The thesis deals with the theoretic concept of Contextual Pedagogy and its application in the context of a disempowered and marginalized society, the Ju/'hoansi ("Bushmen") of Nyae Nyae in North Eastern Namibia. Contextual Pedagogy derives from the notion of Contextual Theology and is thus initially based on a pedagogical analysis of the KAI ROS-Document, whereby its sociopolitical content and its inherent methodology are being transferred into a context of pedagogy. Referring to theoretical concepts of Critical Theory and Liberation Pedagogy, Conditional Fields are being identified in a first analysis which determine and explain the pedagogical situation in a colonial context of Apartheid South Africa. During a three-year qualitative field research, central aspects of Contextual Pedagogy are being applied within the framework of the development of a post-colonial and community-based school programme in Nyae Nyae, the Village Schools Project. This school programme comprises a curriculum for a teacher training course as well as a curriculum for Grade 1-3 learners in five selected villages of Nyae Nyae, and is based on the dynamic processes between the communities, the Student Teachers and the author as their Teacher Trainer and Village Schools Co-ordinator. A further theoretical evaluation and reflexion of the field research gives rise to a pedagogical superstructure of Contextual Pedagogy, which also investigates the notions of power, empowerment and over-empowerment within a context of development work. By doing so, the previous Conditional Fields of pedagogic work within a theoretical framework of Contextual Pedagogy become extended in relevance for a pedagogical context of a post-colonial society with special reference to marginalized subjects. In conclusion, the finalization of the research project and its subsequent handing-over process to the Namibian government analyzes the paralyzing effects of an excessive bureaucracy, and the resurgence of conservative and colonial thought in the young and fragile democracy of Namibia. / Educational Studies / D.Ed.(Didactics)

Cette étude se penche sur la façon dont le pouvoir politique se est imaginé et imagée dans le centre-ville de Nairobi. Il examine comment l'environnement bâti de la ville a transformé l'ubiquité en place-de-appartenance. Construit culture est considérée comme un outil (mais non exclusif) pour forger une relation entre la société et un contexte spatial donné; un support pour la société de «personnaliser» son espace. L'accent est mis bâtiments emblématiques situées dans l'espace central, public et symbolique et est en outre délimitée à leur style architectural. L'autorité politique, mais pas singulièrement responsables de l'identité collective, a été choisi comme point de départ, car sa contribution est décisive. Par conséquent, il est aussi un produit de la performance politique Nairobi est interrogé. Une exploration des connotations et les nuances des styles utilisés pour ériger ses bâtiments emblématiques possibles sont esquissées. Gouvernement colonial de Nairobi utilisé un style néo-classique. Kenyatta, le premier président indigène, se est éloigné de cette tradition néo-classique. Sa préférence était une déclaration stylisée-africaine. Et, en plus de choisir un style différent, il réorienté la dynamique spatiale dans City Square ainsi ré-articuler son identité. Pour un examen plus complet de Nairobi, elle est comparée à Dar es-Salaam (la capitale commerciale de la Tanzanie) voisin. Dar es Salaam dispose d'une plus grande variété dans les styles architecturaux: arabo-swahili, classique européenne avec des fonctionnalités omanais-arabes et les Sarrasins compositions décoratives. Pendant ce temps, la variété architecturale à Nairobi coloniale, où les Britanniques avaient plus de six décennies undisturbed- pour élaborer leur image, est carrément néo-classique. Présenté avec plus (ou moins) polarisée images coloniales, les présidents autochtones du Kenya et de la Tanzanie ont réagi différemment. L'image postcoloniale de Nairobi est ouvertement «africaine» peut-être une réponse au classicisme néo aussi manifeste des coloniaux. Dar es Salaam, d'autre part, est dépourvu de stridente de va-et-vient dans ses discours stylistiques. En conclusion, il semble que le plus fougueux du concours sous-jacente de posséder une ville, plus articuler son image spatiale; plus contesté un espace a été, le plus spectaculaire de l'image qu'il porte. Nairobi a connu un concours de propriété plus intense par rapport à Dar es-Salaam. Une concurrence intense nécessite un style architectural décisive tout pluralisme stylistique prospère où le concours est moins intense. Cela peut ne pas se applique à toutes les villes en Afrique, mais ce est la vue en gros plan, l'identité imagé dans l'espace central de Nairobi. / This study looks at how political power has imagined-and-imaged itself in Nairobi’s city centre. It examines how the city’s built environment has transformed ubiquity into place-of-belonging. Built culture is considered as a tool (though not an exclusive one) for forging a relation between society and a given spatial context; a medium for society to ‘personalise’ its space. The focus is iconic buildings sited in the central, public and symbolic space and is further delimited to their architectural style. Political authority, though not singularly responsible for collective identity, has been selected as the point of departure because its contribution is decisive. Therefore, it is as a product of political performance that Nairobi is interrogated. An exploration of possible connotations and nuances of the styles employed to erect its iconic buildings are sketched out. Nairobi’s colonial government used a neo classical style. Kenyatta, the first indigenous president, distanced himself from this neo-classical tradition. His preference was a stylised-African statement. And, in addition to selecting a different style he re-oriented the spatial dynamics in City Square thus re-articulating its identity. For a fuller scrutiny of Nairobi, it is compared to neighbouring Dar es Salaam (the commercial capital of Tanzania). Dar es Salaam features greater variety in architectural styles: Arab-Swahili, European classical with Omani-Arab features and the decorative saracenic compositions. Meanwhile, architectural variety in colonial Nairobi, where the British had over six decades–undisturbed– to craft their image, is bluntly neo-classical. Presented with more (or less) polarised colonial images, the indigenous presidents of Kenya and Tanzania reacted differently. Nairobi’s postcolonial image is overtly ‘african’ perhaps as a response to the equally overt neo classicism of the colonials. Dar es Salaam, on the other hand, is devoid of strident back-and-forth in its stylistic discourses. In conclusion, it appears the more spirited the underlying contest to own a city, the more articulate its spatial image; the more contested a space has been, the more spectacular the image it bears. Nairobi has experienced a more intense ownership contest compared to Dar es Salaam. Intense competition necessitates a decisive architectural style while stylistic pluralism thrives where the contest is less intense. This may not apply to all the cities in Africa but it is the close-up view, the imaged identity in Nairobi’s central space.

Cette thèse, située dans le contexte post-Colonial au Japon, s’articule autour d’un concept crée par Yang Seog-Il, écrivain contemporain zainichi : le « corps asiatique ». Après avoir circonscrit le champ d’analyse couvert par ce terme, notre étude formule la problématique suivante : par quels moyens ce « corps asiatique » s’affronte, dans la littérature de Yang -Dite zainichi-, au dépassement de l’ère coloniale et post-Coloniale au Japon ? Au cours de cette étude, nous recourrons à l’intertexte de la littérature maghrébine d’expression française (de Azouz Begag en particulier) lu comme dans un miroir. La première partie cartographie les contextes socio-Historiques de ces deux populations diasporiques, formées de décolonisés -Zainichi au Japon et Français issus de l’immigration maghrébine en France- apparues au siècle dernier, ainsi que le processus de formation des catégories littéraires associées à ces populations. Ensuite, nous entrons dans la profondeur du corpus, en abordant la manifestation de la subjectivité des (ex-) colonisés en tant que corps asiatique, à l’aide de l’épistémologie de Mikhaïl Bakhtine. La troisième partie enfin, est consacrée à une nouvelle lecture de ces œuvres, en établissant un lien entre le thème littéraire du parricide et le « corps asiatique ». Fils du Japon post-Colonial, Yang Seog-Il désire éliminer et dépasser un père tant filial que symbolique. Cependant, sa tentative de dépassement qui se veut passer par la féminisation de ce « corps asiatique » nous invite à effectuer une ultime lecture sous l’angle de la critique féministe post-Coloniale, pour en dévoiler les restes de rapports de domination. / In the context of post-Colonial Japan this dissertation attaches itself to explore the concept of a contemporary writer, a so-Called Zainichi: Yang Seog-Il’s “Asiatic body”. Having defined the field of interpretations covered by this term, our central question will be: in Yang Seog-Il’s literature how is the “Asiatic body” engaged in a process of overcoming this colonial and post-Colonial era? While reading Yang’s works, we shall use as an intertext and a mirror, some literary cases of contemporary francophone North African descendant writers (especially Azouz Begag’s texts). The first part shall map the socio-Historical context of these two diasporic populations (the Decolonized Zainichi in Japan and the Descendant from North African immigrants in France), that appeared in the last century, and in the same time, the birth of their so-Called post-Colonial literature. In the second part, we intend to make an in-Depth interpretation of our corpus, in taking up the manifestation of subjectivity of the (ex) colonized as the “Asiatic body”, using the Mikhaïl Bakhtine’s epistemology. The third part at last is devoted to a new reading of the literary works we are interested in: by establishing a link between the parricide as a literary theme and the “Asiatic body”, the wish of the son of post-Colonial Japan, Yang Seog-Il, to eliminate the father appears to renegotiate symbolical aspects that must be analysed. Hence, the feminization of the “Asiatic body” undertaken by Yang has to be read under the light of a feminist post-Colonial criticism that might uncover new themes of domination.

Il presente elaborato si propone di esplorare la tradizione del romanzo di formazione caraibico considerando il genere del romanzo di formazione, le sue caratteristiche, la sua storia, e individuando le peculiarità che il genere ha sviluppato all'interno della tradizione post-coloniale, soprattutto nel contesto caraibico di lingua inglese. Il primo capitolo stabilisce cosa si intenda con “romanzo di formazione caraibico” e introduce i dodici romanzi selezionati per questo studio. La tesi quindi procede identificando quattro argomenti principali, o macro temi, a ciascuno dei quali è dedicato un capitolo, e confrontando il modo in cui questi vengono sviluppati nei diversi romanzi. I temi sono: la scuola e l’istruzione, la cultura e la storia, la politica, la partenza. La tesi si chiude con una breve riflessione sul tema del ritorno. / The present study aims to explore the Caribbean Bildungsroman tradition by considering the Bildungsroman genre, its features, and history, and by pointing out the peculiarities that the genre developed within the postcolonial tradition and specifically in the anglophone Caribbean context. The first chapter establishes what is meant by “Caribbean Bildungsroman” and introduces the twelve novels selected for this study. The study then proceeds by identifying four main topics, or macro themes, each developed in a separate chapter, and by comparing the way such themes are dealt with in each of the novels. The themes are: school and education, culture and history, politics, departure. The study closes on a brief reflection on the possibility of return.

Portuguese global expansion was initiated by the capture of Cueta in 1415. Voyages of discovery along the West African coast ensued, resulting in the conquest and colonisation of the N’Dongo Kingdom. This dissertation comprises an archaeological survey of the Lusitanian Empire in the Republic of Angola. The Portuguese first established a settlement at Luanda in 1576, after which they set forth into the interior, following the Kwanza River upstream. The strategy for conquest was to take possession of the river with the objective to control the indigenous population, subjugate the N’gola, and, ultimately, to reach the silver mines at Cambambe. Various settlements developed along the margins of the river with associated forts and churches. Fortifications dominated the landscape while the churches expressed religious idealism. Social contact between the Mbundu people and the Portuguese at the colonial frontier is discussed. Post-colonial theory is used as the research methodology. / Anthropology and Archaeology / M. A. (Archaeology)

In this dissertation, research was undertaken to trace the development of technical, . education in Zimbabwe and evaluate its role in community upliftment. The colonial era ( 1890-1979) and the post-colonial era ( 1980-2000) were examined in this connection. This involved, inter alia, analysing findings and recommendations of commissions of inquiry, and provisions of national development plans. Empirical analysis of the status and role of technical education in community upliftment was also undertaken. Finally, on the basis of the historical data, findings and conclusions regarding the history of technical education, as well as its role in community upliftment in Zimbabwe were made. As a way forward, some recommendations were made which would, if implemented, enhance the role of technical education in the individual's attainment of meaningful adulthood and improvement of society's quality of life. / Educational Studies / M. Ed. (History of Education)

This project explores the ways in which key literary texts reproduce, undermine, or otherwise engage with cultural narratives of the so-called Bible Belt. Noting that the evangelicalism that dominated the South by the turn of the twentieth century was, for much of the antebellum period, a relatively marginal and sometimes subversive movement in a comparatively irreligious region, I argue that widely disseminated images and narratives instilled a false sense of nostalgia for an incomplete version of the South’s religious heritage. My introductory chapter demonstrates how the South’s commemorated “Old Time” religion was not especially old, and how this modernist construct of an idealized past helped galvanize Southern evangelicalism into a religion that more readily accommodated racial hegemony in the present. The following three chapters examine Faulkner’s Light in August, O’Connor’s Wise Blood, and Hurston’s Jonah’s Gourd Vine and Moses, Man of the Mountain. I find that each of these novels embeds traces of forgotten religious dissidence. The modern nostalgia for a purer old-time religion, my readings suggest, says less about the history of religion in the South than it does about New-South efforts to merge evangelical and “Southern” values, thereby suppressing any residual opposition between them.

The purpose of this ethnographic study was to examine the process of a family therapist entering and then navigating the cultural system of working with substance abusing Seminole tribal clients. The study also utilized two tribal members sharing their opinions about how Seminoles view therapy. As noted in the interview questions and responses, the research presented guidelines for family therapists to follow when working with tribal members. Because there has been no study conducted with family therapists providing clinical services to tribal members, this study introduced tools for clinicians to keep in mind and utilize when working with tribal clients. The interviews illustrated what specific routes therapists may take with tribal clients in order to join and connect. This study provided the field of family therapy an opportunity to become familiar with the Seminole tribe, and guidelines of how to remain mindful when working with this unique population. These results were supplemented by the researcher providing personal reflections on her experiences with tribal clients.

This dissertation examines the scope and limitations of the re-appropriation of the term barbarism by modern Jewish intellectuals in conversation with Third World social movements. Emmanuel Lévinas is my paradigmatic example of this re-appropriation, as his Talmudic interpretations illuminate this process, and his work is located on the axis of the encounter between Jewish and decolonial thinking. I contend that Lévinas follows a classic line of modern European interpreters who expressed their discomfort with the description of the Jewish people as barbaric. While this discomfort can be traced within this orthodox interpretation of Lévinas, I argue that his particular solution for the problem can only be explained by a more heterodox exploration. Lévinas’ positive re-appropriation of the term is part of contextual conversations that he sustained with other peoples characterized as barbarians (i.e. Third World decolonial theorists). While this re-appropriation was originally conceived in order to establish an East-East revolutionary conversation between Eastern European rabbinical interpreters and other radical Eastern projects (i.e. Maghrebi Marxism) it became an East-South decolonial conversation between Jewish and Afro-Caribbean/Latino-American intellectuals. This conversation, however, ultimately challenges the apologetic Jewish re-appropriation of exteriority in the concert of multiple barbarians. I explore the limitations of Jewish thought to engage with this community and cross from an apologetic to a critical barbarism. This dissertation, in conclusion, seeks to make an original contribution in the interrelation between Jewish and post-colonial studies. I aim to do so by first, demonstrating that the Jewish return to classical sources is historically and conceptually a decolonial counter-narrative that was influenced by (and in turn influenced) Third World discourses; second, explaining the reasons and consequences of the persistence of Jewish imagery and influences in Third World decolonial theory; third, exploring the limits of Jewish thinking and the benefits of the expansion of Jewish apologetical dialogues into barbaric critical conversations. And finally, challenging most contemporary scholarship in modern Jewish philosophy, which holds that Jewish thought and the modern re-reading of its sources can only be understood in the context of Western consciousness.

The northern province of Sweden has in both literature and film been depictured as something foreign and mythical, unlike the rest of the country. It has been my purpose to show in this essay that the systematic categorization of Norrland and its literature reveals multiple criteria known to define the colonial era. By reading the novel Stallo by author Stefan Spjut with postcolonial structures in mind I aim to show how the author uses Swedish mythology and through the presence of The Other criticizes colonial structures in place to this day. By examining the gothic atmosphere I intend to indicate how the trolls in the novel figures as both a horror element as well as a representation of nature itself. It is my belief that the author by further reinforcing the mythological in relation to Norrland addresses the problem at hand. That Norrland is still to this day a colony within its own country. / I Norrland kan ingen höra dig skrika. Det är så det norrländska landskapet har framställts inom både litteratur och film i Sverige. Norrland har genom åren gestaltas som något avlägset och mystiskt, nästintill främmande. Helt olikt resterande delar av landet. Det är min avsikt att visa hur den systematiska kategoriseringen av Norrland och dess litteratur avslöjar flera av de kriterier som per definition beskriver kolonism. Genom en postkolonial läsning av spänningsromanen Stallo (2012), av författaren Stefan Spjut, söker jag visa hur författaren genom svensk folklore och genom en övernaturlig närvaro kan kritisera koloniala strukturer.