THE ANCESTORS AND ZULU FAMILY TRANSITIONS: A BOWEN

387 Pages·2008·1.2 MB·English

THE ANCESTORS AND ZULU FAMILY TRANSITIONS: A BOWEN THEORY
AND PRACTICAL THEOLOGICAL INTERPRETATION

by

MICHAEL JOHN NEL

submitted in accordance with the requirements
for the degree of

DOCTOR OF THEOLOGY

in the subject

PRACTICAL THEOLOGY

at the

UNIVERSITY OF SOUTH AFRICA

PROMOTER: DR. M E HESTENES

CO-PROMOTER: PROF M B C MOTLHABI

NOVEMBER 2007
DECLARATION
Student number: 3247-972-7

I declare that THE ANCESTORS AND ZULU FAMILY TRANSITIONS: A
BOWEN THEORY AND PRACTICAL THEOLOGICAL INTERPRETATION is
my own work and that all the sources that I have used or quoted have been indicated and
acknowledged by means of complete references.

……………………….. …..........................
SIGNATURE DATE
(REV M J NEL)
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ACKNOWLEDGEMENTS

My thanks to Dr. Mark Hestenes for his guidance and patience as we worked through
numerous issues associated with this dissertation, also to Professor M. B.C. Motlhabi for
his insightful comments. To Catherine Smith whose expertise and knowledge carefully
and meticulously shaped the final document, my thanks. A special thanks to my wife,
Pamela, whose encouragement kept me going and who was always willing to set aside
whatever she was doing in order to read the numerous rewritten sections. Her
constructive criticisms were not always received with grace, but were always greatly
appreciated. She also deserves my thanks for bearing, on a number of occasions, the
brunt of my frustration. Thanks to my daughters, Natasha, Michelle and Nicole whose
quiet encouragement and confidence in their father’s ability was a precious gift that kept
me going. A special thanks to my friend, Cathie Demetrioff, whose faith in me from the
very beginning was unwavering, never once doubting that I would complete and submit
this dissertation. This dissertation is dedicated to my mother, Grace, and to my grandson,
Zoen.
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SUMMARY

The commandment to honour one’s father and mother is not limited to honouring parents
while they are living. In Zulu culture, for both the traditionalist and Christian Zulu,
honouring parents, whether alive or dead, is to relate to them with great respect.
Unfortunately, this respect for the ancestors has been misunderstood by many and labeled
as “worship” or, more recently, as “veneration”.

Affixing a religious connotation (“worship”, etc.) to the relationship led to the expectation
that Zulu Christians would reject their ancestors and all the rites and practices associated
with them. In spite of injunctions from the Church, a marked shift is occurring among
Zulu Christians as many reincorporate their ancestors into their family process. This
dissertation, an exploratory study, addresses this process of reincorporation by offering a
new, non-religious interpretation of the relationship.

Historically, the Zulu have sought and welcomed the presence of the ancestors during
stressful family transitions such as marriage, birth, puberty and death. If the Church
focused on the increased anxiety and destabilization associated with these family
transitions, new insights could be gained into the functional importance of the ancestors
(as anxiety binders) in the family process.

The application of Bowen theory, a new paradigm for practical theology, to the research
data provides new perspectives and understanding into the functional importance of the
ancestors for Zulu families. Central to Bowen theory is the concept of the family as an
emotional unit that includes all generations, including the ancestors. This concept
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correlates closely with the Zulu understanding of kinship. The concepts of
multigenerational transmission process and triangulation in Bowen theory offer effective
theoretical bases for interpreting the ongoing relationship Zulu families have with their
ancestors.

This dissertation critiques certain Church practices and offers a practical theological
response that can inform and enrich the Church’s pastoral care. By developing a practical
theology of relationships―one informed by Bowen theory, Scripture and the traditions of
the Church―the Church can assist Zulu Christians pastorally as they reincorporate their
ancestors into their family process.

Keywords:
Zulu Ancestors
Bowen Theory
Practical Theology
Lutheran Theology
Zulu Family Transitions
Zulu Marriage Practices
Zulu Birth Practices
Zulu Puberty Practices
Zulu Death Practices
Umuntu

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TABLE OF CONTENTS

TABLE OF CONTENTS v

DECLARATION i

ACKNOWLEDGEMENTS ii

SUMMARY iii

CHAPTER 1: THE ANCESTORS AND ZULU FAMILY TRANSITIONS: A
BOWEN THEORY AND PRACTCAL THEOLOGICAL INTERPRETATION
Introduction and Orientation 1
1.1 The Research Problem 3
1.2 The Research Question 3
1.3 Research Hypothesis 4
1.4 The Context of the Research Problem 5
1.5 The Scope of the Dissertation 12
1.6 The Question of Terminology 12
1.6.1 Ancestors 12
1.6.2 Brooding 13
1.6.3Function 13
1.6.4 Family as an Emotional Unit 13
1.6.5 Rites of Passage 13
1.7 Theoretical Orientation 14
1.7.1 The Need for a New Paradigm 14
1.7.2 The Theological Orientation 16
1.8 Aims of the Research 18
1.9 Research Approach 19
1.9.1 Methodology 19
1.9.2 The Research Process 20
1.9.3 Interpretation and Evaluation of the Research Data 20
1.10 The Limitations of this Study 21
1.11 Dissertation Chapters 22
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CHAPTER 2: A SYSTEMIC PRACTICAL THEOLOGY OF RELATIONSHIPS
Introduction 25
2.1 The Background 26
2.1.1 The Limitations of Practical Theology 26
2.1.2 Defining Practical Theology 27
2.1.2.1 A Brief History of Practical Theology 27
2.1.2.2 Some Shortcomings of the Traditional Definitions 31
2.1.3 Practical Theology: a Definition 33
2.2 A Systemic Practical Theology of Relationships 33
2.2.1 Importance of Community 33
2.2.2 Incarnational Theology 35
2.2.3 God as Creator 35
2.2.3.1 God’s Ongoing Function as Creator 36
2.2.3.2 Human Nature: A Systemic Theological Perspective 37
2.2.3.3 A Systems Perspective of Human Nature “Under The Law” 37
2.2.3.4 Freedom and the Law 38
2.2.3.5 Anxiety and Faith 40
2.2.3.6 Sin 42
2.2.3.7 Evil 43
2.2.3.8 Idolatry 43
2.2.3.9. Idolatry and the Ancestors 45
2.3 Redemption 46
2.3.1 Redemption as Promise 46
2.3.2 Redemption and the Cosmos 49
2.3.3 Redemption and the Covenant 49
2.3.4 Redemption and the Family 50
Conclusion 51

CHAPTER 3: A REVIEW OF THE LITERATURE
Introduction 53
3.1 Who are the Ancestors 54
3.2 Ancestors and Kinship 55
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3.3 How and When does a Person Become an Ancestor? 57
3.4 Ancestors: Continuity and Community 58
3.5 The Ancestors and Anxiety 59
3.6 The Function of the Ancestors 60
3.7 Ancestor Religion 62
3.8 Inculturation 66
Conclusion 68

CHAPTER 4: BOWEN THEORY AND THE FAMILY AS AN EMOTIONAL
UNIT
Introduction 71
4.1 The Family as the Unit of Study 73
4.2 Background of Bowen Theory 76
4.3 The Three Systems in Bowen Theory 77
4.3.1 The Emotional System 78
4.3.2 The Feeling System 79
4.3.3 The Intellectual System 79
4.4 Anxiety 79
4.5 The Eight Concepts of Bowen Theory 81
4.5.1 Differentiation of Self 81
4.5.2 Triangles 84
4.5.3 Nuclear Family Emotional Process 85
4.5.4 Family Projection Process 86
4.5.5 Emotional Cut-off 86
4.5.6 Sibling Position 87
4.5.7 Multigenerational Transmission Process 87
4.5.7.1 Multigenerational Family as an Emotional Unit 87
4.5.7.2 Information Transmission Across Generations 88
4.5.7.3 The Multigenerational Transmission Process
and Differentiation of Self 88
4.5.7.4 The Multigenerational Process and Emotional Triangles 89
4.5.7.5 The Multigenerational Transmission Process and Cutoff 89
4.5.8 Societal Emotional Process 89
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4.6 Bowen Theory and the Rites of Passage 90
4.6.1 Birth and Systems Theory 90
4.6.2 Puberty and Systems Theory 91
4.6.3 Marriage 92
4.6.3.1 Marriage and Nature 92
4.6.3.2 Marriage and Pair Bonding 94
4.6.3.3 Marriage and the Emotional Unit 94
4.6.3.4 Marriage and Differentiation of Self 94
4.6.3.5 Marriage and Cut-off–Divorce 95
4.6.4 Death and Systems Theory 96
Conclusion 98

CHAPTER 5: BOWEN THEORY AND THE ZULU UNDERSTANDING OF
FAMILY
Introduction 99
5.1 The Family as an Emotional Unit and Kinship 99
5.2 Family Harmony 101
5.3 Family and Rites and Rituals 103
5.4 Belonging, Communion and Emotional Cut-off 106
5.5 Umuntu and the Development of the Self 115
5.6 Ancestors and Emotional Triangulation 116
Conclusion 118

CHAPTER 6: RESEARCH METHODOLOGY
6.1 The Planning Process 119
6.1.1 Identifying the Problem 119
6.1.2 Significance of the Question 119
6.1.3 Theoretical Framework 120
6.1.4 Theological Framework 121
6.1.5 The Goals of the Research 121
6.1.6 The Hypothesis and Sub-hupotheses 122
6.2 The Research Methodology 123
6.2.1 The Case Study Methodology 124
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6.2.1.1 Definition of the Case Study Methodology 124
6.2.1.2 The Choice of the Case Study Method 125
6.2.2 The Research as Exploratory Study 126
6.2.3 The Research as Descriptive Study 127
6.3 The Design of the Study 128
6.3.1 The Setting 128
6.3.2 The Research Population 128
6.3.3 Pilot Study 129
6.3.4 The Main Research Study 131
6.3.4.1 Training of Interviewers 131
6.3.4.2 Data Collection 132
6.4 Analysis and Evaluation 134
6.4.1 Data Organization 134
6.4.2 Data Analysis 135

CHAPTER 7: A BOWEN THEORY INTERPRETATION OF ZULU FAMILY
TRANSITIONS: BIRTH AND PUBERTY
7.1 Birth and the Ancestors 136
7.1.1 Biological Roots of Birth 136
7.1.2 Bowen Theory and the Birth of Children 138
7.1.3 Belonging and Zulu Family Life 142
Conclusion 147
7.2 Puberty 148
Conclusion 162

CHAPTER 8: A BOWEN THEORY INTERPRETATION OF ZULU FAMILY
TRANSITIONS: MARRIAGE AND DEATH
8.1 Marriage 164
8.1.1 Marriage, the Family Unit and Anxiety 164
8.1.2 The Function of the Ancestors in Marriage 167
8.1.3 Courtship Rituals and the Ancestors 170
8.1.4 The Function of Lobola 170
8.1.4.1 Lobola and Differentiation 171
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