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THE MEANING and SYMBOLISM of CULTURAL DRESS PRACTICES in LESOTHO by BAATSHWANA PHETO-MOETI Dissertation in Fulfilment of the Re

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THE MEANING and SYMBOLISM of CULTURAL DRESS PRACTICES in LESOTHO by BAATSHWANA PHETO-MOETI Dissertation in Fulfilment of the Re THE MEANING AND SYMBOLISM OF CULTURAL DRESS PRACTICES IN LESOTHO by BAATSHWANA PHETO-MOETI Dissertation in fulfilment of the requirements for the degree DOCTOR OF PHILOSOPHY in the Department of Consumer Science at the Faculty of Natural and Agricultural Science University of the Free State Bloemfontein Supervisor: Dr Jana Vermaas Co-Supervisor: Professor Andrè Pelser June 2020 DECLARATION I, Baatshwana Pheto-Moeti, declare that the thesis titled, THE MEANING AND SYMBOLISM OF CULTURAL DRESS PRACTICES IN LESOTHO, hereby submitted for the qualification of Doctor of Philosophy at the University of the Free State, is my own independent work and that I have not previously submitted the same work for a qualification at/in another university/faculty. I hereby cede copyright to the University of the Free State. Signature: _______________________ Date: ________________________ i ACKNOWLEDGEMENTS “With all his abundant wealth through Christ Jesus, my God supplied all my needs” (Philippians 4:19). He provided me with the wisdom, knowledge and understanding for He is good, there is none like Him and His mercy endures forever. With these words I would like to thank my parents, siblings, relatives, friends, church members, students and colleagues for their contributions. I also extend my appreciation to my family, husband and children who supported me so much during these tough times in prayers and amazing understanding in order for me to achieve this Doctoral degree. My heartfelt gratitude also goes to my supervisors Dr. Jana Vermaas and Prof. Andrè Pelser for their guidance, time dedicated to this research and constructive criticisms which have widened my critical thinking and academic growth. I would also like to thank Prof. Robert Schall for his gracious support, patience, dedication and assistance in my data processing. My study partner Mrs Manonyane, M.A. Mafaesa for travelling through this journey together. My appreciation also goes to all members of the Consumer Science Department; Prof. H.J.H. Steyn, Mrs J.S. Van Zyl, Mrs M. Makhapela and others for their welcoming smiles and encouragement. I wish to sincerely express my profound gratitude to the U.F.S Library Staff especially Ms K.E. Phuthi, Ms Carmen and Shaneulia Nel respectively for their willingness and availability, every time I needed help from them. I wish to sincerely express my profound gratitude to the University through the Postgraduate School for their financial support and workshops that were conducted in Maseru, Lesotho, as a contribution towards the success of our studies. Tshepiso Molaba and the rest of the team members, thank you so much. To my husband Dr. Lehlohonolo David and my children Neo Joy, Karabo Joseph and Naleli Ditebogo, you have been the pillar of my strength up to the end of this journey. I am also thankful to my other children, Charlene O’reily-Moleko, Gofaone Modise, Melusi Dlamini and Kombo Muvhiringi for their prayers and encouragements. ii This piece of work would not have been completed without the co-operation of my employer, the directorate of the Lesotho College of Education (L.C.E.), academic and support staff and students of 2018 who participated in the study, both from Maseru and Thaba-Tseka campuses. My special appreciation goes to those students who were willing to be taken photographs as well as those who provided some artefacts and any other form of assistance that was rendered for the success of this work. My sincere thanks also goes to the retired L.C.E. staff members, the elderly in Quthing (Ha Mosuoe) and Botha-Bothe (Ha Belo) villages who took part in the study. Lastly, I wish to thank everyone who supported me in prayers, love and words of encouragement as well as those who allowed me to use their photographs or to be photographed for the purpose of this study. iii DEDICATION This work is dedicated to my beloved children Neo Joy, Karabo Joseph and Naleli Ditebogo and my loving husband Dr Lehlohonolo David Moeti who sacrificed so much towards the success of this wonderful piece of work. I also extend my heartfelt gratitude towards my Godfather, Lance Corker and his family who walked with me throughout my academic journey. Without whom, I would not be where I am today. iv LIST OF ABBREVIATIONS/ACRONYMS FGD Focus Group Discussions LCE Lesotho College of Education SAS Statistical Analysis System SI Symbolic interactionism UFS University of the Free State UNESCO United Nations Educational, Scientific and Cultural Organisation v ABSTRACT This study investigated the perceptions of the Lesotho College of Education staff and students in the Maseru district, and elderly people from the districts of Quthing and Botha-Bothe on the meaning and symbolism of cultural dress practices in Lesotho. The cultural dress practices with meaning or symbolism have not been extensively interrogated and recorded and are at the verge of extinction. Other studies on Basotho dress have indicated some gaps pointing to a need to determine, preserve and communicate the distinctive nuances attributed to the overall Basotho dress (Pheto- Moeti, 2005:90). The study sought to address these gaps regarding the Basotho cultural dress practices. Accessibility of the information currently found in the Sesotho literature was interrogated to widen the scope of knowledge. The aim of this study was to determine knowledge and explore meanings, symbolism and cultural practices of dress of different rites of passage and artefacts for different cultural activities of Basotho and also to identify factors that influenced these cultural practices. This study was premised on the theory of symbolic interactionism developed by George Herbert Mead (1863-1931). In addition, a cultural perspective enabled the understanding of the meanings of cultural dress practices as they were developed over time within different historical contexts of the Basotho people (Kaiser, 1990). The research design for the study was an explanatory sequential mixed method approach in which a quantitative survey was followed by a qualitative phase (Creswell 2014). The target population was the Lesotho College of Education staff and students in the Maseru district and elderly persons in the selected villages of Ha Mosuoe and Ha Belo in Quthing and Botha-Bothe districts respectively. The staff and student populations were 200 and 590, and sample sizes of 132 and 233 at 0.05 confidence interval respectively. The study raised a number of important observations. It showed that there was need to preserve and encourage the conservation of Basotho cultural dress artefacts and practices for future generations to prevent their extinction. Preservation and encouragement of Basotho cultural dress practices was a contribution that will lead to vi their restoration and appreciation. Consequently, the future generation shall be endowed with respect (hlonipha), sense of self-identity, and patriotism. Adherence to cultural dress practices was retained by a few individuals who were still attached to these practices, placing them in danger of being replaced by modern practices. Even though the respondents showed a high degree of knowledge and understanding of meaning or symbolism of cultural dress practices for the various stages of human development, the existence of these practices was under the threat of Christianity and modernisation because they were no longer observed by everybody any more. Adoption of the changes brought by Christianity and modernisation to Basotho cultural dress practices has resulted in the suppression of indigenous creativity and gradual cultural loss. For Basotho to have accepted that modern dress practices were more decent than their cultural dress practices led to the gradual loss of their heritage. The Basotho blanket has been adopted as the traditional dress for the national identity for Basotho replacing the original cowhide and skin karosses. Seshoeshoe dress has replaced setea as a traditional identity dress for Basotho women. The result of this was the suppression and abdication of indigenous creativity of their cultural dress practices. In order to respond to the issues raised by the study it is recommended that the Ministry of Tourism, Environment and Culture in conjunction with the Education sectors and other stakeholders should develop appropriate policies that will facilitate education for the appreciation of cultural dress practices as part of required knowledge for the Basotho nation. Keywords: Adornments, artefacts, body supplements, Christianity, culture, dress, meaning, modernisation, symbolism. vii TABLE OF CONTENTS DECLARATION .................................................................................................................. i ACKNOWLEDGEMENTS ...................................................................................................ii DEDICATION .................................................................................................................... iv LIST OF ABBREVIATIONS/ACRONYMS .......................................................................... v ABSTRACT ....................................................................................................................... vi LIST OF FIGURES ........................................................................................................... xii LIST OF TABLES ............................................................................................................ xiv GLOSSARY....................................................................................................................
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