The African continent has been hit the hardest by the HIV/AIDS epidemic which has seen more women becoming infected than men (Hunter, 2003; UNAIDS, 2004). This has been attributed to the permissible nature of the African culture which is lenient on male promiscuity (Foreman, 1999; Colvin 2000; Leclerc-Madlala 2001; Dube 2003). African women are not only vulnerable to infection but are also vulnerable to negative disclosure experiences when they disclose their status to sexual partners. This double impact of culture has not been addressed by past researches (UNAIDS 2004). The present research thus attempts to fill that gap. It explores the interplay between culture and HIV transmission as well as the interplay between culture and disclosure experiences. The study’s setting is Magunje Township, a rural village in Mashonaland Central province in Zimbabwe. Taking into consideration the limitations of the present analysis, data gathered indicates that African women are vulnerable to both HIV infection and negative disclosure experiences. Their vulnerability also hampers prevention and treatment efforts as it makes them decide to keep their status a secret from sexual partners for fear of losing the financial income tied to sexual partners. The present researcher concludes with some suggestions for policy makers and programme implementers, highlighting the importance of focusing on HIV/AIDS status disclosure as a prevention and treatment method in the absence of a cure for HIV.

A research report submitted to the department of Development Studies in partial fulfilment of the requirements for the degree of Master of Arts in Development Studies September 2016. / This study aimed to explore the challenges experienced by women with disabilities in a rural setting, and the coping strategies they adopt in a time of economic crisis in Zimbabwe. The study made use of a qualitative exploratory design which necessitated the use of interviews (in-depth and semi-structured) and focus group discussions (FGDs) conducted in Insiza District, Matabeleland South Province in Zimbabwe. The study consisted of two different categories of participants which were: key informants (community leaders, government officials, non-governmental officials) as well as the subjects of the study who are women with disabilities. The study aimed to explore the experiences of rural women with disabilities. In this endeavour the study also illuminates how the economic crisis in Zimbabwe further constrains the already disadvantaged women with disabilities in a rural setting, who have to contend with multiple identities: being persons with disabilities, being poor women and inhabitants of a rural setting where resources are scarce, and being citizens of a country experiencing an economic downturn. The findings from the study were understood through the explanatory framework of the Capabilities Approach (CA). The study argues that the approach to disability in Zimbabwe is unsystematic, individualistic and paternalistic, thereby imposing upon women with disabilities multiple levels of oppression / GR2017

Within the context of debates concerning the impact of media on audiences, this study takes the form of a qualitative audience reception analysis; to investigate how a particular group of female audiences situated in Zimbabwe interprets televised HIV/AIDS prevention advertisements. It examines the extent to which the social context influences the audiences’ acceptance or rejection of preferred readings encoded in the texts. The study is situated within the broad theoretical and methodological framework of both the communication for development and the cultural studies approaches to the study of the media. Data for the investigation was collected through the focus group and in-depth interview methods as well as through the websites and organisational documents produced by the encoders of the advertisements. The findings indicate that the female audiences’ interpretative strategies were informed by their lived experience as well as pre-existing knowledge. Based on the findings it can be deduced that, contrary to earlier beliefs and media theories such as that of the “hypodermic needle” theory the audience of public communication is not a passive homogenous mass that easily succumbs to media influences, rather the audience is active in the production of meaning, but under determinate conditions in particular contexts. The texts, the producing institutions and the social history of the audiences supply these conditions.

Lolu cwaningo luhlose ukuhlola izingqinamba zezenhlalo nezomnotho abesifazane basemakhaya abaseZimbabwe ababhekana nazo. Abesifazane basemakhaya bakhishwa inyumbazane emphakathini futhi bakhishwa inyumbazane ezinhlelweni zokuthuthukisa umphakathi, ngenxa yalokho izindima zabo zicekelwa phansi namazwi abo ezintweni ezibathintayo ayenziwa buthaka. Izici ezifana nesomiso esiqhubekayo, ukungabi bikho kwezinsizakusebenza, isiko nesimo sezulu esingesihle seziqhubekile nokubeka isikhundla sabesifazane basemakhaya engcupheni. Ukuziphilisa ngokulima kube ngomunye wemisebenzi emikhulu eyenziwa ngabesifazane basemakhaya ekukhiqizweni kokudla emakhaya, kepha lokhu bekungalethi imiphumela elindelwe kakhulu ngenxa yokuntuleka komanyolo nemishini yokukhuthaza isivuno esingcono. Ucwaningo lusebenzise indlela ephathelene nesimo futhi kwaqoqwa nemininingwane ngezingxoxo zocingo ngokuya ngamaphrothokholi woKhuvethe Alert Level 3. Lolu cwaningo luveza izinselelo eziningi zezenhlalo nezomnotho abesifazane besemakhaya eZimbabwe ababhekana nazo. Imiphumela yalolu cwaningo ikhombisa ukuthi abesifazane basakhishwa inyumbazane emikhakheni eminingi yemisebenzi yokuthuthukisa umphakathi ngenxa yezinqubomgomo ezingazinaki izidingo zabo. Ucwaningo lukhombe ukuthi abesifazane basemakhaya bahlala besengozini futhi bavuleleke kumazinga aphezulu obuphofu njengoba behluleka ukuthola ukwesekwa okudingeka kakhulu kubayeni babo, abaholi bomphakathi kanye nohulumeni kazwelonke ngezinqubomgomo zabo ezibahlukanisile. Ngendlela yokukhishwa ngaphandle kwezenhlalo, amalungelo abesifazane aphuliwe futhi isithunzi sabo sonakalisiwe futhi sancishiswa, ngoba nje benganikwanga ukwesekwa okudingekayo ukuze babandakanyeke ekuthathweni kwezinqumo kwezepolitiki. Amagama asemqoka afana nokuba sengozini, ubuphofu ngokuphelele nokuvalelwa ngaphandle emphakathini kuchazwa njengezinye zezinto ezibe nomthelela ebuphofini besifazane basemakhaya. Izinhlelo zomphakathi iv ziqhubekile nokubeka abesifazane enhluphekweni futhi bahlala njengeqembu elizimele elihluleka ukubamba iqhaza ngokugcwele futhi lisizakale ezikhungweni zomphakathi. Okutholakele ocwaningweni kunikeza ezinye izindlela ezihlukile njengezindlela zokubhekana nabesifazane basemakhaya okudingeka bazilandele ukuze benze kangcono ngokwesimo sabo sobumpofu. Izisombululo ezahlukahlukene ezingaba khona njengoba amasu okubhekana nazo nezinhlelo zokungenelela zichaziwe ocwaningweni. Ukuze ekugcineni ngikwazi ukusho ukuthi igebe lobuphofu kubantu besifazane selivaliwe, kuzodingeka izinqubomgomo ezinamandla ezingekho lapho ngenjongo yokuhlobisa kuphela kepha ezifuna ukubhekana nokwenza ngcono amazinga okungalingani osekuyisikhathi eside kuthinta abesifazane basemakhaya. Lezi zinqubomgomo kuzofanele zisetshenziswe ngendlela efanele ukubhekana nezidingo nezinselelo zabesifazane basemakhaya. / Lolu cwaningo luhlose ukuhlola izingqinamba zezenhlalo nezomnotho abesifazane basemakhaya abaseZimbabwe ababhekana nazo. Abesifazane basemakhaya bakhishwa inyumbazane emphakathini futhi bakhishwa inyumbazane ezinhlelweni zokuthuthukisa umphakathi, ngenxa yalokho izindima zabo zicekelwa phansi namazwi abo ezintweni ezibathintayo ayenziwa buthaka. Izici ezifana nesomiso esiqhubekayo, ukungabi bikho kwezinsizakusebenza, isiko nesimo sezulu esingesihle seziqhubekile nokubeka isikhundla sabesifazane basemakhaya engcupheni. Ukuziphilisa ngokulima kube ngomunye wemisebenzi emikhulu eyenziwa ngabesifazane basemakhaya ekukhiqizweni kokudla emakhaya, kepha lokhu bekungalethi imiphumela elindelwe kakhulu ngenxa yokuntuleka komanyolo nemishini yokukhuthaza isivuno esingcono. Ucwaningo lusebenzise indlela ephathelene nesimo futhi kwaqoqwa nemininingwane ngezingxoxo zocingo ngokuya ngamaphrothokholi woKhuvethe Alert Level 3. Lolu cwaningo luveza izinselelo eziningi zezenhlalo nezomnotho abesifazane besemakhaya eZimbabwe ababhekana nazo. Imiphumela yalolu cwaningo ikhombisa ukuthi abesifazane basakhishwa inyumbazane emikhakheni eminingi yemisebenzi yokuthuthukisa umphakathi ngenxa yezinqubomgomo ezingazinaki izidingo zabo. Ucwaningo lukhombe ukuthi abesifazane basemakhaya bahlala besengozini futhi bavuleleke kumazinga aphezulu obuphofu njengoba behluleka ukuthola ukwesekwa okudingeka kakhulu kubayeni babo, abaholi bomphakathi kanye nohulumeni kazwelonke ngezinqubomgomo zabo ezibahlukanisile. Ngendlela yokukhishwa ngaphandle kwezenhlalo, amalungelo abesifazane aphuliwe futhi isithunzi sabo sonakalisiwe futhi sancishiswa, ngoba nje benganikwanga ukwesekwa okudingekayo ukuze babandakanyeke ekuthathweni kwezinqumo kwezepolitiki. Amagama asemqoka afana nokuba sengozini, ubuphofu ngokuphelele nokuvalelwa ngaphandle emphakathini kuchazwa njengezinye zezinto ezibe nomthelela ebuphofini besifazane basemakhaya. Izinhlelo zomphakathi iv ziqhubekile nokubeka abesifazane enhluphekweni futhi bahlala njengeqembu elizimele elihluleka ukubamba iqhaza ngokugcwele futhi lisizakale ezikhungweni zomphakathi. Okutholakele ocwaningweni kunikeza ezinye izindlela ezihlukile njengezindlela zokubhekana nabesifazane basemakhaya okudingeka bazilandele ukuze benze kangcono ngokwesimo sabo sobumpofu. Izisombululo ezahlukahlukene ezingaba khona njengoba amasu okubhekana nazo nezinhlelo zokungenelela zichaziwe ocwaningweni. Ukuze ekugcineni ngikwazi ukusho ukuthi igebe lobuphofu kubantu besifazane selivaliwe, kuzodingeka izinqubomgomo ezinamandla ezingekho lapho ngenjongo yokuhlobisa kuphela kepha ezifuna ukubhekana nokwenza ngcono amazinga okungalingani osekuyisikhathi eside kuthinta abesifazane basemakhaya. Lezi zinqubomgomo kuzofanele zisetshenziswe ngendlela efanele ukubhekana nezidingo nezinselelo zabesifazane basemakhaya / Lolu cwaningo luhlose ukuhlola izingqinamba zezenhlalo nezomnotho abesifazane basemakhaya abaseZimbabwe ababhekana nazo. Abesifazane basemakhaya bakhishwa inyumbazane emphakathini futhi bakhishwa inyumbazane ezinhlelweni zokuthuthukisa umphakathi, ngenxa yalokho izindima zabo zicekelwa phansi namazwi abo ezintweni ezibathintayo ayenziwa buthaka. Izici ezifana nesomiso esiqhubekayo, ukungabi bikho kwezinsizakusebenza, isiko nesimo sezulu esingesihle seziqhubekile nokubeka isikhundla sabesifazane basemakhaya engcupheni. Ukuziphilisa ngokulima kube ngomunye wemisebenzi emikhulu eyenziwa ngabesifazane basemakhaya ekukhiqizweni kokudla emakhaya, kepha lokhu bekungalethi imiphumela elindelwe kakhulu ngenxa yokuntuleka komanyolo nemishini yokukhuthaza isivuno esingcono. Ucwaningo lusebenzise indlela ephathelene nesimo futhi kwaqoqwa nemininingwane ngezingxoxo zocingo ngokuya ngamaphrothokholi woKhuvethe Alert Level 3. Lolu cwaningo luveza izinselelo eziningi zezenhlalo nezomnotho abesifazane besemakhaya eZimbabwe ababhekana nazo. Imiphumela yalolu cwaningo ikhombisa ukuthi abesifazane basakhishwa inyumbazane emikhakheni eminingi yemisebenzi yokuthuthukisa umphakathi ngenxa yezinqubomgomo ezingazinaki izidingo zabo. Ucwaningo lukhombe ukuthi abesifazane basemakhaya bahlala besengozini futhi bavuleleke kumazinga aphezulu obuphofu njengoba behluleka ukuthola ukwesekwa okudingeka kakhulu kubayeni babo, abaholi bomphakathi kanye nohulumeni kazwelonke ngezinqubomgomo zabo ezibahlukanisile. Ngendlela yokukhishwa ngaphandle kwezenhlalo, amalungelo abesifazane aphuliwe futhi isithunzi sabo sonakalisiwe futhi sancishiswa, ngoba nje benganikwanga ukwesekwa okudingekayo ukuze babandakanyeke ekuthathweni kwezinqumo kwezepolitiki. Amagama asemqoka afana nokuba sengozini, ubuphofu ngokuphelele nokuvalelwa ngaphandle emphakathini kuchazwa njengezinye zezinto ezibe nomthelela ebuphofini besifazane basemakhaya. Izinhlelo zomphakathi iv ziqhubekile nokubeka abesifazane enhluphekweni futhi bahlala njengeqembu elizimele elihluleka ukubamba iqhaza ngokugcwele futhi lisizakale ezikhungweni zomphakathi. Okutholakele ocwaningweni kunikeza ezinye izindlela ezihlukile njengezindlela zokubhekana nabesifazane basemakhaya okudingeka bazilandele ukuze benze kangcono ngokwesimo sabo sobumpofu. Izisombululo ezahlukahlukene ezingaba khona njengoba amasu okubhekana nazo nezinhlelo zokungenelela zichaziwe ocwaningweni. Ukuze ekugcineni ngikwazi ukusho ukuthi igebe lobuphofu kubantu besifazane selivaliwe, kuzodingeka izinqubomgomo ezinamandla ezingekho lapho ngenjongo yokuhlobisa kuphela kepha ezifuna ukubhekana nokwenza ngcono amazinga okungalingani osekuyisikhathi eside kuthinta abesifazane basemakhaya. Lezi zinqubomgomo kuzofanele zisetshenziswe ngendlela efanele ukubhekana nezidingo nezinselelo zabesifazane basemakhaya / Ngudo i ṱoḓa u wanulusa khaedu dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Vhafumakadzi vha vhuponi ha mahayani a vho ngo katelwa kha matshilisano na u siwa nnḓa kha mbekanyamushumo dza mveledziso ya tshitshavha, nga nṱhani ha zwenezwo mishumo yavho i dzhielwa fhasi na musi vha tshi amba zwine zwa vha kwama zwi thudzelwa kule. Nyimele dzi ngaho sa gomelelo ḽi sa gumi, u shayea ha zwiko, mvelele na mihumbulo ya poḽotiki i sa takadzi zwo ḓi bvela phanḓa na u vhea vhafumakadzi vha vhuponi ha mahayani kha vhuimo ha khombo. Vhuḓilimeli ho vha muṅwe wa mishumo mihulwane ine vhafumakadzi vha vhuponi ha mahayani vha ita kha mveledzazwiḽiwa muṱani, fhedzi hezwi a zwo ngo bveledza mvelelo dze dza vha dzo lavhelelwa zwihulu zwo itiswa nga nṱhani ha u shaya zwishumiswa na manyoro u bveledza khaṋo dza khwine. Ṱhoḓisiso yo shumisa kuitele kwa ngona ya khwaḽithethivi ngeno data yo kuvhanganywa nga kha inthaviwu dza luṱingo u ya nga matshimbidzele a u Dzhiela nṱha Vhuimo ha 3 ha Covid-19. Ngudo yo wanulusa khaedu dzo vhalaho dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Mvelelo dza ngudo dzo sumbedzisa uri vhafumakadzi vha kha ḓivha vho siwa nnḓa kha masia manzhi a mveledziso dza tshitshavha nga nṱhani ha mbekanyamaitele dzine dza sa dzhiele nṱha ṱhoḓea dzavho. Ngudo yo topola zwauri vhafumakadzi vha vhuponi ha mahayani vha dzula vhe khomboni na u ṱanea kha vhuimo ha vhushai vhuhulwane musi vha tshi kundelwa u wana thikhedzo khulwanesa ine vha i ṱoḓa u bva kha vhafarisi vhavho, vharangaphanḓa vha zwitshavha na muvhuso wa lushaka nga kha mbekanyamaitele dzawo dze dza vha khethelula. Nga kha u siwa nnḓa kha matshilisano, pfanelo dza vhafumakadzi dzo pfukekanya ngeno tshirunzi vi tshavho tsho tsitsela fhasi na u hoṱefhadzwa, ngauri a vho ngo ṋetshedzwa thikhedzo yo teaho u dzhenelela kha tsheo dza zwa poḽotiki. Maipfi a ndeme a ngaho sa u vha khomboni, vhushai ha vhukuma na u sa katelwa kha matshilisano zwo ṱalutshedzwa sa dziṅwe dza nyimele dzo shelaho mulenzhe kha vhushai ha vhafumakadzi vha vhuponi ha mahayani. Sisiṱeme ya matshilisano yo bvela phanḓa na u ṱana vhushai ha vhafumakadzi na u dzula vhe tshigwada tsho khethululwaho tsho kundelwaho u dzhenelela tshoṱhe na u vhuelwa kha zwiimiswa zwa matshilisano. Mawanwa a ngudo o ṋetshedza nḓila dza u ṱhaḓula dzo fhambanaho sa zwiṱirathedzhi zwa u tshila zwine vhafumakadzi vha vhuponi ha mahayani vha ṱoḓa u zwi tevhela u itela u ita zwa khwine kha vhuimo havho ha vhushai. Khonadzeo dzo fhambanaho dza thasululo sa zwiṱirathedzhi zwa u tshila na mbekanyamushumo dza u dzhenelela dzo bviselwa khagala kha ngudo. U swikela hune ra kona u amba uri gake ḽa vhushai kha vhushai ḽo ṱumanywa, mbekanyamaitele dzo khwaṱhaho dzi ḓo ṱoḓiwa dzine dza sa vhe henefho fhedzi u itela u khavhisa fhedzi u itela u amba na u khwinisa vhuimo ha u sa lingana he ha kwama lwa tshifhinga tshilapfu vhafumakadzi vha vhuponi ha mahayani / Ngudo i ṱoḓa u wanulusa khaedu dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Vhafumakadzi vha vhuponi ha mahayani a vho ngo katelwa kha matshilisano na u siwa nnḓa kha mbekanyamushumo dza mveledziso ya tshitshavha, nga nṱhani ha zwenezwo mishumo yavho i dzhielwa fhasi na musi vha tshi amba zwine zwa vha kwama zwi thudzelwa kule. Nyimele dzi ngaho sa gomelelo ḽi sa gumi, u shayea ha zwiko, mvelele na mihumbulo ya poḽotiki i sa takadzi zwo ḓi bvela phanḓa na u vhea vhafumakadzi vha vhuponi ha mahayani kha vhuimo ha khombo. Vhuḓilimeli ho vha muṅwe wa mishumo mihulwane ine vhafumakadzi vha vhuponi ha mahayani vha ita kha mveledzazwiḽiwa muṱani, fhedzi hezwi a zwo ngo bveledza mvelelo dze dza vha dzo lavhelelwa zwihulu zwo itiswa nga nṱhani ha u shaya zwishumiswa na manyoro u bveledza khaṋo dza khwine. Ṱhoḓisiso yo shumisa kuitele kwa ngona ya khwaḽithethivi ngeno data yo kuvhanganywa nga kha inthaviwu dza luṱingo u ya nga matshimbidzele a u Dzhiela nṱha Vhuimo ha 3 ha Covid-19. Ngudo yo wanulusa khaedu dzo vhalaho dza ikonomi ya matshilisano dzine vhafumakadzi vha vhuponi ha mahayani kha ḽa Zimbabwe vha livhana nadzo. Mvelelo dza ngudo dzo sumbedzisa uri vhafumakadzi vha kha ḓivha vho siwa nnḓa kha masia manzhi a mveledziso dza tshitshavha nga nṱhani ha mbekanyamaitele dzine dza sa dzhiele nṱha ṱhoḓea dzavho. Ngudo yo topola zwauri vhafumakadzi vha vhuponi ha mahayani vha dzula vhe khomboni na u ṱanea kha vhuimo ha vhushai vhuhulwane musi vha tshi kundelwa u wana thikhedzo khulwanesa ine vha i ṱoḓa u bva kha vhafarisi vhavho, vharangaphanḓa vha zwitshavha na muvhuso wa lushaka nga kha mbekanyamaitele dzawo dze dza vha khethelula. Nga kha u siwa nnḓa kha matshilisano, pfanelo dza vhafumakadzi dzo pfukekanya ngeno tshirunzi vi tshavho tsho tsitsela fhasi na u hoṱefhadzwa, ngauri a vho ngo ṋetshedzwa thikhedzo yo teaho u dzhenelela kha tsheo dza zwa poḽotiki. Maipfi a ndeme a ngaho sa u vha khomboni, vhushai ha vhukuma na u sa katelwa kha matshilisano zwo ṱalutshedzwa sa dziṅwe dza nyimele dzo shelaho mulenzhe kha vhushai ha vhafumakadzi vha vhuponi ha mahayani. Sisiṱeme ya matshilisano yo bvela phanḓa na u ṱana vhushai ha vhafumakadzi na u dzula vhe tshigwada tsho khethululwaho tsho kundelwaho u dzhenelela tshoṱhe na u vhuelwa kha zwiimiswa zwa matshilisano. Mawanwa a ngudo o ṋetshedza nḓila dza u ṱhaḓula dzo fhambanaho sa zwiṱirathedzhi zwa u tshila zwine vhafumakadzi vha vhuponi ha mahayani vha ṱoḓa u zwi tevhela u itela u ita zwa khwine kha vhuimo havho ha vhushai. Khonadzeo dzo fhambanaho dza thasululo sa zwiṱirathedzhi zwa u tshila na mbekanyamushumo dza u dzhenelela dzo bviselwa khagala kha ngudo. U swikela hune ra kona u amba uri gake ḽa vhushai kha vhushai ḽo ṱumanywa, mbekanyamaitele dzo khwaṱhaho dzi ḓo ṱoḓiwa dzine dza sa vhe henefho fhedzi u itela u khavhisa fhedzi u itela u amba na u khwinisa vhuimo ha u sa lingana he ha kwama lwa tshifhinga tshilapfu vhafumakadzi vha vhuponi ha mahayani / Development Studies / M.A. (Development Studies)

This study investigates the Zimbabwean women listeners of a gender-focused radio programme Nguva yevanhukadzi (Time for Women) to find out what meanings they take from the programme. Located within the broad theoretical framework of cultural studies and drawing on audience reception theories, the study focuses on the ways in which Shona-speaking women bring their understandings of their social roles, derived from their lived socio-cultural experiences of patriarchy, to their decoding of the text. The study was set in Harare’s high-density suburb of Mbare and used the qualitative research methods of individual and focus group interviews. The study was conducted against the backdrop of the signing of the Global Political Agreement (GPA) of September 2008, which ended the impasse among the warring political parties, ZANU PF, MDC-T and MDC and introduced a new era of collectively tackling socio-economic development, including redressing gender disparities through women’s empowerment. This study examines the factors shaping the audiences’ readings of the programme and seeks to establish whether the mass media has determining power on its audience in the reception of messages or if the audiences (women) have interpretive freedom. Using Hall’s (1980) Encoding/ Decoding model, the study examines the factors that influence the audiences’ choice in making preferred, negotiated or oppositional readings and the arguments they advance in line with those readings. While the interviews revealed that most of the female listeners “negotiated” the dominant encoded meanings, seeking their relevance to their varied situations and contexts (O’ Sullivan et al. 1994:152; Ang 1990: 159), of interest is the manner in which the women dealt with the discourse of patriarchy within the context of promoting women empowerment. The contestation between women empowerment and addressing patriarchy reflected the subverted notions of maintaining the status quo, while applauding the women’s commitment and ability to interrogate the practicality of issues under discussion and drawing lessons relevant to their day to day lives prior to making the preferred reading. As such, the study revealed that preferred readings are not always automated, but can be a result of intense interrogation among media audiences.

Thesis (Ph.D.) -- University of Adelaide, Dept. of Politics, 1999. / Bibliography: leaves 290-311.

The central focus of this study was to determine the extent to which identity formation influenced Zimbabwean A-level female students’ perceptions of and participation in physics. The themes from the sub-problems included the influence of contextual factors on identity formation in relation to physics as a subject at Advanced Level (A-level), facets of identity formation considered to be of significance by female students in relation to physics, the way in which female students’ perceptions of physics influenced their participation in the subject as well as the factors of identity formation considered as contributing to developing an orientation towards physics by female students. A qualitative approach grounded in an interpretivist paradigm was used. A tri-hybrid theoretical lens comprising of Wenger’s (1998) Social Learning Theory featuring CoP, the Feminist Stand point Theory and Sfard and Prusak’s (2005) notion of ‘telling’ identities or stories, enabled a rich understanding of the influences of identity formation on female students’ perceptions of and participation in physics. The data generating methods used were classroom observation, Draw-A-Scientist Test and semi-structured interviews conducted with nine participants. The data were collated to generate narratives. Key findings: The contextual factors that influenced the identity formation of female students and subsequently their participation in physics at A-level included: Parental and siblings influence; cultural perceptions; impact of the O-level experience; A-level physics teachers’ attitudes; classroom and laboratory experience; male peer influence and other factors such as an understanding of the relevance of physics in daily life. Facets of identity formation considered to be of significance by female students in relation to physics included: being confident, fearless, intelligent, and courageous, liking physics and being determined. These facets motivated them to develop an identity in favour of physics. The female participants studying only mathematics perceived themselves as very intelligent but with a fear of failing physics, lacking confidence and courage. Female students who held negative perceptions towards physics chose to do only mathematics at A-level while those with positive perceptions which influenced the formation of a positive physics identity displayed enthusiasm and commitment to achieve high levels of performance in the subject. Factors of identity formation considered as contributing positively to the development of an orientation towards physics by female students included the importance of v female physics teachers as role models, motivation from O-level science teachers, high self-confidence, high self-esteem, parental support and encouragement, and aspirations towards a physics related career. Gender insensitivity displayed by male teachers, male peer harassment and gender stereotyping are factors in identity formation considered as inhibiting the development of an orientation towards physics by female students. This study provides physics educators, physics planners and the government with detailed information on the role identity formation plays on the participation of Zimbabwean female adolescent students in A-level physics. The findings may be used by heads of schools to sensitise academic staff on the gender dimensions of teaching and learning as well as by counsellors and parents to encourage females to enrol for physics and mathematics as their subjects of choice. This study also contributes to the strengthening of educational research in Zimbabwe, especially research aimed at emancipation of female students in Zimbabwe.

This study focused on the representation and participation of rural women in local governance in the Masvingo and Mashonaland Central provinces of Zimbabwe. It argued that increased representation and participation of women in local governance, particularly as ward councillors and senior administrative employees, is important and should be pursued. This has the potential to change the local governance system. The research further argued that change is more likely to occur when elected women are supported by the presence of more women at the most senior administrative levels in the local governance system. The presence of more women is required if the local governance system is to become inclusive of the diversity of the people it represents, especially women. This study rejected the assumption that rural women are passive recipients of local governance since they contribute significantly in fulfilling household and community needs and interests. Through their knowledge and understanding of the construction of power relations at the local level, rural women have creatively managed to produce, reproduce and use alternative strategies which are based on their sexuality and traditional gender roles in challenging and transforming gender inequality at the local level and in improving the quality of rural women. A National Gender Management System (NGMS) that can be used to effectively promote gender equity, equality and justice in local authorities has been developed. It is desirable that the NGMS be established within the existing organisational framework of central and local governments in Zimbabwe. This should be connected to the national structures to ensure that local level activities are systematically accounted for at the national level. The NGMS recognises the strategic importance of building partnerships with social actors at all levels. Qualitative research method was used in the study. The study used both primary and secondary data in analysing the representation and participation of rural women in local governance in the two selected provinces in Zimbabwe, namely Masvingo and Mashonaland Central. Primary data was collected through in-depth interviews and survey questionnaires, while secondary data was gathered through a literature survey of relevant textbooks, newspapers, and peer-reviewed journals, reports and legislation. The research findings indicated that rural women face a number of constraints in getting access to and participating in local governance. Some of the constraints include; cultural beliefs; violence against women; lack of resources; lack of mutual support among women; domestic responsibilities; and institutional factors. The contributions of the research to the study of women in local governance are discussed. Recommendations to increase the participation of women in local governance are made. These include creating an enabling environment for women’s political empowerment, gender-responsive budgets, capacity-building programmes, establishment of gender focal points, gender management committees and teams, increasing women’s self-worth and changing perceptions by men. The study also found that decentralisation in Zimbabwe has not brought local governance closer to rural women due to the interweaving cultural, structural, physical and financial barriers local government faces in ensuring gender equality.

Health Studies / M.A. (Health Studies)

Submitted in fulfillment of the requirements for the degree of Master of Management Science: Public Management (Peace-building), Durban University of Technology, Durban, South Africa, 2016. / The purpose of the study was to assess or investigate the forms, causes and effects of violence towards lone women from Pumula Township, Bulawayo, Zimbabwe. In finding these it seeks to prevent violence towards these lone women. It is noted that structural male dominant culture and inequality are the major causes of violence towards lone women in Pumula; this is also similar in Sub-Saharan Africa. Many studies on lone women have been done worldwide and to the best of my knowledge, none that seeks for substantive solutions has been done in Bulawayo. This study was exploratory and qualitative in nature. This was done through a forum, focus group interviews and personal interviews. The data in the forum was collected by an advisory team and the researcher was the facilitator in all interviews. The major method of data collection was the focus group interviews. Also for triangulation purposes, and to complement the focus group interviews, individual interviews were done. Stakeholders’ workshops and lone women workshops were conducted to propose the means that could be used to reduce violence against lone women. Ethical standards were observed during the study. The findings of the study indicate that violence towards lone women is caused by a patriarchal culture and the social norms that make lone women to be stigmatised, ostracised and discriminated against because of their status. The confiscation of their property after the death of their spouses, or divorce, the struggle to shelter and care for their children often causes lone women ill-health and low self-esteem. They also find it difficult to find time for self as they are the breadwinners. It was proposed that the community and the lone women work together to curb violence against lone women and to combat all the injustices that are happening within society. Women empowerment and development can eradicate violence against the lone women. / M