THEORETICAL FRAMEWORK AND ANALOGY OF THE PROVERB « LEBITLA LA MOSADI KE BOGADI » AND ITS IMPLICATIONS ON INDIGENOUS AFRICAN WOMEN’S HEALTH

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INTRODUCTION

The characteristic of language that probably best encapsulates the culture and moral belief system of any society is its proverbs. Similarly, proverbs play a pivotal role in the social behaviour and traditional practices in the African populace across the African continent. Olasupo, Kikelomo and Adeniran (2012:11) comment the application of culturally derived proverbs in the daily life of African societies depends wholly on the situation and is invariably used to emphasise a point during formal and also informal discussions. Hussein (2009:98) states proverbs are often directed towards the achievement of a particular objective. They are symbolic in nature and express effectively some traditionally held truth, offer advice, or serve as a rule for life lessons. For most cultures in Africa proverbs and idioms are socially-induced practices of which the meanings are configured with other broader issues in society such as gender inequality, the rearing of children and religious practices.
Proverbs and idioms are typical examples of linguistic tools used to express the world views of societies based on their collective experiences, values, and beliefs (Ndungo 2002:65). These societies have defined specific expectations regarding the behaviour of men and women within the confines of a conjugal relationship; hence, the belief that proverbs reflect the norms and values of a particular society and become enhanced in a gendered culture (Hussein 2005:59; Ndungo 2002). Language can therefore not be separated from the way people interpret the meanings of proverbs, as the selfsame language is at the core of the description and interpretation of reality to produce meanings and understanding of the proverbs from an indigenous context and perspective (Clark 2006:8). Societal expectations are inculcated among members of a society through language as part of their socialisation process.
Ssetuba (2002:1) regards proverbs as the “noble genre of the African oral tradition that enjoys the prestige of a custodian of people’s wisdom and philosophy of life”. According to social interactionism, human beings have the capacity for thought which is shaped by social interaction. These proverbs provide meaning to the experiences, norms and values as well as belief systems of a society (Grant & Asimeng-Boahene 2006:20). Accordingly, on the African continent proverbs are widely used as rich oral arts by African ethnic groups, societies and communities. In the Republic of South Africa (SA) the African proverb “lebitla la mosadi ke bogadi” has significant meaning for three indigenous African ethnic groups: the Batswana, the Bapedi (Northern Sotho) and the Basotho (Southern Sotho). Maundeni (2002:269) asserts that specifically many of the Setswana proverbs inadvertently condone the oppression of women, thus promoting gender inequality.
In addition, there are some societal and cultural reflections embedded in language which inculcate women’s subordination to men and further contribute to the perpetuation of inequality (Masenya 1998:83). Ellece (2011:44) concurs with Ssetsuba (2002:1) that the nature and extent of a society’s communication and way of life is a product of, and is shaped by, language as an oral tradition of the particular society. The proverb at the centre of this study, “lebitla la mosadi ke bogadi” (which roughly translates into ‘a woman’s grave is at the place/home of her husband’) is a communication tool used during premarital counselling to guide women to value marriage; it suggests that once a woman is married, she must stay with the husband and his family (even if he has died) for the rest of her life. Thus, considering divorce or returning to her father’s house (her own family) when marital problems occur or there is a misunderstanding between a wife and her husband, is a taboo (Masenya 1998).
Once a woman agrees to enter into holy matrimony, she is expected to conform to her new role: that of the submissive partner and obedient daughter-in-law whose freedom of movement and expression has suddenly evaporated. Therefore, “lebitla la mosadi ke bogadi” may be viewed as gender-biased because it symbolically compels women to persevere in a place and situation where she lives a life of angst and silence.
Hussein (2005:72), who analysed the impact of the symbolic meaning attributed to “lebitla la mosadi ke bogadi” on men and women, argues that African proverbs perpetuate gender legacies and ideologies because they associate maleness with firmness and supremacy and femaleness with meekness, indignity, and powerlessness. The author’s interpretation is that the proverb deals with the fate of women trapped within the ideal of maintaining their credibility as a good wife who remains virtuous despite physical and/or psychological blows. But Phiri (2007:52) disagrees by contending the proverb does not only refer to promotes endurance and sanctity in marriage; in spite of the gender-free application of the adage, and due to the patriarchal influences of society, people choose to under

TABLE OF CONTENTS :

• CHAPTER ORIENTATION TO THE STUDY
  • 1.1 INTRODUCTION
  • 1.2 BACKGROUND OF THE STUDY
  • 1.3 PROBLEM STATEMENT
  • 1.4 RESEARCH QUESTIONS
  • 1.5 AIM OF THE STUDY
  • 1.6 OBJECTIVES OF THE STUDY
  • 1.7 CONTRIBUTION OF THE STUDY TO THE BODY OF KNOWLEDGE
  • 1.8 CLARIFICATION OF KEY CONCEPTS
  • 1.8.1 Proverb
  • 1.8.2 Indigenous African women
  • 1.8.2 Meaning
  • 1.8.4 Interpretation (Hermeneutics)
    • 1.9 RESEARCH DESIGN AND METHODS
• 1.10 ORGANISATION OF CHAPTERS
  • 1.11 SUMMARY
• CHAPTER OVERVIEW OF PHENOMENOLOGY, RESEARCH DESIGN AND METHODS
  • 2.1 INTRODUCTION
  • 2.2 OVERVIEW OF THE RESEARCH DESIGN AND METHODS
  • 2.2.1 Interpretive paradigms
  • 2.2.2 Philosophical assumptions
  • 2.2.2.1 Ontological assumptions
  • 2.2.2.2 Epistemological assumptions
  • 2.2.2.3 Methodological assumptions
  • 2.3 HERMENEUTIC PHENOMENOLOGY
  • 2.3.1 Overview of phenomenology
  • 2.3.1.1 Edmund Husserl’s (1859 – 1938) phenomenology
  • 2.3.1.2 Martin Heidegger’s (1889 – 1976) hermeneutic phenomenology
  • 2.3.1.3 Hans-Georg Gadamer (1900 – 2002) hermeneutic phenomenology
  • 2.3.1.3.1 Gadamer’s hermeneutic circle
  • a) Background
  • b) Pre-understanding
  • c) Understanding and interpretation
  • d) Use of language
  • 2.4 RESEARCH DESIGN AND METHODS
  • 2.4.1 Qualitative enquiry
  • 2.4.2 The context of the study
  • 2.4.3 Study population
  • 2.4.3.1 Inclusion criteria
  • 2.4.4 Sampling method
  • 2.4.4.1 Sample size
  • 2.5 DATA GATHERING METHODS
  • 2.5.1 Gaining access to the site and establishing rapport
  • 2.5.2 Pilot study
  • 2.5.2.1 Lessons learnt from the pilot study
  • 2.5.3 The interviews
  • 2.5.3.1 Unstructured individual interviews
  • 2.5.3.2 Focus group interviews
  • 2.5.3.2.1 Reasons for conducting focus groups interviews
  • 2.5.3.3 Phenomenological approaches undertaken during data collection
  • 2.6 Field notes
  • 2.6.1 Observational notes
  • 2.6.2 Personal notes
  • 2.6.3 Methodological notes
  • 2.7 DATA ANALYSIS
  • 2.8 RIGOUR IN RESEARCH
  • 2.8.1 Credibility
  • 2.8.2 Transferability
  • 2.8.3 Dependability
  • 2.8.4 Confirmability
  • 2.8.5 Authenticity
  • 2.9 ETHICAL CONSIDERATIONS
  • 2.9.1 Informed consent
  • 2.9.2 Confidentiality
  • 2.9.3 Autonomy
  • 2.9.4 Deception of participants
  • 2.9.5 Fairness/Justice
  • 2.10 SUMMARY
• CHAPTER PRESENTATION OF STUDY FINDINGS AND INTERPRETATIONS
  • 3.1 INTRODUCTION
  • 3.2 OPERATIONALISING THE FIELD OF STUDY
  • 3.3 FINDINGS OF THE STUDY
  • 3.3.1 THEME 1: PATRIARCHY
  • 3.3.1.1 Sub-theme 1: Origin of the proverb
  • 3.3.1.2 Sub-theme 2: Oppression of women
  • 3.3.1.3 Sub-theme 3: Premarital counselling
  • i) Negative reinforcement
  • ii) Positive reinforcement
  • 3.3.2 THEME 2: ASPECTS OF TRAPPED WOMEN
  • 3.3.2.1 Sub-theme 1: As a person
  • a) Suffering
  • b) Hope
  • c) Stigma
  • d) Gender stereotypes
  • e) Perseverance and resilience
  • 3.3.2.2 Sub-theme 2: In a relationship
  • a) Disrespect/Abuse
  • b) Harmful/Death
  • c) Polygyny
  • 3.3.2.3 Subtheme 3: In a family
  • a) Discrimination and abuse
  • b) Disrespect by in-laws
  • c) Widow inheritance
  • 3.3.3 THEME 3: STRESS
  • 3.3.3.1 Sub-theme 1: Physical stress
  • 3.3.3.2 Sub-theme 2: Psychosocial stress
  • 3.3.4 THEME 4: AWARENESS
  • 3.3.4.1 Sub-theme 1: Empowerment of women
  • a) Education
  • i) Gender and literacy issues
  • ii) Human rights issues
  • b) Support
  • c) Emancipation of women
  • 3.4 SUMMARY
• CHAPTER DISCUSSION OF FINDINGS AND LITERATURE CONTROL
  • 4.1 INTRODUCTION
  • 4.2 DISCUSSION OF FINDINGS
  • 4.2.1 THEME 1: PATRIACHY
  • 4.2.1.1 Sub-theme 1: Origin of the proverb
  • 4.2.1.2 Sub-theme 2: Oppression of women
  • 4.2.1.3 Sub-theme 3: Premarital counselling
  • i) Positive reinforcement
  • ii) Negative reinforcement
  • 4.2.2 THEME 2: ASPECTS OF TRAPPED WOMEN
  • 4.2.2.1 Sub-theme 1: As a person
  • a) Suffering
  • b) Hope
  • c) Stigma
  • d) Gender stereotypes
  • e) Perseverance/Resilience
  • 4.2.2.2 Sub-theme 2: In a relationship
  • a) Disrespect/Abuse
  • b) Harmful/Death
  • c) Polygyny
  • 4.2.2.3 In a family
  • a) Discrimination and abuse
  • b) Disrespect by in-laws
  • c) Widow inheritance
  • 4.2.3 THEME 3: STRESS
  • 4.2.3.1 Sub-theme 1: Physical stress
  • 4.2.3.2 Sub-theme 2: Psychosocial stress
  • 4.2.4 THEME 4: AWARENESS
  • 4.2.4.1 Sub-theme 1: Empowerment of women
  • a) Education
  • i) Gender and literacy issues
  • ii) Human rights issues
  • b) Support
  • c) Emancipation of women
  • 4.3 SUMMARY
• CHAPTER THEORETICAL FRAMEWORK AND ANALOGY OF THE PROVERB « LEBITLA LA MOSADI KE BOGADI » AND ITS IMPLICATIONS ON INDIGENOUS AFRICAN WOMEN’S HEALTH
  • 5.1 INTRODUCTION
  • 5.2 DESCRIPTION OF THE THEORETICAL FRAMEWORK
  • 5.2.1 Developing the theoretical framework
  • 5.2.2 Wittmann-Price’s emancipation theory
  • 5.2.3 Feminism and Africana Womanism
  • 5.3 ANALOGY OF THE “PROVERB LEBITLA LA MOSADI KE BOGADI”
  • 5.3.2 The analogy and analogical reasoning
  • 5.3.3 Reason for using analogical reasoning
  • 5.3.4 The analogical classification
  • 5.4 GUIDE TOWARDS THE USE OF MASENYA’S (2004) “BOSADI” (WOMANHOOD) APPROACH IN THE ANALOGY
  • 5.4.1 « Bosadi » (womanhood) and oppressive elements of African culture
  • 5.4.2 « Bosadi » (womanhood) and positive elements of African culture
  • 5.4.3 « Bosadi » (womanhood) approach and the significance of a family
  • 5.5 ANALOGY
  • 5.5.1 Overview of the analogy
  • 5.5.1.1 Patriarchy
  • 5.5.1.1.1 Origin of the proverb
  • 5.5.1.1.2 Oppression of women
  • 5.5.1.1.3 Premarital counselling
  • i) Negative reinforcement
  • ii) Positive reinforcement
  • a) Significance of the family
  • 5.5.2 ASPECTS OF TRAPPED WOMEN
  • 5.5.2.1 As a person
  • 5.5.2.2 In a relationship
  • 5.5.2.3 In a family
  • 5.5.3 STRESS
  • 5.5.3.1 Physical stress
  • 5.5.3.2 Psychosocial stress
  • 5.5.4 AWARENESS AS LINKED TO CRITICAL ATTRIBUTES OF WITTMANN-PRICE’S THEORY OF EMANCIPATED DECISION-MAKING
  • 5.5.4.1 Reflection
  • 5.5.4.2 Personal knowledge
  • 5.5.4.3 Awareness of social norms
  • 5.5.4.4 Flexible environment
  • 5.5.4.5 Empowerment
  • 5.5.4.6 Emancipated decision-making
  • 5.6 SUMMARY
• CHAPTER OVERVIEW OF THE STUDY FINDINGS, RECOMMENDATIONS IMPLICATIONS, LIMITATIONS AND CONCLUSIONS
  • 6.1 INTRODUCTION
  • 6.2 OVERVIEW AND SUMMARY OF THE FINDINGS
  • 6.2.1 PHASE 1: EMPIRICAL PERSPECTIVE
  • 6.2.1.1 Theme 1: Patriarchy
  • 6.2.1.2 Theme 2: Aspects of trapped women
  • 6.2.1.3 Theme3: Stress
  • 6.2.1.4 Theme 4: Awareness
  • 6.2.2 PHASE 2: THEORETICAL FRAMEWORK DEVELOPMENT AND THE ANALOGY OF THE PROVERB « LEBITLA LA MOSADI KE BOGADI »
  • 6.2.2.1 The process of developing a theoretical framework
  • 6.2.2.2 Feminism and Africana womanism
  • 6.3 SUMMARY OF THE THEORETICAL FRAMEWORK
  • 6.4 SUMMARY OF THE ANALOGY OF THE PROVERB « LEBITLA LA MOSADI KE BOGADI »
  • 6.4.1 Analogical mapping of the relationship between the African hut, the sun and the study findings
  • 6.5 SUMMARY OF THE FINDINGS BASED ON WITTMANN PRICE’S (2004;2006) EMANCIPATION THEORY AND MASENYA’S (2004) « BOSADI » (WOMANHOOD) APPROACH
  • 6.5.1 Patriarchy
  • 6.5.1.1 “Bosadi » and the negative elements of African culture
  • 6.5.1.2 « Bosadi » and the positive elements of African culture
  • 6.5.1.3 Significance of the family
  • 6.5.2 Aspects of trapped women
  • 6.5.2.1 The oppressive elements of African culture
  • 6.5.3 Stress
  • 6.5.3.1 The oppressive elements of African culture
  • 6.5.4 Awareness
  • 6.5.4.1 Wittmann-Price’s theory of emancipated decision-making and Masenya’s « bosadi » positive elements of African culture
  • 6.6 RECOMMENDATIONS
  • 6.6.1 Primary level of care/Primary prevention
  • 6.6.1.1 Recommendations for nurses
  • 6.6.1.2 Recommendation for education
  • 6.6.1.3 Recommendations for women
  • 6.6.2 Secondary level of care
  • 6.6.2.1 Recommendations for nurses
  • 6.6.2.2 Recommendations for education
  • 6.6.2.3 Recommendations for women
  • 6.6.3 Tertiary level of care
  • 6.6.3.1 Recommendations for nurses
  • 6.6.3.2 Recommendations for women
  • 6.7 RECOMMENDATIONS FOR FUTURE RESEARCH
  • 6.8 IMPLICATIONS
  • 6.8.1 Nursing education
  • 6.8.2 Nursing practice
  • 6.8.3 Department of Social Services and South African Police Service
  • 6.9 LIMITATIONS OF THE STUDY
  • 6.10 CONCLUSIONS
  • 7. REFERENCES
  • 8. ANNEXURES

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