Focusing on Cyrene and Serima art workshops under the tutelage of Paterson and Groeber, respectively, the study acknowledges the foundational importance of Christian art (from the late 1930s up to the 1960s) in the rise of prominent first generation artists in Zimbabwe such as Mukomberanwa, Ndandarika, Khumalo, Songo, Sambo and many others. It rejects perceptions of African modernism as inauthentic imitations of artistic innovations that originated with European art. While accepting that there was a deliberate fusion of traditional art into mission mainstream education to produce Christian art forms with a strong Africanised identity, the study reveals missionaries’ conservatism and restrictions on artistic freedom. It, therefore, locates the formation of modern art in Zimbabwe largely within a broader spectrum of Africans’ encounter with colonialism or western culture which induced artists to invent new artistic expressions reflecting their own emergent political and socio-economic circumstances. The novelty and outright rejection of missionary impact are, therefore, alien to the natural synthesis that informed artistic modernism in Zimbabwe. / Art History, Visual Arts and Musicology / M.A. (Art History)

This study looks at the construction of white identity within postcolonial conflict in Zimbabwe. Is it possible to be white and African? And how will the white African look when his identity as 'privileged' is stripped from his/her? This study also challenges the church to respond to the endemic violence by finding ways of bringing hope and healing. The role that trauma plays in our ongoing narratives is explored along with ways to exit these cycles without re-traumatizing large sectors of the community who are considered 'outsiders'. It ends with questioning the usefulness of 'white' and 'race', except as a political construction that benefits those in power to be able to tap into past historic pain and injustice. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

African-American and Zimbabwean women live and do theology from different cultural and contextual worldviews, although they share the same skin colour. The narrative stories of three Zimbabwean and one African-American Christian women and how they share inter culturally the struggle of identity, identity-formation and survival/liberation while maintaining their cultural uniqueness form die basis of this research project. These shared experiences can offer significant contributions to the broader feminist liberation theology. The Christian faith has served as a shared source of sustenance, resilience, healing and renewal as well as a shared source for constructive and affirming identity-formation for Zimbabwean and African-American women. Consequently, building strong relationships that address contextual issues facing women of Africa and the Diaspora, as suggested by this research, offers significant opportunities for eliminating some of the barriers and boundaries that prevent Zimbabwean and African- American women from enjoying the quality of life that God meant for everyone. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

The study investigated Zimbabwean Christian and Muslim women who had experienced domestic violence with a view to finding out the extent to which these women used provisions of the Domestic Violence Act of 2006. The study was conducted in urban Masvingo and its surroundings. The methodology applied to the empirical investigation was qualitative and was informed by the phenomenological, feminist and pragmatic theoretical frameworks. Data was collected, by means of in-depth semi-structured interviews, from 30 participants, 22 Christian and 8 Muslim, who were selected using purposive sampling and snowball sampling techniques. In investigating the women’s experiences, some questions guided the study. These include: Where and to what extent does a select group of Christian and Muslim women who fall victim to domestic violence normally seek help? How do religious and cultural beliefs and practices influence the response to domestic violence by the abused as well as those to whom they report? To what extent do religious communities prevent selected victims of domestic violence from seeking legal assistance? Data was analysed by coding responses according to themes. The study revealed that the participants perceived domestic violence as having diverse causes and most of them saw their religion as crucial in addressing their plight. It emerged that a majority of the participants sought help from their religious communities as well as relatives and friends. Mixed responses emanated from these sources of help. The most common response, based largely on religious and cultural beliefs, was to encourage participants to avoid reporting to authorities. It also emerged that most of the participants were not willing to seek help from the police, courts or legal practitioners to seek redress because of the advice they received as well as their own internalised beliefs. Religious, social, and economic factors prevented most participants from appealing to provisions of the Domestic Violence Act.It was concluded that the Zimbabwean Domestic Violence Act had limited usefulness for participants because of religious, social and economic factors. It was recommended that if relevant stakeholders could jointly work together, domestic violence would be alleviated. Recommendations for further research were also made. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

This study focuses on the teaching of Indigenous African Music (IAM) in Zimbabwean primary schools, and proposes a new Experiential Open Class Pedagogy relevant to its multicultural contexts. A postcolonial theoretical paradigm informs the discussion of secondary literature, and the analysis of empirical data obtained through the following methods: interviews, lesson observations, focus group discussions, and the analysis of teaching documents. Case studies were conducted at ten schools in the Gweru district of Zimbabwe. These schools were chosen from a mix of urban, peri-urban, and rural communities. The findings show the continued effects of colonialism on IAM teaching practices and pedagogy. The effects of globalization and the high levels of migrancy in and out of Zimbabwe are discussed as factors shaping the teaching of IAM. Formal models of learning have undermined the status of IAM in favour of Western classical music. Recognizing this bias, but also the fact that culture is dynamic, this study strikes a balance by proposing a new pedagogy that integrates Western and African approaches to music education. The study findings feed into the development of a new hybridised model called the Experiential Open Class Pedagogy (EOCP), which is suitable for multicultural contexts. This pedagogy encourages learners to use their personal experience of IAM practices in the home, and to draw on expertise from their local communities. The participation of children and their elders in the community contributes to the openness of the learning process. A combination of learning at home, in communities, and in classrooms is vital in utilising all the critical avenues to acquiring knowledge and experience of IAM. Recommendations on policy and practice in Zimbabwean primary school education offer solutions to the present challenges. It is important for teachers to be active stakeholders in documenting the very IAM practices they teach by carrying out research, and through continuous improvement initiatives in multicultural contexts. / Art History, Visual Arts and Musicology / D. Phil. (Music)

This qualitative study analyses gendered metaphors in selected Zimbabwean Shona songs. The study explores how musicians deploy gendered metaphors to propagate, reinforce or challenge gender views and positions held in the Zimbabwean contemporary society. The corpus of data comprised Shona popular songs released between 1988 and 2018 and down loaded from You-tube. The songs were transcribed, translated into English and metaphors identified and interpreted using a combination of the Pragglejaz Group (2007), Steen (2007) and Charteris-Black (2004) metaphor identification methods. Charteris-Black’s (2004) Critical Metaphor Analysis was adopted as the key theory and method of analysis. The analysis drew support from Lazar's (2007) Feminist Critical Discourse Analysis, Foucault (1980) and Butler's (1990) ideas on discourse and gender. The findings reveal that Zimbabwean musicians singing in Shona discursively use gendered metaphors to construct, reinforce or challenge views and positions on gender. While the metaphors describe and evaluate men and women positively and negatively for ideological purposes, the metaphors largely marginalise women more than men. The metaphors therefore, have the effect of legitimising and naturalising male dominance in the Zimbabwean society. However, the same musicians occasionally utilise metaphor discoursal power to resist, challenge and control the dominance. Metaphors become a conduit through which topical contemporary gender issues, norms and values, gender views and positions are highlighted and debated. Two contesting ideologies were noted: one ideology emphasised that women are inferior to men and men should tolerate them for their weaknesses and the second projected women as men’s equals and that men and women roles complement each other. It is the conclusion of this study that gendered metaphors in Shona song lyrics allow musicians to discursively and for ideological purposes reinforce, contest and negotiate various gender perspectives making metaphors a powerful tool for shaping views on gender. Therefore the research, recommends that stakeholders recognise and promote the critical role played by language on inculcating gender perceptions in such domains as music, to come up with language programmes that promote gender parity and equality in society. / Linguistics and Modern Languages / Ph. D. (Languages, Linguistics and Literature)

Literature indicates that inclusion of deaf children in mainstream schools is a complex process and that it has eluded many deaf practitioners and education systems for a very long time. New research is, however, pointing to the potential for sign bilingual education as a viable strategy for improving inclusivity of deaf children in mainstream settings. The purpose of the current study was, therefore, to interrogate how sign bilingual education was used as a strategy for inclusion of deaf children in Zimbabwe. The study was premised on Cummins Linguistic Interdependence theory and adopted the mixed methods paradigm which is informed by the philosophy of pragmatism. The sequential explanatory design was utilized and participants were selected using random sampling for the quantitative phase and purposive sampling for the qualitative phase. Questionnaires, face-to-face and focus group interviews (FGIs) were used to elicit data from participants. These data were presented on SPSS generated graphs and analysed using frequency counts, percentages and inferential statistics based on the analysis of Spearman’s Rank Order Correlation Coefficient at 5% level of significance (p=0.005). Consequently, qualitative data were presented as summaries and direct quotes and analysed using thematic and content analyses. The results revealed that the conception, hence the practice of sign bilingual was limited and had challenges, but that it had the greatest potential benefits for inclusion of deaf children in mainstream schools in Zimbabwe. On these bases, the study recommended training of teachers and parents as well as staff development of the teachers and school administrators. The study also recommended adoption of best practices such as early exposure, co-teaching, co-enrolment, multi-stakeholder participation, turning special schools into resource centers for sign bilingual education and inclusion and embracing ICT. A further recommendation pointed to review of policy in line with best practices. Ultimately, the study proposed a framework for sign bilingual education as a strategy for inclusion of deaf children in mainstream schools in Zimbabwe. / Inclusive Education / Ph. D. (Inclusive Education)

Several studies suggest that sexual assaults are experienced differently by males than by females. In dominant discourses in which sexual perpetration is associated with males and sexual victimisation with females, males are expected to practice and exhibit hegemonic masculinity. This gendered perception of sexual assaults means that female perpetration of male child sexual abuse often goes unrecognised and that male perpetration is particularly problematic for male victims. Using a feminist critical paradigm and critical discourse analysis as a research design, this study explored how a sample of male victims in Zimbabwe experienced sexual abuse as children and how they were affected by it. The study, further, explored how the male victims of childhood sexual abuse sought to reconcile the experience of victimisation with their identity as males. Nine men participated in the study. The sample was, due to the sensitive nature of the topic, purposively selected using letters describing the nature of the study and inviting participation. The letters were distributed through diverse channels, including a newspaper with national coverage. Most participants reported experiences of female perpetrated abuse. The study found that, in keeping with dominant discourses of hegemonic masculinity, the participants struggled to construct themselves as victims. Many of the participants were considerably and negatively affected by having been sexually abused. Participants utilised a variety of methods to come to terms with the fact that they were males who had been victimised. / Psychology / M.A. (Psychology)

Text in English with abstracts in English, isiXhosa and isiZulu / Disability studies largely ignored or neglected the experiences of rural women with disabilities (WWD) in the Global South. This qualitative study documents the challenges faced by Zimbabwean rural WWD in the enjoyment of their fundamental rights and freedoms. Against the backdrop of various global, regional and national efforts to advance WWD’s rights, the study examines possibilities for change. Utilising a phenomenological design, data were collected through in-depth interviews with women and girls with disabilities (WGWD), and semi-structured interviews with state and non-state actors in disability rights. Augmented by observations and extensive literature and policy reviews, the research findings revealed that the majority of rural WWD are not aware of their legal rights and have limited access to productive resources, information, employment, education and food. Rural WWD face mobility challenges and are largely discriminated against in health institutions and excluded from taking part in socioeconomic and political activities. Girls with disabilities in inclusive schools battle against a myriad of attitudinal, environmental and administrative hurdles that limit their academic and social functioning. The results confirm the feminist disability theory’s view that the functioning of WGWD is heavily determined by wider contextual, social, historic and gendered power relations. The findings support recommendations for an urgent alignment of liberal national disability instruments, policies and practices to international human rights norms. The 2013 Constitution effectuates a human rights approach to disability, yet in practice the exclusion of the disabled, rural, female ‘other’ continues unabated. Transformation in this regard must include a restructuring of financial resourcing of various state institutions for advancing disability rights. Various avenues to ensure for effective disability rights mainstreaming, lobbying, advocacy, awareness raising, and capacitation of rural communities are suggested. At the heart of it all is a change in mind-sets to embrace WWD as equal human beings with rights and dignity. / Izifundo zobulwelwe azikhange ziyithathele ngqalelo imeko namava abantu basetyhini abayimilwelwe behlala emaphandleni kumazwe asemaZantsi. Esi sifundo somgangatho sibhala ngemingeni ejongene nabasetyhini abayimilwelwe basemaphandleni eZimbabwe xa befuna ukuxhamla amalungelo nenkululeko eyimfanelo yabo yemveli. Ngokuqwalasela imizamo eliqela yehlabathi jikelele, yezithili neyesizwe ekuphuhliseni amalungelo abasetyhini abayimilwelwe, esi sifundo sivavanya amathuba otshintsho. Ngokusebenzisa uyilo lwezifundo ngokwenzekayo, kwaqokelelwa iinkcukacha zolwazi ngokuqhuba udliwano ndlebe olunzulu namakhosikazi namantomabazana ayimilwelwe, kwaqhutywa nodliwano ndlebe lwemibuzo engenampendulo zithe ngqo (semi structured interviews) nemibutho yoburhulumente nengeyoyoburhulumente esebenza ngamalungelo emilwelwe. Uphando olwalukhatshwa kukuzibonela nokufunda nzulu okubhaliweyo ngemigaqo nkqubo, lwaveza ukuba uninzi lwabasetyhini abayimilwelwe basemaphandleni alwazi nto ngamalungelo alo asemthethweni kwaye alufikeleli ngokwaneleyo kwimithombo eluncedo, ulwazi, imisebenzi, imfundo nokutya. Abasetyhini abayimilwelwe basemaphandleni bajamelene nemingeni yokungakwazi ukuhamba kwaye bayacalucalulwa kakhulu kumaziko ezempilo. Ababandakanywa ekuthatheni inxaxheba kwimisebenzi yezentlalo, uqoqosho nezombuso/upolitiko. Amantombazana ayimilwelwe asezikolweni zikawonkewonke asedabini nemiqobo emininzi yendlela acingelwa ngayo, indawo ewangqongileyo nolawulo, zinto ezo zikuthibazayo ukusebenza kwawo kwezemfundo nasekuhlaleni. Iziphumo zophando ziyangqinelana nengcingane yezifundo zabasetyhini ethi indlela yokwenza izinto yabasetyhini abayimilwelwe ilawulwa ikakhulu lunxulumano lweemeko ezigqubayo, ezentlalo, ezembali nezesini. Iziphumo zophando zixhasa iingcebiso ezithi makukhawuleziswe kwenziwe ungqamano phakathi kwezixhobo, imigaqo nkqubo nemisebenzi yobulwelwe esizweni nezimiselo zamalungelo oluntu kwihlabathi ngokubanzi. UMgaqo Siseko wama-2013 ubeka elubala indlela yokujongana nobulwelwe, kodwa kuyaqhubeka kona ukujongelwa phantsi kwemilwelwe, yabasemaphandleni, yabasetyhini. Inguqu kulo mbandela kufuneka iquke ukuyilwa ngokutsha kwenkxaso mali kumaziko oburhulumente ahlukeneyo ukwenzela ukuba kuqhutyelwe phambili amalungelo emilwelwe. Kucetyiswa ngeendlela ezahlukeneyo zokuqinisekisa amalungelo emilwelwe njengokwenza iinkqubo ezifanelekileyo ezingundoqo, ngokuthethathethana nokuphembelela, ngokwazisa uluntu nokuxhobisa uluntu lwasemaphandleni. Esizikithini sako konke kufuneka utshintsho lwengqondo ukwenzela ukuba bamkelwe abasetyhini abayimilwelwe njengabantu abalingana nabanye benamalungelo nesidima. / Izifundo ezimayelana nokukhubazeka zivame ukunganaki noma ukungabi nandaba nokwenzeka kubantu besifazane abakhubazekile (ama-WWD) abahlala emaphandleni emazweni angakathuthuki ngokwanele (aseGlobal South). Lolu cwaningo olubheka kabanzi imininingwane engamaqiniso luqopha izingqinamba ezikhungethe abesifazane baseZimbabwe abakhubazekile abahlala emaphandleni ngenkathi bethokozela amalungelo abo asemqoka kanye nenkululeko yabo. Phezu kwemizamo eyahlukahlukene yezinga lomhlaba, lezifunda nelikazwelonke, yokuthuthukisa amalungelo abesifazane akhubazekile, lolu cwaningo lubheka amathuba akhona oguquko. Kwasetshenziswa uhlobo lokucwaninga olubheka okuthize ngokuhlola imibono yalabo abake baba sesimweni salokho okucwaningwa ngakho, ngokufaka imibuzo abesifazane kanye namantombazane akhubazekile, kanye nalabo abadlala indima kwezamalungelo abantu abakhubazekile abasebenzela umbuso nabangasebenzeli umbuso. Ngokufakazelwa kakhulu ngokubonakele kanye nokuhlaziywa kwemibhalo nenqubomgomo, imiphumela yocwaningo enohlonze iveze ukuthi iningi labesifazane abakhubazekile basemaphandleni abawazi amalungelo abo ezomthetho kanti futhi abafinyeleli ngokuphelele emithonjeni elusizo, kwimininingwane, kwimisebenzi, kwezemfundo kanye nasekudleni. Abesifazane abakhubazekile basemaphandleni babhekana nezingqinamba zokungakwazi ukuhamba kahle kanti futhi bayacwaswa ezikhungweni zezempilo, baphinde banganikwa ithuba lokubamba iqhaza kwezenhlalo-mnotho nezepolitiki. Amantombazane akhubazekile ezikoleni ezamukela zonke izinhlobo zabafundi babhekana nezimo eziningi eziyizingqinamba maqondana nendlela aphathwa ngayo, nesimo sendawo kanye nokwenziwa kwezinto okuba nomkhawulo ekwenzeni kwabo maqondana nezemfundo nezenhlalo. Imiphumela iqinisekisa umbono wenzululwazi elwela abesifazane abakhubazekile wokuthi ukusebenza kwabesifazane abakhubazekile, esikhathini esiningi, kuvame ukuvela ngenxa yengqikithi esabalele yobudlelwano bamandla maqondana nenhlalo, umlando kanye nobulili. Imiphumela yocwaningo yeseka izincomo zokuthi kumele kube khona ukulinganiswa okuphuthumayo kwempahla yokusebenza maqondana nokukhubazeka, izinqubomgomo kanye nezindlela zokusebenza ezingeni likazwelonke kanye nokuvamile ezingeni lomhlaba wonke kokuphathelene namalungelo abantu. UMthethosisekelo wonyaka we-2013 wenza kusebenze indlela yokubheka ukukhubazeka ngeso lamalungelo abantu, kodwa indlela okwenziwa ngayo iqhubeka kakhulu nokubandlulula abesifazane abakhubazekile basemaphandleni. Uguquko, maqondana nalokhu, kumele lufake ukuhlelwa kabusha kosizo lwezimali ezikhungweni ezahlukahlukene zombuso eziqhuba phambili amalungelo aba. Kuhlongozwa izindlela ezahlukahlukene zokuqinisekisa amalungelo abakhubazekile okufaka kukho ukufakwa kwemiphakathi yasemaphandleni ezinhlelweni, ukukhulumisana nayo ukuze ibambe iqhaza, ukuyilwela, ukwenza ukuba iqaphele okwenzekayo kanye nokuyinikeza amandla okwenza. Okuyiyona nto ebaluleke kakhulu, wuguquko ekucabangeni ukuze abesifazane abakhubazekile bathathwe njengabantu abalingana nabanye abanamalungelo nesithunzi. / Development Studies / D. Phil. (Development Studies)

The recent political conflict in Zimbabwe has attracted the attention of policymakers, academics and the media alike in the neighbouring countries of the region, across the African continent and internationally. While the story of an ageing African liberation hero turned dictator who, through autocratic rule, has governed his country and his people to the ground in order to maintain power is captivating, a key element of the fascination is the critical diplomatic role played by South Africa from 2000 onward. Foreign policy in post-apartheid South Africa on paper is driven by human rights and democracy, conflict prevention and conflict resolution through peaceful means, and the promotion of African interests in world affairs. However, after observing South Africa’s involvement in the Zimbabwe conflict between 2000 and 2009, South Africa’s foreign policy appears to be propelled more by African solidarity and sovereignty, anti-imperialism, and a softer interpretation of preventive diplomacy than its international counterparts. Thabo Mbeki’s preventive diplomacy toward Zimbabwe during his presidency was slow to produce results, lacked transparency and frustrated many, yet, when examined under a preventive diplomacy theoretical lens, Mbeki’s policy did eventually garner success through the signing of the Global Political Agreement (GPA) and the formation of an inclusive government in Zimbabwe. This dissertation examines the role of preventive diplomacy in South Africa’s foreign policy toward Zimbabwe under Mbeki’s leadership and determines the point at which South Africa switched from an approach of preventive diplomacy to one of conflict resolution and conflict management. The concept of ‘preventive diplomacy’ is often focused on government-to-government relations or the high level diplomacy of intergovernmental organizations such as the United Nations (UN). Multi-track diplomacy expands on this traditional interpretation and considers the preventive diplomacy contributions of a variety of non-state actors to the practice of conflict prevention. This dissertation uniquely moulds the preventive diplomacy theoretical framework of Michael Lund with Kumar Rupesinghe’s concept of multi-track diplomacy to form a more comprehensive illustration of the role of preventive diplomacy in the approach of multiple actors towards the Zimbabwe conflict. The more inclusive preventive diplomacy theoretical framework is then applied to the conflict in Zimbabwe between 2000 and 2009. Through the application of a preventive diplomacy framework which incorporates the concept of multi-track diplomacy it is then possible to observe the South African government’s preventive diplomacy approach toward Zimbabwe first between 2000 and 2007 and then as mandated by SADC between 2007 and 2009 and finally compare it with the diplomacy of multi-track actors such as the UN, Zimbabwe-based and South African-based civil society organizations, the Zimbabwean Diaspora, religious groups, and financial institutions. The examination of the larger role of preventive diplomacy in the Zimbabwe conflict situation leads to the understanding that each diplomatic effort is interlinked. Therefore the culminating event of the South African government’s preventive diplomacy approach in the Global Political Agreement could not have been achieved without the preventive diplomacy efforts of a multitude of actors who were also committed to preventing violence and finding a lasting solution to the conflict in Zimbabwe. / Dissertation (MA)--University of Pretoria, 2012. / Political Sciences / unrestricted