The need to prepare science teachers in South Africa to respond to a heterogenous language and literacies context where multilingualism is the norm and where school conditions may shift rapidly is urgent. However, students arrive at university with varying resources and some, due to historical inequality, may not be able to meet the academic literacies demands of the university courses for which they register, and are often institutionally described as “at risk” or underprepared. Drawing on academic literacies and decoloniality theorising, this study examines the apprenticeship into the coloniality of schooling for African language speaking students locating deficit, not in the students but in the lingering colonial ideologies of language and literacy in the schooling and higher education systems. The research uses a qualitative approach and is a case study in the form of a participant intervention that addresses the academic and multiliteracies challenges faced by five African language speakers registered for a one-year Postgraduate Certificate in Education (PGCE) in science education at an elite English medium university in South Africa. I also consider whether taking a decolonial approach to academic literacies could expand the students' repertoires of practice and their production of texts in the PGCE programme. In addition, I investigate the participants' early experiences of coloniality in education; the academic and multimodal practices needed by student teachers; how African languages could be used as a resource for learning; and the role spaces outside of the university campus played in developing students' identities as science teachers and in their construction of multimodal repertoires. The theoretical framework draws on decolonial theory (Mignolo 2007; Quijano 2007; Ngugi wa ‘Thiongo 1986) and a social practices approach to academic literacies (Street 1985; Lillis 2001; New Literacy Studies 1993 and the Pedagogy of Multiliteracies; and multimodality e.g. New London Group 2000). The research findings show how African language speaking students' learning and literacies experiences from school to university continue to be shaped by coloniality, specifically the use of English as the language of instruction. Additional findings consider the specific knowledge and experiences student teachers require to successfully navigate university courses and professional practice; and what practices the demystification of academic literacies knowledge entails in a teacher education course. Taking a decolonial approach to academic literacies repositioned the students as capable and demonstrated that the problem lay not with the students, but with the system specifically under-resourced educational practices such as multimodal learning and academic literacies and continuing colonial ideologies of language and literacy.

An increasing number of educational policies, academic studies, and university courses today propagate ‘interculturality’ as a method for approaching ‘the Other’ and reconciling universal values and cultural specificities. Based on a thorough discussion of Europe’s colonial past and the hierarchies of knowledge that colonialism established, this dissertation interrogates the definitions of intercultural knowledge put forth by EU policy discourse, academic textbooks on interculturality, and students who have completed a university course on the subject. Taking a decolonial approach that makes its central concern the ways in which differences are formed and sustained through references to cultural identities, this study shows that interculturality, as defined in these texts, runs the risk of affirming a singular European outlook on the world, and of elevating this outlook into a universal law. Contrary to its selfproclaimed goal of learning from the Other, interculturality may in fact contribute to the repression of the Other by silencing those who are already muted. The dissertation suggests an alternative definition of interculturality, which is not framed in terms of cultural differences but in terms of colonial difference. This argument is substantiated by an analysis of the Latin American concept of interculturalidad, which derives from the struggles for public and political recognition among indigenous social movements in Bolivia, Ecuador and Peru. By bringing interculturalidad into the picture, with its roots in the particular and with strong reverberations of the historical experience of colonialism, this study explores the possibility of decentring the discourse of interculturality and its Eurocentric outlook. In this way, the dissertation argues that an emancipation from colonial legacies requires that we start seeing interculturality as inter-epistemic rather than simply inter-cultural. / Fokus för denna avhandling är spridningen av begreppet interkulturalitet inom utbildning. Utbildningspolicy, akademisk litteratur och mängden kurser i högre utbildning ägnade åt begreppet vittnar alla om dess betydelse i försöken att förena det kulturellt partikulära med det universella. Med Europas koloniala förflutna i åtanke och dess skapande av hierarkier mellan vad som definieras som kunskap, ämnar denna avhandling undersöka vilka kunskaper som krävs för att bli interkulturell. Syftet är framför allt att besvara frågan vad som händer med interkulturalitet om kulturella skillnader istället förstås som koloniala skillnader. Utifrån ett dekolonialt perspektiv som fokuserar på hur skillnader skapas och upprätthålls utifrån föreställningar om kulturella identiteter, analyseras EU-policy, akademisk litteratur samt intervjuer med studenter som avklarat en kurs i interkulturalitet. Analysen visar på hur interkulturalitet, i dess nuvarande tappning, riskerar fastna i en singulär europeisk utblick på världen upphöjd till universell lag. Snarare än att mildra eller förändra maktrelationer och skapa möjligheter till mellanmänskliga möten, riskerar därför interkulturaliteten att bidra till fortsatt förtryck av den som anses kulturellt annorlunda. En alternativ utgångspunkt står att finna i en annan översättning av interkulturalitet – interculturalidad – hämtad från ursprungsbefolkningarnas kamp för att bli synliggjorda, att dela makten, på den offentliga arenan i Bolivia, Ecuador och Peru. Genom att lyfta fram begreppet interculturalidad, som just har sitt ursprung i singulariteten och bär med sig själva erfarenheten av kolonialism, tillförs en möjlig distansering från interkulturalitet med dess implicita eurocentrism. Avslutningsvis argumenteras för att befrielse från kolonialismens ok kräver att interkulturalitet omkodas som inter-epistemisk.

This thesis seeks to understand the formation and representation of local, national and international identities of nations and their societies by critically analysing a big public international art event, the Kochi-Muziris Biennale. It will thus address two complex historical and theoretical problems: first, the role such biennales have had in the nation building process for several Third World countries; second, the established hierarchies in theorizations of contemporary art from the global south. By addressing these problems, it aims to illustrate the issue at the heart of this thesis: to find the praxis which can break the model of binaries and representations established in the concept of modernity.

Text in English / Abstracts in English, Afrikaans and isiZulu / The present study deploys Ngugi wa Thiongo’s (2009) decolonial concepts of dismembering and re-membering to critically explore J. M Coetzee’s selected fiction. In my reading of the novels Waiting for the Barbarians, Foe and Disgrace, I relate concepts of dismembering and re-membering to decoloniality. In the rendition of Ngugi, dismembering refers to the displacement and dispossession of the colonised, and their mental colonisation through cultural imperialism. Re-membering becomes the decolonial effort to undo physical and psychological dismembering. In the same way in which, since the Berlin Conference of 1884/5, Africa was divided, mapped and colonised, the cultures and histories of Africans were dismembered and dominated. Concerns for the land are expressed in the mapping and the confiscation of land which is depicted in the native’s desert dwellings in Waiting for the Barbarians, Cruso’s clearing of the land in Foe and Petrus’s taking over of Lucy’s farm in Disgrace. Furthermore, Coetzee’s use of language is one important narrative strategy that is explored to ascertain how Coetzee negates or speaks for, of and about the colonised through the narrator focaliser. This study reveals the reflexive nature of the selected novels and seeks answers to the question of why Coetzee tends to make his “black” characters voiceless and rootless (and sometimes nameless)? Is Coetzee suggesting that they have been silenced by history, by colonialism, or is he suggesting that he, the author, has no right to speak on their behalf? In the mode of writing and story-telling, is Coetzee suggesting the impossibility of the coloniser to speak for the colonised or, in speaking of them, does he give the servant characters a voice and can this voice be theirs, or can it be considered reliable? Is Coetzee presenting the power of passivity as a means of resistance and re-membering? This study, from a decolonial perspective, engages with the complex way Coetzee handles voice and the question of the agency of the colonised. / Hierdie studie benut Ngũgĩ wa Thiong'o (2009) se dekoloniale begrippe van verdeling en herindeling in ʼn kritiese beskouing van J. M. Coetzee se geselekteerde fiksie. In my vertolking van die romans Waiting for the Barbarians, Foe en Disgrace, bring ek die begrippe van verdeling en herindeling in verband met dekolonialisme. In Ngũgĩ se vertolking verwys verdeling na die verplasing en onteiening van die gekoloniseerdes, en hul geestelike kolonisering deur kulturele imperialisme. Herindeling word die dekoloniale poging om fisiese en sielkundige herindeling ongedaan te maak. Op dieselfde manier wat Afrika verdeel, gekarteer en gekoloniseer is sedert die Berlynse Konferensie van 1884/5, is Afrikane se kulture en geskiedenisse verdeel en gedomineer. Kommer oor die grond word te kenne gegee in die kartering en konfiskering van grond – soos uitgebeeld in die boorling se woestynverblyf in Waiting for the Barbarians, Cruso se opruiming van die grond in Foe en Petrus se oorname van Lucy se plaas in Disgrace. Verder is Coetzee se taalgebruik ʼn belangrike verhalende strategie wat bestudeer word om vas te stel hoe Coetzee die gekoloniseerde ontken of vir, van en oor die gekoloniseerde praat deur middel van die verteller/fokaliseerder. Hierdie studie openbaar die refleksiewe aard van die geselekteerde romans en soek vir antwoorde op die vraag van waarom Coetzee geneig is om sy “swart” karakters stemloos en wortelloos (en soms, naamloos) te maak. Suggereer Coetzee dat hulle deur die geskiedenis, deur kolonialisme, stilgemaak is – of suggereer hy dat hy, die outeur, nie die reg het om namens hulle te praat nie? Wil Coetzee deur sy manier van skryf en vertelling, aan die hand doen dat dit onmoontlik is dat die koloniseerder vir die gekoloniseerde kan praat; of, wanneer hy van hulle praat, gee hy aan die dienaarkarakters ʼn stem en kan dit hulle stem wees, of kan dit as betroubaar beskou word? Hou Coetzee die kraag van passiwiteit voor as ʼn vorm van weerstand en herindeling? Hierdie studie ondersoek, vanuit ʼn dekoloniale perspektief, die komplekse wyse waarop Coetzee stem en die vraag van die tussenkoms van die gekoloniseerde hanteer. / Ucwaningo lwamanje luchitha imiqondo ka-Ngũgĩ wa Thiong'o (2009) yokuqothula nokujoyina kabusha ukungabuswa ngelinye izwe ekuhloliseni ngokucophelela ukuqamba okukhethiwe kukaJ.M. Coetzee. Ekufundeni kwami amanoveli i-Waiting for the Barbarians, Foe and Disgrace, ngichaza imiqondo yokuqothula futhi ukujoyina kabusha ekungabusweni ngelinye izwe. Ekuhumusheni kuka-Ngũgĩ, ukuqothula kubhekisela ekufudukeni nasekuthunjweni kwalabo ababuswa ngelinye izwe, kanye nengqondo yabo ekubusweni ngelinye izwe ngokusebenzisa imiphakathi yamasiko. Ukujoyina kabusha kuba wumzamo wokungabuswa ngelinye izwe ukulungisa ukuqothula kokukhubazeka ngokomzimba nangokwengqondo. Ngendlela efanayo lapho i-Afrika ihlukaniswe ngakhona, ihlelwe ibalazwe futhi ibuzwa ngelinye izwe kusukela kwiNgqungquthela yaseBerlin ka 1884/5, amasiko kanye nemilando yabantu base-Afrika yaqothulwa futhi yabuswa. Ukukhathazeka kwezwe kuboniswa ebalazweni nasekuthunjweni komhlaba - njengoba kuboniswe ezindaweni zokuhlala zasogwadule ku- Waiting for the Barbarians, ku-Cruso ukuhlanzwa komhlaba-enovelini i-Foe nakuPetrus ukuthatha ipulazi likaLucy enovelini i-Disgrace. Ngaphezu kwalokho, ukusetshenziswa kolimi lukaCoetzee kuyisisindo esisodwa esibalulekile sokulandisa esihlolisiswayo ukuze kuqinisekiswe ukuthi uCozezee uphikisa kanjani noma ukhuluma kanjani, futhi mayelana nababuswa ngelinye izwe ngokusebenzisa umlandisi. Lolu cwaningo lwembula uhlobo oluthile lokucabanga lwamanoveli akhethiwe futhi lufuna izimpendulo embuzweni wokuthi kungani uCoetzee ejwayele ukwenza "abalingisi" bakhe abamnyama bengabonakali futhi bangenasisekelo (futhi ngezinye izikhathi abangenalo igama). Ingabe uCoetzee uphakamisa ukuthi baye bathuliswa ngumlando, ngukubuswa ngelinye izwe, noma ingabe uphakamisa ukuthi yena, umbhali, akanalo ilungelo lokukhuluma egameni labo? Ngendlela yokubhala nokuxoxa ngezindaba, ingabe uCoetzee uphakamisa ukuthi akunakwenzeka ukuba obusa elinye izwe akhulumele ababuswayo kulelo zwe noma, uma ekhuluma ngabo, uyabanika abalingiswa abayinceku izwi futhi leli zwi lingaba ngelabo, noma lingathathwa njengelethembekile? Ingabe uCoetzee uveza amandla okungahambisani njengendlela yokumelana nokujoyina kabusha? Lolu cwaningo, kusukela embonweni wokungabuswa ngelinye izwe, luhambisana nendlela eyinkimbinkimbi uCoetzee alawula izwi kanye nombuzo wokumela ababuswayo. / English Studies / M.A. (Theory of Literature: (English Studies))

Archiv bezeichnet eine Einrichtung, in der Schriftstücke, Dokumente, Akten und andere Zeugnisse gesammelt, geordnet, bewahrt und restauriert werden. Archive erfüllen als Verwaltungs- und Erinnerungsorte eine Vielzahl von Funktionen und sind eng mit institutioneller Macht verschränkt. Kulturwissenschaftliche Analysen zeigen, dass analoge und digitale Archive bestimmten Akteur*innen mehr Raum und Sichtbarkeit gewähren als anderen. Dabei strukturieren soziale Kategorien wie gender, race und class den Zugang zum und den Eingang ins Archiv. Eine intersektionale Heterogenisierung des Archivs wird in Teilen der Wissenschaft sowie von privaten Initiativen deshalb angestrebt, löst aber auch Kritik aus.

The relationship between international regimes regulating intellectual property, traditional knowledge and biodiversity has received much attention in recent times. Of the many complex and controversial issues in contemporary international legal discourse on this matter, the protection of traditional knowledge (TK) stands out as a significant challenge. Choices abound in the search for modalities to regulate rights to use and control TK systems and their underlying biodiversity. In recent times, the protection of geographical indications (GIs) has emerged as an option for protecting TK. Despite the considerable enthusiasm over it, there is appreciable research dearth on how far and in what context GIs can be used as a protection model. Indeed, not only is the concept of GIs itself widely misunderstood. As well, analyses as to their applicability for protecting TK often reflect underlying cultural differences in the nature, scope and the jurisprudence regarding GIs across jurisdictions. This thesis examines the relationship between GIs and TK, focusing on the responsiveness of GIs to the needs and desires of indigenous peoples and local communities (ILCs). The thesis posits that the search for a model to protect TK should involve identifying different modalities, including those based on intellectual property, to fit to the nature and uses of TK in particular contexts. The analysis conceptualizes GIs as a form of IP that are structurally and functionally suitable to protect aspects of TK in traditional knowledge-based agricultural products (TKBAPs). Substantively, the thesis draws attention to the conceptual underpinnings of GIs as encompassing cultural and economic objectives in the protection of TK. As such, it is argued that stronger protection of GIs should be achieved by integrating the negotiations and discussion concerning GIs and TK at the international level. Further, the case is made for the determination of immediate challenges and long-term opportunities in choosing a legal means for protecting GIs at the national level. In this connection, the thesis suggests that the potential of GIs to meet national and local imperatives to protect TK be assessed, inter alia, based on their instrumentality for economic, biodiversity, cultural and food security objectives in protecting TKBAPs.