The indigenous knowledge systems based on religion and healing as encapsulated in O.E.H.M. Nxumalo and L.B.Z. Buthelezi's poetry.

Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.This study concerns itself with indigenous knowledge systems related to religion and healing as encapsulated in Nxumalo and Buthelezi's poetry. Most of the poems referenced in this study are laced with religion and healing, with the aspects of healing being related to religion and success? In short, the healer has to be upright as far as religion is concerned. Any deviation from religious norms and values tarnishes and nullifies the healer's expertise and their ability to heal. In short the ancestral spirits dislikes deviant behaviours such as witchcraft, when the healer lives in two worlds, that of healing and that of bewitching others. The ancestors strip the healer of the healing powers, as a punishment. To gain their expertise, the practitioners of religion and healing undergo training in the art of detecting illness and witchcraft using bones and other devices, and this training, to a greater extent, must come with the approval of ancestors. It is also upon the diviners and traditional healers to perform rituals when death has struck, by preparing rituals that should enable the living dead to meet their ancestors spotless. Since, the indigenous people believes in the life-hereafter, it is believed that a person pursues with living, similarly to an earthly one even in death. It is believed that failing to perform these rituals, invites death to encroach and repeatedly strike the community or family. Witchcraft is deplored in indigenous religions and communities often gather together with healers to fight against witches. In indigenous religions untimely death is believed to be the work of the witch. All in all indigenous religion and healing complement each other in the worship of the Supreme-Being through deities. In short, Chapter One concerns itself with a general introduction for the entire study. Some key concepts such as: indigenous knowledge systems; deconstruction; inter-textuality; new-historicism; influence and so on, will be discussed in this said chapter. Whereas Chapter Two discusses how theories like deconstruction, inter-textuality and new-historicism will be utilised in the study. Take for instance deconstruction is to be utilised since it deals with multiplicity of meaning in interpretation of poetry. Chapter Three deals with the link between Nxumalo and Buthelezi's poetry as they relate to indigenous religion and healing and the relevance of these two concepts. Chosen poems by Nxumalo and Buthelezi will be analysed in this regard. Chapter Four touches on instances of the indigenous knowledge system and how it is constructed within the poetry of Nxumalo and Buthelezi. Specifically, the position of the Supreme-Being and that of the deities will receive attention here. In Chapters Five, discussions of the instances of indigenous rituals within the selected poetry and the training of prospective traditional healers will be analysed. Finally, Chapter Six presents the conclusion, findings, recommendations and possible future directions for research in this field