This thesis focuses on the question of “how can the Keiskamma Art Project, its processes and art, be understood in relation to a contextual ecofeminist spirituality?” This study is concerned with women’s experience and expression of the divine through their creativity. It explores how women’s art projects contribute to their aesthetic and creative development and the impact it has on their lives. The study argues that the “Spirit” which manifests as the power of divine creative energy which is released through human creativity can promote full life for women in South Africa. It also explores how the creative process offers a catalyst towards change which affects both personal and communal transformation. Protest art is presented and examples of its historical use both locally and internationally are sited. The discussion offers an understanding of why subordinates in society need to find a safe place to express their protest. Art projects are presented as ‘safe’ sites for women who find themselves oppressed by their societal circumstances to find opportunity for the exploration of their ideas and personal development. Ecofeminism is presented as a contemporary protest movement and the study engages with some of the work of three key ecofeminist theologians; Rosemary Radford Ruether, Ivone Gebara and Sallie McFague. Themes are developed which best describe the characteristics of an emerging ecofeminist spirituality. The focus of the case study is on the Keiskamma Art Project, its processes and art, with specific focus on the Keiskamma Altarpiece. The process of dialogue and consultation which preceded the art making and the artwork are discussed in detail. The context of the Keiskamma Art Project is explored in location in the Eastern Cape in the rural and coastal town of Hamburg. The socio-economic context of the Keiskamma Art Project is outlined, indicating the lived reality of women engaged in this Art Project. In conclusion, the study argues that an emerging contextual ecofeminist spirituality is evidenced through the women’s art, the Keiskamma Altarpiece and the Keiskamma Art Project and has contributed towards the empowerment of local women and helped them articulate a sustainable life giving vision of hope for the future. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

The scale of people being infected by HIV/AIDS (Human Immunodeficiency Virus /Acquired Immune Deficiency Syndrome) has meant that the family and the community have had to become involved in caring for the sick (Van Dyk, 2005). This has inevitably led to the emergence of informal caregivers in the form of family members caring for their relatives (Kipp, Nkosi, Laing & Jhangri, 2006). The research investigated the social learning of women caregivers looking after people living with HIV/AIDS, with emphasis on caregiving practices related to how they use traditional foods and medicinal plants. The research was undertaken in Grahamstown at the Raphael Centre and in Hamburg at Keiskkamma Health Centre and Art Project, Eastern Cape, South Africa. Data was collected using interviews, focus group discussions and diaries written by participants. The data was analyzed in two phases: the first phase involved reading the interview transcripts and collating the responses into analytical memos that were captured into broad categories, while the second phase made use of the community of practice analytical framework to further analyze the data to get better understanding of the social learning processes. This study reveals that participating in a community of practice like Raphael Centre and Keiskamma Health Centre enables caregivers to learn about caregiving. It also reveals that within these communities of practice there are varied learning processes that take place, such as observational and collaborative learning. The research also revealed that caregivers learn from the communities from which they come, for example caregivers learn about traditional food and medicinal plants which they use from their family members, friends, other caregivers as well as non governmental organizations. The research found that caregivers are influenced in their learning and practices by a number of factors which include their own experiences, ambivalent messages from different stakeholders concerned with fighting HIV/AIDS and exposure to new information. The research recommends that diverse learning processes in a community of practice and outside a community of practice should be encouraged and strengthened. It also recommends that HIV/AIDS caregiving options should be strengthened by drawing on experience and knowledge of caregivers. Caregivers should be encouraged to be selfsustaining to improve their caregiving practices. Stakeholders in the field of HIV/AIDS should be alert to and address ambivalence on use of medicinal plants. Existing programmes that enable women to learn about new information on HIV/AIDS should be strengthened.