HIV AIDS 1-18

H I V / A I D S & C U L T U R E

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EDITORIAL TEAM

Professor Dasarath ChettyExecutive Director, Public Affairs and Corporate Communications

Dr Nobuhle Ndimande - Hlongwa,Head of School : IsiZulu Studies

Deanne CollinsPublications ManagerPublic Affairs and Corporate Communications

Translated byZethembe Mpungose, Research Assistant, School of IsiZulu Studies

Produced by The School of IsiZulu Studies and Public Affairs andCorporate Communications, University of Kwazulu-Natal,Tel (031)260 3267, Fax (031) 260 3269

Design and DTPAFROSPiCE

June 2007

Ndela Nelson NtshangaseI-HIV/AIDS Kanye Nesiko: Izinselelo

Dr. C. MokolatsieHIV/AIDS Global Picture And The Significance Of LanguageTo The Social Status Of HIV/AIDS

Dr. C. MokolatsieIsithombe Somhlaba Wonke Jikelele Ngengculazi Nesandulela Sayo KanjaloNokubaluleka Kolimi Esimweni Elaziwa Ngaso Igciwane Emphakathini

Rev. S.J. MthethwaHIV/AIDS, Homosexuality And Polygamy –A Challenge To The African Church

Rev. S.J. MthethwaIngculazi Nesandulela Sayo, Ubungqingili Kanye Nesithembu –Inselelo Ebhekene Nebandla E-Afrika

Gugu MkhizeWhat Role Could Be Played By Culture And ChristianityTo Combat HIV/AIDS

Gugu MkhizeIyiphi Indima Engadlalwa Amasiko Kanye Nenkolo Ekulweni NesifoSengculazi Nesandulela Sayo

1st ANNUAL CULTURAL FESTIVAL 2006

F o r e w o r dThe 1st Annual cultural festivalwas held on the Westvillecampus on 14 September2005.

It was jointly organised by the schoolof IsiZulu Studies and Public Affairs andCorporate Communications. Thetheme of the festival was “HIV/AIDSand Culture facing the challenge”. TheReport of the June 2005 SA AIDS conferenceaffirms that South Africa has the highest numberof people living with HIV in the world. It states thatthe only way to beat this disease is to join handsand “walk the talk” together. The Bill of Rights is thecornerstone of the South African vision i.e.Democracy. It enhances the rights of all people inthis country and also affirms the democratic valuesof human dignity, equality and freedom. Section 30of the bill of Rights states that: Everyone has theright to use the language and to participate in thecultural life of his or her choice. Language andculture are important in understanding the trueconcept of empowerment. Culture has beenproposed as a Millennium Development Goal bythe United Nations.

However some individuals working on the awarenessof Human Rights seems to be at loggerheads withcultural activists with regard to some cultural aspectse.g. cultural sex education including virginity testing.The debates and presentations in the festival dealtwith these issues.

The objectives of the festival were: Awarenessraising about HIV/AIDS; Exploring the role of culturein fighting the scourge of HIV/AIDS; The role ofZulu authors in raising awareness about HIV/AIDS;Understanding the myths about HIV/AIDS;Community outreach initiative andMoral regeneration.

The organisers/convenors of the festival in theSchool of IsiZulu Studies were: Dr. NP Ndimande-

Head of School, Ms N Zondi-Lecturer,Mr N Ntshangase-Lecturer, Mr SSibeko-Junior Lecturer and Ms Mkhize-Junior Lecturer.

The festival was officially opened bythe programme co-ordinator ProfessorMathonsi, who then requested that thefestival begin with prayer from threereligious groups. Hindu prayer was

conducted by Dr Panday, Christian prayer byProfessor George, and African prayer by NomaguguNgobese. Dean, HDSS Professor Mc Cracken,opened the festival as well and welcomed all guests.The Dean introduced Professor F Mazibuko DVC,Head of the College of Humanities. The DVCwelcomed all guests and congratulated the Schoolof IsiZulu Studies for organising such an event atthe University. Professor Mazibuko addressedpeople attended on the Psycho-social aspect ofHIV/AIDS. She applauded the School of IsiZulu forintroducing a tradition within UKZN, which shebelieved the School will sustain and make a ritualfor a Heritage month UMandulo (September). Shemade it clear that events such as this, which drawthe UKZN community together, to share, understandand celebrate diverse languages and cultures withinthe boundaries of time and history are crucial. Shesaid that it is common practice for universities tocelebrate cultural diversity through dance, music,food, poetry, drama etc. It is therefore a desirableinitiative from the School of IsiZulu Studies that hassown the seeds and the roots for all at UKZN withpartners from the province and cultural sectors togenerate meaningful activities, discourse, reflectionsand celebrations during the month of September.Celebrations of this nature bring in the lighter butpowerful side of the African University – a universitythat appreciates and grows with and within othercultures. She emphasised the importance of mother-tongue education. She proposed a socio-culturalview of language learning.

D R N O B U H L E N D I M A N D E – H L O N G W A :

H E A D O F S C H O O L : I S I Z U L U S T U D I E S

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Mrs Adelaide Ndlovu in her presentation reportedon the findings for her Masters research. Sheconducted a study entitled “Perceptions of differentsubsets of African men and African traditional healersin the Durban Metropolitan area that sexualintercourse with young girls can cure HIV/AIDS”.The study has demonstrated that the myth thatsexual intercourse with a young girl can cureHIV/AIDS does exist. It is also clear that the mythof the virgin cure for sexually transmitted diseaseis not a new phenomenon. It has been practicedfor centuries in various parts of the world. Whatis new is the practice of the myth as a cure forHIV/AIDS. The media appears to play significantrole in the dissemination of the myth. Either theprint or electronic media reports most of theinformation that the community has. The mythcontradicts the values of the African communities,in which little girls are treasured and respected byadults. The myth was perpetuated by the unavailabilityof treatment. She recommended that the mythbe dispelled.

Dr. Nakanjani Sibiya’s presentation focused on therole of isiZulu writters in AIDS awareness campaigns.Sibiya argued that isiZulu authors began twentyyears back to write about HIV/AIDS. He madeexamples of isiZulu writers who have madeoutstanding attempts to reveal the ways in whichHIV/AIDS is spread e.g through rape, drug abuse,blood transfusion. Other writers reveal the courageshown by those who have been infected by AIDS.There are many authors who believe that virginitytesting could help in the fight against HIV/AIDS. Therole that can be played by Zulu writers. Hemaintained that female writers have shown courageof talking openly about condoms in Zulu writings.Sibiya wished that Zulu writers would write bookswith heroic characters like Musa Njoko, NkosiJohnson, Dr Manto Tshabalala-Msimang, ZackieAchmat. IsiZulu authors must use their pens towrite about important issues in the fight againstHIV/AIDS. Zulus have a heroine, Mkabayi kaJama,who was so beautiful, intelligent, but chose to behaveherself although she had so many admirers whowere after her.

Dr Mokolatsie as a Director of HIVAN at theUniversity presented a situation in South Africa andgave DOH statistics on HIV/AIDS prevalence. Helamented about the limitation and the lack ofsufficient linguistic tools to deal with the reality ofHIV. He challenged language practitioners like theschool of isiZulu to provide useful pragmatic linguistictools to communicate better when speaking aboutthe effects and impact of HIV and develop a

common authentic name to describe thisphenomenon and its presence in people’s lives.Ms Nomagugu Ngobese spoke strongly aboutcustoms and cultures of Nomkhubulwane in fightingHIV/AIDS. She emphasized the importance ofvirginity testing and the challenges of being raped.

Rev S Mthethwa and Ms M Mkhize’s argument intheir presentations was that the church in SouthAfrica is beginning to wrestle with the moralconundrum of accepting homosexuality as a realitythat the Christian faith community cannot affordto ignore. In the context of sexuality and HIV andAIDS, the church is witnessing the implosion oftheological conservatism and traditionalism in a waythat affirms homosexuals as people made in theImage of God. Rev S Mthethwa’s contention wasthat closed polygamy, with all its traditionalimperfections, is one of the indigenous practicesthrough HIV and AIDS can be mitigated.

Mr Ndela Ntshangase spoke about the challengesof culture in fighting HIV/AIDS. He presented astrategic plan for dealing with HIV/AIDS. Hementioned that between 2000 and 2005 they havebeen working on: Prevention with more emphasison Education and Awareness; Treatment, Care andSupport; Human and Legal Right Research;Monitoring and Evaluation. He has facilitated severalHIV/AIDS workshops.

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PROFESSOR FIKILE N.M.MAZIBUKO: DEPUTY VICE CHANCELLOR

& HEAD OF THE COLLEGE OF HUMANITIES, UKZN

W o r d s O f W e l c o m e A t T h e S c h o o lO f I s i z u l u S t u d i e s : C o l l e g e O f H u m a n i t i e s

It is indeed a pleasure to bepart of this historic activity inthe life of our University andour young democracy.

The School of IsiZulu is introducing atradition within UKZN, which I believethey will sustain and make a ritual forour Heritage month UMandulo(September). In isiZulu cultureSeptember is UMandulo, a word which has a veryrich cultural and health contexts. It is events suchas this one which give us space and joy to shareone another’s culture and celebrate those cultures.The Province of KwaZulu – Natal is a haven of richcultures primarily east- south; south-east-north andsouth-west. The College of Humanities is oneappropriate academic unit to undertake this historicinitiative in the context of the theme for the day“HIV/AIDS & CULTURE” – because of the cultural,behavioural, psycho-social disciplines that talk tothe aspirations, challenges and social pathologies inone’s day-to-day realities. It is the college that isprimarily about understanding human behaviour,development, social environment and social realityin general (Architecture/Planning /Housing,Anthropology, History, Politics, Social Work &Community Development, Psychology).

“The past world” where most of us were a dozenyears ago, had a strong undesirable practice ofsewing seeds of hostility amongst the various culturesand languages. We are now in an era where wemust engage in what Collingwood (1946) refersto as “RETHINKING THE THOUGHT OF THEPAST”; other social thought scholars call it“IMAGINATIVE RECONSTRUCTION”;Giambattista Vico (2002) calls it “FANTASIA”- thehuman endeavour to understand a plural world ofco-existence of civilizations (in Cox,2002).

It is events such as this which draw us as a peopletowards one another, to share, understand andcelebrate our languages and cultures within theboundaries of time and history. It is these special

moments where we can engage withthe heritage of our university, ourprovince, our cultures and othercultures which have converged in thesouthern tip of Africa, in the name ofeducation. Our own humanity is initself a historical and cultural construct.

We, at the University of KwaZulu-Natal aspire to be the premier

university of African scholarship. Let me emphasizethis: We do not strive to be a University in Africa butan African University; there is a big distinction betweenthe two. Across the world, one finds that it is anorm, common practice for universities to celebratecultural diversity through dance, music, food, poetry,drama etc... it is therefore a desirable initiative fromthe School of IsiZulu Studies has sown the seedsand the roots for all of us at UKZN with partnersfrom the province and cultural sectors to generatemeaningful activities, discourse, reflections andcelebrations during the month of September.

An African University takes Africa as its point ofdeparture. Research, teaching and learning andsocial engagement agendas are set with Africa inmind. While taking cognizance of knowledgedevelopments elsewhere, an African universityaddresses itself to matters of concern to the Africancontinent. An example would be how to re-establishAfrica as a major role player and equal partner inscience, the arts, education, humanities, development,technology, and other disciplines. An AfricanUniversity seeks to affirm the dignity of peoples ofthe continent. It is highly critical of and challengesthe view that nothing intellectually significant hasever come out of Africa. It also seeks to show thatthere is a direct relationship between knowledgeand human interests, in the tradition argued by theGerman philosopher Habermas. Celebrations ofthis nature bring in the lighter but powerful side ofthe African University – a university that appreciatesand grows with and within other cultures.


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MOTHER TONGUE EDUCATION ANDCONCEPT FORMATION: THE RUSSIANSCHOOL OF THOUGHT

(One area for attention: inselelo to the School ofIsiZulu Studies, and other Language Study units atUKZN)

To the contrary, there is strong evidence indicatingthat mother tongue education plays a major rolein the child’s ability to form concepts, especially inthe early childhood years. This literature has comemany from the Russian scholarly tradition, and isrepresented mainly by the seminal work of Vygotsky.Vygostky, a Russian psychologist, argued that thedevelopment of mental concepts takes place attwo levels. First, the child learns at the social plane,where significant others in his/her life, such asparents, peers, and the like, play a critical role ineducating the child (cultural level). In the Africantradition, the significant others could be extendedto include the entire community, which is expectedto provide social and moral education to the child.Later on, the child internalizes what he has learnt,and is now in a position to manipulate conceptson his or her own, without external assistance. Ifone assumes that there is substance to this socio-cultural view of learning, how is the African parentexpected to meaningfully play that scaffoldingfunction of enabling the child to master abstractconcepts,if the concepts are being taught in a language thatis foreign to both parent and child? It is not surprisingthat historically, and presently, for the African child,learning merely becomes rote memorization forthe sole purpose of passing examinations: learningis not internalized and owned by the child and ithas no immediate applications outside the formalclassroom environment (abstract in the sense thatit is not easy to relate to one’s broader lifeexperience/s or even generate one’s own repertoireof life competences). For the African child, there isthis wide discrepancy between his or her livedworld and education. For her/him, education isreduced to disowning not only his or her languagebut his lived experience, culture and identity as well.Of course, a significant part of the African middleclass continues to play a major role in this, as notedby Frantz Fanon. For some of them, education hasbecome synonymous with mastering Europeanlanguages. It is not unusual to find African parentswho derive immense pleasure from the fact thattheir children not only speak a European languagewithout an accent, but also of the fact that they arecompletely ignorant of their own mother tongueand rich cultural experience.

Let other’s cultures and languages not alienatechildren but give them CHOICES and SPACES toenjoy and explore other culture. The Constitutionof the Republic of South Africa gives us thosespaces. The ball is in our court.

RECOGNIZING DIVERSITY IN WAYSOF KNOWING

Diversity exists not only with respect to the contentof knowledge but the ways of knowing as well.Generally, Western tradition, “the knower” is adisinterested observer: he/she stands at a distance,uninvolved. He/she maintains a doubtful, scepticaland very adversarial attitude. Indeed, an elementof doubt and scepticism is essential to knowledgeproduction. What becomes problematic is theassumption that this is the only authentic way ofknowing. Also, it is problematic if the teacher, inadhering rigidly to this approach to knowledge,alienates the students in the process. Educationbecomes a painful process. Events such as this addthe friendly co-learning and mutual celebration ofcultures that form of our identities.

On the other hand, there is what is called aconnected approach to knowing. This form ofknowing is characterized by an attempt to findresonance between one’s ideas and the ideas ofothers. The goal is not to achieve dominance overthe other, but to create a joint space – a dialogue– in which ideas are shared. Special attention ispaid to the feelings of the other as well. The overallobjective is to find connection and to enhance therelationship between the knowers. Throughout thelearning process, there is a deliberate attempt toaffirm, rather than dominate, the other. This is a wayof knowing that is prized in most Africancommunities. It is the attitude that most Africanstudents bring with them to the academy. This wayof knowing needs to be recognized and affirmed.

There is thus an urgent need to look into alternativeteaching and assessment methodologies to affirmthis way of knowing. These methodologies can bederived from our cultural/educational experiences.These could include the following:• The use of stories/narratives (morality)• Smaller group discussions supervised by senior

students acting as mentors• Biographies and case histories• Journal methods in which personal reflections

are captured• Comparing socio-linguistic experiences


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I would like to end by quoting from the writingsof one of the social thought writers of our timesVico (2002): “ the challenge for our time is that weendeavour to understand the plural world ofcoexisting civilizations”. His thoughts can be a helpin understanding and living with diversity. Accordingto Vico, the first requirement is to understand ourhistorical conditions and the next to enter thosehistories empathically through what he callsFANTASIA, entering into mental processes of othercivilizations. Vico’s vision urges us to accept pluralityof cultures and civilizations and cautions us againsta “single globalised culture”.

I wish you well and enjoy this day at UKZN.

Ngiyabonga


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SOLWAZI FIKILE N.M. MAZIBUKO: UMSIZI WESEKELA

LIKASHANSELA, NENHLOKO YEKOLISHI-LEHUMANITIES, UKZN.

A m a z w i O k u b i n g e l e l a I s i k o l e S e z i f u n d oZ e s i Z u l u : I k o l i s h i L e H u m a n i t i e s

Kuyintokozo engechazekeukuba yingxenye yaleli gxathueliyohlala likhumbuleka njaloemlandweni wenyuvesi kanyenentando yethu yeningiesakhasayo.

Isikole sezifundo zesiZulu siqalisa isikongaphakathi enyuvesi engikholwangukuthi lizosimama lenze inquboyenyanga yethu yamasiko uMandulo (September).Ngokwesiko lamaZulu, u-Septhemba uMandulo,okuyigama elisetshenziswa ezimweni zamasikonezempilo ezicebile. Yimigubho efana nalena esinikaithuba nenjabulo yokuthi sabelane ngamasiko ethuehlukene, nokuthi sibe nomgubho wokujabulelalawo masiko. Isifundazwe sakwaZulu-Natali siyindawoephephile nenokuthula, equkethe amasiko acebile,ikakhulukazi eMpumalanga-Ningizimu, eNingizimu-Mpumalanga-Nyakatho, kanye naseNingizimu-Ntshonalanga.

Ikolishi le-Humanities liyingxenye eyodwayezokufunda elungele ukuhambisa lesi sinyatheloesiqopha umlando, uma sekubhekiswa kwingqikithiyosuku “INGCULAZI NESANDULELA SAYOKANYE NESIKO” (HIV/AIDS & CULTURE) –ngenxa yezinhlaka zemfundo eziphathelenenamasiko, ezokuziphatha nengqondo, nenhlalo,ezikhuluma eziphakamisweni, izinselelo nezimozempilo ezingagculisi emaqinisweni osuku nosuku.Leli yikolishi, eliphathelene nokuqonda, indlelayabantu yokuphila, ukuthuthuka, isimo sendawoabahlala kuyo, namaqiniso enhlalo jikelele.(Architecture/Planning/Housing, Antropology, History,Politics, Social work and CommunityDevelopment Psychology)

“Umhlaba owadlula”, lapho abaningi bethubabengakaphushwa nokuthi bayoke babe khonaemhlabeni, waba nenqubo engagculisi yokutshalaimbewu yenhlukano phakathi kwamasiko nezilimiezehlukene. Manje sisesikhathini lapho kumelesizimbandakanye kulokhu u-Collingwood (1946),akubiza nge “RETHINKING THE THOUGHT OF

THE PAST”, (Ukucabanga kabushaumcabango wakudala); ezinyeizinjulalwazi zikubiza nge “IMAGINATIVERECONSTRUCTION”; (Ukwakhakabusha indlela yokucabanga); u-Giambattista Vico (2002), lokhu ukubizange “FANTASIA”- the human endeavourto understand a plural world of co-existence of civilisations (Umzamowabantu wokuqonda umhlaba

ohlukahlukene oqukethe izimpucuko eziningindawonye) (kususelwe ku Cox, 2002).

Yimigubho efana nalena esisondelanisa, thina bantu,ukuze sabelane, siqonde futhi sigubhe izilimi namasikoethu emingceleni yezikhathi nomlando. Yizikhathiezibalulekile njengalezi, lapho singakwaziukuzimbandakanya, nobugugu benyuvesi, isifundazwesethu, amasiko ethu, kanjalo namanye amasikoathuke ehlangana kule ngxenyana ye-AfrikaeseNingizimu, ngaphansi kwegama lezemfundo.Ubuntu bethu nje kwabona uqobo buyinto eyakhiwengumlando kanye namasiko. Thina lapha e-nyuvesiya KwaZulu-Natal, siphokophele ukuba yinyuvesiephakeme yezokufunda kanye nokucwaningae-Afrika (To be The Premier University of AfricanScholarship): Asiphikeleli ukuba yinyuvesi ese-Afrika,kodwa sifuna ukuba yinyuvesi yase-Afrika.Kunomehluko omkhulu phakathi kwalezi zintozombili. Emhlabeni wonke jikelele, uzothola inquboefanayo eyenziwa ngamanyuvesi yokugubhanokujabulela ukwehlukahlukana kwamasiko,esebenzisa umdanso, umculo, ukudla, ubunkondloimidlalo njll...Ngakho-ke kuyigxathu eliphusileeliqhamuka esikoleni sezifundo zesiZulu, eselitshaleimbewu nezingxabo zethu sonke lapha e-nyuvesiya KwaZulu-Natal, ngokubambisana nesifundazwe,nezinhlaka zamasiko ukuze kukhuthazwe izintoezibalulekile, indawo evulelekile yokuzimbandakanyakolimi, yizinto ezithinta osekwadlula, kanye nemigubhokule nyanga ka-Septhemba.

Inyuvesi yase-Afrika, ithatha i-Afrika njengomnyombookusukela kuwo yonke into. Izinqubo zocwaningo,ukufunda nokufundisa kanye nokuzimbandakanya


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kwezenhlalo, zisungulwa kubekwe i-Afrikaemqondweni. Yize singalibali wukuthuthuka kolwazikwezinye izindawo, inyuvesi yase-Afrika ikubekaemahlombe ayo ukuzimbandakanya ezintweniezithinta izwekazi lase-Afrika. Isibonelo, kungabawukuthi ingathuthukiswa kanjani i-Afrika kabushanjengezwekazi elibambe iqhaza elikhulu, nelisezingenielilinganayo kwezesayensi, kwezobuciko, ezemfundo,ezenhlalo, ezentuthuko, ubuchwepheshe kanyeneminye imikhakha. Inyuvesi yase-Afrika ifunaukuqinisekisa isithunzi sabantu basezwenikazi lonke.Igxeka futhi iphonsa inselelo embonweni othi ayikhointo ephusile kwezokucabanga eyake yaqhamukae-Afrika. Ifuna futhi ukukhombisa ukuthi kunobuhloboobuqondile phakathi kolwazi kanye nezimfunozabantu, kwisiko-mpilo elakhulunywangungqondongqondo wase-Jalimane, u-Habermas.Imigubho yalolu hlobo iletha icala elidelelekile kodwaelinamandla lenyuvesi yase-Afrika, inyuvesi encomayonekhula kanye noma phakathi kwamanye amasiko.

IMFUNDO NGOLIMI LWEBELE KANYENENDLELA OKUQONDWA NGAYO INDLELAYOKWENZEKA KWEZINTO: ISIKOLESEMICABANGO SASE-RUSSIA.

(Ingxenye okumele ibhekisiswe ngeso lokhozi:Inselelo ebhekene nesikole sezifundo zesiZulu)

Ngokuphambanayo, kunobufakazi obuqinileobukhombisa ukuthi imfundo ngolimi lwebele idlalaindima ebalulekile endleleni ingane eyakha ngayoizithombe-magama emqondweni, ikakhulukaziezingeni eliphansi leminyaka. Lolu hlobo lwemibhaloliqhamuke kakhulukazi esikweni lezemfundo lase-Russia, futhi lumelwe kakhulu umsebenzi oquketheimisebenzi ka-Vygotsky. U-Vygotsky, oyisazisezengqondo e-Russia, waphakamisa ukuthiukuthuthuka kwezithombe engqondweni kwenzekaemazingeni amabili. Okokuqala ingane ifunda ezingenielithile lezenhlalo, lapho abanye ababalulekileempilweni yayo, njengabazali, wontanga nabanye,bebamba iqhaza elibalulekile ekufundiseni ingane(ezingeni lezamasiko). Emasikweni amaningie-Afrika, abanye ababalulekile bangengezwabambandakanye umphakathi wonkana, okulindelekeukuthi unikezele ngemfundo yezenhlalonezokuziphatha enganeni. Makhathaleni ingane,iyakugcina ngaphakathi lokho ekufundile, futhi manjeisezingeni lokuguqula indlela eqonda ngayo izintongokwayo, ngale kosizo lwangaphandle. Uma-kekuhlawumbiselwa ekutheni kunomhlabahloso kulombono wokufunda oncike kwezenhlalo-namasiko,umzali wezwekazi lase-Afrika ulindeleke kanjaniukuthi adlale indima ephusile ewuhlaka yokuvumelaingane ukubamba lezi zithombe magama

engqondweni, uma lezi zithombe magamaengqondweni zifundiswa ngolimi lwangaphandle?Akumangalisi ukuthi ngokomlando, namanje,emntwaneni wase-Afrika, ukufunda akukabi yiluthongaphandle kokubuyisa njengoba injalo into efundiwengenhloso yokuphumelela kwizivivinyo: Ukufundaakungeni ngaphakathi kwenganyelwe ngumntwana,futhi akunazo izindawo lapho kusebenza khonangaphandle kwendawo eyodwa, okuyikilasi (kuyintoengakholakali nengabambeki, ngenxa yokuthi akukholula, ukukuhlobanisa nekhono lempilo elivulekilelomuntu, noma-ke ngisho ukukhuthaza ukusimamakwezempilo). Kumntwana wase-Afrika, kunaleli gebeelikhulu phakathi komhlaba ophila kuwo kanyenemfundo. Kuyena imfundo iyehliswa ukuze idicilelephansi, hhayi-nje kuphela ulimi lwakhe, kodwanekhono lempilo.

Yebo, ingxenye ebalulekile yeqeqeba labantuelimaphakathi ngakwezomnotho iyaqhubekanokudlala indima ebalulekile kulokhu, njengalokhukuphawula u-Frantz Fanon. Kwabanye babo imfundoisivele yazifanela nje nokugcwalisa izilimi zaseYurophuengqondweni. Akuseyona into eyethusayo ukutholaabazali base-Afrika bejabula benconcoza,bethokoziswa wukuthi izingane zabo azikhulumi njekuphela ulimi lwaseYurophu ngale kobuhixihixi,kodwa futhi neqiniso lokuthi azisalunakile kwanhloboulimi lwazo lwebele kanye nekhono elicebile lamasiko.Amasiko abanye nezilimi zabo akungamcwasiumntwana, kodwa akumnike igunya lokuzikhethela,nesikhala sokujabulela nokufunda kabanzi ngamanyeamasiko. Umthetho-sisekelo waseNingizimu Afrikauyasinika lezo zikhala. Indaba isezithebeni.

UKUQONDA UKWAHLUKANAEZINDLELENI ZOKWAZI

Ukwahlukana kukhona, hhayi nje kuphelangasohlangothini lokuqukethwe wulwazi, kodwanezindlela zokwazi futhi. Ngokujwayelekile, isikolaseNtshonalanga, “Isazi”, liyisibukeli esingagqizi qakala:Limela le ekudeni, lingazimbandakanyi. Ligcina indlelayokubuka izinto enokungabaza, exwayile nenobutha.Yebo ingxenye yokungabaza, nokuxwaya ibalulekileekukhiqizeni ulwazi. Okufike kube yingqinambawukufunisela ukuthi lena yiyona ndlela ephathekayoyokwazi. Futhi kuyinkinga uma uthisha,ekubambeleleni kwakhe kule nqubo yokwazi, eshiyangaphandle abafundi endleleni. Imfundo iphendukaibe muncu. Izehlakalo ezifana nalezi zengeza ukugujwakwamasiko ngokufunda okuhambisanayo nokuzuzisaamacala omabili okwakha ubuthina noma indlelaesizazi ngayo.

Ngakolunye uhlangothi, kunento ebizwa ngendlela


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yokubuka izinto exhumene yokwazi; (Connectedapproach to knowing). Le ndlela yokwazi ibonakalangomzamo wokuthola ukuhambisana phakathikwemibono yomuntu kanye nabanye abantu. Inhlosoakusikhona ukuqhoqhobala abanye, kodwangukwakha isikhala – inkulumo-mpendulwano laphokwabelwana khona ngemibono. Kugxilwa ekutheniabanye abantu bazizwa kanjani. Umgomo wonkeukuthola ukuxhumana kanye nokukhuthaza ubuhlobophakathi kwezazi. Kwinqubo yonke yokufunda,kunomzamo oqondiwe wokusimamisa,kunokuqhoqhobala abanye ngamandla. Lena yindlelayokwazi engungqaphambili emiphakathini yase-Afrika.Iyindlela yokubuka izinto, lapho izitshudeni eziningizase-Afrika zifika nayo ezingeni lezemfundo. Le ndlelayokwazi idinga ukubhekwa kabanzi, futhi isimamiswe.Ngakho-ke kunesidingo esiphuthumayo sokubhekaenye indlela yokufundisa, kanye nezinqubo zokuhlolwaukusimamisa le ndlela yokwazi. Lezi zinqubozingasuselwa ekhonweni lethu lezamasikonezemfundo.

ZIMBANDAKANYA LOKHU UKULANDELAYO:

• Ukusetshenziswa kwezindaba/ukuxoxa (indlela yokuziphatha)

• Ukubhunga ngamaqoqo amancane, kunababhekeleli abayizitshudeni esezimnkantshubomvu njengabeluleki.

• Indaba ebhaliwe ngomlando wabanye abantu, kanye nemilando ecashuniwe.

• Izinqubo zamajeneli lapho ukubuka emuva empilweni yabanye abantu kubhekwa kabanzi.

• Ukuqhathanisa amakhono ezenhlalo nezolimi.

Ngithanda ukuphetha ngokucaphuna emibhalweniyomunye wababhali bezokucabanga ngezenhlaloesikhathini samanje u-Vico (2002): “The challenge ofour time is that we endeavour to understand the pluralworld of co-existing civilisations” (Inselelo esibhekenenayo kulesi sikhathi ukuthi sizama ukuqonda umhlabaohlukene lapho kukhona ndawonye izimpucukoezehlukene). Umcabango walo mbhali ungaba wusizoekuqondeni nokuphila ngokwahlukana. NgokukaVico (2002), into yokuqala efunekayo ukuqondangezimo zomlando wethu, elandelayo ngukufinyelelakule milando ngokuzwelana, ngalokho akubiza nge“FANTASY”, ukungena kwizinqubo zomqondowezinye izimpucuko. Umbono ka Vico usibophezelaukuba sivumele ukwahlukana kwamasikonezimpucuko futhi uyasiqwashisa ngengozi “yesikoelilodwa elisabalele umhlaba wonke jikelele”Nginifisela inhlanhla, luthokozeleni lolu sukuoluyingqophamlando enyuvesi ya KwaZulu-Natal

Ngiyabonga.


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B U S I S I W E A D E L A I D E N D L O V U : S I S T E R ,

W E S T V I L L E C L I N I C

Perceptions Of Different Subsets Of African MenAnd African Traditional Healers In The Durban

Metropolitan Area That Sexual Intercourse WithYoung Girls Can Cure HIV/AIDS.

WHY THIS RESEARCH?

BACKGROUND TO THE STUDY

This study came about whenthe researcher was workingas a professional nurse in oneof the primary health careclinics within the eThekwiniMetropolitan area.

At the time the researcher was attending to childrenand adults who came to the clinic with minorailments. She observed that a number of childrenhad signs of being sexually abused. Most of thesecases were not reported to the police.

STATEMENT OF THE PROBLEM

Statistics show that a child is raped every 25 minutesin South Africa (Child Protection Unit, S.A.P.S., 1999).An increase from 12% to 19,94% in 2001 wasreported by Taylor (2002). The Red Cross Hospitalin Cape Town reported on child rape cases in 2001,noting that their ages ranged between one and 13years. In most cases, these crimes were committedby male’s between14 and 25 years (Andronikou &Van As, 2001).

Child rape is unacceptable to society as thesechildren lose their virginity and are severelytraumatized. Three reasons for child rape have beensuggested, namely that it relates to the power thata man has over the woman, perceptions of sexualentitlement and lastly, which is the focus of thisstudy, that it occurs because of the myth of thevirgin cure for HIV/AIDS (Kufwa, 1998). Child rapeas a cure for HIV/AIDS is a relatively newphenomenon and there is little understanding ofthe motive behind the rape of children. Some

studies and reports show that this mythexists/does not exist (Jewkes, 2002).However, there is support for the beliefthat the myth does play a moresignificant role in the reasons behindchild rape. Pitcher and Bowley (2002)mention the growing evidence that themyth exists. Mitchell (1995), ananthropologist, also reported that childrape was increasing and that it targeted

girls less than eight years of age for sex in the beliefthat it would cure men of AIDS. He believed thatthis was a prevalent myth in KwaZulu-Natal andother provinces.

Due to urbanization and an increase in nuclearfamilies among Africans, young African men havelimited access to elderly people who used to advisethem on sexual problems. They often consulttraditional healers for such problems. It has beensuggested in the media and studies that the mythmight have originated from the healers. Howevera better understanding of the phenomenon isneeded to answer questions such as why the mythexists, how it is believed to work, whether the girlneeds to be of a certain age, and be a virgin, whoadvocates and believes in such behavior, under whatconditions and how acceptable it is?

PURPOSE OF THE STUDY AND THERESEARCH QUESTIONS

The purpose of the study was to explore theperceptions of different subsets of African men andAfrican traditional healers in the eThekwiniMetropolitan area about sexual intercourse withyoung girls as a cure for human immunodeficiencyvirus (HIV) infection or acquired immune deficiencysyndrome (AIDS).


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HOW WAS DATA COLLECTED?

ACCESSIBLE POPULATION

The first group, namely the traditional healers,becameaccessible because the researcher had establisheda relationship with a traditional healer, who agreedto help in facilitating the identification of othertraditional healers for participation in the study.

The group of students was selected from a universitythat is situated in Durban. The faculties that wereincluded in this study were the Humanities Faculty,which had students who were studying anthropology,and the Faculty of Health Sciences, which hadstudents who were studying medical sciences.Students studying anthropology formed theaccessible population because they were dealingwith culture, society, values and norms. These studentsshould have had an understanding of the traditionalways of healing. Students studying medical sciencewere also the accessible population as they werelikely to have had knowledge of western ways ofhealing. These two groups were identified becauseof the contrast in terms of methods of healing. Allthe students were in their second year of study, sothat they would have obtained some knowledgeof these subjects.

The young men who were not studying at a tertiaryinstitution were soccer players from differentcommunities. One is urban and the other is semi-rural. KwaMakhutha is a township in Durban andIziko is outside the township. Some of these youngmen had finished secondary school and some wereworking as labourers. None had a tertiary education.These two teams had their practice sessions at theAmanzimtoti Sport Centre.

The fourth group consisted of child raperehabilitatees. The researcher approached the ChildProtection Unit and the Correctional ServicesDepartment in Durban and established thatrehabilitation groups were conducted for peoplehad been convicted of child rape and had servedtheir prison sentence.

SELECTION CRITERIA

However, all the people selected for participationin the study were African, Zulu, and males. Forinstance traditional healers were of different agesand the ages of the young men ranged between18 and 25 years. These people lived in selectedareas, some in KwaMakhutha, Iziko, and inside thetertiary institution where the study took place.

Traditional healers – initially these were drawn fromthe eThekwini area. This criterion was droppedduring the study as it became necessary to lookbeyond its borders in order to get sufficient datafor the study. There was no criterion forthe age.

DATA GENERATION

Different methods were used to generate dataabout the perceptions of young African men andAfrican traditional healers that sexual intercoursewith young girls can cure HIV/AIDS. The use ofdifferent methods in ethnographic research enhancesunderstanding by adding up information and byusing one type of data to refine another (Reinhartz,1992). In this study, individual and focus groupinterviews were conducted.

Field notes and key words were documented, asthe rest of the conversation was tape-recorded.The transcripts were formulated from theconversations that were tape-recorded. Some ofthe transcripts were in Zulu and were translatedinto English.

METHODS

Self-reports from the participants were used becausethis allowed information to be gathered directly byquestioning people about their own perceptionsand experiences, which was appropriate for aqualitative study and the purpose of the study. (Politand Hungler, 1997). Data was collected in Englishand in Zulu.

TOOL/INSTRUMENT

The tool took the form of a semi-structuredinterview guide with open-ended questions.The reason for using semi-structured interviewswas to encourage the individual to define theimportant dimensions and the perceptions relatingto the myth and to elaborate on what was relevantto them.

The interviews were tape recorded in an attemptto ensure validity (Maxwell, 1996). This facilitatedthe free flow of information from all participants,which is appropriate for qualitative research on arelatively new phenomenon about which little isknown. The same tool/instrument was used for allfour groups of participants, with the exception ofa few changes in the tool for the traditional healersand the child rape rehabilitatees


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OVERVIEW OF FINDINGSKNOWLEDGE OF HIV/AIDS

The participants have heard about the disease andtheir knowledge of the means of spread is theinfected person. The study has demonstrated thatthe myth that sexual intercourse with a young girlcan cure HIV/AIDS does exist. Although it onlyidentified one person who acknowledged that hehad raped a young girl in order to be cured, therewas sufficient evidence to show that people dobelieve in and practice the myth. In some cases,this occurs out of desperation. It is also clear thatthe myth of the virgin cure for sexually transmitteddisease is not a new phenomenon. It has beenpracticed for centuries in various parts of the world.What is new is the practice of the myth as a curefor HIV/AIDS.

The media appears to play significant role in thedissemination of the myth. Either the print orbroadcasting media reports most of the informationthat the community has. This is evident from thenumber of incidences from media reports that havebeen included in the literature review.

All the participants in this study were very negativeabout the myth and displayed a lot of anger sayingthat people sleeping with children are destroyingthe future of children. The myth contradicts thevalues of the African communities, in which littlegirls are treasured and respected by adults.

An interesting finding concerned two traditionalhealers, who felt that HIV/AIDS is the same as theconditions known as iqondo, ilumbo and isipatsholo.They believe that these are induced by traditionalmedicines, and that the knowledge about these isderived from their ancestors’ spirits. They furtherbelieve that they are able to cure HIV/AIDS. As aresult, it appears that they are giving people incorrecttreatment. Most of the traditional healers whoparticipated in the study stated that they were onlyable to provide immune boosters for people whohave contracted the virus, and not medicines toeffect a cure. It is hoped that as the antiretroviraldrug program is rolled out, the myth might bereduced as people who have been committing suchcrimes were often doing so because of theunavailability of treatment.

RECOMMENDATIONS FOR PRACTISE

Programs should be designed around teaching theyouth and the community about that the ‘virgincure’ for HIV does not work and that it has negative

consequences for children and society. Programsshould be community driven, as this would helpcommunities dispel the myth. Parenting programsshould focus on teaching parents about the safetyof children at home, with specific reference toavoiding leaving the girl child alone at home orsending her to the shop after hours on her ownwhere she could be abducted. This recommendationis made as a result of the evidence that unattendedchildren are at risk.

More training is needed for nurses, teachers andother essential services like correctional servicesand child protection units to be able to cope withthe problem of rape of children as a result of themyth. The role of the nurse regarding identificationof child rape and referral is needed within the clinicsetting and proper referral system.

Traditional healers need to be registered by theboard of traditional healers, in order to get rid ofthe charlatans and people who are misleadingsociety. Appropriate education on HIV/AIDS andits treatment is important. This is the citation of thebill for the content of traditional healers.

Suggestions of preventative actions from participantsregarding appropriate and effective counseling ofnewly diagnosed HIV positive patients; psychologicaltreatment and education should be explored.Rehabilitation of perpetrators is also needed.

RECOMMENDATIONS FORFURTHER RESEARCH

A number of areas for further research have beenidentified as a result of the study.These are outlined below.

The role of the media in perpetuating the mythneeds to be explored. The issue about the muti-induced conditions [ilumbo, iqondo, isipatsholo] beingthe same, as HIV/AIDS according to the twotraditional healers within this study needs to befurther explored in the light of educating othersabout HIV and treatment. The other issue is aboutlooking at the benefits of reinstating the deathpenalty and an intensive counseling tool for newlydiagnosed HIV positive people.

REFERENCES

Andronikou, S. 2001. Violence against children inthe Western Cape. South African Medical Journal,91 (12):1033-1034.


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Jewkes, R. 2002. The “virgin myth” and child rape inSouth Africa. Lancet Journal, 359(9303): 319-320.

Maxwell, J.A. 1996. Qualitative research design, Aninteractive approach. California: Sage Publications.

Mitchell, D. and Capel, D. 1995. Rape the children.South African Medical Journal, 17 (4): 16-17.

Polit, F.D. and Hungler, B.P. 1997. Essentials of nursingresearch, Methods, appraisal, and utilization. 4th

edition. New York: Lippincott.

ReinHartz, S. 1992, Feminist Methods in SocialResearch, New York: Oxford University Press.

SouthAfricanPoliceService.Crimestatisticswww.saps.org.za/crimeinfo/200112/crime/rape.(accessed on Jan 22, 2002).

Taylor, M. 2002. HIV/AIDS, the state, the virgin cureand infant rape. Science in Africa.

Van As, A.B., M., du Toit, N., Millar, A.J.W. and Rode,H. 2001. Child rape patterns of injury, managementand outcome. South African Medical Journal, 91(12):1035-1038.

THIS STUDY WAS DONE IN FULFILMENTOF A MASTER’S DEGREE IN NURSING.


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B U S I S I W E A D E L A I D E N D L O V U : S I S T E R ,

W E S T V I L L E C L I N I C

Imibono Eyehlukene Yamadoda Ase-Afrika,Kanye Nabelaphi Bendabuko Base-Afrika Endaweni

Esenkabeni Yedolobha Lase-Thekwini, YokuthiUkuya Ocansini Namantombazane Amancane

Kuyayelapha Ingculazi Nesandulela Sayo.


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KUNGANI KWENZIWALOLU CWANINGO?

IZIMBANGELA ZOCWANINGO

Lolu cwaningo lwasungulekangesikhathi umcwaningiesebenza njengomhlengikaziogcwele kweminyeyemitholampilo enikezelangosizo lokuqala lwezempilo endaweniemaphakathi nedolobha laseThekwini.

Ngaleso sikhathi umcwaningi wayebhekene nokusizaizingane nabadala ababeza emtholampilo bengagulingokweqile. Wabe esethola ukuthi izingane eziningizabe zinezimpawu zokuhlukumezeka ngokocansi.Eziningi zalezi zehlakalo zazingabikwa emaphoyiseni.

ISITATIMENDE SENKINGA

Izinkomba zibalula ukuthi njalo ngemuva kwemizuzuengamashumi amabili nanhlanu ingane iyadlwengulwalapha eNingizimu Afrika ( Umbutho WokuvikelwaKwezingane, SAPS, 1999). Ukwenyuka kwalezizehlakalo zisuka emaphesentiniayi - 12 kuyaemaphesentini angama- 19, 94 ngonyaka ka-2001kwabikwa ngu-Taylor (2002). IsibhedlelaSabenhlangano Yesiphambano Esibomvu eKapasabika ngezehlakalo zokudlwengulwa kwezinganengonyaka ka- 2001, sibalula ukuthi iminyaka yazoyayisukela phakathi konyaka owodwa kuyakweyishumi nantathu. Ezehlakalweni eziningi lenkohlakalo yayenziwa ngabesilisa abaneminyakaephakathi kweshumi nane kuya eminyakeniengamashumi amabili nanhlanu ( Andronikou &Van As, 2001).

Ukudlwengulwa kwezinganeakwamukelekile emphakathini,njengalokhu kuqeda ubuntombiezinganeni, futhi zithola ukuhlukumezekakakhulu engqondweni. Zintathu izizathuezibalulekayo zokudlwengulwakwezingane, okungukuthi lokhukukhohlakala kuhlobene namandlaumuntu wesilisa anawo phezukowesifazane, imibono yokuba

nelungelo lokuzibophezela kwezocansi, okokugcinanokuyikhona lolu cwaningo olugxile kukho, ukuthiukudlwengula kubhebhethekiswa yinkoleloze yokuthiukulala nentombi nto kwelapha ingculazi, nesandulelasayo (Kufwa, 1998). Ukudlwengulwa kwezinganenjengekhambi lokwelapha ingculazi nesandulelasayo kuyinto entsha kanti kunokuqonda okuncanengomthelela wokudlwengulwa kwezingane. Eminyeimiphumela yocwaningo nemibiko ikhombisa ukuthile nkoleloze ayikaze ibe khona (Jewkes, 2002). Kantingakolunye uhlangothi kunenkolelo yokuthi lenkoleloze ibamba iqhaza elikhulu kwizizathuzokudlwengulwa kwezingane. U-Pitcher no Bowley(2002) babalula ubufakazi obukhulayo bokuthi lenkoleloze ikhona. U-Mitchel (1995),onguchwepheshe kwezokucwaninga abantu,izinkolelo zabo, amasiko kanye nobudlelwane babo(Anthropologist), wabika naye ukuthi ukudlwengulwakwezingane kuyadlondlobala futhi kuhlasela izinganeezineminyaka engaphansi kwesishiyagalombili,ngenkolelo yokuthi ukuzimbandakanyangokwezocansi nalezo zingane kungayelapha ingculaziemadodeni. Yena wayekholelwa ngukuthi lenayinkoleloze ebonakala ihlasele isifundazwesakwaZulu-Natal kanye nezinye izifundazwe.

Ngenxa yokukhula kofuduko lwabantu besukaemakhaya beya emadolobheni nokukhula

kwemindeni embandakanya ubaba, umama kanyenabantwana (nuclear family), phakathi kwama-Afrika,amadoda asakhula ase-Afrika awasenakhoukusondelana nabantu abadala ababevamiseukubeluleka uma bebhekene nezinkingaeziphathelene nocansi. Avamise ukubonana nabelaphibendabuko uma benalezi zinkinga. Kukekwahlongozwa ngabezindaba kanye neminyeimiphumela yocwaningo ukuthi le nkolelozekungenzeka ukuthi yaqhamuka nabelaphi.

Kodwa, ukuqonda okungcono ngale nkingakuyadingeka ukuze kuphendulwe imibuzo yokuthikungani le nkoleloze ikhona, kukholelwa kanjaniukuthi iyasebenza, noma intombazane kumele ibesesigabeni esithile sonyaka, futhi ibe yintombi nto,ngubani obhebhezela nokholelwa kulokhukuziphatha, ngaphansi kwaziphi izimo futhiyamukeleke kangakanani le nkoleloze.

INHLOSO YALOLU CWANINGO KANYENEMIBUZO EBHEKENE NOCWANINGO

Inhloso yalolu cwaningo kwakungukuthola kabanziimibono eyehlukeneyo ezigabeni ezehlukenezamadoda ase-Afrika kanye nabelaphi bendabukobase-Afrika endaweni emaphakathi nedolobhalaseThekwini, mayelana nokuthi ukuya ocansininamantombazane amancane njengekhambilokwelapha ingculazi nesandulela sayo.

ULWAZI LWAQOQWA KANJANI?

UMPHAKATHI OKWABA LULAUKUFINYELELA KUWO

Iqoqo lokuqala, okungabelaphi bendabuko, kwabalula ukufinyelela kulo ngenxa yokuthi umcwaningiwabe esakhe ubuhlobo nomunye wabelaphibendabuko, owabe esevuma ukuthi uzokubekaemahlombe akhe ukuthola abanye abelaphibendabuko abazobamba iqhaza ocwaningweni.

Iqoqo lezitshudeni lakhethwa kwenye yamaNyuvesiaseThekwini. Iminyango eyambandakanywa kulolucwaningo kwaba yi-Humanities Faculty,eyayinabafundi abenza izifundo zocwaningo ngabantu,amasiko abo, yimikhuba nezinkolelo zabo(anthropology), kanye nomnyngo wezesayensiyezempilo (Faculty of Health Sciences),owawunezitshudeni ezazifunda izifundoeziphathelene nezokwelapha. Izitshudeni ezazifundai-Anthropology bakhanda umphakathi okwaba lulaukufinyelela kuwona ngenxa yokuthi babegxileezifundweni ngamasiko, umphakathi, izinto ezivezaukubaluleka komuntu kanye nemikhuba. Lezi

zitshudeni babengaba nokuqonda ngezindlelazokwelapha zendabuko. Izitshudeni ezazifundaizifundo zokwelapha nazo zaba wumphakathiokufinyeleleka kalula kuwo ngoba kwakungenzekabazi kabanzi ngokwelapha okuvela entshonalanga.Lawa maqoqo akhethwa ngoba kunokushayisanaphakathi kwalezi zindlela ezimbili zokwelapha. Zonkeizitshudeni zazenza unyaka wesibili ezifundweni,ngakho kwakufanele ukuba sebenalo ulwazanangalezi zinto.

Abesilisa abancane ababengafundi emabangeniaphakeme emfundo, kwakungabadlali bebholalezinyawo abaqhamuka emiphakathini eyehlukene.Enye indawo esemadolobheni, enye yindawo ethiayibe semaphandleni. Indawo yakwaMakhuthaiyilokishi, kanti Iziko lingaphandle kwelokishi. Abanyekula madoda asakhula base beqedile esikoleni kantiabanye babesebenza njengabaqashwa. Akekho kuboowayeke wathola imfundo emazingeni aphakeme.Lawa mathimba amabili ayejwayele ukuziqeqeshaesikhungweni sezemidlalo saseManzimtoti.

Iqoqo lesine laliqukethe abantwana ababebuyiselwaizimilo emva kokudlwengulwa. Umcwaningi waqondangqo embuthweni wezokuvikelwa kwezingane,kanye noMnyango Wokuhlunyeleliswa kwezimiloeThekwini wathola ukuthi kunamaqoqookubuyiselwa kwezimilo ayekhona abantu abatholwabenamacala okudlwengula izingane futhiasebebhekene nezigwebo zabo.

INDLELA YOKUKHETHA

Okuphawulekayo ngukuthi abantu ababebambeiqhaza kulolu cwaningo bonke babengama-Afrika,amaZulu, futhi bengabesilisa. Isibonelo abelaphibendabuko babehlukene ngokweminyaka, futhiiminyaka yabesilisa abancane yayilinganiselwa ku-18kuya ku- 25 weminyaka. Laba bantu babehlalaezindaweni ezikhethekileyo, abanye babehlalakwaMakhutha, Iziko, nasezikhungweni zemfundoephakeme lapho kufundwa khona.

Abelaphi bendabuko ekuqaleni bathathwa endaweniyaseThekwini, kodwa le ndlela yabuye yayekwaphakathi nocwaningo, ngoba kwakunesidingosokusabalala ngale kwemingcele ukuze kutholakaleimininingwane esezingeni eliphezulu yocwaningo.Lwalungekho uhla olwalulandelwa ngokweminyaka.

INDLELA OKWATHOLAKALANGAYO IMINININGWANE

Izindlela eziningi zasetshenziswa ukutholaimininingwane ngemibono yabesilisa abancane base-


14

Afrika kanye nabelaphi bendabuko, ukuthi ukuyaocansini namantombazane amancane kungayelaphaingculazi kanye nesandulela sayo. Ukusetshenziswakwezindlela ezehlukene ocwaningweni olunzuluoluchaza kabanzi ngesiko lomphakathi ngomuntuwonke ohlala nalowo mphakathi kukhuthazaukuqonda ngokuhlanganisa ulwazi kanyenokusebenzisa uhlobo olulodwa lwemininingwaneukuhluza olunye ( Reinhartz, 1992). Kulolu cwaningo,uhlelo lokuthola ulwazi kusetshenziswa umuntuoyedwa noma iqoqo labantu lwasetshenziswa.

Amanothi asendaweni okuthathwa kuyoimininingwane asetshenziswa kanti amagamaangukhiye abhalwa phansi, kanti inkulumo-mpendulwano yonke yathwetshulwa. Yabe isibhalwaphansi yonke inkulumo eyabe ithwetshuliwe. Ezinyeizinkulumo ezabe zisuselwa kwisithwebuli zabeziyisiZulu kanti zabe sezihunyushelwa esiNgisini.

IZINDLELA

Imibiko yababebambe iqhaza ocwaningweniyasetshenziswa ngoba lokho kwavumelaimininingwane ukuba itholakale ngqo ngokuphonsaabantu imibuzo ngemibono yabo kanye nezintoababehlangabezane nazo, lokho okwakulungile kulolohlobo locwaningo olungasebenzisi izinamba, kanyenenhloso yocwaningo ( Polit and Hungler, 1997).Imininingwane yaqoqwa ngesiNgisi kanye nesiZulu.

AMATHULUZI/ IZINTOOKWAKUHLONYWE NGAZO

Ithuluzi lwathatha uhlobo lokuthola ulwazi olucisheluhleleke, olunemibuzo evulekile. Isizathusokusebenzisa lolu hlobo kwakungukukhuthazaumuntu ngamunye ukuchaza imigudu ebalulekilekanye nemibono ehlobene nenkoleloze kanyenokuchaza okunzulu ngokwakubalulekile kubo.

Uhlelo lwemibuzo nezimpendulo lwathwetshulwangemizamo yokuqinisekisa ukuthi kwabe kuliqiniso(Maxwell, 1996). Lokhu kwenza ukuba imininingwaneitholakale ngale kwezihibe kubo bonke ababebambeiqhaza, lokho kulungile kuhlobo locwaningoolungasebenzisi izinamba esihlokweni esishaokwaziwa kancane ngaso. Ithuluzi elifanayolasetshenziswa kuwo wonke amaqoqo amaneayebambe iqhaza, ngaphandle kwezinguqukoezimbalwa ezenziwa ethuluzini lokutholaimininigwane kubelaphi bendabuko kanyenababuyiselwa izimilo ngemuva kokuthweswa icalalokudlwengula izingane.

INCAZELO EMFUSHANE NGOLWAZILWALOLU CWANINGO/OKUTHOLAKELE.

ULWAZI NGENGCULAZINESANDULELA SAYO

Ababebambe iqhaza kulolu cwaningo basebekebezwa ngegciwane kanye nolwazi lwabo ngendlelaelithathelana ngayo lisuka kulowo eselimhlasele.Ucwaningo lwacacisa ukuthi inkoleloze yokuthiukuya ocansini nentombazane encane kungayelaphaingculazi kanye nesandulela sayo yinto engekho. Yizenoma ekhona umuntu oyedwa owazivumela ukuthiyena wabe eseke wayidlwengula intombazane encaneukuze elapheke obhubhaneni, kwakunobufakaziobanele ukutshengisa ukuthi abantu bayakholelwakule nkolelo-ze nokwenziwa kwayo. Kwezinyeizikhathi lokhu kwenzeka ngenxa yomuzwawokulangazelela. Kuphinde kucace futhi ukuthiinkoleloze yekhambi lentombi nto esifweniesithathelana ngokuya ocansini akusiyo into entsha.Ike yenziwa ezingxenyeni eziningi zomhlaba. Okushaukwenziwa kwenkoleloze njengekhambi lokwelaphaingculazi kanye negciwane layo.

Abezindaba bavela njengabantu ababambe elikhuluiqhaza ekusabalaliseni le nkoleloze. Kuphakathikwemibiko ebhaliwe noma esakazwayo, leyoyimininingwane imiphakathi enayo. Lokhu kuyacacakususelwa ezehlakalweni eziningana eziqhamukaemibikweni yabezindaba embandakanyiwe ezintweniezifundiwe ngaphambi kocwaningo.

Bonke ababebambe iqhaza ocwaningwenibabemathintanyawo ekukholweni le nkoleloze, futhibakhombisa ukuthukuthela besho nokusho ukuthiabantu abalala nezingane babulala ikusasa lazo.Le nkoleloze iyashayisana nokuzigqaja kwemiphakathiyase-Afrika, lapho amantombazane amancaneethathwa njengamagugu futhi ehlonishwa ngabadala.

Okwatholakala okumangalisayo kwakuthinta abelaphibendabuko ababili, ababenomuzwa wokuthi ingculazinesandulela sayo kuyafana neqondo, ilumbo nomaisipatsholo. Bakholelwa ngukuthi lokhu kudalwaeminye yemithi yendabuko, kanti futhi ulwazi ngalokhulutholakala emimoyeni yabaphansi. Baqhubeka beshoukuthi bayakwazi ukwelapha ingculazi nesandulelasayo. Ngemiphumela yalokho, kuyavela ukuthi banikaabantu imithi okungeyona. Abelaphi bendabukoabaningi ababebambe iqhaza kulolu cwaningobakubeka kwacaca ukuthi bona banikezelangosizo oluthiya igciwane kubantu asebenalo, hhayiimithi yokwelapha igciwane. Kuyakholakala ukuthiuhlelo lokunikezelwa ngemishanguzo lusheshiswe,inkoleloze ingase inciphe, njengalokhu abantu


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abebebhebhethekisa lo mkhuba babenza lokhongenxa yokungabibikho kwemishanguzo.

IZINCOMO ZOKUFANELE KWENZIWE

Izinhlelo kumele zisungulwe ezizofundisa intshanomphakathi ngokuthi leli khambi lezintombi ntoalisebenzi nokuthi lokhu kunemiphumela emibiezinganeni kanye nasemphakathini. Izinhlelo kumeleziqhoqhobalwe ngumphakathi, ngoba lokhukungawusiza ukuze uyishaye indiva le nkoleloze.Izinhlelo zobuzali kumele zifundise abazalingokuphepha kwezingane ekhaya, kuqikekelwaukungashiywa kwengane yentombazane yodwaekhaya noma ukuyithuma yodwa esitolo umasekuhlwile lapho ingase igujungwe. Lesi sincomosenziwa ngenxa yemiphumela yobufakazi bokuthiizingane ezishiywa zodwa ziba sengozini.

Uqeqesho olunzulu luyadingeka kubahlengikazi,othisha kanye nezinye izinhlaka ezinikezela ngosizoolubalulekile, njengomnyango wokuhlunyeleliswakwezimilo kanye nemibutho yokuvikelwa kwezingane,ukuze zikwazi ukubhekana nenkinga yokudlwengulwakwezingane okungumphumela wale nkoleloze.Iqhaza lomhlengikazi mayelana nokuhlongozakokudlwengulwa kwezingane kanye nokwedluliswakwazo liyadingeka, ngaphakathi emtholampilo kanyenohlelo lokwedlulisa olusimeme.

Abelaphi bendabuko kufanele babhaliswe yibhodiyabelaphi bendabuko, ukuze kuliwe nabadukisiabedukisa umphakathi. Izifundo ezilungile ngengculazinegciwane layo, kanye nokwelashwa kwayoziyadingeka. Lokhu ukucashunwa kwesichibiyelosomthetho wabelaphi bendabuko.

Iziphakamiso zokuvikela eziqhamuka kwababebambeiqhaza ocwaningweni, eziphathelene nokuthola usizolwezengqondo olulungile kulabo abasanda kutholaukuthi banegciwane, ukwelashwa kwengqondo,kanye nezifundo kumele kubhekwe kabanzi.Ukuhlunyeleliswa kwezimilo kulaboababhebhethekisa le nkohlakalo kuyadingeka.

IZINCOMO ZOLUNYE UCWANINGO

Izingxenye eziningi zokuqhutshwa kocwaningo ziyezatholakala ngenxa yalolu cwaningo. Lezi zibaliwengezansi.

Iqhaza labezindaba ukubhebhethekisa inkolelozekumele licwaningisiswe.Imininingwane ngezimo zokugula ezidalwa ngumuthi[ilumbo, isipatsholo, iqondo] elifaniswa nengculazikanye nesandulela sayo, ngokwabelaphi bendabuko

ababili kulolu cwaningo kumele ibhekisiswe kabanziikakhulukazi uma sekubhekiswe ekufundiswenikwabanye ngesandulela ngculazi nokwelashwa kwaso.Okunye ukubheka usizo lukubuyiswa kwesigwebosentambo, kanye nosizo olunzulu lwezengqondokulabo abasanda kuthola ukuthi banegciwane.

IZINCWADI EZIFUNDIWE

Andronikou, S 2001 Violence against children in theWestern Cape. South African Medica Journal,91 (12): 1033-1034

Jewkes, R. 2002. The “virgin myth” and Child Rapein South Africa. Lancet Journal 359 (9303):319-320

Maxwell, J.A. 1996. Qualitative Research Design, aninteractive approach. Carlifonia: Sage Production

Mitchel, D. And Capel, D. 1995. Rape the Children.South African Medical Journal 17 (4): 16-17

Polit, F.D. and Hungler, B.P. 1997. Essentials of NursingResearch, ,Methods, Appraisal, and utilization. 4thedition. New York: Lippincott.ReinHartz, S. 1992, Feminist Methods in SocialResearch , New York: Oxford University Press

Southafricanpoliceservice. Crimestatisticswww.saps.org.za/crimeinfo/200112/crime/rape.(accessed on Jan 22, 2002).

Taylor, M. 2002. HIV/AIDS, the state, the virgin cureand infant rape. Science in Africa

Van As, A.B., M, du Toit, N., Miller, A.J.W and Rode,H. 2001. Child Rape patterns of injury, managementand outcome. South African medical Journal,91(12): 1035-1038.

LOLU CWANINGO LWENZIWANGOKUGCWALISEKA KWEZIQUZE-MASTERS EMKHAKHENIWOBUHLENGIKAZI


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