<p>Public history has become a dynamic new field of study in South African historiography during the post-apartheid period. As a field of applied history, it has been engaged with analysing the highly contested nature of knowledge production across a wide range of public sites. These include museums, art galleries, archaeological digs, theme-parks, shopping malls, tourist attractions and heritage sites. The wider national cultural and political challenge has been that of working towards restoration, healing, and reparation in the wake of a colonial and apartheid history marked by particularly acute brutality and dispossession. This thesis analyses the attempts of one public institution, the Iziko South African Museum, to negotiate the remaking of public history in the post-apartheid period. Unlike some of the newer sites of cultural production, such as the Cape Town Waterfront and the West Coast cultural village of !Kwa-ttu, the South African Museum has a century-long history of complicity in generating images of racial and cultural others, notably Khoisan communities. The thesis begins by exploring this history and the ways in which the South African Museum has tried to come to terms with this legacy in its post-apartheid policies: firstly, in the discussions and debates around the closing of the Bushman diorama (2001), and secondly, in the creation of a new exhibition on San rock art which draws extensively on the Bleek-Lloyd Collection (/Qe: The Power of Rock Art. Ancestors, Rain-making and Healing, 2003 to the present). The Iziko South African Museum has not been successful in its attempts to meet the challenge of coming to terms with its history of collecting human remains and creating body casts and putting them on display. I argue that the measures it has introduced over the last twenty two years, including the &lsquo / revision of the Bushman diorama exhibition&rsquo / (1988-89), to Miscast (1996), and the&nbsp / closure&nbsp / of the diorama (2001), are little more than window-dressing and staged productions, with lip-service being paid to transformation. In the place of the effective opening out of debate and discussion about the Museum&rsquo / s history of racial scientific research, we have seen the presentation of a new framework of knowledge about Khoisan communities through the &lsquo / lens of rock art&nbsp / research&rsquo / and the Bleek-Lloyd-/Xam records. I see these as a way of sanitising the story about colonialism and apartheid. In making these arguments I draw upon a number of scholarly works by academics involved in public and visual history / recent literature on trauma narratives / Foucauldian discourse / and newspaper.</p>

<p>Public history has become a dynamic new field of study in South African historiography during the post-apartheid period. As a field of applied history, it has been engaged with analysing the highly contested nature of knowledge production across a wide range of public sites. These include museums, art galleries, archaeological digs, theme-parks, shopping malls, tourist attractions and heritage sites. The wider national cultural and political challenge has been that of working towards restoration, healing, and reparation in the wake of a colonial and apartheid history marked by particularly acute brutality and dispossession. This thesis analyses the attempts of one public institution, the Iziko South African Museum, to negotiate the remaking of public history in the post-apartheid period. Unlike some of the newer sites of cultural production, such as the Cape Town Waterfront and the West Coast cultural village of !Kwa-ttu, the South African Museum has a century-long history of complicity in generating images of racial and cultural others, notably Khoisan communities. The thesis begins by exploring this history and the ways in which the South African Museum has tried to come to terms with this legacy in its post-apartheid policies: firstly, in the discussions and debates around the closing of the Bushman diorama (2001), and secondly, in the creation of a new exhibition on San rock art which draws extensively on the Bleek-Lloyd Collection (/Qe: The Power of Rock Art. Ancestors, Rain-making and Healing, 2003 to the present). The Iziko South African Museum has not been successful in its attempts to meet the challenge of coming to terms with its history of collecting human remains and creating body casts and putting them on display. I argue that the measures it has introduced over the last twenty two years, including the &lsquo / revision of the Bushman diorama exhibition&rsquo / (1988-89), to Miscast (1996), and the&nbsp / closure&nbsp / of the diorama (2001), are little more than window-dressing and staged productions, with lip-service being paid to transformation. In the place of the effective opening out of debate and discussion about the Museum&rsquo / s history of racial scientific research, we have seen the presentation of a new framework of knowledge about Khoisan communities through the &lsquo / lens of rock art&nbsp / research&rsquo / and the Bleek-Lloyd-/Xam records. I see these as a way of sanitising the story about colonialism and apartheid. In making these arguments I draw upon a number of scholarly works by academics involved in public and visual history / recent literature on trauma narratives / Foucauldian discourse / and newspaper.</p>

Magister Artium - MA / Public history has become a dynamic new field of study in South African historiography during the post-apartheid period. As a field of applied history, it has been engaged with analysing the highly contested nature of knowledge production across a wide range of public sites. These include museums, art galleries, archaeological digs, theme-parks, shopping malls, tourist attractions and heritage sites. The wider national cultural and political challenge has been that of working towards restoration, healing, and reparation in the wake of a colonial and apartheid history marked by particularly acute brutality and dispossession. This thesis analyses the attempts of one public institution, the Iziko South African Museum, to negotiate the remaking of public history in the post-apartheid period. Unlike some of the newer sites of cultural production, such as the Cape Town Waterfront and the West Coast cultural village of !Kwa-ttu, the South African Museum has a century-long history of complicity in generating images of racial and cultural others, notably Khoisan communities. The thesis begins by exploring this history and the ways in which the South African Museum has tried to come to terms with this legacy in its post-apartheid policies: firstly, in the discussions and debates around the closing of the Bushman diorama (2001), and secondly, in the creation of a new exhibition on San rock art which draws extensively on the Bleek-Lloyd Collection (/Qe: The Power of Rock Art. Ancestors, Rain-making and Healing, 2003 to the present). The Iziko South African Museum has not been successful in its attempts to meet the challenge of coming to terms with its history of collecting human remains and creating body casts and putting them on display. I argue that the measures it has introduced over the last twenty two years, including the &lsquo;revision of the Bushman diorama exhibition&rsquo; (1988-89), to Miscast (1996), and the&nbsp; closure&nbsp; of the diorama (2001), are little more than window-dressing and staged productions, with lip-service being paid to transformation. In the place of the effective opening out of debate and discussion about the Museum&rsquo;s history of racial scientific research, we have seen the presentation of a new framework of knowledge about Khoisan communities through the &lsquo;lens of rock art&nbsp; research&rsquo; and the Bleek-Lloyd-/Xam records. I see these as a way of sanitising the story about colonialism and apartheid. In making these arguments I draw upon a number of scholarly works by academics involved in public and visual history; recent literature on trauma narratives; Foucauldian discourse; and newspaper. / South Africa

AFRIKAANS: Die ekologiese wêreldkrisis is die gevolg van die mens se oorskryding van die perke ten opsigte van vrede, geregtigheid en die heelheid van die skepping. Die kerk het bygedra tot hierdie krisis, en daarom kan dié krisis as ‘n sendingkrisis gesien word. Deur prinsipieel-teologiese beredenering bring hierdie studie duidelikheid oor die kerk se aandeel aan die ekologiese krisis in die wêreld as makrokonteks (afdeling A) en in Suid-Afrika as mikrokonteks (afdeling B) en oor die kerk se missionêre roeping as antwoord op dié krisis. ‘n Ekologiese sendingbenadering bied ‘n oplossing vanuit Suid-Afrika as mikrokonteks vir die wêreld in ‘n makrokonteks (afdeling C). Die studie word in drie afdelings aangebied. Afdeling A onder die opskrif: Die ekologiese krisis en die sending, ondersoek die invloed van die sending op die huidige ekologiese krisis in die makrokonteks. Aangesien die industriële rewolusie die grootste bydrae tot die ekologiese krisis gelewer het, word die sending se aandeel aan die krisis binne drie verskillende tydperke ondersoek. Gedurende die voorindustriële tydperk word die Middeleeuse klooster as teelaarde vir 'n kultuur van plundering bekyk. Verder word die proses van kolonisasie bespreek. Gedurende die vroeë industriele tydperk word daar gefokus op die wêreldbeskouing waardeur die mens as subjek teenoor die.aarde as objek te staan sou kom. 'n Kritiese blik word op die sending se propagering van die Westerse kultuur as 'n kultuur van vooruitgang gewerp. Gedurende die volwasse industriële tydperk word daar gekyk na die sending se bydrae in die totstandkoming van 'n teologie van ontwikkeling. Afdeling B se opskrif is: 'n Ekologiese perspektief op sending in die Suid-Afrikaanse konteks. Hier word op ekologie en sending in Suid-Afrika as mikrokonteks gefokus. Aangesien kolonisasie, industrialisasie en groot-apartheid die grootste bydraende faktore tot die ekologiese krisis in Suid-Afrika is, word die,sending se aandeel tot die krisis ook hier in drie verskillende tydperke hanteer. Gedurende die voorindustriële tydperk word daar gefokus op die sending se aandeel aan die viervoudige proses van grondroof as aspek van die kolonisasieproses. Gedurende die vroeë, industriële tydperk word daar gekyk hoedat die sending doelbewus industriële kultuurwaardes en die Naturelle Grond Wet van 1913 help vestig het. Gedurende die volwasse industriële tydperk word daar gefokus op die sending se steun aan 'n onregverdige sosio-ekonomiese en sosio-politieke sisteem wat op groot-apartheid sou uitloop. Afdeling C onder die opskrif: Riglyne vir 'n ekologiese sendingbenadering in ‘n postapartheid Suid-Afrika, wil die kerk se missionêre roeptng in 'n ekologiese krisis-wêreld verwoord. Hierdie benadering word in terme van tien aspekte van die sending omskrywe. Die basis en vertrekpunt van so 'n benadering is gerig op die koninkryk van God: Geregtigheid teenoor die kosmos vorm die kern van hierdie benadering. 'n Ekologiese sendingbenadering as onder meer evangelisasie, behels dat die Goeie Nuus van Jesus Christus se verlossing so verkondig moet word dat dit die sondaarmens oproep tot 'n nuwe lewe waarin qie nuwe mens as rentmeester van God se skepping lewe. 'n Ekologiese sendingbenadering as Eko-Teologie roep onder meer die kerk tot 'n nuwe manier van teologisering wat ingrypende implikasies vir Teologiese opleiding in 'n postapartheid Suid-Afrika inhou. 'n Ekologiese sendingbenadering vanuit 'n postapartheid Suid-Afrika as mikrowêreld bied vrede, geregtigheid en die heelmaking van die skepping as die kerk se missionêre antwoord op die ekologiese krisis vir die makrowêreld. ENGLISH: Mankind has shattered the justice, peace and integrity of creation. This has resulted in the ecological crisis of the world. The Church has contributed to this crisis. Therefore it may be seen as a mission crisis. Through theological analysis this study examines the role of the Church’s mission regarding the ecological crisis in the world in a macrocontext (section A) and microcontext (section B), as well as the Church’s vocation in the light thereof (section C). An ecological approach to mission from South Africa in a microcontext offers a model for this vocation in a macrocontext. The study consists of three parts. During the pre-industrial-period the study focuses on Medieval monasteries. Among other things a culture of plunder evolved here. The process of colonialism was also the result. In the early industrial period the focus is set on that philosophy of life in which man came to be the subject in opposition to the earth as object. This philosophy brought about the missionary proclamation of a Western culture of progress. During the mature industrial period the contribution of mission towards the establishment of a theology of development is discussed. In part two an ecological perspective on mission in the South African context is given. Because colonialism, industrialisation and grand apartheid are the greatest contributing factors to the ecological crisis in South Africa, mission's contribution towards the crisis is examined during three periods: During the pre-industrial period, the study focuses on the quadruple process mission undertook in the process of colonisation. During the early industrial period the study reflects on how mission deliberately helped establish a set of industrial cultural values and the Land Act of 1913. The mature industrial period focuses on the support of mission to the creation of an unequal socio-economical and socio-political substructure which would eventually lead to grand-apartheid. In order to express the Church’s mission agenda in an ecological crisis world, part three under the heading: Guidelines towards an ecological approach to mission in a post-apartheid South Africa, presents a few guidelines for a new approach to mission in a post-apartheid South Africa. An ecological approach as a comprehensive approach, includes the following aspects: Mission directed towards the Kingdom of God serves as basis and point of departure for such an approach whereas justice towards the cosmos forms the centre thereof. An ecological approach to mission also consists of evangelism where the Good News of the Gospel of Jesus Christ calls mankind as sinner, to a new life in which man’s stewardship of God’s creation is being acknowledged. An ecological approach to mission as Eco-Theology calls the Church to a new way of theologising with radical implications for theological formation in a post-apartheid South Africa. An ecological approach to mission from the microcontext of a post-apartheid South Africa, offers justice, peace and the integrity of creation as the Church’s missiological response to the world in ecological need in the macrocontext. / Thesis (DD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

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This thesis throws into relief the nomadic meshings of sexualities with post/apartheid cultural politics. It explores how, why and with what effects sexualities and post/apartheid nationhood have been imbricated in signal events and phenomena. Terms used to construct the thesis’ title each allude to significant events and processes through which assemblages of nationhood, sexualities, gender and race are worked on/with in particular ways. I propose that these events form a prism through which we are able to see refracted how a race-­‐gender-­‐sexuality complex becomes a pivotal mechanism through which post/apartheid subjectivities, embodiments, nationhood and sovereignty are being constructed and contested. I conclude that the events under discussion index how sexuality is both a site of political contestation; and, a central and crucial component of post/apartheid nationhood. That it is a ‘machinic assemblage’, which conditions and constitutes a particular field of the political including a popular consciousness of the post/apartheid body politic and sovereignty. Presenting qualitative analysis that reflects on the rhetorical structures evident within the nationscapes under discussion, I analyse and make reference to a substantial sample of media representations of, and discourses about, each of the scenes evaluated across the thesis. To this end, I focalise what Lauren Berlant has termed, the ‘National Symbolic’; an imaginary, chimerical and affect-­‐laden screen projection through which citizens venture to ‘grasp the nation in its totality’. This interdisciplinary project both draws on and expands the South African, Feminist and Queer Studies Fields and is influenced by what Judith Butler calls the ‘New Gender Politics’. I achieve this by bringing diverse critical perspectives into a discursive exchange with emerging bodies of scholarship concerned with questions of gender, sexualities, dis/ability and race in the South African context. I introduce novel, or previously untapped, theoretical repertoires to pursue unexplored interpretive horizons that generate new discourses about post/apartheid sexuality and politics. In doing so, I analyse a range of topics including: the state’s management of contemporary virginity practices and its abstinence messaging; popular anti-­‐polygamy discourse; and, critical intersex and dis/ability politics, which the available scholarship has not addressed. Although President Jacob Zuma is not the subject of this inquiry, each chapter examines events and developments that are both explicitly, and more implicitly, associated with his presidency. These events have unfolded during a later period of the post/apartheid dispensation; sometimes called the post post/apartheid period. I have written about a time that marked a conservative twist in the transition, which is not imagined as a teleological process. This is a perplexing time of uneven shifts where old things seem to be hardening even as they are simultaneously thinning or leaking away while new things are emerging in unpredictable rhythms and forms.

Thesis (Ph. D.)--University of Alberta, 2009. / A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfilment of the requirements for the degree of Doctor of Philosophy, Department of Sociology, University of Alberta. "Fall 2009." Title from pdf file main screen (viewed on October 30, 2009). Includes bibliographical references.

Thesis (M.A.)--University of Central Florida, 2009. / Adviser: Ezekiel Walker. Includes bibliographical references (p. 95-98).

This dissertation involves contemplations and reflections on a post-apartheid feminist jurisprudence. My contemplation of a feminist jurisprudence takes place within the broader search for a post-apartheid jurisprudence. Post-apartheid jurisprudence provides a critical context for the contemplation. Within this research I illustrate the existence of a masculine symbolic order in South Africa. I suggest that this order contributes to the marginalisation of women and as such problematisation of this order is required. I submit within this dissertation that although the post-apartheid jurisprudential context may be described as critical, challenge to the masculine symbolic order has not been sufficient. From this perspective, I consider the possibility of a post-apartheid feminist jurisprudence. The reflections on a feminist jurisprudence depart from ethical feminism as originally formulated by Drucilla Cornell. The heterogeneity and plurality of the South African society requires an approach that is sensitive to difference and diversity. Ethical feminism seeks to address marginality and the masculine symbolic order by making use of critical and deconstructive insights. It suggests a way of interpreting 'the feminine' as a means of bringing about transformation and openness to difference. I submit within this research that ethical feminism as an approach is suitable to the South African context and that it may contribute to post-apartheid jurisprudence's critical search for approaches to law. Ethical feminism suggests using the feminine affirmatively and allegorically. Along these lines I explore certain myths and narratives, amongst them, retellings of the Greek myths of Ariadne and Penelope, the testimony of a mother before the Truth and Reconciliation Commission and William Shakespeare's character Ophelia. In attempting an interpretation of the feminine, I explore the theme of 'refusal'. Refusal discloses new possibilities, options and alternatives. It also signifies a feminist jurisprudence that is continuous, transformative and unafraid of embracing uncertainty and humility. / Dissertation (LLM)--University of Pretoria, 2011. / Jurisprudence / LLM / Unrestricted