The town of Izalco in El Salvador has recently become the site of indigenous revival. This development is occurring in the midst of numerous narratives at the national and local levels which assert that the indigenous Náhuat-Pipil people have disappeared from El Salvador. The causal assumption is that indigenous people were massacred during a peasant uprising in 1932 and since then, the remaining few assimilated into the dominant mestizo culture through the adoption of ladino language, dress and traditions. The purpose of this dissertation is therefore to analyze this apparent paradox, where indigeneity oscillates between presence and absence. Using an interpretivist political ethnographic framework, this dissertation deepens our understanding of indigeneity by identifying hidden practices and discourses, across everyday social contexts in Izalco, which give meaning to indigeneity. Rather than beginning with set ‘ethnic’ criteria aimed at examining how a pre-established group of indigenous people experience indigeneity, I focus my analysis on four areas where indigeneity surfaced: as part of cultural celebrations (during Día de la Cruz), in stories and storytelling practices, through visual representations of ‘Indians’, and within the context of the global tourism industry. My research therefore moves beyond the tendencies of negating an indigenous presence because of the perceived absence of essentialist ethnic identifiers in El Salvador. In approaching the study of indigeneity in such a manner, I demonstrate the pervasiveness of hegemonic colonial representations through which people give meaning to indigeneity. Across the sites of analysis presented in this dissertation, expressions of indigeneity (that is, when people speak, in images, spaces, religious rituals, and social interactions) consistently reproduce colonial power relations, in which the Indian is positioned as inferior in relation to mestizos. Such a characterization also suggests that it is indigeneity, rather than simply indigenous people, which has been subject to coloniality.

African Languages / D. Litt. et Phil. (Bantu Languages)

Magister Artium (Psychology) - MA(Psych) / Previous research indicates that mental health conditions contribute to the global burden of disease. Despite these findings, issues surrounding mental health are still plagued with ignorance and stigma. In recent years’ mental health has taken priority and is increasingly being recognized as an important public health and development issue. Research has found that belief systems play a crucial role in the conceptualisation of mental health and health-seeking behaviour. The exploration of these belief systems gives valuable insight on issues related to health-seeking and treatment adherence behaviours. This study looks specifically at traditional African beliefs and perceptions of mental health. The motivation of this study is to explore how these beliefs and perceptions impact on health-seeking and treatment adherence behaviours. The study poses the following research question: What current literature exists on traditional African beliefs and perceptions about mental health? To achieve this, the study employs a systematic review methodology to assess the methodological rigour of literature on traditional African belief systems. A systematic search in eleven databases was conducted to find relevant literature published between the years 2008 and 2019 with only qualitative research studies.

The Očhéthi Šakówiŋ (Seven Council Fires; “Great Sioux Nation”) occupied an area from the woodlands to the Great Plains. The landscape and the wind influenced their language and culture in a way that suggests a long occupation. Major landmarks like Ȟesápa (Black Hills), Matȟó Thípila (Bear Lodge; “Devils Tower”), Pahá Makȟáska (White Earth Butte; White Butte, ND), and Oǧúǧa Owápi (Images Burned Into The Stone; Jeffers Petroglyphs, MN) were woven into the cultural identity of the Očhéthi Šakówiŋ. The pictographic record, traditional song, and oral tradition recall events like first contact with the horse at the Čhaŋsáŋsaŋ Ožáte (White Birch Fork), or the James River-Missouri River confluence in C.E. 1692. The historical pictographic record, oral tradition, and occupation will be examined in this paper to support the idea that Očhéthi Šakówiŋ have a cultural occupation of the Great Plains that long predates the European record.

Read abstract in the document / Dissertation (MArch(Prof))--University of Pretoria, 2014. / Architecture / MArch(Prof) / Unrestricted

This study sought to identify problems concerning Pan South African Language Board spelling rules in respect of Tshivenga orthography. A qualitative descriptive research method was chosen. The study population consisted of Pan South African Language Board spelling rules. The rules dealt with nine indigenous languages that were Tshivenga, isiZulu, Siswati, Sesotho, Setswana, Xitsonga, isiXhosa, isiNdebele and Sesotho sa Leboa. Each of the nine indigenous languages had between 12 and 56 rules. Altogether there were 255 rules which constituted the study population of this project. A small but sufficient sample of about twenty rules in Tshivenga orthography was selected. Data were collected by means of unstructured interviews with forty-four purposely selected participants which include linguists as well as document analysis. Ethical considerations were ensured in order to protect participants from any harm or discomfort that might arise from being involved in an investigation. The researcher explained the aim and nature of the study to respondents, to get their informed consent before the interviews. Several strategies to prevent defects, challenges and problems in Tshivenga orthography were recommended based on the results. The strategies focused on aspects which deal with spelling and orthography rules.

This study investigated the potential benefit of introducing Moringa oleifera (MO) and Leucaena leucocephala (LL) leaves as supplementary feed resource for indigenous goats feeding systems in southern Mozambique. The study started with a description of smallholder goat production systems in three resource-poor districts of Mozambique and subsequently investigated the variation and seasonal fluctuations of natural fodder quality in the Changalane district throughout a year period. Thereafter, the effect of tree forage supplementation on growth and reproductive performance of Landim goats were evaluated by simulating a typical feeding system used in the study area. In study one, a survey was conducted in three villages to collect data on indigenous goats and in smallholder husbandry practices in terms of feeding, health and reproduction management. Information from 45-smallholder goat keepers were recorded using a survey, which was complemented by interviews. Results showed that goats were raised under extensive systems, under free grazing. Tethering was a common management practice, with limited supplementation during the dry season. In general, during the dry season the natural pasture were scarcity and poor in quality and consequently does not sustained the energy and protein requirements of ruminants for maintenance and other functions. In study two, the eight key species that were consumed by the goats (namely Sclerocarya birrea, Spirostachys africana, Dichrostachys cinerea, Flueggea virosa, Acacia nigrescens, Acacia nilotica, Panicum maximum and Morus alba) were collected and analysed. Daily energy intake (4.27 ± 0.17 MJ/kg DM vs 3.71 ± 0.41 MJ/kg DM) and crude protein (CP) intake (92.83 ± 16.05 g DM/head/day vs. 59.38 ± 13.12 g DM/head/day) were higher in the rainy season than in the dry season. Daily intake of calcium and phosphorus did not show significant seasonal variations and were below the requirements levels for maintenance of a 20 kg bodyweight goat during the dry season and for the pregnant goat during both seasons. These results showed a need to supplement goats with energy, protein and phosphorus for maintenance, growth and reproduction during the dry season. In study three, the impact of supplementation with LL and MO on the growth and reproduction performance of indigenous goats were evaluated. Fifty-six goats were randomly divided into seven groups, with four castrated males and four females in each group. One group was used as the control group (animals grazing on natural veld without any supplementation), while first three groups were fed with LL and the other three groups with MO tree leaves, respectively. Compared to the control group, both treatments had a significant effect, irrespective of the level of supplementation in terms of overall body weight gain and the final body weight of the bucks. All female reproduction parameters measured for the supplemented groups were superior when compared to the control group. Findings of this study suggest the benefit of using LL and MO tree leaves as supplement for Mozambican goats to overcome the adverse effects of seasonal fluctuations in feed quality on their growth and reproductive performance. / Thesis (PhD)--University of Pretoria, 2019. / Animal and Wildlife Sciences / PhD / Unrestricted

A thesis submitted in partial fulfilment of the requirements for the Degree Master of Music (Performance) in the Faculty of Arts at the University of Zululand, South Africa, 1997. / The central aim of this study is to identify those features in the music of Ladysmith Black Mambazo, Yvonne Chaka Chaka, Mahlathini and the Mahotella Queens that derive from Indigenous African music and show how they have been transformed to become part of popular idioms. All black South African popular music idioms are heavily reliant upon indigenous sources, not only from the compositional, but from the performing and interactive community points of view. In the case of the music of Ladysmith Black Mambazo, Yvonne Chaka Chaka, Mahlathini and the Mahotella Queens, the influence of Zulu culture is particularly strong, although features of others traditions represented in Black urban society are also perceptible. The reasons for the Zulu orientation of the groups lie in the predominantly Zulu make up, as well as the large number of Zulus that make up black South African urban population. Of course, such Indigenous features as can be observed in their music have not necessarily been transferred directly from their original sources: the process of acculturation of the dominant characteristics of tribal rural musical practices with appropriate Western popular idioms began early on in this century, resulting in such representative urban forms as Marabi, Khwela and Mbube. More sophisticated forms and modes of expression have incorporated, and been based on these early manifestations, resulting in hybridised musical genres that reflect the broad and diverse base of African popular music in South Africa today. Ladymith Black Mambazo, Yvonne Chaka Chaka, Mahlathini and the Mahotella Queens count among the pioneers of the Mbube, Mbaqanga and the urban popular styles. It is through the medium of Mbube and Mbaqanga that Ladysmith Black Mambazo, Yvonne Chaka Chaka, Mahlathini and the Mahotella Queens have established their popular base initially in the townships, then through the record industry, and, latterly, in the spread of shebeen culture into affluent white- dominated venues such as the Get-Ahead shebeen in Rosebank. Johannesburg. Through the music of the group it is possible to examine the development of a particular style traditional/popular acculturation as well as the social and political themes that have found their way into the black popular music of the 1980s and 1990s. This research will thus serve as an analytical guide to the music of Ladysmith Black Mambazo, Yvonne Chaka Chaka, Mahlathini and the Mahotell Queens, particularly regarding the issue of acculturation, it will also serve as a case study in the composer-performer-listener chain which underpins any sociologically-orientated investigation into popular culture and it will be argued that the artefacts of popular culture can only be investigated in this way.

Magister Legum - LLM / Globalisation has enabled the different countries of the world to be connected to each other irrespective of geographical constraints or time zones. Such connectivity has resulted in more than just an economic exchange, but also a cultural exchange in most instances.1 Due to the advancement of globalisation a new manner of life has commenced, one which has both positive changes and challenges. Globalisation has led and continues to increase the economic growth of countries and in so doing, the poverty levels of various countries has reduced.2 Despite the reduction of poverty levels, it is proposed that globalisation poses a challenge in the culmination of cultural homogeneity.3 In our rapidly developing world, there is a flow of ideas, capital, commodities, knowledge, information and beliefs.

Abstract in English / The number of studies focused on the digital preservation of indigenous knowledge has been growing steadily over the years. Despite the growth in this area of research, there is still a lack of information technology tools that preserve and disseminate indigenous knowledge. Indigenous knowledge has been highlighted as an area that can advance sustainable development, and its preservation is therefore of the utmost importance. Indigenous knowledge is mostly present within older generations, and if it is not preserved, this knowledge will die with its custodians. African communities rely heavily on indigenous medicine. A digital platform needs to be explored that can preserve practices relating to these medicines for future generations. Since indigenous knowledge is dynamic and is constantly evolving, there is a need to explore a digital tool that can highlight this dynamic nature. Current methods of preserving indigenous knowledge of medicinal plants were found to be less than effective and marred by constraints such as space and time. The main objective of this study was therefore to develop a model that could be used to guide the design of a new e-learning system aimed at facilitating the preservation of indigenous knowledge of Namibia’s medicinal plants. In this study, e-learning technology was used to determine the requirements for presenting indigenous knowledge of Namibia’s medicinal plants in such a way as to ensure that individuals can internalise and preserve this knowledge. An interpretivist qualitative approach was followed. Data was collected by conducting a literature review and carrying out a survey. A prototype e-learning system was developed and evaluated based on the collected data. It was found that preserving indigenous knowledge of medicinal plants through e-learning would require, among other things, engagement with the relevant knowledge custodians, leveraging multimedia, and offering content in indigenous languages. / School of Computing / M.Sc. (Computing)