Rutherford's research demonstrates that "the poor can save, do save, and want to save money" (Rutherford, 1999: 7). Furthermore, if given a formal bank account this correlates with the poor being more likely to save (Porteous and Hazelhurst, 2004: 63). But in 2004, the unbanked made up 54.5% of the South African adult population (FinScope, 2006: 18). In the same year, to draw more people into the realm of the banked the Mzansi account was launched. The account is a first order transactional product and a saving service which targets poor clients from LSM 1-5. Mzansi account holders are found to be significantly more likely to be informally employed or unemployed (Porteous, 2007: 10). Yet there is a research gap about the financial behaviour of those working informally. This study draws on the experiences of women working in the informal economy who utilise the Mzansi account. It aims to determine the limitations and benefits of the account. It also seeks to learn what role the Mzansi account plays in the savings habits of the women and how it influences their livelihood strategies. This is with a view to recommending how the services of the Mzansi account can be improved so as to maximise its support of informal workers. The research suggests that the intrinsic benefits of the Mzansi account are that the account's bank charges are lower compared to other bank accounts, a small initial deposit is needed to open the Mzansi account and a proper address is not required to open the account. The interviewees highlight five day-to-day limitations on the Mzansi account. First, interviewees identify the lack of a bank book to view the transactional activities occurring in the account as a problem. Second, the cap on the account where a maximum of Rl5 000 is only permitted hinders the potential to save money in the account and receIve insurance pay outs. Third, the cost and frequency of bank charges are still expensive. Fourth, the distance to access banks or ATMs for the women in semi-rural areas makes it difficult and costly for them to access their bank account. Lastly the issue of crime is a problem when utilising ATMs. Savings from the Mzansi account influence livelihood outcomes by enabling investment in funeral insurance through debit orders. This investment helps mitigate future vulnerability. In terms of livelihoods and the women's businesses, the savings from the Mzansi account are used for the purchasing of stock. This may not improve livelihood outcomes by generating further income but it maintains the women's business stability. money" (Rutherford, 1999: 7). Furthermore, if given a formal bank account this correlates with the poor being more likely to save (Porteous and Hazelhurst, 2004: 63). But in 2004, the unbanked made up 54.5% of the South African adult population (FinScope, 2006: 18). In the same year, to draw more people into the realm of the banked the Mzansi account was launched. The account is a first order transactional product and a saving service which targets poor clients from LSM 1-5. Mzansi account holders are found to be significantly more likely to be informally employed or unemployed (Porteous, 2007: 10). Yet there is a research gap about the financial behaviour of those working informally. This study draws on the experiences of women working in the informal economy who utilise the Mzansi account. It aims to determine the limitations and benefits of the account. It also seeks to learn what role the Mzansi account plays in the savings habits of the women and how it influences their livelihood strategies. This is with a view to recommending how the services of the Mzansi account can be improved so as to maximise its support of informal workers. The research suggests that the intrinsic benefits of the Mzansi account are that the account's bank charges are lower compared to other bank accounts, a small initial deposit is needed to open the Mzansi account and a proper address is not required to open the account. The interviewees highlight five day-to-day limitations on the Mzansi account. First, interviewees identify the lack of a bank book to view the transactional activities occurring in the account as a problem. Second, the cap on the account where a maximum of Rl5 000 is only permitted hinders the potential to save money in the account and receIve insurance pay outs. Third, the cost and frequency of bank charges are still expensive. Fourth, the distance to access banks or ATMs for the women in semi-rural areas makes it difficult and costly for them to access their bank account. Lastly the issue of crime is a problem when utilising ATMs. Savings from the Mzansi account influence livelihood outcomes by enabling investment in funeral insurance through debit orders. This investment helps mitigate future vulnerability. In terms of livelihoods and the women's businesses, the savings from the Mzansi account are used for the purchasing of stock. This may not improve livelihood outcomes by generating further income but it maintains the women's business stability. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2008.

In order to understand black women's socio-political role in the construction of, and participation in resistance culture, it is essential to look at the historic developments as a whole. To define women's social and political role in resistance as inherently separate would infact marginalize women from the broader overview, and therefore discredit their contribution to resistance politics. Women should be seen as part of public society. If to be separate is, inherently, to be unequal, then it is only by integrating the study of women into the study of society that "women's studies", by ceasing to exist, will, paradoxically, have had the impact on academic fields that it deserves. l Information collected for this thesis, was based on information given by and taped at . African National Congress (ANC), United Democratic Front (UDF) and Pan African Congress (PAC) resistance rallies, meetings and conferences. The women and men I interviewed were affiliated to one of the above mentioned political organizations. I do not wish to speak on behalf of these or any black women, nor do I claim to understand what they had to endure during the eighties. My aim, however, is to document the toyi-toyi as it pertained to black women, and the history surrounding its creation, and the symbolic meaning inherent in its performance, as accurately as possible. I believe the toyi-toyi spoke and still speaks about important political and social issues. Ignoring this voice, and letting it go unnoticed would be an intellectual crime and socially irresponsible. History speaks through the actions of people. A very powerful performance and vehicle of communication will be lost if the toyi-toyi is left undocumented. We as researchers must not only document the words of leaders, we must let the voices of the people be heard. I know many white South Africans are afraid of the toyi-toyi performance. They associate it with unruliness, violence and crime. The SABC news media has done a good job of documenting it as such. News flashes of the toyi-toyi was and is still shown in relation to burning tyres, stone throwing and the "violent, chanting black crowd." The aim of my research and the reason behind writing this thesis, is to let the voices of black people, but especially black women be heard - let the toyi-toyi speak to those who hide from its performance. Endnotes. M.Z. Rosaldo Women, Culture and Society, (Stanford 1874), 128. / Thesis (M.Mus.)-University of Natal, Durban, 1994.

M.A. (Clinical Psychology) / This study explores the Western ideal of the thin body as experienced by Black female students. This research was motivated by the limited number of empirical studies that employ a qualitative method to investigate Black South African females’ perception of the thin ideal, or what they perceive an ideal body to be. Three Black female students were recruited from the University of Johannesburg’s campus, to participate in the interviews. On campus, interaction is encouraged through an initiation process where everyone is invited to take part, and where diversity is celebrated. This setting was appropriate because the students found themselves in a socio-cultural flux between traditional values and values instilled by modern western society. Data collection and the analysis were guided by a phenomenological research design, namely, Interpretative Phenomenological Analysis (IPA) because it explores the participants’ experience of the Western thin ideal from their perspective, and acknowledges the researcher’s enmeshed interpretation of the participants’ worldview. The study resulted in the identification of four master themes: 1) Physical presentation, 2) The environments influence on my body image, 3) Sense of worth, and 4) Admiration versus animosity, which were discussed in relation to relevant literature. In the concluding chapter, the key strengths and limitations of this study are reviewed, and the implications of the findings for further investigation are discussed...

The current study is a psychobiography. The subject was chosen through purposive sampling based on the researcher’s personal interest and the remarkable impact this woman had within her society. Ellen Kuzwayo also meets the requirements of a psychobiography in that she is historically well known, inspirational, and her life has been completed. The study applies a qualitative research method in the form of a psychobiography, which aimed to describe Ellen Kuzwayo`s life accordingto Daniel Levinson`s Life Structure Theory of Adult Development. Levinson`s theory divides the lifespan into four developmental eras, each with its own biopsychosocial character. Each era in turn is divided into shorter periods of development. Levinson`s theory was chosenbecause it is specifically relevant to the development of women. The findings of the study indicate that Kuzwayo’s life was consistent with the pattern of development which Levinson (1996) identified. Kuzwayo was relatively successful in resolving the life tasks and transitional periods proposed by Levinson. This research study has given a positive demonstration of the value of development theory to investigate a particular human life. Furthermore, it emphasized the uniqueness of individuals in coping with the challenges of life. As a result it has opened up the possibility of perceiving people and their actions in a different way. Consequently, recommendations are offered in order to extend psychobiographical research on the life of Ellen Kuzwayo.

No abstract available. / Thesis (M.A.)-University of KwaZulu-Natal, 2005.

The purpose of this research was to investigate contemporary conceptions of beauty and bodily modificatory behaviour of young, Black, South African women. In a society where a lot of emphasis has been placed on a woman’s physical appearance, it was important to determine how these young women feel about their bodily appearance and if whether this is influenced by their social milieu. Constructions of beauty are largely constructed around White womanhood, thus Black women might feel marginalised by the White majority’s Western beauty standards. Data for this research report was collected by conducting semi-structured interviews with six female, Black South African, first year psychology students at the University of the Witwatersrand. The participants received a 1% incentive for their participation which contributed to their end of semester mark. The findings of the study show that conformity to Western standards of beauty has a negative bearing on the participants perceptions of how they feel about their bodies. The media has also become influential in changing perceptions of beauty within Black South African contemporary culture. Salient features of beauty, such as hair and skin colour seem to be embedded in the historical processes of oppression.

No abstract available. / Thesis (M.A.)-University of Natal, Durban, 1992.

This thesis offers a critical gendered analysis of Black Economic Empowerment (BEE): a programme which was begun when the ANC government came unto power in 1994, to correct the economic imbalances instituted by the Apartheid system. The thesis argues that the programme has not effectively benefited black women in South Africa. Despite the fact that the focus of the programme has recently been changed to benefit a broad base of previously disempowered black people, only a few men who are connected to the ANC government have benefited. The thesis provides an overview of the background that necessitated the implementation of the economic programme. It specifically highlights the economic inequalities that were cornerstones of apartheid and their effects on Black women. It investigates statistics relating to BEE and gender, and reveals that eight key areas inhibit black women’s participation in the BEE programme. These include the fact that the original document did not mention women, women’s lack of capital, the glass ceiling, a sense of inferiority held by women, lack of mentorship and networking groups, family commitments and workload, gender stereotypes, and inadequate education and skills. The thesis argues that these eight key areas result from patriarchal customs and traditions in the South African society. To support this claim, the thesis then examines the responses of women participating in BEE. Women in BEE have voiced their concerns on different platforms but it is not enough to bring about the required transformation in the economy. Therefore, in order to adequately deal with factors that inhibit women’s participation in BEE, the thesis proposes that developmental feminist ethical and cultural tools needs to be engaged with in order for gender justice to be realised in BEE. In the search for solutions to factors inhibiting women’s participation, the thesis proposes the incorporation of the virtues of ubuntu, such as communalism, participation, humanity and solidarity, in BEE. In conclusion, the thesis argues that the South African economy cannot be built on the efforts of male citizens alone. There is the need for the government to ensure the inclusion of women at all levels of the economy, and to “shatter the glass ceiling” which Black women are constantly up against. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Certain cultural practices present unspoken questions to women. While women may not be free to state these concerns upfront I argue that they have always had some means of expressing themselves in creative ways about issues that affect them. One issue that is investigated in this dissertation is the question of why women sing. This study, therefore, examines one of the channels, which are songs, that women and rural women in particular employ to deal with their day to day living. To this end I have selected cultural songs as one of the ways of demonstrating how women negotiate their spaces in the culture. The study is based on a community of women from Zwelibomvu near Pinetown, South Africa but goes beyond this as I believe that women in general speak for the majority of other women especially with regard to issues around gender and power inequalities. Songs have been selected as a genre and as a special form of expression that women in particular find easier to use to raise issues that affect them in their daily lives. The three hour DVD rendition that forms part of this study captures a synoptic view of the amount of raw data found in this study. Through the medium of song, and strengthened by the stories that they share, Zwelibomvu rural women are able to get a sense of relief and consolation from the burdens that they have and which they would like to share. Presented as a two part field work process, the first process involves the collection of songs in ceremonies and occasions and observing an d being part of the occasions and ceremonies where the songs that are sung by women are performed. This process culminates in the production of the three hour DVD rendition that forms part of this study and which captures a synoptic view of the amount of r aw data found in this dissertation. The second part mainly involves interviews of categories of respondents in similar settings/districts observed where ceremonies were attended and attempts to provide some insight into why women sing and the question of gender and power in contemporary women’s songs. Finally, the last chapters involve an analysis of songs with regard to themes that emanate from these songs as well as a review on their oral composition. / Thesis (Ph.D)-University of KwaZulu-Natal, Durban, 2008.

D.Comm. (Business Management) / The effectiveness of government policies and Programme for black women in Tshwane is investigated in this study. Five townships, Soshanguve, GaRankuwa, Mamelodi, Atteridgeville, Hammanskraal and Inner city were investigated by means of questionnaires. A sample of 241 black women entrepreneurs in Tshwane townships was investigated after which the results were reported. The primary objective of this study has been to investigate the extent to which black women entrepreneurs utilise government policies and Programme in Tshwane. Descriptive statistics indicated the following: 1. Information about government policies is not known by the majority of women entrepreneurs in Tshwane. 2. Local business centres are not assisting black women entrepreneurs by disseminating government policies. 3. SEDA is not effective in providing training for the SMMEs. 4. SAWEN is not effective in assisting women to start and grow their business…