List of Titles

Report of research on self-organisation by youth among the Xhosa-speaking peoples of the Ciskei and Transkei: Part one: the Red Xhosa

- Mayer, Philip

Authors: Mayer, Philip
Date: 1972
Subjects: Xhosa (African people) -- Social life and customs , Xhosa (African people) -- Youth , Rural youth -- South Africa -- Ciskei , Rural youth -- South Africa -- Transkei , Rural youth -- South Africa -- Eastern Cape , Youth -- South Africa -- Conduct of life , Ethnology -- South Africa
Language: English , Xhosa
Type: Text
Identifier: vital:552 , http://hdl.handle.net/10962/d1020588
Description: This report presents the results of intensive fieldwork which I have undertaken in the Ciskei and Transkei since 1961, with the generous support and co-operation of the Human Sciences Research Council (formerly National Council for Social Research), in conjunction with the Institute of Social and Economic Research at Rhodes University. The report has been divided into Part I, on the Red Xhosa, and Part II, on 'non-Red' and non-Xhosa peoples of the same region. The fieldwork was undertaken mainly during my academic vacation I spent many months altogether living in a caravan in the rural locations of Tshabo, Khalana, Shixini and Mabaleni, observing Red Xhosa youth activities at first hand. Later, the fieldwork for Part II was carried on largely by my assistants (who by then were well experienced), under my close supervision.
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Date Issued: 1972

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Amakrwala experiences as learners in a Buffalo City secondary school: implications for school leadership and management

- Duka-Ntshweni, Nomonde

Authors: Duka-Ntshweni, Nomonde
Date: 2013
Subjects: School management and organization -- South Africa -- Eastern Cape , Xhosa (African people) -- Social life and customs , Initiation rites -- South Africa -- Eastern Cape , Rites and ceremonies -- South Africa -- Eastern Cape , Education, Secondary -- South Africa -- Eastern Cape , Identity (Psychology) , Leadership
Language: English
Type: Thesis , Masters , M Ed
Identifier: vital:16191 , http://hdl.handle.net/10353/d1006252 , School management and organization -- South Africa -- Eastern Cape , Xhosa (African people) -- Social life and customs , Initiation rites -- South Africa -- Eastern Cape , Rites and ceremonies -- South Africa -- Eastern Cape , Education, Secondary -- South Africa -- Eastern Cape , Identity (Psychology) , Leadership
Description: ‘Ulwaluko’ (the male initiation custom) has been practised for generations by many cultures in South Africa and in Africa as a whole. AmaXhosa are amongst the population groups in South Africa within whom this custom has survived pre colonially and through the colonial and apartheid eras up to the current democracy. While this custom was reserved for older, mature and senior boys in the past, there is evidence that nowadays immature and junior boys as young as 12 years are taken to the initiation school. This study sought to understand how these newly graduated initiated men (amakrwala) cope with their multifaceted identities, as learners in a secondary school and as adults in the community. The study also seeks to explore a leadership style that can be sensitive to the needs of ‘amakrwala’ at school. This is a qualitative study which used interpretivism as the research paradigm. Phenomenology is the research design and phenomenological interviews were used as the data gathering tools. The findings reveal that there are tensions that exist between modernity and tradition in socialising amakrwala. The school represents the modern space and the home and community are the traditional spaces. In the formal school environment there is minimal or no recognition of the new identity of the ‘amakrwala’. At school ‘amakrwala’ are seen as learners. Their identity and status remain unchanged from what they were before they went to the initiation school. However, in the community and at home, they are elevated from a childhood to an adult status and their identities are thus re-shaped.
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Date Issued: 2013

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Three perspectives on ukuthwasa: the view from traditional beliefs, western psychiatry and transpersonal psychology

- Booi, Beauty Ntombizanele

Authors: Booi, Beauty Ntombizanele
Date: 2005
Subjects: Healers -- South Africa , Divination -- South Africa , Schizophrenia -- Social aspects , Xhosa (African people) -- Psychology , Xhosa (African people) -- Social life and customs
Language: English
Type: Thesis , Masters , MA
Identifier: vital:2936 , http://hdl.handle.net/10962/d1002445 , Healers -- South Africa , Divination -- South Africa , Schizophrenia -- Social aspects , Xhosa (African people) -- Psychology , Xhosa (African people) -- Social life and customs
Description: Among the Xhosas, the healing sickness called intwaso is interptreted as a call by the ancestors to become a healer. Transpersonalists also see these initiatory illnesses as spiritual crises, while according to the widely accepted Western psychiatric view, illness is purely perceived in physical and psychological terms. A case study was conducted where a single participant who has undergone the process of ukuthwasa and is functioning as a traditional healer was interviewed. A series of interviews were done where information was gathered about significant experiences related to ukuthwasa process. Tapes were transcribed and a case narrative was written and interpreted using the traditional Xhosa beliefs, the western psychiatric and the transpersonal psychology perspectives. Strengths and weaknesses of each perspective were then examined.
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Date Issued: 2005

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Authority, avoidances and marriage: an analysis of the position of Gcaleka women in Qwaninga, Willowvale District, Transkei

- Liebenberg, Alida

Authors: Liebenberg, Alida
Date: 1994
Subjects: Marriage customs and rites -- South Africa -- Transkei , Xhosa (African people) -- Social life and customs , Women -- Developing countries
Language: English
Type: Thesis , Masters , MA
Identifier: vital:2100 , http://hdl.handle.net/10962/d1002663 , Marriage customs and rites -- South Africa -- Transkei , Xhosa (African people) -- Social life and customs , Women -- Developing countries
Description: Authority as it operates in the daily lives of married women in Gcaleka society is reinforced and maintained by a body of avoidances which women need to observe during their married lives. Avoidances constitute part of the control system in the society whereby wives are being 'kept in their place'. Avoidances do not only restrict her, but also safeguard her position and her interests. Lines of authority emerge through the process of interaction; the structure reveals itself as avoidances are acted out in time and space. This study was conducted in Qwaninga, an administrative area in the coastal area of the Willowvale district, Transkei. The research started out as a study of ritual impurity and the status of women in a traditional, 'red' Gcaleka society. It soon became clear that pollution practices and beliefs associated with women form part of a greater body of avoidances which women need to observe during their married lives. Avoidances entail economic, dietary, sexual, linguistic and spatial prohibitions; as well as restrictions concerning what a woman is supposed to wear, and her withdrawal from social life. These restrictions are enforced through certain ritual and other sanctions. Three forms of avoidances are identified in this study, and are discussed and analysed. Avoidances are found in the everyday male/female division in society; in the ways through which the wife shows respect towards her husband and her in-laws (especially her husband's ancestors); and in the reproductive situations a woman finds herself in from time to time. In many anthropological studies in the past women have often been hidden in the background. This study is an attempt to give women the prominence they should be given, to show that nonwestern women are not as subordinated as people in Western society like to assume. In Gcaleka society the authority structure affecting the position of women is not only based on a distinction being made between males and females. It will be shown that a finer authority structure operates in this society whereby gender as well as age and kinship distinctions are being made. These distinctions constitute a system of classification which is safeguarded and protected by the avoidances and other restrictions imposed on women.
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Date Issued: 1994

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Uphononongo nzulu lwamasiko nezithethe kwiincwadi ezichongiweyo zesiXhosa: "Ityala lamawele no "Ukuba ndandazile"

- Diko, Mlamli

Authors: Diko, Mlamli
Date: 2020
Subjects: Xhosa (African people) , Mqhayi, S E K -- Ityala lamawele , Tamsanqa, Witness K -- Ukuba ndandazile , Xhosa (African people) -- Social life and customs , Authors, South African -- 19th century -- Criticism and interpretation , Xhosa (African people) -- Rites and ceremonies , Mqhayi, S E K -- Critisicism and interpretation , Tamsanqa, Witness, K -- Criticism and interpretation , Xhosa literature -- Criticism and interpretation , Xhosa fiction -- History and criticism
Language: Xhosa
Type: text , Thesis , Masters , MA
Identifier: http://hdl.handle.net/10962/145232 , vital:38420
Description: Olu phando lujolise ekubhentsiseni nasekuphononongeni nzulu indima yamasiko nezithethe kwiincwadi ezichongiweyo zesiXhosa ezizezi, “Ityala Lamawele” (1914) ibhalwe nguSamuel Edward Krune Mqhayi kunye no “Ukuba Ndandazile” (1967) ibhalwe nguWitness Kholekile Tamsanqa. Amasiko nezithethe aya kuthi aphononongwe ngala: ukulobola, ingqithi nesithembu. Kwakhona, la masiko nezi zithethe ziya kuthi ziphicothwe kugudlwa kwizinto zesiNtu ezinobuzaza eziqhushekwe zaze zancathama phantsi kwawo. Umzekelo, phantsi kwesiko lokulobola kukho izithethe ezithiwe qhushe phantsi kwalo ezifana nokuhota, ukuyalwa komtshakazi nezinye. Zonke ezi zinto ziya kuthi zivelelwe. La masiko nezi zithethe zichongwe kuba kukholeleka into ethi zitshatshele ngokwendima eziyidlalayo kwezi ncwadi zimbini. Ukubalasela kwawo la masiko nezithethe akwaneli ekubeni indima yawo ityhilwe kwezi ncwadi kuphela, koko indima yawo ithi ityhile banzi ngentlalo kaXhosa. Lilonke, aba babhali babini ababhali ngezinto ezingaziwayo okanye ezibuntsomirha, koko babhala ngemiba echaphazela amaXhosa ngqo. Umphandi uya kuthi aqhaqhe iindlela la masiko nezithethe aqhutywa ngazo, iinjongo zokwenziwa kwawo kwakunye neziphumo xa ethe la masiko enziwa okanye angenziwa ngokusesikweni. Konke oku kuya kuthi kwenziwe egameni lobuXhosa bemveli. Umphandi uya kukwenza oku ngeenjongo zokuphicotha nzulu intsingiselo ngokwamasiko nezithethe zamaXhosa ezama ukutyhila obona bunyani bufihlakeleyo bamasiko nezithethe kunye nokuzalana kwawo nentlalo yamaXhosa. Ngaphezulu, kukutyhila into ethi kwaXhosa amasiko nezithethe ziintsika zokuphila, ngako oko ananto ithile ayithethayo kuthi thina maXhosa ungaphiki nje kuba ezakwaLizwi zidungadungile ngendlela yazo kumzi kaPhalo ze zasahlukanisa nezinto zoobawo bethu. Kunamhlanje nje azinqabanga iintetho ezithi ukunqula iminyanya nezinyanya bubuhedeni, ukuxhela ibhokhwe kuyongxengxezwa bubudimoni. Kule ngxoxo, kuya kujongwa isakhono nobuchule bababhali abathe babusebenzisa njengesixhobo sokukhusela inkcubeko yamaXhosa eyathi yabhunyulwa ngamaNgesi yasala nje ibhityile, yiyo ke ngoku le esele igululwa okwamathumbu ngurhulumente wenkululeko. Lilonke, kwa kolu phando kunconywa ababhali abaziingcungela ekubeni basebenzise ulwazi lwabo lolwimi ekukhuseleni inkcubeko yamaXhosa athi xa ahlomla ngayo uMkonto (2005: v) athi: The study of the survival of cultural traditional customs in isiXhosa literature is an overdue task facing literary critics. Le ngcali ingentla apha ihlaba ikhwelo kubaphandi besiXhosa ukuba banyathelele phezulu bephanda bebhentsisa ubunyani bamasiko nezithethe kuncwadi lwesiXhosa. Olu phando, ngaphezu kwazo zonke izizathu, lusabela elo khwelo. Kwelinye icala, uthi uSaule (1996) xa ethetha ngoMqhayi, nangona uMqhayi lo wayenobuhlobo nabefundisi bezakwaLizwi nokhanyo kodwa akazange ayivumele ingqondo nentliziyo yakhe ithwetyulwe ziinkolo neenkcubeko zasemzini. Ukutsho ngokwakhe oku uSaule (1996: 20) xa ahambisa enjenje: Although Mqhayi was obviously a brain child of the missionaries, he did not, unlike many writers at that time, allow their influence to engulf his thoughts. He uses a Bible as a technique rather than as an instrument that guides him towards predestined objectives. Le ngcinga kaSaule ingentla igxininisiwe kwilixa elingaphambili nguDikeni (1992: 12) xa wayesithi: It is clear that Mqhayi as one of the early writers could not address the political situation of the South Africa directly in his novel. He had to use an extended metaphor to avoid the strict laws of censorship. This he did by using a Biblical story and adapting it to his culture. Ngokwezi ngcali zimbini, kuyaqapheleka ukuba nangona uMqhayi lo ifuthe laseNtshona lazama kangangoko linako ukumthwebula kodwa ukuhlakanipha kwakhe kwamenza wagwencela okwesikhwenene kwiingcambu zakhe, kwisizwe sakhe, kumasiko nezithethe zakwaXhosa. Kungani ke ukuba singangamphakamiseli phezulu lo mbhali ngokuthi simane sindwendwela iimbalo zakhe sihlaba sikhangela ukuba zithetha ukuthini na kuthi sizwe sikaXhosa xa sikule ndawo sikuyo nje? Kwelinye icala, uMkonto (2005) umqhwabela izandla uTamsanqa xa athi nangona wayefundile akazange ayivumele imfundo imntywilisele eludakeni lwaseNtshona hleze buthi obu buncwane bezi ncwadi zakhe zifana no “Buzani Kubawo” (1958), “Ukuba Ndandazile” (1967), “Imitha Yelanga” (1967) kunye nezinye zaziya kufela engqondweni yakhe engakhange afundise umzi kaXhosa ngobuXhosa bawo. UMkonto (2005: 17) uhambisa athi xa ethetha ngoTamsanqa: Most of his experiences which he shared with people at the time were of hardships ... probably these were some of the experiences that triggered the themes expressed in ‘Buzani kubawo’ and ‘Ukuba ndandazile’ Ngokwala mazwi angentla, okona kuncomekayo ngoTamsanqa kukuba uthe nokuba sele ehlangabezana neenzingo zobomi kodwa wabona kukuhle ukuba afundise umzi kaXhosa ngaloo mahla ndinyuka kuba kakade lisiko kwaXhosa into yokuba xa uye wagileka endaweni ethile uze ufundise abanye ukwenzela ukuba bangangeni kulaa mgibe ubuwele kuwo. Bubuntu ke obo. Ubukhulu becala bezinto athe wadlula kuzo uTamsanqa zicazululwe kwisahluko sesibini esidandalazisa ubunzululwazi mlando mbali wobom ngababhali. Okunye, uTamsanqa sesinye sezizukulwana esathi saneTamsanqa lokukhula ngeliya xesha amasiko nezithethe kwaXhosa bezisaqhutywa ngendlela encomekayo kunangoku, kodwa umfundi makaqaphele ukuba umphandi akazami kuthelekisa amaxesha amasiko nezithethe ezaziqhutywa kodwa ubona kubalulekile ukuba icace inkolelo ethi amasiko nezithethe namaxesha awayeqhutywa ngawo awasafani. Kolu phando nzulu okunye okuphambili kukuthi nangona aba babhali babini bathi basebenzisa ulwimi oluntsokothileyo nezagwelo zokubhala ezifihlakeleyo ngendlela enomkhitha kodwa loo nto ibe lulutho kumzi kaPhalo kuba ushiyeke ufumbethe ulwimi lwesiXhosa. Ngaphezu koko amaXhosa ashiyeke efumbethe ulwazi ngamasiko nezithethe ekusafuneka efundisiwe. Ingcambu yolu phando ke ingamasiko nezithethe kusetyenziswa isiThako samaSiko neziThethe esiza kuchazwa banzi kwimihlathi engezantsi. Ngaphandle kokuphonononga nzulu intsingiselo yamasiko nezithethe, olu phando lukwayinkuthazo kwabanye ababhali ukuba bazeke mzekweni benjenjeya ukuzalisa umphanda kaXhosa ngamasiko nezithethe kunye nolwimi olusulungekileyo khona ukuze izizukulwana ngezizukulwana zibe nento yokufunda. Ukongeza, kukukhuthaza abo babhali baneembalo ezintlakekileyo nezibutenxarha ngokwamasiko nezithethe, nolwimi ke, ukuba baziqhelanise nokufunda iincwadi zesiXhosa, bafunde isiXhosa, baphande ngokuzinikela ngemiba yesiXhosa. Njengamntu mtsha, olu phando lukhuthaza olunye ulutsha ngokubaluleka kokulondolozwa kwenkcubeko ukuze isizukulwana esizayo sibe nokufunda kuyo. Uphando olu lujolise ekukhuliseni iimbalo zesiXhosa ingakumbi ke xa sele lubhalwe ngesiXhosa. Likho iqaqobana elibhalileyo ngesiXhosa kodwa ezinye zezo mbalo ziyakhwinisa ngenxa yegrama etenxileyo, umgangatho ophantsi wokusetyenziswa kolwimi ukunonga iintetho, nezinye iziphene. Masibe sisithi ziinzame ekukhucululeni nasekuphuculeni oko kwenziwa ngabeLungu; masingaligxeki kakhulu elo gcuntswana. Enye yezinto ezikhwinisayo kuluncwadi lwesiXhosa kukunqongophala kweencwadi ezibonisa isiNtu sethu ngendlela egqibeleleyo nemsulwa. Iyathuthumba into yokunqongophala kweencwadi ezingembali yethu ebhalwe sithi. Oku kunqongophala kufika kube negalelo elibi kubafundi neetitshala zesiXhosa ezona kufuneka zingcamle ubuncwane benkcubeko yazo kunye nabafundi jikelele. Iincwadi eziya kuthi zisetyenziswe zezo zababhali abaziinjojeli kubhalo lwesiXhosa, uS.E.K. Mqhayi noW.K. Tamsanqa. Isizathu soko asikokuba umphandi uzama ukuthelekisa ababhali koko uya kubachonga, okokuqala, ngenxa yokuba bengababhali abaphume izandla kuncwadi lwesiXhosa. Okwesibini, kunconywa ubuchule babo ekusebenziseni ulwimi nesakhono njengesixhobo sokuphakamisa umgangatho woncwadi lwesiNtu ngokuyeleleneyo namasikonezithethe. Okwesithathu, iimbalo zabo zezinye zeembalo ezithe zaphakanyiswa kakhulungabaphandi de zafumana amawonga ngamawonga. Okwesine, kudederhu lweencwadizesiXhosa ezingaka andinokwazi ukuthi ndilume umthamo omkhulu endizojika ndixakane nawo ndingakwazi ukuwuhlafuna ndiwucokisise hleze ndomiwe emqaleni ndingabisalugqiba kwa olo phando.
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Date Issued: 2020

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