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1
Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /". Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.
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Mphaphuli, Murembiwa Julia. "Tsenguluso ya kubveledzele kwa ndeme ya nyimbo dza sialala dza Vhavenda". Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/1240.
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Thesis (MA. (African Languages)) --University of Limpopo, 2013Mushumo uno wo sumbedza ṱhalutshedzo dza nyimbo dza sialala dza Tshivenḓa, kukhethekanyele kwa nyimbo dza sialala, zwifhinga zwa u imba nyimbo dza sialala, tshakha dza nyimbo dza sialala dza Vhavenḓa na tsumbo dzadzo, vhathu vhane vha imba nyimbo dza sialala, zwilidzo na mutengo wa zwilidzo zwa nyimbo dza sialala, mishumo ya nyimbo dza sialala dza Tshivenḓa, nḓila dza u tsireledza nyimbo dza sialala dza Vhavenḓa uri dzi songo ngalangala.
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Mudau, Thivhulawi Sarah. "Tsenguluso ya kushumisele kwa mirero na maidioma kha vhafumakadzi kha manwala a Netshivhuyu na Sigogo". Thesis, University of Limpopo, 2015. http://hdl.handle.net/10386/2451.
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(M. A. (African Languages)) --University of Limpopo, 2015Ngudo ino yo sumbedza uri ho shumiswa mirero na maidioma manzhi kha u bvukulula vhuvha na nzulele ya vhafumakadzi kha maṅwalwa a Ṋetshivhuyu, M.J. na Sigogo, N.E. Ngudo yo tumbula uri kanzhi mirero na maidioma zwi shumiswa kha u tsikeledza vhafumakadzi fhethu hunzhi: mishumoni, mbinganoni, lufunoni na kha mavhusele. Tsikeledzo iyi i vha ya muhumbulo khathihi na ya ṋamani. Naho zwo ralo, ngudo yo wana uri hu na huṅwe hu si gathi hune mirero na maidioma zwa ṱuṱuwedza vhutshilo havhuḓi kha vhafumakadzi. Magumoni azwo, ngudo i themendela uri vhafumakadzi vha fanela u farwa zwavhuḓi, nge vha vha vhathu u fana na vhanna.
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Munyai, Alidzulwi Simon. "Understanding the Christian message in Venda a study of the traditional concepts of God and of life hereafter among the Venda, with reference to the impact of these concepts on the Christian churches /". Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-01082009-161905/.
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Mahada, Livhuwani Paul. "Ethical dilemmas of circumcision school with reference to the Venda". Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49950.
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Thesis (MPhil)--Stellenbosch University, 2004.Full text to be digitised and attached to bibliographic record.
ENGLISH ABSTRACT: Morbidity and mortality are national problems that affect a vast number of children and young adults each year in Circumcision Schools. The number of children who either get sick or die of traditional circumcision school is probably high. "In one study of penile mutilation practice (in 1990) of the Xhosa tribe of Southern Africa, 9 % of mutilated boys died: 52 % lost all or most of their penile shaft skin: 14 % developed severe infectious lesions: 10% lost their glans penis; and 5 % lost their entire penis. This represents only those boys who made it to the hospital," (Denniston and Milos, 1997: v). The problem is still the same and this could mean that the true complication statistics is likely to be much higher if the entire South Africa is taken into consideration. Although traditional circumcision was well intended, the recent spate of death puts it under threat. Besides, there are many other controversial acts that are taking place within the school itself. There are many illegal schools instituted by inexperienced traditional surgeons. The plight is further worsened by the commercialisation of the traditional institution. It is painful to note that the camps which were normally held in winter for children to heal faster are now also held in summer. The outmoded system of administration in this institution and the health hazards experienced, confronts parents, children and the entire community with a dilemma - a dilemma that warrants ethical reflection. The dilemma poses a serious challenge to the cultures that practice the traditional ritual of circumcision. Many of the advisers of this thesis agree (the likes of Prof. C.S. van der Waal, Prof G. Tangwa, Chief T.l Ramovha, Traditional healer Mashudu Dima and Dr D. Sidler) that we don't have to do away with the school as such, but that there is a need to either change and improve certain things in this school. Social change and medical awareness seem very important in this regard. The hurdle created by this dilemma, though daunting, can be overcome. We need education, cooperation, dialogue, rationality and true reflection on our culture to work this problem out. Until our children are safe from the threat of morbidity and mortality, no one is safe. I therefore think that many human errors could paint an unfavourable picture on the traditional Circumcision School, whereby creating ethical dilemmas. The ethical dilemma could be a starting point for critical reflection on culture and tradition with the hope for change and future progress. It is such a challenge that Circumcision Schools should face and which they urgently need.
AFRIKAANSE OPSOMMING: Ernstige beserings en 'n hoë dodetal in besnyding-skool is 'n nasionale probleem wat elke jaar talle kinders en jong volwassenes affekteer. Die getal kinders waarvan die gesondheid aangetas word of wat selfs sterf in dié tradisionele besnyding-skole is waarskynlik haag. "In one study of penile mutilation practice (in J 990) of the Xhosa tribe of Southern Africa, 9% of mutilated boys died: 52% lost all or most of their penile shaft skin: J4% died developed serious infectious lesions: J0% lost their glans penis; and 5% lost their entire penis. This represents only the boys who made it to hospital" (Denniston and Milos, 1997:v). Dié probleem bestaan voort, en dit mag beteken dat die ware ongevalle syfer veel hoër mag wees, sou die hele Suid Afrika in berekening gebring word. Alhoewel besnyding tradisioneel welbedoeld is, word dié praktyk nou bedreig deur die onlangse vlaag van sterftes. Daarbenewens is daar vele ander kontroversïele praktyke wat in dié skole self bedryf word. 'n Groot aantal van die skole is onwettig en word deur onervare tradisionele sjirurge bedryf. Dié problem word verder vererger deur die kommersialisering van dié tradisionele institusie. Dit is ook kommerwekkend om daarop te let dat waar dit gebruiklik was om dié kampe in die winter te hou - vir die sneller herstel van die kinders - hulle nou ook in die somer beslag neem. Die verouderde sisteem waarmee dié institusie se administrasie bedryf word, sowel as die gesondheids-gevare wat daarmee gepaard gaan, stelouers, kinders en die gemeenskap as geheel voor 'n dilemma - 'n dilemma wat etiese nadenke verg. Dié dilemma bied 'n ernstige uitdaging tot die kulture wat steeds die instelling van besnyding huldig. Soveel as sekere van die bydraes binne die vervolgende verhandeling (bv. Dié van Proff. c.S. De Waal, G. Tangwa, Hoofman T.J. Ramovha, Tradisionele heler Mashudu Dima en Dr. D. Sidler) saamstem dat daar nie ingeheel van die skole afgesien hoef te word nie, is daar wel 'n nood om sekere aspekte daarvan te hersien en verbeter. Sosiale verandering en 'n mediese perspektief is van groot belang hiertoe. Die struikelblok wat deur hierdie dilemma veroorsaak word - hoewel intimiderend - kán weloorkom word. Daar is 'n nood vir opvoeding, samewerking, dialoog, redelikheid en 'n ware nadenke oor ons kultuur om hierdie probleem die hoof te bied. Tot tyd en wylons kinders veilig staan van die dubbele gevare van besering en dood, is niemand veilig nie. Ek dink dus dat, terwyl verskeie etiese dilemma's ongunstige beeld skep van menslike foute, hulle ook vra om insigte rondom die menslike kultuur, en om hoop vir toekomstige vooruitgang. Dit is wat tradisionele besnyding-skole benodig.
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Mukhuwana, Joyce. "Tsenguluso ya thuthuwedzo ya maitele a tshirema kha vhurereli ha tshikhiresite ro sedza kha Tshivenda". Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1146.
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Thesis (M.A. (African Languages)) --University of Limpopo, 2012The title of the research topic is: The critical analysis of African Traditional African Culture with special reference to Tshivenḓa in Christianity. The study would be based on the influence of Tradional Venḓa Culture to Christianity Religion. Though Vhavenḓa may be converted from Vhavenḓa Tradional Culture to Christianity their culture still influences their way of practising Christianity. The study will also examine ways, when and where these practises of Tshivenḓa have the influence in Christianity.
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Khangala, Peterrocks Benjamin. "A biographical study of P.R Mphephu (1925-1988), with special reference to political leadership in a twentieth century South African society". Thesis, University of Limpopo, 1999. http://hdl.handle.net/10386/2396.
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Mudau, Mpfariseni Andrew. "Tsenguluso ya mushumo wa makhadzi kha mvelele ya tshivenda". Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1145.
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Thesis (M.A. (African Languages)) --University of Limpopo, 2012The mini-dissertation investigated the role played by an aunt in African Culture with special reference to Tshivenḓa. The study has discovered that an aunt played an important role in a family. Nowadays, other people are involved in the role played by makhadzi. This seems as if the community is confused about the role of makhadzi
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Kruger, Jaco Hentie. "A cultural analysis of Venda guitar songs". Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1002309.
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This thesis focuses on the articulation in music of human worldviews, and the social contexts in which they emerge. It suggests that people project various forms of social reality through symbolic systems which operate dynamically to maintain and recreate cultural patterns. The symbolic system investigated in support of this suggestion is that constituted by Venda guitar songs. In the performance of these songs, social reality emerges in a combination of symbolic forms: verbal, musical and somatic. The combination of these symbolic forms serves as a medium for individual self-awareness basic to the establishment of social reality and identity, and the drive for social power and legitimacy. A study of these symbolic forms and their performance indicates that musicians invoke the potential of communal music to increase social support for certain principles on which survival strategies in a turbulently changing society might be based. The discourse of Venda guitar songs incorporates modes of popular expression and consciousness, and thus attempts to invoke states of intensified emotion to promote these survival strategies. Performance occasions emerge as a focus for community orientation and the exploration of social networks. They promote stabilizing social and economic interaction, and serve as a basis for moral and cooperative action. Social reality also emerges in musical style, which is treated as the audible articulation of human thought and emotion. Stylistic choices are treated as integral to the conceptualization of contemporary existence. A study of these choices reveals varying degrees of cultural resistance and assimilation, ranging from musical styles which are essentially rooted in traditional social patterns, to styles which integrate traditional and adopted musical elements as articulations of changing self-perceptions, social aspirations, and quests for new social identity.
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Welborne, Eric Scott. "Tales of Thiès performance and morality in oral tradition among the Wolof of Senegal /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Phaswana, Dembe Reuben. "How the church can engender a biblical understanding and practice of obedience to parental authority a ministry for the Reformed Church Soutpansberg among the Venda people in South Africa /". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Rabothata, Thambatshira Tannie. "Women abuse as expressed in Tshivenda female songs". Thesis, University of Limpopo (Turfloop Campus), 2005. http://hdl.handle.net/10386/892.
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Thesis (Ph.D. (African Languages)) --University of Limpopo, 2005This study investigates the expression of women abuse through female songs. Groups of singers from twenty-two communities were listened to during the study. A qualitative analysis was undertaken. Songs obtained from secondary sources, were compared and analysed in the same way in which those obtained from the singers themselves were analysed. In particular, the usefulness of these singing groups was examined. It was found that most of the women who are experiencing abuse of some kind, derive perceived social support from fellow singers. All the women in the different singing groups declared that they were not singing for the sake of singing but that they were sending messages to the perpetrators of abuse in the expectation that a change will be realized. Singing groups were found to be effectively providing assistance in dealing with emotional abuse. The study thus illuminates the subjective use of referential expressions in expressing abuse. This emphasizes the challenge for singers to check whether or not the manner in which they present their pleas is appropriate.
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Mukwevho, Tshilidzi. "Tsenguluso ya ndeme ya mbingano kha Tshivenda". Thesis, University of Limpopo, 2014. http://hdl.handle.net/10386/1254.
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Sigida, Salome Thilivhali. "Conceptualisation of mental illness by vhaVenda indigenous healers". Thesis, University of Limpopo, 2016. http://hdl.handle.net/10386/1556.
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Thesis (M. A. (Psychology)) -- University of Limpopo, 2016Several studies have shown that alternative health care practitioners play an important role in addressing the mental health care needs of individuals by offering culturally appropriate treatment. In South Africa, it has been suggested that indigenous healers are frequently consulted for mental illness when compared to their Western trained counterparts. The aim of the present study was to explore the conceptualization of mental illness by VhaVenda indigenous healers. Specifically, the study sought to achieve the following objectives: a). Establish what VhaVenda indigenous healers understand about mental illness; b). Determine the types of mental illness identified by VhaVenda indigenous healers; and, c). To determine what indigenous healers in this community perceive as the signs and symptoms of mental illness. A qualitative approach, and in particular, the case study method was used in the present study. Ten indigenous healers (male = 8: female = 2), aged between 35 and 60 were selected through snowball sampling and requested to participate in the study. Data were collected using semi-structured interviews and analysed using the content analysis method. The following psychological themes emerged from the study: a). participants understanding of mental illness; b). causes of mental illness; c). types of mental illness; d). signs and symptoms of mental illness; e). diagnoses of mental illness and f). Treatment of mental illness. The findings revealed that there are multiple causalities of mental illness and were accounted for by African indigenous beliefs. The findings of the present study further suggested that the participants do not have an elaborate nosological system that distinguishes between the different types of mental illness. Instead of giving names to the illnesses, the participants tended to describe the illness based on what is perceived as the cause which emanate from cultural ideologies. Furthermore, the results revealed that indigenous healers use the following treatment modalities to treat mental illness: namely, the use of herbs and indigenous practices. The study is concluded by making a few recommendations, that among others include consideration been given to some form of collaboration between indigenous healers and western trained health care practitioners.
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Nenungwi, Tondani Grace. "Tsedzuluso ya thuthuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenda". Thesis, University of Limpopo (Turfloop Campus), 2010. http://hdl.handle.net/10386/921.
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Thesis (M.A.) --University of Limpopo, 2010Ngudo iyi i khou sedzulusa ṱhuṱhuwedzo ya lutendo lwa vhuloi kha vhushaka vhukati ha vhathu kha Tshivenḓa. Luambo lu kwamaho matshilisano na vhupfiwa zwi ḓo dzhielwa nzhele. Hu ḓo sedziwa na maipfi a elanaho na zwa vhuloi. Izwi zwi ḓo itwa ho katelwa vhuḓipfi, u vhaisala, kudzhielwe kwa zwithu, mbeu na maambele musi hu na lutendo lwa zwa vhuloi. Ndi zwa ndeme u ḓivha uri dziṅanga dzi na luambo lu ne dza lu shumisa u sumbedzisa vhuloi ngeno vho vhafunzi vha zwa vhurereli vha na maitele na maambele a vho.
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Nekhongoni, Mukondeleli Emily. "Tsenguluso ya mbingano ya Vhavenda". Thesis, University of Limpopo, 2013. http://hdl.handle.net/10386/1257.
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Thesis (MA. (African Languages)) --University of Limpopo, 2013Tsenguluso iyi yo bvisela khagala matshimbidzele a mbingano ya Vhavenḓa zwi tshi kwama zwine mbingano iyi ya vha zwone, u dzhenelela ha vhabebi, maambisele, u lugiselwa ha mbingano, lumalo u swika kha u vhinga kana u vhingwa. Yo dovha ya bvisela khagala khaedu dzo livhanaho na iyi mbingano ṋamusi dzine dza vha u sa dzhenelela ha vhabebi kha mbingano dza vhana vhavho. U ḓiṱoḓela vhafunwa ha vhaswa ano maḓuvha, zwiitisi zwa u sa malwa ha vhafumakadzi khathihi na u sengulusa uri ndi ngani vhanna ano maḓuvha vha si tsha mala vhafumakadzi vhanzhi.
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Nenungwi, Tondani Grace. "Non-verbal communication in Tshivenda: a sociolinguistic and discourse analysis". Thesis, University of Limpopo, 2015. http://hdl.handle.net/10386/1542.
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Thesis (Ph.D. (Tshivenda)) -- University of Limpopo, 2015This study examines the role of non-verbal communication among the Vhavenḓa. It must be borne in mind that in comparison with verbal communication non-verbal communication tends to be perceived less accurately. This seems to be because every culture interprets body language, gestures, postures and vocal noises differently. Thus, in many instances, non-verbal communication tends to be misinterpreted and misunderstood. This is the problem that the study investigated and the findings of the study may help to indicate ways that can be used to interpret non-verbal communication in Tshivenḓa correctly. From the data collected, the study showed that there are several types of non-verbal communication that Tshivenḓa speakers use regularly. These are silence, kinesics, postures, facial expressions, heptics, proxemics and time. The study has adopted the qualitative research approach to collect and analyse the data. Using this approach, the study determined that there are several meanings that the Vhavenḓa associate with the aforementioned types of non-verbal communication. For instance, silence is largely associated with respect, good manners and satisfaction. Kinesics actions, such as kneeling down, denote kindness, honour and welcome. The study also shows the disadvantages of non-verbal communication which are part of silence, such as an indication of hatred, loneliness and witchcraft. In the main, the study shows that non-verbal communication in the Tshivenḓa culture is also gender based. For example, men are discouraged from walking behind their women as they would be deemed to be stupid, weak and lacking in leadership qualities. This fosters gender stereotypes and inequality between males and females - aspects which the constitution of the country discourages. The results of the study have led to several recommendations of which the following are the more prominent ones: as silence is not always golden Tshivenḓa-speakers should be encouraged to voice their feelings rather than remain in bondage forever and good manners should be encouraged as long as their realisation does not trample on people’s rights - regardless of their gender. Crucially, the study also recommends that life is dynamic and some cultural attributes that were fashionable in the past are no longer so today. Therefore, men especially should be taught to accept the new democratic order which accords everyone the respect they deserve - regardless of age, gender and religion.
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Mahwasane, Mutshinyani Mercy. "Tsenguluso ya ndeme ya u thuswa ha nwana nga ndila ya Tshivenda". Thesis, University of Limpopo, 2012. http://hdl.handle.net/10386/1239.
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Thesis (MA. (African Languages)) -- University of Limpopo, 2012Ngudo ino yo sengulusa ndeme ya u thusa ṅwana ho sedzwa nḓila ya Tshivenḓa, sa izwi maitele aya a tshi khou ngalangala musalauno. Ngudo iyi yo sumbedza uri u thusiwa hu kha ḓi vha hone naho mathusele a hone o fhambana, sa izwi zwi tshi bva kha thendelano ya muṱa. Ho wanala uri kha muthuso hu shumiswa vhathu vhofhambanaho u fana na vhomaine, vhakegulu, vhafunzi kana ha tou rengwa mishonga ine ya shumiswa kha u thusa ṅwana. Ngudo yo dovha ya sumbedza mvelelo mmbi dza u sa thusa ṅwana na mvelelo mbuya dza u thusa ṅwana.
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Le, Roux Ina. "Net die woorde het oorgebly : 'n godsdienswetenskaplike interpretasie van Venda-volksverhale (Ngano)". Thesis, 1996. http://hdl.handle.net/10500/17185.
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Text in AfrikaansDie eerste hoofstuk omskryf die begrip ngano, daarna volg 'n uiteensetting hoe die Venda mondelinge tradisie in die verlede gefunksioneer het en word die huidige aard en posisie van die verskynsel in die lewe van die gemeenskap gedefinieer. Veranderende sosio-ekonomiese en politieke kragte het die tradisionele lewenswyse van die Venda-mense in so 'n mate versteur dat die mondelinge tradisie en die stem van die storieverteller nie meer hoog waardeer word deur die moderne geslag nie. Die teoretiese uitgangspunt van hierdie tesis aanvaar dat religie 'n radikaal integrerend funksie het wat chaos in sinvolle patrone inkorporeer. Dialekties verbind aan die eerste beginsel van religie is die inherente drang van die mens se gees om alle gegewe limiete te transendeer. Vanuit hierdie fokus kan ngano as religieuse artikulasies interpreteer word wat chaos in sinvolle patrone uitdruk, en waarin oak opstand teen bestaande orde en tradisionele aannames uitgespreek word. In bree trekke skets die tweede hoofstuk die historiese agtergrond van die Venda-mense vanaf 800 nC tot en met die resente politieke veranderinge van 1994 in die Noordelike Provinsie. Die tweede deel van die hoofstuk bied 'n uiteensetting van hul religio-filosofiese agtergrond en tesame met die geskiedkundige gebeure dien dit as interpretatiewe konteks vir hierdie oeroue verhale wat van die een geslag na die ander oorgelewer is. In die volgende nege hoofstukke verskyn vyftig volksverhale wat in agt verskillende areas in Venda gedokumenteer is. Elke verhaal is vooraf voorsien van 'n opsomming van die inhoud van die verhaal asook 'n interpretasie van die verhaal deur die verteller self of verduidelikings van haar helpers. Die oorspronklike Venda-teks word gegee in die presiese woorde van die verteller met daarby die Afrikaanse vertaling. 'n Terna wat hehaaldelik voorkom is die opstand van die magteloses (die kind, die vrou of niksseggende persoon) teen magtiges (die koning, die man, dominerende familielede of tradisionele strukture). Ander gewilde temas is die ellende van hongersnood, die aanwending en voorkoms van toorkragte en bonatuurlike transformasies. Ten slotte is daar drie Sankambe-verhale waarin die fantastiese avonture van hasie, die aartbedrieer, wat op grand van blote vernuf oorleef, humoristies vertel word. Ofskoon daar duidelike artikulasies van verset en kritiek teen die tradisionele orde en teen magtiges is, waag ngano dit selde buite die tradisioneel religieus-filosofiese grense.
The first chapter outlines the concept ngano, thereafter the function of the Venda oral tradition in the past is described and the present nature and position of the phenomenon in community living is defined. Changing socio-economic and political forces disturbed traditional Venda life-style to such an extent that the oral tradition and the voice of the storyteller are not highly regarded by the modern generation. The theoretical point of departure of this thesis accepts the radical integrative function of religion ordering chaos into meaningful patterns. Dialectically tied to this first principle of religion is the inherent urgency of the human spirit to transcend all given limits. Viewed thus, ngano can be interpreted as religious utterances in which chaos is expressed in meaningful patterns and where resistance is articulated against existing order and traditional assumptions. Chapter two sketches the historical background of the Venda people from 800 AD up to recent political changes of 1994 in the Northern Province. The second part of this chapter presents an exposition of their religio-philosophic background which, together with the historical events provide an interpretative context for these ancient stories handed down from one generation to the next. Fifty folk tales (ngano) appear in the following nine chapters documented in eight different areas in Venda. Every narrative is introduced by a summary of the content of the story together with an interpretation by narrator and assistants. The Venda text is given first adhering as closely as possible to the original words of the narrator. Every line is followed by an Afrikaans translation. A recurring theme in ngano is the powerless (child, wife or insignificant person) resisting the powerful (king, husband/man, dominating family members or unyielding traditional structures). Other popular themes are the misery of famine, application and occurrence of witchcraft and supernatural transformations. Lastly three Sankambe-stories are documented in which the fantastic antics of the hare, the trickster in Venda folk tales who survives by sheer cunning, are humorously narrated. Although there are distinct expressions of resistance and criticism against the existing order and dominating powers, ngano seldom ventures beyond traditional religious and philosophic boundaries.
Religious Studies & Arabic
D. Litt et Phil. (Religious Studies)
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Pholi, Tshifhumulo Nelson. "Thodisiso ya vhutendatenda kha nowa na vhurereli kha TshiVenda". Thesis, 2012. http://hdl.handle.net/10386/2302.
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Nemapate, Mmbulaheni Alfred. "A study of structure, meaning and performance in Tshivenda traditional songs". Thesis, 2010. http://hdl.handle.net/10386/2190.
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Rananga, Ntshengedzeni Collins. "Professionalising storytelling in African languages with special reference to Venda". Thesis, 2008. http://hdl.handle.net/10500/1329.
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Unlike in the days of yore where storytelling was primarily known for its entertainment value, storytelling should be harnessed to make people's livelihood.
Chapter 1 serves as prologue wherein the background of the study, problem statement, statement of aims, research methodology, research questions, hypotheses, definition of terms and organization of the study are presented. Storytelling began with the aim of transmitting the culture of people from one generation to another. There are different theories to account for the origin of stories. The identified problem is that storytelling is dying because it has not yet been professionalised in African languages. For storytelling to become viable in South Africa, storytellers have to be economically empowered. Both qualitative and quantitative approaches were employed in this study. Various questions have been prepared for use when interviewing the respondents.
As a point of departure, the research hypotheses were laid down. Various concepts used in the study have been defined in order to clarify any misconceptions. For a study to follow a predetermined plan, it has to be organised in its initial stage. For that reason what has been discussed in each chapter has been summarised in the first chapter.
Chapter 2 presents views of scholars, researchers and authors in general on how storytelling could be professionalised. The factors which retard the professionalisation of storytelling were also provided. The furnished views are classified according to their similarity.
In Chapter 3, the methodology used in the gathering of research data is outlined. Both qualitative and quantitative methodologies were used, but the qualitative method more extensively because this is an explorative study. Data was collected through interviewing, questionnaires, documents and observation methods. Two sampling methods were used to select the respondents: the snowball sampling method and the judgmental or purposeful sampling design. The setting of the study was determined by the accessibility and the willingness of the respondents to use the site.
Once the data was collected, it was analysed and interpreted. Chapter 4 focuses on the analysis and interpretation of the research data collected through interviews, questionnaires and systematic observations. During data analysis, similar themes from different respondents were combined in order to interpret the main findings. All such themes are discussed under major categories. In this chapter, themes were identified in relation to how storytelling might be professionalised.
The fifth chapter outlines the main findings arrived at during the analysis and the interpretation of the data. To make this study more pragmatic, the findings are accompanied by suggested recommendations.
The final chapter provides a general conclusion to the entire study. The success of professionalised storytelling and storytellers, the implications in terms of teaching and professionalisation, the implications for further study and the limitations of the study are also dealt with in this chapter.African Languages
D. Litt. et Phil. (African Languages)
23
Mphaga, Mashudu Sarah. "Tsenguluso ya zwiila zwa vhaVenda na masiandaitwa azwo". Thesis, 2012. http://hdl.handle.net/10386/2266.
Texto completoResumen
Thesis ( M.A. ( African Languages)) -- University of Limpopo, 2012The study handled a variety of taboos applicable in Tshivenda, that is, taboos that pertain to food, plants, initiation schools and ceremonies and animals. The study has highlighted whether taboos still have any role to play in present-day life as far as Tshivenda is concerned. Again, the study has examined whether the beliefs that some Tshivenda speaking people still have taboos which are based on facts or myths. Lastly, the study has investigated the impact of taboos regarding the preservation of Tshivena identity and culture. Thodisiso iyi yo bvisela khagala zwiila zwine zwa vha hone kha lushaka lwa Vhavenda. Zwiila izwi ndi zwi kwamaho zwidiwa, zwimela, mula na zwifuwo. Ngudo iyi yo sumbedza uri zwiila zwi vhonala zwi tshe na ndeme na kha lushaka lwa Vhavenda namusi. Yo dovha ya sengulusa uri fulufhelo line Vhavenda vha vha nalo kha zwiila lo disendeka na nga mazwifhi kana ndi ngoho na. Tshinwe tshe tsenguluso iyi ya bvisela khagala ndi masiandaitwa a u tevhedza kana u sa tevhedza zwiila kha mvelele ya Vhavenda.
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Mulaudzi, Rofhiwa Bridget. "Pharmacological evaluation of medicinal plants used by Venda people against venereal and related diseases". Thesis, 2012. http://hdl.handle.net/10413/8663.
Texto completoResumen
Venereal diseases (VDs) are infections that are mainly transmitted through sexual intercourse and amongst these are gonorrhoea, syphilis, chlamydia and trichomoniasis. Gonorrhoea is the most commonly known VD and the widest spread contagious infection in the world. Out of 448 million cases of curable venereal infections, gonorrhoea represents 88 million cases and the rest are syphilis, chlamydia and trichomoniasis. Gonorrhoea has recently been rated as in the emergent multidrug resistance phase.
Venereal diseases are amongst the major diseases ravaging many rural communities. People infected with these diseases are considered a disgrace in the community. Indigenous populations, for example the Vha-Venda people tend to use medicinal plants to treat these infectious diseases rather than using western medicines. Vha-Venda people have depended on medicinal plants for their health and survival for millenia. In order to validate and give scientific credence to the use of medicinal plants by the Vha-Venda people for venereal diseases, several pharmacological assays were carried out.
The study was aimed at evaluating the; antimicrobial, anti-inflammatory activities, HIV-type 1 reverse transcriptase (RT) inhibition properties and to determine phenolic contents as well as evaluating the mutagenic properties of, 12 medicinal plants used by the Vha-Venda people against venereal and related diseases. An attempt was also made toward isolating and identification of the most active compounds from some extracts that were active against Neisseria gonorrhoeae.
Twelve medicinal plants and various plant parts, Adansonia digitata (bark), Acacia karroo (bark), Aloe chabaudii (roots), Bolusanthus speciosus (leaves, bark and stem), Ekebergia capensis (leaves and bark), Elephantorrhiza burkei (roots), Grewia occidentalis (roots), Osyris lanceolata (roots), Pappea capensis (leaves), Peltophorum africanum (bark), Pterocarpus angolensis (leaves and bark) and Ximenia caffra (leaves and roots) were evaluated for their antimicrobial properties against two Gram-positive (Bacillus subtilis and Staphylococcus aureus), three Gram-negative (Neisseria gonorrhoeae, Escherichia coli and Klebsiella pneumonia) bacteria and the fungus Candida albicans. The plant materials were extracted with petroleum ether (PE), dichloromethane (DCM), 80% ethanol (EtOH) and water. Methanol was used for extracting materials for phenolic contents and HIV-1RT assays. The Disc diffusion method was used to determine gonococcal percentage inhibition and a microdilution assay was used to determine minimum inhibition concentration (MIC) and minimum fungicidal concentrations (MFC).
Bolusanthus speciosus and X. caffra extracts exhibited the best antigonococcal, antifungal and antibacterial activities whilst A. digitata and A. chabaudii showed poor activities. The medicinal plants were also evaluated for cyclooxygenase (COX-1 and -2) and HIV-1 reverse transcriptase inhibition activity. The DCM and PE extracts of A. digitata bark, B. speciosus bark, P. angolensis bark and P. capensis leaves showed good anti-inflammatory activity against both COX-1 and COX-2. Methanol and water extracts of B. speciosus stems, P. africanum bark, P. angolensis leaves and P. capensis leaves exhibited good anti-HIV-1 RT activity. A. chabaudii roots, E. capensis bark and O. lanceolata roots showed low HIV-1 RT percentage inhibition.
Phytochemical analysis using spectrophotometric methods revealed the presence of a variety of phenolic compounds in all the plant extracts including total phenolics, flavonoids, gallotannins and condensed tannins. High levels of total phenolics, flavonoids, gallotannins and condensed tannins were detected in X. caffra. Low amounts of flavonoids, gallotannins and condensed tannins were detected in B. speciosus.
The Ames test using Salmonella typhimurium tester strain TA98 with and without S9 metabolic activation revealed that all plant extracts were non-mutagenic toward S. typhimurium strains TA98 without metabolic activation. However, E. burkei roots and E. capensis bark showed mutagenic effects toward TA98 after metabolic activation. Therefore, these two plants need to be used with caution, however more studies are required to confirm this result.
Good antimicrobial activity observed in X. caffra leaves prompted an attempt to isolate active compounds. A pure compound from X. caffra leaves exhibited moderate activity (63%) against N. gonorrhoeae. However, the structure of the compound has as yet to be ratified.
Pharmacological activity of the twelve medicinal plants used by Vha-Venda people against venereal and related diseases were validated in this study. The results obtained in this study give credence to the use of some of these plants. This study has further confirmed the need for screening these medicinal plants for more pharmacological activities. These plants may offer a new source of chemicals for the effective treatment of venereal and related diseases.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Dederen, Jean-Marie. "Een etnoarcheologische benadering tot de 'materiële cultuur' van de Venda". Thesis, 2014. http://hdl.handle.net/10210/12493.
Texto completo
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Mugovhani, Ndwamato George. "Venda choral music: compositional styles". Diss., 2007. http://hdl.handle.net/10500/1202.
Texto completoResumen
Black choral music composers in South Africa, inspired by the few opportunities available to them until recent times, have nonetheless attempted to establish, perhaps subconsciously, some choral tradition and, in doing so, incorporate African musical elements in their works.
My research traces the foundations and historical development of choral music as an art amongst Vhavenda, and the contributions made thereto by a number of past and present Venda composers that this researcher could manage to identify and trace, to the music of the people. The selected composers are Stephen Maimela Dzivhani, Matthew Ramboho Nemakhavhani, Derrick Victor Nephawe, Joseph Khorommbi Nonge, Israel Thinawanga Ramabannda and Fhatuwani Hamilton Sumbana.
Through the application of multiple methodological lenses, the study sets out to analyse, describe, and interpret Venda choral music. Of particular interest is the exploration of the extent to which the ”formal” education that was brought by the Berlin Missionaries influenced Venda choral musicians, particularly the selected Venda choral music composers. Also crucial to this research is the exploration and identification of elements peculiar to indigenous Venda traditional music in the works of these composers. The question is whether it was possible for these composers to realize and utilize their potentials fully in their attempt to evoke traditional Venda music with their works, given the very limiting Western tonic sol-fa notational system they were solely working with. The project also briefly traces the place of Venda choral music within the South African music context and its role within the search for cultural identity.
The research has found that the majority of Venda choral music written so far has generally not been capable of evoking indigenous Venda traditional music. Whilst these composers choose themes that are akin to their culture, social settings, legend and general communal life, the majority of the music they set to these themes does not sound African (Venda in particular) in terms of the rhythms and melodies. The majority of the compositions under scrutiny have inappropriate settings of Venda words into the melodies employed. This can be attributed to the limitations imposed by the tonic sol-fa notational system, which was the only system they were taught in the missionary schools established around Venda and which, itself, was flawed as well as the general lack of adequate music education on the part of the composers themselves. Despite these limitations and the very few opportunities available to them, Venda choral music composers nonetheless managed to lay a foundation for choral music as an art amongst their people (Vhavenda).Art history, Visual Ars and Musicology
D. Mus
27
Ndou, Muthuphei Rufus. "The gospel and Venda culture : an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda". Thesis, 2000. http://hdl.handle.net/2263/23823.
Texto completo
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Mudimeli, Lufuluvhi Maria. "The impact of religious and cultural discourses on the leadership development of women in the ministry : a vhusadzi (womanhood) perspective". Thesis, 2011. http://hdl.handle.net/10500/5726.
Texto completoResumen
Culture and religion have both healthy and unhealthy effect on the leadership development of women in Africa. In this regard, the impact of especially African Pentecostal Christian discourses, as well as Vhavenda cultural discourses, on the lives of women leaders are brought to the surface through literary reviews, questionnaires and interviews. Accordingly, the data obtained by means of these methods are analysed using existing theological and cultural hermeneutics methods. Furthermore, they are deconstructed in terms of a vhusadzi (womanhood) perspective of empowerment regarding women in the ministry, which is applicable in an African-South African context. The present role of women in Pentecostal churches in the Venda context is studied historically and critically with reference to a future of empowerment. It is found that the leadership role of women in the ministry in Pentecostal churches in Venda is faced by certain challenges, which include rereading the Bible from the perspective of women in partnership with men, validating women’s ordination in dialogue with patriarchal interpretations of presumed biblical prohibitions on women’s ordination, rescoping cultural influences on church leadership roles, which are supported by Venda proverbs and rituals and reframing perceptions of women in the ministry amongst church leaders and the laity. The unique contribution of this thesis is, firstly, its focus on Pentecostal women in Venda. Secondly, a vhusadzi perspective is formulated that has never been done before in the literature. This perspective encompasses the experiences and expectations of Vhavenda women living in the Limpopo Province in South Africa. Thirdly, a link is drawn between culture, religion and ministerial leadership with a gender focus that produces new knowledge of the relationship between religion and culture as it manifests itself in a Venda context. The vhusadzi approach is informed by the bosadi approach of the Old Testament scholar, Madipoane Masenya, and feeds on her insights into women’s access to the interpretation of biblical texts. The vhusadzi approach takes these insights further by applying them to Vhavenda women’s access to leadership roles in the church. It opens up the future for further research, inviting African women scholars to contextualise issues related to women’s ordination.Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)
29
Phaswana, Ntavhanyeni Sampson. "Marital problems in religiously mixed marriages amongst the Vhavenda people of South Africa : an African-Christian perspective". Thesis, 2000. http://hdl.handle.net/10500/15765.
Texto completoResumen
Marriages with differences in religion are a source of misunderstanding, friction, and disharmony,
and as a result, such marriages are exposed to a breakdown. Religion is not merely a set of
beliefs, but a way of living and thinking. When this differs, it causes misunderstanding in the
family and may cause marriage failure as adjustments to each other becomes compocated. D vorce
is much more common in mixed marriages whether of different culture, religious or
socio-economic background than when the backgrounds are similar. Religious similarity is linked
to marital durability.
The researcher wanted to indicate through this work that the increase of. marriages
between people of different religious faiths does not really matter to people any longer. It
is proved in this research that the outcome of such marriages is in most cases disastrous.
Mixed marriages are the object of attention in every society because of their life meaning.
Marriage is more than a relationship between individuals. It involves many more people, It is
suggested in this study that African traditional methods like mahundwane (camping or a miniature
village), betrothal and the giving of thakha (bride wealth} in marriage should be used to prevent
both mixed marriages and marital problems which usually leads to marriage breakdown.Religious Studies and Arabic
D. Litt et Phil. (Religious Studies)
30
Mulondo, Emily Ntshengedzeni. "Principles of sexuality education of the Vha-Venda youth : a community nursing approach". Thesis, 2012. http://hdl.handle.net/10210/7244.
Texto completoResumen
M.Cur.The purpose of this study was to explore and describe the role of significantothers in sex education of the Vha-Venda youth and to describe principles of managing sex education of the youth by community nurses. The researcher's view was that if sexuality education of the youth was done effectively, the youth might acquire the necessary knowledge of sex that would help them to deal with the social, physical and emotional demands of sexuality as they occur. This could reduce the high level of teenage pregnancies and sexually transmitted diseases among the youth. An exploratory, descriptive and contextual design was followed to achieve the aim of this study. Data was obtained from the youth, parents, guardians community nurses through focus group interviews. The main categories that emerged from the process of data analysis are as follows: The content of sex information given to the youth, the role of significant others in sex education of the youth, strategies that are used in providing sex education to the youth and obstacles in providing sex education to the youth. The results of this study show that the content of sexuality information given to the youth is not adequate. The role of significant others in sexuality education of the youth was found to be educating, guiding, advising and listening to the youth when talking about sexuality issues. Mothers and teachers were identified to be the people mostly involved in sexuality education of the youth. The study also revealed that sexuality' education of the Vha-Venda Youth is started very late in a child's life. Non effective strategies of providing sexuality information are used by parents and guardians. All three groups of respondents identified common obstacles in providing sexuality education of the youth. The results of this study and literature control were used as the basis for description of principles of managing sexuality education of the youth effectively by the community nurses . Recommendations ensuing from this study are that community nurses should involve themselves in assessment of need for help and assist the youth and parents, particularly mothers and teachers according to their needs. Nursing curricula should include guidelines on sexuality education and facilitation of parent's role as primary sexuality educators of their own children. The findings of this study can be considered for designing in-service education programs for community nurses and the curriculum for the training of community nurses in under and post graduate level. Further research needs to be done to assess if the principles described in this study are effective in managing sexuality education of the youths.
31
Dube, Stephen Maqethuka. "The traditional Ba Venda concept of the after-life vis-à-vis, the Bavenda christian understanding of eternal life". Diss., 2002. http://hdl.handle.net/10500/1027.
Texto completoResumen
This dissertation explores the traditional Ba Venda concept of the after-life vis-a-vis the Ba Venda Christian understanding of eternal life. In this dissertation a historical background of the traditional Ba Venda and how there were reached with the gospel of Jesus Christ will be given. A comparative study of the traditional Ba Venda and Christian Ba Venda beliefs and practices is given. It will be noted that the Ba Venda Christians of BeitBridge district revert to traditional beliefs and practices concerning the dead. These rituals carried out by the Ba Venda Christians show the syncretistic elements practiced. A central question therefore is "Are the Ba Venda Christians operating on the basis of Christian concept of death and hereafter?" It is argued in this dissertation that the Ba Venda Christian concept of death and after life is the blending of Ba Venda Christian and Ba Venda traditional beliefs and practices, particularly when it comes to death and burial practices.Religious studies
M.A.(Religious)
32
Canonici, Noverino Noemio. "Tricksters and trickery in Zulu folktales". Thesis, 1995. http://hdl.handle.net/10413/6350.
Texto completoResumen
Tricksters and Trickery in Zulu Folktales is a research on one of the central themes in African, and particularly Nguni/Zulu folklore, in which the trickster figure plays a pivotal role. The Zulu form part of the Nguni group of the Kintu speaking populations in sub-Saharan Africa. Their oral traditions are based on those of the whole sub-continent, but also constitute significant innovations due to the Nguni's contacts with the Khoisan peoples and to the history that has shaped their reasoning processes. Folktales are an artistic reflection of the people's culture, history, way of life, attitudes to persons and events, springing from the observation of nature and of animal
and human, behaviour, in order to create a "culture of the feelings" on which adult decisions are based. The present research is based on the concept of a semiotic communication system whereby folktale "texts" are considered as metaphors, to be de-coded from the literary, cultural and behavioural points of view. The system is employed to produce comic
entertainement, as well as for education. A careful examination of the sources reveals the central role that observation of the open book of natural phenomena, and especially the observation of animal life, plays
in the formulation of thought patterns and of the imagery bank on which all artistic expression is based, be it in the form of proverbs, or tales, or poetry. Animal observation shows that the small species need to act with some form of cunning in the struggle for survival. The employment of tricks in the tales can be either successful or unsuccessful, and this constitutes the fundamental division of the characters who are constantly associated with trickery. They apply deceiving patterns based on false contracts that create an illusion enabling the trickster to use substitution techniques. The
same trick pattern is however widely employed, either successfully or unsuccessfully, by a score of other characters who are only "occasional tricksters", such as human beings, in order to overcome the challenge posed by external, often superior, forces, or simply in order to shape events to their own advantage. The original mould for the successful trickster figure in Kintu speaking Africa is the small Hare. The choice of this animal character points to the bewildered realization that small beings can only survive through guile in a hostile environment dominated by powerful killers. The Nguni/Zulu innovation consists of a composite character with a dual manifestation: Chakide, the slender mongoose, a small carnivorous animal, whose main folktale name is the diminutive Chakijana; and its counterpart Hlakanyana, a semi-human dwarf. The innovation contains a double value: the root ideophone hlaka points to an intelligent being, able to outwit his adversaries by "dissecting" all the elements of a situation in order to identify weaknesses that offer the possibility of defeating the enemy; and to "re-arrange" reality in a new way. This shows the ambivalent function of trickery as a force for both demolition and reconstruction. Chakijana, the small slender mongoose, is like the pan-African Hare in most respects, but with the added feature of being carnivorous, therefore a merciless killer. He makes use of all its powers to either escape larger animals, or to conquer other animals for food in order to survive. Hlakanyana, being semi-human, can interact with both humans and animals; Chakijana is mostly active in an animal setting. The unsuccessful trickster figure in Kintu speaking Africa is Hyena, an evil and
powerful killer and scavenger, associated in popular belief with witches by reason of his nocturnal habits and grave digging activities. The Nguni/Zulu innovation is Izimu, a fictional semi-human being, traditionally interpreted as a cannibal, a merciless and dark man eater. Izimu is another composite figure, prevalently corresponding to Hyena, from which he draws most of his fictional characteristics. The figure further assimilates features of half-human, half-animal man-eating monsters known in the folklore of many
African cultures, as well as the ogre figure prevalent in European tales. The
anthropophagous aspect, taken as its prevalent characteristic by earlier researchers, is a rather secondary feature. The innovation from a purely animal figure (Hyena) to a semi-human one allows this character to interact mostly with human beings, thus expressing deeply felt human concerns and fears. Trickery is the hallmark of comedy, the art of looking at life from an upside-down point of view, to portray not the norm but the unexpected. Thus the metaphors contained in trickster folktales, as expressions of comedy, are rather difficult to decode. The ambivalence, so common in many manifestations of African culture, becomes prevalent in these tales. Human tricksters, who try to imitate the trick sequence, are successful if
their aims can be justified in terms of culture and tradition; but are unsuccessful if their aims are disruptive of social harmony. Ambivalence is also predominant in "modern" trickster folktales, and in some manifestations of the trickster themes in recent literature. The trickster tradition is an important aspect of the traditions of the Zulu people,
permeating social, educational and literary aspects of life and culture. The Nguni/Zulu innovations of Hlakanyana/Chakijana and of Izimu point to the dynamic and inner stability of the culture, a precious heritage and a force on which to build a great future.Thesis (Ph.D.)-University of Natal, Durban, 1995.
33
Khorommbi, Ndwambi Lawrence. "Echoes from beyond a pass between two mountains (Christian Mission in Venda as reflection in some contemporary Tshivenda literature)". 1996. http://hdl.handle.net/10500/17077.
Texto completoResumen
The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary
works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda
Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology.Missiology.
M.(Theology)
34
"The relationship between environmental literacy and perceptions with regard to eco-tourism by vhaVendas in the Eastern Soutpansberg region". Thesis, 2014. http://hdl.handle.net/10210/12911.
Texto completo
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Muhwasane, Mutshinyani Mercy. "Language flux : the decline in the use of taboos regarding pregnancy the birth among vhaVenḓa from a critical language awareness perspective". Thesis, 2020. http://hdl.handle.net/10500/26801.
Texto completoResumen
Text has abstracts in English and TshivenḓaThe purpose of this study was to investigate how language used in the past was lost with regard to pregnant women, as well as the rituals meant to be followed when a woman is pregnant until child-birth. This study compared the language use of modern times and of the past with regard to taboos during pregnancy and birth. The components that the researcher investigated embrace how a pregnant woman should handle herself, taboos that must be followed by pregnant women and the infants, fortification and procedures which follow when the ceremony of the baby is done and language development from pregnancy and child birth. In this study, the researcher applied the Critical Language Awareness (CLA), Ethnography of Communication and Ethnopragmatics models to best explain the Vhavenḓa cultural practices and discourse in relation to child-aligned language with regards to pregnancy, child-birth and anything associated with a newborn child. Regarding research design, the researcher chose qualitative-ethnography research design because it is more exploratory as it deals with human beings and the environment in which they live. A qualitative research method was utilised in this study. The population was Vhavenḓa elderly women who are knowledgeable about taboos pertaining to pregnancy and childbirth. In this study, purposive and snowball sampling techniques were appropriate since the researcher used her judgement to and snowball sampling were used to sample information from people who have knowledge of the Tshivenḓa language and culture to establish if there is a difference between the language used today and that used in the past. On the subject of data collection tools, the researcher collected qualitative primary data with the aid of interviews and interviews from the social groups including youth, elders, nurses and doctors from various natural research settings in the Vhembe District. Ultimately, the researcher identified various themes and concepts which emanated from the data collection process in line with analytical comparison methods, namely, method of agreement and method of difference. From the research, it was discovered that the Tshivenḓa culture is being undermined and the Western culture is being preferred in modern times. These changes came about when Western and Christian ways of doing things were v followed and African customs were abandoned. Furthermore, this research uncovered that the Tshivenḓa language is being lost while looking at the period from pregnancy until the birth of a child into the world. Most importantly, this research brought forth the knowledge of language used in pregnancy that has been lost; including medicines that are no longer used for purposes of curing during pregnancy, child-birth and the raising of a newborn.
Ngudo ino yo ḓitika kha u sengulusa uri luambo zwe lwa vha lu tshi shumiswa zwone kale lwo ngalangala zwo livhiswa kha muimana u swika a tshi vhofholowa. Musi i tshi ya phanḓa, ṱhoḓisiso iyi i sedza luambo lwa zwiilaila uri ndi luambo lune lu kha ḓivha lune lwa dzhielwa nṱha na musi ho sedzwa ho sedzwa vhuimana na mbebo. Zwine muṱoḓisisi a khou ṱoḓulusa zwone zwi katela zwi tevhelaho: muimana u ḓifarisa hani, zwiilaila zwine zwa tea u tevhedzwa nga muimana na lutshetshe, muthuso na nḓila ine ya tevhelwa musi hu tshi khou itwa vhuṱambo na u sedza luambo lwa muimana lune lwa shumiswa u swikela kha lutshetshe. Kha ṱhoḓisiso iyi muṱoḓisisi o shumisa mutheo wa thyiori dzi tevhelaho: Critical Language Awareness, Ethnography of Communication na Ethnopragmatics u ṱalusa kushumisele kwa mvelele ya Vhavenḓa na luambo malugana na luambo lwa zwilaila, lutshetshe na zwiṅwe zwine zwa elana na u vhofholowa. U ya nga ha tshivhumbeo tsha ṱhoḓisiso na nḓila ya u ṱhoḓisisa muṱoḓisisi o nanga u shumisa ngona ya khwaḽithithethivi nga uri o vha a tshi khou sedzesa kha vhathu na hune vha vha vhe hone. Zwiṱoḓuluswa zwa ṱhoḓisiso iyi ndi vhathu vhahulwane vha Vhavenḓa vhane vha vha na ndivho ya vhuilaila malugana vhuimana na, u vhofholowa. Kha ngudo iyi purposive na snowball sampling techniques hune yo tea u bva muṱoḓisisi o shumisa ndila yawe ya u nanguludza sambula a dovha hafhu a shumisa u vhudzisa muvhudziswa ngae u wana munwe. Kha ndivho ya zwishumiswa zwa u kuvhanganya mafhungo, muṱoḓisisi o kuvhanganya mafhungo o shumisa khwalithithethivi kha tshi khou thusiwa nga ithaviiyu na ithaviuyu u bva kha zwigwada zwo fhambanaho sa vhaswa, vhaluwa, manese na madokotela u bva fhethu ho fhambanaho vhuponi ha ḽiisela ḽa Vhembe. Muṱoḓisisi o topola ndivho na mihumbulo ine ya bva kha mafhungo e a kuvhanganywa ho shumiswa maitele a Analytical Comparison Method ine ya shumisa: Method of agreement na Method of difference.. U bva kha ṱhoḓisiso ho wanala uri mvelele ya Tshivenḓa i khou dzhielwa fhasi, ha dzhielwa ntha mvelele ya vhukovhela . Tshanduko iyi ndi ine yo ḓiswa nga nḓila ine Vhukovhela na vhutendi ha Tshikrisite zwa tshimbidzwa ngayo musi vha tshi tevhedzela maitele a Tshirema. U inga kha izwo, ṱhoḓisiso iyi yo bula uri luambo lwa Tshivenḓa lwo ngalangala musi ro sedza kha muimana u swikela a tshi vhofholowa.Tsha vhuṱhogwa, ṱhoḓisiso iyi yo ḓisa nḓivho ya luambo lune lwa shumiswa kha vhuimana uri lwo ngalangala zwo katela na miuluso ine ya shumiswa kha vhuimani, ṅwana a tshi bebiwa na u alusa lutshetshe.
Linguistics and Modern Languages
D. Litt. et Phil. (Languages, Linguistics and Literature)
36
Khorommbi, Ndwambi Lawrence. "Lutherans and Pentecostals in mission amongst the Vhavenda : a comparative study in missionary methods". 2001. http://hdl.handle.net/10500/17079.
Texto completoResumen
The thesis of this study is that both Pentecostal and non-Pentecostal churches can
grow at a time when only the Pentecostal churches have grown. The stagnation that
has occurred in many "mainline" churches need not be allowed to increase or
continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have
enjoyed visible growth.
Chapter I introduces the thesis, the choice of the study area, the objectives of the
study, and the typology, methodology and relevance of the study. Chapter 2 looks at
the history and socio-economic background of the Vhavenda. Chapter 3 describes
traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from
that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on
missionary Christianity in Venda and briefly discusses the missionary methods
adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of
Pentecostalism to South Africa and Venda. Chapter 6 exaruines how the Lutherans
and the Apostolic Faith Mission church conducted their mission during the
"maturation of Apartheid" in Venda. Major events in the collision between apartheid
and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the
church in Venda. Chapter. 8 examines the challenge for Christian mission in the . .
twenty-first centuryChristian Spirituality, Church History and Missiology
D. Th. (Missiology)
37
Mahosi, Theodore Nkadimeng. "An Afrocentric exploration of South Africa's homeland policy with specific reference to VhaVenda Traditional Leadership and Institutions, 1898-1994". Thesis, 2020. http://hdl.handle.net/10386/3390.
Texto completoResumen
Thesis (Ph.D. (History)) -- University of Limpopo, 2020The subject of traditional leadership has been, and will always be, the subject of academic debate in various disciplines and varying objectives throughout the years. However, it is in South Africa to a large extent, but Venḓa specifically, that this study focuses on the discussion on the controversial subject of vhuhosi (traditional leadership) within the homeland system. This study specifically identifies vhuhosi and institutions of Vhavenḓa as a topic for research given its muddied history during the dark days of colonial subjugation and apartheid oppression and suppression. It is for this reason that this study explores South Africa’s homeland policy with specific reference to vhuhosi of Vhavenḓa and institutions (1898-1994). In order to do this the study starts by describing the nature of the relationship between the South African government and vhuhosi of Vhavenḓa on the eve of homeland policy as a way of setting the tone of the Afrocentric exploratory paradigm. The objective is to expose the gradual political and socio-economic changes that vhuhosi and institutions of Vhavenḓa were subjected to during South Africa’s political development. The study then analyses the development of ethnicity vis-à-vis the influence of ethnic identity during the period surrounding the establishment of Vhavenḓa homeland. Given this background it then describes the changing power relations between the South African government and mahosi within the Venḓa homeland. Significantly, the study examines the impact of Vhavenḓa homeland on the internal relations among mahosi of Vhavenḓa as well as Vhavenḓa’s cultural conception of royalty and governance. The current researcher identifies the Afrocentric theory as a vehicle to embark on the explorative nature of this study. Unlike other theoretical paradigms that conducted research on vhuhosi and institutions for colonial and apartheid objectives, the Afrocentric approach was preferred as it puts African values at the centre. Therefore the Afrocentric theory was preferred as a way of debunking the Eurocentric/Western and liberal research on African subjects such as vhuhosi and institutions. Hence oral interviews played an important role to complement the written and archival material available.
38
Vermaak, Nicolaas Jakobus. "A reconceptualisation of the concept of social capital: a study of resources for need satisfaction amongst agricultural producers in Vhembe, Limpopo". Thesis, 2006. http://hdl.handle.net/10500/2306.
Texto completoResumen
Social capital, in broad terms, refers to norms, networks, trust and forms of social connections in societies that allows people to gain access to resources. This study involves a reconceptualisation of the concept of social capital. An overview of social capital literature reveals that economic needs are still dominant in both the theory and practice of development efforts that make use of social capital. It would therefore appear that the social capital paradigm is not balanced in that it does not clearly provide for the satisfaction of the diverse range of needs that people, particularly those in the rural communities, often experience. A resource-orientated approach is suggested in broadening the concept social capital to include the satisfaction of a wider variety of needs.
An effort is made in the literature study, to capture the manifestations of social capital in different societies globally, with particular emphasis on community life in developing communities of the world. In addition, the discussion of social capital is deepened to include need satisfaction. A matrix of needs, as proposed by Max-Neef (1991), is used to argue that social capital would better be seen as a synergetic resource for the satisfaction of various needs. Instead of understanding social capital as a need, single satisfier, or as a `factor of production', an argument is put forward that such a conception of social capital is incomplete and inaccurate and that, instead, social capital should be understood as a multi-dimensional resource that can be used to service various needs of communities.
Extensive fieldwork amongst agricultural producers in the Vhembe district of Limpopo provided ample evidence of social capital, although a precise fit with the mainstream theoretical perspectives was not found. The unusual profile of social capital reaffirmed the argument that social capital is present in different forms in rural developing communities and that social capital can best be seen as multi-dimensional because it has the ability to satisfy a wide variety of needs at different levels. Better use can be made of the concept of social capital by viewing it as multi-dimensional and linked to resources relevant to a wide variety of needs. Further research is needed if social capital is to be used by development planners.Sosiale kapitaal verwys breedweg na norme, netwerke, vertroue en verskillende vorme van sosiale skakeling. `n Oorsig oor sosiale literatuur toon dat ekonomiese behoeftes die sosiale kapitaal teorie en praktyk domineer, veral tydens ontwilkkelingspogings wat gebruik maak van sosiale kapitaal. Hierdie studie behels `n heroorweging van die konsep sosiale kapitaal. Die sosialekapitaal - paradigma blyk ongeballanseerd te wees aangesien dit nie volkome voorsiening maak vir die verskeidenheid van behoeftes wat mense in landelike gemeenskappe dikwels ondervind nie. Deur die sosiale kapitaal konsep te verbreed, naamlik volgens die bevrediging van `n verskeidenheid van behoeftes, word `n hulpbrongebasseerde benadering tot sosiale kapitaal voorgestel. Tydens die literatuurstudie is gepoog om die manifestasies van sosiale kapitaal in verskillende samelewings van die wêreld vas te lê, met besondere verwysing na ontwikkelende gemeenskappe van die wêreld. Daarbenewens word die bespreking oor sosiale kapitaal spesifiek gekoppel aan behoeftebevrediging. `n Behoefte matriks, soos voorgestel deur Max-Neef (1991), is gebruik om te betoog dat sosiale kapitaal eerder as `n medewerkende hulpbron gesien behoord te word vir die bevrediging van verskillende behoeftes. Volgens hierdie siening word sosiale kapitaal nie beperk tot die bevrediging van enkele ekonomiese behoeftes nie. Hoewel uitgebreide veldwerk genoegsame bewyse van sosiale kapitaal opgelewer het, kon `n presiese ooreenstemming met die hoofstroom sosiaal teoretiese perspektiewe nie gevind word nie. Die ongewone profiel van sosiale kapitaal het die argument bevestig dat sosiale kapitaal as `n multidimensionele hulpbron verstaan behoord te word. Dit het die vermoë om `n wye verskydenheid behoeftes op verskillende vlakke te bevredig. Die konsep sosiale kapitaal kan beter gebruik word mits dit as multidimensioneel gesien word, asook gekoppel word aan hulpbronne wat relevant is aan `n wye verskeidenheid behoeftes. Verdere navorsing is nodig vir sosiale kapitaal om deur ontwikkelingsbeplanners gebruik te word.
Summary in Afrikaans and English
Development Studies
D. Litt. et Phil. (Development Studies)
39
Mashianoke, Thapedi Shadrack. "Tshianzwane music : the relationship between physical structure and abstractions in cultural progress and change". Diss., 2013. http://hdl.handle.net/10500/13047.
Texto completoResumen
Text in EnglishAccompanied DVD with printed record
In this dissertation, I explore music styles from Tshianzwane village in HaMakuya, in the Limpopo Province of South Africa, particularly malende, tshigombela, and children‘s songs. I consider the music styles as embedded in their extra-musical physical structure and abstractions; social rituals; frame of reference; forms of habitus; social order; cultural capital; social meanings, behaviour, power hierarchy, status, space, agency, institutions; formal-informal education and means; symbols; musical instruments; dance; religion; ancestor worship; traditional health practice; norms and values; mentorship and rites of passage. I further explore how and why music performers and other cultural patterns at Tshianzwane interpenetrate with each other and their living space through social roles; demonstration-imitation learning method; enculturation; dialectics of normative-interpretive, embodiment-hexis or cues, internalizationexternalization, surface-deep structure, conscious-unconscious level, qualitativequantitative understanding of music styles and genres and local-foreign context; means of communication; reinterpretation and redefinition of concepts. In conclusion, I consider how people and cultural patterns at Tshianzwane, through interpenetration, form progressing and changing social web; social connections; attachments; trance; state of flux in cultural patterns; synthesis of cultural patterns; embedded contexts; shared culture and resultant cultural patterns. Since cultural patterns, as a result of interpenetration, reflect each other, I point out the challenges in socio-spatial mapping of forms of habitus and cultural patterns. In my dissertation, I use John Blacking‘s work as my primary theoretical framework. Furthermore, I use Pierre Bourdieu‘s theoretical framework, and Hugh Tracey‘s and David Dargie‘s audio CDs on African tribal music to enrich my theoretical ground. I collected my field data at Tshianzwane in collaboration with Joseph Morake and Ignatia Madalane (students), Dr Susan Harrop-Allin (supervisor), Samson Netshifhefhe, Obert Ramashia, Paul Munyai and Musiwalo (informants).
M. Mus.
Art History, Visual Arts & Musicology
40
Itsweni, Pelewe. "The Experiences of Death of loved ones and Bereavement amongst young Vhavenda Widows of Tshikombani Village at Nzhelele, Vhembe District in Limpopo , South Africa". Diss., 2018. http://hdl.handle.net/11602/1134.
Texto completoResumen
MA (Sociology)Department of Sociology
Death and bereavement are sensitive issues experienced by all mortal species across the world. When death occurs, some individual are left bereaved. However, all societies have established cultural ways of mourning the dead as a way of healing the bereaved; although it seems the bereavement rituals are decided and performed without the bereaves consent. The aim of the study was to explore the experiences of death and bereavement amongst the young Vhavenda widows. The primary objectives of the study were to identify the challenges experienced by young Vhavenda widows in Vhembe District during the time of death and bereavement; establish whether these women are treated with respect, dignity, and compassion during the process of death and bereavement; understand the coping strategies they employed in dealing with death and bereavement and understand their expectations regarding the role to be played by the family and the community. Finally, the study sought to ascertain the overall impact of the process of death and bereavement on widow’s future lives. A qualitative research method was used to collect indepth data through unstructured interviews. The interviews were conducted using a purposeful sampling method among 13 young widows at Tshikombani village in Nzhelele in Vhembe District. Mbigi’s five finger theory of Ubuntu was employed as the main theory aligning with the study. The research findings indicated that most young widows are coerced into performing bereavement rituals while elders made decisions for some. Only one young widow did not have bereavement rituals performed on her. The Findings also indicate that the participants are not fully aware of their rights as women, wives and citizens of South Africa. These raises need for government institutions to address issues concerning human, women and marital rights to the widows specifically in the rural areas of South Africa.
NRF
41
Mulaudzi, Fhumulani Mavis. "Women and sexually transmitted diseases: an exploration of indigenous knowledge and health practices among the VhaVenda". Thesis, 2003. http://hdl.handle.net/10500/669.
Texto completoResumen
Health care service providers in South Africa and elsewhere in the world are increasingly faced with an enormous challenge of modeling their approach to health care to meet the needs and expectations of the diverse societies they serve. The norms and customs that are inherent in these indigenous cultures are fundamental to the day-to-day existence of the people concerned and may hold a key to the understanding of many aspects of their lives, including the understanding of disease, in the case of this thesis, those transmitted sexually.
A grounded theory study was used based on its theory of symbolic interactionism to explore the indigenous knowledge and health practices of the Vhavenda in sexually transmitted diseases. Data was collected through in-depth interview with traditional healers and key informants. Snowball sampling was used to idenify key informants as categories continued to emerge. Dara was analyzed using three basic types of coding namely, open coding, axial coding and selective coding.
The findings of the study revealed a variety of terms used to identify SDs. Also emerging from the results was that cultural gender roles in the Vhavenda society justify women as sole agents of STDs. In accordance with grounded theory the decriptions of types of diseases, disease patterns, signs and symptoms culminated in "dirt" as the core category. It came out clear that dirt in the form of women'svaginal discharges and moral dirt is the main course of a STDs. It was also evident that strategies for combating STDs will have to take into account popular beliefs and attudes regarding views on STDs as well as the role and influence of traditional healers. Based on the above findings guidelines for designing a module for teaching health professionals has been formulated to aid them in understanding the beliefs and practices of people they serve.Health Studies
D. Litt et Phil. (Health Studies)
42
Phaswana, Dembe Reuben. "Communal pastoral counselling : culturally gifted care-giving in times of family pain - a vhavenda perspective". Thesis, 2008. http://hdl.handle.net/10500/2712.
Texto completoResumen
The thesis argues that there is a need for Christian communal pastoral care and counselling practice beyond the individualistic Western pastoral care and counselling practices. The communal pastoral care model advocated by the author uses culturally gifted care-givers who follow spontaneous caring models. Several of the major books concerning communal pastoral care and counselling were reviewed. The author concludes that the church has been impoverished by ignoring the cultural gifts of the majority of members and the mutual communal care of the community. Pain and its healing in this thesis are understood in a culturally sensitive manner. Pastoral care must be done in context, in this case in the Vhavenda context. Hence the thesis looks systematically at the way in which the Vhavenda understand and heal pain from their cosmological perspective. The thesis engages in empirical research among the Vhavenda people using qualitative interview. The author selected five small communities to test for their understanding of pain and healing. He developed his own interview schedule. Themes encountered in interpreting the research results include pain as part of life. The thesis develops two sub-models of a Vhavenda-Christian culturally gifted model of communal care arguing the need of their incorporation into Christian communal care. They are “Kha ri vangulane” model which pictures pain as a thorn which people help to remove from a person; and the “khoro” or “dzulo” gathering which is family or community care-giving. A case study has illustrated how they are used.Finally, the author argues that the Bible is full of communal pictures which resonate well with the African people. Hence it is fairly easy to correlate the Vhavenda sense of community with the body of Christ model of Christian community as found in the Bible. The conclusion is that members of the Christian community need to reincorporate their culturally gifted care resources and integrate them with the biblical care.Thesis (D. Th. (Practical Theology))
43
Ladzani, K. Y. "Moral regeneration in the lives of Vhavenda youth through indigenous knowledge systems : applied ethnography of communication-based approaches with special reference to Tshivhenda". Thesis, 2014. http://hdl.handle.net/10500/18662.
Texto completoResumen
Today, unlike yesterday we talk about Moral Regeneration amongst the Vhavenḓa youth of today and throughout the whole world. Strategies of combating this monster that is snatching our youth are recommended in this study. The problem dealt with in this study is the issue of Moral degeneration amongst the youth which needs to be regenerated. There are many causes of moral degeneration amongst the youth discussed in this study which are accompanied by the remedial strategies. As a way forward in this study, observations of researchers and scholars on how to find the solution about moral degeneration that has impacted on the lives of Vhavenḓa youth and other youth of today around the globe were focused on. The literature review in this study was based more on issues that are linked to Indigenous Knowledge Systems as discussed by various scholars. This study used the qualitative research methodology though quantitative minimally. The sampling of data was more purposive though there were cases of convenience and snowballing so as to get more data. Data for this research study was collected through questionnaires and interviews from a host of interviewees. This data was analysed using open and axial coding. The findings were grouped or categorised into major themes in terms of selective coding. Reasons behind the findings were explained too. Finally, consequences, implications for further study and also recommendations were indicated.African Languages
D. Litt. et Phil. (African languages)
44
Khorommbi, Ndwambi Lawrence. "Lutherans and Pentecostals in mission amongst the Vhavenda: a comparative study in missionary methods". Thesis, 2003. http://hdl.handle.net/10500/636.
Texto completoResumen
The thesis of this study is that both Pentecostal and non-Pentecostal churches can
grow at a time when only the Pentecostal churches have grown. The stagnation that
has occurred in many ''mainline" churches.need not be allowed to increase or
continue. In Venda (Northern Province) both the Lutherans and the Pentecostals have
enjoyed visible growth.
Chapter 1 introduces the thesis, the choice of the study area, the objectives of the
study, and the typology, methodology and relevance of the study. Chapter 2 looks at
the history and socio-economic backgrowtd of the Vhavenda. Chapter 3 describes
traditional Vhavenda beliefs and rituals. The Vhavenda world-view is different from
that of the West but closer to that of the East and the Bible. Chapter 4 concentrates on
missionary Christianity in Venda and briefly discusses the missionary methods
adopted by the Berlin Missionary Society. Chapter 5 discusses the coming of
Pentecostalism to South Africa and Venda. Chapter 6 examines how the Lutherans
and the Apostolic Faith Mission church conducted their mission during the
"maturation of Apartheid'' in Venda. Major events in the collision between apartheid
and the Vhavenda are highlighted. Chapter 7 discusses the unfinished work of the
church in Venda. Chapter 8 examines the challenge for Christian mission in the
twenty-first century.Christian Spirituality, Church History and Missiology
D.Th (Missiology)