Search results for: Basotho

Authors: Papali Elizabeth Maqalika

Abstract:

Introduction: Dress is used daily and can be used to define culture, and through it, individuals form a sense of self and identity. One of the characteristics of culture is that it evolves; Basotho culture is no exception to this. It has evolved through rites of entry, significant ceremonies, daily living, and an approach to others. Most of these affect and have been affected by the local/traditional dress. The study focused on the evolution of culture, and the role played by dress as it is one of the major contributors to non-verbal communication. Methodology: Secondary data were used since most of the original cultural practices are no longer held dear in the value system and so no longer practiced. Interviews were conducted to get some insights from the senior citizens and their responses compared to those of the present adults. Content analysis was used for the interview data. Results: The nature of governance in Lesotho has clearly contributed to the current cultural state of confusion. The Basotho culture has indeed shifted, and the difference in dress code explains it. Acculturation, the alteration in environments, and the type of occasions Basotho attended lately contributed to the shift. Technology brought about a difference in the mode of transport, sports, household activities, and gender roles. Conclusion and Recommendations: It was concluded that since culture is imparted through socialisation, a change in availability of most Basotho women leaves little time left for socialisation with children and resorts to other upbringing patterns, most of which are not cultural; this has brought a cultural shift. In addition, acculturation has contributed massively to the value system of Basotho. The type of dress worn by Basotho presently shifts the culture, and the shifting culture also shifts the dress required to suit the present culture. Because of the type of mindset Basotho has now, it is recommended that cultural days be observed in schools, including the multi-racial ones, and media should assist in this information transmission. The campaigns regarding the value of traditional dress and what it represents are recommended. The local dressmakers manufacturing the Seshoeshoe and any other traditional dress need to be educated about the fabric history, fiber content, and consequent care to be in a position to guide ultimate consumers of the products. Awareness campaigns that the culture shifts and may not necessarily result in negative should be ventured. Cultural exhibitions should also be held ideally at places that hold some cultural heritage. The ministry of sports and culture, together with that of tourism, should run with cultural awareness and enriching vision with a focus on education as opposed to revenue collection.

Keywords: Basotho, culture, dress, acculturation, influence, cultural heritage, socialization, non-verbal communication, Seshoeshoe

Procedia PDF Downloads 80

Authors: Neo Mohlabane

Abstract:

-- Feminists across various contexts have written extensively on the subject of ‘Woman.’ Recently the question of difference; to account for the cultural, ethnic, and racial diversity among women themselves has become a highly contested issue in feminist theories. Tensions have ensued where ‘western feminisms’ have been criticized for bias that is embedded in the objectification of ‘different’ women often regarded as ‘other’; traditional, therefore inferior. Thus, it is argued that womanhood; a set of socially defined attributes appropriate for women, holds different meanings depending on the context in which it is defined. Drawing on decolonial feminist approaches, this qualitative study explored the constructions of ‘womanhood’ from the perspective of unmarried Basotho women in Lesotho, where womanhood is predominantly defined in marital terms. Through the narrated life-stories of twenty unmarried Basotho women, the study revealed that as opposed to the ‘traditional’ definition that accounts for a single attribute woman as ‘wife,’ unmarried Basotho women defined ‘womanhood’ in different ways that deconstructed fixed gendered categories. The women drew meaning from their past personal experiences of childhood to construct and re-construct womanhood in adulthood. By transforming their embodied experiences of hardship and sorrow into valuable constructs with which they self-evaluated as resilient and perseverant, the women constructed a base for self-affirmation as woman. In addition, the women anchored their constructions and reconstructions of woman by transforming the meanings attached to the realms of respectability, sexuality and motherhood. Thus, to the question; what is a Woman? In part, the study concluded that there is no such thing as a ‘unitary’ definition of womanhood, instead Mosotho womanhood has always been and will always be in a state of flux; bearing multiplicity and complexity. This study highlights the need to exercise caution when using western concepts to understand the experiences of women in local African contexts. In order to decolonize feminist scholarship, African feminisms need to re-construct conceptual and theoretical frameworks appropriate for analyzing and understanding gender issues in African contexts.

Keywords: decoloniality, feminism, Lesotho, womanhood

Procedia PDF Downloads 109

Authors: Sandy Van Vuuren, Lerato Kose, Annah Moteetee

Abstract:

Lesotho, a country surrounded by South Africa has one of the highest rates of sexually transmitted infections (STI’s) in the world. In fact, the country ranks third highest with respect to infections related to the human immunodeficiency virus (HIV). Despite the high prevalence of STI’s, treatment has been a challenge due to limited accessibility to health facilities. An estimated 77% of the population lives in rural areas and more than 60% of the country is mountainous. Therefore, many villages remain accessible only by foot or horse-back. Thus, the Basotho (indigenous people from Lesotho) have a rich cultural heritage of plant use. The aim of this study was to determine what plant species are used for the treatment of STI’s and which of these have in vitro efficacy against pathogens such as Candida albicans, Gardnerella vaginalis, Oligella ureolytica, and Neisseria gonorrhoeae. A total of 34 medicinal plants were reported by traditional practitioners for the treatment of STI’s. Sixty extracts, both aqueous and organic (mixture of methanol and dichloromethane), from 24 of the recorded plant species were assessed for antimicrobial activity using the minimum inhibition concentration (MIC) micro-titre plate dilution assay. Neisseria gonorrhoeae (ATCC 19424) was found to be the most susceptible among the test pathogens, with the majority of the extracts (21) displaying noteworthy activity (MIC values ≤ 1 mg/ml). Helichrysum caespititium was found to be the most antimicrobially active species (MIC value of 0.01 mg/ml). The results of this study support, to some extent, the traditional medicinal uses of the evaluated plants for the treatment of STI’s, particularly infections related to gonorrhoea.

Keywords: Africa, Candida albicans, Gardnerella vaginalis, Neisseria gonorrhoeae, Oligella urealytica

Procedia PDF Downloads 286