No description available.

Submitted by Maria Creuza Silva (mariakreuza@yahoo.com.br) on 2013-10-10T19:25:58Z No. of bitstreams: 1 Tese Denize Ribeiro. 2013.pdf: 7072670 bytes, checksum: fe0996ea62e53609c2d3f30424828223 (MD5) / Approved for entry into archive by Maria Creuza Silva(mariakreuza@yahoo.com.br) on 2013-10-10T19:26:10Z (GMT) No. of bitstreams: 1 Tese Denize Ribeiro. 2013.pdf: 7072670 bytes, checksum: fe0996ea62e53609c2d3f30424828223 (MD5) / Made available in DSpace on 2013-10-10T19:26:10Z (GMT). No. of bitstreams: 1 Tese Denize Ribeiro. 2013.pdf: 7072670 bytes, checksum: fe0996ea62e53609c2d3f30424828223 (MD5) Previous issue date: 2013 / O presente trabalho de pesquisa foi desenvolvido junto aos terreiros de Candomblé de Novos Alagados, região situada no Subúrbio Ferroviário de Salvador. O estudo tem o objetivo de discutir a Segurança Alimentar e Nutricional (SAN) e o papel da alimentação, destacando a percepção da falta do alimento como algo que tem um significado além da esfera biomédica na vida das pessoas, bem como compreender as concepções que o povo de terreiro considera no que se refere a SAN e as estratégias utilizadas diante das situações de não garantia deste direito. Foi realizado um trabalho etnográfico recorrendo a entrevistas semiestruturadas, registro fotográfico, observação participante e aplicação de um modelo adaptado da Escala Brasileira de Insegurança Alimentar e Nutricional – EBIA, a fim de conhecer a percepção que os sujeitos têm sobre a SAN, além disso, recorri também a dados secundários das organizações que atuam nesta área e dados governamentais. Os resultados obtidos foram categorizados e analisados a partir da técnica de análise de conteúdo e recorrendo a uma interpretação feita a partir do ponto de vista das mulheres negras, que foram as principais informantes neste estudo. Em 25% dos terreiros pesquisados, na percepção das zeladoras, a situação de SAN estava dentro da perspectiva adequada para as necessidades sócio-religiosas e de suas famílias biológicas, mas, para a maioria dos terreiros deste estudo, 75% das casas pesquisadas vivenciam algum grau de Insegurança Alimentar (IA) e, destes, 55,5% encontram-se em condição grave de IA, ou seja, apresentam muitas situações de limitação de acesso aos alimentos habituais, tanto para suas famílias biológicas, quanto para as obrigações sócio-religiosas. Fortalecer a energia vital (Axé) é essencial neste contexto, onde dar de comer é algo extremamente valorizado, do mesmo modo muitas são as proibições alimentares que devem ser respeitadas para a manutenção do equilíbrio e propagação da força que compõe e mantém um terreiro. A concepção do alimento como direito de todos, anterior a qualquer outro direito humano, prevalece nos terreiros. A justiça redistributiva da filosofia africana, Ubuntu, faz-se presente, pois o alimento existe para o bem de todos e de tudo, assim ele é distribuído na comunidade não importando o segmento a que cada indivíduo pertença, ou quem chega à busca desse benefício. Neste sentido, os terreiros tornaram-se atores interessantes para a implementação das políticas de SAN desenvolvidas no país nas últimas décadas. / Salvador

Thesis (MA (Philosophy))--University of Stellenbosch, 2009. / The Philosophy of Poverty and the Ethics of Ubuntu The question posed in this article is if and how the ethics of ubuntu could play a role in poverty eradication in a capitalist economic system. I address this question by investigating a specific poverty eradication project proposal called Pela Nambu, aimed at utilising the principle of participation that exists in the “second economy”, combined with the instruments of wealth creation of the “first economy”. After describing and expanding the Pela Nambu approach, I interrogate some of its main assumptions, and find that the ethics of ubuntu does not really have a chance to be mainstreamed as the philosophy of poverty has to reckon with the fact that the multinational corporation is the dominant institution of our time. For Pela Nambu to succeed, “first economy” participation will need to be in the form of partnerships and not charity. The present Corporate Social and Environmental Responsibility performance of companies is not encouraging. Yet, the new Broad-based Black Economic Empowerment codes and the increased marketability of differentiated products does offer an opportunity that initiatives like Pela Nambu could fruitfully explore. From hauntology to a new animism? Nature and culture in Heinz Kimmerle’s intercultural philosophy Derrida has proposed a new spectrology in an attempt to deal with the ghost of Marx. Kimmerle shows that Marx has forgotten nature, and enquires about Derrida’s forgetting Marx’s forgetting. With specific reference to African culture he asks whether a new animism should not be explored within the framework of a new spectrology. Derrida uses the concept animism, but not in terms of the being of things in and of themselves, which could positively be thought as animated. Kimmerle proposes a way in which Western philosophy could be opened to African philosophy in order to understand the problem of animated nature more adequately. African philosophy has a concept of the universe of spiritual forces, in which nature and its powers are completely integrated. This paper explores these issues in dialogue with a number of African philosophers, while linking them to certain contestations within environmental philosophy and ethics, especially Murray Bookchin’s critique of spirit-talk in Deep Ecology. Kimmerle’s work on the relationship between Africa and Hegel sets the scene for an elaboration of his re-evaluation of animism which is compared to the ground-breaking hypothesis of Bird-David. A relational epistemology is understood in ethical terms, and it is implied that such an epistemology would be more adequate for a new humanism that would be new in going beyond the western tradition, and in the process gain a more inclusive concept of ‘person’ and ‘community’. The community and the individual in Western and African thought: Implications for knowledge production The tension between the group and the individual is a pervasive condition of humanity that is resolved differently in Western and African knowledge systems. The polarity of “I think therefore I am” versus “I am because we are” does not do justice to the role of the individual in African knowledge systems, and recent attempts in Western philosophy to ormulate a “philosophy of we”. A contextual philosophy of knowledge production is concerned about the we as the carrier of traditions. It is a philosophy of the in-between cultures and knowledge systems that is engaged in dialogues aimed at the formulation of universals. Intercultural (or contextual) philosophy becomes the ‘contemporary idiom’ within which to express ‘the cluster of humanist principles which underlie the traditional African society’ (Nkrumah).

Thesis (M.A.) --University of Limpopo, 2012 / The study deals with ubuntu as reflected in the selected novels of Magau, A.W and Maumela, E.T. Qualitative research method was employed. The study has discovered that ubuntu appears in many forms in Tshivenḓa such as respect for the dignity and worth of human beings, honesty, compassion, solidarity, generosity and forgiveness and reconciliation. The findings also reveal that Tshivenḓa puts more emphasis on activities which signify ubuntu than material wealth. The study also found that there are activities that are emical to ubuntu such as disrespect, dishonesty, cruelty, selfishness and greed and lack of forgiveness and reconciliation. Ubuntu occupies a central position amongst the Vhavenḓa and anyone who negates what ubuntu promotes and upholds has been regarded as non-human.

Magister Legum - LLM / Good faith is an open ended concept which refers to fair and honest dealings. The function of this concept is to give expression to the community’s sense of what is fair, just and reasonable. The concept of good faith has and continues to acquire a meaning wider than mere honesty or the absence of subjective bad faith. It is an objective concept that includes other abstract values such as justice, reasonableness, fairness and equity. There is competition between the two underlying values or cornerstones of the law of contract, namely that of sanctity of contract (pacta sunt servanda) and fairness. Y Mupangavanhu holds that ‘it is becoming axiomatic that sanctity of contract and fairness are competing values that need to be balanced by courts’. Differently put, Hutchison holds that: ‘The tension between these competing goals of contract law is quite evident…every time a court enforces an unreasonably harsh contractual provision, a price is paid in terms of the ordinary person’s sense of what justice requires; conversely every time a court allows a party to escape liability under what is thought to be a binding contract, a price is paid in terms of legal and commercial certainty’. Courts are often called upon to assess the abovementioned tension. South African courts have, however, shown reluctance in balancing the competing principles and have instead been opting to uphold the principle of sanctity of contract in the spirit of preserving certainty in the law of contract. Public policy, ubuntu and good faith are all mechanisms that are aimed at achieving fairness in contract law. The apparent preference of the courts to uphold the sanctity of contract above all else, falls short of achieving fairness and reasonableness. Public policy functions as an alternative doctrine of equity, fairness and good faith in contract law. As such, the idea is that a contract that is contrary to public policy is illegal and should not be enforced. Although there is no clear definition of public policy, B Mupangavanhu opines that the ‘doctrine of public policy, while difficult to comprehensively define, can be understood to refer to courts consideration of what is in the interest of society or community when interpreting contracts’. In other words, it represents the legal convictions of the community or the general sense of justice of the community and the values that are held most dear by the society.

Let me share with you Ubuntu oralities. These stories will connect us in a familial dialogue about how we can and are regenerating beyond neo colonialism by using Ubuntu. Ubuntu is a philosophical and ethical system of thought, from which definitions of humanness, togetherness and social politics of difference arise. Ubuntu can also be viewed as a complex worldview that holds in tension the contradictions of trying to highlight our uniqueness as human beings among other human beings. My interpretation of our Indigenous Ubuntu knowledge communicates how my understanding of Ubuntu is influenced by my Maseko Ngoni and Shona ethnic identities. Another influence of my understanding of our Ubuntu worldview comes from the African languages of my familial communities which are the main tools that I draw on for accessing our shared meaning and creating new shared meaning. The geopolitical experience of being Black in Africa and then leaving Africa for the West also has influenced my understanding of Ubuntu. These are my strengths and limitations in engaging Ubuntu. I give you this information because it is not my aim to create a false dichotomy about Blackness; rather, it is my aim to enter our global contemporary Black academic discourse with another form of remembering Blackness. My remembering is grounded in my own experience which has found constancy through Ubuntu languages and other social symbolic expressions. This cultural transmission process has allowed knowledge from my ancestors to cascade down to me. I believe that by sharing our social stories we build collective confidence to engage and challenge each other with respectful curiosity and, above all, with love. Love is the expression of relational care for our interconnectedness, which is the basis for researching our truths in our shared humanity. Ubuntuness has many ways of transmitting knowledge. This being said, for this work I will focus on how we can share our fragmented memories through our stories of family, community and nationhood, as a way of better understanding our Ubuntuness. This is the process of love creating possibilities beyond pain, isolation, abandonment and hate.

Let me share with you Ubuntu oralities. These stories will connect us in a familial dialogue about how we can and are regenerating beyond neo colonialism by using Ubuntu. Ubuntu is a philosophical and ethical system of thought, from which definitions of humanness, togetherness and social politics of difference arise. Ubuntu can also be viewed as a complex worldview that holds in tension the contradictions of trying to highlight our uniqueness as human beings among other human beings. My interpretation of our Indigenous Ubuntu knowledge communicates how my understanding of Ubuntu is influenced by my Maseko Ngoni and Shona ethnic identities. Another influence of my understanding of our Ubuntu worldview comes from the African languages of my familial communities which are the main tools that I draw on for accessing our shared meaning and creating new shared meaning. The geopolitical experience of being Black in Africa and then leaving Africa for the West also has influenced my understanding of Ubuntu. These are my strengths and limitations in engaging Ubuntu. I give you this information because it is not my aim to create a false dichotomy about Blackness; rather, it is my aim to enter our global contemporary Black academic discourse with another form of remembering Blackness. My remembering is grounded in my own experience which has found constancy through Ubuntu languages and other social symbolic expressions. This cultural transmission process has allowed knowledge from my ancestors to cascade down to me. I believe that by sharing our social stories we build collective confidence to engage and challenge each other with respectful curiosity and, above all, with love. Love is the expression of relational care for our interconnectedness, which is the basis for researching our truths in our shared humanity. Ubuntuness has many ways of transmitting knowledge. This being said, for this work I will focus on how we can share our fragmented memories through our stories of family, community and nationhood, as a way of better understanding our Ubuntuness. This is the process of love creating possibilities beyond pain, isolation, abandonment and hate.

M. Tech. Entrepreneurship / The world is experiencing remarkable social, political, economic and entrepreneurial changes and challenges. Some of these challenges relate to the incorporation of various social cultures to the business culture. Managers, businessmen and entrepreneurs need to reconcile the various cultural dimensions to survive in a highly competitive global market environment. When doing business with people it is important to understand what defines them and most people are defined by their social culture and tradition. Culture is therefore an important aspect in understanding how we all interact in our social and business lives. Culture creates the rules for social interaction that conditions how people will react to others within the business environment and that form of interaction occurs according to rules (norms) and values embedded in our various cultures. The purpose of the study is to investigate the influence of the Ubuntu philosophy and its practice on the functionality of family businesses.

This missiological study is to precede from the reformation Theology tradition. The Theological methodology used in this study in formulating theoretical indicators from scripture will follow the hermeneutics of Biblical Theology as set out by Scobie (2003), Lexicons such as Louw and Nida (1988), the grammatical - historical method (Du Toit & Roberts 1979:58), along with other relevant scholarly works will be consulted. This study focuses on the task of the Missionary church and therefore qualitative research is preferable over quantitative research. This study is limited by the fact that morality is a very wide area. There are a lot of interrelated issues that this type of study cannot address and that call for further research e.g. the task of the state towards moral regeneration and the relationship with the church and religion in general, the influence of postmodernism on the church. The context of this study is limited to South African context and covers the post 1994 democratic elections. This study will focus on the Mission focused family because it is the cornerstone of society. Chapter one presented the limites of the study on theSouth African context and cover the post the 1994 democratic elections. Secondly, the second chapter focused on the Missionary church their task to morall regeneration: begining with the church in the area such as self–introspection, repentance, confession of sins, forgiveness an faith in God and in the message of the church. Firstly, the chapter reviewed the history of South Africa and how the past Apartheid era impacted on the present situation as well as the church’s response to Moral Regeneration. Finally, the chapter looks at how the Church can come with practical development through the re–humanization of our people. Similarly, chapter four looked at the matter of Mission focused families as cornerstones for Moral Regeneration. Initially, I provided a comprehensive definition of Mission focused families in the light of, amongst other things, Deut 6: 1–25 and Eph 5: 22–23 . Finally, the fifth chapter delved on the question of the South African Missionary church and the challenges she faces as an agent of hope for moral regeneration. I analysed in detail the challenges facing the Missionary Church today, and on how the Missionary Church deals with those challenges. Most importantly, the chapter focused on the Missionary Church’s prophetic voice on moral regeneration. / Thesis (M.A. (Missiology))--North-West University, Potchefstroom Campus, 2012.

This missiological study is to precede from the reformation Theology tradition. The Theological methodology used in this study in formulating theoretical indicators from scripture will follow the hermeneutics of Biblical Theology as set out by Scobie (2003), Lexicons such as Louw and Nida (1988), the grammatical - historical method (Du Toit & Roberts 1979:58), along with other relevant scholarly works will be consulted. This study focuses on the task of the Missionary church and therefore qualitative research is preferable over quantitative research. This study is limited by the fact that morality is a very wide area. There are a lot of interrelated issues that this type of study cannot address and that call for further research e.g. the task of the state towards moral regeneration and the relationship with the church and religion in general, the influence of postmodernism on the church. The context of this study is limited to South African context and covers the post 1994 democratic elections. This study will focus on the Mission focused family because it is the cornerstone of society. Chapter one presented the limites of the study on theSouth African context and cover the post the 1994 democratic elections. Secondly, the second chapter focused on the Missionary church their task to morall regeneration: begining with the church in the area such as self–introspection, repentance, confession of sins, forgiveness an faith in God and in the message of the church. Firstly, the chapter reviewed the history of South Africa and how the past Apartheid era impacted on the present situation as well as the church’s response to Moral Regeneration. Finally, the chapter looks at how the Church can come with practical development through the re–humanization of our people. Similarly, chapter four looked at the matter of Mission focused families as cornerstones for Moral Regeneration. Initially, I provided a comprehensive definition of Mission focused families in the light of, amongst other things, Deut 6: 1–25 and Eph 5: 22–23 . Finally, the fifth chapter delved on the question of the South African Missionary church and the challenges she faces as an agent of hope for moral regeneration. I analysed in detail the challenges facing the Missionary Church today, and on how the Missionary Church deals with those challenges. Most importantly, the chapter focused on the Missionary Church’s prophetic voice on moral regeneration. / Thesis (M.A. (Missiology))--North-West University, Potchefstroom Campus, 2012.