The social displacement enforced by the South African Group Areas Act between 1954 and 1955 was understandably experienced as a destructive process with physical and emotional consequences arising from various types of losses, separation and feelings of helplessness. Although the forced removals affected all the people in the community - also in later years and generations, it seems as if older people are affected the more as they still remember the losses they experienced when they were removed from their homes and their communities, when their heritage and their culture were displaced. The sense of belonging being experienced by older people, who were subjected to these forceful removals, is therefore unclear. In this study the sense of belonging is defined as the effective participation, involvement, contribution and emersion of people when relating to their social, physical, spiritual, emotional and cultural places. In this study older (aged 60 and above) Setswana speaking residents of Ikageng, a community just outside Potchefstroom in the North West Province, South Africa, who were also forcibly relocated from Kloppersville to Ikageng, 10 kilometers away from Kloppersville, were asked to identify places that are important to them in Ikageng and to describe the meanings they attach to these places. In the research, no one identified any places of importance in Ikageng, instead throughout the research they kept on referring to their lives in Kloppersville, their former place of residence, the place where they were forcibly removed from – giving purpose and direction to this study and leading to the question: What are the experiences related to the sense of belonging of Setswana speaking older women who were forcibly relocated during Apartheid in South Africa? The older persons’ experiences of their sense of belonging in the place where they were forcibly relocated to must be understood in relation to the past. A qualitative research approach was used and a narrative research design followed. Two sets of data were gathered and are reported on in this article that focuses on the narrations of 11 older Tswana people from the Day Care Centre for the Aged in Ikageng. Narrative data collection and analysis, as well as a variety of qualitative research methods and media, were used to collect data. These include: focus group discussions, the Mmogo– MethodTM, videos, audio, photographs and observational notes. The thematic analysis of textual data, narrative–oriented inquiry as well as visual data, established trustworthiness of this research through crystallization. By drawing on the deeper symbolic meaning derived through the use of the MmogomethodTM, the study has revealed that the sense of belonging is a relational phenomenon that cannot be understood in absence of the different relational environments. In an African culture the relationship with the current environment resonates with the effects that historical processes, structural abuses, discrimination, racism and devaluation had on individuals whose lives have been uprooted. This study has shown that the older women have a micro–organic relational sense of belonging to the place of relocation and not to the whole context and other relational environments and that they revealed more sense of belonging towards the place where they were relocated from. / Thesis (M.A. (Research Psychology))--North-West University, Potchefstroom Campus, 2012.

The social displacement enforced by the South African Group Areas Act between 1954 and 1955 was understandably experienced as a destructive process with physical and emotional consequences arising from various types of losses, separation and feelings of helplessness. Although the forced removals affected all the people in the community - also in later years and generations, it seems as if older people are affected the more as they still remember the losses they experienced when they were removed from their homes and their communities, when their heritage and their culture were displaced. The sense of belonging being experienced by older people, who were subjected to these forceful removals, is therefore unclear. In this study the sense of belonging is defined as the effective participation, involvement, contribution and emersion of people when relating to their social, physical, spiritual, emotional and cultural places. In this study older (aged 60 and above) Setswana speaking residents of Ikageng, a community just outside Potchefstroom in the North West Province, South Africa, who were also forcibly relocated from Kloppersville to Ikageng, 10 kilometers away from Kloppersville, were asked to identify places that are important to them in Ikageng and to describe the meanings they attach to these places. In the research, no one identified any places of importance in Ikageng, instead throughout the research they kept on referring to their lives in Kloppersville, their former place of residence, the place where they were forcibly removed from – giving purpose and direction to this study and leading to the question: What are the experiences related to the sense of belonging of Setswana speaking older women who were forcibly relocated during Apartheid in South Africa? The older persons’ experiences of their sense of belonging in the place where they were forcibly relocated to must be understood in relation to the past. A qualitative research approach was used and a narrative research design followed. Two sets of data were gathered and are reported on in this article that focuses on the narrations of 11 older Tswana people from the Day Care Centre for the Aged in Ikageng. Narrative data collection and analysis, as well as a variety of qualitative research methods and media, were used to collect data. These include: focus group discussions, the Mmogo– MethodTM, videos, audio, photographs and observational notes. The thematic analysis of textual data, narrative–oriented inquiry as well as visual data, established trustworthiness of this research through crystallization. By drawing on the deeper symbolic meaning derived through the use of the MmogomethodTM, the study has revealed that the sense of belonging is a relational phenomenon that cannot be understood in absence of the different relational environments. In an African culture the relationship with the current environment resonates with the effects that historical processes, structural abuses, discrimination, racism and devaluation had on individuals whose lives have been uprooted. This study has shown that the older women have a micro–organic relational sense of belonging to the place of relocation and not to the whole context and other relational environments and that they revealed more sense of belonging towards the place where they were relocated from. / Thesis (M.A. (Research Psychology))--North-West University, Potchefstroom Campus, 2012.

This project examines the landscape of the farming community of Beagle, Oregon prior to and during the Second World War and the effect on it due to the construction of Camp White, a World War II training facility. The Beagle landscape is examined through the prism of current theory that suggests that landscapes are not discrete units of analysis but are, instead, symbiotic relationships between land and people. Utilizing archives, contemporary newspaper accounts, photographs, oral histories, and archaeological investigation, the history of the construction of Beagle landscape, the effects of the construction of Camp White, the subsequent removal of Beagle residents, and postwar renewal are examined. The project concludes that the Beagle landscape was, and is, a holistic entity that, though dramatically changed in 1942, continues to exist and inform the lives of surviving original residents as well as the history of the Beagle area. / Graduation date: 2007

Architecture, Style and Identity in the Late Horizon: Pueblo Viejo-Pucará Site, Lurín ValleyThe ethnic identification of the inhabitants of a Late Horizon Settlement in the Lurin Valley meets a series of challenges generated by two factors: a) the feasibility of a forced relocation of specialized workforce, and b) the intensification of long-distance exchange. Facing the coexistence of diverse ceramic styles and technological traditions, domestic architecture and funerary treatment become the only evidence that can help us build a bridge between material culture and ethnohistoric information. Pueblo Viejo-Pucara, with its 10 hectares of build architecture, seems to have been one of the most important urban centers in the Lurin Valley, second only to Pachacamac. The site, located between 400 and 600 meters above sea level in a loma ecozone on the left bank of the river, could have been the main habitation center of the Caringa of Huarochiri, one of the Caringa moieties of the unu of Luren. Several lines of evidence suggest that the site was built and inhabited by highland dwellers relocated as mitmaquna: a) the characteristic distribution of architecture-groups a top intermediate-size hills, b) the location of the site within a zone of winter pastures still used by herders from Santo Domingo de los Olleros, c) the masonry style, alien to coastal patterns while close to the Huarochiri architectural tradition, d) the modular organization of domestic spaces, e) funerary treatment, and f) the presence of a strong highland component in the ceramic repertoire. Archaeological evidence indicates that tending of camelid herds and the military control of the valley were two of the main concerns of the inhabitants of Pueblo Viejo-Pucara. The discovery of prestige items —among them Spondylus princeps shells, copper, gold, silver and lead ornaments, and fine Inca polychrome and Chimu-Inca pottery (among other regional elite styles)— within domestic spaces and associated burials, indicates that the site residents enjoyed a privileged position within the political structure of the Tahuantinsuyu. / La definición de la identidad étnica de los habitantes de un asentamiento en el Periodo Horizonte Tardío tropieza con una serie de dificultades que se desprenden tanto de la movilización forzada de mano de obra especializada fuera del lugar de su origen, como de la intensificación de intercambios a larga distancia, organizados por la administración imperial. En el contexto de la coexistencia de variados estilos y tradiciones tecnológicas, la arquitectura doméstica y los comportamientos funerarios cuentan entre las únicas evidencias materiales confiables para confrontar la cultura material con las informaciones etnohistóricas. Con sus 10 hectáreas de área construida, sin contar el sistema de andenería ni los sitios satélites, Pueblo Viejo-Pucará, asentamiento urbano del Periodo Horizonte Tardío ubicado en la zona de lomas arbóreas (400-600 metros sobre el nivel del mar) en la margen izquierda del río Lurín, parece haber sido el segundo asentamiento en importancia después de Pachacamac, luego de la ocupación de este valle por los incas. Es probable que se trate del asentamiento principal de los caringa de Huarochiri, una de las dos parcialidades de la mitad Caringa en el unu de Luren. La característica distribución de núcleos de arquitectura en las cimas intermedias y la localización del sitio en la zona de pasturas utilizada hasta hoy por los pastores serranos de Santo Domingo de los Olleros, la mampostería de piedra en las modalidades desconocidas en la costa central, pero difundidas en las alturas de Huarochirí, la organización modular de espacios domésticos, los comportamientos funerarios y la presencia del componente serrano en el repertorio de estilos de cerámica indican que el asentamiento fue construido y habitado por los pobladores serranos desplazados como mitimaquna. Las evidencias sugieren también que el cuidado de rebaños de camélidos y el control militar del valle contaban entre los deberes de los habitantes de Pueblo Viejo-Pucará. Hallazgos de conchas de Spondylus princeps, cobre y sus aleaciones, plata, oro, plomo (estos últimos en cantidades reducidas), de cerámica fina de estilo Inca polícromo, Chimú-Inca entre otros (Puerto Viejo, Ychsma), todos ellos en contextos domésticos o funerarios directamente asociados a los recintos de vivienda, demuestran que los pobladores tuvieron una posición particularmente privilegiada en la estructura política del Tahuantinsuyu.