This thesis documents and discusses the production of a film about the Gule Wamkulu Mask Dance, in the village of Mzonde, in the area of traditional authority of Nkanda, Malawi. Through an Ubuntu framework of place-based epistemology, critical race theory and the principles of Indigenous research, I describe my journey of self-reflection about what it means to be Caá-Poré Cafuzo and how I came to understand belonging in the context of diasporic, Black and Indigenous relationships and governance. / Graduate

Philosophiae Doctor - PhD / Parenting practices play a significant role in the raising healthy functioning children. Traditionally, Black African families have had their own way of parenting their children, like all other cultural groups. However, few guidelines have been developed and recorded regarding their parenting practices. Most available parenting practices guidelines have been developed from a Western perspective. The purpose of this study was to explore the indigenous parenting practices of Black African families, with the aim of developing indigenous parenting practices guidelines for parents and caregivers, including grandparents in the Makhuduthamaga Municipality of the Sekhukhune district. The theoretical framework underpinning this study is an Afrocentricity, which focuses on reclaiming African practices. A qualitative research method was used, guided by a case study research design. The researcher used purposive sampling to select a sample of 52 participants from six villages in the Makhuduthamaga Municipality of the Sekhukhune Districts, in Limpopo Province. The participants recruited were grandparents, traditional leaders and three age categories of parents. The number of participants were as follows: 18 parents, 29 grandparents, and 5 traditional leaders. Participation in the study was voluntary, while confidentiality and anonymity was maintained. Participants were thoroughly informed about the study, and offered their by signing the relevant consent forms.

Submitted in partial completion for the degree of PHD in Community Psychology in the University of Zululand, 2006. / HIV/AIDS is the current century's challenge that stares humanity in the eye. The socio-political, economic, spiritual and philosophical dimensions of our society have to face up to this challenge. This brings one to the conclusion that HIV/AIDS is a national disaster and should be dealt with as such. In other words, interventions geared towards combating this epidemic should address all the spheres mentioned above. The main purpose of this study then was to investigate the role of indigenous healers in combating HIV and AIDS. The rationale for looking at the role of indigenous healers was to ensure that their role is highlighted for a joint effort that is necessary for the advocacy, awareness, education, care and medical intervention which is necessary to combat the HIV/AIDS crisis. This challenge goes as far as involving non-medical professionals and stakeholders in the fight against HIV/AIDS. Focus group interviews and individual interviews were conducted with indigenous healers in the Gauteng and North West provinces. The results were analysed thematically. The results are presented in relation to the questions which were posed. The results reflected that traditional healers have demonstrated that they can make a very important contribution to the treatment of HIV/AIDS. However, they feel that they are not receiving a fair opportunity to demonstrate their knowledge and expertise in treating HIV and AIDS. They also lack support from the public, from government policy, and from the modem medical fraternity. There have been efforts by the Minister of Health to incorporate traditional healing and traditional medicine as part of a holistic approach to the treatment and containment of HIV. This strengthens holistic health care ensuring the advocacy, awareness, education, care and medical intervention which is necessary to combat the HIV/AIDS crisis. Traditional healers need support and recognition from the public, the government and the modem medical fraternity. It was also evident from the results that the indigenous healers were very willing to co-operate with biomedical practitioners as shown in the statement below. Traditional healers reported that they did not routinely test their patients for HIV as they had no means of doing that. They were legally required to send their patients for testing through modem medical procedures. Most healers also said that they preferred their patients to be checked using modem medicine, and thereafter they would treat them accordingly. This is because they currently relied only on their ancestors to show them when the patient was positive. What is important to note is that these healers said that the disease was not presented to their bones as HIV/AIDS, but that they were only shown the known symptoms of HIV and then were able to deduce that the person was HIV positive.

In Ecuador the traditional indigenous justice has been practiced alongside with the national justice since the conquest in the 16th century. As of 1998 it is legally recognized by the state through the ratification of the Indigenous and Tribal Peoples Convention C169 and the subsequent adoption of a new constitution. Since then the rights of the indigenous peoples have been further developed by the adoption of Ecuador’s present constitution in 2008. In this thesis the indigenous justice is examined from a human rights perspective and especially the responsibility of the Ecuadorian state in guaranteeing the human rights of its indigenous citizens is discussed.In order to collect empirical material for the thesis a field study was carried out in the Andean region of Ecuador. Individuals with knowledge of, and experience in, the indigenous system of justice were interviewed in primarily the capital Quito and in the indigenous Kichwa-village Apatug.The findings from the field study give an understanding of how the indigenous justice is practiced among the indigenous people Kichwa today and the cultural values that support it. The field study also shows that the Ecuadorian state is not succeeding in guaranteeing the human rights within the indigenous justice. Especially the failure of protecting its citizens from corporal punishments is a violation of human rights.

In Canada, the literature regarding First Nations people’s experiences with dementia is sparse, as is the literature relating to the health and wellness of Indigenous dementia caregivers. Colonization has imposed physical, psychological and structural disadvantages on Indigenous communities that impact the family’s ability to provide informal dementia care. The First Nations senior population is growing rapidly and there is a pressing need to gather knowledge about the unique needs of First Nations informal dementia caregivers. This doctoral research seeks to contribute to the growing body of literature on this vitally important topic. This thesis reports the findings from my PhD research study, which was conducted in collaboration with the Nuu-Chah-Nulth Tribal Council, and with generous support from the Nuu-Chah-Nulth community. Using an Indigenous storytelling research method, the study explored the following questions: What are the experiences of Nuu-Chah-Nulth First Nations dementia caregivers? What support services do caregivers access and what services do they perceive are lacking? Nine Nuu-Chah-Nulth caregivers shared their experiences providing support and care to a family member with memory loss, and their perspectives on memory care resources. Interviews were conducted in various locations within the Nuu-Chah-Nulth territories to gather the caregiver’s knowledge. The author’s story as an informal dementia caregiver is also interwoven throughout the dissertation. The Nuu-Chah-Nulth caregivers narratives revealed diverse and complex experiences with the following central themes and sub-themes: trauma over the life-cycle (residential school, family violence, grief and loss); pressures of care-giving (managing the symptoms of dementia, health and family dynamics); and finally, participants’ perceptions of community resources. The findings from this research reveal that Nuu-Chah-Nulth dementia caregivers and the family members they supported were still healing from the various traumas that were inflicted on their mind, body and spirit through residential school experiences. Most of the caregivers reported that they prefer to care for their family member at home but community supports are limited. / Graduate

This study examines the current state of advertising in Cameroon and South Africa; two multilingual and multicultural societies with rich historical and linguistic backgrounds. Advertising in Douala, Cameroon, is not given enough attention and the inhabitants, not only of the city but the country as a whole, feel rejected and not taken on board in the discourse of advertising. The study identified personal characteristics of participants and their degree of satisfaction with the current state of advertising in Douala and Mafikeng. The research design is mainly qualitative with a minor supporting component from the quantitative approach. A purposive sampling approach was used to select fifty participants in Douala and fifty in Mafikeng as well as five interviewees (three in Douala and two in Mafikeng). Data collected was analysed qualitatively and quantitatively. The qualitative analysis involved presenting the findings in major themes using information provided by participants in the open-ended items of the questionnaire and verbatim quotations from the interviews. Excerpts from the questionnaires and interviews were used to support identified themes emanating from the participants. Quantitative data was captured and analysed through Excel. Descriptive statistics such as frequency distribution and percentages were used to identify important and relevant characteristics about participants. Descriptive statistics were also used to summarise, compare data and enhance readability of results. The study revealed that Douala city-dwellers are not satisfied with the dominant use of French and English in advertising as it deprives citizens of vital and useful information in their own languages. In Mafikeng, even though there is moderate use of Setswana, respondents apparently felt justified in recommending the exclusion of languages prevalent during the apartheid era (Afrikaans and English) in advertising. The researcher therefore suggests that policy and decision-makers, advertisers and stakeholders involved in advertising consider the local population in the selection of languages to be used in the sector and for Cameroonian advertising to take a leaf from the multilingual advertising practices of South Africa. / Thesis (PhD) North-west University, Mafikeng Campus, 2013

The changing social organisation and practice of African agriculture, and the elucidation of 'indigenous technical knowledge' (ITK) are both research priorities but are usually examined separately. This thesis shows why ITK should be understood within the historically changing social relations of its production and expression. Inversely, it shows why an investigation of the history of ITK improves analyses of changing social organisation. The study is based on social anthropological fieldwork in a Bwisha community in Kivu, Eastern Zaire. Chapter one examines various problems in the elucidation and representation of ITK. Chapter two reviews social organisation in Bwisha. Subsequent chapters focus on the several different histories which together constitute the changing relations of production of ITK in Bwisha. Chapters three and four examine political economic forms. Land access and inter-household relations are explored in chapter five, and intra-household relations are explored in chapter six. Chapter seven focuses in on food provisioning possibilities, and chapter eight on strategies of crop and soil fertility management. Each of these histories is the site of specific struggles. Chapter nine examines how these struggles interrelate, how together they constitute the relations of production of local knowledge and hence how they shape the product. Agricultural knowledge is found to be intimately related to local understandings of task, hierarchical and gender identities, the nature of power and social organisational form. Changes in farming knowledge respond to changes in these and vice versa. The conclusion elaborates on this point. To say that farming is socio-politically embedded does not go far enough.

This research explores the deep meaning land holds for Anishinabeg culture through the presentation of an Indigenous methodology described as research by and for Indigenous Peoples using techniques and methods drawn from the traditions and knowledge of those people. The research attempts to apply an Indigenous worldview, known as holism, in the field of Peace and Conflict Studies by critically considering research as a process of violence towards Aboriginal peoples. This assertion is based on the placement of higher level education within an institution designed to perpetuate norms in the broad interest of settler society founded on European views of the world. The resulting ontological violence or cognitive imperialism propagates cultural violence towards resident Indigenous populations. If we assume research and peace building are synonymous in Aboriginal contexts, then the solution to addressing the violence lies in designing research with the groups we are attempting to assist. This requires a paradigm shift from the traditional methods of research design to one that is more nuanced and flexible in its approach. This approach must consider two fundamental truths of an Aboriginal worldview: First, that change is constant and therefore, it is the rate and direction of change that is critical to consider; and two, one cannot begin to move towards peaceful relations without first moving towards peace within. The questions considered in this work are essential for any academic discipline or organization and speaks to the purpose of higher level education and the ways in which we acquire, contest, and negotiate knowledge development. Violence, as with peace, are cultural constructs and each academic discipline has its own culture similar to ethnic or organizational culture. The process of learning ─ the ways in which we acquire knowledge, is also a process of acculturation. Thus, when we learn to conduct research, we are being acculturated into the culture of the academy and our specific academic discipline. In traditional cultures that are founded on land based life ways, the symbols for knowledge transfer and processes for learning are found within narratives about the land because the natural world holds the symbols of knowledge transfer. / February 2017

Abstract This article is a presentation of a brief cultural glossary of Northern Sotho cooking terms. The glossary is mainly composed of names for utensils and ingredients, and action words for the processes involved in the preparation of cultural dishes. It also contains names of dishes tied to some idiomatic expressions in a way eliciting cultural experiences that can lead to an under-standing of indigenous knowledge systems. The article seeks to explore ways of capturing cultural glossaries to feed into the national dictionary corpora by using a case-study approach to investigate the processes that led to the generation of this specific school-based project. A number of issues that surfaced in this project, can possibly serve as models for the collection of authentic glossaries that can support dictionary making in African languages.

This thesis offers an investigation of the indigenous politics of self-determination in the Peruvian Amazon. The starting point of the analysis is the ‘Baguazo’, a massive indigenous protest (June 2009) against governmental laws that favoured extractive industries within indigenous territories. Studies of indigenous peoples’ opposition to extractive industries in Peru have tended to focus on the economic, political or social aspects as if these were discrete dimensions of the conflict. This thesis aims to contribute with an integral and systematic understanding of indigenous resistance to extractive industries through a case study analysis and a multidisciplinary theoretical proposal. The thesis contains 9 chapters: introduction (Chapter 1); theoretical framework (Chapters 2, 3 and 4); methodology (Chapter 5); case study analysis and discussion (Chapters 6, 7, and 8); and conclusion (Chapter 9). The theoretical chapters explain how liberal legality recognises indigenous peoples as ethnic minorities with property entitlements, while self-determination goes a step further to recognise indigenous peoples as ‘nations’ with ‘territorial rights’. The case study chapters explore the struggle of the Awajun indigenous people for self-determination and examine the legal and political consequences of the Baguazo as well as the re-emergence of indigenous politics in Peru. The main argument provided in this thesis is that indigenous territorial defence against extractive industries expresses a politics of self-determination that confronts coloniality as the foundation of the extractive governance. Coloniality denotes that, even though colonial rule ended in formal political terms, power remains distributed according to colonial ontology and epistemology. Consequently, social and economic relationships regarding indigenous peoples still respond to an inclusion/exclusion paradox: indigenous peoples are either excluded from liberal capitalism or included into it under conditions that deny indigenous peoples’ principles. Thus, the struggle for self-determination locates many indigenous people beyond the inclusion/exclusion dialectic and promotes an extension of ‘the political’ with the aim of reconfiguring the state-form and its political economy.