Reflections on practices of u laya nwana: Towards an Afro-sensed approach

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dc.contributor.advisor Netshandama, V. O.
dc.contributor.advisor Matshidze, P. E.
dc.contributor.author Ramavhunga, Ndidzulafhi Esther
dc.date 2019
dc.date.accessioned 2019-10-08T08:37:02Z
dc.date.available 2019-10-08T08:37:02Z
dc.date.issued 2019-09-20
dc.identifier.citation Ramavhunga, Ndidzulafhi Esther (2019) Reflections on practices of u laya nwana: Towards an Afro-sensed approach, University of Venda, South Africa.<http://hdl.handle.net/11602/1433>.
dc.identifier.uri http://hdl.handle.net/11602/1433
dc.description PhD (African Studies) en_US
dc.description Department of African Studies
dc.description.abstract Inwi nwana, ni tou vha khundavhalai! (you child, you defeated your guide!). When a child behaved disrespectful to society, and is ill mannered, in Tshivenda, he/she would be referred to as Khundavhalai. Khundavhalai is made out of two Tshivenda words (Khunda + Vhalai which could be equalled to defeating + guides), meaning the one who defeated those who should guide him/her. The system and process of guiding could be equaled to u laya. Nwana is a child. The purpose of this study was to reflect on the Afro-centric practices of u laya nwana- guiding a child with particular reference to the Vhavenḓa culture. The decision to conduct this study was influenced by concerning incidences of behavior that could be associated with khundavhalai. The question was how did vhalai convey ndayo (The content and processes of u laya)? Bearing in mind a lack of documentation on these practices, I envisaged that the reflections would provide insights about how Vhavenda people guided children, with the hope that what was good could be blended with contemporary practices. The study employed a qualitative reflective paradigm. In-depth interviews were conducted with six elderly people who were key informants, to establish how u laya ṅwana was practised in the olden days. Olden days referred to a period before the 1980s. Key informants were asked to reflect on the processes and content of u laya ṅwana, and to identify positive practices that could be applied in the revival process of u laya vhana. Findings showed that u laya nwana was done throughout a child’s development, using different forms, such as songs, folklore, games, proverbs within a family context and communally through initiation schools(ngoma). There was a strong collaborative system between the families, traditional leadership, and key community figures who had the trust of the families and the royal household to run initiation schools. Participants were concerned that these practices have since vanished. A few that still exist are not without challenges. I got an opportunity to visit and observe at least two of those schools. The programme to revive ndayo was suggested, which encourages adaptive processes and collaborative effort between traditional initiation schools, families, communities, schools, churches, and relevant government departments. en_US
dc.description.sponsorship NRF en_US
dc.format.extent 1 online resource (i, 124 leaves : color illustrations)
dc.language.iso en en_US
dc.rights University of Venda
dc.subject U laya nwana en_US
dc.subject Ndayo en_US
dc.subject Afro-sensed en_US
dc.subject Traditional practices en_US
dc.subject Indigenous knowledge en_US
dc.subject Indigenous knowledge systems (IKS) en_US
dc.subject Community en_US
dc.subject Families en_US
dc.title Reflections on practices of u laya nwana: Towards an Afro-sensed approach en_US
dc.type Thesis en_US

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