My dissertation, The Question of Cross-Cultural Understanding in the Transcultural Travel Narratives about Post-1949 China, aims to intervene in the genre of travel writing and its critical scholarship by studying a flourishing but under-explored archive. Travel literature about (post-) Communist China is abundant and has been proliferating since 1979 when China began to implement its open-door policy. Yet its scholarship is surprisingly scanty. Meanwhile, in the field of travel literature studies, many critics read the genre as one that articulates Western imperialism, an archive where peoples and cultures are defined within conveniently maintained boundaries between home and abroad, West and non-West. Othersin the field of literary and cultural studies as well as other disciplineshave started to question the binary power relationship. However, some of this work may well reinforce the binary opposition, seeking only evidences of the travellers powerlessness in relation to the native; and some, conceiving travel only on a geographical plane, seems unable to transcend the dichotomy of home and abroad, East and West at a theoretical level. My project is committed to further interrogating the binarism constructed by the genre of travel and its scholarship. My intervention is not to argue who gets an upper hand in a hierarchical relationship, but to challenge the stability of the hierarchy by foregrounding the contingency and complexity of cross-cultural relationships. My dissertation engages with the key issue of cross-cultural understanding and explicates various modalities of the travellers interpretation of otherness. By reading Canadian journalist Jan Wong, geophysicist Jock Tuzo Wilson, US Peace Corps volunteer Peter Hessler, American anthropologist Hill Gates, and humanist geographer Yi-Fu Tuan, I examine the ways in which the Western traveller negotiates and interprets foreignness, and probe the consequences of transcultural interactions. The overall argument of my dissertationin dialogue with other scholarship in the fieldis that travel not only (re)produces cultural differences but also paradoxically engenders a cosmopolitan potential that recognizes but transcends them. / English

South Africais a country with many well documented inequalities. To reduce some of them there are many volunteers working in the country. What is it like to observe and work with people affected by all these inequalities? The aim of this study is to develop an understanding of how volunteers experience their work with children inCape Town. The questions I intend to answer in the study are: How do the volunteers experience their work when meeting kids in vulnerable situations and seeing the situation in the country they work in? Does the volunteer work create more cross- culture understanding and do the volunteers' views change during the course of their volunteer work? What goals and/or reasons do the volunteers have for volunteering?           The study was performed inCape Town,South Africa, and consists of nine semi-structured interviews with volunteers that, in different ways, work with children.                       Previous research about volunteers suggests that volunteer work can increase cross-culture understanding but there is also a risk that it might strengthen the stigmatisation. It is also suggested that volunteer tourism is a more sustainable way of travelling than other forms of tourism. The volunteers are driven by different reasons for volunteering they can have altruistic reasons or they can be driven by more self-developing reasons. The participants in this study had different reasons for volunteering like making a change, getting new experiences etcetera. Many of the volunteers described their first encounter with the South African culture as a bit of a shock due to the extreme poverty evident in the country. They also stated that meeting the children was simultaneously a positive and negative experience, as the poverty and social deprivation affecting the children was hard to observe, yet these are still kids and they play and are happy like any other kids in the world. Many of the participants also felt that they could contribute trough their work and that they had the chance to make a difference.                       The results have been analyzed through two articles on the subject of cross-culture understanding and reasons on volunteering.     A majority of the volunteers described an increased cross-culture understanding, but seemed unaware of the risk of stigmatisation. The volunteers have both more self-fulfilling reasons for volunteering and some more altruistic reasons.

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Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Traditional male circumcision (TMC) is non-therapeutic ritual removal of the penile foreskin of a male person undertaken as part of a rite of passage from childhood into adulthood and manhood. The practice of TMC has received increased attention in recent years as a result primarily of complications that have led to hospitalization, penile amputations, and death of initiates. This study is a literature review and philosophical-ethical reflection with the following objectives: • To explain the current problems that beset TMC in South Africa • To explore the socio-cultural context in which TMC takes place in South Africa • To engage in ethical deliberation on the harms and benefits of TMC and determine whether, in its current form, the practice constitutes a net harm or benefit • To establish the ethical basis on which society ought to intervene in TMC, and to explore the modes of intervention proposed. Kepe (2010:729-730) identifies three concurrent crises that beset TMC in South Africa- the crisis of disease, injuries, and death suffered by some initiates, the crisis of the tension between the government and traditional leaders with regards to government intervention in TMC, and the crisis of the uncontrolled and negative way in which societal changes have impacted on the practice of traditional male circumcision. Male circumcision is the most widely accepted cultural practice among the Xhosa-speaking people of South Africa, and it is considered to be the only manner in which a boy can attain manhood and adulthood (Vincent, 2008). In view of the ongoing, unambiguous and preventable harm associated with TMC as it is currently practised, I think that it ought not to be allowed to continue in its current format. But I also think that the defect in TMC is remediable. I therefore feel sufficiently warranted to advocate for intervention to make the practice safer for all concerned. Intervention in TMC may be justified on public health, socio-cultural, autonomy, and beneficence grounds. / AFRIKAANSE OPSOMMING: Tradisionele manlike besnyding (TMB) is die nie-terapeutiese, rituele verwydering van die peniele voorhuid van ’n manspersoon. Dit word gedoen as deel van ’n seremonie van oorgang vanaf kinderjare na volwassenheid en manlikheid. Die praktyk van TMB het die afgelope jare toenemende aandag geniet, hoofsaaklik as gevolg van komplikasies van die prosedure wat gelei het tot hospitalisasie, peniele amputasies en dood van die persone wat geïnisieer is. Hierdie studie is ’n literatuuroorsig en filosofies-etiese refleksie met die volgende doelwitte: • Om die huidige probleme met TMB in Suid-Afrika te verduidelik • Om die sosio-kulturele konteks waarin TMB in Suid-Afrika plaasvind, te ondersoek • Om vanuit etiese oorweging te verduidelik wat die nadele en voordele van TMB is en te bepaal of die praktyk, in die huidige vorm, suiwer nadelig of voordelig is • Om die etiese basis waarop die gemeenskap in TMB behoort in te tree, asook die voorgestelde metode van intervensie, te ondersoek. Kepe (2010:729-730) identifiseer drie samevallende krisisse wat TMB in Suid- Afrika insluit – die probleem van siekte, beserings en dood ondervind deur sommige inisiandi, spanning tussen die regering en tradisionele leiers met betrekking tot regerings-intervensie in TMB, en die ongekontroleerde en negatiewe wyse waarin samelewingsveranderinge ’n impak het op die praktyk van tradisionele manlike besnyding. Manlike besnyding is die mees algemene aanvaarde kulturele praktyk in die Xhosa-sprekende mense van Suid-Afrika. Dit word beskou as die enigste manier waarop ‘n seun manlikheid en volwassenheid kan bereik (Vincent, 2008). In die lig van die voortdurende, ondubbelsinnige en voorkomende nadele wat geassosieer word met TMB soos dit tans beoefen word, dink ek dit behoort nie toegelaat te word in die huidige formaat nie. Maar ek dink ook dat die gebrek in TMB herstelbaar is. Daarom voel ek genoegsaam verseker om intervensie te verdedig om die praktyk veiliger te maak vir almal betrokke. Intervensie in TMB mag geregverdig word op grond van publieke , sosiaalkulturele en outonomiese voordele.

The research describes the experience of a southern white teacher who lived and worked in a remote community in Canada's Far North.<p> The impact of physical relocation and culture shock are discussed, as well as problems encountered when conflicting views of education and life goals meet in a cross-cultural setting. The thesis explores some of the difficulties facing mainstream teachers of Indigenous students when issues of past colonialism and present injustices come into play.<p> Inuit community literacies (visual, kinesic and oral traditions) are explored and contrasted with traditional definitions of literacy, which center on the paramount importance of the printed word. Power issues are discussed, including the role played by literacy education in maintaining control in the hands of the dominant culture.<p> The research is qualitative and phenomenological in nature. The teaching experience is viewed through a critical lens, and attempts to better understand the writer's southern white middle-class background as it relates to differing worldviews. The author recounts the process of re-examining assumptions of her own culture, and describes her personal and professional journey of coming to grips with its impact on her teaching.<p>

The research describes the experience of a southern white teacher who lived and worked in a remote community in Canada's Far North.<p> The impact of physical relocation and culture shock are discussed, as well as problems encountered when conflicting views of education and life goals meet in a cross-cultural setting. The thesis explores some of the difficulties facing mainstream teachers of Indigenous students when issues of past colonialism and present injustices come into play.<p> Inuit community literacies (visual, kinesic and oral traditions) are explored and contrasted with traditional definitions of literacy, which center on the paramount importance of the printed word. Power issues are discussed, including the role played by literacy education in maintaining control in the hands of the dominant culture.<p> The research is qualitative and phenomenological in nature. The teaching experience is viewed through a critical lens, and attempts to better understand the writer's southern white middle-class background as it relates to differing worldviews. The author recounts the process of re-examining assumptions of her own culture, and describes her personal and professional journey of coming to grips with its impact on her teaching.<p>

Thesis (M.A.)--Miami University, Dept. of History, 2007. / Title from first page of PDF document. Includes bibliographical references (p. 76-85).

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