Resisting responsibilisation : a narrative-discursive analysis of young peoples' talk about high school sexualities and school sexuality education
- Authors: Graham, Nicola Susan Jearey
- Date: 2014
- Subjects: Responsibility in adolescence , Language and sex -- South Africa , Teenagers -- Sexual behavior -- South Africa , Sex instruction -- South Africa , Sexual health -- Study and teaching -- South Africa , Sexual ethics
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:3230 , http://hdl.handle.net/10962/d1013078
- Description: The most widespread intervention in South Africa into the sexualities of young people is school based sexuality education. However there is a dearth of research in this area, and studies that have been conducted highlight major weaknesses with implementation. Research from Western countries indicates that the messages conveyed in sexuality education are resisted if they conflict with the desired sexual subjectivities of young people. This indicates a need for further research into desired youth sexualities, and school based sexuality education. While South African studies of young people‘s talk about sexualities have been conducted, there is a paucity of literature in this area from a discursive perspective. This study is situated within a feminist post-structuralist paradigm, utilising a performative-performance analytical approach which synthesises Butlerian theory with a narrative-discursive methodology. This approach enables an analysis of both the macro-discursive power webs within which sexualities are situated, and the micro-discursive activity through which sexual subject positions are constructed. I used this approach to analyse the talk of groups of students from a Further Education and Training College about the sexualities of High School learners and their own past sexuality education. Findings showed that that the most dominant discursive resources which were utilised to construct sexualities were societal sexual norms discourses. These foundational discourses constructed gendered sexualities of compulsory hyper-heterosex for men, and compulsory compliant girlfriendhood for women. Such gendered sexualities reinforced patriarchal and abusive gendered and sexual practices. Ways in which participants troubled the dominant gendered sexualities through the performance of alternative sexual positions were analysed, as these 'troubling' performances indicate mutable aspects of the normative gendered field. Participants drew on a discourse of disconnect when talking about their school sexuality education, and their parents‘ (lack of) communication with them about sex. This suggests that adultist attempts to construct a 'responsible' sexual subject position for young people are resisted when such a position is constructed in a non-relational manner. Collusion between the constructed gendered sexualities and the discourse of disconnect results in the un-performability of a 'responsible' sexual subject position. These findings were used to provide suggestions for enhancing school based sexuality interventions.
- Full Text:
- Date Issued: 2014
- Authors: Graham, Nicola Susan Jearey
- Date: 2014
- Subjects: Responsibility in adolescence , Language and sex -- South Africa , Teenagers -- Sexual behavior -- South Africa , Sex instruction -- South Africa , Sexual health -- Study and teaching -- South Africa , Sexual ethics
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:3230 , http://hdl.handle.net/10962/d1013078
- Description: The most widespread intervention in South Africa into the sexualities of young people is school based sexuality education. However there is a dearth of research in this area, and studies that have been conducted highlight major weaknesses with implementation. Research from Western countries indicates that the messages conveyed in sexuality education are resisted if they conflict with the desired sexual subjectivities of young people. This indicates a need for further research into desired youth sexualities, and school based sexuality education. While South African studies of young people‘s talk about sexualities have been conducted, there is a paucity of literature in this area from a discursive perspective. This study is situated within a feminist post-structuralist paradigm, utilising a performative-performance analytical approach which synthesises Butlerian theory with a narrative-discursive methodology. This approach enables an analysis of both the macro-discursive power webs within which sexualities are situated, and the micro-discursive activity through which sexual subject positions are constructed. I used this approach to analyse the talk of groups of students from a Further Education and Training College about the sexualities of High School learners and their own past sexuality education. Findings showed that that the most dominant discursive resources which were utilised to construct sexualities were societal sexual norms discourses. These foundational discourses constructed gendered sexualities of compulsory hyper-heterosex for men, and compulsory compliant girlfriendhood for women. Such gendered sexualities reinforced patriarchal and abusive gendered and sexual practices. Ways in which participants troubled the dominant gendered sexualities through the performance of alternative sexual positions were analysed, as these 'troubling' performances indicate mutable aspects of the normative gendered field. Participants drew on a discourse of disconnect when talking about their school sexuality education, and their parents‘ (lack of) communication with them about sex. This suggests that adultist attempts to construct a 'responsible' sexual subject position for young people are resisted when such a position is constructed in a non-relational manner. Collusion between the constructed gendered sexualities and the discourse of disconnect results in the un-performability of a 'responsible' sexual subject position. These findings were used to provide suggestions for enhancing school based sexuality interventions.
- Full Text:
- Date Issued: 2014
‘Gender’ and constructions of spousal mourning among the AmaXhosa in the Eastern Cape
- Authors: Ngqangweni, Hlonelwa
- Date: 2014
- Subjects: Widowhood -- South Africa -- Eastern Cape , Widows -- South Africa -- Eastern Cape , Xhosa (African people) -- Funeral customs and rites , Xhosa (African people) -- Psychology , Bereavement -- Psychological aspects , Mourning customs -- South Africa -- Eastern Cape , Death -- Social aspects -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:3249 , http://hdl.handle.net/10962/d1015647
- Description: Among the AmaXhosa the death of a person is marked by a tradition called ukuzila - the equivalent of the mourning process. As a sign of spousal mourning, and to show respect, the remaining spouse has to put on a marker (be visible). However, it is mostly the woman who is under obligation to show her mourner status by wearing ‘clothes of mourning’. The discriminatory nature of the practice, especially pertaining to visibility and some of the detrimental effects on the widows’ health and safety have been documented by some researchers, but the reasons for the continuity of visibility remain largely unexplored. Taking into account the dynamic nature of ‘culture’, this research explored the discourses deployed in men and women’s constructions of ukuzila specifically focusing on spousal mourning and the continuity of widows’ visibility in spite of their resistance to it. The research used postcolonial feminism drawing on postructuralism as its theoretical lens. This theoretical lens provided useful concepts such as hybridity, visibility, surveillance and power with which to examine spousal mourning and conceptualised people’s subject positions as multiple, fluid and contingent. Furthermore, the research employed thematic and discourse analysis at its methodology. Discourse analysis was employed to identify and analyse the discourses utilised in the constructions of spousal mourning. The research was conducted through focus group discussions held with younger and older urban and rural men and women, as well as interviews held with widows and widowers and key cultural informants. Concerning the question of constructions of spousal mourning for men and women, visibility of the mourner emerged as a central and contentious issue. Some participants were of the view that one could show mourning by engaging in culturally appropriate mourning behaviour, whilst others were of the view that showing one’s mourning had to be visible by publicly displaying mourning through a marker. Another group proposed mourning “by heart”, whereby the mourners’ status could either be inferred from their behaviour, whereas others maintained that behaviour was not mandatory. Various justifications for the continued visibility of widows were advanced. These justifications included showing love and respect to the deceased husband; showing respect to the ancestors; and helping to monitor their own behaviour in order to ensure that it is in line with appropriate mourning behaviour. The continued visibility of widows was also used to regulate the widows’ sexuality. Widows were coerced to put on ‘clothes of mourning’ in order to ‘protect’ them from being approached by men for a relationship during the mourning period. The regulation of the movement of widows was also managed through visibility. Widows’ movements were restricted in order to protect the community from pollution or bad luck. For example, they were not allowed to visit places of entertainment or visit other households. Key discourses identified were the familial-‘ukwenda’, respect-‘hlonipha’, and male sexual drive (MSD) discourse. The familial - ‘ukwenda’ discourse is centred on the idea that one is ‘married to the household’, which includes the nuclear family and wider extended family including ancestors. According to the respect-‘hlonipha’ discourse, respect is due to others on the basis of their age, status, and more especially their gender. Showing respect (hlonipha) necessitates the avoidance of all forms of behaviour and utterances that could be deemed disrespectful. The MSD holds a widespread view of sexuality as a biological drive that resides within each male and it was drawn on to make sense of discontinued visibility among widowers, whilst visibility of widows continued. It is argued that it is these discourses, embedded in the ‘culture’ of the AmaXhosa and upheld by the family that sustain the discriminatory nature of the practice, especially concerning the continued visibility of widows in spite of the resistance that has been voiced.
- Full Text:
- Date Issued: 2014
- Authors: Ngqangweni, Hlonelwa
- Date: 2014
- Subjects: Widowhood -- South Africa -- Eastern Cape , Widows -- South Africa -- Eastern Cape , Xhosa (African people) -- Funeral customs and rites , Xhosa (African people) -- Psychology , Bereavement -- Psychological aspects , Mourning customs -- South Africa -- Eastern Cape , Death -- Social aspects -- South Africa -- Eastern Cape
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:3249 , http://hdl.handle.net/10962/d1015647
- Description: Among the AmaXhosa the death of a person is marked by a tradition called ukuzila - the equivalent of the mourning process. As a sign of spousal mourning, and to show respect, the remaining spouse has to put on a marker (be visible). However, it is mostly the woman who is under obligation to show her mourner status by wearing ‘clothes of mourning’. The discriminatory nature of the practice, especially pertaining to visibility and some of the detrimental effects on the widows’ health and safety have been documented by some researchers, but the reasons for the continuity of visibility remain largely unexplored. Taking into account the dynamic nature of ‘culture’, this research explored the discourses deployed in men and women’s constructions of ukuzila specifically focusing on spousal mourning and the continuity of widows’ visibility in spite of their resistance to it. The research used postcolonial feminism drawing on postructuralism as its theoretical lens. This theoretical lens provided useful concepts such as hybridity, visibility, surveillance and power with which to examine spousal mourning and conceptualised people’s subject positions as multiple, fluid and contingent. Furthermore, the research employed thematic and discourse analysis at its methodology. Discourse analysis was employed to identify and analyse the discourses utilised in the constructions of spousal mourning. The research was conducted through focus group discussions held with younger and older urban and rural men and women, as well as interviews held with widows and widowers and key cultural informants. Concerning the question of constructions of spousal mourning for men and women, visibility of the mourner emerged as a central and contentious issue. Some participants were of the view that one could show mourning by engaging in culturally appropriate mourning behaviour, whilst others were of the view that showing one’s mourning had to be visible by publicly displaying mourning through a marker. Another group proposed mourning “by heart”, whereby the mourners’ status could either be inferred from their behaviour, whereas others maintained that behaviour was not mandatory. Various justifications for the continued visibility of widows were advanced. These justifications included showing love and respect to the deceased husband; showing respect to the ancestors; and helping to monitor their own behaviour in order to ensure that it is in line with appropriate mourning behaviour. The continued visibility of widows was also used to regulate the widows’ sexuality. Widows were coerced to put on ‘clothes of mourning’ in order to ‘protect’ them from being approached by men for a relationship during the mourning period. The regulation of the movement of widows was also managed through visibility. Widows’ movements were restricted in order to protect the community from pollution or bad luck. For example, they were not allowed to visit places of entertainment or visit other households. Key discourses identified were the familial-‘ukwenda’, respect-‘hlonipha’, and male sexual drive (MSD) discourse. The familial - ‘ukwenda’ discourse is centred on the idea that one is ‘married to the household’, which includes the nuclear family and wider extended family including ancestors. According to the respect-‘hlonipha’ discourse, respect is due to others on the basis of their age, status, and more especially their gender. Showing respect (hlonipha) necessitates the avoidance of all forms of behaviour and utterances that could be deemed disrespectful. The MSD holds a widespread view of sexuality as a biological drive that resides within each male and it was drawn on to make sense of discontinued visibility among widowers, whilst visibility of widows continued. It is argued that it is these discourses, embedded in the ‘culture’ of the AmaXhosa and upheld by the family that sustain the discriminatory nature of the practice, especially concerning the continued visibility of widows in spite of the resistance that has been voiced.
- Full Text:
- Date Issued: 2014
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