Our value of people and craft are linked. With the rise of fast production  industry, and the lack of transparency when it comes to a role of consumption, we have become detached from making processes. This detachment is  detrimental to our understanding and empathy for other people but also to ourselves. It perpetuates disposable ways of living and keeps us reliant on  disposable consumption.  Craft is an undervalued tool which can be utilised in historical learning as well  as anthropological study today. In doing so, we are able to understand more about humanity by inspecting craft through the ‘three facet’ lens. We are then  able to develop empathy for other people and other cultures, through the non- tangible space created during the process of crafting. For those who do craft,  this recognition is empowering and enables cultural ownership. It also empowers us as individuals, when we are able to produce something ourselves  and physically see the learning process.  This means we can recognise who has made our objects, and appreciate the  time, skill and commitment which goes into the undertaking. This encourages us to appreciate objects, to consider our ways of living and move away from  disposable consumption.  Through a comparison of the relationship to craft that is held in Peru, with that  of the relationship we hold in the UK, and broadened by my experience living and teaching in Sweden, I conclude that industrialisation and colonialism has a  role to play, but ultimately, the power and potential of craft, is physically in our own hands.  I propose using the ‘three facets’; Utility, Aesthetics and Connectivity, as a way to break down the information documented through craft, to analyse, at a deep  level, what can be gained from craft appreciation.

Magister Philosophiae - MPhil / The Arabic language is a means by which the culture, beliefs and myths of Arabic speaking communities in the world can be understood. The ability to communicate, read and write in the Arabic language, can be used to research, read and write about the customs, traditions, folklore, habits, poetry, music, history and literature of the people where Arabic is considered the mother tongue The Constitution of the Republic of South Africa (act 200 of 1993) states that 11 every person shall have the right to use the language and to participate in the cultural life of his or her choice" (p 16 (31)). The Constitution further states that " no person shall be unfairly discriminated against, directly or indirectly, and, without derogating from the The existence, respect and promotion of the Arabic language has been enshrined in the South African Constitution. Arabic is recognised as a language used by communities in South Africa even though it is mainly used for religious and ceremonial functions at this point in time. In 1993 I started teaching at Cravenby Secondary School, (Sub. A to Std. 10). During that year I did not teach the Arabic language. I, however, enquired from teachers regarding their teaching approach of the Arabic language. I also questioned the pupils about their opinion towards the language and the approach used by teachers. The overwhelming response by the pupils was that they had to learn the meaning of words in isolation and out of context.

As a result of frequent and flagrant human rights violations by most post-independence African regimes (particularly before the 1990s), the new or substantially revised post-1990 African constitutions entrenched fundamental rights and freedoms. The constitutions of Benin, the Democratic Republic of Congo (DRC) and South Africa established constitutional courts with mandates, inter alia, to deal with any disputes involving the violation of these fundamental human rights. Over the last three decades, the constitutional courts of these three countries have produced a considerable body of human rights jurisprudence that has begun to show that legislation and conduct hostile to human rights cannot be tolerated. This study undertakes a comparative appraisal of the extent to which differences between the common law and civil law legal traditions – on which the design of constitutional courts and the recognition of human rights in Benin, the DRC, and South Africa are based – influence the constitutional interpretation of fundamental rights and the possible implications these have for the promotion of a human rights culture. Three decades after the revival of constitutionalism and concerted attempts to protect fundamental human rights in Africa, it is important to assess whether constitutional jurisdictions established to promote and protect the constitutional order against the attacks that were commonplace before 1990s have used their human rights mandate in a progressive and transformative way such that state and non-state actors respect human rights and constitutionalism. Constitutional courts are increasingly imposing limitations on the exercise of political powers and are being used by some individuals to challenge the despotic tendencies of those who undermine the transformative human rights ideals contained in the constitutions of Benin, the DRC and South Africa. This study is primarily comparative in its methodology. It begins by examining possible influences on the nature, scope, and constitutional interpretation of African bills of rights; it then examines the background and approaches to bills of rights in the three countries. In three subsequent chapters, the study critically investigates the quality of the interpretation of equality and non-discrimination, fair trial, and political rights provisions of the constitutions of these three countries in cases brought before their Constitutional Courts. This is followed by a chapter that provides a comparative overview of trends, developments and lessons from the three constitutional courts. In conclusion, the study argues that although differences between the common law and civil law legal traditions significantly influence approaches to bills of rights and the interpretation of human rights by the three constitutional courts, these courts have the potential to improve the quality of their interpretations and learn from each other. More specifically, it is contended that many African countries, especially those operating under the civil law tradition, can learn much from the experience of the South African Constitutional Court. / Thesis (PhD)--University of Pretoria, 2021. / Centre for Human Rights / LLD / Restricted

In this study, genre is a central concept. With a theoretical basis in three pragmatical genre traditions, an analytical tool is formulated, making it possible through different criteria to identify varied expressions of the genre notion in the syllabus for Swedish with a focus on early compulsory school and three textbooks with explicit focus on the teaching of genres. The analysis mainly draws upon six writing discourses (Ivanič, 2004), which enables me to study the actual and potential expressions of genre in the curriculum and study materials.The analysis shows that the written genre expressed in the analysed text materials is heavily influenced by a sociosemiotic perspective of genre, emphasizing internal structure, and that it is, regardless of study material, situated within the genre discourse. The variation in how genres are expressed in the texts concern whether they are influenced by the process discourse or social practices discourse as well. Genre is also discussed from a sociorhetorical perspective, focusing on the social context, but is shown to have limited expression in the text materials within this study.The study concludes that the genre notion within the Swedish curriculum for the school subject Swedish in primary school and within the study materials have de-emphasised the social purpose of genres. It also concludes that genre is too varied and complex in its semantic and pragmatic variation in different discourses inside and outside of school practises to be recognized in actual teaching.

The Bill of Rights (Constitution of the RSA, Act No. 108 of 1996) is a cornerstone of democracy in South Africa. It enshrines the rights of all people in the country and affirms the democratic values of human dignity, equality and freedom. As a legal instrument the Bill of Rights is open to differences in interpretation and understanding. The understanding and interpretation that educators attach to the rights contained in the Bill of Rights is of vital importance as it will determine how the upcoming generation will interpret and give meaning to these rights. The purpose of this study was to explore the human rights understanding of the educators at a Catholic school, and then to determine whether the understanding that these educators have about human rights concurs with the existing literature and where applicable, judgements of the Constitutional Court. A case study approach was undertaken with eight primary school educators at the school and using the evidence, collected from interviews conducted, the study found that as much as the understanding of the participants was generally in line with the literature and the Constitutional Court judgments, their understanding is largely theoretically based. As much as the participants have a clear understanding of the different rights, are able to attach meaning that is in line with universal definitions and does not transgress the legal bounds, the emergence of the nuanced opinions indicates that this understanding is limited by the values, traditions and societal norms that the participants associate themselves with and could lead to intolerance. In the final analysis, human rights and its associated concepts is defined and understood by individuals and groups of people in different ways. This understanding of human rights is intrinsically linked to culture, values, norms and societal perceptions. As a result, the understanding of this concept will differ from person to person and culture to culture. It is however possible that in many instances these different understandings are no more than different cultural and religious expressions of the same fundamental principles. As long as these different cultural and religious practises remain within the boundaries of the law, are not imposed on others and do not lead to intolerance, they should be respected and allowed to continue. These differences in interpretation, understanding and practise not only contribute to the ongoing debate around human rights and its associated concepts but in addition, contribute to the nurturing of democracy and freedom in South Africa. Where these differences in understanding, interpretation and practise become a contentious issue that cannot be resolved by the parties independently, as was the case in Christian Education SA v Minister of Education-CCT 4/00, the Constitutional Court can be approached in order to test the different understandings / interpretations and make an appropriate ruling on the matter. / Dissertation (MEd)--University of Pretoria, 2006. / Education Management and Policy Studies / unrestricted

Submitted in partial fullfilment for the requirements of the degree of Master of Arts in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 1999. / This research work is an effort to scrutinize the custom of cultural preparations for pregnancy, following the procedures and African traditions because culture is the backbone of human life and the most important factor in human development. In this thesis, explanations are also given for the infertility of young brides and what is done traditionally to solve such problems. Problems of complications during the gestation period which result in miscarriages are analyzed as well as procedures which must be undertaken after a miscarriage in order to prevent a recurrence thereof, by following African methods. What encouraged the researcher was to bring to the awareness of the Black Nation the need to look back to their ancestors' customs which they lived before the advent of hospitals and clinics. It has to dawn their minds that the numerous health problems which they encounter these days and which white doctors fail to cure, can be controlled if they stick to their customs. Some of these problems is failure of women to conceive when they are already married as well as miscarriages. Most of these problems emanate from the fact that the majority have lost their traditional practices and have stuck to those of nations belonging to the Western culture. Therefore, the knowledge which is gathered in this research emphasizes the gist of the research which says: "The science of the Blacks, of using traditional herbs and of communicating with their ancestors in order to get help, worked for the great grandparents, is stiff working nowadays, and it will continue to work effectively for the next generations as long as they practice it. The first chapter indicates the objectives and the incentives which inspired the researcher to research this topic, following the processes of the African culture after experiencing the pain suffered by African women who lose their marriages because of not bearing children, as well as suffering miscarriages which is caused by neglecting or looking down upon their customs, or because of not believing in them or ignorance about them. The predecessors who have researched and written something on this topic are also highlighted in this chapter. The second chapter focuses on the research which has been done on African rituals which should be done for men and women when they reach puberty which have an impact on their fertility when they have or have not been observed. Other customs are performed when the girl has been engaged, prior to her wedding day and they are carried on when she leaves her home right up to when she gets to the groom's place on the wedding day. This encourages both the maternal and paternal ancestors to co-operate between themselves in providing the married couples with children and overall wellbeing in their married life. In the same chapter there is a discussion of traditional preparations for enabling the bride to fall pregnant after marriage when she encounters problems of not conceiving even when customary precautions have been practiced. The third chapter focuses on emphasizing the causes of failure to conceive in the bride and what should be done, using traditional methods so as to overcome these problems. Different types of diseases that lead to barrenness or infertility, ancestral spirits, African traditions Which have been neglected, different ways of witchcraft as well as different types of snakes of love potions which eventually destroy the blood clots where from the feotus develop have been highlighted. The fourth chapter focuses on revealing the causes of miscarriages and resolutions thereof the African way. Close scrutiny is given to the different ways of sorcery which lead to miscarriages, dreams of man-made bad spirits and those of the deceased, and infectious and non-infectious diseases which may have a detrimental effect on the unborn baby. Focus has also been placed on the importance of cleansing the woman who has had a miscarriage, being cleansed from bad luck using the stomach contents of a goat. What happens to a man who gets intimate with an unpleased woman is also clarified in this research work. The fifth chapter is an analysis where the research is being analyzed. There are also recommendations which can be followed to open the eyes of the community so as to get their problems solved. These recommendations encourage especially Black people to stick to their customs which is a way of keeping traditional rituals or practices as well as their traditional religion so that even if they follow the Western culture but they should not do away with the science of their black ancestors.

Submitted in fullfilment of the requirements for the degree of Masters of Arts in the Department of History, University of Zululand, 2011. / This thesis highlights historical sites with tourism potential between the Tugela and Lower Umfolozi Rivers up to Kosi Bay and the Mozambique border. This is roughly the area administered by the Uthungulu Regional Council today. These historical sites are monitored and administered by two most important acts i.e. the National Heritage Resources Act No. 25 of 1999 and the KwaZulu-Natal Heritage Act No. 10 of 1997. This research project comprises four chapters. It examines factors related to pre-colonial Zulu culture and focuses on how these factors could attract tourists. Furthermore it deals with historical places rich in tourism potential, showing how these historical places can attract the tourists. Chapter one addresses Zulu history from the earliest times to the present and the important aspects shaping current Zulu culture. Chapter two deals with traditional ceremonies which are part of African culture. Chapter three deals with sites of archaeological and historical interest. It further identifies and describes specific areas that are rich in Zulu history. The fourth chapter examines the Maputaland area and the St. Lucia Node and surroundings. The purpose is to explore the tourism potential of each heritage site and or region. Zulu customs that have the potential to become tourist attractions are identified and discussed prior to conclusions, which are drawn in the last chapter.

Submitted in partial requirements for the degree of Doctor of Philosophy in the Department of IsiZulu namaGugu in the Faculty of Arts at the University of Zululand, 2002. / Lolu cwaningo lucubungula ulwazi lwesintu, amasiko, izinkolelo nemikhutshana yesizwe samaZulu neqhaza okungalibamba ekugwemeni izifo ezithathelwana ngokocansi, ikakhulukazi igciwane lesandulela ngculazi nengculazi uqobo lwayo. Luzama ukuthola ukuthi qhaza lini elingabanjwa umphakathi ekulweni nalesi sifo esesibhubhise izwe kangaka. Lucubungula izindlela zesintu ezazisetshenziswa ngempumelelo, esikhathini sakudala, ukunqanda izifo ezithathelwana ngokocansi. Luzama ukuthola ukuthi lezo zindlela ngeke yml zakhuthazwa ukuba zisetshenziswe esikhathini sanamuhla njengesikhali okungaliwa ngaso nalesi sifo esesiqede isizwe Lucubungula iqhaza elingabanjwa amasiko afana nokusokwa kwabesilisa nabesifazane, ukugwetshwa kwabesilisa nabesifazane, ukuhlolwa kwezintombi nezinsizwa, ukuthomba, ukusoma, ukuyobisa, umemulo, irnikhosi efana nomkhosi kaNomkhubulwane, umkhosi womhlanga, kanye neqhaza elingabanjwa amabandla ehlukene ekulweni nokusabalala kwegciwane lesandulela ngculazi, ingculazi uqobo lwayo, ezinye izifo ezithathelwana ngokocansi, ukukhulelwa kwentsha isikhathi singakafiki kanye nokufundiswa kwentsha ngokuziphatha ngenhlanzeko.

The author (of the book) examines the religious musical traditions of Jews from Central and Eastern Europe, especially from the regions situated within the borders of pre-WWII Poland. These traditions are presented in a broader historical context, from the biblical times until today, as well as a geographical context, with the author outlining the main musical idioms of the Jewish Diaspora. The source basis comprises sound material collected during field research carried out in Poland and other Eastern European countries (between 2002 and 2013).

In A Science of Literature, I examine how and why US ethnologists and popular authors of the nineteenth and early-twentieth centuries collected, read, and interpreted Indigenous oral traditions as works of literature. “Oral traditions” in this case refers to the narratives and songs that Indigenous peoples maintained mostly orally, and which variously served religious, historical, philosophical, educational, and entertainment purposes within Indigenous communities. I track how, through the collection process, Euro-American authors transformed oral traditions into “Indian oral literature,” (re)writing versions of oral traditions that aligned with Western literary categories and attitudes toward the “primitive.” For the most part, this reconceptualization, I argue, worked to discredit oral traditions as bodies of knowledge—as works of fiction and poetry, oral traditions became, in effect, untrue—and it supported removal and assimilation efforts in so far as it was used to shed light on a primitive Indian psychology, one that was naturally poetic, but not rational, not scientific. And yet many Indigenous writers, like George Copway and Zitkala-Ša, took advantage of the popularity of Indian oral literature to produce their own print collections of oral traditions. I analyze these collections as works of Indigenous “counter science.” I show how Indigenous writers, for example, moved from informant to ethnologist as they cited, summarized, and transcribed oral traditions as tribal records (histories, maps, deeds) and later as works of moral philosophy, thus explicitly contesting their interpretation as merely works of the imagination. Oral traditions, as I argue, have functioned as important resources to which Indigenous and non-Indigenous writers alike turned to validate scientific and literary practices, to contest the history of colonization, and to debate US-Indian relations. / English