According to Gluckman, conflict always brought violence among existing groups, which eventually led, to strengthen relations in societies. Gluckman made an assumption that conflicts cannot be avoidable as it leads to maintenance of social systems, which set to, strengthen the bonds among individuals. Gluckman emphasized that as each one struggles to attain their private interests conflict erupts among the different parties. Gluckman had an opinion that opposing parties reach a stage of resolution once a solution arises in relation to existing traditions of the society.
Functional theorists; Gluckman and Malinowski viewed the society in the cultural context as being static and subsequently would remain in the same state for a long period. The two had the view that personal-psychological factor was irrelevant to social analysis. Therefore, acts of rebellion arose in the society. In contrast, Gluckman viewed that role reversal strengthened the establishment of social order whereas Malinowski mainly focused on the interrelation of elements within a society.
Gluckman uses real and symbolic conflicts to construct a model of social structure that is highly fragmented amid division in relationships. Conflict arises due to interaction with different individuals in the family, schools, workplace, churches, political organizations and social clubs. According to Gluckman fundamental conflict arises due to the social position of a woman who is inferior in the Zulu society. In accordance with the Zulu culture, women had to act only as faithful wives and child-bearers, besides being dutiful, hardworking and caring for their husbands and children throughout. Women could not involve themselves in duties, especially those that involved cattle herding as; it was against the taboo.
Gluckman had an emphasis on the existence of rituals of rebellion that arose due to the relation between taboos and individual views. Gluckman uses examples of social structures in Zulu culture to illustrate rituals of rebellion. Women held conflicted positions that led to the survival of lineages where the headman’s wife expresses conflict. Gluckman emphasizes that although the happenings could be a threat to the unity of the village, the Tsonga believed that the ceremony was to bless the village with fertility and prosperity. Most of the Zulu people had the belief that performance of rituals of such nature led to individuals being more prosperous and more successful. In addition, social prospects quarrels and disputes led to a social relationship, particularly the orgy of cattle-herding. Gluckman displays how the narration makes the Zulu women not to seek a different set of feminist laws in their favor.
According to a woman’s perspective, the rituals of rebellion articulated in the Zulu culture confer a negative view of the society’s perception of women. However, rituals where the bride is to sit while her husband’s kin insult her of being lazy good-for-nothing viewing her as one who is to bring quarrels into a happy home. This ritual degrades a woman’s ability and values reasonably than to achieve unity and prosperity to a wider group.
Rituals of rebellion express hidden resentment thus leads to, revolution of change since such conflicts pose a danger to the entire society. Rituals of rebellion are questionable as it tends to silence those who are under oppression, at the same time as they endure oppression and bless it rather than seeing it as a threat. Therefore, change will bring to focus on bringing to an end the trauma and pain of oppression. In conclusion, a revolution of change that focuses on rectifying issues in the culture that are not right should be carried out effectively. Rituals that lead to oppression and go contrary to, the rights and freedom of individuals should be put to an end in order to achieve equality and respect among everyone in the society.