Doctor Educationis / This study investigates how two groups of African pupils, namely the low and high performers in standard 9 mathematics classes in some high schools in Mangaung, construct meaning of their African cultural, individual African identity and performance in mathematics respectively. The observation underpinning this investigation is that social structural factors have not gained much attention in research as bases for explaining differentiated performance in mathematics, hence this study. To arrive at the findings mentioned below, the study used three quantitative instruments namely Mboya's Self-Description Inventory II (MSDI-II), Rotter's I-E scale and Tuekman's Mathematics Attitude Scale (MAS). Four hundred pupils who constituted the sample that responded to these questionnaires were controlled as to confounding variables like, gender, social class, exposure to mathematics and future aspirations relating to this subject. MSDI-II and Rotter's I-E Scale accessed data relating to signification of African individual identity while MAS and one of MSDI-Il's subscale, Maths Ability were 'triangulated' to access data relating to signification of performance in Mathematics. To triangulate findings on these two variables as well as to allow the sampled pupils' voices to be heard, discourse analysis was conducted on the open interviews with the two groups of low and high performing pupils in their respective schools. This qualitative approach also enabled the study to access information relating to signification of African Cultural Identity. No quantitative instrument was found suitable for this purpose. Although the study is careful not to make strong causal inferences between meaning construction (signification) and performance, the results show that (i) low performers are not sure about whether they are Africans or not since according to them African cultural identity implies an obsolete and primitive way of doing things. They are unable to identify with this. High performers see African Cultural Identity as involving lived experiences which challenge them to transform their despised status as Africans (ii) Low performers are not as positive as high performers about Africanness (individual identity) and (iii) they are also not positively inclined towards mathematics and their own ability to perform well therein, while high performers are very positive as they see doing well in mathematics as an act of struggle that would enable them to improve their social standing and that of other Africans. On the basis of the above the study is able to conclude that low performers construct meaning of the mentioned factors in agreement with the dominant discourses that see Africanness as being primitive, incompetent and unable to adequately comprehend the intricacies of modem day subjects like mathematics. High performers on the other hand tend to contest this negative definitions about what it means to be an African (identity, culture and performance in mathematics). They are thus positioned within counter-hegemonic ideology and discourses in as far as their meaning construction is concerned. Grounded on the above findings and conclusions, the study recommends that efforts should not be spared to enable the low performers (and/or pupils at risk of failing) to adopt positive meaning making strategies of high performers. These strategies may be accompanied by enhanced positive feelings about self and what one is capable of, which may in tum also impact positively on performance in mathematics, in particular. The research further argues that this goal may be achieved through curriculum enrichment, guidance, counselling and teaching, couched in the framework of African Renaissance. Therefore further research needs to be conducted that will elaborate clearly (i) what the implications of African Renaissance are on education, teaching, learning and mathematics curriculum in particular, (ii) what are the most effective means of transferring high performers' strategies of meaning construction to the low performers in the context of African Renaissance and (iii) how to strengthen and further sustain the positive meaning making strategies among high performers. Recommendations relating to curriculum enrichment in the context of Curriculum 2005 and Outcomes Based Counselling are also made as well as suggestions for future relevant research based on the concepts generated in this research.

No description available.

No description available.

No description available.

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)

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.

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.

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)

No description available.

Anne-Louis Girodet Trioson's Portrait of C.[itizen] Jean-Baptiste Belley, ex-representative of the Colonies, is evidence of the changing ideological situation during the French Revolution. Girodet was one of the most learned and accomplished students of Jacques-Louis David who strove to surpass his teacher in two ways: 1) by painting David's Neoclassical style so well that his handling surpasses that of his master, and 2) by choosing subject matter never before explored by David. Girodet accomplishes both within this work. The Neoclassical handling of the image has been achieved with amazing clarity, and the central figure of an identified black man had never been displayed in the Salon previously. The work was without precedent and without progeny. It successfully transcends the boundaries of portraiture into the highest tier of the Academic hierarchy: History Painting. Lacking in the existing scholarship of this portrait as history painting is that the work is successful in fulfilling a didactic and moralizing function, bearing significance to the general public. Scholars have hitherto ignored the striking visual similarities between this and Grand Tour portraits of Englishmen earlier in the century. This portrait of Belley calls into question accepted post-colonial readings by not adhering to a strict Orientalist interpretation. His hybrid nature nullifies readings that he is merely a black man posed as a French one. Belley cannot be seen as simply African, nor Haitian, nor French, nor military man, nor politician; each of these aspects of his being add up to his individual identity. It was because of Belley's race that he was chosen for this portrait; his complex nature creates a dramatic painting relevant to varied members of the general public, his status as a black man allows for a politically relevant subject worthy of history painting, and the choice of Girodet's model of Grand Tour portraiture with its connotations of education, travel and social status—when applied to a black man—make this a revolutionary painting unparalleled in history.