Magister Artium - MA / This thesis explores the production of music with musicians, singers and music producers who adhere to and promote Pentecostalist Christianity. The music they produce is a recently emerged genre, which I call 'Pentecospel'. I have coined this term to refer to a contemporary form of religiously inspired popular music, which is performed by young musicians belonging to various Pentecostal churches in Cape Town. I argue that 'Pentecospel' music is an emergent social form of self-representation, which is framed around Pentecostalism and the sound of Cape Town, as identified by Martin (2013). Young musicians and singers in Cape Town are absorbing and appropriating global styles of music, concepts and beliefs and music making techniques within their own musical compositions and transform their music performances in a way that enhances their local popularity. Thus, I elaborate on the processes of production through technical and social interpretations. This thesis will explore how performance, engaging audiences, the social interaction between people and technology, and the creation of their own unique sound on their musical instruments are linked to visual approaches located in the anthropology. This thesis is based on ethnographic fieldwork which took place mostly between December 2014 and February 2015. During this period, I worked with music producers and young people who have recorded at the 'Sounds of the Nations Africa: Cape Town' recording studio in Bellville, Cape Town, sharing their experiences of everyday life in and outside the studio. My three month long fieldwork included in-depth interviews, conversations and discussions, photographic and video material, and activity field notes. I made use of these methods in order to record my observations in the recording studio, during rehearsals and in public performances focusing on the social and musical interaction with the performing artists I got to know, through participant observation. I include my own participation as a musician and audience member with the use of these methods, in recording music in the 'Sounds of the Nations' recording studio for their upcoming album "Sound of Africa" and in public performances.

As early as 1883, forensic artists and forensic anthropologists have utilized forensic facial reconstruction in the attempt to identify skulls from decomposed remains. Common knowledge dictates that in order to complete identification from the skull with facial reconstruction, the splanchnocranium (also known as the viscerocranium or facial portion of the skull) needs to still be intact. However, there has been very little research conducted (Colledge 1996; Ismail 2008; Wilkinson and Neave 2001) to determine the minimal amount of intact skull that can be present for a reconstruction to still be possible and accurate. Accordingly, in the present study, the researcher attempted to prove that a skull with significant damage to the splanchnocranium could be repaired and facially reconstructed to bear a likeness to the original skull and face. Utilizing FreeForm Modeling Plus Software, version 11.0 (Geomagic Solutions - Andover, MA), in conjunction with the Phantom Desktop Haptic Device (Geomagic Solutions - Andover, MA), five CT scans of males between 19 and 40 years old and of varying ethnicities (four Caucasian and one Asian) were digitally altered to present significant skull damage to the splanchnocranium. The hard tissue digital images were repaired using the same software mentioned above and template skulls (i.e., superfluous CT scanned skulls of similar age, sex, and ancestry). The soft tissue digital images were facially reconstructed also utilizing the same software mentioned above and by following basic tissue depth charts/placement rules and guidelines for feature reconstruction. The reconstructed images were compared to their original CT scans in a side-by-side comparison. Assessors were given a rating scale rubric to fill out that asked them specific questions pertaining to both certain facial features and overall similarity between the original and reconstructed images. Two of the reconstructions each ranked an overall 29% "close resemblance" to their original counterparts, one was ranked an overall 71% "no resemblance" to its original counterpart, and the other three fell somewhere in the middle ("slight" or "approximate") in the rating scale. The results reflected a number of issues related to this project (i.e., the researcher's lack of artistic skill) and to facial reconstruction in general (i.e., tissue depth measurement charts) and showed that while it is not impossible to reconstruct skulls that had been damaged in some capacity, the accuracy of the resulting facial reconstruction is questionable. Future studies would benefit from using an artist to reconstruct the images rather than someone with little to no experience in the field, a larger sample size consisting of one ancestry to avoid the cross-race effect, a comparison of the original skull to the repaired one utilizing Geomagic Qualify (Geomagic Solutions - Andover, MA) to glean an overall view of the project's accuracy, and utilization of a photo lineup as the method of comparison in addition to a side-by-side comparison to give a more realistic feel to the comparison process.

Made available in DSpace on 2016-08-17T18:02:01Z (GMT). No. of bitstreams: 1 DANIELA DE FATIMA FERRARO NUNES.pdf: 487031 bytes, checksum: 48d77cd2f6831ada238c594d937f4307 (MD5) Previous issue date: 2007-03-13 / This work makes one analyzes concerning the insertion of the anthropologist in view of the current context of indigenistas politics that had been reformulated after-Constitution 1988 and are endorsed in the principle of the respect to the diversity of the aboriginal peoples. This is the moment of reconfiguration of the indigenista field, when it gains new actors, as the technician managing of governmental bodies that start to execute indigenistas politics, and it has extended the participation of the anthropologist. / Este trabalho faz uma analise acerca da inserção do antropólogo tendo em vista o atual contexto de políticas indigenistas que foram reformuladas pós-Constituição 1988 e estão respaldadas no princípio do respeito à diversidade dos povos indígenas. Esse é o momento de reconfiguração do campo indigenista, quando ganha novos agentes, como os técnicos gestores de órgãos governamentais que passam a executar políticas indigenistas, e tem ampliada a participação do antropólogo.

The daily routine of every human is structured by the belly. Not only is food important for survival but also initiates the most fundamental ritual in the everyday, eating. It forms a catalyst for socialising from the essential to the festive level. Architecture of the everyday should be able to accommodate these rituals. By using food and the ritual around the table as analogy, an architecture that is viable everyday can be studied. This dissertation further stresses the importance of the architect as anthropologist, where the designer should be preoccupied with the study of ritual and meaning in a cultural context and so translate it to the built environment. A food market is proposed in the Pretoria Central Business District (CBD). In the contemporary city, supermarkets have dominated the urban fabric. As it is the place where one buys one food, the supermarket becomes the anchor point in the city landscape. With the current global climate crisis, the way people live is questioned, even the manner one goes about to buy food. Supermarkets have dominated the market and let the consumer be isolated from the producer and the rural landscape. Not only has the supermarket cover the interdependency of the urban and the rural but also eliminated the social aspect that surrounds the procurement of food. The opportunity of a vibrant public area is replaced by a place of efficiency. The proposed market should be a means to reinstate the relationship between the urban society and the rural landscape. The opportunity what food creates for social engagement should be activated in this public space. This new market is sited west of Church Square, near the Steenhovenspruit. This area is in a state of despair, with vacant buildings and abandoned land. The only buildings in close proximity are high rise residential buildings; the Kruger Park Complex that is currently vacant and; Schubart Park Complex that is in need of urgent maintenance. A new framework proposes densification of the area to create a new community in the city. This vacant land can be regenerated by initiating a new concept for a food market in the city. / Dissertation (MArch(Prof))--University of Pretoria, 2010. / Architecture / unrestricted

This thesis is about gaining an understanding of the complex relationship of Australian Aborigines to their environment. By coming to an understanding of another cultures relationship to the environment, it is possible to come to a greater understanding of one's own environmental relationships. The problem involves the issue of context transference. Aboriginal and Western thought processes are different. Whereas in Western society analysis is achieved through hard factual evidence, in Aboriginal society hard factual evidence is replaced by feeling and intuition. A model was devised to study this problem which consists of the use of four different perspectives, each being the view of an ‘expert’ who has something to contribute towards a fuller comprehension of the Aboriginal/environmental relationship. The perspectives were that of an archaeologist, an anthropologist, the Australian Aboriginal, and the journal I wrote while participating on a Songline walk. An archaeologist digs into the past and finds clues into the behavior patterns of contemporary Aborigines. An anthropologist, through first hand experience, has gained many valuable insights into the complexity of this environmental relationship that is not accessible to the archaeologist. The Aboriginal illustrates this environmental relationship in his own words. And my journal is a record of a unique opportunity at knowledge enhancement through experiential learning. The use of Aborigines-as-teacher has revealed Western culture’s connections (and lack of connections) to the environment and the implications this knowledge can have for our society. Asa landscape architect, this knowledge can be used to influence design and land use decisions. / Master of Landscape Architecture

This thesis explores the history of British anthropology at the start of the twentieth century through a biographical focus on Maria Antonina Czaplicka (1884-1921). The title calls into question the marginalisation of people and processes in the history of anthropology that do not explicitly contribute to the dominant lineage of British social anthropology and offers to add depth and nuance to the narrative through analysis stemming from material sources. I use Czaplicka as a case study to demonstrate how close attention to a seemingly marginal person with an incomplete and scattered archival record, can help formulate a clearer picture of what anthropology was and what it can thus become. My research contributes to the understanding and appreciation of women's involvement in anthropology, calls into question national borders of the discipline at this point in time, highlights the networks that nurtured it, and demonstrates the potential that museum collections have for an enriched understanding of the history of anthropology. I propose that history of anthropology is better understood through a planar approach that allows multiple parallel developments to exist together rather than envisaging a linear evolution towards a single definition of social anthropology. The project lays the groundwork for further research into the role that museums can have for understanding anthropological legacy and the possibilities they may have in creating fresh understandings of the contemporary world.

Providing a presumptive identification of badly decomposed or skeletonized remains is the responsibility of a forensic anthropologist. An important component of identification is the estimation of a post-mortem interval (PMI) for the deceased. This information can: provide a window period for death, reduce the number of potential victims, exclude possible assailants and substantiate witness testimony. Due to a large number of open and relatively desolate fields in South Africa, human remains are frequently discovered in an advanced stage of decomposition. The aim of this study was to evaluate the usability of the method of Megyesi and associates (2005) in which Total Body Score (TBS) and Accumulated Degree-Days (ADD) were retrospectively applied to estimate the post-mortem interval (PMI). To achieve this, a longitudinal examination of quantitative variables, TBS and ADD, was conducted over a period of 8 months. This period included both summer and winter seasons. Scatter plots between TBS and PMI, and TBS and ADD were used to illustrate patterns in decomposition. Patterns of decay differed in winter and summer, with winter exhibiting distinct inactivity. Using Loglinear Random-effects Maximum Likelihood Regression, the r2 values for ADD (0.6227) and PMI (0.5503) for combined seasons were less than r2 values for separated seasons (ADD 0.7652; PMI 0.7677). In contrast to other studies, seasonality influenced the ADD model and PMI. Linear regression formulae for ADD and PMI as well as 95% confidence interval charts for TBS for ADD were developed. These equations, along with data from a local weather station, can be used to estimate the PMI with relative accuracy. AFRIKAANS : Verskaffing van 'n vermoedelike identifikasie van erg ontbinde of skeletale oorskot is die verantwoordelikheid van ‘n forensiese antropoloog. ‘n Belangrike deel van identifikasie is die beraming van ‘n post-mortem interval (PMI) vir die oorledene. Hierdie inligting verskaf 'n venster tydperk van dood, verminder die aantal potensiële slagoffers, sluit moontlike aanvallers uit en ondersteun getuienis. As gevolg van 'n groot aantal relatief verlate en oop velde in Suid-Afrika, word menslike oorskot dikwels aangetref in ‘n gevorderde stadium van ontbinding. Die doel van hierdie studie was om die bruikbaarheid van die metode van Megyesi en medewerkers (2005) wat gebruik maak van Totale Liggaams Telling (TLT) en Opgehoopte Graad-Dae (OGD) om die postmortem interval (PMI) te skat, terugwerkend te evalueer. Hiervoor was 'n longitudinale studie van kwantitatiewe veranderlikes, TBS en ADD, oor ‘n tydperk van 8 maande gedoen. Hierdie tydperk sluit beide somer en winter in. Verspreidingsgrafieke tussen TBS en PMI, en TBS en ADD is gebruik om patrone in ontbinding te illustreer. Ontbindingspatrone het verskil tussen winter en somer met duidelike onaktiwiteit in die winter. Logliniêre Tweekansige-effek Maksimum Waarskynlikheid Regressie was gebruik om die r2 waardes van die gekombineerde en geskeide seisoene te bepaal. The r2 waardes vir die OGD (0.6227) en PMI (0.5503) vir gekombineer seisoene was minder as die r2 waardes vir seisoene apart (OGD 0.7652; PMI 0.7677). In teenstelling met ander studies, het seisoenaliteit die OGD model en PMI beinvloed. Lineêre regressie formules vir OGD en PMI sowel as 95% vertrouensinterval kaarte vir TLT vir OGD was saamgestel. Hierdie formules saam met data vanaf ‘n plaaslike weerstasie kan gebruik word om die PMI met relatiewe akkuraatheid te skat. / Dissertation (MSc)--University of Pretoria, 2010. / Anatomy / unrestricted

Philosophiae Doctor - PhD / This ethno a h explores the mean in s of personhood and agency in Maneberg a township located on the Cape Flats, in Cape Town South Africa. The township was a site of relocation for people who were classified coloured during the apartheid era and who were forcibly removed from newly declared white areas in the city in the 1960s I argue that despite the old apartheid state's attempts to reify the meaning of colouredness through racial legislation,\the residents of Manenberg created their own meanings of personhood, agency and community within the bureaucratic, social and economic interstices of the apartheid systems Yet at the same time they also reinstated the very structural processes at the heart of their racial and gendered subjugation. I indicate how the cohesiveness of the Rio Street community in Manenberg, the survival of its residents and their validation as respectable mothers, tough men and good daughters hinged on and effloresced from a moral economy that articulated with the structural location of coloured women in the apartheid economy and racial bureaucracy. I draw upon the writings of Fortes (1969), Giddens (1984) and Karp (1995) to elaborate upon the concept personhood in Manenberg. I show how the local understandings of personhood provide residents with agency, whilst connecting the latter to township history and apartheid social structure, thereby illustrating its limits. The concept personhood captures the duality of existence of Manenberg residents and maps out their negotiation and contestation about personhood and agency. I use Hobart (1990) and Kratz (2000) to indicate that lagency in Manenberg is complex and is situationally determined~Finally I utilise the theoretical insights of Donham (1999) to indicate that Manenberg's social, economic and historical location in the South African context allows for several notions of personhood to prevail in the township. These notions are grounded in the multiple, interconnected, hierarchically ordered, competing cultural and economic systems of production at the local, national and global levels. This complex location of Manenberg residents generates multiple constructs of inequality, power and agency that impinge upon each other and that are reflected in the contestations about personhood in diverse township spaces.

A common practice of multinational companies is to temporarily transfer employees to international locations in order to exchange technology, launch new ventures, and facilitate communication within the company. To do this, multinational companies must make a number of decisions regarding their expatriate programs. Even though international companies would rather stay focused on the professional performance of their employees without having to "meddle" in personal and family affairs, recent research has shown that the adaptation of the accompanying spouse is one of the most critical factors in expatriate assignment success or failure. By studying the available literature on expatriate spouse adaptation, coupled with conducting my own exploratory research with American expatriate spouses currently living in France, I was led to the conclusion that adequate, pre-departure preparation is indispensable to an expatriate spouse's successful cross-cultural adaptation. To improve the efficacy of pre-departure training, I propose providing expatriate spouses with personal trainers who will teach them to adopt a new mindset for the purpose of conducting cultural analysis. This mindset involves assuming the role of anthropologist—just as an actor would assume a role in a play. The benefits of this approach are twofold: firstly, imagining oneself as an anthropologist provides excellent motivation to get out and explore a new culture rather than avoiding it and hiding out in the safe haven of one's own home; secondly, having a new, temporary identity will help create the emotional distance necessary to minimize reactionary, negative feelings and allow for progressive, cross-cultural understanding. While being sensitive to prospective expatriate spouses' personal goals, personal trainers should provide concrete methods to help mitigate culture shock's related stresses, as well as helping expatriate spouses develop appropriate coping skills to assist them in dealing with the unsettling experience of living in another culture. By implementing improvements in relocation programs, such as the solution I propose, multinational companies can maintain an acceptable return on investment for their relocation programs while affording expatriate employees and their respective families an enriching and life-changing intercultural experience.

Creative dissertation. / Malinowski aurait peut-être souhaité que son journal soit révélé à titre posthume afin de contester l’accent mis sur la méthode scientifique par l’anthropologie sociale de son époque. Le dévoilement du journal de Bronislaw Malinowski renverse la domination des explications du fait social par le déterminisme, ouvrant la voie à ce qui devient, dans les années 1960, le tournant discursif. Le journal offre un aperçu de l’impulsion de vitalité de Malinowski et de ses préoccupations existentielles, qui sont excisées dans le processus de réécriture, connu pour transformer les notes de terrain en l’expression formelle caractérisant les monographies. L’anthropologue rédige des monographies pour ses contemporains en construisant des récits étayés par des preuves scientifiques d’une manière qui dissimule par la censure, les automatismes et la catégorie plus large de la subjectivité, ainsi que la possible relégation temporelle de l’Autre, qui peut entraîner la discrimination envers celui-ci. La personnalité publique de l’anthropologue est stylisée par le souci professionnel de représenter correctement le natif-comme-texte. Puisqu’il réfléchit à son avenir publiable, on émet l’hypothèse que Malinowski aurait l’intention de rédiger les entrées de son journal afin d’apporter une contribution posthume à l’anthropologie. Si cela est vrai, le journal est l’espace où les stratégies d’auto-dévoilement surgissent au premier plan, révélant la vulnérabilité supposée de l’auteur. Le dévoilement de l’expérience de vie n’est pas le produit d’un monologue intérieur chaotique, mais possède une fin en soi, qui est de révéler, à travers le mode de l’aveu, l’anthropologue-comme-texte. On pensait autrefois qu’en anthropologie, le système de la vérité était basé sur l’écriture théorique. Maintenant, le journal est mis en évidence. L’héritage de Malinowski repose avant tout sur la sophistique utilisée pour réorganiser le système de vérité entre l’écriture théorique et l’intime, entre la monographie et le journal. Cette réorganisation des vérités est accomplie à travers Writing in Schein qui est mon idiome se référant au jeu textuel avec des composantes du discours destiné à produire la litterarité inspirée d’images brillantes dans l’art apollinien. Writing in Schein est alors la diffusion des apparences, qui amplifie la crise de la représentation entre la copie qui imite, et le simulacre qui invente, puisque la sophistique nécessaire pour aligner les éléments du discours est une folle simulation littéraire. Par l’acte unique du journal et son dévoilement prévu pour la postérité, Malinowski détruit l’enchainement de l’activité productive en anthropologie. / Malinowski may have wished for his diary to be revealed posthumously in order to contest the intense focus on the scientific method, adopted in his time. The unveiling of Bronislaw Malinowski’s diary overthrows the dominance of explanations of social fact based solely on determinism, paving the way for what becomes known, during the 1960s, as the discursive turn. The diary offers insight into Malinowski’s impulse of vitality, along the existential concerns and narratives of personal experience, which are excised in the process of rewriting known to transform field notes into the type of formal expression that characterizes monographs. The anthropologist writes monographs for contemporaries by responding to their expectation of accounts backed by scientific evidence in a way that fosters concealment through censorship, automatisms and the larger category of subjectivity, as well as the possible time-relegation of the Other, which may result in discrimination against him. A positive public persona is stylized out of professional concern for properly staging the native-as-text. It is hypothesized that Malinowski possible future publication of the journal intends to compose its entries so as to make a posthumous contribution to anthropology. If that is true, the journal is the space where strategies of self-showing come to the fore, revealing the author’s assumed vulnerability. The unveiling of life experience is not the product of chaotic interior monologue or brooding, but has an end-goal which is to unveil, through the mode of avowal, the anthropologist-as-text. It was once thought that the anthropological system of truth is based on theoretical writing. Now, however diary is highlighted. Malinowski’s legacy rests foremost upon the sophistry used to reorder the system of truth between theoretical and intimate writing, between the monograph and the diary. This reordering of truths is accomplished through Writing in Schein, which is my idiom referring to the textual play with components of discourse intended to produce beautiful constructs inspired by shining images in Apollonian art. Writing in Schein is then the dissemination of appearances, which amplifies the crisis of representation between the copy that imitates, and the simulacrum that invents, since the sophistry required to align elements of discourse is a mad literary simulation. Through the single act of the diary and its unveiling planned for posterity, Malinowski destroys the sequence of productive activity in anthropology. / Malinowski możliwie życzył sobie, aby dziennik został ujawniony pośmiertnie. Podsuwam hipotezę, że chciał on w ten sposób rzucić wyzwanie metodzie naukowej przyjętej przez ówczesną antropologię społeczną. Odsłonięcie dziennika Bronisława Malinowskiego odwraca uwagę od dominacji wyjaśniania faktów społecznych przez determinizm, torując drogę zwrotowi dyskursywnemu spopularyzowanego w dyscyplinie od lat sześćdziesiątych. Pamiętnik oferuje wgląd w impuls witalności Malinowskiego i jego obaw egzystencjalnych, które są strategicznie wykreślane z tekstu podczas przekształcania notatek terenowych w formalne wyrażenia, charakteryzujące monografie. Antropolog komponuje monografie dla współczesnych czytelników, konstruując tekstualne relacje poparte dowodami naukowymi i cenzurą automatyzmów, szerszej kategorii podmiotowości, a także czasowego degradowania Obcego. Postać publiczna antropologa jest stylizowana, aby poprawnie przedstawiać rdzennego-jako-tekst. Spekuluje się, że zastanawiając się nad swoją publikowalną przyszłością, Malinowski zamierza formułować wpisy do swojego dziennika, aby pośmiertnie przyczynić się do nauki o kulturze, i ludzkości. Jeśli to prawda, dziennik jest przestrzenią, w której ujawnia się jego rzekoma wrażliwość. Odsłonięcie doświadczenia życiowego nie jest wytworem chaotycznego monologu wewnętrznego, ale ma cel samo w sobie ujawnienia, poprzez poufałość, antropologa-jako-tekst. Kiedyś uważano, że w antropologii system prawdy opierał się na piśmie teoretycznym. Teraz dziennik jest podświetlony. Dziedzictwo Malinowskiego polega przede wszystkim na sofistyce, za pomocą której reorganizuje on system prawdy między pismem teoretycznym a prywatnym, między monografią a pamiętnikiem. Tę reorganizację prawd dokonuje się poprzez Scheinschrift, które jest moim idiomem odwołującym się do gry tekstowej mającej na celu wytworzenie systemu wyrazów piękna inspirowanych sztuką apollińską. Scheinschrift potęguje kryzys reprezentacji między modelem a kopiami. Scheinschrift jest zatem sofistyką niezbędną do zestrojenia elementów dyskursu i rozpowszechnienia pozorów, miejącymi na celu kształtowanie szalonej symulacji literackiej. Wyłącznym aktem pisma pamiętnika i jego odsłonięciem przeznaczonym dla potomności, Malinowski niszczy dawny łańcuch twórczej działalności antropologii.