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An Exploration of the Meaning And AN EXPLORATION OF THE MEANING AND INTERPRETATIONS OF THE PROVERB “LEBITLA LA MOSADI KE BOGADI” AND ITS IMPLICATIONS ON INDIGENOUS AFRICAN WOMEN’S HEALTH: A PHENOMENOLOGICAL STUDY SEEPANENG SALAMINAH MOLOKO-PHIRI Student number: 04203216 PhD Faculty of Health Science Department of Nursing Science University of Pretoria Promoter: Prof. F.M. Mulaudzi Co-promoter: Dr T. Heyns JANUARY 2015 DECLARATION Student number: 4203216 I declare that the thesis, ‘An Exploration of the meaning and the interpretations of the proverb “lebitla la mosadi ke bogadi” and its implications on indigenous African women’s health: a phenomenological study’ is my original work and that it has not been submitted before for any degree or examination at any other institution. All the sources that have been used or quoted have been acknowledged by means of complete references in the text and the reference list. ....................................................................... ............................. SEEPANENG SALAMINAH MOLOKO-PHIRI DATE ii DEDICATION In loving memory of My grandfather, Malose Solomon Moloko, and my grandmother, Pauline Monni Moloko. You were my best parents ever. My late mother, Jolinah Ramasela Moloko, and late father, Bunyane Steve Tlou; my late brother, Joseph Moloko, and my late sister, Sarah Sekgothe. I will always cherish your memories... This work is also dedicated to the many people who inspired me to follow my dream My children, Ben Moloko and Onneile Moloko, and my grandchildren, Kutlwano Moloko and Kopano Moloko. My sister, Leah Sopasi, and her children Molebatsi, Mmapaseka and Tlhompho. My brother-in-law, David Sekgothe; my nephew, Solly, and his wife Motsei and their children Kabelo, Ramoreki and Gosego Sekgothe. My niece, Eva Motsepe, and her children Keabetswe, Amogelang, Oarabile, Lerato and Lethabo. My niece, Salaminah Phamodi, and her daughter Motheo. My sister-in-law, Emily Moloko, her children, Sello and Obey, and her grandchildren. I thank you for your unconditional support and for embracing me with your love every day of my life. I love you. iii ACKNOWLEDGEMENTS I humbly thank the good Lord for giving me life; for blessing me with good health; for endowing me with courage and belief in myself to complete this journey. I want to sincerely thank the following: The University-based Nursing Education South Africa (UNEDSA) for giving me a study grant thereby enabling me to conduct this research study. My promoter, Prof. F.M. Mulaudzi, for her firm guidance and consistent support. You lead by example; it inspired me to become a different person and an intellectual. Dr T. Heyns for patiently supporting me throughout the study process and assisting me with mapping out my study plans. The Faculty of Health Sciences, University of Pretoria, for supporting me financially. The office of the Vice Chancellor and Principal, Prof. Cheryl de la Rey for giving me sabbatical leave to complete the research study. My friend and colleague, Dr Sanah Mataboge, for her loyal support and encouragement throughout my years of study. My colleague, Dr Doriccah Peu, for always encouraging me and who kept on reminding me: “Sally, you must have a process for your model”. My colleague and study companion, Mrs Rebecca Phaladi-Digamela, with whom I had the privilege to share the challenges when reading for a PhD. My colleagues and spiritual friend, Dr Shirley Mogale and colleague Priscilla Jiane. Prof. Todd Maja for assisting me with data collection. Dr Annie Temane for co-coding the data. Ms Hannalie Odendaal, graphic designer, for her creative and thought- provoking designs of the “mosadi” approach. Mr Phenyo Kgaffe for his assistance with the graphic designs and for bearing with me, especially when I was stressed and felt stranded. Ms Suzette Swart for the stunning job done in editing my work. iv The staff of the Department of Nursing Science, University of Pretoria for their continued support The library staff of the University of Pretoria, especially Sagren Naidoo, Mike Volschenk, Richard Mokane, Nolusindiso Skeiyi and Joel Sefolo. All indigenous African women who unselfishly shared their personal experiences to better the lives of all African women. I salute you. Prof. Asnath Masipa and Ms Dulcie Tsotetsi for taking on my lecturing task when I was on sabbatical leave. My dear friends, Lisky Nombe, Vuyelwa Morake and Noko Kgaffe. My priest, Father Moleko Mosadi, for his prayers. Pastor Itani Radzilane for her prayers which strengthened me. My primary school teacher, Koko Julie Mmusi, for her encouragement and loyal support. My cousin, Peggy Seageng, for her continued support My family, Kgomotso and her husband, Thapelo Boikanyo, and their children, Tshepiso, Ofentse, Onalenna and grandchild, Aaron. My friends, Thandi Mathabela, Boledi Mothapo, Joyce Mmusi and Mokete Mahapa. “Basadi ba lebandla”. Thank you for your support and love, friends. My former student, Francinah Motsepe, who assisted me with the references. v ABSTRACT An Exploration of the meaning and interpretations of the proverb “lebitla la mosadi ke bogadi” and its implications on indigenous African women’s health: a phenomenological study STUDENT SEEPANENG SALAMINAH MOLOKO-PHIRI DEGREE PhD PROMOTER Prof. F.M. MULAUDZI CO-PROMOTER Dr T. HEYNS Introduction: The proverb “lebitla la mosadi ke bogadi” (‘a woman’s grave is at the place/home of her husband’) is used as a language tool during premarital counselling to instruct African women on the value of marriage and to encourage married women to stay in their marriages. However, some African proverbs which are commonly used to define the marital relationship between men and women appear to be gender-biased and focus more on women only therefore perpetuating ill-health, discrimination and oppression. Objectives: The objectives of the study were to explore and describe the meaning and interpretations of the proverb “lebitla la mosadi ke bogadi”, the implications of the proverb as experienced by the indigenous African women on their health, and to describe the study’s theoretical framework and the analogy of the proverb based on the study findings. Methods: Hermeneutic phenomenological methods and a qualitative research design and methods were used to achieve the study objectives. Gadamer’s hermeneutic circle was also used to understand and interpret the meaning of the proverb. The study population consisted of indigenous African women who were selected using snowball and purposive sampling methods. A total number of 57 married, divorced, widowed and, on their request, single women who were attending social clubs/networks in the City of Tshwane and Johannesburg in Gauteng, South Africa were included in the study. Data were collected by means of five individual and eight focus group interviews and field notes were taken. Colaizzi’s data analysis method was used. vi Findings: Four themes namely, patriarchy, aspects of trapped women, stress and awareness and nine sub-themes emerged and these were supported by literature. A framework based on Wittmann-Price theory of emancipated decision- making and Masenya’s (bosadi) womanhood approach was developed. The hut and the sun were used analogically to understand the meaning and interpretations of the proverb. Conclusion: The study concluded some women asserted the proverb “lebitla la mosadi ke bogadi” brought positive reinforcement and sanctity to their marriages. While other women asserted the proverb had negative implications on their health. Recommendations for the nurses, education and for indigenous African women have been clearly described. vii TABLE OF CONTENTS CHAPTER 1 ORIENTATION TO THE STUDY 1.1 INTRODUCTION 1 1.2 BACKGROUND OF THE STUDY 5 1.3 PROBLEM STATEMENT 8 1.4 RESEARCH QUESTIONS 10 1.5 AIM OF THE STUDY 11 1.6 OBJECTIVES OF THE STUDY 11 1.7 CONTRIBUTION OF THE STUDY TO THE BODY OF 11 KNOWLEDGE 1.8 CLARIFICATION OF KEY CONCEPTS 12 1.8.1 Proverb 12 1.8.2 Indigenous African women 13 1.8.2 Meaning 13 1.8.4 Interpretation (Hermeneutics) 13 1.9 RESEARCH DESIGN AND METHODS 14 1.10 ORGANISATION OF CHAPTERS 15 1.11 SUMMARY 16 CHAPTER 2 OVERVIEW OF PHENOMENOLOGY, RESEARCH DESIGN AND METHODS 2.1 INTRODUCTION 18 2.2 OVERVIEW OF THE RESEARCH DESIGN AND 18 METHODS 2.2.1 Interpretive paradigms 20 2.2.2 Philosophical assumptions 20 2.2.2.1 Ontological assumptions 21 2.2.2.2 Epistemological assumptions 22 2.2.2.3 Methodological assumptions 23 2.3 HERMENEUTIC PHENOMENOLOGY 23 2.3.1 Overview of phenomenology 24 2.3.1.1 Edmund Husserl's (1859 – 1938) phenomenology 24 2.3.1.2 Martin Heidegger's (1889 – 1976) hermeneutic 25 phenomenology 2.3.1.3 Hans-Georg Gadamer (1900 – 2002) hermeneutic 26 phenomenology 2.3.1.3.1 Gadamer's hermeneutic circle 27 a) Background 27 b) Pre-understanding 28 c) Understanding and interpretation 30 d) Use of language 30 2.4 RESEARCH DESIGN AND METHODS 31 2.4.1 Qualitative enquiry 32 2.4.2 The context of the study 33 2.4.3 Study population 34 2.4.3.1 Inclusion criteria 34 viii 2.4.4 Sampling method 35 2.4.4.1 Sample size 36 2.5 DATA GATHERING METHODS 37 2.5.1 Gaining access to the site and establishing rapport 37 2.5.2 Pilot study 38 2.5.2.1 Lessons learnt from the pilot study 38 2.5.3 The interviews 39 2.5.3.1 Unstructured individual interviews 40 2.5.3.2 Focus group interviews 40 2.5.3.2.1 Reasons for conducting focus groups interviews 41 2.5.3.3 Phenomenological approaches undertaken during data 44 collection 2.6 Field notes 45 2.6.1 Observational notes 45 2.6.2 Personal notes 46 2.6.3 Methodological notes 47 2.7 DATA ANALYSIS
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