Colour Coding and its Meaning in Zulu Womens'

Beadwork: A study of Zulu Women's Beadwork

in Fashion Design and Decoration
By C.B.S. Xulu
Submitted for the fulfillment of the requirements
for the degree
Master of Arts
In the Department of IsiZulu Namagugu
at the
University of Zululand
November 2002
Supervisor: Prof L. F. Mathenjwa
TABLE OF CONTENTS
Dedication
Acknowledgement
Declaration --------
Chapter 1
Page Number
i
ii
iii
Introductory Chapter
1.1 Introduction 2
1.2 Aim of Study - 3
1.3 Research Methodology- 6
lA Definition of Terms 8
104.1 Beads 6
104.2 Beadwork 7
104.3 Colour Coding 8
10404 Zulu Women 9
1.4.5 Fashion and Fashion Decoration -- 9
1.5 Summary and Conclusions 10
Chapter 2
Literature Review
2.1 Introduction 12
2.2 History of Beads 14
2.3 Beads as knowledge 14
2.4 Beads in Africa 15
2.5 Beads as communication 15
2.6 The economic value of beads ---- 18
2.7 The social value of beads 18
2.8 Beads in a changing sodo-cultural
environment 19
2.9 Zulu beads and colour-coding --- 20
2.10 The History of Zulu Beads 21
2.11 Beads and the missionary culture - 22
2.12 The Zulu origins of Modem Beads - 24
2.12.1 The Triangle - Ibheqe 24
2.12.2 Ucu 25
2.12.3 Umbhama or Isibhama 25
2.12.4 Umgexo or Necklace 25
2.12.5 Ineba 26
2.12.6 Umutsha - beaded belt- 26
2.13 Beads in the Nazareth Baptist-
Shembe-Church 26
2.14 Beads in the Context of Modem
fashion and jewelry 27
2.15 Beads in a nationalist Zulu
Context 29
3. Summary and Conclusions---- 29
Chapter 3
Modern Beadwork and Fashion Design in
Zulu Culture
3.1 Introduction --------
3.2 Background
3.3 KwaMathonsi Simunye Womens'
Club ----------
3.4 The Inyoni Development
Co-operation ---------
31
31
32
35
3.5 The IIangwe Development
Committee Project ---
35
3.6 Some Visual Examples 36
3.7 Some comparisons with published
trends
52
3.8 Summary and Conclusions 55
Chapter 4
4.1 Introduction
56
4.2 The Constitution 57
4.3 The 1996 Arts, Culture and Heritage
Policy 59
4.4 Culture, Tourism and the Spatial
Development Initiatives ---- 60
4.5 Trade Faires, Festivals, Exhibitions and
International Summits 63
4.6 Sustainable Local Development -- 64
4.7 Summary and Conclusion 65
C11apter5
5.1 Introduction 66
5.2 Summary 66
5.3 Recommendations 70
5.4 Co.nctusions 74
ibliography ---------- 76
DEDICATION
I wish to dedicate this thesis to my husband, Prof Musa Khulekani Xulu, for
being so ever supportive, and to my children Sakhile, Nontuthuko,
Ndumiso and Sibahle, who I love very much.
Not to be left out are my mother, my brothers and sisters, and my in-laws
who will always appreciate my achievements.
Lastly, I wish to honour all the hard-working crofters, who have seen the
light by unleashing the talent that almighty God gave them.
Acknowledgement
I would like to acknowledge the very supportive and professional role
played by my supervisor, Professor L. F. Mathenjwa, without whose
guidance this thesis would not have been possible.
My sincerest thanks also goes to the people who work in the projects that I
have cited in the study, for their unfailing willingness to avail information
whenever I needed it.
Lastly, but not least. my gratitude goes to Ms Nokulunga Zulu, who set time
aside amidst a tight schedule to type my work for me.
DECLARATION
I Clerah Buyisiwe Simangele Xulu, nee Nene, hereby declare that this is my
original piece of work. Where the supporting ideas of other scholars have
been used by me, I have indicated in a normal standard way.
To the best of my knowledge, I have not committed any plagiarism or
deliberate omission in the acknowledgement of original works by others.
.. ~ (STUDENT)
C. B. S. Xulu
Chapter 1
INTRODUCTORY CHAPTER
1.1 Introduction
The topic of this thesis is informed by the writer's observation of the trend
wherein modemist and traditionalist Zulu women tend to wear. as style,
colourfully beaded outfits to decorate their fashion and wear. The colourful
regalia is found in ceremonial dress, like isidwaba (cow-hide skirt) and other
forms of dress made of cloth and textile. and decorated in beads. The
decoration. as observed, is often designed to fit in a particular mode of
interpretation, thus promoting the notion of fashion as form of
communication interaction and definition of status. It is the hypothesis of
the present writer that beads. designed and patterned in a specific way
tend not only to communicate certain literal and figurative or poetic
meanings, but also to declare fashion as a medium of communication, very
much like ordinary speech does. In the context of this thesis Zulu womens'
beadwork is a form of colour coding, literary and poetic speech
communication and a declaration of fashion as a medium of social
interaction, status, and social display. Thus, wearing their colourfully
designed beadwork and fashion, Zulu women are always highly visible and
recognisable.
The thesis is thus confined to introducing the angle of fashion as statement
and medium of literary and poetic communication in the creation of the
modem and traditional status of a Zulu woman through beadwork. Colour-
coding is key because the power of beadwork to communicate
meaningfully very much depends on the design and patteming of colours.
2
The focus on Zulu Women is for the sake of creating a focus group of study
and more so due to the observation by the present writer that in the
context of modemist and traditionalist Zulu society, real or imaginary, it is
women who wear more beads compared, to any other social group.
1.2 Aim of Study
The study intends to unfold and unpack various meanings in Zulu beaded
fashion wear through the following:
1.2.1 Looking at literary and figurative or poetic meaning of Zulu
beads through the study of various basic colours used in
fashion decoration.
To achieve this various examples will be cited and studied in
order to give meaning to the approach and arrive at concrete
evidence of the relations between fashion colour coding as
represented by beads literary and figurative or poetic meaning
design and communication as contained in the overall pattern
of issues in the thesis.
1.2.2 Looking at the historical and cultural context of Zulu Women's
Beadwork
Fashion design and the use of beadwork in the decoration of
fashion for reasons of communicating particular statements, is
not new in Zulu society. Remarking about the possible past
long term impact of beads L.D. Sciama (1998:7) says:
3
"Beads along with textiles, are among the
foremost items of long-distance trade.
Moved from continent since very early times,
they were often used in conjunction with or in
place of cowries which were brought to the
east coast of Africa... ".
Further, as seen in the photos contained in Chapter 3,
evidence prevails that. at least in the nineteenth century, Zulu
women wore beads as part of their fashion.
The historical and cultural context. will therefore, be created
through observation of the literature on the topic and
interviewing of historically knowledgeable practitioners on the
field.
1.2.3 Unpacking the Gender Issues and statements surrounding Zulu
beadwork as a form of traditional and modern fashion
decoration. Preliminary research has indicated that through
wearing fashion decorated with bead designs women are able
to put themselves on social display. While on display women
often receive accolades and messages of appreciation from
admirers, often men and older women. It is some of these
statements which define the gender issues related to beads
and fashion design in modernist and traditionalist Zulu society.
Referring to the issue of gender in beadwork, Margaret Carey
(1998:87) says:
"In most of eastern Southern Africa,
beadworkmg ~ done by women
and is, with few exceptions, very
much defined by gender. In
4
Southem Africa, for instance among
the Zulu, if a young man wants to
give a beaded message to his
fiancee, he has to get a sister or
other female relative to make it for
him, as the rule is so strong that
women do beadwork".
In the chapters to follow this statement will be unpacked and
related to the live statements of some field interviews, in order
to unpack and contextualise the issue of gender in beadwork.
even further.
1.2.4 Drawing Conclusions as guided by the topic
In a subject as diverse as involving such concepts as fashion.
beadwork, design, decoration, and others, it is difficult to draw
any streamline conclusions on any matter. The conclusions
drawn wilt therefore, be aligned with the title and direction of
the topic of the thesis in order to contribute to a specific body
of knowledge.
1.3 Research Methodology
For the purpose of creating meaning in this thesis, the present writer is
conducting research in the following forms:
1.3.1 Book Method (desk research)
Research shows that there has been some writing done on the
topics of beadwork, fashion, Zulu Women, gender. decoration
and others that form the core around which the topic revolves.
The researcher will focus on such books and literature to
extract information for the purpose of this study.
5
The book method and literature review will be combined with
fieldwork and interviews in which three beads projects, one at
Mandeni, one at KwaGingindlovu and one at Mthonjaneni, will
be observed, analysed and reviewed with a view to extracting
Zulu Womens' thoughts, modernist and traditionalist on the key
issues of Colour Coding, beadwork, literary meanings, figurative
meanings, poetic meanings, communication, decoration and
design, which are central to this thesis.
The projects will be presented as case studies and evidence of
beads in modemist and traditionalist Zulu Women and society.
The statements by the project practitioners are treated as key
to the presentation of the meaning and context of the thesis.
The two methods will thus be combined, and such research
tools as camera, video recording, tape-recording and live
interviews will be utilised by the present author as researcher.
1.4 Definition of Terms
For the purpose of clarifying and contextuaJising the thesis, some key terms
will need to be defined.
1.4.1 Beads
Beads are defined by Lois Sher Dubin (1987: 17) as follows:
Beads are small, colourful, symmetrical. They
are frequently standardized, inexpensive
units that can be arranged in almost endless
configurations. They can be seen not only in
the familiar forms of necklaces and
bracelets but also on anklets, headbands
and headdresses.
6
Later, Lois Sher Dubin states that "beads are an integral part of
a multilayered communication system in all African societies".
This contextual definition of beads serves to create a
framework for this thesis. The framework itself is a vehicle for
focusing the thesis in a specific direction.
1.4.2 Beadwork
Margaret Carey (1998) argues that beadwork needs to be
defined. The definition offered is both static and functional in
the sense that it creates a sense of a straight forward definition
of beadwork, more or less like in the style of a dictionary while
at the same creating the impression of beadworkers at work, as
Carey (1998:83) states
In its simplest form, it may be no more than a
string of beads, even a single bead, worn
onalmost any part of the body added to a
carved figure as decoration or as an offering.
Beadwork can be more elaborate, with beads
strung into complex ropes, sewn into fabric-like
panels. applied as covering to figures, clothing
and masks. or used to embellish everyday items.
to make them more special. Beadworking is the
arl of making such beadwork ...
From the foregoing definition, it is clear that beadwork takes a variety
of forms and context, while it has specialty and meaning as its focus.
7
1.4.3 Colour Coding
Colour Coding refers to the use of various colours to convey meaning in a
coded meaning Colour Coding assumes that in a given context various
basic colours have a static meaning, literal or figurative. A combination of
those static meanings can therefore be seen as a statement
communicating to a target audience.
Jean Morris and Eleanor Preston - Whyte (1994:55) give context to the
issue of Colour in beads and beadwork.
Regional styles speak largely to the outside.
What of the meanings that colours and design
may convey to the recipients of beaded
omaments, and to the audience for which
costumes are designed and chosen? Zulu
beadwork has long thought to constitute a
system of non-verbal communication.
The authors go on to discuss the "four colour schemes" of the old
style of Umsinga defined as (1994:44):
Isishunka seven colours - white, light blue, dark
green, pale yellow, pink, red and black.
Isithembu five colours - light blue, grass green,
bright yellow, redand black. Umzansi four
colours - whitedark blue, grass green and red.
Isinyolovane combination of any colours not
onsistent with other schemes.
These colour schemes are part of fashion and dress and are intended
to communicate specific meanings.
8
1.4.4 Zulu Women
The term Zulu women is often used loosely to refer to women of Zulu decent.
The Zulu are generally accepted to be the descendants of the inhabitants
and citizens of the 19
th
century Zulu Kingdom whose famous kings were
Shaka, Dingane, Mpande and Cetshwayo. The Zulu Kingdom is generally
accepted to have been destroyed after the battle of Isandlwana in 1879.
This being so, King Cetshwayo who was the King of the Zulus at the time is
accepted to be the last King of the Zulu Kingdom. The Zulu culture and
way of life however, continues to live on, even today.
Morris and Preston-Whyte [1994:6-7) remarks that:
Zulu-speaking South Africans live in all major
urban centres of the country, to which they
have been drawn in search of work and the
benefit of modem life.
Thus any reference to the Zulu and Zulu women in this thesis is not a
reference to a static society, but it is a reference to descendants of a
nation that was once distinctly recognisable in terms of culture, heritage
and geographic boundaries, under a socia-politicaI system at the helm of
which was King.
1.4.5 Fashion and Fashion Decoration
Fashion is widely recognized encompassing dress and its stylization to suite
the aesthetic desires of the dressed and their admirers. In fashion, dress
plays a role which is more that just covering the body.
In the context of this thesis fashion will refer to deliberately designed,
pattemed and decorated form of dress which is dominated by beadwork,
and is mostly wom by women.
9
1.5 Summary and Conclusions
In this chapter the present writer has attempted to outline the thesis and the
context within which it is being presented.
Under introduction, the focus was on delimitation and delineating the
context of the thesis. This is aimed at eliminating confusion between this
work and any other similar one, while at the same time creating a clear
focus summed as beads and beadwork in fashion as from communicating
literary and figurative meanings.
Under aim of study the present writer has achieved a synthesis of focus by
outlining the key issues of unpacking the meaning of Zulu beaded fashion
wear, the historical and cultural context as well as literature review.
Some relevant literature has been summated in order to create synergies
between what exists and what is about to be created in terms of the body
of literature. This was for definitive purposes. A detailed review of relevant
literature will follow in Chapter two of this thesis.
The research methodology to be applied by this author consists of both
literature analysis or book method or desk research and field work by case
study.
Some key terms have been defined in order to give meaning to the title of
the thesis and the scope of this study. Throughout the entirety of chapter
one, the scope of this study has been defined by a focused concentration
on beads and fashion for modemist and traditionalist Zulu Women. Zulu
women themselves have scoped and defined within the confines of history.
10
To conclude, this chapter has positioned this thesis in its own class, while
relating it to the existing body of knowledge on beads, fashion, dress,
decoration, beadwork, Zulu women and gender.
11
CHAPTER 2
LITERATURE REVIEW
2.1 Introduction
It is the intention of the researcher to use this chapter to review the series of
literature which relates to the trends in the exposition of beadwork. A
historical overview concentrating on literature trends will be looked into.
This will lead to the review of modern literature about the various uses of
beads, especially with regards to its feature in fashion.
Udia D Sciama and Joanne B Eicher (1998) have edited the
book titled "Beads and Bead Makers: Gender, Material Culture
and Meaning", with papers presented by a variety of highly
esteemed authors, who look at the issues from different angles.
This is an invaluable source of meaningful research.
Judith Perani and Norma H Wolff (1999) have also edited an
invaluable source in the form of a book titled: "Cloth, Dress and
Art Potronage in Africa: Dress, Body, Culture". This book also
consists of contributions by various highly esteemed authors,
who go through the relevant issues, step by step to expose the
relations between dress and culture.
Jean Morris (1994) has published a book titled, "Speaking with
Beads: Zulu Arts from Southern Africa", which inter alia looks at
the historical and modern context of Zulu beadwork, while
studying such sub-cultures as the Nazareth Baptist Church and
its dress code.
12
Dawn Costello (1990), published a book titles: "Not Only For Its
Beauty: Beadwork and Its Cultural Significance Among the
Xhosa - Speaking People".
This work, while concentrating on the Xhosa traditions is
relevant due to the fact that Zulus and Xhosa are related as
members of the abaNguni family.
David Hammond-Tooke and Anitra Nettleton (1989) published
a book titled: "Catalogue: Ten Years of Collecting (1979-1989)".
The catalogue is sponsored by the private sector in the form of
Standard Bank Investment Corporation Limited. Various
authors have contributed to the catalogue, and the papers
are illustrious, while giving context and meaning to this thesis.
Barbara La Vini (1989) have edited a book titled: "Treasures In
Transition: Art and Craft of Southem Africa", an invaluable
source which looks at the even larger world of beadworks in
the context of craft, dress and design.
Lois Sherr Dubin (1987) has published a book titled: "The History
of Beads: From 30 000 BC to the Present" with original
photography by Togashi. This book stretches the history of
beads to even further in the past but concentrates on the
African continent.
13
2.2 History of beads
Beads are seen as "durable omaments humans possessed" (Dubin, 1987). It
is also clear form this expose that beads have a history of at least 30 000
years in terms of their relationship with human beings. We can therefore
deduce that the study of beads as done in terms of this dissertation and
others is a study of a relationship that has been around for a long time
between human beings and artifacts. To intimate is the relationship
between humans and beads that Dubin [1987: 97] remarks about as
follows:
When one looks at a bead, it is hard not
to think about who previously owned it
and how far through time and distance it
has traveled to reach its current
destination.
The literature which looks at beads from a historical perspective tends to
take cognisance of time, and to look at beads as artifacts that tend to
move from one generation to the next, as a valuable asset, perhaps within
a family.
2.3 Beads as knowledge
Literature tends also to reveal beads as being associated with knowledge
or more specifically sacred knowledge, and used in "ritual and prayer
(Duvan; 1987:17). Thus, when Morris and Preston-Whyte write a book titled
"Speaking with Beads" (1999) and refer to 'voices from the past (1994: ID-
12), they are referring to the notion that beads do form a linkage between
the past and the present.
14
It can thus be argued that the wearer of beads is making a statement of
linkage; linking the past with the present. This is based on the historical role
of the beads as well as their role in the modem context.
2.4 Beads in Africa
The role of beaQs in Africa is often portrayed as being unique and special.
Duvan [1987: 119) states that:
The story of Africa beads - perhaps more than
the beads of any part of the world - is also the
story of many contrasting life-styles that have
developed in Africa. Bead making has been
influenced by environmental factors, the
availability and distribution of raw materials, and
exposure to Islamic and European culture and
technology during the post fourteen hundred
years. ... To understand the beads of Africa it is
crucial to appreciate the influence of
geography on African societies.
Thus, the study of beads in Africa tends to take a more geographical.
regional and cultural dimension. It can thus be concluded that Africa
beads is a statement about the geographical, regional and cultural origins
of the wearer of the beads.
2.5 Beads as Communication
There is also a trend in literature to project beads as a form of
communication. as Duvan [1987: 122) states:
Adornment. particularly with beads. communicates
cultural values in a symbolic language that expresses
rank, religion. politics. and artistic attitudes. Beads
are central to the lives of all Africans - from hunting -
15
and - gathering peoples of the southern Kalahari
Desert to wealthy Nigerian and Ghanaian Villages
and their ability to reflect their cultural heritage is
still more pronounces in Africa than in any other part
of the world.
This pronouncement by Duvan, is a guide both to African beads and to the
literature about it. It is also a reflection of the trends in the structuring of the
world which informs the beads and beadwork in Africa thought. It is also a
statement that reflects the unity of African beads as Duvan (1987: 149)
states:
Although each African Culture has evolved distinctive
patterns of bead use, several unifying themes apply
throughout the continent. Basic to the animism that
peNades life in Sub-Saharann Africa is the spiritual
energy a fine bead necklace or beadwork price
imparts. Although both Islam and Christianity are
practiced in Africa, they have been shaped to
accommodate animistic belief in inanimate objects
that. whether created by nature or man, have spiritual
force. This is why Africa artifacts often have such a
strong aesthetic presence. even if they are met
technically sophisticated. It is also why we often
respond strongly to an African necklace,
independently of any knowledge about its origins, use
or imported meaning.
The aesthetic power of African beads as well as its reception in the West
also extendable to other form of African aesthetic enterprises. The same
can also be extended to music, dance. drama and theatre. where
because of extended knowledge and mysticism, Africans tend to get a
warm reception from the West. and the rest of the world, and as Dubin
(1987: 147) African beadwork is meant to be noticed.
16
Lois Sher Dubin's (1987) expose of the history of beads is a standard and
highly recommended work in the academic field of the study of beads.
Thus it is a recommended text by, inter alia, Drewal and Mason and Soul, as
stated (1997: 10):
Since beads have been a constant and primary
part of jewelry throughout history, those with an
interest in personal adornment will find Lois
Dubin's book rewarding. not only for her history
of tribal and ancients. but also for her coverage
of the exciting renaissance ofbeads in
contemporary jewelry. Today. beads are being
combined and shaped into aesthetically
dynamic jewelry and are being made of
materials and techniques that are in themselves
expressing new artistic and technological
dimensions ...the ordinary is again being used in
extraordinary ways by artists and craftsmen.
Thus. our current study of the use of beads in modem fashion. forms part of
a study of the trend in the multi-faceted nature of beads and its
intractability with the issues of decoration. fashion. and human aesthetics.
Drewal and Mason's (1997) book itself is a litany of initiatives defined as
(1997:10)
...a five - year labour of love and frustration for
the author. who existed the co-operation of over
thirty five museums and numerous, individuals.
(and) covers the cultures of the world in which
beads proliferated.
17
2.6 The economic value of beads
Levinsohn (1984: 82J introduces the dimension of the combination of
economics, society and ritual as she states:
The bead-work tradition is common to the
black peoples of Southern Africa, and has
ritual, economic and social significance.
This statement is important because it shows the dynamic nature of beads
and bead-products in the world in the market place, inter alia. As shall be
seen in the ensuing chapters, it is clear that some modem bead projects
found, especially, in KwaZulu Natal are commercial in nature and rake in
huge revenue for either the bead makers and mostly the "middle - man".
What can be argued, is whether beads, once commercialized continue to
retains their ritual and social significance.
Literature on the commercial and or economic significance of beads,
especially among the Zulus, tend to be attuned to the taste of the tourists
and thus have very little value for an academic study of beads and
beadwork, such as this one.
2.7 The social value of beads
On the social front Levinsohn (1984: 82) remarks about Zulu and bead
decoration:
Zulu dress, then is culturally stimulated, so that
one's status may be readily determined.
Attaching particular meaning to colour. unlike
the other tribes, for example, only a girl who has
not reached puberty may wear a white cloth
around her body since it symbolizes purity.
18
Levinsohn introduces a very important dimension of dress. decoration.
colour and symbolism. In the nature of their context of use. beads lend
themselves quite easily within these issues. Literature on the messages
communicated by beads tend to be around the who issue of colour-
coding. colour pattems. colour matching. rules of arrangement and type
selection.
2.8 Beads in a changing soda-cultural environment
Levinsohn (1984: 84) continues to state that the rapid sodo-cultural
changes that are currently taking place among the Zulus may threaten the
long-time established traditions of using beads and bead-patterns to
communicate messages. when she says:
While Zulu bead-work consists of a number of types
including simple strings of beads. largely flat
constrictions with multiple strands of beads
attached at the comers. single or multiple beaded
ropes used as girdles. beadwork - covered objects
like sticks. gourds and dolls. and clothing like skirts
and shawls typically of leather. it is their love-letter.
ubhala abuyise. meaning 'one writes inorder that
the other should reply' the existence of which is
unique to them that is threatened by change. This
most symbolic Zulu beadwork is a private and public
communication of the status of one's love life.
It can thus be argued that in the context of the continuity of traditional Zulu
culture. elaborate and decorative beadwork tends to be used by young
people of a courting age. mostly girls. as a form of interaction with their
male counterparts. In this case beads are a medium of communication
and expression of one's sentiments.
19
2.9 Zulu beads and Colour Coding
Literature on the communication aspects of Zulu beads tend to be
elaborate on the issues of colour-cording, as levinsohn (1984: 84) states:
To the Zulu the white bead means
love and purity, black is darkness,
difficulty and misfortune; green
signifies sickness; yellow symbolizes
wealth; blue means happiness; and
red is the red from sore eyes which
have looked in vain for their lover,
Thus in "writing" or encoding a message used patterns of bead a person is
able to tell a complete story by combining various colours.
It should be noted, however, as levinsohn (J 984: 84) state that. except for
the white colour, beads colours are not always static:
White beads ...always convey a positive
message; love, purity, goodness, happiness,
virginity or good luck. For black, green, pink-
yellow, blue and redbeads, there are several
interpretations, which generally fall into two
categories, those of either positive or negative
content. For instance black beads, isitimane,
most frequently mean darkness, gloom,
disappointment, or sorrow, but they are also
used to represent a very dark-skinned person or
the kaross, the symbol of marriage.
This ambiguity in interpretation means that the interpreter of beadwork
should always try to understand the context of the beadwork, since there
may be a variety of messages or no message at all.
20
Morris and Preston-Whyte's (1994) outline of Zulu beads and its meaning is
an elaborate piece of work. Although it does not cover the entire of the
diversity of styles in Zulu beadwork the work does give some light in as far as
Zulu beads are concerned.
Central to the theme of beads what has been described in the book is the
context of wearing the beads, as Morris and Preston-Whyte (1994: 6) state:
Accordingly they pay as much attention to
bead workers and to the wearers of beads as
to items of beadwork themselves. The title
Speaking with Beads captures this intention
for it is the communication, first between the
designer and the wearer, and second
between wearer audience, that is of interest
to them.
The most important contribution that the Morris and Preston-Whyte work
does is to be definite of the beadwork research method. The authors have
combined the book method, fieldWOrk, interviews, photography, illustration
and interpretation as derived from the culture bearers inorder to come up
with a work which is definitely a deep, systematic contribution to the study
of beads as a linguistic and cultural discipline. In it one is also able to come
across a demonstrated linkage between language and culture.
2.10 The History of Zulu Beads
The history of Zulu beads is traced. through the documentation of such
travelers as Fynn and Farewell who had arrived in what was called Port
Natal (Modem eThekwini or Durban) around 1824, and met with King
Shaka. Importantly it is noted that [1994: 15]:
21
It is important to emphasize that at the height of
the Zulu Empire beads had considerable
economic value. Their possession in large
quantities was certainly a function of power and
political influence but, because they were an
important medium of exchange, it also
distinguished the rich from the poor rich.
The attempt by the present author to establish the economic significance
of the uses of beads as used in modern fashion design, therefore, not
anomaly, because beads have always been of some considerable
economic importance.
Thus beads could be worn in a variety of ceremonies such as weddings and
major community events where people met and anticipated that they will
be on display.
The point that needs unpacking is the extent to which the deliberate
wearing of beads by people who know that they are on display is not a
calculated attempt by the wearer to make a statement of his or her idea of
him or herself, which is both a language of communication and cultural
manifestation.
2.11 Beads and the missionary culture
The onslaught on Zulu cultural artifacts that was carried out by the
missionaries had a very negative effect on the continued existence of the
culture of beads. Thus, it is important that in the 1970's Morris and Preston-
Whyte [1994: 27] remarked thus:
22
The effects of missionary activity are epitomized in the
distribution made in most Black South African rural
areas between 'school' people, that is the
descendants of Christian converts who attended
school and who embraced Westem Culture, and
those conservatives who rejected the new faith and
often the schooling which, on mission stations, went
with conversion. ...beadwork is only one element in
Amabhinca dress. It is combined with distinctive
garments made of, for instance, locally cured
cowhide, as well as modem materials like coloured
cloths, sand shoes and plastic baubles bought from
the trading stores. The overall effect is very different
to that of Westem dress.
This text illustrates firstly that the social divisions brought about by the
missionisation of the Zulu countryside, led to the distinction of dress and
dress styles between the educated Zulu Christians, and the non-western
schooled 'pagans' known as amabhinca. Secondly it is an indication that
beads are an important element of dress in traditional Zulu dress. Zulu
women use beads to express themselves to their lovers and husbands as
Morris and Preston [1994: 58] say:
As they mature, boys attract the attention of girls
and receive beaded gifts and, in particular,
strands of beads from which small squares of
intricate and multicoloured beadwork often hang.
These are referred to as ucu, a Zulu term that
has been widely translated as 'love letter'.
Women wear similar decorations. They are
popular because they are small and a number
can be wom at once, making a colourful display.
...Often. however, the letters do not form words, or
words 'sense'; they are merely part of a
decorative design.
23
Interestingly is the emerging fact, from the preceding text that beads do
not always convey messages, as they may merely be decorations, to add
colour to the dress display.
2.12 The Zulu Origins of Modern Beads
Modem Zulu bead products have a clear linkage with traditional art forms
that have been worn for centuries by the Zulu. This is also evident in the
relevant and original terminology which define various designs. Following
over some of the most original Zulu designs that became modernized in
such projects as the Mathonsi Womens' Club. It is noted that while Colour
Coding is a major factor in the original Zulu designs, it is often interwoven
into aesthetic patterns that define taste and arouse the senses of
appreciation to the on-Iookers, in line with any principles of fashion design
and decoration. In this context to understand and interpret Zulu beadwork
is done in the same way as understanding language, that is through
mastering grammar and vocabulary. Beads talk, through imagery,
proverbs, artistic and linguistic logic.
2.12.1 The Triangle -Ibheqe
This is possibly the most coded of all traditional Zulu beads products. The
triangle is called ibheqe in Zulu, which depicts its international display.
Symbolically it is said that the three angles represent the ultimate family
union of father, mother and child in a traditional Zulu society. The
positioning of each angle could tell a story about socicrcultural status of the
wearer. Examples are, if the apex points down, the wearer is unmarried, or
incomplete, since unmarried Zulu adults are said to be incomplete, or not
yet adult. Ibheqe is sometimes called Zulu love letter.
24
2.12.2 Ucu
Ucu is often a metre or so long. and is intended as an expression of Love.
When a young woman publicly falls in love with a young man, she designs
an ucu. the ultimate crown to the bean, and give it to him in a function
where this occasion is celebrated by their peers. A girl cannot give ucu to
anyone, since when it is given it symbolizes commitment to love. Another
forms of ucu is injiza which takes the love to a formal engagement level.
2.12.3 Umbhama or Isibhama
This is a beaded band worn on isicholo worn by married women in the
forehead. Should a married woman fail to wear an isibhama in public, this
may communicate her availability. It is usually beaded through large
beads. amaqanda, and is a symbol of respect from the in-laws.
2.12.4 Umgexo or Necklace
Large beads which make a Zulu necklace are called amaqanda, that is.
eggs. The necklace can be a single line or several lines. Umgexo is often
worn. almost strictly by married women with children. Reference to the
eggs is symbolic reference also to proven fertility. Other types of imigexo
include umampapheni, umginqo and amabheqe. Imigexo, one umgexo.
many imigexo can be presented in various designs, for aesthetic reasons.
25
2.12.5 Ineba
This is a beaded pedant, often wom around the neck to rest on the chest.
It is often wom by married women for reasons of decoration while attending
a public function.
2.12.6 Umutsha - beaded belt
This is a decorative beaded apron, which may be a decoration of a male
isinene or female isigege. It is worn in front of the private parts.
2.13 Beads in the Nazareth Baptist-Shembe-Church
The Nazareth Baptist Church - uShembe. uses a lot of beads in its church
regalia, especially those wom by women. The emergence of this religious
church of more than two million members. mostly Zulus, has helped in the
sustainance of the culture of beads as Morris and Preston-Whyte [1994: 66]
state:
A distinctive feature of Shembe beadwork is a
predominance of white beads forming the ground for
ornate and exquisitely coloured geometric patterns. The
symbolism of the white ground is drawn from Christians
notions of purity; as well as from the positive associations
that white has in traditional Zulu cosmology.
Thus, the Shembe Church uses beads and bead design to mix Zulu with
Christian symbolism, and thus emerging with a new style of religious
manifestation which is neither purely Zulu traditionalist nor purely Western
Christian.
26
Morris and Preston-Whyte also note that the curio shop and tourist markets
have derived a literature market trading with beads. Holiday makers and
other forms of tourists often become attracted to Zulu beadwork for
historical and culturally aesthetic reasons. Women form projects, like for
example, the Mathonsi Simunye Club at Mandeni and the Nyoni
Development Co-operative near Mthunzini, whereby they come together
to design and sew beadwork under some form of management. This
assures them of regular income.
A number of real Zulu experience tourists initiatives like Shakaland and
Bekithunga near Eshowe, Ncome near Vryheid, Simunye near Melmoth,
and the soon to be revived eNdondakusuka on the banks of the uThukela
river, all have strong themes of Zulu beads. These are usually in the form of
either curio shops, arts and craft centres, or even bead projects where
tourists may by bead products or even interact with beadworkers as they
go through their creations.
These initiatives are unique in the sense that they revitalize the culture of
beadwork and create a new context for beads.
2.14 Beads in the Context of Modern fashion and jewelry
Remarking about the re-emergence of beads in the modern contexts of
fashion and jewellery Morris and Preston-Whyte [1994: 81] state:
While there is always money to be made peddling
relatively inexpensive bead curios, more substantial
profits come from supplying the demand for, on the
one hand, upmarket costume or fashion jewe/ry and
on the other, beadwork that qualifies as
contemporary Africa Art.
27
Thus, this text shows that new avenues have opened up for the bead
workers to express themselves while becoming economically active as
producers of bead products. Morris and Preston-Whyte (ibid) remark about
the "middle-men":
... it is seldom individual Black who are the
entrepreneurs: rather it is, as at Bhekithunga
and Shakaland, white business people who
have the capital. economic experience and
established commercial networks to organize
and carry through large-scale marketing
strategies. Some of these are in the business it
brings them, but others are the
representatives of philanthropic and
development organizations whose objective
is to fight the country's widespread poverty.
Thus, there is a whole world out there of design, production and marketing
involving beads, whose aim it is to either derive income for the sake of
income, as in real business or to fight poverty.
In the chapters to follow the present writer will cite project examples where
beads are used as a form of medium either to communicate or as means
of earning a living, where fashion and decoration are the norm.
A similarly and difference in the use of beads between Zulus and Xhosa is
drawn by Castello (1990) as the author [1990:13] remarks:
While there is no extensive bead language
among the Xhosa such as that found among
the Zulu and the Swazi beadwork, in addition
to being decorative also serves as a means of
communication between the sexes.
.. .Beadwork is concerned with the
organization of Xhosa society in which there is
a series of clearly defined levels through
which each member of the society passes.
28
It is clear from the above text that, like among the Zulus, beadwork among
the Xhosas is progressively dynamic and influences life at various levels.
2.15 Beads in a nationalist Zulu context
Klopper (1989) gives a historical account of beads, beadmaking and
beadwearing in the context of Zulu nationalism and ascribes this to Inkatha
kaZulu started by King Solomon in the (1920s and Inkatha Yenkululeko
Yesizwe, (later transformed into political party called Inkatha Freedom
Party, which uses the original green, yellow and black colours of the original
green, yellow and black colours of the original African National Congress,
but add red and white to the array of colours). Klopper sites a plethora of
initiatives by the Inkatha of the 1920s and that of modem times, wherein
Zulu women have been encouraged to design, produce and market
beaded products inorder to make a living and to promote the economy
through nationalism.
3. Summary and Conclusions
In the preceding text the present writer has attempted to go through some
selected texts, inorder to review the literature relevant to the issues
surrounding bead design, bead products, and bead marketing.
Attempts were also made to go through the various uses of beads and the
contexts within which beads are used today, in fashion, in jewelry, in dress,
in religion and to define the social status of individuals.
Analysis of Literature that has been published on the topic
Through research, the present writer has been able to uncover and review
some literature which deals with beadwork in general. beadwork as an
issue in fashion design, as well as beadwork as a mediator in Zulu womens'
29
decoration of fashion. The literature also reveals various interpretations and
meaning in beadwork and fashion.
The conclusion reached is that, as will be seen in the chapter to follow.
beads and the culture of beads is alive and it is expressing itself in the new
contexts.
The chapters to follow will demonstrate the various dynamics in which
beads design. and products manifest themselves. as language. as culture
and as marketable artifacts in the market place.
30
CHAPTER3
MODERN BEADWORK AND FASHION DESIGN IN ZULU CULTURE:
EXAMPLES, CASE STUDIES AND INTERPRETATION
3.1 Introduction
In this chapter the present writer is going to give an outline of the structure
and functioning of some of the beadwork projects that I have worked with
as part of my research. The present writer is going to make reference to the
project of Mandeni women called KwaMathonsi Simunye Womens Club, in
the tribal area of Inkosi Mathonsi, the Nyoni Development Co-operative in
Wangu, in the tribal area of Inkosi Mathaba and the lIangwe Development
Committee at Mfanefile, near Nomgabhi (where King Shaka is reported to
have spent his early childhood years.
The rationale for choosing these three projects as case studies is based on
the diversity of their focus, style and emphasis.
3.2 Background
The KwaMathonsi Simunye Womens Club which was established in the early
1990s operates from a place called eZakheni, near Sundumbili Township, in
the tribal area of Inkosi Mathonsi. Mandeni, which is the urban centre
where this project is situated, is an urban industrial town, harbouring one of
the biggest industrial areas in KwaZulu Natal, fourth only to Durban -
Pietermaritzburg corridor and Richards Bay. So, this Zulu beadwork
organization finds it operating in an industrial area which is a growingly
urban and modern environment. The project focuses on the identity re-
generation market.
31
Inyoni Development Co-operative is based in rural Wangu, a rural area
which is attempting to develop culture-based tourism.
The facilitators are white and come from out of the area. The project
focuses on export markets.
On the other hand lIangwe Development Committee is a rural-based
development structure which is attempting to mobilize rural people around
any skills that they may possess on their own, beadwork being one of them,
and has no visible market base.
In each of the three cases, there is a clear distinction in terms of the
products produced in the name of Zulu beadwork and Zulu culture.
The present writer shall now turn to the brief details of each project and
relate them to the focus of our topic of the thesis. At the end I will relate my
field findings to some of the literature inorder to establish a basis for
concluding remarks.
3.3 KwaMathonsi Simunye Womes' Club
The KwaMathonsi Simunye Womens' Club is identifiable as a community-
based club involving women beadworkers and decorators only. It has a
constitution, records the minutes of its meetings and tries very hard to
involve itself with governmental matters through the local government of
eNdondakusuka: Recently it has won an attempt to display its work at the
World Summit on Sustainable Development in Johannesburg.
32
Talking about their Products, Jabu Khomo, one of the leaders emphasizes
that the club does imvunulo yesiZulu that is traditional Zulu fashion, with a
clear and definite emphasis on beadwork, apparel, and decoration.
Jabu further emphasizes that they do beadwork for people, especially
young people to look good, as they add such items as jewellery, HIV/Aids
awareness pins, and others.
The women make beaded fashions to sell or to hire. Among these they
make
(1) beaded skirts
(2) beaded sandals
(3) beaded ties
(4) beaded head dress,
(5) many other products, inclUding jackets
They buy beads from Durban, which is reported to be expensive, and
possibly constitute their major capital costs, apart from garments and
apparel.
Possibly the most important three statements to come from Jabu and 19
other women who work with her are (1) "senza imvunulo yesiZulu" meaning
we make traditional Zulu fashion; "senzela abantu, ikakhulu abasebasha
ukuthi babukeke kahle" meaning we make traditional Zulu fashion, for
people especially young people to look good; and, "ubuhlalu sibenzela
ubuhle babo," meaning, we use beads and make beadwork for its own
beauty.
33
The statements are important because they show the aim and purpose for
which fashion is universally made, while disputing some of the stereotypes
demonstrated in earlier literature about Zulu beadwork, which tended to
emphasise the colour stereotypes typical of lifestyles, for example, migrant
labour system, and its effects, of the time. The implications are also grave,
and have been echoed at the Wangu project, although with lesser focus
on dress. To me, this means that in interpreting modem Zulu beadwork and
bead products we should be weary of emphasizing stereotypes that ignore
change and the effects of globalization.
The twenty or so women who work on the project treat the project as a
normal work engagement. They assemble everyday, from 8 o'clock in the
moming, and start working on various products until 4 o'clock in the
aftemoon when they disperse. This, of course is an influence from the
industrial culture of the Mandeni/Sithebe area. The women are adamant
that this gives them discipline to work with focus.
Jabu and other women are passionate and believe that beadwork is a
thriving industry that needs support and motivation. She emphasizes that
even without much support and motivation the women are still able to
make enough money to support their families and send their children to
school. This is another very important point since in this project, unlike in the
rural Msinga of the '70s as observed by Morris and Preston-Whyte (1994),
inter alia, the emphasis is to make money in the market place, also an
influence of modernization and industrialization. Thus, the KwaMathonsi
Simunye Womens' Club has displayed and sold works at such international
conferences as the World Aids Conference and the International
Conference against Racism, both in Durban, where they reported huge
success, in terms of sales.
34
3.4 The Inyoni Development Co-operation
The Inyoni Development Co-operation operates differently. It is a registered
co-operative with over 200 members, male and female of mostly adult
ages. The co-operative operates its project from Wangu Police Station, en
route to Matigulu Nature Reserve, a strategic site to attract the tourist
market.
The co-ordinators and facilitators from EnvironDev in Pietermaritzburg are
not locals and are white non-Zulus. Twice every month on altemative
Wednesdays members of the co-operative meet to do bead pattems and
bead-products as ordered, mainly in the overseas markets. The members
are also adamant that they make enough money to feed their families
and, 'send their children to school,' as they like to say.
In this case the freedom of expression is guarded by the specifications of
the orders, which although not elaborate tend to be based on the
stereotypes of Zulu culture as seen by a typical Westem tourist. The
economies of scale also play a major role, since it would take large orders
to satisfy the monetary needs of some 200 people. All work is beaded and
produced by hand, although volumes are massive.
3.5 The lIangwe Development Committee Project
Situated on the banks of Umhlathuze River near the border of the
eMthonjaneni and Umlalazi Municipal areas, this project focuses on getting
people to live and support themselves on anything that is an inborn skill,
beadwork being one of them. I played a role in facilitating the work of this
committee, after being approached by its leader, Mr Sithole.
35
The participants, about 50, come with a variety of skills, like traditional
music, dance, community gardening, and beadwork. The beadworkers
have not really produced much work for outside markets only do most
beadwork to sell among themselves, and among the locals who are not in
the Committee.
The beadwork done in this context is virilocal and emphasizes on the
functional role of the products within the whole body of Zulu cultural and
ritual realization. This in tum influences the style and focus of the bead
products. Culture and ritual play a major role in determining the nature of
the product. The colours chosen tend to be dull and pale, while product
variety is limited.
The lIangwe Development Committee project participants meet once a
month, and mostly bring their works with them, which they, on the whole do
at home.
3.6 Some Visual Examples
Following are some visual examples of work I have witnessed in these
projects during my fieldwork. Visual examples are, in their nature a powerful
and capturing record of enquiry which, in no uncertain terms, tell the story.
The examples I have included are by no means exhaustive. They are,
however, a sample of the existing body of knowledge and practice about
the modem appearances of beadwork and bead products. This is enough
to back our claims and to give evidence of my engagement with fieldwork.
It should be recorded that fieldwork is one of the most authentic methods
of putting research.
36
Figure 1
Another beaded skirt on display. Nonhlanhla of fhe Simunye
Womens' Club is wearing a head-dress, a necklace, 0 tie 0
jackef and sandais. 011 beaded. These products ore often
manufactured for both economic and cultural reasons. The
consumers buy the products, which makes it possible for the
producers to make a IMng. while at the same time the
consumers often have 0 reason to make a cultural statement
on weartng these products.
37
Figure 2
/1
I
flU-..u'
l
A MoIhonsl Womens' Club member displays a beaded skirt
and necklace.
Although black is the main colour, red, brown and white
olso feoture, for aesthetic reasons.
Producer.; of these products combine various colour.; to
produce authentic and aestheticallysound products_
The products ore, therefore, often colourful.
38
Figure 3
Beaded necklaces, bangles and belts on display. These are
some of the products made by the Mathonsl Slmunye
Womens' Club for commercial reasons.
Necklaces, bangles and belts are some of the oldest bead
products on the African continent. They have been Inftl.'-
enced by a conftuence of cultures and materials.
39
Figure 4
Beaded sandals, are another feature of male and female fash
ion wear. Various colour combinations are used to decorate the
sandals. Practrtioner;, like Jabu Khomo of Mathonsi Simunye
Womens' Club argue that bead colours as used to decorate
fashion and jewelry , olten hove no specific symbolic meaning,
as it Is a question of 'taste and style' (Interview 20 June, 2OO2).
Men also wear the beaded sandals, mainly for ceremonial rea-
sons, but also as a statement of being part of the Zuiu traditions.
With the more modem products, symbolism as in colour coding
Is not the primary factor in the production. It is rather aesthetics,
more than my other, which determine the combination of col
DUG.
40
Figure 5
Queen Pretorious, 0 white woman, d.ploying 0 beaded
skirt, head-dress and face cover, supposed to be worn by
brides in weddings. There. 0 non-ethnic interest in Zulu
beaded products, such os the ones at Inyoni Develop-
ment Co-operatwe. It a ~ o important to note thoi even
though there. no large-scale purchase of bead products
by whITe South Africar<; for reasor<; weating, the post 1994
era has seen a ro1her more encouraging picture
Emerging. To claim 0 South Africa identITy, more whites
buy South African beads than was the case before as per
Simunye Womer<; Club accounts,
41
Figure 6
r
Head dress [inhloko) and belt (umchiloJ also decorated with
beads. A combination of colour.; ore <Bed. j<Bt for taste and
style. In the more Modern designs, coloulS ore chosen to en-
hance the looks and style. Colour patterning is determined
more by harmony of coloulS. ProducelS often want to make
sure that the colour.; harmonise.
Products like these ore often displayed in the arts and croft
centres like the one in Empangeni, as well as in various outlets
In the tourist attractions of KwoZulu Notal and Gauteng
provinces. This packaging and marketirq of culture appeals
to both the local and foreign markets.
42
Figure 7
Vanous types of beaded necklaces and jewelry. The necklaces
are wom mainly bywomen, mainly for decoration purposes, that is,
as an additional item to a complete fashion outfit.
Beaded Zulu necklaces are now widely available in the markets, in
the national and intemational scenes.
It is usually the educated, sophiSticated and 'patrtotic' who tend to
wear these necklaces.
The necklaces, as jewelry can be wom practically with any type of
garment.
The advantages of the necklace and jewelry is that they are
affordable to the ordinary heritage enthusiasts.
43
-
-
Figure 8
--
--
-
of women beaded products done by the
Mathonsi Simunye Womens Club. Vanous types of
necklaces decorations are on
Weddings, pubiic hoiidays like Freedom Day, Hentage
Day and King Shaka Day celebrations are perfect days
for the Zulu women make a cultural and hefitage
statement by weanng these artifacts.
44
Figure 9
A beaded hand-bag. Bead de.coratiofiS are found In liter-
ary every Item that can be decorated. Most of the deco-
rated ~ e m s are accessories to the fashion trends whose tar-
get market i.i the educated Zulu nee-traditionalists.
Decoration by beadwork comes in handy, and yet adds
cultural value to any item so decorated.
45
Figure 10
A head dress decoration beads. Beaded head-dresses
are very popular with neo- of the educated Zulu
Women.
Head dresses differ In various parts of Zulu of KwaZulu
Natal. The differences are in shape and style. Decorations
follow suit. It is for example, not uncommon to see a Mslnga
woman weartng a head-dress much bigger, more decorated
and more elaboraiive than, say a Nongoma woman.
46
Figure 11
A waist coat. 0 skirt and hots, 011 decorated with beads.
The biggest challenge facing the producer> of these
products is prtcing.
PrtGing 5, at the moment, largely based on trumb-suck
and speculation. My obseNation was also that buyer>
who appear sophisticated and affluent tend to be
charged exorbitanW by the producer>. This matter
needs procedure and business standards.
47
Figure 12
Another plethora of bead decorated Items.
Producer.; often create many dlfterent types of produces, many
of them handy and ready for use as part of clothing and fashion.
48
Figure 13
A complete beaded female outfit. Duvan (1987) notes
the power of adomment with beads in communicating
through symbolic language.
49
Figure 14
A more modem dress. Dresses like these do feature even in
modemweddings as port of the bride or groom outfit.
50
Figure 15
Various beaded Items Including a calabash. a tie and a
waist belt. This further demonstrates the diversity ot us-
ages of bead decorations.
One informant at the lIang.ve project. noted that what-
ever beads gets laid on becomes perfect.
51
3.7 Some comparisons with published trends
The changes and different patterns, colour combinations and other uses of
beads as demonstrated in the three projects, are not unique to the issues of
fashion and modernity.
Joanne BEicher and Barbara Sumberg (1995:296) remark as follows about
dress in the twentieth century:
...ethnic dress in the twentieth century cannot be
analysed without acknowledging the phenomenon of
world fashion, for ethnic dress and world fashion are
inter-related. Factors encouraging ropid change in the
dress of many people, including the adoption of non-
indigenous items, occur along with factors
encouraging continued adherence to indigenous
forms and style of dress.
The ambiguity is evident in the case of the products of the KwaMathonsi
Simunye Club, who while they make statements of making traditional Zulu
fashion, as if it is unchanged from the pre-colonial era, are actually
producing fashion which is aimed at making young people look beautiful.
Now, it is common trend that in an area which is urban industrial, like
Mandeni, young people would be reluctant to wear fashion which is
described in such narrow ethnic terms. However, the act of wearing
beaded products may also quite easily be seen as the re-introduction of
indigenous forms, in an effort to negotiate modernity with tradition.
It is also quite possible that both the projects namely the KwaMathonsi
Womens' Clue and the project at Wangu, which is Inyoni Development Co-
operative are projects in transition as beadwork products negotiate their
52
way to a new world of modem fashion, characterized by nostalgic
productivity in the decoration of beadwork.
Hom and Genrel [1981 :341] note that:
Fashionable dress is more that a journal that
records events after they occur. Clothing as
an art image registers emotion, meanings
and social criticism, which in turn become
value models for the members of society
asawhole.
It is thus arguable whether the is rural Zulu society who embrace bead
products as designed at lIangwe Development Committee, would be
comfortable with the more modem products of the KwaMathonsi Simunye
Club or Inyoni Development Co-operative.
The interpretation of the colour pattems, although important, is not a
fundamental aspect of the production process either at KwaMathonsi
Simunye Womens Club or at the Inyoni Development Co-operative. In the
case of lIangwe Development Committee project I found that colours tend
to be interpreted more or less as described by Morris and Preston-Whyte
(1974) in chapter one of this dissertation:
Alison Lurie [1981:131] remarks that:
Although colour often indicates mood it is by no
means and infallible guide. For one thing,
convention may prescribe certain hues...
Convention also alters the meaning of colours
according to the place and time at which they
are, worn... In addition some fashionable types
may select certain hues merely because they are
"in" that year.
53
It is thus through that the issue of choice of colours inorder to communicate
messages in Zulu beadworl< has no universality outside of a limited rural
enclave, because, firstly in the case of the KwaMathonsi Simunye Womens
Club who decorate beaded fashion for cosmopolitan buyers, it is not
possible to be prescriptive about the meaning of colours; and, secondly in
the case of the Inyoni Development Co-operative, which produces
beaded products for the Western tourist market. colour-coding becomes
universalized.
Lurie (1981) goes on to interpret westem colours like the different shades of
white, black, grey, red, yellow, blue, green, purple brown as: white (p 184):
"purity, innocence, and status", black (p 187): as gloom, guilt and
sophistication; grey (p 103): modesty and mystery, red (195): "love and
anger; yellow (p 197): youth, hope and cheer"; blue (pI98): "harmony,
honesty and faith; green: (p 200): "outlaws, fairies and Irishmen", purple (p
201) as "royalty and vulgarity and brown (p 203) as "stability, economy,
fraternity" and continues to warn that some interpretations are not fixed or
do not even have a long history and heritage in Western cultural thinking
and practice.
It should thus be noted that while colour-coding is important for purposes of
designing patterns, designers also choose colours because they agree with
each other, sometimes without an inch of thought about the traditional
meaning of colours. The fact also that there is no moss productions of
beaded products at the moment means that there must be more caution
when interpreting their meaning as represented by their colour patterns
and coding.
54
3.8. Summary and Conclusions
In this Chapter we have seen the diversity that exists in modern Zulu fashion
decorated with beads. I have compared the products of the three
projects which I am working with. which are the KwaMathonsi Simunye
Womens Club at Mandeni. the Inyoni Development Co-operative at
Wangu. near Gingindlovu and the lIangwe Development Committee
project. at Mfanefile in the Mthonjaneni Municipal area.
My work in these projects constitute my evidence of fieldwork which has
shaped my thinking around beads. fashion and beaded fashion products.
I have also produced practical visuals with description of the works to make
it easy for the reader to understand the parameters of my work.
55
CHAPTER 4
REVIEWING GOVERNMENT POLICY FRAMEWORK AND OTHER RELATED ISSUES
SUPPORTING THE SUSTAINABILlTY OF BEADWORK AND BEAD PRODUCTS.
4.1 Introduction
Govemment policy, that is, at national. provincial and local levels plays
pivotal role in determining the sustainability of beadwork and bead
products among the practitioners. This is more so because, although the
bead industry is one of the oldest in the world, in the case of South Africa,
which forms the social. political and cultural context of Zulu womens'
productivity in bead issues, this industry is new.
The time zone that is often used to scale the issues of development in South
Africa is the post-1994 era, because of the freeing of society that
happened after the 27 April. 1994 national and provincial elections, often
hailed as being democratic. Therefore, for purposes of this chapter I am
going to review the post 1994 govemment policies, legislations, practices
and strategies.
It should be noted that although there has been numerous beadworkers in
the pre-1994 era, there is no known direct govemment interventions which
would have promoted Zulu beadwork and bead products in a deliberately
integrated manner.
56
4.2 The Constitution
It is, Sections 30 and 31 of Act 108 of 1996, the Constitution of the Republic
of South Africa, 1996, which bears some relevance to the issues surrounding
beadwork and bead products, as cultural issues:
Everyone has the right to use the language and to
participate in the cultural life of their choice, but no
one exercising these rights may do so in a manner
inconsistent with any provision of the Bill of
Rights.
Persons belonging to a cultural, religious or linguistic
community
may not be denied the right. with other members of
that community-
(a) to enjay their culture, practice their religion and use
their language: and
(b) to form, join and maintain cultural, religious and
linguistic
associations and other organs of civil society.
The rights in subsection (1) may not be exercised in a
manner inconsistent with any provision of the Bill of
Rights.
It should be noted that in the context of this study, beadwork and bead
products are looked at as both cultural and economic developmental
issues.
In as far as the economic development aspects of beadwork and bead
products, Section 24 is possibly the most important part in the Bill of Rights:
Everyone has the right-
(a) to an environment that is not harmful to their health or
well-being: and
(b) to have the environment protected, for the benefit of
57
present and future generations, through reasonable
legislative and other measures that-
(i) prevent pollution and ecological degradation;
(ii) promote conservation; and
(iii) secure ecologically sustainable development and
use of natural resources while promoting justifiable
economic and social development.
The Constitution has a couple of other sections which give a constitutional
mandate to both the cultural and developmental framework of beadwork
and bead products. Perhaps the most important of these sections,
although not direct is Section 152 of the Constitution:
The objects of local government are-
{a} to provide democratic and accountable govemment
for local communities;
(b) to ensure the provision of services to communities in a
sustainable manner;
(c) to promote social and economic development;
(d) to promote a safe and healthy environment; and
(e) to encourage the involvement of communities and
community organizations in the matters of local
govemment.
A municipality must strive, within its financial and
administrative capacity, to achieve the objects set out in
subsection (I).
This section is important because the larger socio-economic issues of local
tourism, within which beadwork and bead products are often placed, have
been put by the Constitution as "local government matters" (p144). Equally
cultural matters, regional planning and development as well as urban and
rural development. which are issue contexts of beadwork and bead
products are well-placed as shared issues between the provincial and
national spheres of government.
58
These are the Constitutional contexts and imperatives which often inform
any government legislation. policy. planning and framework involving
beadworks and bead products.
4.3 The 1996 Arts. Culture and Heritage Policy
In 1996 the Department of Arts. Culture. Science and Technology. a
govemment department where the issues of beadwork and bead products
would be located in the light of them being cultural matters. published a
notional policy framework for Arts. Culture and Heritage. the broad issues
within which beadwork and bead products often get located.
A vague. broad-based document. the policy was aimed at creating a new
framework for the post-apartheid arts, culture and heritage. This would be
a framework to break away from the apartheid view of arts, culture and
heritage matters and render them relevant to the new South Africa.
Unfortunately. this policy framework does not seem to have been
implemented at all, at least no known effort is evident by the time of writing
this thesis, because of reasons including the pre-occupation of that
department with politics and the former Performing Arts Councils (interviews
with various arts and culture activists 2002).
It would again, seem to me rather like the policy had no meaningful African
grounding since it failed completely to articulate on the African
perspectives of culture, which would have given a more balanced entry to
the issues of beadwork and bead products.
59
4.4 Culture. Tourism and the Spatial Development Initiatives
After the declaration of various Spatial Development Initiatives by
government. which included the Maputo Corridor. the Lubombo SDI and
the Wild Coast SDI. the then Department of Arts. Culture, Science and
Technology started engaging in a study to identify opportunities for job
creation in the culture and tourism sphere along these SDls.
A report titled: "Culture, Tourism and the Spatial Development Initiatives:
Opportunities to Promote Investment. Jobs and Peoples' Uvelihoods" and
sub-titled "Key Issues And possible Projects", was prepared and published
by a company called Caps Mafisa on behalf of the Department of Arts,
Culture, Science and Technology in April, 1999. In the introduction the
report locates culture and tourism as strategic issues in dealing with
joblessness. It further has the following to say about its contents:
The contents of the main report include discussion
and assessment of
Definitions of culture tourism.
International, national and provincial
demand for culture tourism.
International benchmarking: problems and
potentials associated with various forms of
cultural tourism around the world.
Cultural villages in South Africa: problems,
lessons. strengths and guidelines from a scan
of 16 case studies.
Potential for job creation through cultural tourism in
31 SDls: Maputo Corridor; Lubombo and Wild Coast.
60
The study further says about international benchmarks:
International literature from Australia, New Zealand,
Canada and the united States indicates that
indigenous peoples can benefit from increased tourist
demand for cultural experience. Case studies from
these countries indicate three important principles:
When the private sector appropriates
popular/local cultural activities for commercial
and tourism purposes the integrity of these
cultural forms is likely to be undermined.
State owned and funded cultural facilities tend
to be inefficient and a drain on public funds.
Control and appropriate (ownership) by local
communities is the best way to guard these
dangers.
A definition of cultural heritage is given:
Cultural heritage is an accumulation of daily
details and large traditional. social. racial and
religious. Built up from time and memory it may
involve one-time, one-of-a-kind, never-to-be-
repeated, impossible-ta-duplicate buildings,
shrines, sites and artifacts. But more than
structures, more than things, we experience an
array, sometimes is disarray, of feelings moods,
colours, smells and street sounds. It is an
accumulation of ethics, foods, medicines and
manners; the way people greet each other; love,
hate, marry and bury each other. It is markets and
their market goods. It is money and how they
eam it. count it and spend it. It is the way people
dress, drive, drink, dance, die, weave, weep,
worship and go to war.
61
It is their cUlSes in the street, their prayelS in the
temple and their songs in the field. It is ploys,
playelS and playgrounds. It is how they soil and
read and write. It is instruments, tools, fabrics, dolls,
doorways, music, metals, masks, boxes, beads,
coffins, bottles, weapons, charms, utensils, postelS,
veils, skirts, hots and handshakes. It is trees, rocks,
coves, mountains tops, architecture, archives and
archaeology. It is the story of creation."
{Robertson Colleens of the Pacific Asian Travel
Association} .
In 0 jobs summit organized jointly by Govemment in the late 1990s, the
Deportment of Arts, Culture, Science and Technology indicated that
cultural industries hove on intemational tendency to create jobs, os this
extract shows:
In Canada in 1994, direct and indirect
employment in the cultural industries
totaled1. 1million jobs.
Some 2% of the workforce in Scotland work in
the cultural industries or hod cultural
occupations in 1995.
The cultural industries in South Carolina
supported 17631 jobs in 1992.
Employment in the entertainment industry in
Los Angels in the United States alone has
grown from 112000 in 1995 to 262 000 in 1998.
The craft industry in Kenya, Ghana and
morocco has hod significant impact on the
viability of these economies.
The report gives on overview of Shakaland, Simunye, Dumozulu, Mchunu
Bed and Breakfast and the Shezi family Cultural Facilities, 011 in the
"Zululand" port of KwaZulu Notal and therefore relevant to this study.
62
These cultural projects in the form of commercial cultural village's projects
or less accommodate much of Zulu Cultural traditions, inclUding beadwork
and bead product. by putting them on display (pp64 - 69).
The study continues to Cite the involvement of women in the crafts, a
context within which beads and bead products become closely discussed:
Women are the most oppressed sector in South African
society, but research shows they dominate the craft
industry.
Crafts can be worked on between other activities, such
as child caring, agricultural production and household
work.
Crafts are one of the few altematives that rural people
without formal skills have to eam money.
From this study, generic as it is, it is clear that beadwork and bead products
have a niche in the craft strategy of govemment. Beadworkers can derive
solace in the fact that. at least a study fike this, which goes to the extent of
identifying possible projects, exists. It should be noted, however, that the
Mafisa study is neither policy nor legislation. It is, therefore, not binding on
anyone.
4.5Trade Faires, Festivals, Exhibitions and International Summits
The South African govemment has featured crafts and bead products in a
number of national and intemational trade faires, cultural festivals, craft
exhibitions and intemational summits. These include the Lisbon Trade Faire
in Lisbon, the Macufe Music Festival in Bloemfontein, the various craft
exhibitions organized by the South African embassies in such countries as
the United States of America, the United Kingdom, Germany, China, Japan
63
as well as in such international summits as the Non-aligned Movement
Summit in 1998. the Commonwealth Summit in 1999. the International Aids
Summit in 2000. the launch of the African Union in 2002 and the World
Summit on Sustainable Development. also in 2002.
The trend in these events is to allow crofters often selected by government
officials who are not crofters themselves. to display. market and sell their
wares. Beads and bead products often feature very strongly and quite
successfully.
4.6Sustainable Local Development
The recent World Summit on Sustainable Development created a window
of opportunity for local crofters and beadworkers to put their works on
display. It also equally created an opportunity for local Municipal planning
to take the issues of culture and heritage seriously into their planning
processes. Through their Integrated Development Plans (lOPs). be the
municipalities will be able to locate culture and heritage within their
development plans. as the most viable form of kick starting their local
economic development strategies.
A good example of this plan is being achieved through Durban's Local
Agenda 21 strategy. wherein in KwaMashu an innovative approach is
being put in place to promote culture in local economic development and
urban renewal. It should be noted that the issues of culture and cultural
awareness often get placed very lowly in the development projects
(Durban's Local Agenda 21 Programme. p123) - Whereas in the light of low
startup costs. I am of the view that once the issue of opening up the
64
mar1<ets have been attended to, municipalities should invest in the craft
mar1<ets.
4.7 Conclusions
Government efforts at promoting beads and beadwor1< products often get
placed within the larger issues of arts, culture and heritage. They have thus,
practically not displayed any cohesion or even ability to be sustainable
over time. It is imperative that the issues of beadwor1< should receive
specific attention, especially in relation to the poverty alleviation
programmes.
65
CHAPTER FIVE
SUMMARY, RECOMMENDATIONS AND CONCLUSIONS
5.1 Introduction
In this chapter I am going to give an outline of the issue that have been
discussed in the thesis. I will highlight the issues relating to beadwork in the
context of this study as a way of summation. This is intended to give the
reader a recapitulation of the focus of the study with a view to drawing the
parameters and context within which this study has been produced.
I will further draw on some conclusions based on my own field experiences,
the research that was done in the various readings and the context of
fashion in a socia-economic context dominated by such items as
sustainability, poverty alleviation and the role of women in local economic
development. My conclusions will also be based on the issues that have
been raised in each chapter of the dissertation.
Lastly, I will make some recommendations, based on my own observations
and experiences with regards to the issues raised in the main body of the
dissertation. The recommendations will be focused on the views of the
sustainability of fashion and bead decoration in a policy and practical
environment which packages culture and heritage as global issues.
5.2 Summary
The dissertation has concentrated on the observable trend whereby Zulu
women, especially those who regard themselves as modemists or
modernize, namely, the educated and urban have, especially in the 1990's
66
and early 2000's tended to use bead and beaded fashion wear as a
statement of their worldview.
Such fashion trends are observable in most ceremonies like the reed dance
ceremony (umhlanga). the King Shaka's Memorial Day. Heritage Day and
other national day celebrations. as well as clan ceremonies such as the
various rites of passage including puberty rites (umemulo) and weddings
(traditional and modem). In all the attempts to incorporate traditional dress
code in the fashionisation of modem wear, beadwork and bead
decoration of dress stands out as a statement of cultural linkages between
modem and traditional ways of looking at Zulu womanhood.
Beadwork has been researched and extensively written about in current
literature. However, this dissertation is unique in that it views beadwork as a
statement of fashion and fashionable wear, which mediates between
tradition, change and modernity. Fashion designers and fashion
enthusiasts, have, over the past few years, observably tended to seek the
incorporation of beads and colour-coding whenever the statement of
modem traditional fashion crops up. Therefore, this dissertation highlights
the fact that Zulu beads are not static. but are bold and forward looking as
they are incorporated into various fashion trends, purely as fashion. and as
a form of figurative and literary communication.
Uterature was reviewed and various definitions of beads and beadwork,
both from a contextual and historical point of view were looked at. The
historical context of Zulu beadwork points a picture of a static art form.
which hardly moves. but at the same time mediates in a complex world of
relationships. Unspoken, beadwork as we observed from Magaret Carey
67
(1998), beads convey powerful messages of love and hate, and of various
moods related to gender and gender equity in a traditionalist society.
Schoeman (1996) who conducted extensive studies of Zulu beadwork in the
years 1964 to 1968 observer that there is a big difference between the role
of beads, both aesthetic and functional, in a traditionalist setting as against
the more modem usages of beads, which can literally decorate almost
anything.
Some of the most prolific writers on the subject have, in terms of this
dissertation included, inter-alia, Udia D Sciama and Joanne B Eicher (1998)
who edited a book with various themes, Jean Morris, who reveals the
contrasts of the modemists and traditionalists contexts of the bead and
David Hammond-Tooke and Anitra Nettleton (1989) whose publication
have informed the intricate world of economics, class and aesthetics which
informs the life and sustainability of beads and beadwork.
One of the most significant issues in any discussion involving beads is colour-
coding. Colour-coding, which gives literal and poetic meaning to colours,
if taken in context, may determine the order and pattem of colours to be
juxtaposed in the design of a beaded piece of fashion wear. While not
static and universal in its approach, colour coding is a fundamental aspect
which determines the artistry of a beaded product. It is clear however, that
in more modem products, bead colours are arranged for merely aesthetic
purposes, in whatever form.
In that case, the market relations between the designer and the customer
play a decisive role. Thus, the issue of the economic value of beads, a
factor which is currently sustaining bead products, has been highlighted.
68
Levinsohn ((1984) confirms the fact. Beads also have a social value, and a
life of its own in a changing socio-cultural environment in which modem
Zulu users of bead products find themselves.
The various users of beads were highlighted in chapter three, through both
text and visuals. The choice of the visuals was clearly a strategic choice
from a scholarly view, because visuals, more that any, communicate more
efficiently, effectively and clearly, while emphasizing whatever needs to be
emphasized on the point. The visuals have introduced live evidence of the
currency of beadwork and bead products in that we have seen that beads
are alive. Enormous opportunities are presenting themselves through a
variety of national. intemational. regional and loca! initiatives where beads
and bead products have featured in every topic on such items as
sustainable development. local economic development. small to medium
enterprises and home-based industries, because of their power to sustain
and empower women who may not be all that skilled, other than their
ability to use their hands in design and manufacture of bead products.
The most outstanding issue of course is that of marketing of the completed
products. While intemational conferences like the World Summit on
Sustainable Development (Earth Summit) held in Johannesburg in 2002,
seem to demonstrate the existence of a craft and bead product market
intemationally, in reality locally it is not clear what comprehensive strategy is
in place to market South African craft and especially Zulu beadwork
intemationally and nationally.
The govemment policies and legislations which were reviewed in chapter
four of the dissertation did highlight the issues of development of an
industrial base for craffs in general. with beadwork forming an aspect of
69
that. However, this is definitely not adequate, seeing that the rate of
production far exceeds the rote of marketing.
This means that in places like the Durban beach front, there ore more craft,
especially beaded products on any given time than there are buyers. This
research reveals the ultimate dilemma of any craft and bead product
producer, which is: to continue producing without much sales or to stop
until the issue of markets is sorted out.
5.3 Recommendations
The scholarly study of Zulu beads in the context of literally communication
has been conducted inter-olia, by Mathenjwa (1999), Maphumulo (1993)
and Mthethwa (1988). The recent studies have been done by Zulu cultural
insiders, which makes the interpretation of the text and context to be that
of culture bearers. What is significant in the expose by Mathenjwa (ibid) is
the emphasis in the symbolic nature of beads. Beads. according to
Mathenjwa are one of the "materials that ore used as tokens or symbols to
represent the real idea" (p 186). When something represents something
else, its own meaning can only be expanded in the context of what is
being represented. Therefore, in the context of literary and figurative
communication, beads and bead products should not be accepted or
read at face value.
This line of thinking is fundamental to the interpretation of beads and bead
products in the traditional Zulu context. where colour-coding is something
static, and meaning shifts only in relation to the patterns of design. In this
context. the most important basic messages of hate, love, life, death and
so on can quite easily be pieced together in any bead product by
70
interpreting the pattem of the design and its undersigned context. In other
words the interpreter needs to know the story behind the designed bead
product inorder to understand the product itself.
The various Zulu terms for the different messages that can be thus
communicated are well-articulated in Mathenjwa (1999) inter-alio, and
need no further rehearsal here.
As a way of making the first recommendation, therefore, I would like to
move that the scholarly approach as espoused by, inter-alia, the writers
cited above need to be identified as an important branch of the study of
beads. This approach assumes that beads have a cultural and heritage
basis in Zulu society which relates to the colonial. missionisation and modem
periods. In terms of their economics beads are often marketed as ordinary
commercial products, like any other artifact on the market shelf. From this
scholarly approach can be deducted other issues like the cultural and
heritage basis for the bead statements that symborlZe tradition and
change. Where change occurs, it must always be clear what is being
changed. The scholarly approach as espoused by these scholars, inter-alia,
represent the opportunity to understand the traditional basis for modem
Zulu beads and bead product.
The second recommendation that I wish to make is around the recognition
of the transitional socio-cultural and economic situation in the design, study,
production and utility of beads and bead products is based. Schoeman
(1996) alludes to this when referring to the 1964 to 1968 study of Zulu beads
as against the modem uses of beads in the Zulu context. It is clear from the
above that a lot of transition has taken place over the past ten to fifty
years. Such changes have been brought by such issues as rapid
urbanization of Zulu people, the dismantling of apartheid, the failures of the
71
missionisation system as well as the resurfacing of Zulu cultural pride in the
form of ubuZulu of the 1980s' and 1990s'.
The latter especially brought with it a spirit and practice wherein the search
for anything that can link one with the past. while highlighting one's
modernity. especially among the educated. has been quite observable.
This practice also emphasizes continuity of ideas in a changing world of
Zuluness. The approach to the study of beads and bead products which
emphasizes the issues of continuity. tradition and change is indeed bound
to enrich the scholarly approach to the study of beads and bead products.
A third recommendation is based on my observation that beads have a
clear social. cultural and economic value. The approach to the study of
beads and bead products which seriously considers any or all of the above
values is bound to enrich the study of beads and bead product and help to
streamline the contexts for their understanding. Beads create a Zulu
consciousness which is universal. being both traditionalistic and modernistic.
Thus. the issues of self-image and behaviour of the users of the bead
products would be highlighted. Issues of gender. class. social status.
education and economic status among the users of beads would be
highlighted and analysed. thus giving beads and bead product a context
more relevant to other branches of knowledge generation.
A fourth recommendation is based on my observation of the inadequacies
of the government policy framework to relate to the issues of beads.
beadwork. beadwork products. the marketing of the bead products. as
well as the striking of the balance between the issues of supply and
demand.
72
At the moment it looks like there is no clear plan, policy or strategy from the
side of govemment to show the way on how to treat beads and bead
products as any other products on the market place who must be
considered according to the rules of the market. Thus, beads for example
are able to be considered for reasons of the development of small
businesses to alleviate poverty and create jobs, especially in the rural areas.
It is clear, for example, that bead products form a major part of modern
fashion design whose main market is the modem Zulu women who are
. educated and would like continuity and change in their lives. This
integration of tradition and modemity is possibly one of the key
fundamentals that ensures the sustainability of beads. It. however at the
same time streamlines the market and introduces limitations as to who buys.
For expansion, intemational markets need to be opened.
The fifth and last recommendation is that action research should be the
approach that is used in the study of beads and bead products. Thus, it
would be possible for scholarly research, which I alluded to earlier, and
which by the way can be conducted with regards to any of the four
preceding recommendations to be integrated with more practical
approaches of local economic development. Local economic
development. which is now the major focus of Municipal activities, is an
opportunity for beads and bead products to be promoted by local
govemment and thus giving focus and practically to and some of the
policy structures discussed in chapter four of this thesis.
73
Such an approach as alluded to in the fifth recommendation would see
beads and bead products featuring on the issues of tourism, heritage
revival. African Renaissance and others which would ensure the
sustainability of beads and products in the modem soda-political and
economic set up.
The five recommendations that have been brought about above are a
strategy to integrate scholarly academic activity with the practical
imperatives which need precise action into to sustain the beads and bead
products within the modem context of local development.
5.4Conclusions
The discussions in each chapter above have highlighted the fact that
beads, beadworf< and bead products can be viewed, reviewed and
studied from many angles. Clothing and fashion are the most important
angles that have been highlighted in this dissertation. The title of the
dissertation itself highlights even further the intricate issues of Zulu
womanhood, colour-coding and design as they are related to clothed
products which are decorated with beads and bead finishes to highlight
one or the other statement.
From the afore going it is also clear that a lot of alignment needs to be
done in relation to the drafting of the poficies of govemment in such a way
that they are relevant to local development as a context for the
sustainability of beads and bead products. This is more the case with the
departments dealing with arts, culture, local economic development and
heritage at national. provincial and local spheres of govemment.
74
Scholarly research into beads can take many shapes and forms. In the
context of this thesis Zulu culture and heritage. Zulu womanhood and
colour-coding are the issues of design that have been highlighted inorder
to create a context for fashion design and marketing involving Zulu
beadwork.
Lastly. this work is by no means exhaustive. It is rather to be seen as an
introduction to the integration of Zulu beads and beadwork as an
attraction to the issues of modem fashion design. a statement of tradition.
community and change. Supporting text is enormously endless. However.
new texts continue to be generated everyday on the related subjects.
which will enrich future expansions of this topic.
75
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