The purpose of this research was to determine and compare the dimensions of clothing interest between Afrikaans female clothing and textile students at The University of Pretoria and female clothing and textile students at Virginia Tech. An additional objective was to test the validity of the measuring instrument by factor analysis. Dimensions of clothing interest for the two groups were measured with the Gurel-Creekmore Clothing Interest Questionnaire, as revised and shortened by Borsari in 1978. T-tests indicated that the group mean scores differed significantly for three of the five dimensions. The Virginia Tech sample had a higher score on the interest and the self-concept dimensions while the Pretoria sample had a higher mean score on the modesty dimension. The factor structure for the American group was very similar to that established by Borsari in 1978 but differences existed for the structure of the South African group. / Master of Science

Triomf explores the distortion of the national Afrikaner identity as a result of apartheid. This dissertation aims to demonstrate how van Niekerk deconstructs the Afrikaner through myths, stories, symbols, intertextuality and Derridean deconstruction. The Benades represent the Afrikaner on three levels: the personal, the national and the primordial. Since the Benades are primordial, Van Niekerk is able to use the archetypes of Jung’s collective unconscious to deconstruct the archetypal mythological structures Afrikaner nationalists used to develop identity and unity. The archetypes deconstructed are Spirit, the Great Mother, Re-birth, the Trickster, the Physical Hearth and the Sacred Fire. Afrikaner myths deconstructed include the Great Trek, the family, the patriarch, the matriarch, the future of a white Afrikaner nation and the binding character of Afrikaans as white national language. Van Niekerk undermines the plaasroman of the 1920s and 1930s, as the Afrikaner’s national identity was constituted and deconstructed in literature. / English / M.A. (English)

In 1968 a group of Afrikaans believers protested that the Seventh-day Adventist Church in South Africa had remained foreign to their experience. They maintained that American leaders had dominated the Church. They also asserted that their cultural, linguistic and literary needs had not been adequately catered to, and that the work of evangelization in the Afrikaans speaking areas had been sadly neglected. Some headway had been made by the Church in the years prior to 1968 with translations, firstly, into Dutch and later also into Afrikaans. Advancement had also been made by evangelists into the Afrikaans-speaking areas of the Transvaal and the Orange Free-State. The history of the Seventh-day Adventist Church in this country, however, corroborates many of the grievances enumerated by the dissatisfied Afrikaans believers. The predominance of English in the administrative work of the Church and at its educational institutions had always been a thorny issue, resulting in continuous friction between the Church leaders and the Dutch and Afrikaans-speaking members. Problems had also arisen with regard to the use of Afrikaans at the publishing house of the Church. Positions of leadership in almost every department of the Church had been filled by non-South Africans. As a result, by the late 1960s, tensions in the Church had reached a boiling point. At the end of 1968, at a special business session of the Transvaal Conference, the objections of the Afrikaans believers met with very strong resistance. No opportunity was granted to them to air their frustrations and grievances and, as a result, a number of delegates left this meeting in protest before it had been officially closed. This unilateral action resulted in the establishment of an organization called Die Afrikaanse Konferensie van Sewendedag Adventiste. This new conference was, however, considered to be schismatic and was never acknowledged by the established Church. From the outset, the Afrikaanse Konferensie set out to cater to the needs of Afrikaans-speaking people in very forceful fashion. Many people felt that this new conference had a legitimate cause and its membership grew very rapidly. It initiated a welfare society, opened up several geriatric centres, its own printing press and a correspondence Bible school. It also held, throughout the ensuing years, numerous evangelistic campaigns. By the middle of 1973, however, the opposition and incessant pressure applied by the established Church and the severe problems that had emerged from within the ranks of the Afrikaanse Konferensie, swiftly contributed to its demise, with most of its members eventually rejoining the established Church. At the time of the disintegration of the Afrikaanse Konferensie, the leaders of the Church resolved to strengthen the evangelistic work directed at Afrikaans-speaking people. They also determined to have more literature produced in Afrikaans, and to strongly promote the use of Afrikaans at the publishing house and at the Church's educational institutions. These resolutions, however, proved ineffectual , and in the years that followed, the work of the Church showed no improvement in its approach to the Afrikaans speaking people. Twenty-five years have passed since the demise of the Afrikaanse Konferensie and the Church finds itself, because of both, external and internal factors, in a position that could be considered decidedly worse than at the time of the formation of the Afrikaanse Konferensie in 1968. As from 1995, after a protest march by students on the campus of Helderberg College, instruction in Afrikaans was no longer provided at a tertiary level. The production of Afrikaans books and the translation of reading material into Afrikaans is almost non-existent. As a result, voices of dissent are once again being heard that the Afrikaans work is being neglected. This predicament in the Church can neither be ignored nor circumvented and the only way for the Church is to deal with the crisis in the utmost sincerity without allowing itself to succumb to it. The source of the problem appears to lie primarily in Seventh-day Adventist ecclesiology where a gulf exists between its interpretation of unity, and its understanding of mission in a multicultural context. Authentic church unity cannot consist only of an outer dimension whereby unity and mission are cosmetically combined. It involves a deeper internal dimension, where the striving for unity becomes a witness to the gospel of Jesus Christ, while the mission of the church simultaneously embodies the obligations to cater to the cultural and linguistic needs of all of Christ's people. It is this essential synthesis that has yet to take place in the Seventh-day Adventist Church, where both these facets are to be fostered as complementary aspects of its total vocation. It is this fusion of unity and mission which will open the way for the Church to complete its mission, unhindered either by the polarizing and divisive effect of religious and cultural diversity, or by any misguided attempts to impose uniformity. In their quest for positive resolutions for the challenges facing the Church, its leaders must ask what it means to be "church" in the social context in which it finds itself, what precisely is its mission in the pluralistic, multicultural situation in which it is located and how essential is the Church to God's mission in this country? Judging from the nature of the dilemma that the Seventh-day Adventist Church in South Africa still faces today, it appears that these are questions that have not been satisfactorily answered. After assessing both the past and present modes of the Church's operation it becomes essential for the Church leaders to do some critical rethinking about certain facets of its existing ecclesiology and its missionary strategies. It is just as important to systematically abandon the organizational structures that no longer fit the purpose and mission of the Church and to realign them with new paradigms that will effectively cater to the spiritual, cultural and linguistic needs of all the peoples of this country. / Thesis (Ph.D.)-University of Durban-Westville, 1999.

Thesis (MA) -- Stellenbosch University, 1990. / ENGLISH ABSTRACT: The two well-known South African agricultural journals The Farmers Weekly and the Landbouweekblad are important sources for the cultural historian. In this thesis attention is paid to a few selected aspects of post-war culture in South Africa. The period covered stretches from 1945 to 1961. In Section A an introductory background is given, concerning the cultural historian's use of agricultural journals, as well as the epoch as frame within which the information should be interpreted. Chapter 1 concentrates on journalistic sources as primary written sources, and in particular on the contemporary journal. Chapter 2 places agriculture and the agricultural journal in the correct cultural historic perspective. A criptic background is given as to the origin and development of the two journals concerned, as well as an outline of the approach necessary for the use of the different sections in the journals. lt appeared that mechanisation and urbanisation became the two transforming powers with regard to the general cultural climate in South Africa after the Second World War. Chapter 3 focusses hereupon. The theme of Section B is non-material culture. Here attention is paid to folk tales, rhymes and riddles (Chapter 4), folk science (Chapter 5), the most important times in the life cycle of people (Chapter 6) and folk festivals (Chapter 7). The folk tales dealt with are, apart from topics of discussion, true experiences, sagas, legends and jokes. A background discussion will be found, followed by the categorised examples. Folk science is divided into three main sections: folk meteorology, water-witching and folk medicine. Animal as well as human illnesses have been categorised under the latter. Customs and beliefs which evolved around the birth and christaining if a child, courtship and weddings and death and funerals belong under Chapter 6. Regarding folk festivals, a discussion of a few festivals is given with, secondly, a description of a few games, evidently played at such festivals. Material culture is the theme of Section C. Here the following aspects were selected: folk crafts and home industries (Chapter 8), architecture and house interiors and farm and werf layout (Chapter 9), food (Chapter 1 O) and clothing (Chapter 11 ). Home and farm industries are discussed in Chapter 8. Chapter 9 is concerned with the modern home - in the city as well as on the farm - and with the layout of the modern farm and farm yard (werf). A few aspects of the post-war food culture earned themselves further discussion. The rest of Chapter 1 0 is devoted to traditional South African cookery - in the form of recipes, accompanied by a discussion. In the chapter dealing with clothing, the natural phases in fashion between the years 1945 and !,.. 1961 were identified. The discussion of the doting focus'es mainly on women's fashion. / AFRIKAANSE OPSOMMING: Die twee bekende Suid-Afrikaanse landboutydskrifte, die Farmer's Weekly en Die Landbouweekblad is belangrike bronne van kultuurhistoriese inligting. In hierdie tesis word op 'n aantal geselekteerde aspekte van die naoorlogse kultuur in Suid-Afrika gekonsentreer. Die tydperk wat gedek word, is 1945 tot 1961. In Afdeling A word daar inleidend 'n agtergrond gegee van die benutting van landboutydskrifte deur die kultuurhistorikus en van die tydvak waarbinne die stof vertolk moet word. In Hoofstuk 1 word daar op joernalistieke bronne as primere geskrewe bronne gekonsentreer en in die besonder op die tydgenootlike tydskrif. Hoofstuk 2 plaas die landbou en landboutydskrif kultuurhistories in perspektief. 'n Kort agtergrond oor die ontstaan ~n groei van die betrokke twee tydskrifte word gegee, en daar word oorsigtelik gewys op die spesifieke benaderings wat die onderskeie afdeli'ngs in die tydskrifte vereis. Uit die landboutydskrifte het geblyk dat meganisasie en verstedeliking nit die Tweede Wereldoorlog die twee omvormende kragte ten opsigte van die bree kultuurklimaat in SuidAfrika geword het. In Hoofstuk 3 word daar hierop gefokus. Afdeling B het die geestelike kultuar as tema. Aspekte wat daariri aandag kry, is: Volkswoordskeppinge (Hoofstuk 4), Volkswetenskap (Hoofstuk 5), Lotstye (Hoofstuk 6) en Volksfeeste (Hoofstuk 7). Onder Volkswoordskeppinge word gespreksonderwerpe, belewenisvertellings, sages, legendes, grappe, rympies en raaisels behandel. 'n Agtergrondbespreking word gegee, waarna die gekategoriseerde voorbeelde wat opgespoor is, volg. Volkswetenskap word hier in drie hoofdele ingedeel: volksweerkunde, waterwys en volksgeneeskunde. By laasgenoemde word aandag aan siektes by diere sowel as die mens gegee en voorbeelde wat gevind is, gekategoriseerd aangebied. Gebruike en gelowe rondom geboorte en doop, hofmaak en die huwelik en derdens die dood en begrafnis word ender lotstye gedek. Die hoofstuk oor volksfeeste bestaan uit 'n bespreking van 'n aantal volksfeeste met as tweede ! deel die beskrywing van enkele speletjies wat klaarblyklik by feesgeleenthede gespeel is. Afdeling C handel oor die stoflike kultuur, waarvan die volgende aspekte geselekteer is: Volksbedrywe (Hoofstuk 8), Huisbou en -inrigting en plaas- en werfuitleg (Hoofstuk 9), Voedselkultuur (Hooptstuk 1 O) en Kleremodes (Hoofstuk 11 ). Volksbedrywe word in twee hoofdele behandel, naamlik huis- en plaasbedrywe. Ten opsigte van huisboujinrigting word daar op die moderne huis gekonsentreer - die stedelike sowel as die plaashuis. Die uitleg van die moderne plaas en werf word volledig bespreek. Slegs 'n aantal naoorlogse aspekte van die voedselkultuur word belig, waarop verder ruimte afgestaan word aan die tradisionele Suid-Afrikaanse kookkuns - in die vorm van resepte, vergesel van 'n bespreking. Kleremodes word aan die hand van die natuurlike fases wat daar in die betrokke tydvak onderskei kan word, behandel. Die klem val hier op vrouemodes

Thesis (MA (History))--University of Stellenbosch, 2007. / Throughout the history of South Africa, the Afrikaners have been described as a "strange society". Calvinism was a key to their lifestyle and ideology and they saw themselves as God's special instruments. Their political philosophy of separate development was to a certain extent, revolutionary and was known as "apartheid". This was an attempt to remake a society according to a socio-political ideal which was rooted in the concept of safety in power. This thesis investigates the Afrikaners with regard to their primal ancestors, the origin of their identity, their identity during the reign of the NP government and their identity in the post apartheid South Africa. Discrepancies concerning Afrikaner identity during this time are also investigated. In this thesis special emphasis is placed on the right-wing actions of the Afrikaners, their political development from the time of separation from the NP which arose from the conviction that the leaders of this party were deviating from the moral and political prescriptions of their predecessors, their ideals and visions of freedom. The right-wing tends to qualify the term “nationalism” with the term “Christian” and they therefore believe that their nationhood is widely ordained. Culture, for the right-wing means an inclusive concept which covers every aspect of their lives. Language, i.e. Afrikaans, is seen as the verbal and written expression of their national culture. This study is directed towards the right wing of Afrikaners' quest for a "volkstaat" (state nation) and specifically the foundation of Orania in the Northern Cape and investigates whether it is a viable option for Afrikaners in general to live. The right-wingers believe that the only feasible constitutional option for peace in South Africa lies in partition The origin of the volkstaat idea , the early thoughts and the development of this concept are also investigated as well as the different models and role players. The main aim of this thesis is to investigate the success of Orania as a possible growing point of a "volkstaat" for Afrikaners. The early stages in the development of this small town e.g. the purchase, their efforts in achieving autonomy, their constitutional rights, their efforts in developing their community as well as their image to the outside world are investigated. During a visit to Orania in 2005 questionnaires were handed out to residents in order to compose a social profile and to investigate domicile statistics as well as views on Afrikaner identity. Ultimately this thesis indicates that although Orania functions successfully in most instances the possibility of it serving as a growing point of a “volkstaat” needs a much larger effort and larger support from other Afrikaners.

This thesis reports on a project which investigated how young native, Afrikaans-speaking Rhodes University students responded to the musical outfit Die Antwoord and to their music video “I Fink U Freeky”. The study attempted to establish how a selected group of Afrikaans-speaking students consisting of Whites, Coloureds and Blacks interpret the work of Die Antwoord as well as their own Afrikaans identity. The purpose of the study was to interrogate the relationship between artistic media, citizenship and belonging to a particular group. The thesis reports on the ways in which interviewees in the group discussions responded to notions of identity, whiteness, class, race, hybridity and creolization registered in the music video which was used to prompt the discussions. Finally the thesis reports on findings regarding the relationship between citizenship and the artistic media. The enormous change in the socio-political position of Afrikaans-speakers in the post -1994 dispensation provides the social context of the study. The project utilised qualitative research and a reception study of the music was undertaken by means of focus group discussions in order to arrive at thick descriptions in an attempt to understand the contextual behaviour of the participants. It was postulated that Die Antwoord provides a discursive site within which audiences could generate their own innovative meanings regarding being Afrikaans. While there was no clear indication that the identities of the participants was constructed by the media, the video prompted discussions regarding identity and provided evidence that media texts are capable of stimulating an interrogation of identities. It emerged that all participants, while abandoning some aspects of Afrikaans culture, strongly embraced and highly valued the language. Participants did not regard race as an important aspect of citizenship. Vociferous discussions regarding class demonstrated how media texts can influence citizenship. Discussions about hybridization and creolization demonstrated how the media can challenge received conceptions regarding citizenship. Responses provided evidence that the media could stimulate new forms of citizenship and contribute to the inclusion of previously excluded subjects. The research findings clearly demonstrate links between artistic media, citizenship and belonging to a group of Afrikaanses rather than Afrikaners. Post- 1994 young Afrikaans-speakers in this study provided clear evidence that they are exploring new and alternative ways of being Afrikaans.

Triomf explores the distortion of the national Afrikaner identity as a result of apartheid. This dissertation aims to demonstrate how van Niekerk deconstructs the Afrikaner through myths, stories, symbols, intertextuality and Derridean deconstruction. The Benades represent the Afrikaner on three levels: the personal, the national and the primordial. Since the Benades are primordial, Van Niekerk is able to use the archetypes of Jung’s collective unconscious to deconstruct the archetypal mythological structures Afrikaner nationalists used to develop identity and unity. The archetypes deconstructed are Spirit, the Great Mother, Re-birth, the Trickster, the Physical Hearth and the Sacred Fire. Afrikaner myths deconstructed include the Great Trek, the family, the patriarch, the matriarch, the future of a white Afrikaner nation and the binding character of Afrikaans as white national language. Van Niekerk undermines the plaasroman of the 1920s and 1930s, as the Afrikaner’s national identity was constituted and deconstructed in literature. / English / M.A. (English)

M.A. / During the latter part of the Eighties, a growing number of Afrikaans writers and musicians rebelled against the monolithic state of "Afrikaner-culture". The dissidents did not want to identify or be identified with the Apartheid government, and they tried alternative ways in which to live out their cultural heritage (Uys in Rathbone, 1989:25). This search for an "alternative" led to the coining of the term "Alternative Afrikaans Movement" (Altematiewe Afrikaanse Beweging) in the media. A part of the Afrikaner-culture had been appropriated by certain institutions that were seen as the "centre" (such as cultural, political and religious institutions). These institutions strove to create a monolithic culture of unity without taking into account that such "unity" may lead to stagnation of the cultural repertoire due to an abhorrence to change. Change is part of the dynamic processes of culture, and any change can be due to external and as internal factors. In the case of the Afrikaner-culture of the eighties external factors such as changes in the world politics, the fall of communism and economic sanctions, influenced the cultural centre. Internal change also played a pivotal role in the dramatic changes that Afrikaner culture underwent during the late eighties and the early nineties. The total control of the centre was rejected by entities such as the Alternative Afrikaans movement on the periphery of the culture. Theperi_phery challenged the centre with lyrics of Alternative Afrikaans Music as well as texts that were deemed "alternative" such as the novel Suidpunt-jazz by Andre Letoit. The centre _proposed an amalgamation of Afrikaner culture and Afrikaner power. The Alternative Afrikaans Movement can be likened to Degenaar's (1982:3) proposal of the morally-critical Afrikaner that wants to separate Afrikaner power and Afrikaner culture. In this study the basic premise is that culture cannot be seen as a static or isolated phenomenon. Vlasselaers (1997:14) describes the concept of culture as a poststructuralist discursive process between a multitude of networks. The complexity inherent to cultural construction has lead me to make use of systems theory in order to best accommodate the complexities. Many academics (such as Segers, Schmidt and Vlasselaers) have examined the phenomena of culture and cultural studies through literary studies "as it is inadequate to study literary texts in isolation from their contexts" (Schmidt, 1997:119). The systems theory operates as an instrument with which one may reconstruct a model of interacting items, i.e. a system. Themes voicing the rebellion of Alternative Afrikaans Movement can be discerned in the texts deemed "alternative". Thematic devices include the reappropriation of institutionalized cultural symbols such as the ox-wagon (ossewa), and the debunking of a canonized history. The Alternative Afrikaans Movement also took cognisance the socio-political milieu of the eighties into their texts in order to voice their dissatisfaction with the "official" silence maintained about the socio-political status quo. Ultimately, this investigation is a study of the workings of a "culture of difference" (Vlasselaers, 1996:17), honin_g an investigative instrument that can be applied to different cultural phenomena, including literature. This study sheds some light on the dynamics of Afrikaner-culture, and also on the invaluable role that diversity plays within a multicultural South African context.

Motivation - Brain-derived neurotrophic factor (BDNF) is a protein complex, synthesised and secreted mainly by the central nervous system and is involved in neuronal maintenance. Research suggests that BDNF is implicated in various neurological and psychiatric diseases, while recent evidence suggests a role for the neurotrophin on the periphery as well. Indeed, the specific functional role of BDNF and its action mechanism in the cardiovascular system, especially in that of Africans, is yet to be determined. The cardiovascular health profile of black South Africans is a major concern as research has shown that this group suffers from an array of cardiovascular risk factors that may result in organ damage. Sub-clinical atherosclerosis or structural endothelial dysfunction contributes to ever-increasing morbidity and mortality in the world. However, no studies regarding the associations between BDNF and structural vascular disease have been undertaken relating to black African participants. Objectives - The objective of this study was to determine whether BDNF is associated with changes in ambulatory blood pressure (BP) and whether a relationship between BDNF and structural endothelial dysfunction exists in black African male and female participants, determined by cross sectional wall area (CSWA) and albumin:creatinine ratio (ACR). Methodology - The study included 172 black African teachers (82 males and 90 females) who were employed by the Kenneth Kaunda Education district of the North-West Province, South Africa. Ambulatory blood pressure recordings were obtained with the use of a Meditech CE120 CardioTens ® apparatus. Blood pressure readings were measured at 30 min intervals during the day and 60 min intervals during the night. Anthropometric measurements were performed in triplicate by registered level II anthropometrists according to standardised procedures. A high-resolution ultrasound scan with carotid intima-media thickness (CIMT) images from at least two optimal angles of the left and right common carotid artery were obtained using a SonoSite Micromaxx ultrasound system. The lumen diameter between the near and far wall of the lumen-intima interface and the averages of both the left and right common carotid arteries were calculated. Subsequently, the carotid cross-sectional wall area (CSWA) was calculated. Participants, who fasted overnight, provided eight-hour blood and urine samples to determine serum BDNF and metabolic markers, for example, hyperglycaemia (HbA1c) and gamma glutamyl transferase (GGT). Urinary albumin and creatinine levels were determined by means of a turbidimetric method with the use of a Unicel DXC 800 analyser from Beckman and Coulter (Germany) and expressed as a ratio between albumin and creatinine (ACR). BDNF median split x Gender interaction effects for structural ED justified stratification of BDNF into low and high (≤ / > 1.37 ng/ml) gender groups. Results and Conclusion - On average, male participants were overweight (BMI 25-30kg/m2) and abused more alcohol.21 African men revealed a vulnerable cardiometabolic profile with values exceeding cut–points (European Society of Hypertension). These men demonstrated increased acute and chronic glucose (HbA1c) levels indicating a pre-diabetic state; as well as a disturbed lipid profile with lower HdL and increased triglycerides. Overall BDNF levels were lower than reference ranges (6.97 – 42.6 ng/ml). The men revealed mean lower BDNF levels, ambulatory BP values exceeding guideline cut-points (ambulatory SBP > 130mmHg; DBP > 80mmHg) as well as a hypertensive state compared to their female counterparts. Pertaining to structural endothelial dysfunction, the mean ACR value in men exceeded normal laboratory values (< 3.5mg/mmol). The African women displayed an obese state with low grade inflammation (CRP, 12.27 ± 11.67mg/l). A single two-way ANCOVA interaction on main effects (BDNF median split x Gender) demonstrated significant interaction for CIMTf [F (1,164); 3.99, p=0.05] and cholesterol [F (1,164); 4.12, p=0.05]. Therefore, a median split approach was followed which stratified gender groups into lower (≤ 1.37 ng/ml) and higher BDNF levels (>1.37 ng/ml). The low BDNF men revealed higher cholesterol than the high BDNF group, independent of BMI and age. Only the low BDNF women indicated significantly higher values for structural vascular markers (p< 0.05) than the high BDNF female group. In conclusion, we accept our hypothesis, as hypertrophic remodelling of the carotid artery was associated with lower BDNF levels. This may imply attenuated or possibly down-regulated BDNF levels acting as a compensatory mechanism for the mean higher BP levels. In women, metabolic risk and hypertrophic remodelling were evident within higher circulating levels of BDNF, underpinning different underlying mechanisms for impaired neurotrophin health in men and women. Novel findings of BDNF revealed the impact of central neural regulation on the circulatory system, which may contribute to cardiometabolic risk in Africans. / MSc (Physiology), North-West University, Potchefstroom Campus, 2014

Motivation - Brain-derived neurotrophic factor (BDNF) is a protein complex, synthesised and secreted mainly by the central nervous system and is involved in neuronal maintenance. Research suggests that BDNF is implicated in various neurological and psychiatric diseases, while recent evidence suggests a role for the neurotrophin on the periphery as well. Indeed, the specific functional role of BDNF and its action mechanism in the cardiovascular system, especially in that of Africans, is yet to be determined. The cardiovascular health profile of black South Africans is a major concern as research has shown that this group suffers from an array of cardiovascular risk factors that may result in organ damage. Sub-clinical atherosclerosis or structural endothelial dysfunction contributes to ever-increasing morbidity and mortality in the world. However, no studies regarding the associations between BDNF and structural vascular disease have been undertaken relating to black African participants. Objectives - The objective of this study was to determine whether BDNF is associated with changes in ambulatory blood pressure (BP) and whether a relationship between BDNF and structural endothelial dysfunction exists in black African male and female participants, determined by cross sectional wall area (CSWA) and albumin:creatinine ratio (ACR). Methodology - The study included 172 black African teachers (82 males and 90 females) who were employed by the Kenneth Kaunda Education district of the North-West Province, South Africa. Ambulatory blood pressure recordings were obtained with the use of a Meditech CE120 CardioTens ® apparatus. Blood pressure readings were measured at 30 min intervals during the day and 60 min intervals during the night. Anthropometric measurements were performed in triplicate by registered level II anthropometrists according to standardised procedures. A high-resolution ultrasound scan with carotid intima-media thickness (CIMT) images from at least two optimal angles of the left and right common carotid artery were obtained using a SonoSite Micromaxx ultrasound system. The lumen diameter between the near and far wall of the lumen-intima interface and the averages of both the left and right common carotid arteries were calculated. Subsequently, the carotid cross-sectional wall area (CSWA) was calculated. Participants, who fasted overnight, provided eight-hour blood and urine samples to determine serum BDNF and metabolic markers, for example, hyperglycaemia (HbA1c) and gamma glutamyl transferase (GGT). Urinary albumin and creatinine levels were determined by means of a turbidimetric method with the use of a Unicel DXC 800 analyser from Beckman and Coulter (Germany) and expressed as a ratio between albumin and creatinine (ACR). BDNF median split x Gender interaction effects for structural ED justified stratification of BDNF into low and high (≤ / > 1.37 ng/ml) gender groups. Results and Conclusion - On average, male participants were overweight (BMI 25-30kg/m2) and abused more alcohol.21 African men revealed a vulnerable cardiometabolic profile with values exceeding cut–points (European Society of Hypertension). These men demonstrated increased acute and chronic glucose (HbA1c) levels indicating a pre-diabetic state; as well as a disturbed lipid profile with lower HdL and increased triglycerides. Overall BDNF levels were lower than reference ranges (6.97 – 42.6 ng/ml). The men revealed mean lower BDNF levels, ambulatory BP values exceeding guideline cut-points (ambulatory SBP > 130mmHg; DBP > 80mmHg) as well as a hypertensive state compared to their female counterparts. Pertaining to structural endothelial dysfunction, the mean ACR value in men exceeded normal laboratory values (< 3.5mg/mmol). The African women displayed an obese state with low grade inflammation (CRP, 12.27 ± 11.67mg/l). A single two-way ANCOVA interaction on main effects (BDNF median split x Gender) demonstrated significant interaction for CIMTf [F (1,164); 3.99, p=0.05] and cholesterol [F (1,164); 4.12, p=0.05]. Therefore, a median split approach was followed which stratified gender groups into lower (≤ 1.37 ng/ml) and higher BDNF levels (>1.37 ng/ml). The low BDNF men revealed higher cholesterol than the high BDNF group, independent of BMI and age. Only the low BDNF women indicated significantly higher values for structural vascular markers (p< 0.05) than the high BDNF female group. In conclusion, we accept our hypothesis, as hypertrophic remodelling of the carotid artery was associated with lower BDNF levels. This may imply attenuated or possibly down-regulated BDNF levels acting as a compensatory mechanism for the mean higher BP levels. In women, metabolic risk and hypertrophic remodelling were evident within higher circulating levels of BDNF, underpinning different underlying mechanisms for impaired neurotrophin health in men and women. Novel findings of BDNF revealed the impact of central neural regulation on the circulatory system, which may contribute to cardiometabolic risk in Africans. / MSc (Physiology), North-West University, Potchefstroom Campus, 2014