Bibliography: leaves 92-102. / The premise throughout this thesis is that religious education at state schools has hopelessly failed. Teachers are generally apathetic and pupils disinterested and bored by a repetitive content which, for the most part, is a duplication of what happens in Sunday school. Christian National education, the dominant ethos and philosophy underlying educational methodology, denies the plurality of the South African society and the plurality within Christianity itself. Calvinism is blithely promoted as normative Christianity while the existence of religions such as African Traditional Religion is denied. The challenge of pluralism in religion education is underlined, in this work, by a feminist analysis which derives from a personal experience. Any black woman of faith experiences a triple oppression it is held. To this end, the effects of racism, sexism and patriarchy is addressed with the view to contribute towards the transformation of the state of both education and religion in the South African context. The argument throughout is that a religion education in schools, which is going to reflect the diversity of our society, has to include in its definition of pluralism, the category of gender. An overview of the state of religion in education serves as an introduction while plurality and the role of the state is defined in chapter one. The point that gender, as a category of plurality, must be consciously included in its definition, if it aims to restore the full humanity of those who have been dispossessed, is promoted. Chapter two focuses on the position of women within religion which has hitherto been a negative one and chapter three shortly attempts to clarify the inherent definitional problem of Religion Education and argues for a recognition and position of African Traditional Religion in the school syllabus. Chapter four focuses on the very important question of language since it is language that constructs our heritage. The symbolic appeals language evokes is further considered and critiqued. The point that masculine language and imagery has to be revised in any pursuit of a just and acceptable religion education is further argued and the implications thereof, set out. Religious texts are appropriated from a feminist perspective in chapter five and traditional theology challenged. Examples as to how to read into the text and to read behind the text, in order to rediscover women's lost history, are given. Texts which are common to the Abrahamic religions are chosen for its accessibility and immediate relevance.

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Submitted in partial fulfilment of the degree Master of Community-Based Counselling in Psychology at the University of Witwatersrand, Johannesburg, July 2018 / Polyamory is a relationship practice rooted in the belief that it is possible to pursue meaningful romantic, sexual, and/or emotional partnerships with more than one person simultaneously. This research sought to explore how South African psychologists construct polyamory, as international research suggests polyamory is produced as problematic within mental health contexts. Six Gauteng-based psychologists were recruited using purposive sampling. Data was collected using semi-structured interviews. Interview transcripts were analysed using Foucauldian informed critical discourse analysis. Findings reveal that a discourse of damage informs psychologists’ constructions of polyamory: Polyamorists are presented as pathological, primitive and infantile individuals. Their relationships are constructed as risky, complicated arrangements which oppress women and break up homes. These constructions justify the need for intervention and reproduce Western, Christian, cisgender and heterosexual monogamy as the pinnacle of ‘healthy’ and ‘real’ love. These findings form part of an initial critical engagement with polyamory in the South African context. / XL2019

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This thesis investigates the representation of asexual individuals in the works of Murata Sayaka, Kawakami Mieko, and Kamatani Yuki, all of whom are contemporary Japanese writers that portray near–suffocating social environments in their depictions of modern-day Japan. Their texts illustrate the augmented demands Japanese society places upon a cross-section of asexual and neurodivergent individuals. Despite the thematic and character–related similarities in their works, I argue that each author presents a unique interpretation of how these asexual individuals interact with—and try to integrate into—wider Japanese society and mainstream culture. Murata's texts demonstrate an unapologetically radical separatism by invoking an idealized queer utopia free from constraining notions of heteronormative sexuality present in Japanese society. In contrast, Kawakami's text suggests a more subtle—yet still subversive—integration of asexuality into society, one where asexual individuals strive for the same rights and privileges as all other citizens but still struggle to obtain acceptance or genuine equality. Kamatani's text, on the other hand, strikes a balance between these notions. Our Dreams at Dusk offers a utopic space for asexual and other queer individuals but does not go as far as suggesting a radical separatism like Murata's texts. Analyzing these texts alongside such seminal Queer Theory texts like Adrienne Rich's "Compulsory Heterosexuality and Lesbian Existence," Eve Kosofsky Sedgwick's Epistemology of the Closet, Jack Halberstam's In a Queer Time and Place, and José Esteban Muñoz's Cruising Utopia uncovers the hidden sexualities buried within the texts: Not all asexual characters in the texts are explicitly labeled as such, yet they still occupy closeted lifestyles. This innovative examination of the existence of queer spaces within these works demonstrates the increasing prevalence of the presentation of asexual identities in Japan, allowing for the broader discussion of the invisible queer members of Japanese society.

This paper seeks to explore the way the print news media reported on issues related to domestic violence (DV) in the Greater Toronto/Hamilton Ontario area in the context of Covid-19 from March 2020 to March 2021. Specifically, I drew on three newspapers to include the Hamilton Spectator, the Toronto Star, and the Globe and Mail. This research is primarily concerned with the discourses that emerged about gender-based violence in the newsprint media during a time when people were required to stay in their homes and when access to community-based services that support women experiencing DV became increasing challenging. Using a Critical Discourse Analysis (CDA) that was grounded in a feminist theoretical framework, three themes emerged as particularly dominant. These included: a) the media’s use of “victim” and “survivor” discourses, b) women’s experiences of DV and access to resources, and c) public health discourses that centered on responses to DV in light of Covid-19. This paper concluded that reinforcement of dominant narratives about the socio political and gendered landscape in which DV is reported on via newsprint media sources, depict DV as an individual rather than structural issue that shifts the blame away from historical and current day social, economic, and political forces that create the conditions in which DV occurs. Importantly, the newsprint media promote a homogenous definition of ‘woman’ thus elevating dominant DV discourses that tend to centre the experiences of white, heterosexual women and that result in silencing the voices of gender diverse and racialized women. Consequently, my research suggests that there is an ongoing need to build on existing feminist literature to critically examine DV as a systemic issue that requires a response that is inclusive of the diversity of women who experience DV, the needs for services to support a diversity of women, and to do so in ways that move away from individual solutions toward shifts in practice and policy. / Thesis / Master of Social Work (MSW)

This project introduces the case of the Feminist Female Slave [FFS], a female submissive in a BDSM relationship with a male Master. This case is used in order to strengthen discourse in three main areas: feminist relational autonomy, BDSM theory, and feminist community politics. I argue that the FFS offers a case in which feminist autonomy theorists can serve to grow and develop their own approaches in a way that is inclusive of the diversity of women’s sexual expression, as she challenges our narrow notions of female subservience and asks us to rethink what it means to express an autonomous women’s sexuality. In BDSM theory she asks us to reflect upon our reliance upon superficial notions of consent and the lack of space for a critical dialogue, and finally, in feminist politics she asks us to consider what it means to belong to feminist communities, or what it means to feel as if one can lay claim to a feminist identity. Each of these considerations is brought to light in this project because of the interesting balance that the FFS’s relationship holds between her feminist identity, sexual politics, and sexual and romantic practices. / Dissertation / Doctor of Philosophy (PhD)