Dissertations / Theses on the topic 'Italy, Southern – Social life and customs'

The first two chapters focus on the claims quarry workers make about the independence and unique status o f their work. The first chapter historically contextualizes and describes the organization of the production o f marble in Carrara. One of my main aims here is to illuminate the idiosyncratic features o f marble quarrying within a cross cultural perspective. The first half concentrates on the quarries, the history of the technology of marble production and the contemporary work process. In the second section I look more closely at the organization o f the marble industry and patterns o f ownership. The second chapter turns to a closer examination o f the labour force where I look at the processes o f recruitment, the division o f labour and work conditions. I conclude this chapter with a discussion o f the hierarchy o f skill and the continuing importance of notions of craft and skill to work identities, despite recent transformations in the work process. The third chapter deepens this discussion by further analysing workers’ perceptions o f their work and their cultural constructions o f work identity. In particular, I explore the ways in which quarry workers contrast practical knowledge and skills embodied through the work experience with the more technical and scientific knowledge o f outside experts. This leads to an examination o f quarry language as an expression o f work and gender identity, and an argument that the experience o f work itself is an important and often neglected arena o f social analysis in contemporary debates about work. The history o f occupational injury in the quarries is the focus o f chapter four. In detailing the risks of work and the high rate o f injury, I suggest that injury is a normal consequence o f the work process in an inherently dangerous work environment, but through an analysis o f labour rhetoric and the close examination o f an event known as the “ Bettogli Disaster” , I argue that the conditions o f risk are as much socially and culturally constructed ideas as material realities. In opposition to current sociological and psychological models o f occupational health and safety, I argue that the risks o f injury and body mutilation constitute an important arena for the construction o f work identities which in turn, contribute to apparently contradictory responses to questions of safety in the quarries. The chapter concludes with a discussion o f the experience o f death as an expression o f class and gender identity. This last theme is further explored in chapter five, which is broadly concerned with the relationship between home and work. Here I coin the term “ the economy of fear” to describe to the ways in which women emotionally manage fear, in a community where death and body mutilation is a frequent and catastrophic event. This chapter also analyses the roles of women within the household and the political culture of the village and examines the processes of female exclusion and domestic containment through constructions of femininity in a gendered work culture. The concluding chapter uses historical and literary texts to discuss the association of Carrara in the national imagination of Italy with a long tradition of anarchism. In these texts a causal relationship is often drawn between work in the marble quarries and the survival of anarchism as a political tradition. While not wanting to negate the empirical and historical reality of anarchism in Carrara, I conclude that some writers, Italian labour historians in particular, have misinterpreted the connections between the organization of marble production and anarchism.

For over forty years, at the turn of this century, the white settlers of Southern Rhodesia devoted considerable energy to the discussion and the regulation of inter-racial sexual relations. The settlers' worries about maintaining their position in power were expressed, in part, in the periodic outbreaks of 'black peril' hysteria, a term which well-captures white fears about the threat that African men were thought to represent to white women. Although voluntary sexual encounters between white women and black men were prohibited from 1903 onwards, no such prohibition existed for white men in their relations with black women. The white women made several attempts to have legislation passed prohibiting such liasons, and failed largely because in doing so they were perceived to be challenging the authority of the white men. The regulation of interracial sexual intercourse thus served to reinforce the white male domination of Rhodesian society.

Bibliography: pages 180-207.
Gender studies in various disciplines, particularly anthropology, have shown that the opposition of masculine : feminine is commonly used to structure other cultural contrasts, and that the representation of this opposition in cultural products is in turn implicated in the cultural construction of gender content. This bidirectional problematic, supplementing the more limited critique of gender 'bias' and masculinist models, is the focus of this research into archaeological materials. Rock art is the principal archaeological 'trace' analysed. Because the impetus to gender studies comes principally from the critical standpoint of feminism, analyses of gender and gendering in archaeological materials are evaluated in the context of gender issues in the present day, in terms of archaeological 'reconstructions' as legitimising the existing gender order. Theoretical influences include feminism, hermeneutics, marxism, (post)- structuralism, semiotics, and discourse theory. Aspects of language, and, particularly, the oral narratives of various San groups - the /Xam, G /wi, !Kung, Nharo, and others - are examined in order to establish the way in which masculinity and femininity are/have been conceptualised and differentiated by San peoples. This is followed by an assessment of the manner of and extent to which the masculine: feminine opposition informs narrative content and structure. The analysis of language texts permits an approach to the representation of this opposition in non-language cultural texts (such as visual art, space). Particular constructions of masculinity and femininity, and a number of gendered contrasts (pertaining to form, orientation, time, number, quality) are identified. Gender symbolism is linked to the themes of rain and fertility/ continuity, and analysed in political terms, according to the feminist materialist contention that, in non-class societies, gender opposition is potentially the impetus to social change. Gender(ing) is more fundamental to San cultural texts than has been, recognised, being present in a range of beliefs which are linked by their gender symbolism. I utilise a 'fertility hypothesis', derived from a reading of the ethnographies, in order to explain various elements of Southern African rock art, Well-preserved (thus relatively recent) paintings, principally from sites in the Drakensberg and south-western Cape, were selected. Features interpreted via this hypothesis include: images of humans, the motif of the thin red line fringed with white dots, 'elephants in boxes', therianthropic figures, and 'androgynous' figures, including the eland. The spatial organisation of the art, the significance of non-realistic perspectives, and the problem of the numerical male dominance of the art are also interpreted from this standpoint. The analysis permits critique, of the theorisation of gender and ideology in rock art studies, and of the biophysical determinism implicit in current rock art studies, in which attempts are made to explain many features of the art by reference to trance states, altered consciousness and neurophysiological constitution. Rain, rather than trance, is proposed as the central element of San ritual/religious practices. Finally, the treatment of (or failure to consider) gender(ing) in the archaeological record is situated in relatio.n to contemporary gender ideologies, in the contexts of archaeological theory and practice.

This thesis is based upon fieldwork carried out in the island of Apiao, in the archipelago of Chiloé, southern Chile. It is an ethnographic exploration of the way the small community of Apiao conceive of communication and interaction with both fellow human beings and supernatural creatures. The thesis describes details of every day life, with an emphasis on visiting as the main mode of social interaction. Through reciprocal hospitality the islanders enact balanced reciprocal exchange. Food and drink is offered and received; this is always returned in equal measure with a return visit. Visits between friends or neighbours are articulated according to a formal ritualistic etiquette based on asking. Balance is temporarily interrupted and small debts incurred when favors are asked. These must be reciprocated promptly. Momentary interruption of equilibrium perpetuates relations among people who describe themselves as being 'all the same'. Marriage equates to forming an independent, productive unit with a focus on inhabitants of households rather than on family in terms of decent or blood ties. Kinship terms are limited to the word mama and this refers to the grandmother, the focal role in raising children. Active memory as expression of love and care is what makes people related to each other. Kin ties must be kept active by constant love and care. Forgetful kin are in turn forgotten and slowly erased from memory. The thesis shows that religious beliefs are centered on exchange relationships with powerful entities that belong to the supernatural world. The dead and the miraculous San Antonio are powerful and ambivalent: they protect and help the living but can be revengeful and harmful if neglected by the living. Novenas are offered to the dead and the San Antonio in exchange for protection and miracles. Novenas represent a public and powerful ritual display of hospitality, enacting values of memory, solidarity and exchange.

Funded by Nellis Air Force Base (NAFB), my thesis research and analysis examined Native American knowledge of heritage foods and how diminished access to food resources has affected Native American identity and health. NAFB manages the Nevada Test and Training Range (NTTR), land and air space in southern Nevada, which includes Native American ancestral lands. During a research period of 3 months in the spring/summer of 2012, I interviewed members of Native American nations culturally affiliated with ancestral lands on the NTTR, the Paiute Indian Tribe of Utah (PITU) and the Bishop Paiute Tribe. My research included participant observation and 31 interviews with tribal members considered knowledge holders by tribal leaders. In dialogue with the literature of the anthropology of food, political economy, and Critical Medical Anthropology, my analysis focused on the role of heritage foods in everyday consumption, taking into account the economic, social, environmental, and political factors influencing heritage foods access and diet. My work explored the effects of structural forces and rapid changes in diet and social conditions on Native American health. I found shifts in concepts of food-related identity across ethnic groups, tribes, ages, and genders. I also found evidence of collective efforts to improve diet-related health at tribal and community levels. Through the applied aspects of my research, participants and their families had the opportunity to share recipes and food dishes containing heritage foods as a way to promote human health and knowledge transmission.

Thesis (MA (Afrikaans Cultural History))--University of Stellenbosch, 2001.
Elim, a mission station of the Moravian Church, was established in 1824. The settlement is situated 48 kilometres from the southern extreme of the African continent. Vogelstruiskraal farm, is a sparsely populated area, a unique community has developed where the congregation is the community and the community is the congregation. ...

Thesis (PhD (Public Management and Planning))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: Unless Africans and their leaders make a concerted effort to rid themselves of the harmful legacy of colonial spirituality by adopting new motives for living, entering into new relationships with themselves on the plane of beneficial values, Africa will not be able to escape the social, environmental, political and economic afflictions that currently beset her. The colonial forces that burst into Africa with violence from minds bent on foreign conquest were primarily driven by an ethos of covetousness that has come to characterize the existing international order. Stealing, not only of natural resources has continued side by side with the denuding of the very souls of people – as has happened so successfully in Africa – of their humanity. There is evidence that human existence has been beleaguered and governed by an unviable microphysical framework (mindset and spirituality). In the midst of what appears to be a bewilderingly dynamic, turbulent and complex world, this spirituality looms large, gaining a stronghold resulting in disconnectedness among self-worshipping humans and their environment. We now live in a world governed by a distructive innate iniquity that produces overwhelming inequity among humans and unprecedented damage in the natural environment that sustains us. This study draws from and connects the evidence provided by ancient history with current macro-physical endeavours to demonstrate that this micro-physicality still holds sway, albeit under various manifestations. Having been in a state of war with itself and its living environment, humanity has reached what observers have acknowledged as a crossroads. In the violence that has engulfed all humans since time immemorial, as evidenced in the co-existence of poverty and affluence, pandemics driven by a wide variety of illnesses, huge disparities in wealth within and between national economies, energy and environmental depletion and degradation that have earned us the unprecedented crisis of global warming, this crossroads has made itself very present. A particular kind of mentality and spirituality has taken us to this point. It is a spirituality that is obviously devoid and incapable of producing beauty of harmony and communion among us irrespective of our diversity, whether in race, culture, knowledge discipline or geographic space. The macro-physical condition we are experiencing cannot be viewed in isolation from the spirituality that produced it. We are now in an unsustainable world that must have been the fruit of an unsustainable spirituality. The answers to our global dilemma must fundamentally be sought not in any new technologies that emanate from the same mindset, but in a renewed mind and in a different pattern of spirituality. This study probes the dominant world mindest that directed the globally pervasive Western civilization and reviews some major historical and cultural trends that, it argues, have brought humanity to the zenith of its “world-hunt”-culture. This is a “world- hunt” of self-mutilation that manifested itself in Europe, the near-east, Asia and Africa over more than four millennia ago. The deforestation, land degradation, oppression of the poor, hunger, hatred that drives terrorist attacks, climate changes that drive natural disasters and the loss of species, are all the unmistakable bitter fruit of such a culture. It is a culture characterized and propelled by the absence of what this study coins as “aesthetic relational values”. This dominant mindset has strewn all over our globe various rule-based governance institutions characterized by an ethos of central control, manipulating people’s lives for self-centred gain. Though many of these institutions come in various garbs of apparent benevolence, faith-based, trade-based, knowledge/science-based and political governance bodies, all are adherents of the same worldview that is firmly grounded in a merciless and destructive pantheistic, and nature-worship belief system traceable to ancient Egypt. Many of these institutions, today, publicly claim to be proponents of sustainable development, the eradication of poverty and peace among the nations of the world, yet they are still clinging, esoterically, to a cosmological perspective of nature-worship that glorifies self-worship and disregards the well-being of others. The study contrasts this dominant spirituality with the Afrocentric one based on a knowledge system that propounds a belief in a compassionate and merciful Creator-God who is the source of all nature, including the human family, as illustrated in the daily lives of amaMbo peoples whose geographic origins are traced to ancient Ethiopia. As the former continues to make a nonentity of the Creator-God, Africans, realizing the spiritual bankruptcy of a self-glorification ethic that has polarised the people and ravaged their continent through rule-based institutions, are returning, in large numbers, to this knowledge system of their ancient fathers on which their social institutions of shared and consensus-based decision-making and governance, from the basic social unit as the family, to national political relations, were founded. In several encounters these patterns of spiritualities have produced unsavoury outcomes. In the Cape’s more-than-a-century long, bitter and protracted encounter between a branch of amaMbo called amaXhosa, that began with the seventeenth century arrival of the Western “world-hunt” culture through the Calvinist Dutch East India Company traders, Africa and the entire world have been provided, simultaneously, with indisputable evidence of the destructiveness of self-indulgent living on the one hand and the efficacy, on the other, of a relational aesthetic as a viable alternative out of the humanitarian and environmental crises that confront our globe. Views and principles regarding the harmonious living of life on earth have been advocated by many a great leader since antiquity. They have been vindicated in the lives of ancient Israelite patriarchs such as Abraham and Moses, who led his kinsmen out of the Egyptian bondage that lasted over four centuries; in the life of Tolstoy, who chose to be excommunicated from a society that regarded these principles with disdain; to that of Gandhi, on whom Tolstoy was a tremendous influence, and effectively applied them to unshackle a whole nation from British subjugation; and Dostoevsky, Tolstoy’s compatriot, who first referred to these as “aesthetic views”. These relational principles were embedded in the lifestyle of ancient Israel, lived and advocated later by the Jewish Rabbi called Jesus, whose very own people chose to shamefully murder Him rather that accept His teachings. These principles were taught, practised and handed down to His followers to influence humanity as never before. In their ancient setting these principles clashed with those of the pagan lifestyle of Egypt, Babylon, Medo-Persia, Greece and Rome, which culturally shaped the Western civilization that pervades our globe. The results were centuries of enslavements, dispossessions and persecutions. In the course of history pagan beliefs crept in and mingled with orthodox Jewish rites and worship, producing an adulterated Christianity and a plethora of what are known today as nature-based religions, which still uphold and advocate the individual gods to whom honour and worship is due rather than the Creator in the Hebrew and Afrocentric cosmologies. This study traces the effect of the absence of these relational values on the quality of the life of nations and their leaders. A remarkable trend and pattern characterized by self-mutilative living emerged among all such nations and people. Their efficacy and mutual beneficence, on the other hand, was unmistakable in societies such as that of amaXhosa, in their pre-colonial state in the Eastern Cape region of South Africa. As all of nature “groans” under the human self-mutilation caused by the impoverished spirituality in aesthetic relational values, this study argues that salvation lies in ibuyambo, the recalling of these under-appreciated relational values, and in ensuring the re-education of ourselves and our future leaders in them. The focus of the study is what these values are, the effect of their absence, how different they are to what are known as “social capital”, how they have been manifested and preserved in ancient African institutions such as the weekly memorial day of rest – the Sabbath in the creation narrative – in the lives of some individuals and people on our planet, particularly Africans and amaMbo, and the benefits they derived from respecting them. A vital observation in this study is that social systems that are driven by the motive of individual, corporate or national self-exaltation are invariably rooted in strife and discention. The conclusion is drawn that these under-appreciated relational values, aesthetic relational values, are not only a vital ingredient to the quest for and in all known facets of sustainability in development efforts, they hold the key to unlock the door to the mystery of “harmony” that has proven so elusive to individuals, families, communities, societies, nations and their governance systems. The study concludes, with Dostoevsky, that aesthetic relational values contain “a guarantee of tranquility” for all humanity and the natural environment that sustains them. The restoration, not only by all of Africa, of the lost spirituality of aesthetic relational values cherished by their ancient forebears, is key to the renewal of our world.
AFRIKAANSE OPSOMMING: under-appreciated relational values, and in ensuring the re-education of ourselves and our future leaders in them. The focus of the study is what these values are, the effect of their absence, how different they are to what are known as “social capital”, how they have been manifested and preserved in ancient African institutions such as the weekly memorial day of rest – the Sabbath in the creation narrative – in the lives of some individuals and people on our planet, particularly Africans and amaMbo, and the benefits they derived from respecting them. A vital observation in this study is that social systems that are driven by the motive of individual, corporate or national self-exaltation are invariably rooted in strife and discention. The conclusion is drawn that these under-appreciated relational values, aesthetic relational values, are not only a vital ingredient to the quest for and in all known facets of sustainability in development efforts, they hold the key to unlock the door to the mystery of “harmony” that has proven so elusive to individuals, families, communities, societies, nations and their governance systems. The study concludes, with Dostoevsky, that aesthetic relational values contain “a guarantee of tranquility” for all humanity and the natural environment that sustains them. The restoration, not only by all of Africa, of the lost spirituality of aesthetic relational values cherished by their ancient forebears, is key to the renewal of our world. op ons globale dilemma moet fundamenteel nie in enige nuwe tegnologieë gesoek word wat uit hierdie selfde geestesingesteldheid voortvloei nie, maar in ’n hernude sienswyse en in ’n ander spiritualiteitspatroon. Hierdie studie ondersoek die dominante wêreldingesteldheid wat die globaal omvattende Westerse beskawing gerig het en hersien ’n aantal belangrike historiese en kulturele neigings wat, volgens die argument, die mensdom tot by die toppunt van sy “wêreld-jag”-kultuur gebring het. Dit is ’n “wêreld-jag” van selfverminking wat sigself meer as vier millennia gelede in Europa, die Nabye Ooste, Asië en Afrika gemanifesteer het. Die ontbossing, grondagteruitgang, onderdrukking van die armes, hongersnood, haat wat terroriste-aanvalle aangedryf het en klimaatsveranderings, wat natuurrampe en die verlies van spesies laat toeneem het, is almal die onmiskenbare bitter vrugte van so ’n kultuur. Dit is ’n kultuur wat gekenmerk en voortgestu is deur die afwesigheid van wat hierdie studie “estetiese relasionele waardes” noem. Hierdie dominante ingesteldheid het verskeie reëlgebaseerde regeringsinstellings wat gekenmerk word deur ’n etos van sentrale beheer en die manipulering van mense se lewens vir selfgesentreerde gewin oor ons hele wêreld versprei. Hoewel baie van hierdie instellings in verskeie gewade van skynbare welwillendheid - geloofgebaseerde, handelsgebaseerde, kennis/wetenskapgebaseerde en politieke bestuursliggame - voordoen, is almal aanhangers van dieselfde wêreldbeskouing wat stewig in ’n genadelose en destruktiewe panteïstiese en natuuraanbidding-geloofstelsel gevestig is wat na antieke Egipte terugvoerbaar is. Baie van hierdie instellings maak vandag in die openbaar daarop aanspraak om voorstanders van volhoubare ontwikkeling, die uitwissing van armoede en vrede onder die nasies van die wêreld te wees, terwyl hulle nog, esoteries, vasklou aan ’n kosmologiese perspektief van natuuraanbidding wat selfverheerliking aanprys en die welsyn van ander verontagsaam. Die studie kontrasteer hierdie dominante spiritualiteit met die Afrosentriese siening wat op ’n kennissisteem gebaseer is, wat ’n geloof in ’n barmhartige en genadige Skeppergod voorstel wat die bron van alle natuur, met inbegrip van die menseras, is, soos blyk uit die daaglikse lewens van amaMbo-mense wie se geografiese oorsprong na antieke Ethiopië teruggevoer kan word. Terwyl die eersvdermelde steeds die niebestaan van die Skeppergod voorstaan, keer Afrikane – met die besef van die spirituele bankrotskap van ’n selfverheerlikende etiek wat mense gepolariseer het en hulle kontinent deur reëlgebaseerde instellings verniel het - in groot getalle terug na hierdie kennissisteem van hul voorvaders waarop hul sosiale instellings van gedeelde en konsensusgebaseerde besluitneming en regering, vanaf die basiese sosiale eenheid as die familie tot by nasionale politieke verhoudings¸ gevestig is. Hierdie patrone van spiritualiteite het in verskeie gevalle tot onaangename uitkomste gelei. In die Kaap se meer as ’n eeu lange, bittere en langdurige botsing tussen ’n tak van amaMbo bekend as amaXhosa, wat met die 17de-eeuse aankoms van die Westerse “wêreld-jag”-kultuur deur die Calvinistiese Nederlandse Oos-Indiese Kompanjie-handelaars begin het, is Afrika en die hele wêreld terselfdertyd voorsien van onbetwisbare bewys van die vernielsug van gemaksugtige lewe aan die een kant en, aan die ander kant, die doeltreffendheid van relasionele estetika as ’n lewensvatbare alternatief uit die humanitêre en omgewingskrisisse wat ons wêreld in die gesig staar. Sienswyses en beginsels omtrent ’n harmonieuse lewenswyse op aarde is al sedert die vroegste tyd deur vele groot leiers bepleit. Dit is gehandhaaf in die lewens van antieke Israelitiese patriage soos Abraham en Moses, wat sy stamverwante uit die Egiptiese slawerny van meer as vier eeue gelei het; in die lewe van Tolstoi, wat verkies het om verban te word uit ’n gemeenskap wat hierdie beginsels met minagting bejeën het; in dié van Gandhi, op wie Tolstoi ’n geweldige invloed gehad het, wat hierdie beginsels effektief toegepas het om ’n hele nasie van Britse onderwerping te bevry; en Dostojewski, Tolstoi se landgenoot, wat die eerste keer daarna as “estetiese sienswyses” verwys het. Hierdie relasionele beginsels is vasgelê in die lewenstyl van antieke Israel, en later uitgeleef en verkondig deur die Joodse Rabbi genaamd Jesus, wie se eie mense verkies het om Hom skandelik te vermoor eerder as om sy leringe te aanvaar. Hierdie beginsels is onderrig, beoefen en aan Sy volgelinge oorgedra om die mensdom te beïnvloed soos nog nooit tevore nie. Hierdie beginsels het in hulle antieke opset gebots met dié van die heidense lewenstyl van Egipte, Babilon, Medo-Persië, Griekeland en Rome, wat die Westerse beskawing wat oor die wêreld versprei is kultureel gevorm het. Die resultate was eeue van slawerny, onteienings en vervolgings. Met verloop van die geskiedenis het heidense gelowe ingesypel en met die Joodse rites en aanbidding vermeng, wat gelei het tot ’n verknoeide Christendom en ’n oorvloed van wat vandag as natuurgebaseerde gelowe bekend staan, wat steeds die individuele gode aanhang en verkondig aan wie eer en aanbidding toekom, eerder as die Skepper in die Hebreeuse en Afrosentriese kosmologieë. Hierdie studie belig die afwesigheid van hierdie relasionele waardes in die gehalte van die lewe van nasies en hulle leiers. ’n Merkwaardige verloop en patroon wat gekenmerk word deur ’n selfverminkende lewenswyse het by al hierdie nasies en mense te voorskyn getree. Hulle doeltreffendheid en wedersydse liefdadigheid is, aan die ander kant, onmiskenbaar in gemeenskappe soos dié van die amaXhosa, in hul voorkoloniale staat in die Oos-Kaapse streek van Suid-Afrika. Terwyl die hele natuur “kreun” onder die menslike selfverminking wat deur die verarmde spiritualiteit in estetiese relasionele waardes veroorsaak word, argumenteer hierdie studie dat die redding lê in ibuyambo, die herroeping van hierdie onderwaardeerde relasionele waardes, en deur seker te maak dat ons onsself en ons toekomstige leiers daarin heropvoed. Die studie konsentreer op wat hierdie waardes is, die uitwerking van die afwesigheid daarvan, hoe dit verskil van wat as “sosiale kapitaal” bekend staan, hoe dit in antieke Afrika-instellings soos die weeklikse gedenkdag van rus – die Sabbat in die skeppingsverhaal - gemanifesteer en bewaar is in die lewens van party individue en mense op ons planeet, veral Afrikane en amaMbo, en die voordele wat hulle trek uit die nakoming daarvan. ’n Belangrike waarneming in hierdie studie is dat sosiale stelsels wat deur die motief van individuele, korporatiewe of nasionale selfverheffing aangedryf word, sonder uitsondering aan onenigheid en verdeeldheid gekoppel is. Die gevolgtrekking word gemaak dat hierdie onderwaardeerde relasionele waardes, estetiese relasionele waardes, nie slegs ’n noodsaaklike onderdeel in die soeke na en in alle bekende fasette van volhoubaarheid in ontwikkelingspogings is nie, maar dat hulle die sleutel is tot die ontsluiting van die misterie van “harmonie” wat so ontwykend vir individue, families, gemeenskappe, samelewings, nasies en hul regeringstelsels geblyk het. Die studie kom, saam met Dostojewski, tot die gevolgtrekking dat estetiese relasionele waardes ’n “waarborg van kalmte” bevat vir die hele mensdom en die natuurlike omgewing wat ons onderhou. Die herstel deur meer as net die hele Afrika van die verlore spiritualiteit van estetiese relasionele waardes wat deur hulle antieke voorgeslagte gekoester is, is die sleutel tot die vernuwing van ons wêreld.

El presente estudio se centra sobre el análisis de la creencia en la bilocación registrada en el área centro-meridional de Cerdeña. Sobre la base de los datos recogidos en el curso de un trabajo de campo, describo la creencia según la cual ciertas personas culpables frente a la comunidad eran condenadas en vida a salir en espíritu como si fuesen almas en pena ante mortem. Los protagonistas de esta creencia eran los ricos propietarios cuyas culpas eran principalmente las de haber explotado al pobre sin medios para defenderse, la avaricia, la práctica de la usura, la incorporación de tierras de manera ilícita y deshonesta y los abusos contra las sirvientes. Con este trabajo se intenta analizar la creencia en la bilocación de los ricos terratenientes sobre la base de las afirmaciones directas de los informantes e interlocutores entrevistados. A través de sus relatos fue posible describir la figura del condenado en su preciso contexto, que remonta a mediados del siglo pasado. El análisis de los acontecimientos políticos y económicos que caracterizaron la historia de la isla principalmente en los últimos tres siglos, permitió entender la creencia como una forma precisa de contestación hacia los cambios traumáticos impuestos por la política reformista de los Saboya, dirigida a la abolición de los usos comunitarios de amplias porciones de tierra. La nueva clase social de propietarios que surgió de la aplicación de las nuevas leyes acumuló posesiones practicando abusos que provocaron una desaprobación generalizada, con rebeliones e insurrecciones. Asimismo, relacionando la condena del propietario explotador con ciertas formas de regulación social características de las zonas más centrales de la isla, logré entender de manera más compleja el principio de causa y efecto que rige la estructura conceptual, en que la condena encuentra su coherencia y racionalidad específica. Comparando la creencia en la bilocación del rico terrateniente con otras creencias en que el tema de la salida del alma es central logré destacar sus peculiaridades, y la forma como se constituye en un vehículo de significados cuya complejidad indica en los portadores de estas creencias, un alto nivel de conciencia de si mismo y de sus derechos, garante de una dignidad que sigue siendo percibida como inviolable.

This research investigates particular ways that memorialising and mourning can be made manifest through public commemorative objects and spaces such as memorials and through smaller scale personal mementos. It also examines ways that these physical reminders can act as repositories and markers for memory, and as metaphors for identity. In particular the research is focussed on Traditional Southern Italian customs, reflecting on the ways that keepsakes and the cenotaph can provide allegories for declining cultural practices of Southern Italian migrants in Australia. The data collected for this thesis is based partly on participant observation, and on informal conversations with migrants from Southern Italy, regarding their funerary practices and stories told about the rural areas left behind in Italy. Research of visual and published material in the area of memorialising and memorial object are examined in order to gain an understanding of the language of death. The thesis also examines the use of Catholic religious objects in what anthropologist Per Binde has coined 'transactional acts', during supplication and remembrance and during times of mourning. An exploration of memorial and memento objects, by contemporary practitioners including Christian Boltanski, Lindy Lee, Julie Blyfield and Maya Lin has also been included. Inclusion of contemporary artists reflects on how memorials continue to play an important role in today's society as well as being integral in reflecting identity and maintaining connections with the past. Investigation of this genre is expressed through the research document and a body of studio-based research connected to the traditions of Memorialising. The studio research is expressed in the exhibition 'In Black' through the language of Catholic religious objects, memory boxes, personal mementos and cultural signifiers in wax, metal, and installation. These works, as time capsules are filled with significant representations of individuals and events that evoke memories through depictions of life, significant places and words descriptive of time and place.

This ethnography re-elaborates omertà as something more than a code of honor enforced through an oath of secrecy among members of the Neapolitan camorra and ordinary underemployed individuals in their midst. On appearance, this study is a fetishized and even eroticized search for determinacy or "meaning" performs what Sedgwick (1997) calls "strong theory" or a hermeneutics of suspicion bent on exposure. Having arrived, it seems, at the center of determinacy, the ethnography hints at now being able to tell the "real" story of the camorra and omertà. However, the stories it tells along the way take the camorra and omertà as not only "real", concrete objects (institution and code, respectively), but also (and primarily) their scattered, radial effects/affects in the surrounding zone where the the camorra and ordinary Neapolitans make contact. These stories do not sum these fragments up as omertà's constituent parts with the goal of capturing them in a singular, sovereign, minimalist and generalizing "conceptual economy". Rather, they maintain contact with the everyday grain in which these fragments are embedded. This ethnography takes omertà as a part of everything rather than an objectifiable, identifiable thing. It tracks its livelihood across various domains and registers, everywhere all the time in everyday life for ordinary individuals living in the zone of contact with the camorra. It loiters in this zone where scarce resources, fierce competition, volatile power balances and unreliable state authority render day-to-day life particularly indeterminate. It participates in the practices of negotiating personal livelihood under such constraints--practices that ordinary individuals call the art of making do. This ethnography follows and engages individuals as they perform the art of making do. It pays simultaneous attention to that art's aesthetic, economic and affective dimensions by looking specifically at the moral/political economy of two potent popular performance genres, the sceneggiata and its contemporary descendant, neomelodica music. It finds that for ordinary Neapolitans affects and interests are inextricably intertwined in shared sensibilities, in popular style, and more broadly in the aesthetics of everyday life. It finds that this everyday aesthetics is bound in complex ways to its excessive limit, the camorra. These accounts describe this complex bond as an affective community.
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What would life have been like for a child growing up in Rome or in any part of Italy during the first three centuries AD? The answer to such a question is not straightforward. How does one determine that someone was a 'child'? Was this child male or female? To what social class did this child belong? 'What position did his or her parents hold in the community? Were his or her parents alive? A series of equally complex questions must therefore be addressed before the first, seemingly simple question can be approached. The reconstruction of Roman childhood can be an arduous task because, although it is known that children were very visible in both public and private life, the remaining material that records the existence of children during this time was often not created with children in mind. Nor was it produced for the purpose of describing the characteristics of Roman childhood. There IS no material In existence created by children themselves such as diaries , poems, stories, letters or paintings that · give any indications of how children themselves perceived their world. Children appear in literary texts, papyri, art, funerary inscriptions and the law code. This type of evidence was created by adults, not for ch~ldren , but for themselves and hence also reflects adult preoccupations and concerns.

The American Revolution and its aftermath posed the greatest challenge to the institution of slavery since the first Africans landed in Jamestown. Revolutionary defenses of the natural equality of man provided ammunition for generations of men and women opposed to racial subordination while the ideological strains of the struggle sounded the death knell for slavery in Northern states and led significant numbers of Southerners to question the morality and safety of slaveholding. Most importantly, the bloody and chaotic war in the South provided an unprecedented opportunity for slaves to challenge their bondage as tens of thousands of black men and women fled to the British, the swamps, or the relative anonymity of the cities. In examining the “reconstruction” of Southern slavery in the post-Revolutionary decades, Merging social, military, and economic history, "Origins of the Old South" examines how, in the attempt to rebuild their society from the ravages of war, black and white Southerners together created the new and historically distinct slave society of the “Old South.” The first two chapters of the dissertation demonstrate how the struggle to contain the disorders of a civil war amongst half a million enslaved African-Americans transformed the Southern states—the scene of the war’s bloodiest fighting after 1778—into a crucible in which men, land, and debt melted into capital. State governments redistributed thousands of slaves and millions of acres of land to purchase supplies and raise troops from within a weary populace; the estates of many of the South’s most important planters, comprising roughly ten percent of the region’s real and personal wealth, were confiscated and sold at auction at a fraction of their value; and wartime prestige coupled with the departure of prominent loyalists allowed a legion of “new men” to come into control of the new state governments. The result was the ascendance of a new class of merchant planters, who pushed the locus of Southern development inland, and major changes in the contours of black life in the region. The remaining three chapters of the dissertation examine these twinned consequences of the Revolution over the following three decades. Chapter three follows the experience of enslaved men and women after the war, tracing their movement throughout the Atlantic World and across the boundary between slavery and freedom during the conflict. Chapter four then looks at the impact of the region's ill-fated antislavery push during and immediately after the war, while chapter five shows how early national state governments drove slavery's expansion and closed the revolutionary moment in the process.

This thesis explores the construction of social identity through aspects of dress and personal appearance, using mortuary data from Latial Phase II (c.900-770 BeE) at the central Italian cemetery of Osteria dell'Osa. I investigate the strength of the biological basis for gender identities by examining the connection of objects of dress and personal ornament to individuals of known sex. The outcomes of this process are used to inform cautious inference of social gender where sex is unknown or uncertain. I then examine how other social identities were reflected and maintained through dress, and how these might have been predicated on gender. The diachronic approach adopted in this thesis allows examination of local social change at the threshold of the wider transformation that saw the beginnings of aristocratic society in Latium in Phase III. Unusual mortuary treatment of select individuals is also examined for evidence of rare social identities that might be based on status, ethnicity or marginalisation. Throughout the thesis, statistical analysis is supplemented by spatial analysis with the aim of identifying kinship-based patterning of ornament types. Reconstruction of complete costumes is impossible from the extant evidence, but regional and foreign comparanda identified for many types allow speculation on the ways many ornaments might have been worn. Such comparanda also illuminate cultural similarities that help situate the society of Osteria dell'Osa in its broader Iron Age context. Finally, this thesis aims to demonstrate how the challenges of using published data can be overcome to show how social identities were reconstructed in death through dress.

In Africa we are confronted daily with a society that has lost its moral fibre, resulting in seemingly endless problems in the educational sector. Universities have the special task of promoting the humanities and applying social values and the social relevance in their teaching, which should lead to effective learning and an improvement in the quality of learning. Neither the written text (Hebrew Bible) nor the archaeological discoveries have provided us with sufficient information on certain Israelite practices and customs. Africa has traditions that need to be respected. A study of oral traditions may provide a supplementary, or perhaps alternate, view. A comparative study between Lemba and proto-Israelite customs and beliefs indicates that there is yet another group whose customs and rituals correspond to a great extent with those of the proto-Israelites. It is comparison in aid of cross-cultural interpretation, as is now forcefully stated in more recent studies in religion.
Department of Biblical and Ancient Studies

The main purpose of my thesis is to understand, from the perspectives of Southern Sudanese themselves, their resettlement experiences in Australia, to provide knowledge about how their experiences of exile reshape their thinking of home, place, identity, gender roles, and traditional practices, to explore the extent of their resettlement and integration into Australian society, and to inform policy on the resettlement of refugees and the settlement services offered to them. The thesis explores the range of interactions and relationships among Southern Sudanese and between them and their Australian hosts. It demonstrates how these interactions and relationships shaped and reshaped the Southern Sudanese sense of identity and belonging in resettlement in Australia. The thesis also provides insights into the relationships between the war that forced them out of their homeland, their flight, life in refugee camp or in exile, and how these affected their ability to resettle. To understand these, I have listened to how they described their lives before and during the war, while seeking refuge, and of their present and future life in Australia. From this I will show how they reproduce and maintain some aspects of their culture within the context of the Australian society, as well as how they are adapting to some aspects of life in that society. In this thesis I also explore the concepts of place, home and identity. In order to understand these concepts and how fluid they are in the current transnational era, I follow Thomas Faist’s (2000) thinking about the causes, nature and the extent of movement of international migrants from poorer to richer countries (also Cohen 1997; Kaplan 1995; Appadurai 1995). Faist in particular examines the process of adaptation of newcomers to host countries and the reasons why many migrants continue to keep ties to their home or place of origin. These ties, according to Faist, link transnational social spaces which range from border-crossing families and individuals to refugee diaspora. In this, I argue that resettlement involves complex interactions between newly arrived Southern Sudanese and members of Australian society. These complex interactions include firstly an array of social interactions occurring between Southern Sudanese and the staff of support organisations delivering settlement services to them. I show how the Southern Sudanese perceived the services they receive vis-à-vis the staff’s perceptions of Southern Sudanese as recipients of their services. Secondly they include various kinds of social interactions, relationships and networks among the Southern Sudanese and between them and members of Australian society through making friendships, home visitations, joining social and cultural clubs, and becoming involved in professional associations and churches which are predominantly Australian. I show how these social relations and networking are being enacted and maintained and/or fall apart over time. I ascertain whether these relationships have enhanced their resettlement or not. Thirdly, the thesis shows the impact of a shift in gendered roles and intergenerational conflicts between parents and children on family relationships and how these in turn affect their actual settlement. This thesis is based on these themes and on the analysis drawn from detailed qualitative ethnographic research which I conducted over a period of fourteen months between January 2006 and March 2007 and from the literature. In keeping with the traditions of ethnographic fieldwork practices, I carried out structured and unstructured in-depth interviews and Participant Observation of informants during the fieldwork. The subjects of this thesis are the Southern Sudanese refugees who resettled in South Australia and some staff of organisations which delivered settlement services to them. The fundamental questions which these ethnographic explorations attempt to answer are how do the Southern Sudanese experience resettlement in Australian, interact with members of their host society, construct their identities in relation to their notions of home and place, and negotiate shifting gender roles and relationships in the family. I show how their previous life experiences in Southern Sudan, their plight, their flight from war, their life in refugee camps and/or in refugee settings in other countries, their personal socio-economic and historical backgrounds, have affected their resettlement in Australia. I also explore their current and ongoing relations with their homeland and other Southern Sudanese diaspora and show how this perpetuates their identity as Southern Sudanese. I argue that success or failure in resettlement hinges mostly on the Southern Sudanese ability or inability to understand and speak the English language, their access to employment and stable housing, relationships with Australians, and the quality and quantity of settlement services which they access and receive. I assert that the interplay between/among these factors have combined to influence significantly the settlement processes and the extent of integration of Southern Sudanese into Australian society. Furthermore, I assert that these factors are inseparable and need to be examined and explained in relation to one another as they tend to be interwoven into the daily life experiences of Southern Sudanese.
http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1373733
Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2009

The main purpose of my thesis is to understand, from the perspectives of Southern Sudanese themselves, their resettlement experiences in Australia, to provide knowledge about how their experiences of exile reshape their thinking of home, place, identity, gender roles, and traditional practices, to explore the extent of their resettlement and integration into Australian society, and to inform policy on the resettlement of refugees and the settlement services offered to them. The thesis explores the range of interactions and relationships among Southern Sudanese and between them and their Australian hosts. It demonstrates how these interactions and relationships shaped and reshaped the Southern Sudanese sense of identity and belonging in resettlement in Australia. The thesis also provides insights into the relationships between the war that forced them out of their homeland, their flight, life in refugee camp or in exile, and how these affected their ability to resettle. To understand these, I have listened to how they described their lives before and during the war, while seeking refuge, and of their present and future life in Australia. From this I will show how they reproduce and maintain some aspects of their culture within the context of the Australian society, as well as how they are adapting to some aspects of life in that society. In this thesis I also explore the concepts of place, home and identity. In order to understand these concepts and how fluid they are in the current transnational era, I follow Thomas Faist’s (2000) thinking about the causes, nature and the extent of movement of international migrants from poorer to richer countries (also Cohen 1997; Kaplan 1995; Appadurai 1995). Faist in particular examines the process of adaptation of newcomers to host countries and the reasons why many migrants continue to keep ties to their home or place of origin. These ties, according to Faist, link transnational social spaces which range from border-crossing families and individuals to refugee diaspora. In this, I argue that resettlement involves complex interactions between newly arrived Southern Sudanese and members of Australian society. These complex interactions include firstly an array of social interactions occurring between Southern Sudanese and the staff of support organisations delivering settlement services to them. I show how the Southern Sudanese perceived the services they receive vis-à-vis the staff’s perceptions of Southern Sudanese as recipients of their services. Secondly they include various kinds of social interactions, relationships and networks among the Southern Sudanese and between them and members of Australian society through making friendships, home visitations, joining social and cultural clubs, and becoming involved in professional associations and churches which are predominantly Australian. I show how these social relations and networking are being enacted and maintained and/or fall apart over time. I ascertain whether these relationships have enhanced their resettlement or not. Thirdly, the thesis shows the impact of a shift in gendered roles and intergenerational conflicts between parents and children on family relationships and how these in turn affect their actual settlement. This thesis is based on these themes and on the analysis drawn from detailed qualitative ethnographic research which I conducted over a period of fourteen months between January 2006 and March 2007 and from the literature. In keeping with the traditions of ethnographic fieldwork practices, I carried out structured and unstructured in-depth interviews and Participant Observation of informants during the fieldwork. The subjects of this thesis are the Southern Sudanese refugees who resettled in South Australia and some staff of organisations which delivered settlement services to them. The fundamental questions which these ethnographic explorations attempt to answer are how do the Southern Sudanese experience resettlement in Australian, interact with members of their host society, construct their identities in relation to their notions of home and place, and negotiate shifting gender roles and relationships in the family. I show how their previous life experiences in Southern Sudan, their plight, their flight from war, their life in refugee camps and/or in refugee settings in other countries, their personal socio-economic and historical backgrounds, have affected their resettlement in Australia. I also explore their current and ongoing relations with their homeland and other Southern Sudanese diaspora and show how this perpetuates their identity as Southern Sudanese. I argue that success or failure in resettlement hinges mostly on the Southern Sudanese ability or inability to understand and speak the English language, their access to employment and stable housing, relationships with Australians, and the quality and quantity of settlement services which they access and receive. I assert that the interplay between/among these factors have combined to influence significantly the settlement processes and the extent of integration of Southern Sudanese into Australian society. Furthermore, I assert that these factors are inseparable and need to be examined and explained in relation to one another as they tend to be interwoven into the daily life experiences of Southern Sudanese.
Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2009

This study investigates the role of initiation schools in the identity formation of Southern Ndebele adolescent boys. The subsequent influence of initiation schools on scholastic achievement was also researched. A qualitative research method was used to give a scientific support to the findings made in literature. Interviewing and interview schedules were employed as data-collecting techniques. Interviews were conducted with 10 initiates from the Ndzundza and the Manala initiation schools. The positive outcomes of this research can, however, not be generalised, but rather indicate possible tendencies that initiation schools play a significant role in the identity formation of Southern Ndebele adolescent boys.
Psychology of Education
M. Ed. (Psychology of Education)

Text has abstracts in English and isiNdebele languages
This study focused on the naming and praises of amasokana (initiates) among the South African amaNdebele during and after the initiation process. An explanation is offered as to why amasokana of amaNdebele use Sepedi names instead of isiNdebele names during their transition from boyhood to manhood. Using critical language awareness, this study examined names and praises based on the cultural and traditional poetic forms recited by the amasokana during their homecoming ceremonies when they are introduced to their community by their post-initiation names. This is a case study that made use of interviews and observations as instruments to acquire data about the naming practices and praises of the amasokana of the amaNdebele. The research aims to make a meaningful contribution to the recording and preservation of the indigenous names of amasokana and their praises for posterity and to sustain cultural identity and the quintessential elements of humanity.
Irhubhululo leli linqophe ekuthiyweni kwamabizo kanye neembongweni zamasokana wamaNdebele eSewula Afrika ngesikhathi nangemva kwengoma. Isendlalelo siqale khulu ekutheni kubayini amasokana wamaNdebele asebenzisa amabizo weSepedi esikhundleni samabizo wesiNdebele ngesikhathi lokha nakasuka ebusaneni aya ebudodeni. Kilelirhubhululo, kuhlolwe amabizo kanye neembongo ngokuqalisa eendleleni ezibukondlo zangokwesiko kanye nomkhuba wokubonga kwamasokana nakagodukako lokha nakazazisa ngamabizo wabo wobusokana. Ngalokho- ke amabizo wendabuko wamasokana kanye neembongo kufanele kurekhodwe, kubulungwe ukuze kubulungwe ubunjalo besiko kanye neengcenye eziqakathekileko zobuntu.
African Languages
M.A. (African Languages)

This qualitative research aims to present students' beliefs about the role that culture plays in language learning and to understand their responses towards the use of authentic multi-media materials. Based on the results of the study, this dissertation describes the impact that authentic multi-media materials had on students' cultural knowledge and their overall language learning experience. The implications discussed in this study are based on students' responses and are relevant to foreign language instructors who are interested in the areas of culture teaching, authentic multi-media materials, students' perspectives, and autonomous learning. In particular, the dissertation presents a link between authentic multi-media materials and motivation based on Ryan and Deci's Self-Determination Theory (2000). The results found in this study suggest that authentic multi-media materials are resources that could be utilized in the early stages of instruction in order to capitalize on students' inherent interest in the Italian culture, which in turn serves to motivate students to persist in their language study.
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This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is similar to African cultures, more specifically, to that of the Lemba. However, a comparison between the cultures of early Israel and those of certain African tribes is not the primary objective in this case. This project is neither an anthropological study nor does it intend to mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be subsidiary to the point of contingence between their culture and Old Testament customs and traditions, and how this information affects the interpretation of the Old Testament and its teaching in Africa. A number of comparisons between the early Israelite religion as reflected in the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is employed in the field work, the greatest part of the data on religious perspectives and practices is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also deductive. The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the outcomes in this thesis may take this debate a step further. Their claims make them special and extremely interesting to study from the point of view of oral cultures. Their oral culture is constitutive of their world-view and self-understanding or identity. It incorporates the role of oral traditions, history and historiography and parallels are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality and inscripturation of traditions, yielding valuable information on what may have happened in the developent of traditions in Israel, are also attended to in this project. Nevertheless, this project is primarily a search for the understanding and relevance of the Old Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which the very strands of religion among the Lemba and early Israel are constitutive for teaching Old Testament Studies in present-day African cultures (and perhaps elsewhere).
Biblical and Ancient Studies
D. Litt. et Phil. (Biblical Studies)

This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is similar to African cultures, more specifically, to that of the Lemba. However, a comparison between the cultures of early Israel and those of certain African tribes is not the primary objective in this case. This project is neither an anthropological study nor does it intend to mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be subsidiary to the point of contingence between their culture and Old Testament customs and traditions, and how this information affects the interpretation of the Old Testament and its teaching in Africa. A number of comparisons between the early Israelite religion as reflected in the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is employed in the field work, the greatest part of the data on religious perspectives and practices is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also deductive. The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the outcomes in this thesis may take this debate a step further. Their claims make them special and extremely interesting to study from the point of view of oral cultures. Their oral culture is constitutive of their world-view and self-understanding or identity. It incorporates the role of oral traditions, history and historiography and parallels are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality and inscripturation of traditions, yielding valuable information on what may have happened in the developent of traditions in Israel, are also attended to in this project. Nevertheless, this project is primarily a search for the understanding and relevance of the Old Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which the very strands of religion among the Lemba and early Israel are constitutive for teaching Old Testament Studies in present-day African cultures (and perhaps elsewhere).
Biblical and Ancient Studies
D. Litt. et Phil. (Biblical Studies)