Lived and embodied suffering and healing amongst mothers and daughters in Chesterville Township, Kwazulu-Natal

This is a transdisciplinary study of how ‘popular cultures of survival’ regenerate and rehumanise township residents and communities whose social fabric and intergenerational bonds have been violently torn by endemic suffering. I focus specifically on township mothers’ and daughters’ lifeworlds with the aim of recentering these marginalised lives so that they can inform us about retheorising marginality and in this way enrich our limited academic discourses on the subjectivities of poor urban African women. Located in the interdisciplinary field of popular culture studies, the study draws on and synthesises theoretical insights from a number of disciplines such as sociology, political-science, anthropology, history, literary studies, womanist and feminist studies and indigenous studies, while using a variety of methods and sources such as interviews, reports, observation, newspapers, field notes, photo-albums, academic articles and embodied expressions to create a unique theory on the lived and embodied suffering and healing experiences of township women. I have called this situated conceptual framework that is theoretically aligned to African womanism and existential phenomenology, but principally fashioned out of township mothers and daughters ways of understanding the world and their place in it--Township mothers’ and daughters’ lived and embodied ‘cultures of survival’. And in order to surface their popular cultural survival strategies I have adopted an African womanist interpretative phenomenological methodological framework. This suggested conceptual and methodological framework has allowed me to creatively explore the dialectical tensions of the everyday township philosophies, aesthetics and moralities of ‘ukuphanta’, to hustle and ‘ukuhlonipha’, to respect, and show how they create the moral-existential ground for township mothers and daughters not only to continue to survive, but to reclaim lives of dignity and sensuality amidst repeated negation and historical hardships.SociologyD. Litt. et Phil. (Sociology

Thirty years of Male Daughters, Female Husbands

This paper examines the legacy of Ifi Amadiume's Male Daughters, Female Husbands: Gender and Sex in an African Society (1987) to African gender theorisation three decades after its publication. We argue that Amadiume's detailed ethnography of the Nnobi society provides an example of what can be achieved when African scholars centre local histories, languages, and kinship ties to provide contextualised understandings of sex and gender. In southern African societies, we assess the ways in which gender fluidity, drawing from local languages, age, seniority and lineage do not strictly fix sex to gender, thus providing possibilities for flexible gender structures that allow women to access institutions of power through the lineage as first daughters (umafungwashe) and wives, among others. We further examine the ways conservative patriarchal discourses continue distorting African cultures and traditions, thus undermining women's rights and access to social, cultural, economic and political power. We argue that current Eurocentric attempts that aim to delink sex and gender do not move us beyond the universalised binaries of gender and sex. Through revisiting local social and linguistic histories that practised gender fluidity and tolerance, we can also begin to challenge the conservative attitudes towards the LGBTQIA+ communities. Given the continued sexual and gender diversities that are being challenged daily in the African continent, it is timely that we revisit the historical meanings along with their contemporary implications for sexual citizenship and gendered power relations today

Sex, gender and Uvalo/Letswalo centred spirituality

In Male Daughters, Female Husbands (1987) Amadiume argues that the female orientation of Nnobi society and its emphasis on female industriousness is ‘derived from goddess Idemili – the ancestral religious deity’ (27). While Christianity dominates the outlook and conservatism of the post-colonial African state, we are seeing a growing public presence of African spiritual practitioners in southern Africa. The interview with Lieketso Gogo Mapitsi Mohoto reflects on her journey of becoming a healer. She uses the concept of ‘uvalo' to argue for deeper connected spiritual awareness within this practice of healing. Using the Nguni concept of uvalo, she refers to the fluid meaning of intuition also known as Umbilini among Xhosa-speaking people, while Sesotho speakers call it Letswalo. This intimate connection with the Divine can sometimes mean a sense of fear for ordinary people, while it promotes a deep sense of knowing for the spiritually conscious. Gogo Mapitsi's connections between spirituality and land, speak to Amadiume’s matrifocal understanding of productivity as linked to the goddess Idemili in Nnobi histories. Gogo Mapitsi reminds us that the multiple health, economic, psychological crises we face today are linked 'to how uvalo works.' She tells us that the 'cultivation of that inner knowing and the cultivation of trust in that knowing' is central to how a Sangoma understands and responds to the needs of their society