Bibliography: pages 364-375. / The field work for this thesis was never a "safe" project, but a very important one it a people's heritage (the Vakavango heritage), which includes memories of generations of migration and therefore some potentially highly informative data, was not to be lost. The project, concerned with the traditions of a people living on both sides of the Kavango river, on the border of Angola and Namibia, began when the Angolan civil war was already in full swing on the northern bank and the liberation struggle was already heating up in Namibia. The first purpose was to produce a definitive version of the most important myth cycle of the Vakavango, the myth in which Tjakova is the chief actor. The second purpose was to subject the myth to analysis as one expression of these peoples' religion. These two purposes are interactive. To decide what must be included and what excluded in a definitive version of the myth is to have already begun analysis.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / 1. PROBLEM OF THE DISSERTATION The problem of the dissertation is to define, analyze, and evaluate the social response of Christianity to slave trade, forced labor, and nationalism in Angola. Foremost to the problem of the dissertation are two questions: First, "What were the factors which influenced the response of Christianity to the selected issues?" And second, "Were the responses of Christianity to the selected issues unequivocal?" 2. METHOD OF THE DISSERTATION The principal method of this study is historical-sociological. The historical aspect is concerned with time, place, and events; the sociological describes the social behavior of institutions and peoples. The dissertation will also be a critical examination of the norms inherent in the missionary enterprise. The sources are in Portuguese and in English. 3. CONCLUSIONS i. Responses of Christianity The responses of Christianity to the selected issues were characterized by policies of co-operation, acceptance, avoidance, and opposition. The response of Catholicism to slave labor and forced labor was similar, acceptance which eventually led to a policy of co-operation with the state, slave traders, and labor recruiters. As the Protestant movement in Angola was founded after the heyday of the slave trade, its response could not be measured. On forced labor, Protestantism's response was one of qualified acceptance, respecting the political rights of the Portuguese to govern its overseas territories. Prior to the March 1961 revolt, the policy of both Catholicism and Protestantism on nationalism was avoidance of the issue. After the March 1961 disturbances, Catholicism co-operated with the Portuguese state, a policy to crush the rebellion. The response of Protestantism was one of opposition to the position of the Portuguese state. Within these general patterns of responses, there were always exceptions to the prevailing response of Christianity to each of the selected issues. ii. Factors Shaping Christianity's Response A first factor was Catholicism's identification with the state's colonial policy. For Protestantism, separation from the state placed her in a problematic position; Protestant missions were conscious of their precarious legal position in a Catholic state. But the problematic position was abandoned when Protestantism was confronted by an abrupt disruption of church-state relations after the 1961 revolt. A second factor was that of motivation. Three motivations, often conflicting, predominated in Catholic mission work: the economic, the civilizing, and the Christianizing. For Protestantism, two motivations seemed important, the humanitarian and the evangelizing. A third factor was the colonial situation. Catholicism identified itself with the cultural policy of the colonial state. Protestantism also adapted itself to the colonial situation; its response was existential and expedient. A fourth was the time factor, especially pertinent for Protestantism. In many instances Protestant missionaries refrained from criticizing the contract labor system because previous protests were ineffective. A fifth was the factor of Africanization. The Catholic hierarchy was predominantly European. Consequently, Catholicism's response to nationalism was European oriented. Protestantism's strength was distinctly African; this is one reason why Protestant Africans were suspect after the northern revolt in 1961. iii. Dilemmas In a broad sense the dilemmas for Catholicism and Protestantism were analogous. On the one hand, opposition to the policies of the state involved a rupture in t he relationship between Christian groups and the state, disaffection by European settlers, and the threat of expulsion from the country by the state. Christianity's support of the policies of the state, on the other, invited a compromise on the ethical position of Christianity on these problems; it prolonged the colonial situation; it made the church an instrument of the state's aim to civilize; and, it alienated the African population from the Christian church. / 2999-01-01

This study focussed on determining the knowledge and understanding of Angolan women pertaining to the causes and consequences of HIV/AIDS with the aim of developing an information leaflet about HIV/AIDS for disseminating information to the vulnerable community. A quantitative approach was applied using an exploratory and descriptive design, utilising a self-developed questionnaire to collect the data, from 100 females who accompanied sick children to a specific hospital in Luanda. The findings indicated that even though the respondents were aware of certain key issues in the transmission and consequences of the HIV infection, there were many areas in which a great measure of uncertainty existed such as the causes of the disease, prevention methods, risk factors and precautions to take when living with an HIV positive person. Recommendations were made in view of enhancing the distribution of information regarding the causes and consequences of HIV and AIDS by means of different structures. / HEALTH STUDIES / MA (HEALTH STUDIES)

This study focussed on determining the knowledge and understanding of Angolan women pertaining to the causes and consequences of HIV/AIDS with the aim of developing an information leaflet about HIV/AIDS for disseminating information to the vulnerable community. A quantitative approach was applied using an exploratory and descriptive design, utilising a self-developed questionnaire to collect the data, from 100 females who accompanied sick children to a specific hospital in Luanda. The findings indicated that even though the respondents were aware of certain key issues in the transmission and consequences of the HIV infection, there were many areas in which a great measure of uncertainty existed such as the causes of the disease, prevention methods, risk factors and precautions to take when living with an HIV positive person. Recommendations were made in view of enhancing the distribution of information regarding the causes and consequences of HIV and AIDS by means of different structures. / HEALTH STUDIES / MA (HEALTH STUDIES)

The observed high turnover of nursing staff in some public hospitals in Luanda was assumed to give rise to staff shortages, resulting in work overload for the remaining nurses and poor service delivery. The aim of this study was to determine the reasons for the high turnover of nurses in public hospitals in the city of Luanda, and to determine the actual turnover over a two-year period. The researcher adopted a quantitative approach with an exploratory and descriptive design, using a questionnaire for data collection from a sample of 100 respondents consisting of the Directors of Nursing, Directors of Human Resources and Heads of Departments (ward/units) in seven public hospitals. The study found that the most common reasons for the resignation of nurses were retirement, ill health, and better remuneration and working conditions elsewhere. Lack of motivation could be ascribed to the perceived low remuneration, insufficient supplies and equipment, being overworked due to staff shortages, unsafe working environment and poor conditions of service. Recommendations were made to tackle these issues. It was however not possible to determine the actual extent of nurses resigning from the public hospitals. / Health Studies / M.A. (Health Studies)

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation is a case study of the Zango social housing project in Luanda, the capital of the southern African state of Angola. Through an examination of the Zango project, which was born on the cusp of peace after nearly 30 years of civil war in 2002, I provide insight into the nature, workings and possible outcomes of post-war state-led development in Angola under non-democratic conditions. I do so by analyzing how the Angolan state ‘sees’ and does development, as well as how this development works. Empirically, this thesis argues that post-war state-led development is controlled by the Angolan presidency and financed and managed through extra-governmental arrangements. This both enables as well as limits state-led development as it allows for the maintenance of a gap between a ‘parallel’ and the formal state of Angola. In this process, local governments and citizens are largely side-lined as development actors. Yet, through an analysis of local governance and housing allocation arrangements in Zango, I show that the formal Angolan state is no empty shell and that its officials and those they engage with may operate in ways that take ownership of development directed from above. Theoretically, this thesis then argues for a research approach to the African state and state-led development that is empirically grounded. / AFRIKAANSE OPSOMMING: Hierdie tesis is ‘n gevallestudie van die Zango sosiale behuisingsprojek in Luanda, die hoofstad van die Suider-Afrikaanse staat van Angola. Ek poog om insig te gee in die aard, aktiwiteite en moontlike resultate van na-oologse staatsgeïnisieerde ontwikkeling in Angola onder nie-demokratiese toestande deur ‘n ontleding van die behuisingsprojek wat in 2002, met die aanbreek van vrede na die 30 jaar burgeroorlog, aangevang het. Dit word gedoen deur ‘n analise van hoe die Angolese staat ontwikkeling ‘sien’ en onderneem, sowel as hoe ontwikkeling ontplooi. Hierdie tesis redeneer dat empiries staatsgeleide ontwikkeling na die oorlog beheer word deur die Angolese Presidensie en gefinansieer en bestuur word deur buite-staatsinstellings. Dit fasiliteer sowel as beperk ontwikkeling omdat dit ‘n gaping tussen ‘n ‘parallele’ en die formele Angolese staat handhaaf. Hierdie proses sluit beide plaaslike regering en burgers grootliks as ontwikkelingsakteurs uit. Deur middel van ‘n ontleding van die plaaslike bestuur en die toekenning van wooneenhede in Zango, toon ek aan dat die formele staat tog nie ‘n lëe dop is nie en dat amptenare en ander betrokkenes eienaarskap van ontwikkeling gerig van bo kan neem. Dus, teoreties, word aanspraak gemaak vir ‘n benadering tot die staat en staatsgeïnisieerde ontwikkeling in Afrika wat empiries gefundeer is.

O objeto de investigação deste trabalho é a atuação dos missionários jesuítas junto aos reinos do Congo e de Angola durante a segunda metade do século XVI. A hipótese metodológica é que o conceito de mediação cultural (tal qual proposto por Paula Montero) pode ser útil para a leitura da documentação em questão. Dessa maneira, procura-se entrever como a atuação dos jesuítas na África Centro-Ocidental compreendeu um esforço de dupla tradução. Por um lado, os jesuítas tiveram de traduzir o referencial das missões no Congo e em Angola para o destinatário ocidental de suas cartas, valendo-se da dicotomia entre religião e civilização para justificar a suposta necessidade de aqueles povos serem sujeitos a um reto poder secular antes de poderem ser evangelizados. Por outro lado, os jesuítas também procuraram verter o que seria a religião cristã para seus interlocutores locais: argumenta-se aqui que os missionários cristãos valeram-se de uma estratégica sobreposição ortoprática com os feiticeiros do Congo e de Angola para não serem insignificantes naquele contexto. Busca-se, por fim, demonstrar que esse percurso na leitura das fontes resulta em uma definição histórico-comparativa para a religião do Congo e de Angola, próxima ao gênio do paganismo descrito por Marc Augé. / The object of this investigation are the Jesuit missions in the kingdoms of Congo and Angola during the second half of the 16th century. I argue these missionaries can be conceptually understood as mediators (as proposed by Paula Montero). Thus, I try to demonstrate how their missions comprehended a double effort of translation. On the one hand, the Jesuits had to translate the local reality to their peers in Europe. According to this perspective, the people from Congo and Angola first had to be subjected by a proper civil power in order to be converted to Christianity afterwards. On the other hand, the Jesuits also tried to translate the Christian religion to their local interlocutors. Not to be insignificant in that context, I argue the missionaries had to strategically face and be confused with the local witches. In conclusion, this reading of the sources results in a historical and comparative definition for the religion of Congo and Angola, as the characterization of the genie of paganism (as proposed by Marc Augé).

Do fundo do poço lampejam as chamas que consomem a cidadela. O alquimista deixa sua casa: insistia em que era capaz de transformar chumbo em ouro. Mas o telhado quer cair em sua cabeça. Da cidadela se projeta um caminho, uma estrada longa, tão longa que jamais alguém poderia alcançar seu fim. Mesmo que pudesse, teria que atravessar o maior muro já construído, cercado por infantarias de voluntários e matilhas de cães. Se atravessasse o muro, já poderia avistar a escada, que teria que galgar, degrau a degrau, a socos e pontapés, deixando vários para trás, para alcançar o pórtico de onde se vê a porta da Lei. E se estivesse já às portas da Lei - que não pode transpor em nenhuma hipótese e entrasse (!), alcançaria o tribunal. A sentença final, todos sabemos, nunca seria proferida. Deveria contentar-se, portanto, com uma declaração provisória que, aliás, não é aceita por todos os tribunais do Império (nem por qualquer tribunal). Com a sentença em mãos poderia continuar a subir as escadas do templo, de onde já avistaria as chamas do vaso sacrificial. A lua minguante no céu levá-lo-ia a pensar que não se deve aceitar a guerra, o chumbo, o ouro, a estrada, o muro, a escada, a porta, a Lei, o tribunal, a sentença ainda que provisória o templo ou o próprio sacrifício. E, como seria um daqueles dias exóticos, em que se pode ver o Sol nascer enquanto a Lua permanece no céu, teria que conviver com a dúvida, com a luta, com o dia e com a noite. / Del fondo del pozo destellan las llamas que consumen la ciudadela. El alquimista deja su casa: insistía en que era capaz de transformar plomo en oro. Pero la azotea quiere caer en su cabeza. De la ciudadela se proyecta un camino, un camino largo, tan largo que jamás alguien podría alcanzar su fin. Aunque pudiera tendría que atravesar el mayor muro ya construido, cercado por infanterías de voluntarios y manadas de perros. Si atravesara el muro ya podría avistar la escalera, que tendría que montar, escalón a escalón, a golpes y patadas, dejando varios atrás, para alcanzar el pórtico de donde se ve la puerta de la Ley. Y si estuviera ya a puertas de la Ley - que él no puede bajo ninguna hipótesis transponer - y entrara (!), alcanzaría el tribunal. La sentencia final, todos lo sabemos, nunca sería proferida. Él debería contentarse, por lo tanto, con una declaración provisional que, por otra parte, no es aceptada por todos los tribunales del Imperio (por cualquier tribunal). Con la sentencia en manos podría seguir subiendo las escaleras del templo, de donde avistaría ya las llamas del vaso sacrificial. La luna menguante en el cielo le haría pensar que no se debe aceptar la guerra, el plomo, el oro, la carretera, el muro, la escalera, la puerta, la ley, el tribunal, la sentencia - aunque provisional - el templo o el mismo sacrificio. Y, como sería uno de esos días exóticos, en que se puede mirar el sol nacer mientras la Luna sigue en el cielo, tendría que convivir con la duda, con la lucha, con el día y con la noche.

O presente trabalho tem como objetivo refletir sobre o processo de assimilação imposto às populações do território angolano dos anos de 1950 e 1960 presente na obra literária Kinaxixe, de Arnaldo Santos, publicada em 1965, em Portugal, e em 1981, no Brasil. A obra de nove contos retrata a tensa convivência dos negros, mestiços e brancos nos musseques e bairros que circundam a costa luandense no auge da maior migração de brancos portugueses ao território angolano. Por meio de leis como o então recente Estatuto do Indigenato, de 1954 e o Acto Colonial, de 1933 acirram-se as diferenças sociais. Esse plano jurídico foi baseado em teorias darwinistas do século XIX e lido de maneira hierarquizante e subjugadora, separando as populações do território angolano como não civilizados ou assimilados, e fazendo dos portugueses, em oposição, supostamente, civilizados, aptos a colonizar as populações do território baseado, por isso, na suposta superioridade cultural e social. / This present paper aims to study the assimilation process imposed on the populations of the Angolan territory in the 1950s and in the 1960s seen in the literary work Kinaxixe, by Arnaldo Santos, published in Lisbon, Portugal in 1965 and in Brazil, in 1981. The nine short stories reflect the tense coexistence among black people, mixed race people and white people in the musseques (slums) and neighborhoods that surround the coast of Luanda. At this time, the largest Portuguese migration to the African territory took place. Through some laws such as the Estatuto do Indigenato, from 1954 and the Acto Colonial, from 1933, the social differences were even more stimulated. These legal spheres were based on Darwinist theories from the 19th century read in a patriarchal repressive and classicist way separating the populations in non-civilized or assimilated making the Portuguese, on the other hand, supposedly, civilized. Therefore, according to these thoughts, the Portuguese were prepared to colonize the Angolan population through, also a supposed, cultural and social superiority.

Luanda é a capital de Angola. Situada no litoral norte, é considerada a mais desenvolvida cidade do país. Já no início do século XX, há registros de seu crescimento, porém, seu maior avanço aconteceu entre os anos de 1950 e 1975, isto porque nesse período surge um novo modelo de urbanismo. No contexto dessas mudanças, estavam as novas intenções de Portugal dirigidas para Angola, que incluíram a abolição do degredo e a substituição dos degredados por uma população portuguesa com vontade de trabalhar numa terra que lhes foi oferecida. À época, na província de Angola, foi criado um novo modo de vida com a adaptação daquilo que se fazia de melhor na Europa e na América. Eram novas edificações e novos hábitos. Nesse novo modo de vida, a habitação, o trabalho e o lazer estavam juntos e se viu o surgimento dos cinemas ao ar livre. Nesse cenário destacam-se as realizações dos arquitetos brasileiros modernos. Eles foram precursores de um urbanismo e de uma arquitetura adaptados aos trópicos. Nesse ponto, a África do Sul se evidencia como uma das pioneiras nesse tipo de arquitetura. Aos portugueses só chegou esse interesse depois dos resultados na África do Sul, o que os levou a uma tomada de consciência de que para projetar no continente africano seria necessário conhecer o território e viver nele, pois só conhecendo os problemas seria possível a sua solução e desenvolvimento. Sob essa perspectiva, vieram os profissionais formados em instituições francesas e inglesas destinados a introduzir uma arquitetura moderna, contrariando o regime de Salazar. Como o regime sempre conseguiu se impor, existiram diferenças na arquitetura produzida para os edifícios públicos e para o tipo de habitação que atenderia negros e brancos, assim como a imposição de regras aos profissionais que nem sempre conseguiram cumprir o estabelecido na Carta de Atenas. Passados 46 anos após a independência de Angola, se reconhece a qualidade dessa arquitetura e, por essa razão se apela pela sua preservação. / Angola\'s capital city Luanda, located in the north coast, is considered the most developed city of the country. There are records of its growth in the beginning of the twentieth century, however, the city\'s greatest advance is recorded between the years 1950 and 1975, the reason being the emergence of a new urbanism model. In the context of these changes were Portugal\'s new intentions for Angola, which included the abolition of deportation and the replacement of those deported by a Portuguese population who wanted to work in a land that had been offered to them. At the time, in the province of Angola, a new way of life was created with the adaptation of best things Europe and America had to offer. They brought with them new architectural structures, and new habits. With their new way of life, housing and work ethics, they also brought; the at the time extremely popular open-air theaters to Luanda. In this scenario, the achievements of modern Brazilian architects stand out. They were precursors to urbanism and architecture adapted to the tropics. At this point, South Africa stood out as one of the pioneers in this type of architecture. The Portuguese only found themselves interested in this after the results in South Africa, which led them to the awareness that to build on the African continent it was be essential to know the territory and live in it, because only after knowing the problems, would it be possible to solve them and continue the development. With this knowledge, professionals trained in French and English institutions were sent to introduce a modern architecture, contrary to the Salazar regime. As the regime always managed to impose itself, there were differences in the architecture produced for public buildings and the type of housing that would serve blacks and whites, as well as the imposition of rules on professionals who were not always able to comply with the Charter of Athens. 46th years after Angola\'s independence, the quality of the architecture continues to be recognizer, and for this reason, efforts should be taken to continue it\'s preservation.