Thesis (MEdPsych (Educational Psychology))--University of Stellenbosch, 2007. / The research focuses on the needs of Xhosa-speaking learners with Down syndrome. The needs of these learners are not known by the service providers. Different organisations base their service delivery to these communities on the needs of learners with Down syndrome from other cultures. It was therefore imperative for this study to discover the needs of Xhosa-speaking learners with Down syndrome from a disadvantaged background. The study involves a case study of two Xhosa speaking learners with Down syndrome. A major aim was to depict the quality of life of the learners with Down syndrome. This was done from an ecosystemic perspective. In the case study the needs of these two learners with Down syndrome in a Xhosa community are portrayed through the voices of their parents, educators, neighbours, and the two learners with Down syndrome. The following means of data production were used: interviews and observations. The parents, siblings of the learners with Down syndrome, and the learners with Down syndrome were seen as experts in the process.

Introductory: If the relations existing between the Native chiefs and the Colony which Sir George Grey found on his arrival are to be fully understood, a brief consideration of Cathcart’s policy and Frontier settlement is necessary. When Cathcart came out as Governor in 1852, he found the rebel chief Sandile, with associate chieftans’ and large bands of followers, still occupying their locations in the Amatola ranges. From this haunt no force had as yet been able to drive them. During the series of skirmishes known as the Eighth Kaffir War, their first crop of Indian corn was destroyed so early in the season as to allow of a second crop springing up. This unusual phenomenon inspired prophet Umlangeni to claim that he had worked a miracle. Fortunately later reverses and the expulsion of Sanailli from his mountain fastness discredited this thoughtful opportunist. Sandilli, as paramount chief of the Gaikas, might have held and influential position in the councils of the Kaffrarian chiefs, that he did not hold such a position, was due, in Charles Brownlee’s opinion, to his timid and suspicious nature and to the fact that his mental capacity was ‘hardly above mediocrity’. He was unable to fight owing to lameness, and he lacked ‘sufficient’ resciution and strength of mind to resist the evil influence of the bad advisers, nevertheless he could be obstinate and he never, to the end of his life, gave up on the idea of getting back to this old locations in the Amatolas. Macomo with some three thousand followers had likewise evaded all attempts to turn him out of this haunts in the mountain range. He, together with his associate the Tambookie chief Quesha, and diverse rebel Hotttentots, indulged in the frequent marauding forays into the surrounding country. Macomo was the eldest of Gaika’s sons and was “allowed by all to be the greatest politician and best warrior in Kaffraria’. During the minority of Sandilli Macomo had acted as his regent and had attained great influence over the tribe; this he afterwards lost for he moved to the neighbourhood of Fort Beaufort, where in a state of intoxication most of this time was passed. He had in Brownlee’s opinion, done more mischief in the war than any other chief. Great jealously was felt between Macomo and Sandilli, especially on the part of the former; this was shown through the cattle killing period in his efforts to involve Sandilli, while attempting to keep on the right side of the Government himself. Further south, indeed within the Colony itself, such petty chiefs as Seyolo and Botman, lurking in the Fish River bush, and the Keiskamma kloofs, rendered the main road dangerous, and even succeeded, for a time, in completely cutting the ling of communication between Kingwilliamstown and Grahamstown.

This study examines learning interactions around indigenous ways of knowing associated with fermented grain foods (the making of umqombothi) and the concept of alcoholic fermentation in the Grade 11 Life Sciences curriculum. As an environmental education study it also investigates the cultural significances of the fermented grain food and how learners might make better lifestyle choices. The inclusion of indigenous ways of knowing in the Life Sciences curriculum (FET band) created spaces and opportunities for the use of both knowledge's in sociocultural context and the structured propositions of the learning area in order to construct knowledge. This stimulated learners' understanding of fermentation and also led to a valuing of social context as well as the cultural capital embedded in the indigenous ways of knowing. The study suggests that parental involvement contributed to this valuing of intergenerational ways of knowing. Learners also deliberated how colonial interpretations of Nguni culture and the religious beliefs of Christians had served to marginalise and foster a widening urban rejection of isiXhosa cultural practices related to fermented foods. In their learning and discussion, learners developed new insights and respect for isiXhosa fermentation practices (ukudidiyela) that bring out the food value and nutrition in the grain. The data illustrates that lesson activity that drew on relevant Learning Outcomes and Assessment Standards to integrate Indigenous Knowledge practices in a Life Sciences learning programme, served to enhance learner understanding of alcoholic fermentation. They also document a revaluing of cultural heritage and learners bringing up the problem of alcohol abuse in the community. Curriculum work with Indigenous Knowledge thus not only assisted learners to grasp the science but to use this alongside a valued cultural knowledge capital to deliberate and act on a local concern.

Mathematics has become increasingly important, as it is a pre-requisite for careers like architecture, science, engineering and medicine. Therefore it becomes imperative for the learners to understand and love it. In other words a sound foundation of mathematical skills and knowledge in the early stages is required. Often we hear learners asking questions like "when and where are we going to use these symbols x and y in our lives? " These questions might indicate that learners cannot link mathematics with daily life occurrences or even their own background experiences. This study is an exploration through hands-on activities of mathematical concepts embedded in beadwork artifacts. Learners' background experiences on bead work artifacts are acknowledged and explored for mathematical understanding. It is a case study, consisting of 44 learners in Grade 9 in two schools in Grahamstown. An interpretive approach is used. In order for the learners to be able to explore beadwork artifacts, they visited the Albany Museum (AM) and Msithandane Women's Project (MWP) in the community. Learners gathered information from these two sources. Beadwork artifacts in this study were used as a mediation and integration tool between culture and mathematics. Beadwork artifacts are found in the learners' cultures serving different purposes. In this study the focus was on Xhosa bead work artifacts. The hands-on activities posed challenges to learners because of their different background experiences. Some were able to draw designs but were unable to thread what they designed, whereas others were able to thread beads but were unable to draw designs. In this study learners had to use both completed bead work artifacts and drawn up designs for the investigation of mathematical concepts. Learners were able to identify symmetries in dress and in South African flag designs. Number patterns discovered were linked to their prior number pattern knowledge. The economic value of beadwork artifacts linked mathematics to the economics learning area. This study ties up with the new curriculum (C2005) and RNCS, which advocate the inclusion and integration of learning areas. In this instance, art and culture were used in mathematical activities. The study also encouraged the inclusion of participants' cultural background as a starting point for motivating them towards utilizing mathematical resources existing in their real life situations. The purpose was to make them aware that mathematics is found everywhere around us.

This thesis focuses on relationships of opportunity and constraint among farm workers in the Sundays River Valley (SRV), Eastern Cape Province. Relationships of 'constraint' include those experiences of displacement and forced removal and war, including forced removals by the apartheid state in 1960 and 1970. Relationships of 'opportunity' include the ways in which residents in the SRV have contested their experiences of upheaval and domination, and the formation of a regional sense of place and belonging/ investigate how farm workers actually draw elements of locality and identity from their experiences of upheaval, and how displacement bolsters feelings of belonging and place. Instead of viewing displacement as a once-off experience, this thesis investigates displacement in historical terms, as a long-term, 'serial' experience of human movement, which is continued in the present- specifically through the creation of the Greater Addo Elephant National Park. I concentrate on developing a spatialised and cultural notion of movemenUplacement. 'Place' is investigated as a term that refers to rather indeterminate feelings of nostalgia, memory and identity, which depend on a particular connection to territory (ie: 'space'). I emphasise that elements of place in the SRV are drawn from and expressed along dualistic lines, which juxtapose situations of opportunity and constraint. In this way, farm workers' sense of connection to farms and ancestral territory in the SRV depends on their experiences of stable residency and work on farms, as well as their memories of removal from land in the area. I emphasise that those elements of conservatism (expressed as 'tradition' and Redness) among Xhosa-speaking farm workers are indications of a certain hybridity of identity in the region, which depend on differentiation from other groups (such as so-called 'coloured' farm workers and 'white' farmers), as well as associations between these groups. This thesis lays emphasis upon those less visible and definable 'identities' in the Eastern Cape Province, specifically by shifting focus away from the exhomeland states of the Ciskei and Transkei, to more marginal expressions of identity and change (among farm workers) in the Province. I point out that labourers cannot solely be defined by their positions as farm workers, but by their place and sense of cultural belonging in the area. In this sense, I use the idea of work as a loaded concept that can comment on a range of cultural attitudes towards belonging and place, and which is firmly embedded in the private lives of labourers - beyond their simple socio-economic conditions of farm work. I use Bourdieu's conception of habitus and doxa to define work as a set of dispositions that have been historicised and internalised by workers to such an extent, that relationships of domination are sometimes inadvertently obscured through their apparent 'naturalness'. Moreover, I point out that work can be related to ritualised action in the SRV through the use of performance and practice-based anthropological theory. Both work and ritual are symbolic actions, and are sites of struggle within which workers express themselves dualistically. Rituals, specifically, are dramatic events that combine disharmonious and harmonious social processes - juxtaposing the powerlessness of workers (on farms), and the deep sense of belonging and place in the SRV. I argue that the deep historical connections in the SRV have largely been ignored by conservationists in the drive to establish new protected zones (such as the Greater Addo Elephant National Park), and that a new model of shared conservation management is needed for this Park.

This study explores the implementation of multilingualism at Rhodes University (RU), by examining the teaching and learning practices of lecturers, demonstrators and students within the Cell Biology module, offered by the Biological Sciences and Botany departments at RU. This examination is in line with RU’s Language Policy (2005/2014), which recognises multilingualism and the development of isiXhosa as an academic/scientific language. The study and the choice for the location of the study within RU was motivated by what seemed to be a pattern of under achievement of LOTE speaking students studying Cell Biology. This pattern necessitated a further inquiry into the language aspect of the teaching and learning of Cell Biology. The goals of this research were to investigate spaces where LOTE students use their home languages and the motivations behind their usage of those languages. Due to the varying proficiencies of LOTE students in their mother tongue, this study sought to investigate the language capabilities of LOTE students in their home languages. The perceptions of the main role players in the Cell Biology module were sought, in order to get an idea of what students, lecturers and demonstrators thought about multilingualism in teaching and learning practices in the Cell Biology module. This study has discovered that there is a disparity in achievement between LOTE and English speaking students, with English students outperforming LOTE students consistently in the period investigated. On the language capabilities of LOTE students in their mother tongue, it was discovered that they have enough linguistic capital for a mother tongue intervention to succeed. There were mixed views about the use of LOTE in HE, but students were mostly in favour of the use of LOTE. A number of recommendations are made as to how multilingualism can be implemented in Cell Biology. In this study I argue that there is a need to use the mother tongue of LOTE students in order to support learning, the mother tongue intervention is supported by scholars such as Paxton (2007, 2009; Madiba 2011, 2012, 2014). The use of the mother tongue to support learning should be a short-term measure while the process of the development of African languages is underway, because languages develop as they are used, and form follows function (Madiba 2008). Ultimately, African languages should be developed and use as academic languages in HE not only in order to fulfil the legislative imperatives such as the Constitution and the Language Policy Higher Education but also to increase access and success among LOTE students.

The study unpacked the meaning and the value of intonjane in traditional Xhosa communities. It also provides a critical analysis and interpretation of the intonjane custom and in particular its impact on the upbringing of a Xhosa traditional girl child. It investigates the value of this practice, especially in relation to where it is still being performed, even in our modern times. I researched closely into all aspects of how the girls were brought up, and with what social values. The data collection has been conducted through interviews with the Philakukuzenzela group when they were in Grahamstown Art Festival in July 2011 who come from a place called Centuli, and other people (abaThembu) who practice and have knowledge of the different aspects of the intonjane process and observation during the actual ceremonies in O. R. Thambo district, and in Gemvale near Port St Johns in the Province of the Eastern Cape. Interviews were conducted in Xhosa and translated into English. This Visual Narrative investigates and contributes to the debate regarding the value of traditional African thought and how it can enrich our contemporary belief system. The objective was to investigate the essence and merit of the knowledge imparted by elderly women to young girls during the initiation period of intonjane within Xhosa traditional communities. This study provides a foundation and springboard for my practical artworks which utilized symbols and metaphors to express my understanding of the important events and stages associated with this traditional ceremony. Clay medium was used as the medium of expression, applying different techniques such as throwing, press mold, slab building, coiling, engraving, sewing and inlaying, with press mold being the main technique utilized. My artworks are of three different types, which are symbolic of the three aspects or stages, of liminality, namely: pre-liminal, liminal and post-liminal. / Art history, Visual arts and Musicology / M.A. (Visual Arts)

The last Supper Jesus had with his disciples on the night before he died on the cross is the foundation of a major liturgical celebration in the Catholic Church called 'the Eucharist'. One of the major designations of the Eucharist is that it is a sacrifice. The starting point of this work is that the sacrificial character of the Eucharist is not as meaningful and relevant for Xhosa people as it should be. The way forward is to study the Eucharistic and Xhosa sacrifices, compare them and suggest ways of rendering the Eucharistic sacrifice meaningful and relevant to Xhosa the people. Although not conclusive, the New Testament gives a strong foundation for the sacrificial understanding of the Eucharist. The Eucharist, as interpreted through the Last Supper accounts, covers all the conventional intentions of sacrifice, i.e. propitiation, communion, thanksgiving and mutual responsibility. The Fathers of the Church affirm the sacrificial character of the Eucharist with varying emphases, but taken together, their understanding shows development of thought and complementarity of themes. In the Middle Ages the most pronounced intention of the . Eucharistic sacrifice is propitiation and post Tridentine theological reflection is informed by this mentality. According to modem and contemporary thought, Christ's death on the cross, which is sacrarnentally represented in the Eucharist, is not an act performed on our behalf to appease an angry God but God's act of love towards us. The emphasis is on self-offering to God as exemplified by Christ. The Xhosa people still have regard for sacrificial rituals, but modernity has modified and sometimes changed their understanding and practice of sacrifice. The principle of God's universal salvific will and the doctrine of incarnation provide theological grounds for inculturating the Eucharist. Thus the inclusion of ancestors and use of cultural symbols in the celebration of the Eucharist may render it meaningful to Xhosa people. Relating the Eucharist to Xhosa culture will revitalise the communion element in Eucharistic sacrifice, which element has been lost sight of through the centuries. Eucharistic sacrifice in its turn will help Xhosa Catholics to have a deepened understanding of sacrifice that extends beyond performance of rituals to include self-giving. / Philosophy, Practical and Systematic Theology / D.Th.(Systematic Theology)

This thesis investigates the presentation of AmaXhosa traditional dancing and music on the stages of the National Arts Festival (NAF), Main Programme, of South Africa in 2009. Four productions featuring AmaXhosa traditional dancing and music, as well as a fine art exhibition, are analysed to determine how the AmaXhosa culture is being portrayed, what is considered authentic and how these productions may affect the memory of the AmaXhosa nation. In an attempt to understand the position of these productions within the NAF the South African cultural context as well as the NAF is examined. The post-apartheid, post-rainbow nation, South African cultural context is discussed and how the NAF could contribute towards creating a more unified South African identity. Incorporated and inscribed memory categories are related to how one could determine authenticity in traditional indigenous productions. A cautionary note on incorporated memory is linked to efficacy, while a loss of incorporated memory within the AmaXhosa society may result in ritual acts being orientated towards entertainment. If the private culture is consistently displayed in the public realm then it is inevitable that the ways in which the AmaXhosa recollect their history will be altered. The contribution of the transitional spaces of theatres and proscenium arch stages to the choreography and incorporated memory of the performers relates to the collective recollection of the AmaXhosa. Bearing this in mind, this thesis suggests that the NAF is playing a dual role in the evolution of the AmaXhosa. It is both positively contributing to the economic upliftment of a sector of the population and exposing people to this rich and multilayered culture. However, it is also impacting the efficacy of the private culture and fracturing the traditional knowledge of the AmaXhosa by assisting in the inscription of their performance forms. / This thesis consists of three parts (1 pdf document and two video mp4 files)

This interpretive case study examines Grahamstown East Xhosa women's narratives on the nutritional value of traditional foods. It reviews reflexive learning interactions apparent in the co-engaged narratives of food preparation practices. The research design incorporates methods of reflective co-engagement through which a small team of women were approached as 'co-researchers' in order to work together on shared, local knowledge capital and nutrition concerns. It draws on findings generated using a combination of semi-structured interviews, cooking demonstrations, videography, photographs and field observations as methods of data collection. Data were member-checked and reviewed in a rural context before the emerging evidence was analyzed using Bassey's (1999) analytical statements. Contextual factors influencing the study are high poverty, unemployment and HIV/AIDS prevalence where nutrition levels have been found to be low. The women making up the study have spent the majority of their lives in the peri-urban area of Grahamstown and in some cases, are more than one generation removed from rural living and its associated knowledge. The accompanying shift to modernization was found to influence the interplay between their narratives and practice. Indigenous Knowledge is often characterized by being situated in practice with the knowledge-holders often not 'knowing that they know.' This study concludes that it is not possible to assume that knowledge can always be consciously expressed, especially when that knowledge is embedded in practice. Related to this, co-engagement and diversity among the group gave rise to greater disequilibrium as well as making the knowledge more explicit and hence, available for reflection. The study suggests that through the process of co-engagement and deliberation around indigenous ways of knowing, agency and cultural identity appears to be enabled and strengthened.