksuele gedragspraktyke wat kommer wek by sommige Westerlinge, hier ter plaatse sowel as in die buiteland. Alhoewel hierdie praktyke as natuurlik, eksklusief en algemeen beskou word, is daar huidiglik stemme van protes wat waarsku dat die twee praktyke potentiele gevaar inhou vir die mens se gesondheid en geesteswelsyn. Die praktyke behels dat jong en weerlose meisies vanaf die ouderdom van ses jaar gereeld onderwerp word aan 'n vaginale toets om vas te stelofhulle nog 'n maagd is, en, die voorkeur van sommige mans om omgang te he met 'n vrou wat haar vagina op 'n 'onnatuurlike' wyse droog, hard en styf hou met die oog op 'n meer bevredigende seksuele ervaring vir die man. Baie vroue geniet ook hierdie ervaring. Die mediese wetenskap is veral bekommerd oor die moontlike verband tussen die nadelige repurkussies van die twee praktyke en die vinnige verspreiding van MIVMGS en pleit derhalwe dat daarmee weggedoen word. Die praktiseerders van eersgenoemde praktyk word byvoorbeeld gewaarsku dat dit mag lei tot gevalle van verkragting, anale seks asook kindermishandeling, terwyl laasgenoemde praktyk veral twee hoe risiko-groepe ten opsigte van die VIGSpandemie ten prooi val; die kommersiele sekswerkers in Kwazulu-Natal wat die praktyk gebruik as wapentoerusting, en die land se vragmotorbestuurders wat hierdeur verlei en aangemoedig word. Hierdie vorm van seksuele omgang ondermyn egter nie net kondoomgebruik nie. Studies het bewys dat die gebruik van 'n vaginale uitdrogingsmiddel daartoe kan lei dat die wande van die vagina mag skeur. Beide groepe loop derhalwe nie alleenlik die risiko om 'n seksueeloordraagbare siekte op te doen nie, maar om ook 'n VIGS-slagoffer te word. Terwyl die beperkte effektiwiteit van die twee praktyke deurkam word, poog die verhandeling om deurgaans 'n duidelike ingeboude begrip te handhaaf vir die unieke en eiesoortige karakter van die Zoeloe kultuur. Dit redeneer dat beide groepe, Afrikaboorlinge en Westerlinge, moet probeer verhoed om te polariseer en illustreer dat diverse kultuurgroepe almal, vanuit 'n kultuurhistories perspektief, meerdere of mindere tekens van promiskuiteit en permissiwiteit ten opsigte van seksualiteit toon. Dit spreek vanself dat die twee praktyke ondersoek moet word teen die agtergrond van die Zoeloe's se inheemse kennis met inbegrip van die wyse waarop die menslike fisiologie en anatomie metafories en simbolies verklaar word. Die digotomie wat bestaan tussen inheemse kennis en wetenskap vra dat ons boodskappe gekommunikeer moet word op 'n wyse wat beide gesigspunte konsolideer. Uiteraard kompliseer die stereotipering van geslagsrolle in die Zoeloe bevolking die VIGS-pandemie aansienlik. Dit dra in 'n groot mate daartoe by dat die VIGSpandemie nie suiwer as 'n biomediese probleem manifesteer nie, maar dat ander psigo-sosiale faktore in berekening gebring moet word. Dit werk byvoorbeeld 'n ongebalanseerde magsposisie in die hand wat sommige Zoeloe mans se sielkundige worsteling met hul diepgewortelde, polities geinspireerde woede belig en dui op sommige kontemporere Zoeloe vrouens se toenemende geneigdheid om seks aan te bied in ruil vir geld. Sy doen dit om sodoende haarself van die juk van die Zoeloe man se mag oor haar en haar neerdrukkende sosio-ekonomiese omstandighede te bevry. Die verhandeling beweeg dikwels buite sy grense en fokus nie net bloot op die gedrag van die Zoeloe bevolking nie, maar boorlinge van Afrika in die algemeen. Hierdie oorhoofse Afrika-perspektief vind regverdigingsgronde in die lig van die feit dat boorlinge van Afrika saamgesnoer word deur 'n oorheersende sosio-religieuse filosofie, desnieteenstaande die feit dat daar merkbare verskille voorkom ten opsigte van linguistiek, geografie, religieusheid en ander wat betref hul daaglikse gebruike en omgang.

Huvudsyftet med avhandlingen är att förstå hur människor tänker om och hanterar kärlek, sexualitet och hälsa i sina vardagliga liv på landsbygden i nordöstra KwaZulu Natal i Sydafrika. Målet är att förstå vad kärlek innebär för dem, men också hur större samhälleliga processer påverkar erfarenheter av kärlek, hälsa och relationer. Studien baserar sig på sex månaders etnografiska fältstudier bland framförallt åtta familjer. Data samlades in genom deltagande observationer och öppna intervjuer. Vid sidan om familjerna intervjuades tio örtdoktorer. Materialet består av 60 bandade intervjuer och cirka 340 sidor fältanteckningar. Analysen visar att man talar mer om kärlek i termer av respektfulla handlingar och en social ordning än om kärlek som en känsla. Kärleken är visserligen känslofull, men talet om respektfulla handlingar som kännetecknet på kärlek visar att invånarna ser sig som djupt beroende av varandra. Individen definieras av en väv av relationer där även förfäderna, både levande och döda, ingår. Kärlek mellan två individer hänger därför intimt samman med släkten och relationer i närsamhället, vilket skapar tillhörighet men också utsatthet. Kärleksmediciner tillverkade av örter utgör en möjlig väg att stärka ett förhållande eller att vinna någons kärlek. Berättelser om kärleksmediciner visar emellertid vad människor drabbas av och vad som anses vara ett omoraliskt agerande, vilket ger förklaring och lindring i svåra situationer men också lyfter fram att strukturella omständigheter under vilka människor lever behöver förändras. Kolonisation, apartheid och under senare år demokratisering har inneburit radikala förändringar för kärleks- och familjerelationer. Män, och fler och fler kvinnor, försörjer sig som migrantarbetare, vilket har lett till en uppsplittring av familjen mellan stad och landsbygd och skapat nya slags försörjningsnätverk. Förändringarna har lett till svårigheter med att visa kärlek i handling och till efterfrågan på nya sorters handlingar som bevis på kärlek. Arbetslöshet och sjukdomar utgör dock det allvarligaste hotet mot kärleken. I brist på effektiva åtgärder mot aids åberopar människor en tydligare moralisk ordning och försöker finna alternativa vägar att skydda sig. För att lyfta fram både det individuella och det gemensamma ansvaret för sexuella relationer och för att stärka flickors position har invånarna skapat en ritual för att kontrollera flickors oskuld, som en preventiv snarare än en diagnostisk åtgärd. En välkänd historisk ritual som lyfter fram oskuldens och kollektivets betydelse används i en modern strategi för att försöka hejda spridningen av aids och göra kärleken möjlig. Studien lyfter fram hur både inomstatliga och västerländska projekt som syftar till att förbättra zulufolkets situation grundar sig i perspektiv och föreställningar som är främmande för dem, och ibland krockar med deras sätt att uppfatta kärlek, relationer och sexualitet. Invånarna ser ömsom nya möjligheter, ömsom försöker de bevara sin tidigare moraliska ordning, men framförallt transformerar de sin specifika förståelse av hur samlevnad fungerar till dagens behov och villkor. / The main purpose of this study is to investigate how people think about and manage love, sexuality and health in their daily lives in northeastern rural KwaZulu Natal. The goal is to understand what love means to them, as well as how bigger social processes influence experiences of love, health and relationships. The thesis is based on six months of ethnographic field studies concentrated around eight families. Data were gathered through participant observations and open-ended interviews. Ten traditional healers were also interviewed. Data comprises 60 tape-recorded interviews and about 340 pages of fieldnotes. The analysis shows that people speak about love in terms of respectful actions and a social order rather than in terms of love as an emotion. Certainly love is about feelings, but the view that respectful actions are the primary signs of love reflects the way in which people see themselves as deeply dependent on one another. The individual is woven into a web of relationships where even the ancestors are an integral part. Thus love between two individuals is intimately connected to the family and to wider social relations in a way that creates a sense of belonging but also vulnerability. Love medicines made from herbs offer one way to strengthen a relationship or win somebody’s love. However, stories about love medicines reveal what trials people face, what they see as amoral actions, and in addition provide explanations and comfort as well as point out that structural circumstances under which people live need to be changed. Colonisation, apartheid policies, and more recently democratization have all led to radical changes for love and family relations. Men and increasingly women have been drawn into migrant labor, dividing families between rural and urban areas and creating new types of support networks. These changes have obstructed individuals’ ability to show love through actions and also led to individuals expecting new types of actions as proof of love. The most serious threats to love, however, are unemployment and sickness. In the absence of effective measures against aids people refer to a more distinct moral order to find alternative ways to protect young people. To emphasize both the individual’s and the community’s responsibility for sexual relations, and to strengthen girls’ position, Zulu have created virginity testing as a preventive ritual more than a diagnostic measure. An old tradition that emphasizes the status of virgin girls and the significance of the collective is used in a modern strategy to try to combat the spread of aids and to make love possible. The study emphasizes how both South African and Western projects that aim to improve the situation for the Zulus are grounded in perspectives and ideas that are unfamiliar to them, and sometimes collide with how they perceive love, relationships and sexuality. The interviewees sometimes see new possibilities, sometimes try to preserve their old moral order, but most of all work to transform their specific understandings of love and life to meet today’s needs and conditions.

The main objective of this mini–dissertation is to investigate the basic form and content of moral education as it manifests itself in the mamtiseni and nkciyo female initiation rituals of the Mount Frere region of the Eastern Cape Province of the Republic of South Africa. The main theoretical position taken is the reemergent African Renaissance coupled with African indigenous knowledge systems, first revived by (former) President Thabo Mbeki. Accordingly the main purpose of this study is to address the transmission of moral aspects of female Bhaca initiation inherent in behavioural/cultural educational enculturation. The main findings of the mini–dissertation constitute the following: 1. Mamtiseni and nkciyo rituals play a major role in the enculturation of young Bhaca girls. 2. The song texts carry strong messages of how to go about achieving a healthy and surviving society. There are further opportunities for research in the following aspects: 1. Nkciyo initiation schools are very exclusive, involving many secret codes. The fact that I am a male put me at a disadvantage. 2. There are many more points of difference between the two rituals than meets the eye. / Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2011.

The main objective of this mini–dissertation is to investigate the basic form and content of moral education as it manifests itself in the mamtiseni and nkciyo female initiation rituals of the Mount Frere region of the Eastern Cape Province of the Republic of South Africa. The main theoretical position taken is the reemergent African Renaissance coupled with African indigenous knowledge systems, first revived by (former) President Thabo Mbeki. Accordingly the main purpose of this study is to address the transmission of moral aspects of female Bhaca initiation inherent in behavioural/cultural educational enculturation. The main findings of the mini–dissertation constitute the following: 1. Mamtiseni and nkciyo rituals play a major role in the enculturation of young Bhaca girls. 2. The song texts carry strong messages of how to go about achieving a healthy and surviving society. There are further opportunities for research in the following aspects: 1. Nkciyo initiation schools are very exclusive, involving many secret codes. The fact that I am a male put me at a disadvantage. 2. There are many more points of difference between the two rituals than meets the eye. / Thesis (M.Mus.)--North-West University, Potchefstroom Campus, 2011.

Text in English / The purpose of the study was to investigate the experience explore the experience of virginity testing of female adolescents in the uThungulu district of KwaZulu-Natal. A qualitative research was conducted to explore and describe the experiences of female adolescents on virginity testing. In-depth phenomenological interviews were conducted on 18 participants during data collection. Proponents of virginity testing believe that virginity testing is a traditional practice that can assist in reducing HIV infection and teenage pregnancy amongst the youth. On the other hand, opponents of virginity testing strongly believe that the practice of virginity testing interferes with human rights and Constitutional prescripts that protect the rights to equity, privacy, bodily integrity and sexual autonomy of young women. The study found that participants had only positive experiences of the practice of virginity testing and none expressed having any negative experiences. The findings also confirmed that virginity testing is being done irrespective of different opinions from different scholars and experts on the subject. Little knowledge about the Children’s Act and the Commission for Rights of Cultural and Linguistic communities was observed. / Health Studies / M.P.H.

Afrikaans text / Suid-Afrika het ‘n ver pad gekom sedert die 16de eeu in die erkenning en ontwikkeling van kinderregte. Kinderregte word vandag ten volle erken in die Grondwet, wat die hoogste gesag in die land is. Hierdie studie het ten doel om die beskerming van kinderregte in die Suid-Afrikaanse Reg te ondersoek, met verwysing na die rol wat internasionale reg, soos die United Nations Convention on the Rights of the Child (“die Konvensie”) en die African Charter on the Rights and Welfare of the Child 1990 (“Afrika Handves”) in die ontwikkeling van kinderregte gespeel het. Spesifieke voorskrifte ingevolge waarvan die regte van kinders beskerm word is ondersoek,insluitend artikel 28 van die Grondwet en sekere bepalings van die Kinderwet. Weens die beperkte omvang van hierdie verhandeling, is sekere afgebakende voorbeelde uit die Kinderwet ondersoek met spesifieke verwysing na kinders se regte en tradisionele waardes soos manlike besnydenis, vroulike besnydenis en maagdelikheidstoetse. Daar is gekyk of die praktiese probleme op regeringsvlak, byvoorbeeld die voorsiening en befondsing van maatskaplike dienste, die implementering van die bepalings van die Kinderwet vertraag. Skrywer kom tot die slotsom dat die bepalings van die Kinderwet alleenlik nie voldoende is om effektiewe beskerming aan sekere groepe kinders te verleen nie en hierdie probleme lei daartoe dat kinderregte nie behoorlik gerealiseer en geïmplementeer word nie, en dat daar nie ‘n behoorlike balans tussen die regte en verantwoordelikhede van die kind, die ouers en die staat bereik word nie. Moontlike oplossings vir die probleem en tekortkominge in die uitvoering van die Kinderwet word voorgestel in die slot hoofstuk. / South Africa has come a long way since the 16th century in the recognition and development of children's rights. Children's rights are now fully recognized in the Constitution, the supreme authority in the country. This study aims to investigate the protection of children's rights in South African law, with reference to the role of international law, such as the United Nations Convention on the Rights of the Child and the African Charter on the rights and Welfare of the child 1990, in the development of children's rights. Specific provisions under which the rights of children protected is examined, including Section 28 of the Constitution and certain provisions of the Children’s Act. Due to the limited scope of this paper, some designated examples from the Children’s Act are examined with particular reference to children's rights and traditional values such as male circumcision, female circumcision and virginity testing. It is looked at if whether the practical problems experienced on government level, the provision and funding of social services delay the implementation of the provisions of the Children's Act .Author comes to the conclusion that the provisions of the Children alone is not sufficient to ensure effective protection of the rights of certain groups of children and that these problems led to children's rights not properly realized and implemented, and that a proper balance between the rights and responsibilities of the child, the parents and the state is not reached. In the concluding chapter possible solutions to the problems and shortcomings in the implementation of the Children’s Act is suggested. / Jurisprudence / LLM

Afrikaans text / Suid-Afrika het ‘n ver pad gekom sedert die 16de eeu in die erkenning en ontwikkeling van kinderregte. Kinderregte word vandag ten volle erken in die Grondwet, wat die hoogste gesag in die land is. Hierdie studie het ten doel om die beskerming van kinderregte in die Suid-Afrikaanse Reg te ondersoek, met verwysing na die rol wat internasionale reg, soos die United Nations Convention on the Rights of the Child (“die Konvensie”) en die African Charter on the Rights and Welfare of the Child 1990 (“Afrika Handves”) in die ontwikkeling van kinderregte gespeel het. Spesifieke voorskrifte ingevolge waarvan die regte van kinders beskerm word is ondersoek,insluitend artikel 28 van die Grondwet en sekere bepalings van die Kinderwet. Weens die beperkte omvang van hierdie verhandeling, is sekere afgebakende voorbeelde uit die Kinderwet ondersoek met spesifieke verwysing na kinders se regte en tradisionele waardes soos manlike besnydenis, vroulike besnydenis en maagdelikheidstoetse. Daar is gekyk of die praktiese probleme op regeringsvlak, byvoorbeeld die voorsiening en befondsing van maatskaplike dienste, die implementering van die bepalings van die Kinderwet vertraag. Skrywer kom tot die slotsom dat die bepalings van die Kinderwet alleenlik nie voldoende is om effektiewe beskerming aan sekere groepe kinders te verleen nie en hierdie probleme lei daartoe dat kinderregte nie behoorlik gerealiseer en geïmplementeer word nie, en dat daar nie ‘n behoorlike balans tussen die regte en verantwoordelikhede van die kind, die ouers en die staat bereik word nie. Moontlike oplossings vir die probleem en tekortkominge in die uitvoering van die Kinderwet word voorgestel in die slot hoofstuk. / South Africa has come a long way since the 16th century in the recognition and development of children's rights. Children's rights are now fully recognized in the Constitution, the supreme authority in the country. This study aims to investigate the protection of children's rights in South African law, with reference to the role of international law, such as the United Nations Convention on the Rights of the Child and the African Charter on the rights and Welfare of the child 1990, in the development of children's rights. Specific provisions under which the rights of children protected is examined, including Section 28 of the Constitution and certain provisions of the Children’s Act. Due to the limited scope of this paper, some designated examples from the Children’s Act are examined with particular reference to children's rights and traditional values such as male circumcision, female circumcision and virginity testing. It is looked at if whether the practical problems experienced on government level, the provision and funding of social services delay the implementation of the provisions of the Children's Act .Author comes to the conclusion that the provisions of the Children alone is not sufficient to ensure effective protection of the rights of certain groups of children and that these problems led to children's rights not properly realized and implemented, and that a proper balance between the rights and responsibilities of the child, the parents and the state is not reached. In the concluding chapter possible solutions to the problems and shortcomings in the implementation of the Children’s Act is suggested. / Jurisprudence / LLM