The purpose of this study was to explore the lived experiences of older caregivers of adult AIDS ill children in Umlazi Township in the province of Kwa- Zulu Natal. A qualitative research design which was exploratory was executed with a sample of purposively selected participants who are the members of the organization that provides support to the older caregivers. Data saturation occurred after focus group and in depth individual interview with ten participants. The findings revealed that older caregivers experience lot of challenges which ranges from emotional, physical, financial, psychological, social and time constraints when caring for their adult AIDS ill children .The study further revealed that older caregivers developed a wide range of coping strategies to face their challenging caregiving task and most of the older caregivers utilized positive coping strategies. Recommendations that are described focus on the inclusion and consultation of older caregivers in all decisions and programmes about them. / Appendix C (Interview guide) in English as well as in Zulu / Social Work / M.A. (Social Behaviour Studies in HIV/AIDS)

Thesis (PhD)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: District Six originated in the eighteen fifties on neighbouring wine farms close to Cape Town's city centre. The first inhabitants were Europeans, but were later joined by free slaves. By 1849 the total number of inhabitants was 2943 and as a municipal area became known as the sixth district of Cape Town. Over the years District Six developed an own unique cosmopolitan character and despite a stigma as a backward residential area District Six developed as a multiracial community with its own vibrant spirit. By 1966 there were 3700 properties of which 56% were owned by Whites, 26% by Coloureds and 18% by Indians. In the same year the area had 21 schools and 17 places of worship. One of the main causes of physical deterioration was overpopulation. The occupancy figure by the 1850's was approximately 2,5 persons per habitable room. Overcrowding led to subletting of even the smallest rooms and resulted in gross exploitation of tenants, horrific crime and moral decay, all of which contributed to the slum status of the area. In 1962 the City of Cape Town devised a pilot plan for the rehabilitation of the area, but this plan was never implemented. Years of neglect of municipal services worsened the degredation of many historic buildings as well as decent living conditions for its residents. In 1962 the Group Areas Board recommended that District Six be declared a Coloured Group Area. The N.P. government rejected this recommendation and on 11 February 1966 through Proclamation 43, declared 94 hectares of the traditional District Six as an area for White occupation. Between 1965 and 1975 the government froze all property transactions in District Six to enable them to plan the redevelopment of the area. The state made financial offers to property owners, but only 10% accepted these. The majority declined these and blamed this on inflexible property valuations of the state. By 1980 the state had spent R25 million on the acquisition of properties in District Six. Government demolition of structures took place between 1968 and 1982 and resulted in the flattenning of most buildings except for a few churches. Expropriated Coloured and Indian residents were removed to the newly created residential areas on the Cape Flats. Although some previous residents of District Six were happy with their accommodation most objected to the high bond repayments on their new homes, higher transport cost to work and the breakdown of existing communities. The biggest opposition to the declaration of District Six as an area for White occupation came from local groups, namely: The Friends of District Six and the District Six Residents', Rent and Ratepayers Association (RRR). Opposition political parties and the press used the physical and mental suffering of the residents to challenge the government. The redevelopment of District Six was characterised by continous changes to proposed plans. In 1964 the government appointed the Niemand Committee to investigate the replanning and redevelopment of District Six. In 1970 a master plan for redevelopment was recommended . In 1974 the first properties were sold to white people by the government. In 1975 the neighbouring Walmer Estate was declared a Coloured Group Area and three years later District Six was renamed as Zonnebloem. In 1979 parts of the neighbouring Woodstock and Salt River were declared Coloured Group Areas. In 1982 the Presidents Council recommended that part of District Six be returned to the Coloured community, but the government rejected this and in October 1982 year the first whites settled in District Six. The following year a part of District Six was declared Coloured area. / AFRIKAANSE OPSOMMING: Distrik Ses het in die vyftigerjare van die negentiende eeu op aanliggende wynplase van Kaapstad ontstaan. Aanvanklik het Blankes van verskillende nasionaliteite daar gevestig en later het vrygestelde slawe die inwonertal laat toeneem. Teen 1849 was die inwonertal ongeveer 2943 en in 1867 het die gebied bekend geword as die sesde distrik van Kaapstad . Distrik Ses het n eiesoortige en unieke kosmopolitiese karakter ontwikkel. Ten spyte van n stigma van agterlikheid het die gebied n borrelende en veelrassige gemeenskap gehad. In 1966 was daar ongeveer 3700 eiendomme in Distrik Ses waarvan 56% aan Blankes, 26% aan Kleurlinge en 18% aan Indiers behoort het. Teen 1966 was daar 21 skole en sewentien plekke van godsdienstige aanbidding in die gebied. Oorbevolking was een van die grootste oorsake van verval in die gebied. In die vyftigerjare was die besettingsyfer van geboue ongeveer 2,5 persone per bewoonbare vertrek. Die gevolg was onderverhuring, gruwelike uitbuiting van huurders, misdaad en sedelike verval wat aan die gebied n slumstatus besorg het. Jarelange verwaarlosing van munisipale dienste het tot vervaI van gebouestrukture en Iewenstoestande gelei. Die stadsraad se loodsplan vir opruiming in 1962 is nooit geimplementeer nie. Die Groepsgebiederaad het in 1962 aanbeveel dat die gebied as n Kleurling-groepsgebied verklaar moes word. Ten spyte van die aanbeveling is 94 hektaar van die tradisionele Distrik Ses op 11 Februarie 1966 volgens Proklamasie 43 van 1966 as n Blanke Groepsgebied verklaar. Die regering het vanaf 1965 tot 1975 aile eiendomstransaksies in Distrik Ses gevries om sodoende die herontwikkeling van die gebied te beplan. Ongeveer 10% van die eienaars het die staat se aanbod vir hul eiendom aanvaar. Die meeste het egter beswaar gemaak teen die staat se onbuigsame skattings. Teen 1980 het die staat R25 miljoen bestee aan die verkryging Slopingswerk in Distrik Ses het tussen 1968 en 1982 plaasgevind. Byna aIle geboue is gesloop en slegs enkele kerke is behou. Inwoners is na verskeie woonbuurte op die Kaapse Vlakte verskuif Alhoewel sommige vorige inwoners van Distrik Ses tevrede was met hulle nuwe woonplekke was die meeste ontevrede oor die hoe verbandkoste van nuwe wonings, hoer reiskoste en die verbrokkeling van gemeenskappe. Die grootste opposisie teen die Blankverklaring van Distrik Ses was The Friends of District Six en die District Six Residents', Rent and Ratepayers' Association (RRR). Opposisiepolitieke partye en die pers het die regering se rassebeleid aangeval deur te konsentreer op die ontberinge van die inwoners. Die herontwikkeling van Distrik Ses is gekenmerk deur voortdurende verandering. In 1964 is die Niemand-komitee aangestel om die herbeplanning en herontwikkeling van Distrik Ses te ondersoek. In 1970 is n meesterplan vir die ontwikkeling van Distrik Ses aanbeveel. In Julie 1974 het die regering die eerste eiendom in Distrik Ses aan Blankes verkoop. In 1975 is die aangrensende Walmer Estate tot Kleurlinggroepsgebied verklaar. Distrik Ses is in 1978 herdoop en R9 rniljoen is bewillig vir die rehabilitasieskema. In 1979 is dele van die aangrensende Woodstock en Soutrivier tot Kleurlinggroepsgebiede verklaar. In 1980 is ri gewysigde plan vir die ontwikkeling van Distrik Ses voorgele. In 1981 het die regering die Presidentsraad se aanbeveling dat n gedeelte van Distrik Ses aan die Kleurlinggemeenskap teruggegee moes word, verwerp. In Oktober 1982 het die eerste blankes in Distrik Ses gevestig. In 1983 is n gedeelte van Distrik Ses as Kleurlinggebied verklaar.

Thesis (MA (Afrikaans Cultural History))--University of Stellenbosch, 2001. / Elim, a mission station of the Moravian Church, was established in 1824. The settlement is situated 48 kilometres from the southern extreme of the African continent. Vogelstruiskraal farm, is a sparsely populated area, a unique community has developed where the congregation is the community and the community is the congregation. ...

This study examines the home as a context of viewing for the television programme Intersexions in the township of Ginsberg in the Eastern Cape. The central question asked is whether the household influences the interpretation of the programme. The research was mainly conducted through ethnographical methods of participant observation and focus group interviews. Six families were observed and six gender-based focus groups convened. Drawing from the work of Morley (1986) and Lull (1990) that argues that the home be taken more seriously as a context of viewing; this study posits that the home is a rule-bound micro-society that influences the interpretation of media messages. As a starting point, this study contends with the arguments that the South African government has been slow to acknowledge the extent of the problem presented by the HIV/AIDS pandemic. Much has been written about the inefficiency of state efforts to educate the public, with some pundits suggesting that government communications strategies have largely been outdated and thus resisted by audiences (Treffry-Goatley, Mahlinza & Imrie, 2013). To counter the pandemic, a large number of independent educational television serials have been launched in South Africa, and met with popular appeal since 1994. Furthermore, this development is in line with global trends of high audience ratings for Entertainment- Education (EE) programmes (Singhal et al., 1993). To investigate complex issue of EE reception by audiences in this burgeoning area of study, the programme at the centre of this study, Intersexions, is a good example. The serial, which concluded its second season in August 2013, is second to only the established soap opera, Generations, in television ratings in South Africa. Therefore, the impressive ratings garnered by educational serials in South Africa are a chance for audience studies to study audiences in context. This research investigates Intersexions using the understanding that television audiences must be analysed in "cultural and historic specific" sites because the struggle to make meanings of texts takes place at the moment when the text and subject meet (Fiske, 1987). This research investigates the assumption that the meanings made by audiences depend not just on the text, but also on environment. This means that the research delves into the situational context in which media are used and interpreted. Therefore, the central aim of this study is to analyse television viewing of the entertainment education programme, Intersexions, in the natural setting of the home, which is in line with analysing television viewers in cultural and historically specific sites.

Text in English with abstracts in English, Afrikaans and isiXhosa / Herman Charles Bosman (1905–1951) remains a popular South African writer, despite the frequent occurrence of the offensive k-word for black people in his writings. Although the discipline of Translation Studies is presently dominated by ethical considerations, there are reasons to believe that ethical issues have been neglected in recent translations of Bosman’s English short stories into Afrikaans. His translators, Griebenow and De Lange, have conformed to a simplistic fidelity-driven perception of ethics, while more attention should have been paid to “sensitive” aspects of the original. The research problem is how this gap that exists in translation practice can be addressed, which in turn raises the question: How would one translate Bosman’s stories in an ethically responsible manner for the twenty-first century? This study not does deal with all of Bosman’s short stories but focuses on the Oom Schalk Lourens ones as these demonstrate the research problem best. Thus, the data consist of existing texts in printed form. The following stories have been selected for comparative analysis: “Makapan’s Caves”, “The Rooinek”, “The Gramophone”, “Mafeking Road”, “Splendours from Ramoutsa”, “Unto Dust”, and “Funeral Earth”. Since excerpts from the original and their corresponding translations are compared, translator style is inevitably included in the discussion. A committed approach, which considers translation as an activist and interventionist cultural activity (Brownlie 2011), forms the analytical framework of this study. The analyses indicate that Griebenow and De Lange have retained the offensive racial epithets of the source texts, rather than toning them down for modern target-text readers. Thus, the translators have been faithful to a dead author, instead of taking the socio-cultural and political context of reception into consideration. From a committed stance, I would strongly recommend that derogatory racial epithets, found in older texts, should be subdued in current translations. Otherwise, it may be better not to translate at all, as Pym (2012) suggests. Owing to translators’ responsibility for the effects of their translations on their readers, and South Africa’s political transformation to a democracy in which all people are deemed equal before the law, the use of racist language, is totally unwarranted. / Herman Charles Bosman (1905–1951) bly ʼn gewilde Suid-Afrikaanse skrywer, ten spyte van die gereelde voorkoms van die neerhalende k-woord vir swart mense in sy werk. Hoewel die dissipline, Vertaalkunde, tans deur etiese vraagstukke oorheers word, is daar rede om te vermoed dat etiese kwessies afgeskeep is in die onlangse vertalings van Bosman se Engelse kortverhale in Afrikaans. Die vertalers, Griebenow en De Lange, vereenselwig etiek met getrouheid aan die skrywer, in plaas daarvan om meer aandag te skenk aan “sensitiewe” aspekte van die oorspronklike. Die navorsingsprobleem is hoe om hierdie gaping in vertaalpraktyk aan te spreek: Hoe behoort Bosman se verhale op ʼn etiese, verantwoordelike wyse vertaal te word vir die een-en-twintigste eeu? Hierdie studie fokus op Bosman se oom Schalk Lourens-verhale wat die navorsingsprobleem die beste illustreer. Die data is derhalwe saamgestel uit bestaande tekste in gedrukte vorm. Die volgende verhale is vir vergelykende ontleding gekies: “Makapan’s Caves”, “The Rooinek”, “The Gramophone”, “Mafeking Road”, “Splendours from Ramoutsa”, “Unto Dust”, en “Funeral Earth”. Aangesien grepe uit die brontekste en die vertalings daarvan vergelyk word, is vertalerstyl noodwendig deel van die bespreking. ʼn Betrokke benadering waarvolgens vertaling as ʼn aktivistiese en intervensionistiese kulturele aktiwiteit beskou word (Brownlie 2011), vorm die ontledingsraamwerk van die studie. Die ontledings dui daarop dat Griebenow en De Lange die rassistiese skeldname van die oorspronklike behou het, in plaas daarvan om dit “sagter” uit te druk vir hedendaagse doeltaallesers. Die vertalers was getrou aan ʼn afgestorwe skrywer, eerder as om die sosiokulturele en -politiese konteks van resepsie in ag te neem. Vanuit ʼn betrokke standpunt sou ek sterk aanbeveel dat neerhalende, rassistiese benamings wat in ouer tekste voorkom, gedemp moet word in hedendaagse vertalings. Anders sou dit beter wees om hoegenaamd nie te vertaal nie, soos Pym (2012) voorstel. Vanweë vertalers se verantwoordelikheid vir die effek van hul vertalings op hul lesers, en Suid-Afrika se politiese transformasie in ʼn demokrasie waar alle mense gelyk geag word voor die wet, is die gebruik van rassistiese taal verregaande. / UHerman Charles Bosman (1905-1951) ngomnye wababhali abaphume izandla baseMzantsi Afrika, nangona iincwadi zakhe zizele ligama elingamkelekanga eliqala ngo-k elibhekiselele kubantu abantsundu. Nangona Izifundo Zoguqulo zikuthathela ingqalelo ukunanzwa kweenqobo ezisesikweni xa kuguqulelwa, kukho izizathu ezibangela ukuba kukholeleke ukuba imiba engeenqobo ezisesikweni iye yatyeshelwa xa bekuguqulelwa kwiAfrikaans amabali amafutshane kaBosman abhalwe ngesiNgesi. UGriebenow noDe Lange abangabaguquli bathande ukulandela uluvo olubonisa intembeko kumbhali, endaweni yokugxila kwimiba “enobuethe-ethe” ekwisicatshulwa sentsusa. Injongo yolu phando kukufumana indlela esinokuvalwa ngayo esi sikhewu kwimisebenzi yoguqulelo, nto leyo ebangela ukuba kubekho imibuzo ethi: Umntu angawaguqula njani amabali amafutshane kaBosman kwinkulungwane yamashumi amabini ananye apho umguquli azithathela ingqalelo iinqobo ezisesikweni. Olu phando aluwahlautyi onke amabali amafutshane kaBosman, koko lugxila kuphela kula ka-Oom Schalk Lourens kuba ingawo ayivelisa kakuhle le ngxaki/njongo yophando. Izicatshulwa ezihlalutywayo zezishicilelweyo kuphela. Amabali akhethelwe ukuthelekiswa nokuhlalutywa ngala: “Makapan’s Caves”, “The Rooinek”, “The Gramophone”, “Mafeking Road”, “Splendours from Ramoutsa”, “Unto Dust”, and “Funeral Earth”. Njengoko kuthelekiswa iziqendwana ezikula mabalana neenguqulelo zawo, isimbo sokubhala sabaguquli siyaqukwa kolu hlalutyo. Isakhelo sohlalutyo esisetyenzisiweyo kolu phando seso sisekelwe kwiingcamango zikaBrownlie (2011) ezihlela uguqulelo njengesenzo senkcubeko sokuphembelela nokungenelela. Uhlalutyo lubonisa ukuba uGriebenow noDe Lange bawagcinile amagama ocalucalulo ngokobuhlanga anyelisayo asetyenziswe kwizicatshulwa zentsusa, endaweni yokuwatshintsha ngelokulungiselela abafundi ekujoliswe kubo beli xesha. Abaguquli ke ngoko baye bathembeka kakhulu kumbhali owaswelekayo endaweni yokuthathela ingqalelo imeko yokwamkelekileyo ngokwezopolitiko nentlalo. Ndiphakamisa ukuba amagama anyelisayo ocalucalulo ngokobuhlanga asetyenziswe kwiimbalo zakudala athonyalaliswe okanye atshintshwe kwiinguqulelo zangoku. Kungenjalo, kungcono kungenziwa nguqulelo kwaphela njengoko ecebisa uPym (2012). Ngenxa yoxanduva olusemagxeni abaguquli ngeziphumo zeenguqulelo zabo kubafundi bazo, nokutshintsha kwemeko yezopolitiko yoMzantsi Afrika itshintshela kwidemokhrasi apho abantu balinganayo ngokomthetho, ukusetyenziswa kolwimi olucalulayo akwamkelekanga. / Linguistics and Modern Languages / D. Litt. et Phil. (Linguistics with specialisation in Translation Studies)

The Karretjie People, or Cart People are a peripatetic community and are descendants of the KhoeKhoen and San, the earliest inhabitants of the Karoo region in South Africa. As a landless and disempowered community they are dependent upon others for food and other basic necessities specifically, and other resources generally. Compared to children in South Africa generally, the Karretjie children are in every sense of the most severely deprived. Their fathers are by and large sheep-shearers, often their only specialised skill, and which is primarily required only on demand and on an irregular and/or seasonal basis. The children’s mothers as keepers of the karretjie (cart) overnight shack, with other adult caretakers, are without predictable income for most of the year. The service that the adult men deliver to the farming community necessitates continuous spatial mobility and is made possible by a cart and donkeys, which also enable them to adapt to changing circumstances. High levels of spatial mobility as well as economic demands on individual domestic units result in inventive utilisation of scarce resources and entails, amongst others, in children oscillating between different karretjie (cart) units.

The purpose of this study was to explore the lived experiences of older caregivers of adult AIDS ill children in Umlazi Township in the province of Kwa- Zulu Natal. A qualitative research design which was exploratory was executed with a sample of purposively selected participants who are the members of the organization that provides support to the older caregivers. Data saturation occurred after focus group and in depth individual interview with ten participants. The findings revealed that older caregivers experience lot of challenges which ranges from emotional, physical, financial, psychological, social and time constraints when caring for their adult AIDS ill children .The study further revealed that older caregivers developed a wide range of coping strategies to face their challenging caregiving task and most of the older caregivers utilized positive coping strategies. Recommendations that are described focus on the inclusion and consultation of older caregivers in all decisions and programmes about them. / Appendix C (Interview guide) in English as well as in Zulu / Social Work / M.A. (Social Behaviour Studies in HIV/AIDS)

The dominant emphasis in Western models of bereavement is on the breaking of bonds with the deceased in order for healing to occur. Failure to let go often leads to a diagnosis of 'pathological grief'. This paper challenges the assumption that death invariably means that the bonds with the deceased have to be severed. Situating Western models of bereavement in a modernist context not only challenges the 'truth' claims of these models, but also facilitates a deconstruction of the elements that contribute to the emphasis on letting go. In contrast to these theories, two Xhosa rituals (umkhapho and umbuyiso) that seek to sustain the bond with the deceased person will be examined. Such rituals demonstrate that it is possible to both maintain the bond and for the bereaved person to move on with their lives. Despite different contexts, it will be argued that these Xhosa bereavement rituals have a contribution to make to Western models of bereavement and some implications for therapy will be explored.

This thesis attempts to understand the concepts of social capital and social networks within the South African government’s current policy on “human settlements”. It considers the association between social networks, social capital and social cohesion, community development and improved general quality of life. The thesis also explores the possibility and challenges of using social capital and social networks amongst low income urban communities as a viable strategy against poverty and for the development of sustainable human settlements. The thesis will examine the nature and form in which informal social networks function in a low income urban community in South Africa and the benefits that arise from these. The thesis particularly looked at informal social security networks in the form of savings clubs/stokvels and burial societies as well as other informal social networks such as religious associations and neighbourhood social support groups. The study discovered that in light of the high unemployment rate, high poverty levels and increasing urban economic pressures, most low income households cannot access or rely on social networks as a means of survival but on grants and wages. Social security networks are only accessible to those who can afford monthly membership contributions thereby excluding the poorest of the poor. For those who can afford to be members of social security networks, the benefits are limited and they do not adequately address household needs. The study also showed how those who cannot afford to be members of social security networks still have access to some sort of communal social support. Neighbours stand out as valuable in this regard. However, the casual neighbourhood support networks are not ‘resource rich’ mainly due to, the inability of people to donate and reciprocate. Religious networks are mainly identified with emotional, psychological and spiritual well-being, providing friendship, comfort and advice but these benefits are only provided to members only in their time of need. The theoretical understanding of social networks producing social capital which is seen as being beneficial to the poorest of the poor is questioned, as the results show the inequalities and divisions that exist within informal social networks themselves. On the other hand, all the social networks considered in this thesis have managed to contribute towards strengthening neighbourly relations, trust, building community identity and promoting values of ubuntu- sharing and caring for one another which in the long-run benefits the community, both members and non-members alike.

This Thesis examines the socio-political perceptions of Grahamstown, a small South African City, during the period 1946 to 1960. The ‘White English’ population of Grahamstown is the specific focus, as it formed the dominant social group during the period and consequently provided the majority of information for this work. During this period the majority of Grahamstowns ‘White English’ population thought of their City as holding many attractive features and experiences despite the slum-conditions and poverty that were rife in the Locations. During the British Royal Familie’s tour of the Union of South Africa in 1947, Grahamstown was one of the Cities visited. The loyalty that Grahamstown’s ‘White English’ citizens felt towards the Royal Family and the United Kingdom is explored in connection with the regard that ‘White English’ Grahamstown held for the 1820 Settlers. To highlight the Grahamstown City Council’s activities during this period five events are analysed: The Grahamstown Financial Crisis, The Grahamstown Housing Crisis, The Beer Hall Debate, The establishment of a Tuberculosis Hospital and the granting of Full University Status to Rhodes University College. It is shown, with regard to the politics of the period, that ‘White English’ Grahamstown, unequivocally supported the United Party and were vocally anti-Nationalist. The implementation of Apartheid policies within Grahamstown is explored, with specific focus placed upon the Group Areas Act. Finally the anti-republican sentiment espoused by ‘White English’ Grahamstown is reviewed.