During participant observation, interviews of the three group leaders, as well as focus group discussions of the three groups of participants, it was observed that even though the participants were not familiar with the term ‘feminism’, the tshigombela and malende protest lyrics were manifest with gender issues, and identified with feminist ideals. The participants in this study have no inclination of what feminism is. However, the majority of lyrics they formulate are manifest in protest which is tantamount to feminist tendencies. Therefore, during interviews, and focus group discussions participants who were skilled in formulating
lyrics, exhibited a feminist inclination in the manner that they explained the kind of experiences that women went through, and what the motives of coining such lyrics were.
They used these lyrics to illustrate the kind of experiences women were exposed to. In earlier sections of this study the fact that it is unlikely that the participants subscribe to Western feminism was elucidated. Despite the fact that the participants are not conversant with feminist matters, their lyrics are suggestive of ideologies pertinent to other forms of feminisms, which are peculiar to African people.
The participants’ insights were invaluable to the research objectives, research questions, women’s issues as well as experiences. Although the initial contacts were informed about the criteria for participation, it was not anticipated that the women would be interested in speaking about how the performance of indigenous music would relate to gender issues, gendered violence, cultural discrimination against women, gender roles, etc.
The Discourse Analysis of the interviews, focus group discussions, and tshigombela and malende lyrics, on the issues discussed in this study, reveals that the participants elicit a great deal of linguistic politeness, particularly on issues that they believed are natural, and cannot be changed.
5.5.1 Views on Patriachy
In this study, the elderly informants such as Ramadolela (2010), Mutshotsho (2012) and Netshirembe (2012), whose views are deeply entrenched in indigenous convictions, believe that what the Western feminists regard as patriarchal tendencies practiced by men should be regarded as the norm. These informants argued that doing away with patriachy may have negative implications, such as those that have resulted from the introduction of children’s rights by the democratic government of South Africa. According to the three informants, because of children’s rights, power has been usurped from the parents, and handed over to the children. Although a limited number of younger participants believe that the issue of patriarchy has disadvantaged women, the elderly participants reinforced the views of the three informants referred to above, and said they believed that women occupy a significant status within their own paternal families and should cherish the position of Makhadzi
(paternal aunt), a position that is higher than those of the men in the paternal family, which entitles them the position of chief decision makers in both royal and common families.
The issue is that according to Tshivenda culture women are not placed in subordinate positions, where they are viewed more as property than as equal partners in a relationship.
The participants in this study believe that Christianity, the world wars, apartheid, and now democracy have done more damage to Vhavenda communities (Mutshotsho, 2010).
5.5.2 Vhavenda Women’s Stoicism
For the participants in this study, like other Vhavenda people in other communities, the stoic disposition of the women does not permit them to yield to the harsh conditions in which they find themselves. In most of the rural villages where the performers reside, most of the menfolk are migrant labourers, hence women have to take charge of their livelihood. They are militant, strong and resilient in order to ensure that their families survive. Not only are they irrepressible, but they are further endowed with the ability to sensitise fellow women and guide them in the right direction. Hence, wherever hopelessness among the women is sensed, lyrics which galvanize their spirits are composed.
The Discourse Analysis of interviews and focus group discussions reveal that due to the fact that the participants’ were raised to become stoics, they do not seem to have issues with aspects of power, domination, and social inequality, and power and how it involves control.
Their stoicm enables them to be self-reliant, and not dwell on complaints against anyone who is not fulfilling their obligations.
5.5.3 Coexistence between Women and Men
The participants do not antagonize men in the face of conflict. Whereas feminists who subscribe to western ideologies, would prefer to remain single, or as lesbians, or even to create separate spaces for women and men, the women in this study embrace the marital institution as valuable and necessary to both women and men. Consequently, the elderly members of the communities emphasise the need for women to get married and stay married.
Therefore, the participants in this study, particularly those that are married, are committed to the institution of the family and certainly do not want to do without their men, despite unfavourable issues, referred to in the lyrics of the songs they perform, that may affect their relationships. Therefore, tshigombela and malende performance is not only a strategy they employ to voice their grievances against all forms of abuse, but also to inspire unity within their communities, including relationships between women and men. However, even though the participants do not refer to themselves as feminist, they do not want to be mistreated and are readily willing to address issues that may result in the protection of women and children within society.
The participants in this study do not regard themselves as biologically inferior to men and that the essential differences between women and men are ordained by God. These women are also not deprived of public life or banned from the political landscape. They participate up to the highest levels of governance regardless of societal status.
As a result of the majority of the male workforce engaged in migrant labour in the bigger cities, the women involved in the study come from backgrounds where they are expected to perform all traditionally male tasks in addition to female tasks. These include providing warmth both materially and spiritually, and generally taking care of the home and children, while participating in communal activities as is normally expected of all families. Some of these mothers become permanent pillars of the home, as some husbands never return home for various reasons, which will not be discussed in this study.
5.5.4 Communalism against Individualism
Members of the group are accustomed to teamwork and generally working together as a community, a feature which was prominent in traditional African society as opposed to individualism or egotism. It is against this background that the participants do not frown on polygamous relationships, where a man is married to several women. They believe that if the man is able to treat his spouses with respect, as well as provide for his children, their marriage arrangements are a private matter, which should not concern anyone outside the family.
5.5.5 Inclusion of Both Women and Men in Developmental Issues
As indicated in other sections of this study, the majority of people who reside in the three participating groups’ villages are women. As a consequence, women participation in the social and political transformation of the country in all departments of government is vital for the development in the villages. These sentiments subscribe to Stiwanism, which is a form of feminism, proposed by Ogundipe–Leslie (1994:229). Stiwanism (Ogundipe–Leslie, 1994:229) is an acronym for the ‘Social Transformation Including Women in Africa’, and it thus proposes the inclusion of African women in contemporary Africa, in order to ensure the equal partnership of women and men in social transformation. In South Africa’s new dispensation, Stiwanism is a positive solution to the strained relations between women and men, which emanated from the murders, rape of women in black communities, including rural villages. The songs that women formulate are about promoting unity and working together as communities.
5.5.6 Motherism as a Viable Option for Vhavenda Women
The participants in the study embrace motherhood, and the fact that as mothers they are nurturers, which includes the nurturing of their children, protecting the home and the environment, as part of their responsibilities. The lyrics of songs1, 4, 9, and 18, attest to the fact that the performers embrace motherhood and are nurturers.
Contrary to popular belief, according to their culture, Vhavenda women had a voice, and enjoyed the respect bestowed to all paternal aunts in royal families, as well as among commoners, not only within the home of birth, but also within the extended families. The paternal aunts took important decisions which were respected by their respective families.