Perceptions of Ulwaluko in a Liberal Democratic State: is multiculturalism beneficial to AmaXhosa women in the Eastern Cape province of South Africa?
- Authors: Gogela, Kholisa B
- Date: 2018
- Subjects: Initiation rites -- South Africa -- Eastern Cape , Circumcision -- South Africa -- Eastern Cape , Stigma (Social psychology) -- South Africa -- Eastern Cape , Xhosa (African people) -- South Africa -- Eastern Cape , Women -- Attitudes , Multiculturalism -- South Africa -- Eastern Cape , Women's rights -- South Africa -- Eastern Cape , Male domination (Social structure) -- South Africa -- Eastern Cape , Sex discrimination against women -- South Africa -- Eastern Cape , Ulwaluko
- Language: English
- Type: text , Thesis , Doctoral , PhD
- Identifier: http://hdl.handle.net/10962/61780 , vital:28059
- Description: This exploratory qualitative study sought to investigate the views and perceptions of women on their experiences of ulwaluko, a traditional rite practised by amaXhosa in the Eastern Cape province of South Africa. Ulwaluko is also known as isiko lokwaluka or ukoluka in isiXhosa. The concept refers not only to the act of circumcision that occurs during the initiation ritual but the entire process a boy goes through in observing this practice. Ulwaluko is performed in the belief that it will transform boys into accountable and responsible citizens of the society who are fully committed and dedicated to the tenets and standards of nation building. All amaXhosa boys are expected to undergo this tradition to be considered men. Failure to go to the initiation school usually results in social stigma and complete banishment by the society. There is an abundance of literature on studies that have been conducted on male circumcision (and not ulwaluko) which is performed for hygiene and religious purposes worldwide. With regards to ulwaluko of amaXhosa, research studies that have been conducted appear to lean mainly towards biomedical and public health aspects of the ritual. There seems to be an even bigger proportion of studies whose objective was to examine the relationship between circumcision and HIV/AIDS. From the literature review, it was not difficult to observe the pervasive paucity of research studies on women in relation to initiation (and that of amaXhosa in particular), with regards to their inclusion or exclusion in the practice, their feelings, perceptions, experiences and attitudes towards the custom. It is for this reason that I found it crucial to conduct this study. The main research question I sought to answer in this investigation was: are the human rights and gender equality rights of women, as entrenched in the multicultural principles that underpin South Africa’s liberal, democratic order, adequately protected? In other words, could the individual rights of women (or gender rights) that are endorsed by liberalism, be deferred in the interest of respecting traditions and cultural values associated with ulwaluko? And if they are, I further ask: could the deferral of such rights be legitimate in the face of South Africa’s legal framework? The nature of this study places it in the qualitative paradigm, and interpretive phenomenology was the most appropriate research design to carry out the investigation. Multiculturalism is a principle at the centre of liberalism, and as a framework for this study, I contrast and reconcile it with feminism. While multiculturalism is concerned with protecting traditions and cultures of minority groups, feminism is concerned about women’s emancipation. I used the non-probability purposive sampling to select participants who were rich in information; and I made use of community structures to gain entry into research sites and to seek permission to carry out the investigation. I conducted the pilot study in Mdantsane, a township in the Buffalo City Municipality; and I gathered data in two research sites, namely: Flagstaff in Mpondondoland and Grahamstown in the Makana Local Municipality. I employed two qualitative methods to collect information, namely: focus group discussions (FGDs) and semi-structured in-depth interviews. A total of 70 participants took part in the study. 60 women participated in 8 focus groups and 10 participated in-depth interviews. Their ages ranged between 31 and 82 years. I recorded all the FGDs and semi-structured in-depth interviews that I conducted, for ease of transcription and translation. To interprete and analyze data, I applied the general inductive approach which I later substantiated with the use of NVivo 8, a computer assisted qualitative data analysis (CAQDAS). This resulted in the identification of four themes and their related sub-themes which I compared and contrasted with literature review and the theoretical framework, so as to make sense of the information I generated from the data collection process. I also discussed the results in line with the four goals of the study. The findings of this inquiry suggest a number of factors about ulwaluko, the following being the most significant: that firstly, although the rite is espoused and celebrated by some women as a significant cultural practice among amaXhosa, for others it is synonymous with patriarchy and hegemony. Secondly, women felt largely excluded, claiming that they were relegated to a subordinate position in society. For this reason, as well as because of the biomedical and other socio-political concerns associated with the practice, some women resented the custom. Thirdly, participants were divided about whether the practice should be continued or abolished; and these differences manifested within and between different regions. Fourthly, the results also demonstrated that the norms and values applied in ulwaluko are in contravention of the fundamental principles of a liberal state in that universal human rights are infringed upon through exclusionary practices. In this case the woman’s voice is muted; and this results in the denial of human agency. The study however, also revealed the emergence of shifting patterns in some parts of the province where an effort to include women appears to be taking place. Fifth and last, the enquiry demonstrated that ulwaluko is deeply entrenched among amaXhosa; that it has stood the test of time and is unlikely to be discontinued. Based on the results, I recommend that creative and transformative ways of addressing the evident clash between the provision of individual rights by the state and the recognition of ulwaluko as a cultural practice (which is perceived by some as harmful to women) be sought. To achieve this objective I make the following recommendations: 1) establishment and utilization of gender equality programmes; 2) modification of values and norms of the custom; 3) representation of women in decision-making structures; 4) establishment of collaborative networks; 5) widening of access to services (such as chapter nine institutions and national gender machinery); 6) documentation and sharing of effective and inclusive practices as well as; 7) creating awareness on initiation legislation.
- Full Text:
- Authors: Gogela, Kholisa B
- Date: 2018
- Subjects: Initiation rites -- South Africa -- Eastern Cape , Circumcision -- South Africa -- Eastern Cape , Stigma (Social psychology) -- South Africa -- Eastern Cape , Xhosa (African people) -- South Africa -- Eastern Cape , Women -- Attitudes , Multiculturalism -- South Africa -- Eastern Cape , Women's rights -- South Africa -- Eastern Cape , Male domination (Social structure) -- South Africa -- Eastern Cape , Sex discrimination against women -- South Africa -- Eastern Cape , Ulwaluko
- Language: English
- Type: text , Thesis , Doctoral , PhD
- Identifier: http://hdl.handle.net/10962/61780 , vital:28059
- Description: This exploratory qualitative study sought to investigate the views and perceptions of women on their experiences of ulwaluko, a traditional rite practised by amaXhosa in the Eastern Cape province of South Africa. Ulwaluko is also known as isiko lokwaluka or ukoluka in isiXhosa. The concept refers not only to the act of circumcision that occurs during the initiation ritual but the entire process a boy goes through in observing this practice. Ulwaluko is performed in the belief that it will transform boys into accountable and responsible citizens of the society who are fully committed and dedicated to the tenets and standards of nation building. All amaXhosa boys are expected to undergo this tradition to be considered men. Failure to go to the initiation school usually results in social stigma and complete banishment by the society. There is an abundance of literature on studies that have been conducted on male circumcision (and not ulwaluko) which is performed for hygiene and religious purposes worldwide. With regards to ulwaluko of amaXhosa, research studies that have been conducted appear to lean mainly towards biomedical and public health aspects of the ritual. There seems to be an even bigger proportion of studies whose objective was to examine the relationship between circumcision and HIV/AIDS. From the literature review, it was not difficult to observe the pervasive paucity of research studies on women in relation to initiation (and that of amaXhosa in particular), with regards to their inclusion or exclusion in the practice, their feelings, perceptions, experiences and attitudes towards the custom. It is for this reason that I found it crucial to conduct this study. The main research question I sought to answer in this investigation was: are the human rights and gender equality rights of women, as entrenched in the multicultural principles that underpin South Africa’s liberal, democratic order, adequately protected? In other words, could the individual rights of women (or gender rights) that are endorsed by liberalism, be deferred in the interest of respecting traditions and cultural values associated with ulwaluko? And if they are, I further ask: could the deferral of such rights be legitimate in the face of South Africa’s legal framework? The nature of this study places it in the qualitative paradigm, and interpretive phenomenology was the most appropriate research design to carry out the investigation. Multiculturalism is a principle at the centre of liberalism, and as a framework for this study, I contrast and reconcile it with feminism. While multiculturalism is concerned with protecting traditions and cultures of minority groups, feminism is concerned about women’s emancipation. I used the non-probability purposive sampling to select participants who were rich in information; and I made use of community structures to gain entry into research sites and to seek permission to carry out the investigation. I conducted the pilot study in Mdantsane, a township in the Buffalo City Municipality; and I gathered data in two research sites, namely: Flagstaff in Mpondondoland and Grahamstown in the Makana Local Municipality. I employed two qualitative methods to collect information, namely: focus group discussions (FGDs) and semi-structured in-depth interviews. A total of 70 participants took part in the study. 60 women participated in 8 focus groups and 10 participated in-depth interviews. Their ages ranged between 31 and 82 years. I recorded all the FGDs and semi-structured in-depth interviews that I conducted, for ease of transcription and translation. To interprete and analyze data, I applied the general inductive approach which I later substantiated with the use of NVivo 8, a computer assisted qualitative data analysis (CAQDAS). This resulted in the identification of four themes and their related sub-themes which I compared and contrasted with literature review and the theoretical framework, so as to make sense of the information I generated from the data collection process. I also discussed the results in line with the four goals of the study. The findings of this inquiry suggest a number of factors about ulwaluko, the following being the most significant: that firstly, although the rite is espoused and celebrated by some women as a significant cultural practice among amaXhosa, for others it is synonymous with patriarchy and hegemony. Secondly, women felt largely excluded, claiming that they were relegated to a subordinate position in society. For this reason, as well as because of the biomedical and other socio-political concerns associated with the practice, some women resented the custom. Thirdly, participants were divided about whether the practice should be continued or abolished; and these differences manifested within and between different regions. Fourthly, the results also demonstrated that the norms and values applied in ulwaluko are in contravention of the fundamental principles of a liberal state in that universal human rights are infringed upon through exclusionary practices. In this case the woman’s voice is muted; and this results in the denial of human agency. The study however, also revealed the emergence of shifting patterns in some parts of the province where an effort to include women appears to be taking place. Fifth and last, the enquiry demonstrated that ulwaluko is deeply entrenched among amaXhosa; that it has stood the test of time and is unlikely to be discontinued. Based on the results, I recommend that creative and transformative ways of addressing the evident clash between the provision of individual rights by the state and the recognition of ulwaluko as a cultural practice (which is perceived by some as harmful to women) be sought. To achieve this objective I make the following recommendations: 1) establishment and utilization of gender equality programmes; 2) modification of values and norms of the custom; 3) representation of women in decision-making structures; 4) establishment of collaborative networks; 5) widening of access to services (such as chapter nine institutions and national gender machinery); 6) documentation and sharing of effective and inclusive practices as well as; 7) creating awareness on initiation legislation.
- Full Text:
Deployment, Maintenance And Further Development Of Spatsim-HDSF Volume
- Clark, D J, Hughes, Denis A, Smithers, J C, Thornton-Dibb, S L C, Forsyth, David A
- Authors: Clark, D J , Hughes, Denis A , Smithers, J C , Thornton-Dibb, S L C , Forsyth, David A
- Date: 2012
- Subjects: To be catalogued
- Language: English
- Type: text , report
- Identifier: http://hdl.handle.net/10962/438323 , vital:73451 , ISBN 978-1-4312-0295-9 , https://wrcwebsite.azurewebsites.net/wp-content/uploads/mdocs/1870-1-121.pdf
- Description: The National Water Act (NWA, 1998) of South Africa (Act 36 of 1998) aims to ensure that South Africa’s water resources are managed and used in an equitable and sus-tainable manner for the benefit of all. The National Water Act (NWA) requires a dif-ferent approach to managing the nation’s water resources and the concept of inte-grated water resources management (IWRM) is central to this approach (Pollard and Du Toit, 2008). IWRM requires water managers to consider hydrological, ecological, economic, political, social and institutional aspects of water resources. To imple-ment IWRM, water managers require integrated modelling tools to provide infor-mation that can assist in making managements decisions. There are two aspects of integrated modelling that have received increasing attention in recent years: (i) the coupling of models representing different water resource domains, and (ii) the de-velopment of integrated modelling frameworks or decision support systems. These integrated modelling frameworks typically include a common data repository, common data editing tools, common spatial and temporal data visualisation and analysis tools, and a collection of framework compatible models that make use of these common tools.
- Full Text:
- Authors: Clark, D J , Hughes, Denis A , Smithers, J C , Thornton-Dibb, S L C , Forsyth, David A
- Date: 2012
- Subjects: To be catalogued
- Language: English
- Type: text , report
- Identifier: http://hdl.handle.net/10962/438323 , vital:73451 , ISBN 978-1-4312-0295-9 , https://wrcwebsite.azurewebsites.net/wp-content/uploads/mdocs/1870-1-121.pdf
- Description: The National Water Act (NWA, 1998) of South Africa (Act 36 of 1998) aims to ensure that South Africa’s water resources are managed and used in an equitable and sus-tainable manner for the benefit of all. The National Water Act (NWA) requires a dif-ferent approach to managing the nation’s water resources and the concept of inte-grated water resources management (IWRM) is central to this approach (Pollard and Du Toit, 2008). IWRM requires water managers to consider hydrological, ecological, economic, political, social and institutional aspects of water resources. To imple-ment IWRM, water managers require integrated modelling tools to provide infor-mation that can assist in making managements decisions. There are two aspects of integrated modelling that have received increasing attention in recent years: (i) the coupling of models representing different water resource domains, and (ii) the de-velopment of integrated modelling frameworks or decision support systems. These integrated modelling frameworks typically include a common data repository, common data editing tools, common spatial and temporal data visualisation and analysis tools, and a collection of framework compatible models that make use of these common tools.
- Full Text:
A qualitative study aimed at describing & interpreting the changing symbolic meanings of HIV/AIDS which encountering HIV-positive patients introduces into the personal & professional identities of selected health care professionals
- Authors: Read, Gary Frank Hoyland
- Date: 1993
- Subjects: AIDS (Disease) -- Social aspects -- Africa , Physicians -- South Africa -- Attitudes , Medical personnel -- South Africa -- Attitudes , HIV-positive persons
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:3041 , http://hdl.handle.net/10962/d1002550 , AIDS (Disease) -- Social aspects -- Africa , Physicians -- South Africa -- Attitudes , Medical personnel -- South Africa -- Attitudes , HIV-positive persons
- Description: This study aimed at describing and interpreting the changing symbolic meanings of the Acquired Immunodefiency Syndrome (AIDS) which encountering a Human Immunodefiency Virus (HIV)-positive patient introduced into the personal and professional identities of six health care professionals in a subregion of the Eastern Cape. With the exponential increase of HIV/AIDS in South Africa, medical practitioners have become increasingly exposed to HIV infected patients. This study has considered the psychological structures developed by practitioners in an attempt to control and understand their situation in the context of HIV/AIDS. In order to describe these psychological structures the existential phenomenological approaches of L. Binswanger (in Needleman, 1963), A. Giorgi (1975) and F.J.Wertz (1985) were employed. Through these procedures, the structure of the experience of encountering an HIV infected patient was elucidated. This comprised the first goal of this study. The second goal focused on interpreting these descriptions by way of the symbolic meanings and definitions implicit in the structure of this experience. For this latter purpose the approach of symbo1ic interactionism was used, in particu1ar the understandings outlined by H. Blumer (1969). This theory was seen as appropriate in that the encounter between the practitioner and patient was primarily located in interpersonal parameters. The findings were discussed in terms of the two dominant metaphorical frameworks used by the subjects to comprehend the disease - namely the perspectives of society and the biomedical model. These two frameworks were critically evaluated in the context of HIV/AIDS, the needs of HIV infected individuals as well as the needs of the general practitioner. The process of the encounter was found to be very significant for practitioners in terms of their conceptualisations of HIV/AIDS. Old understandings were reinterpreted within the interpersonal context and replaced with more appropriate symbolic metaphors upon which to base practise. This study has revealed these new understandings were limited and constrained with regard to understanding and treating HIV/AIDS in that the subjects were still influenced by the metaphors of the biomedical model. These constraints were examined in the light of both personal and professional meanings and identities. This study concluded by making suggestions for modification of the medical practitioner's role in the context of HIV/AIDS.
- Full Text:
- Authors: Read, Gary Frank Hoyland
- Date: 1993
- Subjects: AIDS (Disease) -- Social aspects -- Africa , Physicians -- South Africa -- Attitudes , Medical personnel -- South Africa -- Attitudes , HIV-positive persons
- Language: English
- Type: Thesis , Masters , MA
- Identifier: vital:3041 , http://hdl.handle.net/10962/d1002550 , AIDS (Disease) -- Social aspects -- Africa , Physicians -- South Africa -- Attitudes , Medical personnel -- South Africa -- Attitudes , HIV-positive persons
- Description: This study aimed at describing and interpreting the changing symbolic meanings of the Acquired Immunodefiency Syndrome (AIDS) which encountering a Human Immunodefiency Virus (HIV)-positive patient introduced into the personal and professional identities of six health care professionals in a subregion of the Eastern Cape. With the exponential increase of HIV/AIDS in South Africa, medical practitioners have become increasingly exposed to HIV infected patients. This study has considered the psychological structures developed by practitioners in an attempt to control and understand their situation in the context of HIV/AIDS. In order to describe these psychological structures the existential phenomenological approaches of L. Binswanger (in Needleman, 1963), A. Giorgi (1975) and F.J.Wertz (1985) were employed. Through these procedures, the structure of the experience of encountering an HIV infected patient was elucidated. This comprised the first goal of this study. The second goal focused on interpreting these descriptions by way of the symbolic meanings and definitions implicit in the structure of this experience. For this latter purpose the approach of symbo1ic interactionism was used, in particu1ar the understandings outlined by H. Blumer (1969). This theory was seen as appropriate in that the encounter between the practitioner and patient was primarily located in interpersonal parameters. The findings were discussed in terms of the two dominant metaphorical frameworks used by the subjects to comprehend the disease - namely the perspectives of society and the biomedical model. These two frameworks were critically evaluated in the context of HIV/AIDS, the needs of HIV infected individuals as well as the needs of the general practitioner. The process of the encounter was found to be very significant for practitioners in terms of their conceptualisations of HIV/AIDS. Old understandings were reinterpreted within the interpersonal context and replaced with more appropriate symbolic metaphors upon which to base practise. This study has revealed these new understandings were limited and constrained with regard to understanding and treating HIV/AIDS in that the subjects were still influenced by the metaphors of the biomedical model. These constraints were examined in the light of both personal and professional meanings and identities. This study concluded by making suggestions for modification of the medical practitioner's role in the context of HIV/AIDS.
- Full Text:
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