Dissertations / Theses on the topic 'Zulu (African people) – History'
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Mthethwa, Absalom Muziwethu. "The history of abakwaMthethwa." Thesis, University of Zululand, 1995. http://hdl.handle.net/10530/1193.
Full textAbaKwaMthethwa form a very important component of the Zulu nation as we know it today. They were in fact the vanguards in the implementation of the idea of a confederation of smaller states (clans) under one supreme ruler or a king who become their overlord. The history of abaKwaMthethwa is so wide that one would need volumes to do justice to it. This project is only going to deal with their movement from around uBombo mountains round about AD 1500 to 1818 when king Dingiswyo was assassinated by Zwide, inkosi of the Ndwandwe people. This project will furthermore concentrate on the life of Dingiswayo from the time he escaped death from his father. The project also seeks to examine the controversy surrounding Dingiswayo's formative journey. It is intended that Dingiswayo's influence and his contribution socially, politically, military and economically to the upliftment of the Mthethwa confederacy will be examined. Finally mention will be made of the royal imizi, some principal imizi not necessarily royal ones, as well as religious imizi that are to be found at KwaMthethwa.
Ntuli, Sihle Herbert. "The history of the Mthiyane people who were removed from Richards Bay to Ntambanana wendsday 6 January 1976." Thesis, University of Zululand, 1998. http://hdl.handle.net/10530/1310.
Full textThis paper seeks specifically to analyse the history of the people who were forcibly removed from the present day Richards Bay (previously called Mhlathuze Lagoon.) to the arid land of Ntambanana. The Paper will concentrate on the experience endured by these people' during this unfortunate episode. The experience entailed difficulties, deaths, hunger, resistance and even in some cases willingness or happiness, homelessness etc. It is also interesting to indicate that the Group Areas Act, which strongly manifested itself through force removal was forcefully implemented in moving the original inhabitants of Richards Bay.
Kloppers, Roelie J. "The history and representation of the history of the Mabudu-Tembe." Thesis, Stellenbosch : University of Stellenbosch, 2003. http://hdl.handle.net/10019.1/16366.
Full textENGLISH ABSTRACT: History is often manipulated to achieve contemporary goals. Writing or narrating history is not merely a recoding or a narration of objective facts, but a value-laden process often conforming to the goals of the writer or narrator. This study examines the ways in which the history of the Mabudu chiefdom has been manipulated to achieve political goals. Through an analysis of the history of the Mabudu chiefdom and the manner in which that history has been represented, this study illustrates that history is not merely a collection of verifiable facts, but rather a collection of stories open to interpretation and manipulation. In the middle of the eighteenth century the Mabudu or Mabudu-Tembe was the strongest political and economic unit in south-east Africa. Their authority only declined with state formation amongst the Swazi and Zulu in the early nineteenth century. Although the Zulu never defeated the Mabudu, the Mabudu were forced to pay tribute to the Zulu. In the 1980s the Prime Minister of KwaZulu, Mangusotho Buthelezi, used this fact as proof that the people of Maputaland (Mabudu-land) should be part of the Zulu nation-state. By the latter part of the nineteenth century Britain, Portugal and the South African Republic laid claim to Maputaland. In 1875 the French President arbitrated in the matter and drew a line along the current South Africa/ Mozambique border that would divide the British and French spheres of influence in south-east Africa. The line cut straight through the Mabudu chiefdom. In 1897 Britain formally annexed what was then called AmaThongaland as an area independent of Zululand, which was administered as ‘trust land’ for the Mabudu people. When deciding on a place for the Mabudu in its Grand Apartheid scheme, the South African Government ignored the fact that the Mabudu were never defeated by the Zulu or incorporated into the Zulu Empire. Until the late 1960s the government recognised the people of Maputaland as ethnically Tsonga, but in 1976 Maputaland was incorporated into the KwaZulu Homeland and the people classified as Zulu. In 1982 the issue was raised again when the South African Government planned to cede Maputaland to Swaziland. The government and some independent institutions launched research into the historic and ethnic ties of the people of Maputaland. Based on the same historical facts, contrasting claims were made about the historical and ethnic ties of the people of Maputaland. Maputaland remained part of KwaZulu and is still claimed by the Zulu king as part of his kingdom. The Zulu use the fact that the Mabudu paid tribute in the 1800s as evidence of their dominance. The Mabudu, on the other hand, use the same argument to prove their independence, only stating that tribute never meant subordination, but only the installation of friendly relations. This is a perfect example of how the same facts can be interpreted differently to achieve different goals and illustrates that history cannot be equated with objective fact.
Simelane, Antonio L. "The origin of the Mkhwanazi tribe under Mkhontokayise J. Mkhwanazi." Thesis, University of Zululand, 1993. http://hdl.handle.net/10530/1192.
Full textThe History of the Mkhwanazi tribe between the UMhIathuze and the UMlalazi rivers in the east and west respectively and the Indian Ocean and the Ongoye moun tains in the South and North is an off shoot of the Mkhwanazi tribe of the chief Somkhele in the Hlabisa district • Its history can be clearly' understood by first looking at the history of the Mkhwanazi tribe in the Hlabisa district.
Shongwe, Acquirance Vusumuzi. "King Dingane : a treacherous tyrant or an African nationalist?" Thesis, University of Zululand, 2004. http://hdl.handle.net/10530/1123.
Full textThis thesis focuses on the reasons why King Dingane of the Zulu nation has been portrayed predominantly as a treacherous tyrant in South Africa's Eurocentric historical databases and poses the question whether he should, instead, not be regarded as the forerunner of African nationalism. It also examines the roots of European imperialism in South Africa, as recorded in governmental, geographical, trade and missionary records, and points out that, as with the first colonial invasion by Islam that resulted in the Tarikh chronicles, European imperialism was also inherently based on foreign and nationalistic biases. The study concludes that these preconceived notions have adulterated and overwhelmed the purer African voice that is uniquely represented by the oral tradition. Because the subdued African voice is regarded as more reliable than the written Eurocentric records, this study attempts to augment the Africa- centered work of Africanist historians who have, for several decades, revisited the oral history of Africa in order to recover, rehabilitate and represent a point of view and perspective intrinsic and special to Africa. The history of King Dingane of the Zulus encapsulates the problem of African historiography best because most of the sources from which accounts of his reign are reconstructed are European, and for this reason, propagate a Eurocentric bias. For example, while Eurocentric White historians are able to present, in print, three eyewitness accounts of the death of Piet Retief, the African point of view based on oral history is largely disregarded. This study seeks to redress this imbalance by championing the African point of view, which is considered to be not only sensible but also plausible and justifiable. Likewise, much attention has been given to the many studies that demonise King Dingane for the single act of viciously killing the purportedly innocent and innocuous Voortrekkers, while the broad contours of context against which his actions should be judged are disregarded. The purpose of this thesis is to debunk the myth of King Dingane's unfairness and criminality. It can therefore be interpreted as an effort at decriminalizing King Dingane's actions - a dimension that earlier as well as contemporary scholars of African history have hitherto ignored. It is hoped that in time similar studies on other issues will broaden this perspective and help to create the balance so sorely missing in Zulu history. A theoretical framework for historical representation is provided in chapter one of the study, while chapter two examines the mindset of the White explorers that arrived in Africa, and their imperial agenda that sought to control, drastically change and re-order everything. Chapter three attempts to portray the greatness of King Dingane in dealing with matters of governance as well as other issues that were to have a profound impact on the way in which he came to be portrayed in history books. Chapter four discusses the relationship between King Dingane and the British Settlers at Port Natal, while chapter five deals with the relationships between King Dingane and the Voortrekkers, who sought the very freedom from the British in the Cape Colony that they were prepared to destroy among Africans in the Zulu Kingdom. The final chapter deals with public history and perceptions about King Dingane in the 21^' century. The two museums that commemorate Impi yase Ncome/the Battle of 'Blood River' on 16 December are contrasted with each other and their potential for nation building is examined in a critical light. The central thesis of this study is that the historiography of the early years of the 19'^ century inevitably, and perhaps even deliberately, represented King Dingane as a tyrant with neither nationalistic proclivities nor stately qualities. The popularity of this historiographic perspective is arguably symptomatic of a hegemonic disciplinary praxis that seeks to privilege the principles of selection, preference and bias in the use of the vast archive of sources available to the historian, from the written to the oral source. To all intents and purposes, this principle, which interpolates the discourse of history as well as the producers and consumers of historical scholarship, has led to a limited, over-determined and totalizing view of King Dingane. It is this biased discourse that articulates with the dominant ideology that not only informed scholarship, but also reflected the ideology of the institutions responsible for shaping historiography. A full analysis of the circumstances surrounding King Dingane at the time, including the history, the culture, the political dynamics and the personalities of the actors, leads one to the inexorable conclusion that this thesis arrives at - namely that the king did what 'a king had to do.' It is furthermore concluded that the evidence leads one to believe that King Dingane should be seen as a forerunner of Black Nationalism, instead of being branded as a treacherous, bloodthirsty tyrant.
Ngubane, Mlungisi. "Sources of succession disputes in respect of ubukhosi / chieftainship with regard to the Cele and Amangwane chiefdoms, KwaZulu-Natal." Thesis, University of Zululand, 2005. http://hdl.handle.net/10530/436.
Full textThis dissertation seeks to take up the challenge of contributing to such an understanding of chieftainship by looking at the chieftainship succession disputes in the Cele clan of Phungashe and AmaNgwane clan of Bergville in the Province of KwaZulu -Natal, South Africa. The incorporation of indigenous political structures within the wider South African state has a long history, starting from the movements of people from one area to the other, the formation of smaller chiefdoms and bigger chiefdoms and to the rise of the Zulu kingdom. The entire process of Zulu state formation has been through a series of succession disputes which exist among many clans even nowadays. Also, the role of successions runs from the arrangements of indirect rule at the latter part of the nineteen-century to the pivotal role played by traditional leaders in the homeland administration and after 1994, the recognition of the institution, status and role of traditional leadership in the country's first democratic constitution and the enactment of the Traditional Leadership and Governance Framework Act. No. 41 of 2003 which makes provision for the establishment of the Chieftainship Dispute Resolution Commission.
Wylie, Dan. "White writers and Shaka Zulu." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002276.
Full textBerge, Lars. "The Bambatha Watershed : Swedish Missionaries, African Christians and an Evolving Zulu Church in Rural Natal and Zululand 1902-1910." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-743.
Full textSarja, Karin. ""Ännu en syster till Afrika" : Trettiosex kvinnliga missionärer i Natal och Zululand 1876–1902." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-2876.
Full textPerrill, Elizabeth A. "Contemporary Zulu ceramics, 1960s-present." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3330798.
Full textTitle from PDF t.p. (viewed on Jul 21, 2009). Source: Dissertation Abstracts International, Volume: 69-10, Section: A, page: 3782. Adviser: Patrick R. McNaughton.
Ndlovu, Sanelisiwe Primrose. "A critical exploration of the ideas of person and community in traditional Zulu thought." University of the Western Cape, 2021. http://hdl.handle.net/11394/8346.
Full textThe issue of personhood has long been of concern to many philosophers. The primary concern has been about determining the necessary and sufficient conditions for an entity to be a person at a particular point in time. The most common answer in Western terms is that to be a person at a time is to have certain special mental properties such as psychological connectedness. On the other hand, others argue that we can only ever understand the ascription of mental characteristics as part of a necessarily joint set of physically instantiated properties. Most recent contributions to the topic have however cast doubt on these earlier attempts to understand personhood solely in terms of bodily and psychological features. Not only do they suggest a model of personhood that is individualistic, they also fail to make reference to communal and social elements. In particular, many non-Western, specifically African, cultures foreground these communal and social aspects. This is true of the Akan, Yoruba and Igbo cultures. As Kwasi Wiredu and Kwame Gyekye; Dismas Masolo; Segun Gbadegesin; and Ifeanyi Menkiti have shown respectively. However, there is a lack of comparable philosophical inquiry in the Southern African context. The primary aim of this study is to critically explore the metaphysical, cultural, linguistic and normative resources of the Zulu people in understanding what it means to be a person. The approach is predominantly conceptual and analytic, but it also draws on some empirical data with a view to extending the results of the literature-based study. Not only does this extend the field of cultural inquiry to personhood, it also opens up new opportunities to tackle old problems in the debate, including the question of what should be the proper relationship between the individual and the community. Specifically, I argue that rather than focus attention on the priority of the individual or community in relation to each other, consideration of the notion of personhood in Zulu culture reveals that notwithstanding significant communal constraints forms of agency are available to individuals. http://
Pewa, Elliot Sagila. "The philosophical, behavioural and academic merit of uMaskandi music." Thesis, University of Zululand, 2005. http://hdl.handle.net/10530/277.
Full textThis document on umaskandi is about a vocal musical style that was created and nurtured by the Zulu people. Externally and, at a distance, the style may not appear to be artistically captivating, praiseworthy, and linguistically significant. It is but only on closer scrutiny that the aesthetic worth of the music can be realized. Even then, without a considerable research into a sizeable amount of the people's arts in relation to their life activities, a casual listener may not identify any worthiness in the practice of umaskandi music. This is generally the case with all the music of Africa. The music is contained in the life activities of the people. Having discovered the entertaining element in the music, a serious listener will still be faced with the greater challenges of fathoming the organization of sound, the significance of the libretto and the physical execution, in relation to the lifestyles of the performers. The sound of the music, the observed rhythmic activity of the performers, and the language of the libretto and its elocution are only the surface of the activity. There is still, but, more signification in the unsaid source of the music. The reason for the neglect of this music style by Western cultures and by some modern local indigenous Africans, was not a mere oversight, but a result of stigmatization of all African arts by Europeans, whose intention was to dominate the whole of Africa. They would not succeed in managing the people dictatorially without destroying the latter's culture- For some time, therefore, because of such pressures and the demands of the culture of cities, and missionary education, the Westerners were able to 'convert' some Africans against their own (African) culture. Such attempts to 'Europeanize' Africans took place wherever there were European settlers on African soil. But, because of the breadth of the continent, they could not cover the whole surface of the country. Even amongst those that were reached, like the Zulus, there were always people who were not willing to abandon their indigenous heritage. Many were unbending and insisted on maintaining their traditional arts and cultures. It was from such a cultural attitude and disposition that umaskandi idiom was born. The coming in of democratic rule in South Africa has, however, restored the dignity of every human culture in the country. Therefore, all nationalities are free to practise their various cultures with firmness and self-assurance. This attitude lent more confidence to those that performed umaskandi music. It took some time before 'sophisticated' Africans could appreciate the sound and movement in performance of umaskandi performance style. The other nationalities took a little longer. Up to this day, those that have not been orientated in the language of the performers have not grasped the essence in umaskandi music, because of the social contextual nature of the music. Should a form of prejudice against indigenous African languages be sustained, ignorance about the life and thought patterns of Africans shall grow. This will be a drawback for the South African people as a whole. This phenomenon is worthy of mention because the propagation of isiZulu is getting threatened in many ways. First: There is a big population of Zulu and non-Zulu learners that do not receive tuition of their vernacular because some school managers are negative towards African languages. Secondly: Umaskandi musicians, who are the custodians of isiZulu language and culture, and other Zulu artistes, shall never be comprehended if the language is ignored. So, for those unfortunate learners who do not have isiZulu in their curriculum, the doors are closed on both sides. Since they are not given tuition in the classroom, they are most likely to develop a negative attitude towards the language, which would be a great disaster. In their schooling career, they will also miss the further * education through music' that is provided by Zulu music practitioners at large. Umaskandi musicians, who are speakers of isiZulu language, are in their own way, keepers and propagators of isiZulu culture. Their instruments are tuned in isiZulu style, which is their own instrumental creation bashed on their singing style. Their libretto is in isiZulu. They are historians of isiZulu life and its relevant culture of yesteryear. This will be missed. Umaskandi concept, which embraces the isiZulu instrumental tuning, isiZulu manner of dancing, isiZulu vocal harmony and isiZulu elocution of izibongo (praise poetry) , originated in the indigenous lives of the Zulu people. These people were so solid in their belief and practice that they clang tenaciously onto their culture even when they were exposed to a conglomeration of foreign cultures in the horrible mining environment. Umaskandi concept, therefore, had an effect on the people's behaviour. When the African indigenous people came across the new musical instrumentation at their disposal, they adapted the latter and used them to become an extension of their vocal styles. When conditions in the mines were depressing, degrading and debasing, they painfully sang of the good life that they had left behind in their indigenous homes. Through this umaskandi style, they have, therefore, been able to relate a people's history. The final question in the last chapter is whether umaskandi concept can be a method of education in the performance of instruments just as tonic solfa is a method of vocal music. The question can be extended further to inquire whether umaskandi concept can be a method of moral and cul tural determination and perseverance as it has been the case with Zulu musicians.
Makhanya, Ntombizonke Eunice. "Ucwaningo olunzulu ngesibaya." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1195.
Full textLolu cwaningo luhlose ukuvusa ugqozi lokufuya kubantu. Esikhathini eside abantu balahle amasiko abo , balibala amasiko ezinye izizwe. Lolu cwaningo luhlose ukuqwashisa iSintu ukuthi, yize sesingasazi ukuthi kumele sibhekephi, nokho lisekhona ithemba nekhambi elingenziwa. Uma nje besingaba nesineke, sivume ukuqalaza emuva, nokho bezingabuya emasisweni . Lolu cwaningo luzoveza ngokusobala bha ukuthi kwakukhonjwa ngophakathi kwelokhokho. Kuzovela yonke in::okozo yasekhaya ngaphandle kokuwa uvuka , uqhathanisa onsumbulwana. Ingani phela uphokophele ukuthola ukudla okwakha umzimba, njengobisi , amasi nokunye. Lolu cwa.'1ingo luzoveza ukubambisana komndeni ekumiseni insika yawo isibaya. Lolu cwaningo luzoveza isidingo sesibaya emzini womnumzane .
Warrick, Rebecca Whitt. "Universal codes of ethics for medical research on human subjects : insights from the community orientation of the Zulu and Kikuyu." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81520.
Full textBrelage, Elna. "Die radiodrama in isiZulu met verwysing na die werk van D.B.Z. Ntuli." Diss., Pretoria : [s.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-10132005-085945/.
Full textQueener, Nathan Lee. "The People of Mount Hope." Youngstown State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1263334302.
Full textMarguerite, Dodd Nicole. "Core self-evaluations, racial evaluation and learning amongst Zulu students at the university of Zululand." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1008398.
Full textJali, Nozizwe Martha. "The African perception of death, with special reference to the Zulu : a critical analysis." Thesis, Stellenbosch : University of Stellenbosch, 2000. http://hdl.handle.net/10019.1/897.
Full textThesis (MPhil (Philosophy))--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: Death is a universal phenomenon and each culture develops its own ways of coping with it. The reaction of people to death also involves a complex network of relationships. To appreciate their responses to this phenomenon requires an understanding of the socio-cultural context in which these responses occur because they influence the individual's responses to issues of life and death. In the African context and indeed in the Zulu culture, death is a continuation of life in the world hereafter. The deceased renews his relationship with his ancestral relatives. Various rites and ceremonies are performed to mark his reunion with his ancestral relatives. For the living, the rites and ceremonies mark a passage from one phase of life to another requiring some readjustment. The belief in the existence of life after death also affects the nature of these rites and ceremonies, the social definition of bereavement and the condition of human hope. The belief in the existence of the ancestors forms an integral part African religion and its importance cannot be over-estimated. This belief flows from the strong belief in the continuation of life after death, and the influence the deceased have on the lives of their living relatives. The contact between the living and the living dead is established and maintained by making offerings and sacrifices to the ancestors. The ancestors, therefore, become intermediaries with God at the apex and man at the bottom of the hierarchical structure. However, for the non-African, the relationship seems to indicate the non-existence of God and the worshipping of the ancestors. Women play a pivotal role in issues of life and death, because African people recognize their dependence and the procreative abilities of women to reconstitute and to extend the family affected by the death of one of its members.Social change and Westernisation have affected the way the African people view death. Social changes have been tacked onto tradition. A contemporary trend is to observe the traditional and Christian rites when death has occurred. The deceased is then buried in accordance with Christian, as well as traditional rites. The belief in the survival of some element of human personality is a matter of belief and faith. It lessens the pain and sorrow that is felt upon the death of a loved one by giving the believer hope that one day he will be reunited with his loved one and thereby easing the fear and anxiety of death. Thus, the purpose of this investigation is to critically analyse the African perception of death and its implications with special reference to the Zulu people. The objective is to expose the complexities, diversities and the symbolism of death. The essence is to demystify the African perception of death and to indicate that the perception of death is not necessarily unique to African people in general and to the Zulu people in particular. Other groups like Christians have perceptions of death particularly with regard to the world hereafter. The aim of the investigation of the topic is to reveal some of the underlying cultural beliefs in death, enhance those beliefs that are beneficial to society and discard those that are anachronistic. Since culture is dynamic, not everything about African tradition will be transmitted to the future generation; there is bound to be cultural exchange.
AFRIKAANSE OPSOMMING: Die dood is 'n universele fenomeen en elke kultuur ontwikkel sy eie manier om daarmee om te gaan. Mense se reaksie op die dood geskied binne 'n komplekse netwerk van verhoudinge. Om mense se reaksie op hierdie fenomeen te begryp, is 'n verstaan van die sosio-kulturele konteks nodig waarin hierdie reaksies plaasvind, aangesien dit die individu se reaksie op lewe en dood beinvloed. In die Afrika-konteks en ook in die Zulu-kultuur word die dood beskou as die kontinuasie van lewe in die hiermamaals. Die oorledene hernu sy verhouding met sy voorouers. Verskeie rituele en seremonies vind plaas om hierdie gebeurtenis te identifiseer. Vir die oorlewendes is die rituele en seremonies die oorgang van een lewensfase na 'n ander en vereis dus 'n mate van aanpassing. Die geloof in die lewe na die dood beinvloed die aard van hierdie rituele en seremonies, die sosiale defenisie van rou en die toestand van menslike hoop. Die geloof in die bestaan van die voorvaders vorm 'n integrale deel van Afrika-religie en die belangrikheid daarvan kan nie oorskat word nie. Die geloof vloei voort uit die sterk geloof in die hiermamaals en die geloof aan die invloed wat oorledenes op hulle lewende nasate het. Die kontak tussen die lewendes en die lewende oorledenes word daargestel en onderhou deur offerandes aan die voorvaders. Die voorvaders word dus gesien as intermediere skakel in 'n hierargie met God aan die bokant en die mens aan die onderkant. Maar, vir nie-Afrikane, dui hierdie struktuur op die nie-bestaan van God en die aanbidding van die voorvaders. Vroue speel 'n deurslaggewende rol in kwessies van lewe en dood aangeslen Afrikane hul afhanklikheid besef van vroue se voortplantingsbekwaamhede om die famile wat deur die dood geaffekteer is te herkonstitueer en te vergroot. Sosiale veranderinge en verwestering affekteer Afrikane se houding teenoor die dood. Sosiale veranderinge is bo-oor tradisie geplaas. 'n Hedendaagse neiging is om Christelike sowel as tradisionele rituele na te volg na 'n sterfte. Die oorledene word begrawe in ooreenstemming met sowel tradisionele as Christelike praktyke. Die geloof in die oorlewing van elemente van die menslike persoon is 'n kwessie van geloof. Dit verminder die pyn en lyding na die afsterwe van 'n geliefde deur aan die gelowige oorlewende die hoop van 'n herontmoeting te bied - en verminder dus die vrees en angs wat met die dood gepaard gaan. Dus is die doel van hierdie ondersoek om 'n kritiese analise te maak van die Afrika-siening van die dood en die implikasies daarvan, met spesiale verwysing na die Zulu-nasie. Daar word probeer om die kompleksiteite, verskeidenhede en simbolisme van die dood aan te toon. Die essensie hiervan is om die Afrika-houding teenoor die dood te de-mistifiseer en te wys dat die siening van die dood nie noodwendig uniek van Afrikane in die algemeen en spesifiek van die Zoeloes is nie. Ander groepe soos Christene het beskouinge oor die dood met spesifieke verwysing na die hiernamaals. Die doel van die ondersoek is om sekere onderliggende kulturele oortuiginge aangaande die dood te onthul, om die beskouinge wat voordelig is, te versterk en om die anachronistiese beskouinge aan die kaak te stel en so te diskrediteer. Aangesien kultuur dinamies is, sal nie alles wat betref die Afrika-tradisie oorgedra word aan toekomstige generasies nie; daar sal noodwendig kulturele interaksie wees.
Ndlovu, Caesar Maxwell Jeffrey. "Religion, tradition and custom in a Zulu male vocal idiom." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002315.
Full textBernard, Penelope Susan. "Messages from the deep : water divinities, dreams and diviners in Southern Africa." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1007644.
Full textChessum, Lorna. "From immigrants to ethnic minority : African Caribbean people in Leicester, 1945-1981." Thesis, De Montfort University, 1998. http://hdl.handle.net/2086/4116.
Full textNdima, Mlungisi. "A history of the Qwathi people from earliest times to 1910." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1002402.
Full textNissen, Andrew Christoffel. "An investigation into the supposed loss of the Khoikhoi traditional religious heritage amongst its descendants, namely the Coloured people with specific references to the question of religiosity of the Khoikhoi and their disintegration." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/21841.
Full textThis study is about the Khoikhoi, known as the "Hottentots" who are today no longer to be found in their original state in South Africa. It deals with their religion nnd disintegration, especially the land issue. The author upholds that there are remnants of Khoikhoi religion and cultural elements present among the descendants of the Khoikhoi, nnmely the Coloured people, especially those in the Cape. These Khoikhoi religious and cultural elements give the Coloured people a dignified continuation with their forebearers. The author also demonstrates that the Khoikhoi were religious people in spite of misconstrued perceptions of their being, culture and traditions. These elements the author further states should be included in the discipline of African theology.
Hale, Frederick 1948. "The missionary career and spiritual odyssey of Otto Witt." Doctoral thesis, University of Cape Town, 1991. http://hdl.handle.net/11427/17274.
Full textThis thesis is a theological and historical study of the Swedish missionary and evangelist Peter Otto Helger Witt (1848-1923), who served as the Church of Sweden Mission's first missionary and as such launched its work amongst the Zulu people of Southern Africa in the 1870S before growing disillusioned with his national Lutheran tradition and, after following a tortuous spiritual path through generally increasing theological subjectivity, eventually becoming a loosely affiliated Pentecostal evangelist in Scandinavia. Undoubtedly owing to the embarrassment he caused the Church of Sweden Mission by resigning from it while it was in a formative stage, but also to tension between him and its leaders, Witt has never received his due in the historiography of Swedish missions. For that matter, his role in Scandinavian nonconformist religious movements for nearly a third of a century beginning in the early 1890S is a largely untold chapter in the ecclesiastical history of the region. This thesis is intended to redress these lacunae by presenting Witt's career as both a foreign missionary and evangelist as well as the contours of his evolving religious thought and placing both of these emphases into the broader history of Scandinavian and other missionary endeavours amongst the Zulus, late nineteenth-century developments in Swedish Lutheranism, and the coming to northern Europe of those religious movements in which he successively became involved. As the copious documentation indicates, it is based to a great extent on little-used materials in the archives of the Church of Sweden Mission and other repositories in Scandinavia, South Africa, and the United States of America. Witt's own numerous publications also provide much of the stuff for it. The structure of this study is essentially chronological and, within that framework, thematic with clear precedents in previous missions and ecclesiastical historiography. The first chapter is largely a critical review of previous pertinent literature, professional and otherwise, emphasising its general misunderstanding and neglect of Witt. Chapter II covers his background in nineteenth-century Swedish Lutheranism, call to the Church of Sweden Mission, and role in establishing that organisation's endeavours amongst the Zulus. Chapter Ill deals with the trauma of the Anglo-Zulu War of 1819, particularly Witt's controversial but misunderstood role in it and the place of this in the existing historiography of that conflagration. Chapter IV surveys his part in re-establishing the Swedish Lutheran mission following the war and his co-operative and at times creative role in this major task. Chapters V and VI, on the other hand, have as their respective themes Witt's consequential spiritual crisis of the mid-1880s and resulting gradual departure from the Church of Sweden Mission. The seventh chapter is a consideration of Witt's Participation in and temporarily great impact on the Free East Africa Mission, a pan-Scandinavian free church undertaking which undertook evangelisation in both Durban and rural Natal in 1889. Chapter VIII treats Witt's generally independent career in Scandinavia from 1891 until his death, focusing on the new developments in which he became involved. The final chapter is an attempt to assess his general place in the missions and ecclesiastical history of Scandinavia and Southern Africa.
Jolly, Pieter. "Strangers to brothers : interaction between south-eastern San and southern Nguni/Sotho communities." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/21822.
Full textThere is presently considerable debate as to the forms of relationships established between hunter-gatherers and their non-forager neighbours and whether relationships which are documented as having been established significantly affected these hunter-gatherer societies. In southern Africa, particular attention has been paid to the effects of such contact on hunter- gatherer communities of the south-western Cape and the Kalahari. The aim of this thesis has been to assess the nature and extent of relationships established between the south-eastern San and southern Nguni and Sotho communities and to identify the extent to which the establishment of these relationships may have brought about changes in the political, social and religious systems of south- eastern hunter-gatherers. General patterns characterising interaction between a number of San and non-San hunter-gatherer societies and farming communities outside the study area are identified and are combined with archaeological and historiographical information to model relationships between the south-eastern San and southern Nguni and Sotho communities. The established and possible effects of these relationships on some south-eastern San groups are presented as well as some of the possible forms in which changes in San religious ideology and ritual practice resultant upon contact were expressed in the rock art. It is suggested that the ideologies of many south-eastern San communities, rather than being characterised by continuity throughout the contact period, were significantly influenced by the ideological systems of the southern Nguni and Sotho and that paintings at the caves of Melikane and upper Mangolong, as well as comments made upon these paintings by the 19th century San informant, Qing, should be interpreted with reference to the religious ideologies and ritual practices of the southern Nguni and Sotho as well as those of the San. Other rock paintings in areas where contact between the south-eastern San and black farming communities was prolonged and symbiotic may need to be similarly interpreted.
Edwards, David. "Settlement, livelihoods and identity in Southern Tanzania : a comparative history of the Ngoni and Ndendeuli." Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/10324.
Full textAnderson, Elisabeth Dell. "A history of the Xhosa of the Northern Cape, 1795-1879." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/26614.
Full textWright, John. "The dynamics of power and conflict in the Thukela-Mzimkhulu Region in the late 18th and early 19th centuries: a critical reconstruction." Thesis, 1989. http://hdl.handle.net/10539/22294.
Full textThis dissertation sets out to trace the political history of part of what is now Natal in the period from the third quarter of the 18th century to the late 1820s. After briefly describing the nature of political organization in the region at the beginning of the period, it explains how, in the later 18th century, several large paramountcies emerged among the small-scale chiefdoms which had previously been in exclusive occupation of the area. It traces continuities between the conflicts which brought about the formation of these larger polities and the upheavals which, in the later 1810s and early 1820s, totally transformed the region's political landscape. It argues that the concept of the mfecane, which portrays these upheavals as a product of the violent expansion of the Zulu state, is based on colonial-made myths and is devoid of analytical usefulness. It shows that A.T. Bryant's supposedly authoritative account of the period of the upheavals is very largely plagiarized from two minor publications produced long before by Theophilus Shepstone. It goes on to propose an alternative account which demonstrates that the.Zulu state was simply one among a number of important political actors in the ThukelaMzimkhulu territories in the 1810s and 1820s. Though the Zulu were eventually able to establish domination of the region, they did not 'devastate' it, as conventionally they are supposed to have done, and were unable effectively to occupy more than a small part of it. The Zulu were still in the process of establishing a hold on the region when, in the mid-1820S, its political dynamics began to be transformed by the increasing involvement of British traders from Port Natal in the affairs of the Zulu state. By the end of the 1820s, cape-based commercial and political interests were beginning to contest Zulu hegemony in the region south of the Thukela, and a new era in its history was opening.
AC2017
Dube, Mbusiseni Celimpilo. "The tourism potential of Zululand north of the Tugela River with special reference to Zulu culture and history." Thesis, 2011. http://hdl.handle.net/10530/757.
Full textThis thesis highlights historical sites with tourism potential between the Tugela and Lower Umfolozi Rivers up to Kosi Bay and the Mozambique border. This is roughly the area administered by the Uthungulu Regional Council today. These historical sites are monitored and administered by two most important acts i.e. the National Heritage Resources Act No. 25 of 1999 and the KwaZulu-Natal Heritage Act No. 10 of 1997. This research project comprises four chapters. It examines factors related to pre-colonial Zulu culture and focuses on how these factors could attract tourists. Furthermore it deals with historical places rich in tourism potential, showing how these historical places can attract the tourists. Chapter one addresses Zulu history from the earliest times to the present and the important aspects shaping current Zulu culture. Chapter two deals with traditional ceremonies which are part of African culture. Chapter three deals with sites of archaeological and historical interest. It further identifies and describes specific areas that are rich in Zulu history. The fourth chapter examines the Maputaland area and the St. Lucia Node and surroundings. The purpose is to explore the tourism potential of each heritage site and or region. Zulu customs that have the potential to become tourist attractions are identified and discussed prior to conclusions, which are drawn in the last chapter.
Madlala, Thembinkosi Ntokozo. "The role of Prince Thimuni kaMudli kaJama in Zulu history with special reference to the activities of his sons, Ndlovu and Chakijana and their descendants, 1842-1980." Thesis, 2010. http://hdl.handle.net/10530/284.
Full textEvery nation has its own heroes that form part of its history- The history of the blacks, the Zulus in particular, is characterized by heroism, but very little is nowadays known about our heroes. The photo and the name of Prince TTiimuni appears in many books, but merely as an example of the traditional attire used by the hero warrior of AmaZuiu. No researcher has taken pains to trace the history of such a remarkable figure in the Zulu history. Thimuni belonged to Zimpohlo regiment of inkosi Shaka Zulu. He helped Shaka in building a strong Zulu nation by defeating different izizwe. Before the end of the Battle of Ndondakusuka, he crossed Thukela river into the British colony of Natal. Thimuni and his brother Sigwefoana supported Mbuyazi instead of Cetshwayo. Sigwebana died in the battle and Thimuni took over his wives, resulting in the birth of Chakijana and Lokoza. Ndlovu became the son of Thimuni's own first wife, Mkhomoto. The defeat of Mbuyazi resulted in strained relationship between Thimuni and the Zulu royal house. When Thimuni reached Maphumuio, inkosi Mkhonto Ntult gave him part of his area where he became inkosi. Thimuni's sons, Ndlovu and Chakijana disputed the heirship and Thimuni separated them. Chakijana was told to go and occupy Mvoti area as inkosi. Both Thimuni's sons used the name Nodunga for their districts and that was in honour of their grandfather, Mudli, whose umuzi was Nodunga. When the Bhambatha uprising broke out, Ndlovu and Chakijana sided with AmaZulu against the British government. That brought about reconciliation between them and the Zulu Royal House so that their sons Mbango and Piti communicated freely with the Zulu Royal House. Mbango's son, Manukanuka, was evicted in 1972 from his land by the South African government, the reason being that he communicated secreteiy with the British government against the loss of his land to Whites and Indians. The South African government sold Manukanuka's land for the part played by Chakijana in the Bhambatha uprising. Ubukhosi of Ndlovu's Nodunga No. 7 was only disturbed for a short period when Ndlovu was imprisoned. It was put under the Ngubane people under the chieftainship of Sibindi Ngubane of Mabomvini isizwe who made his brother, Mmeleli to be chief of Nodunga isizwe. However, when Ndiovu came back from exile ubukhosi was restored to him and his descendants.
Cope, Nicholas Lidbrook Griffin. "The Zulu royal family under the South African Government, 1910- 1933 : Solomon kaDinuzulu, Inkatha and Zulu nationalism." Thesis, 1985. http://hdl.handle.net/10413/8665.
Full textCanonici, Noverino Noemio. "Tricksters and trickery in Zulu folktales." Thesis, 1995. http://hdl.handle.net/10413/6350.
Full textThesis (Ph.D.)-University of Natal, Durban, 1995.
Leech, Stephen Michael. "Twentieth century images of the Zulu : selected representations in historical and political discourse." Diss., 1997. http://hdl.handle.net/10500/17194.
Full textHistory
M.A. (History)
Ntombela, Sipho Albert. "Amasu asetshenziswa ngomasikandi besizulu emculweni wabo." Thesis, 2011. http://hdl.handle.net/10500/10622.
Full textAfrican Languages
D. Litt. et Phil. (African Languages)
Xulu, Musa Khulekani. "The re-emergence of Amahubo song styles and ideas in some modern Zulu musical styles." Thesis, 1992. http://hdl.handle.net/10413/9503.
Full textThesis (Ph.D.)-University of Natal, Durban, 1992.
Ntuli, Sihle Herbert. "The Anglo-Zulu War of 1879 : the right hand column, with particular reference to the Zulu people defending themselves against the British invasion." Thesis, 2002. http://hdl.handle.net/10530/51.
Full textI have long since been interested in the Anglo-Zulu War of 1879. I have come to realise that the many British versions need to be balanced by a more Zulu oriented approach. Therefore the purpose of this thesis is to attempt to present a Zulu perspective which I hope will encourage a popular Zulu involvement both in research and tourism. What is prominent in my thinking is bringing to the foreground the lesser known, but nevertheless, significant, coastal campaign of the Zulu War of 1879. As the campaign unfolds I will attempt to see the developments from the Zulu position as they defended their homeland from British aggfe3sion. They, especially the younger warriors, were prepared to die for their King and traditional way of life. They had a proud military tradition and were intent on victory once war broke out on 11th January.
Magwaza, Thenjiwe S. C. "Orality and its cultural expression in some Zulu traditional ceremonies." Thesis, 1993. http://hdl.handle.net/10413/6172.
Full textButhelezi, Mbongiseni. "Kof' abantu, kosal' izibongo? : contested histories of Shaka, Phungashe and Zwide in izibongo and izithakazelo." Thesis, 2004. http://hdl.handle.net/10413/4214.
Full textThesis (M.A.)-University of KwaZulu-Natal, Durban, 2004.
Mazibuko, Lindokuhle Arthur. "The value-orientations and perceptions of Zulu secondary school pupils in Sebokeng." Thesis, 2014. http://hdl.handle.net/10210/11523.
Full textThe main aim of this research was to do an exploratory study of the value-orientations and perceptions of the Zulu pupi Is in Sebokeng in order to enable teachers to understand the Zulu pupils better and thus be in a posi tion to teach them more effectively. The phenomenological strategy served as a basis from where the research was undertaken. This strategy made provision for the employment of various methods such as action research, literature study, word- and concept analysis. A questionnaire was used to determine the value-orientations and perceptions of the standard eight and ten Zulu pupils. For the purpose of empirical investigation a total of 224 standard eight and ten Zulu pupils was drawn from Botebo-Tsebo and Moghaka secondary school s • This was the total number of all standard eight and ten Zulu pupils in the two fore-mentioned schools during the academic year 1991. The most important findings of the research are as follows: * The typical value code of the Zulu child is not compatible with the values promoted in the school. * The beliefs of the Zulu pupils range from tradi tional belief in ancestors to those of modern times. A large percentage of the pupils are Christians. However, they still support the traditional religion. * The present Zulu pupil is inclined towards individuality rather than group consciousness that characterized traditional culture. * When comparing the valueing of school related matters, it was found that the standard ten pup! Is were relatively more positive to schooling than their standard eight counterparts. * Another important finding is that Zulu pupils prefer nonintegrated schools. They give preference to schools for their own people.
Ncongwane, Sipho. "African materialist aesthetics in African literature with special reference to isiZulu texts." Thesis, 2018. http://hdl.handle.net/10500/25080.
Full textThis six-chapter study is a qualitative research work conducted within the Afrocentricity framework covering the application and testing of three newly found Afrocentric theories in African literature with special emphasis on isiZulu texts. The aim of this study is to test the application of Afrikan Humanism, Intsomi dream theory, and Africentricity theory. These theories were developed as a result of the debate between Eurocentric and Afrocentric scholars in literature and literary criticism. In this study the research comprised of examination of existing literature on literary criticism with particular focus on Afrocentricity perspectives on the literary criticism debate. The researcher employed the purposive sample on the theories as well as on the 5 short stories, and 2 novels on which Afrikana Humanisim, Intsomi dream theory, and Africentricity theory were applied. Amongst the findings, it is evident that South African scholars are still yearning to contribute on the debate and this has led to modifications of theories and development of new ones such as the Afrikan Humanism, Intsomi dream theory, Africentricity theory, African materialist aesthetics, multi-approach reading, systems, inter-cultural. Future research includes continued studies in decoloniality of African literature, orality research and empirical data should be generated to expand the field of African literary criticism with fresh approaches being tested and applied. New theories, literary frameworks need to be further investigated with a view of entrenching the application of Afrocentricity whilst decolonizing literature in Africa. , Materialist, Aesthetics, Literature, Orality, Orature, Decolonisation, Feminism, Theory, isiZulu, culture, tradition.
Feministiese geleerdes voer al geruime tyd 'n warm debat oor die kwessie of die normalisering van kosmetiese chirurgie vroue positief beïnvloed, vroue bemagtig deurdat dit volmag en keuse vir hulle in die hand werk (Gimlin 2002; Kuczynski 2006), of vroue onderdruk deurdat dit patriargale ideologieë voorstaan wat die vroueliggaam inperk en gevolglik die vrou inhibeer om haar stem te laat hoor (Blood 2005; Blum 2005; Clarke en Griffin 2007; Heinricy 2006; Tait 2007). In plaas daarvan om by hierdie debat betrokke te raak, gaan ek van die veronderstelling uit dat die normalisering van kosmetiese chirurgie 'n vorm van implisiete en eksklusiewe geweld is. Aan die hand van post-strukturalistiese, feministiese en psigoanalitiese teorieë ontleed ek die manier waarop hierdie vorm van geweld vroue se liggaam onderwerp en hul psige vorm. Ek dekonstrueer die vorming van die genormaliseerde self, die bewussyn en die daad van belydenis, soos dit in die konteks oorgebring word, aan die hand van Jacques Lacan, Judith Butler en Michel Foucault se beskouings van herderlike oftewel pastorale mag. Hierbenewens onderstreep ek die rol wat liberale feminisme in hierdie vorm van onderwerping speel. Sodoende demonstreer ek teoreties hoe die voortdurende en effektiewe funksionering van pastorale mag in die konteks van ’n individualiseringstegniek vroue in die tweede dekade van die een-en-twintigste eeu onderdruk. Ek maak die aanname dat die normalisering van kosmetiese chirurgie daartoe bydra dat vroue die swye opgelê word, die individu se psige uitgebuit en onderdruk word en die lewende liggaam ontkragtig word deur middel van ’n inkerkering wat minder sigbaar en minder eksplisiet is en agter ’n estetiese en morele sluier verdoesel word. In hierdie konteks bied ek ’n teendiskoers aan vir die onderwerping wat onderliggend is aan die normaliseringsdiskoerse wat die kosmetiesechirurgiebedryf ondersteun, en ek bepleit dat die patriargale norme wat in diskoerse oor kosmetiese chirurgie vassit, gedestabiliseer word. Ek demonstreer verder ’n teoretiese rekonstruksie wat ’n inskripsie insluit van wat ek ’n geloofwaardige feministiese stem in die eietydse verbruikerskultuur noem – ’n modus van intieme, onbewuste opstandigheid. Ek bepleit 'n terugkeer na Julia Kristeva se teorie en die intieme oproer wat deur haar etiese benadering voorgestaan word. Afgesien hiervan stel ek ’n stem voor wat ’n intieme opstand demonstreer – ’n stem wat patriargale norme uitdaag en nie uitsluitlik onderdruk word deur die normaliseringsmeganismes wat vorm gee aan die vrou van die een-entwintigste eeu nie, waar die klem op die kosmetiesechirurgiebedryf en die boliggende diskoerse daarvan val – Antjie Krog, Suid-Afrikaanse digter. Dit is juis Krog se kunstig gestruktureerde digterlike tekste wat my teoretiese rekonstruksie fasiliteer. Aan die hand van Kristeva se teorie oor semanalise toon ek teoreties dat Krog se werk ’n ruimte daarstel wat "uitstyg" bo die grense wat die wet van die Vader en die normaliseringsmeganismes stel. Hierbenewens stel ek ’n "originêre gehegtheid" as aanpassing van Kristeva se beskouing van die chora voor, en my voorstel van ’n "originêre ideaal" daag Kristeva se opvating oor paragramme uit in die konteks van dit wat ten grondslag lê aan die gebied van die paternalistiese metafoor. Op grond van Louise Viljoen se ontleding van Krog se werk en Bridget Garnham se navorsing oor opkomende diskoerse oor ontwerpers- kosmetiese chirurgie bied ek Krog se digterlike tekste aan as ’n teendiskoers vir die "morele" diskoerse oor kosmetiese chirurgie wat die verouderende individu in die tweede dekade van die een-en-twintigste eeu uitbuit. Daarby, deur Kristeva se teorie oor paragramme op Krog se digterlike teks(te) toe te pas, demonstreer ek 'n destabilisering van die patriargale norme wat implisiet in diskoerse oor kosmetiese chirurgie teenwoordig is. Hierbenewens brei ek Kristeva se teorie oor die negatiwiteitsbeginsel uit deur middel van ’n heroorsetting van die belydenisdaad in Krog se digwerk(e), ’n uitbreiding van Foucault se pastorale mag en Butler se opvatting oor die eksklusiwiteit van normalisering, en ’n opeising van Krog se verouderende liggaam in Verweerskrif/Body Bereft (Krog 2006).
Sekubekhona izingxoxo-mpikiswano eziningi kwizifundiswa zama-feminist ukuthi ngabe ukwenza isurgery yohlinzo olungajulile ukuzishintsha ukubukeka ngokwemvelo (cosmetic plastic surgery) kunomphumela omuhle yini kwabesimame, ngabe kuhlinzeka ngamandla kwabesimame ngokuphakamisela phezulu ukuthi umuntu azenzele akufunayo kanye nokuzikhethela (Grimlin 2002, Kuczynski 2006) noma kuyinto ecindezela abesimame ngokuqhubela phambili indlela nama-idiyoloji abekwa ngabesilisa ukuthi imizimba yabesimame kumele ibukeke kanjani, kanti lokhu kucindezela izwi labesimame (Blum 2003, Blood 2005, Heinricy 2006, Clarke and Griffin 2007, Tait, 2007). Kunokuthi iphuzu nami ngingenele kule ngxoxo-mpikiswano, elami iphuzu lona liqhubeka ukusukela kwisimo sokuthi ukwamukela uhlujzo olungajulile lokuzitshintsha ukubukeka kwabesimame (cosmetic surgery) kuyindlela yodlame olungaqondile ngqo kanye nolukhipha inyumbazane abesimame. Ngokusebenzisa amathiyori epost-structuralist, awe-feminist kanye nawepsychoanalytical, ngihlaziya indlela le nhlobo yalolu dlame ecindezela ngayo imizimba yabesimame kanye nokuhlela indlela okumele bacabange nokuzibona ngayo. Ngokusebenzisa iphuzu likaJacques Lacan, Judith Buttle kanye noMichel Foucault lamandla okukhokhela ngokomoya, ngiqhaqha indlela okubumbeka ngayo isithombe sokuzibona, unembeza kanye nomoya wokuhlambulula ngokuzidalula (confession) lapho kubhekwa izinto ngaphansi kwesimo somzimba wokuhlinzwa okungajulile ukuzishintsha ukubukeka ngokwakho. Nangaphezu kwalokho, ngigqamisa indima ye-liberal feminism ngokwayo kule nhlobo yencindezelo. Ngokwenza lokho, ngikhombisa ngokwethiyori ukuqhubeka nokusebenza kwamandla esikhokhelo ngokomoya ngaphansi kwethekniki yokuzazi komuntu eyedwa okucindezela abesimame kwiminyaka elishumi yesibili, yesenshuri yamashumi amabili nanye . Ngiqhubela phambili iphuzu lokuthi ukwenziwa kohlinzo olungajulile lokuzishintsha ukubukeka kuqala umoya wokucindezela izwi labesimame, ukuxhashazwa kwabo, kanye nendlela umuntu azibona ngayo ngokwengqondo, kanye nokucindezela umzimba ophilayo ngezindlela ezingazibonakalisi obala, ezifihlekile, indlela yokubopha efihlwa yindlela yokubukeka kanye nokwembozwa umoya. Kungaphansi kwalesi simo lapho ngethula khona i-discourse yencindezelo eyenza ukuthi imboni yohlinzo olungajulile ukuzishintsha ukubukeka kwabesimame kube yinto ephakanyiswayo nokubonwa iyinhle, ukuphazamiseka kwama-norm endlela yengcindezi yabesilisa, ngaphansi kwama-discourse okuhlinzwa okungajulile ukushintsha ukubukeka, kanye nokwakha ithiyori ebandakanya ukubona izinto ngendlela ethize, engikuchaza njengezwi okuyilo elifanele le-feminism, kwisimo sosiko esiphila ngaphansi kwaso samanje - okuyindlela abantu abazibuka ngayo ezingqondweni ngendlela engekho obala. Ngigcizelela ukubuyela kwithiyori kaKristeva, kanye nokuthi abantu babhoke indlobana ngezindlela eziphansi, okuyinto ayiphakamisayo yenkambiso yokwazi okulungile nokungalunganga (ethical approach). Naphezu kwalokho, ngiveza izwi elibonisa ukubhoka indlobana kwabesimame ngendlela engekho sobala - izwi elifaka inselele kuma-norm okubhozomelwa ngumqondo wokulawula kwabesilisa, kanti futhi leli zwi aligcinanga nje kuphela umumo wabesimame ngendlela ejwayelekile njengowesimame wesenshuri yamashumi amabili-nanye ngokugcizelela kwimboni yohlinzo olungajulile lokuzishintsha ukubukeka, kanye nendlela lokhu okuyisihibe ngayo – ngokusho kukasonkondlo waseNingizimu Afrika, u-Antjie Krog. Imibhalo yezinkondlo zikaKrog ezinobungcweti yiyo eyenze ukwakha kwami kabusha ithiyori. Ngokusebenzisa ithiyori kaKristeva ye-semanalysis, ngibonisa ngokwethiyori ukuthi umsebenzi kaKrog uqambe okweqele ngaleya kwizihibe zomthetho kubaba kanye nezindlela zokwenza izinto zibukeke ngendlela evamile noma zingavamile. Nangaphezu kwalokho, ngifakela i-"originary attachment" njengokwenza ukuthi kube kwesinye isimo, iphuzu likaKristeva ku-chora kanti isiphakamiso sami se-"originary ideal" sifaka inselele kusigcizelelo sikaKristeva ngamagremu efonethiki ngaphansi kwesimo esigcizelela umfanekiso ngasohlangothini lobaba. Ngokusebenzisa ukuhlaziya kukaLouise Viljoen kumsebenzi kaKrog kanye nocwaningo lukaBridget Garnham ngokuvela kwama-discourse ohlinzo olungajulile ukuzishintsha ukubukeka njengesisekelo, ngase ngethula imibhalo yezinkondlo zikaKrog njenge-discourse yokuphikisa ama-discourse e-"moral" yama-discourse ohlinzo olungajulile lokuzishintsha ukubukeka, elixhaphaza abantu abagugayo ngeminyaka eyishumi yesibili kwisenshuri yamashumi amabili-nanye. Naphezu kwalokho, ngisebenzise ithiyori kaKristeva kumapharagramu kwimibhalo yezinkondlo zikaKrog, ngaphazamisa imibono yokuphatha kwabesilisa equkethwe kuma-discourse ohlinzo ulungajulile ukuzishintsha ukubukeka. Ukuqhubekela phambili, nginwebe ithiyori kaKristeva ngesimiso se-negativity ukwethula ukuhumusha kabusha umoya wokuzihlambulula ngokuzidalula otholakala kwizinkondlo zikaKrog, ukuwukunweba amandla umbono kaFaucault wamandla okuthi abantu bazibone ngenye indlela kanye nephuzu likaButler wlkuthi into engavamile engaphandle ibonwe njengento efanele, kanye nokwamukela umzimba ogugayo kwinkondlo ye- Verweerskrif/Body Bereft (Krog 2006).
African Languages
D. Litt. et Phil.(African Languages)
Canonici, Noverino Noemio. "C.L.S. Nyembezi's use of traditional Zulu folktales in his Igoda series of school readers." Thesis, 1985. http://hdl.handle.net/10413/6253.
Full textHale, Frederick. "Norwegian missionary correspondence from Natal and Zululand during the nineteenth century." Diss., 1994. http://hdl.handle.net/10500/16898.
Full textChristian Spirituality, Church History & Missiology
M. Th. (Missiology)
Manqele, Zandile Heavygirl. "Zulu marriage values and attitudes revealed in song : an oral-style analysis of Umakoti Ungowethu as performed in the Mnambithi region at KwaHlathi." Thesis, 2000. http://hdl.handle.net/10413/5670.
Full textNgcobo, Thembisile Theresa (Doh). "The people and their forest : an environmental history of the relationship between the Cube people and the iNkandla Forest, KwaZulu-Natal (1820-2000)." 2002. http://hdl.handle.net/10413/4535.
Full textThesis (M.Sc.)-University of Natal, Pietermaritzburg, 2002
Ntuli, Muziwenhlanhla Khawulani. "Reception of the Bible in African prophecy : with special reference to Isaiah Shembe." Thesis, 2006. http://hdl.handle.net/10413/1468.
Full textThesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.
Draper, Jonathan A.
Treffry-Goatley, Astrid. "Transmitting historical practices to present reality : a biography and anthology of Brother Clement Sithole's music and work with Inyoni Kayiphumuli Children's Home." Thesis, 2005. http://hdl.handle.net/10413/5114.
Full textThesis (M.A.-Music)-University of KwaZulu-Natal, Durban, 2005.
Mathaba, Jetros Muzomusha. "Cattle praises of the Kwamthethwa area of Empangeni, Kwazulu-Natal as a reflection of some socio-cultural norms and values of the area." Thesis, 2000. http://hdl.handle.net/10413/5668.
Full textMazibuko, Gugulethu Brightness. "Ucwaningo lokuqhathanisa amanoveli omlando ka R.R.R. Dhlomo kanye nezibongo zamakhosi akwazulu ezaqoqwa uNyembezi (1958)." Thesis, 2008. http://hdl.handle.net/10413/8641.
Full textThesis (Ph.D.)-University of KwaZulu-Natal, 2008.
Mathenjwa, L. F. (Langalibalele Felix) 1962. "The Zulu literary artist's conception of celestial bodies and associated natural phenomena." Thesis, 1999. http://hdl.handle.net/10500/18163.
Full textAfrican Languages
D.Litt. et Phil. (African Languages)
Mowatt, Robert. "Popular performance : youth, identity and tradition in KwaZulu-Natal : the work of a selection of Isicathamiya choirs in Emkhambathini." Thesis, 2005. http://hdl.handle.net/10413/1858.
Full textThesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.