À la suite de certains grands meurtres commis en 1997 et 2000 par des jeunes de 14 et 17 ans, un discours sur les délinquants juvéniles, comme étant plus violents, plus cruels, plus anormaux et plus nombreux que jamais auparavant, s’installait chez les intellectuels et dans les médias japonais. Or , par dérapage analytique, ce discours a été généralisé à tous les jeunes, comme étant des individus dangereux, incompréhensibles, anormaux et potentiellement criminels malgré une certaine normalité apparente, faisant d’eux des « monstres invisibles ». La marginalisation des jeunes par ce discours sur la « nouvelle » jeunesse japonaise et les représentations des délinquants juvéniles « cruels » a fortement marqué la société japonaise, manifestée dans l’opinion publique ainsi que dans son impact socioculturel tant au niveau légal qu’au niveau idéologique. Cette étude présente les débuts, le développement ainsi que les conséquences du discours démonisant la jeunesse des années 2000, en présentant les concepts clés ayant été utilisés comme caractéristiques et arguments de la monstruosité cachée chez les jeunes japonais. Elle démontre parallèlement l’incohérence des représentations de la délinquance juvénile, aggravant le fossé entre la réalité vécue par les sujets, et les causes ainsi que les solutions présentées à leur égard. / Five murders in Japan committed by juvenile criminals attracted immense attention from the media in the years 1997 and 2000. A new discourse about juvenile delinquency followed these incidents stipulating that juvenile delinquents had become more cruel, more violent, more abnormal, and more numerous than ever before. This discourse, initially created by academics acting as “moral entrepreneurs,” was widely supported by the mass media. However, the discourse developed on its own, taking a radical ideological turn: it began to apply not only to juvenile delinquents, but labeled the entire population of Japanese youth as dangerous, incomprehensible, and abnormal while seeming to be proper and normal members of society. The boundary between juvenile delinquents and young law-abiding Japanese individuals ceased to exist, and every young girl or boy could potentially be a criminal regardless of their circumstances or socioeconomic background. The discourse strongly influenced the Japanese society ideologically and legally, and labeled its youth as "invisible monsters". This study presents the beginning, development, and consequences of this particular discourse that led to the negative portrayal of the Japanese youth in the first decade of the 21st century. Key concepts used as characteristics of this cohort are examined, breaking down the discourse into sociocultural and ideological reasoning and systems. The study also demonstrates the incoherence and inadequacy of the representation of juvenile delinquents, which are a far cry from the actual reality of juvenile criminality.

The Garífuna are the smallest ethnic minority group in Guatemala, living primarily in the city of Livingston (known as Labuga, Wadimalu in Garífuna) located along the Caribbean coastline. Their unique history, ethnicity and culture has allowed them to preserve their way of life for centuries on the one hand but has also separated them from mainstream Guatemalan society on the other hand. The afro-descendent Garífuna community forms a small part of the overall indigenous group in Guatemala alongside the Maya and the Xinca groups; however unlike the larger indigenous groups and the remaining non-indigenous population, the Garífuna are ignored and are not included in the groups in need of development assistance for education, health, employment and security. The exclusion is even more pronounced for Garífuna women. This study was conducted to understand the reasons for the discrimination, socio-economic exclusion and vulnerability of Garífuna women within the Guatemalan society, what is currently being done to address the challenges and barriers Garífuna women are facing, and what further changes need to take place to bring about a transformation in their situation.

Long after women have successfully entered many other occupational fields once considered to be 'men's work' they have remained a small minority in after-death work in the funeral industry in Aotearoa New Zealand. Women and their contributions to the funeral industry have been excluded, marginalised and devalued. In the last decade, however, there has been a marked increase in the numbers of women funeral directors and embalmers. In the same decade, the occupational specialism of funeral celebrant, comprising a large majority of women, has been established to fulfil a growing demand for non-religious funeral ceremonies. This thesis examines the means by which men have excluded and marginalised women from the funeral industry in Aotearoa New Zealand. More importantly, it examines the ways women are successfully overcoming exclusion and marginalisation by men. To this end I analyse research material from a range of sources. These include: unstructured interviews with funeral directors, embalmers, celebrants, clerical workers and members of clergy; my observations from previous funeral industry research and fifteen years' experience as organist in the industry; plus data from the association magazines of the Funeral Directors Association of New Zealand. To develop a theoretical framework with which to explain how women are surmounting exclusion and marginalisation, I draw on two strands of literature that highlight different aspects of women's involvement in paid work. The first strand includes theories of gendered occupational control, focusing on both practice-based and discursive-based strategies of gendered closure. This strand reveals women's exclusion from, and their strategies for entering, the funeral industry. The second strand of literature focuses on theories of gendered organisational structures, culture and power, uncovering women's marginalisation within the funeral industry. There are five analytical chapters. The first two are largely historical, examining the masculinisation and commercialisation of after-death work, and the ways women and their contribution to after-death work have been devalued and made invisible. The third and fourth analytical chapters investigate men's and women's closure strategies in after-death work. The fifth is a discussion of the ways women promote and position their contribution to after-death work by claiming that, as women, they bring different values from men to after-death work. In this, they adopt discourses of new professionalism; resistant discourses invert the masculinist discourses of the old model of professionalism, valorising long denigrated 'feminine' attributes. I argue that the hierarchical gendered boundaries in the funeral industry stem from the early development of funeral firms in Aotearoa New Zealand as family firms, plus their failed attempts, throughout the twentieth century, to achieve professional status. In this, they reflect the patriarchal power of the masculinist projects of modernity, the society in which funeral director leaders established their professional project. Further, I argue that the failure of their professional project has, paradoxically, facilitated the men's continuing discrimination of women by leaving access to education in the industry's control. I also argue that the recent rise of women in the funeral industry reflects the growing feminisation of the public sphere, with a subsequent increase in women funeral industry clients, who bring different expectations and needs from those of men clients. Women after-death workers claim to facilitate the needs of women and men clients: they are able to do the work equally as well as men, while also drawing on skills they have learned from their experiences as women.

La crise que traverse l'Algérie est mise à profit pour dépasser les contradictions et aplanir les difficultés de communication entre les pouvoirs publics et la population, via les zaouïas. De grands moyens sont mis à la disposition des zaouïas de manière à utiliser les réseaux d'alliances et d'obédiences des différentes zaouïas au service de l'Etat. Avec l'émergence de l'islamisme politique, on assiste, en Algérie, à la réhabilitation des zaouïas. Officiellement, ceci a été décidé pour répondre à un besoin culturel et politique visant à remplir le vide et couper la voie aux « modèles religieux extrémistes ». Les zaouïas sont réellement soutenues par le président de la république pour un projet politique fondé sur le « religieusement zaouïas ». Il s'agit du projet que j'intitule délibérément le « zaouisme ». Un paradigme qui traduit les rapport et liens entre le pouvoir et les zaouïas. Le « zaouïsme » se marie parfaitement avec la baraka et l'allégeance dans une relation d'échange avec le pouvoir dans les deux sens : « la réhabilitation » en échange de la « baraka » et vis-versa. Un projet politique non déclaré officiellement, mais déjà approuvé. Le choix du « zaouisme » comme modèle soutenu et encouragé par l'Etat a débuté par « la réhabilitation des zaouïas ». Sur le terrain son exécution se trouve à un degré très avancé. Le « zaouïsme » puise sa force de la faiblesse du régime qui a fait éclater différents projet (s) social (aux) à l'œuf, dont celui des islamistes, et profite des effets des différentes crises qu'a connu l'Algérie. / The Algerian crisis is exploited to overcome the contradictions and the difficulties of communication between the public authorities and the population through the zawiyas. Wide means are available for zawiyas in order to use the alliance and persuasion networks of different zawiyas in the service of State. With the emergence of political Islamism, we are witnessing, in Algeria, rehabilitation of zawiyas. Officially, it was decided to meet a cultural and policy needs in order to fill the gap and cut the path to « The Religious extremist models." The zawiyas are actually supported by the republic president for a political project based on the "religiously zawiyas." This is the project that I deliberately titled "zaouism." A paradigm that reflects the links between power and zawiyas. The "zaouism" blends perfectly with the baraka and allegiance in a relationship of exchange with power in both directions "rehabilitation" in exchange for "baraka" and vice-versa. A political project not formally declared, but already approved. The choice of "zaouism" as model supported and encouraged by the State began with "rehabilitation of the zawiyas." Its execution on the field is at a very advanced level. The "zaouism" draws its strength from the weakness of the regime who broke various social project (s) in the egg, including the Islamists one, but also the effects of various crises experienced by Algeria. The zawiyas are trying today, under the benevolent eye of the President A. Bouteflika to deploy great efforts to make their new project recognized and to accepted for society. In order to reach their goal, they organize themselves, claim and turn on all areas.

This study pertains to the provision of learning support to remote distance learners from the Basarwa and Bakgalagadi communities in Botswana who enrolled for a secondary school-leaving certificate. The purpose of this case study was to document these learners’ perceptions and experiences of learning at a distance and to improve service delivery. The literature on distance learning support emphasises the importance of making learners’ voices audible as these help gauge the efficacy of learning support. The study was informed by an interpretive paradigm using a mixed-methods approach and is underpinned by Holmberg’ theory of conversational learning (2003). Qualitative data methods collection involved semi-structured interviews, journals, document analysis and observations while a questionnaire provided nested quantitative data. Data sets were triangulated and trustworthiness was enhanced by using Atlas.ti® for qualitative analysis and SAS version 8 software to generate percentages. The key findings showed that distance learners exhibited high intrinsic motivation and 72.1% of them were satisfied with the learning support provided. This substantiates that learner motivation remains a key attribute for successful distance learning in any context. However, policy and managerial flaws did frustrate and unintentionally disadvantage these remote distance learners. Despite their adverse circumstances positive perceptions and experiences were exhibited where learners had access to personalised academic and affective support from empathetic tutors. Implications for practice include policy reviews, ODL staff training and adoption of best practice. A needs assessment to establish learner needs, expectations and aspirations is critical for the design and development of relevant learning materials, and for the delivery of quality learning support to enhance the academic experience of remote learners from marginalised communities. Recommendations may be applicable in other underdeveloped distance learning contexts. Topics for further research exploration in learning support, policy and curriculum issues have been suggested. / Thesis (PhD)--University of Pretoria, 2010. / Education Management and Policy Studies / unrestricted

In terms of Section 29 (1) of the Constitution, everyone has the right to basic education. This right is not subject to ‘reasonable legislative and other measures, available resources and progressive realisation.’ The right to basic, compulsory education is widely regarded as a fundamental human right. For example, this right is included in a number of international human rights treaties such as the ‘Universal Declaration of Human Rights’, the ‘International Covenant on Economic, Social and Cultural Rights,’ the ‘African Charter on the Rights and Welfare of the Child’, the ‘Convention on the Rights of the Child’, the ‘Dakar Framework for Action: Education for All’, and ‘UNESCO Convention against Discrimination in Education’. The South African Constitution, however, does not clarify the content and scope of the right to basic education. Consequently, the Constitution has given the state wide discretion to determine the scope, nature and content of this basic right. Apartheid left the South African education system fragmented and unequal. The South African educational system has gone through numerous curricula and institutional changes. The changes in the curriculum were part of the transformation process of the South African education system. In addition, the state has allocated substantial public funds towards basic education. However, the investment in basic education does not commensurate with the quality of teaching and learning in poor and marginalised schools. For example, several rural and farm schools in the Eastern Cape lacked toilet facilities; textbooks and other education support material; furniture; and other essential necessities. Education loses its transformative power when poor and marginalised schools continue to lack these essential services. Consequently, inequality is perpetuated and the poor and marginalised are unable to compete meaningfully in the social, economic and political life of South Africa. The mini dissertation concludes by recommending that the Department of Basic Education should ensure that all schools, especially those in rural communities and farms, have access to textbooks, qualified teachers, clean water and toilet facilities and other essential necessities needed for the delivery of quality basic education.

The Garífuna are the smallest ethnic minority group in Guatemala, living primarily in the city of Livingston (known as Labuga, Wadimalu in Garífuna) located along the Caribbean coastline. Their unique history, ethnicity and culture has allowed them to preserve their way of life for centuries on the one hand but has also separated them from mainstream Guatemalan society on the other hand. The afro-descendent Garífuna community forms a small part of the overall indigenous group in Guatemala alongside the Maya and the Xinca groups; however unlike the larger indigenous groups and the remaining non-indigenous population, the Garífuna are ignored and are not included in the groups in need of development assistance for education, health, employment and security. The exclusion is even more pronounced for Garífuna women. This study was conducted to understand the reasons for the discrimination, socio-economic exclusion and vulnerability of Garífuna women within the Guatemalan society, what is currently being done to address the challenges and barriers Garífuna women are facing, and what further changes need to take place to bring about a transformation in their situation.

Thesis (M. A.(English Studies)) --University of Limpopo, 2016 / The primary aim of this study is to examine the oppression and repression of African women through the collusion of indigenous African patriarchy and colonial, imperialist values. The selected novels are Nervous Conditions (1988) and God’s Bits of Wood (1960) by Tsitsi Dangarembga and Sembene Ousmane, respectively. The study focuses on the roles played by both African and European values in the class, gender and racial oppression of African women. Using the theoretical frameworks of Marxism and Feminism, the study evaluates issues of women’s oppression, repression and marginalisation. The selected literary texts are closely analysed with a view to exploring and establishing the nature and form of African women’s multiple oppressions through the connivance between African patriarchy and European colonial hegemonic norms. Lastly, the study aims to contribute to the existing body of knowledge on the topical issue of African women’s oppression. Keywords: Colonial values; African patriarchy; Hegemonic norms; Oppression; Oppression; Marginalisation; Collaboration; Women and the girl child

Despite the ongoing global conflicts, wars, disputes and crises which face the world, education is one of the forces enabling global unity. Cultural enrichment, through ‘semesters away,' student exchange programmes and the marketing of ‘ivy-league' education online, have resulted in an explosion in student migration. However, international student migration is not a new concept, dating back to the twelfth and thirteenth centuries in Europe, where foreign students formed communities at recognized universities. The value of global migration in the realm of academics, has gained increasing attention in light of the tremendous value migrant students add to host countries' cultural, political and academic landscapes. However, the largest contribution relates to economic gain, which earns host countries billions of US dollars. While migrant students may be ‘welcome' into host communities, evidence points to issues surrounding homesickness, xenophobia, acculturative stress and social adjustment. One of the largest pull factors in student migration is the issue of university rankings. The University of Cape Town (UCT) is described as the ‘Harvard' of Africa due to its global and local ranking. The institution is ranked 1st in Africa and 136th in the world, in part for its international outlook (staff, students and research collaboration) (Times Higher Education, 2020). It is for this reason that students from across the globe traverse to South Africa to obtain a recognised qualification. The seductive power of UCT as a highly ranked university, exerts a tacit, subtle power over IS. Although there is this academic attraction, student experiences of access, participation and belonging may be questionable. Apart from seductive power, overt power, as seen in the application process for visas, study permits and inflated fees for IS, may create barriers to entry. Migrant student experiences may also be affected by the recent and continued volatility in the higher education landscape. Student mass action, centred on the calls for the #feesmustfall / #rhodesmustfall (‘fallist movements') and calls to decolonise higher education, have taken centre stage in the South African academic landscape. This begs the question of where and how IS fit into the struggle of the host nation. Students' ability to cope and acculturate into the host society is influenced by socio-cultural capital, determined largely by their country of origin (global north versus global south). In this regard IS may experience acceptance or marginalisation based on their social capital or by how they are viewed and accepted by the host nation. Students can also build resilience through assimilation, integration and self- marginalisation. The role of host societies and institutions in assisting migrant students to cope with the acculturation process and culture shock is globally, well documented. This researched is aimed at uncovering issues of access, participation and belonging of IS at the University of Cape Town. The aim of this study was explored by asking the following questions: What are the lived experiences of access, belonging and participation of international students at the University of Cape Town? Sub questions: i. What factors motivated students to migrate to South Africa? ii. How did IS experience and negotiate their experiences during the application process? iii. What were their experiences during registration and orientation? iv. What were their experiences academically and socially? v. How did they negotiate their transition from their home countries to South Africa? vi. What are the differences in experience between IS from varying socio-economic, cultural and geographic backgrounds? This qualitative research, using constructivist grounded theory, sought to uncover the experiences of IS through the lens of inclusive education, power, social capital, acculturation and voice research. Addressing issues of inclusive education is sometimes described as a conundrum in seeking to find solutions to, exactly ‘who is included, and into what?' Research indicates that inclusion is rather a layered, grey area rather than a binary of ‘who is in or who is out?' What inclusive education points to however, is the nature of power between students and institutions. The effects of the various types of power relations on IS are greatly influenced by class, culture, race and origin of students. This study captures the experiences of a cohort of 25 IS from various parts of the world and includes representation from both sexes and varying years of study. Findings of this study, relating to access, participation and belonging within the ambits of inclusive education, indicate varying degrees of inclusion. In the main, the political and geographical nature of the country of origin has a pronounced bearing on the experience of the IS. Similarly, the effects of the seductive power of western, coloniality play an integral role in choice of institution. The South African scenario is further complicated by student unrest/ #fallist movements which further alienates IS.

Summaries in English, Southern Sotho and Zulu / The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) were adopted from the Wesleyan Methodist Church in England when the Southern African Conference was constituted in 1882. This replication, together with the influences of colonialism and a Western epistemology, negatively impacted the ministry and mission of the church. In response to the appeals for the decolonisation and Africanisation of the denomination’s practices, aspects relating to both the doctrine and practices of ordination have been adapted from the colonial past to our southern African context. However, many elements remain Western and the food cooking in the African pot lacks the taste of authentic ingredients grown in southern African soil. The study researches whether a decolonised and Africanised model of ordination would be very different from existing understanding and practices and examines the impact that a new model would have on the MCSA. Drawing from literature and interviews with persons in leadership positions in the MCSA, the study determines those aspects of southern African culture and spirituality that would be appropriate to assimilate into the present doctrine and practices. The liturgy of the Service of Ordination forms the basis on which the contributions of southern African culture are applied to the doctrine and practices of ordination. A similar process of evaluation and assimilation follows when applying the data gained from the interviews to the doctrine and practices of ordination in the MCSA. The thesis then concludes by proposing concrete changes to both the doctrinal understanding and practice of ordination in the Methodist Church of Southern Africa. / Dithuto le ditlwaelo tsa ho hlomamiswa ha Kereke ya Methodist ya Afrika e Borwa (MCSA) di ile tsa amohelwa ho tswa Kerekeng ya Methodist ya Wesleyan ya Engelane ha Seboka sa Afrika e Borwa se thehwa ka 1882. Ho ikatisa hona, hammoho le ditshusumetso tsa bokolone le theori ya tsebo ya Bophirima, di amme tshebeletso le mosebetsi wa kereke. Ho arabela dillo bakeng sa ho tloswa ha thuto ya bokolone le Ho etsa dintho Seafrika ha ditlwaelo tsa bodumedi, dikarolo tse amanang le thuto le ditlwaelo tsa tlhomamiso ka bobedi di amohetswe ho tswa bokoloneng bo fetileng hofihlela maemong a rona a hona jwale. Leha ho le jwalo, dintho tse ngata di dutse e ntse e le tsa Bophirima, mme dijo tse ntseng di phehwa ka pitseng ya Afrika di haellwa ke tatso ya metswako e lengwang mobung wa Afrika e Borwa. Phuputso e batlisisa hore na mmotlolo o tlositsweng tsebo ya bokolone le o etsang dintho Seafrika wa tlhomamiso o ka fapana le kutlwisiso ya hona jwale le ditlwaelo le tshusumetso eo mmotlolo o motjha o ka bang le ona ho MCSA. Ho tswa ho dingodilweng le dipuisano le batho ba boemong ba boetapele ho MCSA, phuputso e lekanya dikarolo tseo tsa setso sa Afrika e Borwa le bomoya bo ka nepahalang ho utlwisisa ka botlalo thuto le ditlwaelo tsa hona jwale. Borapedi ba Tshebeletso ya Tlhomamiso bo etsa motheo oo ho ona diabo tsa setso sa Afrika e Borwa di sebediswang thutong ya tlhomamiso. Tshebetso e tshwanang ya tlhahlobo le kutlwisiso e phethahetseng dia latela ha ho sebediswa lesedi le fumanweng ho tswa dipuisanong ho thuto le ditlwaelo tsa tlhomamiso ho MCSA. Phuputso e phethela ka ho etsa tlhahiso ya diphetoho tse hlakileng kutlwisisong ya thuto le tlwaelong ya tlhomamiso Kerekeng ya Methodist ya Afrika e Borwa ka bobedi. / Inqubo kanye nezinkambiso zokugcotshwa kwabefundisi eBandleni lamaWeseli, i-Methodist Church of Southern Africa (MCSA) kwathathelwa ebandleni i-Wesleyan Methodist Church eNgilandi ngenkathi kusungulwa i-Southern African Conference ngowe-1882. Ukwamukelwa kwenqubo leyo nezinkambiso, kanye nemithelela yenqubo yobukoloniyali, nokugxila kakhulu olwazini lwaseNtshonalanga, kwaba nomthelela omubi impela emsebenzini webandla wokuhambisa nokusabalalisa ivangeli. Njengomzamo wokusabela ezikhalazweni nezicelo zokuthi kushiywe phansi izinkambiso nezinqubo ezihlobene nenqubo yobukoloniyali futhi ebandleni kusetshenziswe izinkambiso ezisungulwe kwizwekazi lase-Afrika futhi ezihambelana kahle naleli zwekazi, sekuguqulwe izingxenye ezithile ezihlobene nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi zisuswa esimweni sazo esedlule ebesihlobene nenqubo yobukoloniyali, futhi esezakhiwe ngendlela ezozwana futhi ihambelane kahle nesimo samanje esiphila kusona. Kodwa-ke, kusekuningi kakhulu okuphathelene nalezi zinkambiso okusagxile kakhulu ezinqubweni zaseNtshonalanga, futhi lokho-ke kubangela ukuthi ‘isitshulu esiphekwe ebhodweni lase-Afrika sizwakale singenakho ukunambitheka kwezithako ezilinywe emhlabathini waseNingizimu ye-Afrika’. Lolu cwaningo luzama ukuthola ukuthi inqubo yokugcoba abefundisi engalandeli izinkambiso zobukoloniyali zamazwe aseNtshonalanga futhi okuyinqubo egxile ezinkambisweni zase-Afrika ingaba nawo yini umehluko omkhulu kulokhu kuqonda okukhona njengamanje kanye nezinkambiso ezilandelwayo esikhathini samanje, futhi luzama ukubheka nomthelela ebingaba nawo inqubo entsha ebandleni i-MCSA. Ngokususela emibhalweni efundiwe kanye nezingxoxo ezibanjwe nabantu abasezikhundleni zobuholi ebandleni i-MCSA, ucwaningo luhlonza lezo zingxenye zosiko-mpilo kanye nezinkolelo ezingokomoya zaseNingizimu ye-Afrika ezingakulungela ukulunjaniswa nofakwa ngaphansi kwenqubo nezinkambiso ezilandelwa esikhathini samanje. Izinqubonkambiso kanye nemidanti yeNkonzo Yokugcotshwa Kwabefundisi kwakha isisekelo okusetshenziselwa phezu kwaso izinqubo ezithile, ezithathwe kusiko-mpilo lweNingizimu ye-Afrika, enqubweni yokugcotshwa kwabefundisi. Inqubo efanayo yokuhlola nokulumbanisa iyalandela ngenkathi kusetshenziswa idatha etholakale ezingxoxweni ezibanjwe nababambiqhaza bocwaningo mayelana nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi ebandleni i-MCSA. Lo mbhalo wocwaningo uphetha ngokuthi uphakamise izinguquko eziphathekayo futhi ezinohlonze ezingenziwa kukho kokubili inqubo-kuqonda kanye nenkambiso yokugcotshwa kwabefundisi ebandleni i-Methodist Church of Southern Africa. / Philosophy, Practical and Systematic Theology / D. Phil. (Systematic Theology)