Knowledge, attitude and perception of uninitiated adolescents towards customary male initiation practices in selected schools in Buffalo City Municipality, Eastern Cape
- Authors: Igaba, Nelson Kibiribiri
- Date: 2022-07
- Subjects: Circumcision , HIV infections -- Prevention , Initiation rites
- Language: English
- Type: Master's theses , text
- Identifier: http://hdl.handle.net/10353/26896 , vital:66061
- Description: Background: Based on evidence that Voluntary Medical Male Circumcision (VMMC) significantly reduces the risk of human immunodeficiency virus- HIV transmission by 60percent, the World Health Organization (WHO) recommends implementing VMMC programs in countries with a high HIV prevalence, considering the unique sociocultural and economic dynamics of each setting. However, in South Africa (SA), multiple tribes including the AmaXhosa in the Eastern Cape (EC) province practice Customary Male Initiation (CMI) also known as Ulwaluko as a rite of passage of males from boyhood to manhood, and this involves circumcision. In recent years, this practice has been riddled with deaths of initiates, admissions to hospital, amputation of penis, assaults, drug and alcohol, and crime. Hence, this study aimed at understanding the knowledge, attitude, and perceptions of uninitiated adolescents towards the CMI practice in Buffalo City Municipality (BCM), EC to aid in developing strategies to solve current challenges. Methods: Between June and December 2021, this cross-sectional descriptive study was conducted in selected schools within BCM, in the EC, using a quantitative research approach. The study population included adolescent males aged 15 to 19 years who had not attended CMI. Applying a multistage random sampling technique, three (3)BCM towns (Bhisho, King William Town-KWT and East London-EL) and the Mdantsane township (MT) were selected and further the schools from which consenting pupils were enrolled into the study. Data was collected using a validated self-administered questionnaire which was captured on excel and analysed using STATA version 16.1. Categorical variables were summarized using percentages. Bivariate and multivariate regression was used to determine factors associated with a level of knowledge, attitude, and perception towards CMI and VMMC. The odds ratio with a 95percent confidence interval was calculated. A p–value of <0.05 was considered statistically significant. Results: Among 297 participants that responded 251 (84.51percent) were between the ages of 15-19 years and had not undergone circumcision or CMI. These were included in this analysis. Majority of participants 181 (72.11percent, 95percent CI 66.21-77.33) lacked knowledge on whether circumcision reduces risk of HIV acquisition. More than three quarters of participants 195 (77.69percent, 95percent CI 72.09-83.87) showed absence of knowledge on whether circumcision reduces risk of STIs. Close to all participants 244 (97.21percent, 95percent CI 94.25-98.67) indicated that they would choose CMI over VMMC due to cultural reason. More than three quarters of participants 193 (76.89percent, 95percent CI 71.24-81.72) agreed that CMI/Ulwaluko proves manhood. The presence of knowledge on the benefits of VMMC was positively dependent on the location where a participants lived (uOR 2.32, 95percent CI 1.09-4.97, p-value 0.029) and access to internet more than once a week (uOR 3.44, 95percent CI 1.14-10.43, p-value 0.029. The choice for CMI over VMMC was positively associated with participants living in Mdantsane Township than those living in urban areas (Coef. 1.55, 95percent CI 0.77-2.33, p-value 0.001). Conclusion: This study found lack of knowledge on benefits of VMMC, laws governing and on risks associated with CMI/Ulwaluko practices among uninitiated adolescents. The study further found that CMI/Ulwaluko was still highly regarded despite current challenges and most adolescents would choose CMI/Ulwaluko over VMMC. There is urgent need to integrate VMMC services into CMI/Ulwaluko to include health education on benefits of VMMC, infection prevention and control, male circumcision by trained medical personnel and education on laws governing CMI/Ulwaluko. These interventions should also target uninitiated adolescents. , Thesis (MPA) -- Faculty of Health Sciences, 2022
- Full Text:
- Date Issued: 2022-07
- Authors: Igaba, Nelson Kibiribiri
- Date: 2022-07
- Subjects: Circumcision , HIV infections -- Prevention , Initiation rites
- Language: English
- Type: Master's theses , text
- Identifier: http://hdl.handle.net/10353/26896 , vital:66061
- Description: Background: Based on evidence that Voluntary Medical Male Circumcision (VMMC) significantly reduces the risk of human immunodeficiency virus- HIV transmission by 60percent, the World Health Organization (WHO) recommends implementing VMMC programs in countries with a high HIV prevalence, considering the unique sociocultural and economic dynamics of each setting. However, in South Africa (SA), multiple tribes including the AmaXhosa in the Eastern Cape (EC) province practice Customary Male Initiation (CMI) also known as Ulwaluko as a rite of passage of males from boyhood to manhood, and this involves circumcision. In recent years, this practice has been riddled with deaths of initiates, admissions to hospital, amputation of penis, assaults, drug and alcohol, and crime. Hence, this study aimed at understanding the knowledge, attitude, and perceptions of uninitiated adolescents towards the CMI practice in Buffalo City Municipality (BCM), EC to aid in developing strategies to solve current challenges. Methods: Between June and December 2021, this cross-sectional descriptive study was conducted in selected schools within BCM, in the EC, using a quantitative research approach. The study population included adolescent males aged 15 to 19 years who had not attended CMI. Applying a multistage random sampling technique, three (3)BCM towns (Bhisho, King William Town-KWT and East London-EL) and the Mdantsane township (MT) were selected and further the schools from which consenting pupils were enrolled into the study. Data was collected using a validated self-administered questionnaire which was captured on excel and analysed using STATA version 16.1. Categorical variables were summarized using percentages. Bivariate and multivariate regression was used to determine factors associated with a level of knowledge, attitude, and perception towards CMI and VMMC. The odds ratio with a 95percent confidence interval was calculated. A p–value of <0.05 was considered statistically significant. Results: Among 297 participants that responded 251 (84.51percent) were between the ages of 15-19 years and had not undergone circumcision or CMI. These were included in this analysis. Majority of participants 181 (72.11percent, 95percent CI 66.21-77.33) lacked knowledge on whether circumcision reduces risk of HIV acquisition. More than three quarters of participants 195 (77.69percent, 95percent CI 72.09-83.87) showed absence of knowledge on whether circumcision reduces risk of STIs. Close to all participants 244 (97.21percent, 95percent CI 94.25-98.67) indicated that they would choose CMI over VMMC due to cultural reason. More than three quarters of participants 193 (76.89percent, 95percent CI 71.24-81.72) agreed that CMI/Ulwaluko proves manhood. The presence of knowledge on the benefits of VMMC was positively dependent on the location where a participants lived (uOR 2.32, 95percent CI 1.09-4.97, p-value 0.029) and access to internet more than once a week (uOR 3.44, 95percent CI 1.14-10.43, p-value 0.029. The choice for CMI over VMMC was positively associated with participants living in Mdantsane Township than those living in urban areas (Coef. 1.55, 95percent CI 0.77-2.33, p-value 0.001). Conclusion: This study found lack of knowledge on benefits of VMMC, laws governing and on risks associated with CMI/Ulwaluko practices among uninitiated adolescents. The study further found that CMI/Ulwaluko was still highly regarded despite current challenges and most adolescents would choose CMI/Ulwaluko over VMMC. There is urgent need to integrate VMMC services into CMI/Ulwaluko to include health education on benefits of VMMC, infection prevention and control, male circumcision by trained medical personnel and education on laws governing CMI/Ulwaluko. These interventions should also target uninitiated adolescents. , Thesis (MPA) -- Faculty of Health Sciences, 2022
- Full Text:
- Date Issued: 2022-07
The School Governing Bodies conceptualization of ulwaluko in school-based policies: Towards a deconstructed educational leadership and management framework
- Gqeba, Nokuzola Gloria https://orcid.org/ 0000-0002-9009-2150
- Authors: Gqeba, Nokuzola Gloria https://orcid.org/ 0000-0002-9009-2150
- Date: 2021-07
- Subjects: Initiation rites
- Language: English
- Type: Doctoral theses , text
- Identifier: http://hdl.handle.net/10353/20057 , vital:45104
- Description: Ulwaluko (male initiation), one of the African traditions, which serves as transitional rite of passage from boyhood, has evolved over time, through the colonial era, apartheid regime and the current dispensation (Ntsebeza, 2004). Evidence indicates that within the South African context, the majority of candidates of Ulwaluko are males of school-going age. Ulwaluko is said to be a school where initiates are taught, yet there is no link between ulwaluko and formal schooling. Therefore, the study examines the extent to which School Governing Bodies (SGBs) conceptualize ulwaluko in the school-based policies. The study used theoretical lenses of Hall’s ‘Third Space’ or hybridity, as well as Decoloniality, qualitative approach, and a Case Study Design. For this study, two high schools were purposely sampled, with a total of twelve participants that included Principals, SGB Chairpersons, and SGB Educator Representatives, Representatives of Learners and Ordinary SGB members. In-depth interviews and document reviews were employed as research instruments. The findings of the study suggest that even though ulwaluko seemed to affect the management of the two schools, it was not explicitly addressed in their policies. Ulwaluko is reluctantly and cautiously addressed informally. Lastly, the schools were reportedly reluctant to open debates on how ulwaluko could be accommodated for fear of “contaminating” school protocols with the African culture, which they thought did not belong in schools. The study makes various suggestions to build a strong relationship between ulwaluko and formal school practices. One of the main recommendations is the integration of ulwaluko into the mainstream education system through school governance and school-based policy. The study also proposes a deconstructed leadership and management framework that places African cultural practices such as Ulwaluko into the mainstream of management and curriculum. , Thesis (PhD) -- Faculty of Education, 2021
- Full Text:
- Date Issued: 2021-07
- Authors: Gqeba, Nokuzola Gloria https://orcid.org/ 0000-0002-9009-2150
- Date: 2021-07
- Subjects: Initiation rites
- Language: English
- Type: Doctoral theses , text
- Identifier: http://hdl.handle.net/10353/20057 , vital:45104
- Description: Ulwaluko (male initiation), one of the African traditions, which serves as transitional rite of passage from boyhood, has evolved over time, through the colonial era, apartheid regime and the current dispensation (Ntsebeza, 2004). Evidence indicates that within the South African context, the majority of candidates of Ulwaluko are males of school-going age. Ulwaluko is said to be a school where initiates are taught, yet there is no link between ulwaluko and formal schooling. Therefore, the study examines the extent to which School Governing Bodies (SGBs) conceptualize ulwaluko in the school-based policies. The study used theoretical lenses of Hall’s ‘Third Space’ or hybridity, as well as Decoloniality, qualitative approach, and a Case Study Design. For this study, two high schools were purposely sampled, with a total of twelve participants that included Principals, SGB Chairpersons, and SGB Educator Representatives, Representatives of Learners and Ordinary SGB members. In-depth interviews and document reviews were employed as research instruments. The findings of the study suggest that even though ulwaluko seemed to affect the management of the two schools, it was not explicitly addressed in their policies. Ulwaluko is reluctantly and cautiously addressed informally. Lastly, the schools were reportedly reluctant to open debates on how ulwaluko could be accommodated for fear of “contaminating” school protocols with the African culture, which they thought did not belong in schools. The study makes various suggestions to build a strong relationship between ulwaluko and formal school practices. One of the main recommendations is the integration of ulwaluko into the mainstream education system through school governance and school-based policy. The study also proposes a deconstructed leadership and management framework that places African cultural practices such as Ulwaluko into the mainstream of management and curriculum. , Thesis (PhD) -- Faculty of Education, 2021
- Full Text:
- Date Issued: 2021-07
An investigation into the role of Xhosa male initiation in moral regeneration
- Authors: Ntombana, Luvuyo
- Date: 2011
- Subjects: Xhosa (African people) -- Rites and ceremonies , Initiation rites
- Language: English
- Type: Thesis , Doctoral , DPhil
- Identifier: vital:16132 , http://hdl.handle.net/10948/d1006265 , Xhosa (African people) -- Rites and ceremonies , Initiation rites
- Description: This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today's society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa.
- Full Text:
- Date Issued: 2011
- Authors: Ntombana, Luvuyo
- Date: 2011
- Subjects: Xhosa (African people) -- Rites and ceremonies , Initiation rites
- Language: English
- Type: Thesis , Doctoral , DPhil
- Identifier: vital:16132 , http://hdl.handle.net/10948/d1006265 , Xhosa (African people) -- Rites and ceremonies , Initiation rites
- Description: This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today's society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa.
- Full Text:
- Date Issued: 2011
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