Masterarbeit, 2005
97 Seiten
INTRODUCTION AND PROBLEM FORMULATION
CHAPTER 1
THEORETICAL FRAMEWORK AND RESEARCH METHODOLOGY
CHAPTER 2
HISTORICAL CONTEXT OF XHOSA INITIATION RITES: A LITERATURE REVIEW
CHAPTER 3
FIELDWORK FINDINGS AND ANALYSIS
CHAPTER 4
CONCLUSIONS
This research investigates the symbolism and social effects of traditional male circumcision (ukwaluka) among the amaXhosa population residing in the semi-urban area of Clermont-KwaDabeka, Durban. The core objective is to analyze how this cultural practice serves as a gendered mechanism for constructing masculinity, social hierarchy, and control, while simultaneously exploring the impact—or lack thereof—that circumcision has on the sexual pleasure of both men and their female partners.
3.2.The meaning of male circumcision as perceived by Xhosa men
Among the Xhosa a boy-child is not viewed as an adult. The status of 'adult' is achieved only through an initiation ceremony, which marks the end of a carefree childhood and the acceptance of adult responsibilities. The man must prove that he is suited for the role of provider and protector of his family, while the woman is to accept marriage and the role of homemaker. The senior boy reaches manhood by undergoing the established ritual called ukweluka (circumcision). Unless he undergoes these rites, a male remains a child irrespective of his age. One of the men I interviewed, Gcina (aged 35), told me that, 'indoda iba indoda ngokweluka' (a man is a man through circumcision). His view reflects his ideas on circumcision as a vehicle to achieve manhood. This idea will be later developed when I discuss the significance of circumcision in relation to masculinity.
Gallaher (2000: 1) for example cites an important verse from the Bible (from Genesis, 17:10-1): "Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you." We are told, for example, that in Christian theology circumcision is for the Jews a covenant with Jehovah, handed down to Abraham. However, critiques of circumcision claim that this statement belongs to the Old Testament. Because Jesus Christ died for all, then there is no need for circumcision as a purification rite, because through His blood, the circumcised and non-circumcised are all viewed in the same vein: "You are circumcised with circumcision, not made by hand in despoiling the body of the flesh, but in the circumcision of Christ, buried with Him in baptism" (Gallaher, 2000:31; verse cited, Colossians, 2: 11-12). The religious motivation for circumcision is also highlighted by Gallaher (2000: 31):
INTRODUCTION AND PROBLEM FORMULATION: This chapter defines the scope of the study, highlighting the focus on the social, gendered, and symbolic implications of male circumcision among the Xhosa community in Clermont-KwaDabeka.
CHAPTER 1: THEORETICAL FRAMEWORK AND RESEARCH METHODOLOGY: The author outlines the feminist and interdisciplinary theoretical perspectives used to examine gender, sex, and masculinity, alongside a detailed description of the qualitative ethnographic research methods employed.
CHAPTER 2: HISTORICAL CONTEXT OF XHOSA INITIATION RITES: A LITERATURE REVIEW: This section provides a historical overview of the Xhosa social structure and reviews existing academic discourse on initiation practices, global circumcision trends, and the lack of research regarding the impact on female sexual enjoyment.
CHAPTER 3: FIELDWORK FINDINGS AND ANALYSIS: The chapter presents and analyzes the primary data collected through interviews, discussing the perceived necessity of the ritual for manhood, the process itself, and the contested beliefs surrounding sexual pleasure, HIV/AIDS, and gender roles.
CHAPTER 4: CONCLUSIONS: The author summarizes the findings, asserting that circumcision is a gendered practice that reinforces patriarchal power, and suggests that traditional rituals must be adapted to align with modern democratic values and public health needs.
ukwaluka, Ukusoka, gender, sexuality, culture, masculinity, sexual pleasure, initiation, Xhosa, manhood, patriarchy, Clermont-KwaDabeka, fieldwork, identity, ritual
The work focuses on a gendered analysis of the symbolism of traditional male circumcision (ukwaluka) and its effects on the social lives and perceptions of Xhosa men and women in the semi-urban area of Clermont-KwaDabeka, Durban.
The central themes include the construction of masculinity through initiation, the exclusion of women from cultural spaces, the relationship between circumcision and sexual pleasure, and the intersection of cultural traditions with public health and identity politics.
The primary aim is to investigate the reasons behind the persistence of traditional male circumcision despite its negative effects, and to determine how the ritual functions as a tool to reinforce gendered power dynamics and social control.
The study utilizes a qualitative approach, employing in-depth interviews and ethnographic field observations. It incorporates a feminist perspective to interpret the gendered implications of the initiation rituals and the narratives provided by participants.
The main body covers the theoretical framework, a literature review of historical contexts, detailed analysis of fieldwork findings—including men's and women's narratives on sex and identity—and an exploration of circumcision as both a social and economic practice.
The most relevant keywords include ukwaluka, masculinity, gender, Xhosa, initiation, sexual pleasure, patriarchy, and identity.
This location serves as a representative site of a semi-urban environment where Xhosa people maintain their cultural ties to rural areas, providing a unique vantage point to study how traditional initiation rites survive and evolve outside of rural, traditional settings.
The study actively gives women a voice to narrate their personal sexual experiences, challenging the traditional taboo that forbids women from discussing initiation, and highlighting how they are often treated as "sexual objects" within the patriarchal system established by the ritual.
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