Masters Degrees (African Languages)

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An analysis of the praises of domestic animals.
(1992) Molefe, Lawrence.; Koopman, Adrian.
It occured to me that scholars who undertake to explore praises in Zulu have centred much analysis on praises of human beings and very little on those of domestic animals. Domestic animals are very close environmental company to any Black person in South Africa, especially to those who reside in farming areas. This study demonstrates that the domestic animal merits praise because it constitutes a kind of relative and colleague to a Black person. The first chapter gives a general layout of those to follow. What one has to note in the first chapter is the assessment of the extent to which scholars have made studies towards assessing praises of domestic animals. To be more precise, about six books have been identified containing some gleanings on the praises of domestic animals . This scarcity of documented sources for these praises together with the fact that praises of domestic animals are still mainly part of oral tradition constitute the main reason prompting this study. Chapter Two analyses hopefully in depth the social aspect of praises of domestic animals. We deduce from the numerous facts emerging from the inter-relationship between owner and animal that the main reason for the existence of the praises in question, is to forge links that bind poet and animal together. Aspects discussed in Chapter Two are, among others, the purpose of praising which examines the effect of praises on both the animals themselves and the community at large. The chapter also looks at the various poets in this field, the occasions during which domestic animals are praised, and the kind of audience anticipated when praising these animals. Though almost all the poets in this regard are wholly nonliterate, the praises they compose are nevertheless rich in literary constructions. They decorate the praises with all sorts of poetic expressions. One may even imagine that the praises of domestic animals were composed by modern learned poet who composed them by transcription and had all the skills to adopt the most impressive literary forms. Chapter Four sums up the role of praises of domestic animals on society as well as the literary richness that the praises possess. On the other hand this chapter Four is also to be taken as the summary and distillation of the previous ones.
An analytical survey of Zulu poetry both traditional and modern.
(1959) Kunene, Raymond Mazisi.; Malcolm, M.; Cope, Anthony Trevor.
No abstract available.
C.L.S. Nyembezi's use of traditional Zulu folktales in his Igoda series of school readers.
(1985) Canonici, Noemio Noverino.; Cope, Anthony Trevor.; Koopman, Adrian.
No abstract available.
A critical analysis of N.F. Mbhele's one-act plays.
(2001) Khumalo, Ellie.; Maphumulo, Abednego Mandlenkosi.
This thesis investigates the appropriateness and the accuracy of Mbhele's artistry in writing his one-act plays from Izivunguvungu Zempilo, Ishashalazi and Ezemihla Nayizolo. It considers the formal literary elements which include characterisation, themes, setting, plot, dialogue and style of the writer inclusive of the language that has been used. It also involves different kinds of themes that are revealed by this dramatist in his work. His themes cover all the aspects of life. This includes the exploration of the previous political situation and its effect on the lives of the people, the effect of the Western influences on black South Africans and the people's perspectives on education and religion. The theoretical framework that has been used in this study is the historical-biographical approach. The interview with the author has been very helpful in this regard. The purpose of the interview has been to develop some kind of understanding of the author's own ideas, his early life experiences, his educational background, and the sense of the situation the author writes about. This study consists of six chapters; the first chapter serves as the general introduction for the whole thesis. The author's biographical notes, the identification and the discussion of the research methodology and the definition of some important terms, form part of chapter one. In each chapter, there is an explicit explanation of each formal literary element in relation to Mbhele's one-act plays. Chapter two deals with both characterisation and plot, because plot deals with all the events in a story and the way in which these events are connected. All the events in a story involve the characters. Chapter three investigates the themes that are found in Mbhele's one-act plays, and the ways in which they are revealed. Chapter four consists of the dialogue and style of the writer, which includes his use of the language and the form of address used by the characters to address each other. Chapter five discusses the social background of the characters in relation to what they do in the plays. This includes their given social circumstances, the time and the place which the writer has created for them. Chapter six is the general conclusion for the whole study. It includes the summary, observation and some implications for further research.
A critical study of Elliot Zondi's historical dramas.
(2001) Ntshangase, Duduzile Audrey.; Maphumulo, Abednego Mandlenkosi.
The study concentrate on a critical analysis of Elliot Zondi's historical dramas, Insumansumane and Ukufa KukaShaka. The study constitutes an attempt to apply the theoretical approaches. The plays have been chosen only for reasons of my personal acquaintance. The whole study is divided into six chapters. Chapter one focuses on the general introduction. The general introduction will cover the aim of the study, research methodology, historical background of the plays, definition of terms and the biographical notes of the author. At the end of this chapter there will be a conclusion. Chapter two, deals with theme. The theme covers the following sub topics: title in relation to theme, the comparison between the theme and plot, theme and style, theme and dialogue, theme and characters, types of themes such as: theme of loyalty, theme of poverty, love, political violence and the moral lesson found in Elliot Zondi's historical drama books. Chapter three concerns itself with style and dialogue. Style and dialogue will look at the sentence construction, language, figures of speech, title and symbolism. Chapter four concentrates on plot and characters, which covers exposition, motoric moment, conflict, complication, tension, climax, suspense in the title, beginning, the middle and the end of the play, characterization, naming of characters, types of characters, kinds of characters and the development of characters. Chapter five deals with setting, which covers time, place and social circumstances. There will be a short summary, which leads to the discussion of the following chapter. Chapter six focuses on the general conclusion.
The functions of dreams and visions in the ibandla lamaNazaretha at Inanda.
(2003) McNulty, Grant.; Magwaza, Thenjiwe S. C.
This study investigates the function of dreams and visions in the Shembe church at Inanda. It looks at who Isia Shembe (the church founder) and his lineage are to Shembeites, the nature of the relationship between Shembe and the amadlozi (ancestors) and what roles they play in Shembeite life. The data was collected using qualitative methodology - in-depth interviews that were transcribed and where necessary, translated. The study is best understood within a structural-functionalism framework, which accounts for the social and cultural aspects of the religion. The study concludes that Isia Shembe and his lineage are generally thought of as prophets through whom God works. Shembe and the amadlozi often work as a unit and perform the roles of converter, purveyors of good fortune and guides or directors. In addition, Shembe solely performs the roles of cultural leader and mediator between Shembeites and the amadlozi and between Shembeites and God. Dreams and visions function to guide Shembeites, as communication with the spiritual realm, as a method of conversion and as re-affirmations of faith.
Homestead names as a reflection of social dynamics in Mabengela, Nkandla.
(1999) Shabalala, Mbali Aldromeda.; Koopman, Adrian.
Homestead naming has been a Zulu practice since the days of King Shaka. Although this practice has been abandoned by some of the Zulus especially those living in urban areas, it still exists in some rural areas e.g. Mabengela. This study on ''Homestead names as a reflection of social dynamics in Mabengela, Nkandla" , is divided into five chapters. The first chapter 'Introduction' looks at both the introduction to the thesis and also the introduction to the research area. It looks at the methodology used in this study and also gives a brief background of the life people in Mabengela live. The second chapter 'The Zulu homestead and its social organisation' pays particular attention to the Zulu homestead. It looks at the construction of a Zulu hut, the arrangement of huts in the homestead, the importance of the cattle kraal, etc. It also looks at the division of labour within the Zulu homestead and the importance of each member of the family in making things run smoothly in the homestead. Chapter three 'Morphological analysis of homestead names' looks at the linguistic features of homestead names. It looks at the difference between nouns and names, the locative prefixes and suffixes used in homestead names and also looks different stems that homestead names have. This chapter also focuses on homestead names as a morphological exception. The last but one chapter 'The aetiology of homestead names' looks at homestead names as a reflection of social dynamics in the community of Mabengela. It pays particular attention to the reasons for name-giving, time for naming the homestead, etc. It also looks at the different categories in which homestead names in Mabengela have been categorised and what these names reflect about the community of Mabengela. The last chapter is the conclusion of the dissertation.
Ikhono lika M.J Mngadi lokusebenzisa izimpawu emanovelini akhe amabili akhethiwe.
(2023) Mazibuko, Zamangwe Pertunia.; Zwane, Celani Lucky.; Maphumulo, Abednego Mandlenkosi.
This research looks at M.J. Mngadi’s ability to use signs of semiotics in his two selected novels titled “Imiyalezo” (2008) and “Ifa ngukufa” (2001). Although there are other novels that Mngadi has written but they also have signs of semiotics that the researcher could use to analyze them, but she chose these two and she believed that they adequately express the signs that are sufficient for this research. This study uses theory of semiotics, which was found to be the most suitable for the study. This study has six chapters. The first chapter presents introduction. The motivation of the research, the need to do the research, the objectives of the research, the methods of doing the research, the basic database of the research, the design of the chapters and the conclusion are listed. The second chapter looks at the literature review. The third chapter looks at the methods and theory used to conduct the research. Here the qualitative method, purposive sampling, text analysis was used to filter the documents. The theory used was semiotics. The fourth chapter looks at the types of signs of semiotics that Mngadi used in his two selected novels. Where the first type is found which is an obvious sign, the second type is a hidden sign, the third and the last one is twisted the fifth chapter looks at the reasons why Mngadi used signs of semiotics in his novels. The reasons found are foreshadowing, emphasis and prolongation. The sixth chapter focuses on conclusion, summarizes everything that was done in the research and presents the recommendations. IQOQA LOCWANINGO : Kulolu cwaningo kubhekwa ikhono likaM.J. Mngadi lokusebenzisa izimpawu zesemiotics nalisebenzisile ekubhaleni amanoveli akhe amabili akhethiwe azihloko zithi “Imiyalezo” (2008) nethi “Ifa ngukufa” (2001). Nakuba ekhona amanye amanoveli uMngadi awabhalile kodwa nawo anazo izimpawu zesemiotics umcwaningi abengawasebenzisa ukuzihlaziya, kodwa ukhethe lawa amabili nokuyiwona athole kuwona ukuthi aziveza ngokwanele izimpawu ezanele zalolu cwaningo. Lolu cwaningo lusebenzise injulalwazi yesemiotics, nokuyiyona okutholakale ukuthi iyona efanele ucwaningo. Lolu cwaningo linezahluko eziyisithupha. Isahluko sokuqala sethula obekwenziwa ocwaningweni. Kubalwa isisusa socwaningo, isidingo sokwenza ucwaningo, izinhloso zocwaningo, izindlela zokwenza ucwaningo, injulalwazi eyisisekelo socwaningo, umklamo wezahluko nesiphetho. Isahluko sesibili sibheka ukubuyekezwa kwemibhalo. Isahluko sesithathu sibheka izindlela ezisetshenzisiwe zokuqhuba ucwaningo. Lapha kusetshenziswe indlela yekhwalithethivu, ipurposive sampling, itext analysis ukuhluza imibhalo. Isahluko sesine sibheka izinhlobo zezimpawu uMngadi azisebenzisile emanovelini akhe amabili akhethiwe. Lapho kutholakale uhlobo lokuqala okuwuphawu olusobala, uhlobo lesibili olucashile, elesithathu nelokugcina olusontekile. Isahluko sesihlanu sibheka izizathu ezenze ukuthi uMngadi asebenzise izimpawu emanovelini akhe. Izizathu ezitholakele ukubikezela, ukugcizelela nokunkondloza. Isahluko sesithupha sifingqa konke obekwenziwa ocwaningweni sinikeza nezincomo.
The implementation of isiZulu as a subject in the public primary schools of the Lower Tugela Circuit in KwaDukuza (Stanger)
(2008) Mthembu, Tozama.; Geyser, Annelie.
The study aims to investigate the extent to which isiZulu is promoted as a subject in the
Incazelo yomlando wemvelo wempilo yehlathi Intimbankulu elisemkhadlwini was-Ogwini : kuphonswa inselele emasikweni esiZulu nakwezokungcebeleka = An exploration of the natural and socio-cultural history of Ntimbankulu Forest in the Ugu region : a contribution to Zulu culture and rural eco-tourism.
(2010) Cele-Khuboni, Gloria Nondumiso.; Zungu, Phyllis Jane Nonhlanhla.
The study investigates ecotourism potential at Ntimbankulu forest, a remote area which is found at Ugu District Municipality. The essential elements of true ecotourism according to Ceballos-Lascurain, Drake, Boo, Brandon, are: " the participation and involvement of the local communities and residents in close proximity to the site". It is for this reason that the researcher adopted the stakeholder theory which involves local community, NGO and the Government. The main aim of the research is: to improve the standard of living of people near Ntimbankulu forest, (b) to conserve and preserve the natural resources of the forest, (c) to promote and sustain development in the area,( d) to make local community realize the need to protect their natural heritage site which is a huge "rock ship" with a lion crest on one of its side, that is found in the deepest part of the jungle. Lastly, to make the local people benefit from the natural resources found in this Forest. The study also looks at the history and culture of the area. It is hoped that the development of Ntimbankulu Forest will bring many benefits to the local community involving better education, job opportunities, and environmental awareness.
The influence of selected English romantic poets in B.W. Vilakazi's poetry.
(2001) Ngidi, Evangeline Bonisiwe.; Koopman, Adrian.
B.W. Vilakazi is regarded by many literary critics as the best poet of his time, who had he lived longer, would have marked his living years the Vilakazi era. It is for this reason that I decided to embark on the study of his poetry, and that which influenced him, mainly the English Romantic Poets. In doing this research I also emphasised typical aspects of Romantic poets so as to clarify whether Vilakazi does fall under this category (Romantic category). In the introduction of Inkondlo kaZulu Gumede remarks thus on B.W. Vilakazi's poetry: "UVilakazi tstqungo sokwakha izosha lezi usithole esiblgisini. Usebenzisa isiZulu kanye nemizekeliso yaso namalutha, ekhombisa ithuba lokuqhuba isiZulu sibe nenkinga yaso yezincwadi noma izosha lezi zincikile esiNgisini. Ube nesibindi sokuzisukela aqambe lolu hlobo lwezibongo zesiZulu wangagudluka endleleni endala." (l935:vi) "Vilakazi gets his poetic inspiration from English. He uses Zulu images and superstitions to show that Zulu can have its own literature even though it is related to English. It is very brave of him to compose new genre in Zulu praises, without diverting from the original version by older poets." The scope of the study will be as follows: Chapter One is an introductory chapter which includes: the aim of the study; preamble, literature review, research methodology, biographical notes on Vilakazi, Vilakazi's literary works (novels, anthologies of poetry, articles in journals), Vilakazi's lexicographical work (the Dictionary), Vilakazi's influences (his own personal experiences, traditional poetry, traditional prose narrative, Biblical influences and mostly the English Romantic Poets). This chapter includes the definition of Poetry and the definition of a poet, definition of a Bard 'Imbongi', it also defines Romanticism (as a movement and as a concept); and it gives various critical views on RW. Vilakazi. Chapter Two deals with the influence of English Romantic Poets on Vilakazi, and looks at certain poems of Wordsworth, Keats and Shelley. Chapter Three deals with Vilakazi as a Romantic poet (certain Poems with Romantic aspects). Chapter Four is the Conclusion looking at the extent that the Romantic poets influenced Vilakazi's writing.
The influences of traditional medicine in relation to its various use by the African societies : a review of Zulu novels.
(2000) Ntshangase, Sicelo Ziphozonke.; Ngubane, Sihawukele Emmanuel.
Traditional medicine, unlike western medicine, is not merely concerned with physical illness, but it is used for various purposes. For instance: It can be used for lkuthwala' (the process whereby a person consults a traditional doctor for the medicine that will make a person very rich). The practice of 'ukuthwala' has numerous disavantages, especially because of the price that is paid in return of the wealth accumulated. The price is usually a human sacrifice, depending on what version of Ukuthwala' a person has opted for. Traditional medicine can also be used for witchcraft (ukuthakatha),for protection against evil spirits (ukuqinisa) , for making someone love you, for job opportunities, and for inspiration of the army. It can be either used for good or evil purposes. The dissertation looks at both versions by strongly drawing examples from Zulu novels. Other issues raised in this study is the importance of religion and cosmology, culture, magic, as well as spiritual healing, in association with traditional medicine. The Africans believe in the spirit world. They believed that for people to communicate with 'Mvelinqangi ' (God) there should be 'amadlozi' (the ancestors), who should intercede with God on their behalf. Usually, they call a sangoma' (medium) or 'inyanga' (medicine-man) to perform the religious ritual, or he would just instruct the elder person in the family how to carry out the procedure of communicating with the ancestors (Canonici, 1996). Traditional medicine has its own professional ethics. These ethics are also discussed in the research.
Investigation into the portrayal of female characters in selected isiZulu novel after the year 2000: an African womanist literal approach.
(2019) Shabalala, Sicelo Cyril.; Zulu, Nogwaja Shadrack
What use to work in time memorial may be outdated in the current dispensation. Western feminism and African womanism does not tolerate women oppression. Hands of time are not static in so doing the tide of time ensures that people move in accordance. People, men in specific, need to adopt and adapt to a new social and political context. The constitution of the republic of South Africa 1996 dictates that women ought to be protected against harm, discrimination and any form of exploitation. The study will reveal on whether women’s place in society has changed and to what extent to represent the current political and social reality. It will also identify stereotypes that are used in depicting women. This study, therefore, attempts to explore the image of women in isiZulu literature. The study employs African womanist literary criticism as a tool in critically analysing the selected isiZulu texts. Texts in question were picked using purposive sampling. The study concludes that there is gender biasness in the way in which female characters are portrayed. Roles that women fulfil in literature do not mirror the current social and political order of the day. Women are still under the yoke of oppression regardless of their educational status. Financial dependence in women plus the institution of marriage gives men the upper hand. Zulu mores foster submissiveness in women. Women who do not abide by the patriarchal rules are constantly lambasted.
Investigation into the portrayal of female characters in selected isiZulu novels after the year 2000: an African womanist literary approach.
(2019) Shabalala, Sicelo Cyril.; Zulu, Ncebo Sibonelo.
What use to work in time memorial may be outdated in the current dispensation. Western feminism and African womanism does not tolerate women oppression. Hands of time are not static in so doing the tide of time ensures that people move in accordance. People, men in specific, need to adopt and adapt to a new social and political context. The constitution of the republic of South Africa 1996 dictates that women ought to be protected against harm, discrimination and any form of exploitation. The study will reveal on whether women’s place in society has changed and to what extent to represent the current political and social reality. It will also identify stereotypes that are used in depicting women. This study, therefore, attempts to explore the image of women in isiZulu literature. The study employs African womanist literary criticism as a tool in critically analysing the selected isiZulu texts. Texts in question were picked using purposive sampling. The study concludes that there is gender biasness in the way in which female characters are portrayed. Roles that women fulfil in literature do not mirror the current social and political order of the day. Women are still under the yoke of oppression regardless of their educational status. Financial dependence in women plus the institution of marriage gives men the upper hand. Zulu mores foster submissiveness in women. Women who do not abide by the patriarchal rules are constantly lambasted.
An investigation into the tonal system of Zulu, with special reference to nouns.
(1956) Cope, Anthony Trevor.
No abstract available.
Iqhaza elingabanjwa ubuciko namasiko ukukhuthasa ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu phakahi kwezinhlanga ezahlukene KwaZulu-Natal.
(2008) Khumalo, Msawenkosi Zamokwakhe.; Ndimande-Hlongwa, Nobuhle Purity.
Lolu lucwaningo olumayelana neqhaza elingabanjwa ubuciko namasiko ukukhuthaza ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu phakathi kwezinhlanga ezahlukene KwaZulu-Natal. Kulolu cwaningo kucutshungulwa izindlela ezingasetshenziswa ukwenza izizwe zamasiko ehlukahlukene zikwazi ukwazana kangcono nokungaholela ekuhloniphaneni kanye nasekuhlalisaneni ngokuzwana. Ngasekuqaleni kwalolu cwaningo, kuye kwahlahlelwa kabanzi amagama abumbe isihloko salolu cwaningo ngenhloso yokuveza ukubaluleka kwalolu cwaningo. Kuye kwavela izincazelo ezahlukene ezichaza isiko, kuvele umongo wesiko njengomthetho wesizwe oyinkolelo yokwakha umphakathi, ukuzazisa nokwehluka kwesizwe kwezinye, ubugugu, ukuziphatha kanye nendlela yokuphilisana ngokwabelana kwabantu nokuhlanganisa impilo yabantu. Kulolu cwaningo kubhekwe iqhaza elibanjwe ngumkhakha wezobuciko namasiko ukuphumelelisa impokophelo yoMnyango Wezemfundo KwaZulu-Natal nokuyilapho kuye kwavela khona ukugqugquzela nokulondoloza amagugu esizwe kanye nokuthuthukisa imisebenzi yezobuciko namasiko njengeminye yemisebenzi esemqoka yalolu phiko. Kuye kwacutshungulwa eminye yemikhosi egujwa yisizwe samaZulu okubalwa phakathi kweminye, uMkhosi woMhlanga; uMkhosi weLembe (inkosi uShaka) kanye noMkhosi woKweshwama. Lapha kuye kwacutshungulwa umsuka kanye nomongo womkhosi ngomkhosi ngenhloso yokuthola ukufana okuqukethwe nokungaholela ekwakheni ukwazana kangcono ngenxa yomongo ofanayo oqukethwe yisiko lesizwe nesizwe. Lokhu kwenzeke ngokubheka neminye yemikhosi egujwa yisizwe samaNdiya okubalwa kuyo umgubho woBuciko Bomlomo; umgubho kaDiwali kanye naleyo egujwa ngokuhlanganyela kwezinhlanga ezahlukene zaKwaZulu-Natal okubalwa kuyo umgubho woKunambitha kanye noWesitimela. Phakathi kolwazi oluqoqiwe Iwalolu cwaningo, kuye kwavela lokhu okulandelayo njengalokho okungabamba iqhaza ukukhuthaza ukuzwana nokubekezelelana ngokwamasiko nokuvuselela ubuntu: ukufundisa ngamasiko; ukusebenzisa ubuciko namasiko ukuvuselela ubuntu; ukuthuthukisa izilimi zomdabu; ukuziqhayisa kwentsha ngesiko; ukukhuthaza ubusikoningi kanye nobuliminingi.
Izindikimba nokuvezwa kwabalingiswa besifazane kweminye imibhalo yesiZulu ebhalwe ngababhali besifazane ngemuva kwesikhathi senkululeko.
(2023) Mkhize, Gloria Khumuzile.; Zwane., Celani Lucky.
Kulolu cwaningo bekubhekwa ukuvezwa kwabalingiswa nezindikimba okubhale ngazo ababhali besifazane emibhalweni ethize yesiZulu. Umcwaningi uqoke izincwadi ezibhalwe ngababhali besifazane baseNingizimu Afrika. Kuvelile izindikimba ezivela kakhulu emibhalweni yabhali besifazane okuyindikimba yothando, yokuhlukunyezwa, yokukhulisa izingane ngabodwana neyokwesweleka kwemisebenzi. Lezi zindikimba zivela kuzona zonke izincwadi eziqokiwe nokwenze umcwaningi abone ukuthi zibathinta kanjani abantu besifazane njengoba kubhalwa kakhulu ngazo. Umcwaningi uphinde waveza abalingiswa besifazane lapho bevezwa ngababhali besifazane. Kulokho okugqamayo ukuthi eminingi imibhalo ebhalwe ngabesilisa ibingakuvezi ubuqiniso lapho yethula umlingiswa wesifazane bekuba into abayikhanda ngendlela nangeso lomuntu wesilisa kungekho ukujula njengalapho ebhekwa ngowesifazane. Lolu cwaningo lube nayo impumelelo njengoba umcwaningi ekwazile ukujula kulezo zingqikithi abeqoke ukugxila kuzona ocwaningweni lwakhe.
Lobola cultural practices in modern Zulu society as the shape of gender identity and constraint on marriage.
(2023) Mkize, Thobisile.; Ngcobo, Tholakele Ruth.
Among Zulu people, marriage is percieved as an intergral ritual and aspect of socio-cultural life. Lobola cultural practice is the first step carried out prior to marriage. This practice is respected as a foundation for family formation that allows the bride and the groom to connect and connect their families. Lobola practice has been handed down from generation to generation and sustained from time immemorial to this date. Traditionally, lobola was determined by the family of the groom as a way of gratitude to the bride’s family for the upbringing of their daughter. There was no fixed number of cows were deemed valuable, the groom gives what he could afford. There was no monetary exchange and therefore, the term, “payment” was not utilized. Lobola was not regulated until 1869 when it was formalized by the then Natal Secretary for Native Affairs, Theophilus Shepstone. The aim of this study was to shed insights into lobola practice in modern Zulu society. It is essential to highlight that all Zulu people who participated in this study were married and still in the lobola process.This study strived to answer the following research questions (1) How lobola practices is practiced in Zulu society? (2) What are the lobola processes in Zulu society? (3)What is the relationship between cultural factors and lobola practices? The study adopted a qualitative research positioned with the interprevist paradigm. The data was collected from the sample of 50 participants using semi-structured interviews and questionnare. Semi-structured interviews were conducted with 6 interviewees selected from Willowfountein community in Pietermaritzburg. The questionnaire was distributed to 44 participants, equally divided between male and female, at the United Ethiopian Church in Willowfountein. Data were analysed using thematic analysis. The study will contribute to the younger generation and urban Zulu people who challenge lobola practice and African cultures and religion. The findings indicated that, lobola is well-known among Zulus and retains cultural value. Participants stressed that the significance of lobola is to link two families and to legalize marriage. This is even though as time passed, individuals lost sight of the meaning of lobola, resultantly commercialising the practice. Participants claimed that there is a link between lobola and marriage since lobola payment is needed for a marriage to be acknowledged. However, in post-apartheid and with the advent of democracy in South Africa marriage has decreased and lobola is identified as constraint on marriage especially among youth. Large amount of lobola and different stages that occur during lobola payment, in some cases,caused delays in marriage. Participantssaid that some families utilized the girl's virginity status and educational attainment to determine the amount of lobola payment. Apart from the challenges that participants experiened as married people, some participants' felt that lobola should not be a deciding factor for two people who wants to be together. Modern families have been portrayed as using lobola for financial gain. Since most people in modern times use money as a gift to the family of the bride and has been reduced to transaction or payment, it is recommended that before lobola negotiations commence, both families should advise individuals who are about to get married about the importance of true love and proceed with the negotiations once they can see that both individuals understand the importance of marriage. Although this peresent study has highlighted important aspects of lobola cultural practice and it will contribute to young people who continues to challenge lobola practice, the applicability of the findings to broader society is still questionable. However, while the outcomes of this study are no generalizability of results but rather a deeper understanding of lobola from Zulu people’s perspectives. It is recommende that a larger study of this nature be undertaken so as to make the findings more applicable to a larger society. Furthermore, all participants of this study belong to Zulu ethnic group. This was largely a function of that during data collection period all participants were infact of Zulu ethnicity.
Meaning behind the use and wearing of traditional beadwork at Msinga Area.
(2000) Zungu, Bonisile Pretty Khethiwe.; Ndimande-Hlongwa, Nobuhle Purity.; Zungu, Phyllis Jane Nonhlanhla.
A study was conducted to determine the meaning that the people of Msinga area assign to the use and wearing of traditional beadwork. Many people in most areas of our country have adopted the western culture which brought along with it Christianity that led to a decline in the wearing and the use of traditional beadwork. Western civilization also divided the community into two categories, where one finds people who still adhere to traditional culture and those that are westernized. The question that this study aimed to address is to find out whether the people of Msinga area that are still adhering to their traditional culture still value the use and wearing of traditional beadwork. If they do so, what meaning do they assign to any type of beadwork they make and wear? Findings were that those people of Msinga area that are still adhering to their traditional culture, still value the use and wearing of traditional beadwork, and that they have an influence to those that are westernized who are now considering wearing their traditional beadwork as well.
The mourning cultural practices amongst the Zulu-speaking widows of the KwaNyuswa community : a feminist perspective.
(2013) Ndlovu, Cecilia Daphney.; Mathonsi, Nhlanhla Naphtal.; Naidoo, Shamila.
This study titled: “Mourning Cultural Practice Amongst the Zulu Speaking Widows of the KwaNyuswa Community: A Feminist Perspective” explored how mourning cultural practices contribute towards gender discrimination which results to women oppression. The main aim of this study was to document how cultural practices impact negatively to women. It focused on challenges and consequences that the Zulu speaking widows particularly in the rural areas experience during their mourning period. Within feminism as an umbrella theory underpinning this study, radical approach was employed to address the issue to be investigated since it considers patriarchal practices as a primary cause of women’s oppression (Wills and Ellen, 1994:117). This approach enabled the study to extract the gender imbalances inherent in cultural practices, and to expose widow’s experiences, why they experience what they are experiencing and how do they perceive their experiences. This study employed a qualitative research approach embracing the interpretive paradigm and sought to obtain a rich and deep interpretation of participant’s responses on the topic investigated. A combination of three qualitative data collection methods were used, these were: face to face interviews, focus groups discussion and participant observation. Thirty participants were randomly selected from five districts of KwaNyuswa and that include: key informants, women and men, widows and widowers and these were regarded as people who are knowledgeable and have an experience with the phenomenon studied. Thematic data analysis was used in this study through which four themes were emerged. These themes were derived from participant’s perceptions and experiences which made it possible to meet the research objectives. The findings of this study revealed that the majority of people at KwaNyuswa consider mourning cultural practice as an integral part of their lives irrespective of its constraints or challenges it might have to the people involved. It was clear from this study that the people of this community are very much conservative and stereotyped and they do not consider anything of gender transformation or gender equality. Recommendations were made for social and gender transformation and for some means to improve the widow’s plight.

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