M.E.R. Mathivha Centre for Languages, Arts and Culture / MAAS

Bibliography: pages 168-176. / The discovery of diamonds in the Kimberley area was to have far reaching consequences, not only for the region but the entire sub-continent. In addition to the hundreds of individual diggers, mainly white, who converged on this arid corner of southern Africa, there appeared also, in a remarkably short time, a complete infrastructure of urban facilities to serve their needs. Perhaps the most unique component of the otherwise colonial population was the massive influx of migrant Africans in response to the insatiable labour demands of the diamond mines. We examine the interplay of racial attitudes and conflicts and the ambiguous position of the black elites in the diverse groups of 'colonial' or 'civilised' Africans, 'Cape Coloureds', Muslims and Indians who came to Kimberley to seek their fortune. It is our contention that it was this ambiguity which was to provide a spur to black political activity. We closely consult contemporary accounts, official documentation and local newspapers, all of which faithfully record the ebb and flow of the state of racial relations. Never a typical microcosm of colonial urban society because of the extraneous factor of economic competition for limited employment and resources, social relationships in Kimberley gradually changed until the essential confrontation was not between colonials and the rest, but rather more specifically between blacks and whites. While the early history of Kimberley was marked by the virulent racism of white· diggers resisting black competition, the ensuing years were to witness a more tranquil period of racial co-existence. This tranquillity proved to be only the calm before the storm. We show how a series of crises strained relations between blacks and whites to breaking point. The failed rebellion by indigenous blacks, the smallpox epidemic during which the Muslim community incurred the wrath of white public opinion by failing to adopt western preventative measures, a revolt - the Black Flag Revolt- by militant white diggers and the effects of the new recruitment policies of the mining companies in the 1880s, which opened jobs to cheap black workers, all resulted in an increasing polarisation of race relations in Kimberley. We argue that where before official documents and newspapers had shown a class discrimination directed against migrant African labourers, this changed over time to become a negative portrayal of blacks in general. The effect of the emergence of this negative stereotype was to separate whites and blacks in many facets of life in the mining centre.

Thesis (Ph.D. Communication Studies)) -- University of Limpopo, 2020 / Hair has been a marker of identity that communicates issues of race, acceptability, class and beauty. Evidence of this was during colonialism and apartheid where South African identities were defined by physical characteristics such as the texture of one’s hair, and the colour of one’s skin. Whiteness was the epitome of beauty which came with certain privileges. Non-White bodies were defined as part of a particular narrative that saw them as well as their hair as inferior to that of White bodies. Academic literature continues to engage African hair from the perspective of a colonial legacy through a postcolonial lens. This study, however, asserts a shift in engaging African hair and introduces an African identity which is re-empowered and liberated through agency and choice, and active participation in the construction of its own identity. This shift in engagement also relinquishes the African identity’s association with the dominant narrative of its conformity to a single European ideology of beauty and identity by introducing a (post)colonial, postmodern theory of a Multi-flex, Neo-hybrid identity which forms part of the theoretical framework of this study. This study draws on the theoretical positions of postmodern theory about the concepts of ‘self’ and identity. It engages interpretations of postmodernism and ‘self’ through the works of Kenneth Gergen and Robert Lifton who provide critical theoretical insight into postmodernism and identity. It also engages critical scholars such as Homi Bhabha, Franz Fanon, Kwame Appiah, Charles Ngwenya and Achille Mbembe, amongst others. Through this theoretical lens, I examine the role of the media in the presentation of the panoply of hair (styles) to South African women in the process of constructing a fluid, flexible and hybrid identity that decentres the ideology of rigid racial identity. I also critically investigate whether non-White women who lived during the colonial-apartheid era and those born in a free democratic era share this multi-flex, neo-hybrid identity of the postmodern woman. Thus this study aims to critically explore social narratives of South African women’s hair and how the media perpetuate the construction of a new postmodern African female identity within the backdrop of the commodification of hair and identity in a globalised market and media environment. Coupled with an interpretivist paradigm, a phenomenological v approach was adopted for this study. Data was collected from print media content material namely, DRUM Hair magazine (editions 2014-2019) due to the assortment of hairstyles and identities it provides for African women. Data was also collected in the form of semi-structured interviews/personal accounts/stories presented as phenomenological narratives from colonial-born Coloured and colonial-born Black female participants. Focus group interviews were conducted on post-apartheid/born-free Coloured and Black female South African participants to understand how these women construct their identities through hairstyle choices and the impact this has on the (re)presentation of their identities within the global beauty market environment. These diverse participants aged from 18 to 104 allow me to trace, if any, the changes in perception of hair and hairstyles from colonial-apartheid South Africa to the new and free post-apartheid South Africa. The results of the study show that media enable the African woman to construct a postmodern identity through the multiplicity of hairstyles/identities available to her. It also provides the African woman with the tools to create various identities for herself through the diversity of hairstyles available to her. The African woman who is exposed to an assortment of hairstyles can navigate from one identity to the next without being loyal to one identity which is typical of the postmodern self. Another finding is that coloniality seems to continue to shape the identities of women born during the colonial apartheid era. But for those born during the (post)colonial and post-apartheid era, they embrace a navigatory form of hybridity that is not loyal to one identity but explores various forms of identity, which the market place affords them and the media perpetuate in the construction of multi-flex, neo-hybrid and postmodern identities. The implication of this study is that it is liberating since it allows us to critically review our identity and what we deem as beautiful and to question the daily choices we make not only with our hairstyles but with fashion, food and other cultural elements that shape our performance of identities. / National Institute for the Humanities and Social Sciences (NIHSS) and South African Humanities Deans Association (SAHUDA)

Recent events have brought about the realization that purposeful advancement in South Africa depends on wide-ranging educational reforms consistent with the demands of a complex multicultural society. This necessitates the development of theoretically-sound policies informed by, and grounded in, the specific historical and cultural milieu in which it is to be conceived. Within this context, a particular concern is that little is known about the educational needs of the Indian community at this juncture. This concern is also evinced by a multitude of interests within this minority group. Al though this investigation focuses on Indian responses to dominant policy orientations, it conceptualizes the South African education dynamics in its entirety and interrelatedness and not as a conglomerate of isolated parts. In sum, this dissertation endeavours to examine some critical concerns as it affects the provision of education for people of Indian origin in a postapartheid South Africa. / Educational Studies / M.Ed. (Comparative Education)

Recent events have brought about the realization that purposeful advancement in South Africa depends on wide-ranging educational reforms consistent with the demands of a complex multicultural society. This necessitates the development of theoretically-sound policies informed by, and grounded in, the specific historical and cultural milieu in which it is to be conceived. Within this context, a particular concern is that little is known about the educational needs of the Indian community at this juncture. This concern is also evinced by a multitude of interests within this minority group. Al though this investigation focuses on Indian responses to dominant policy orientations, it conceptualizes the South African education dynamics in its entirety and interrelatedness and not as a conglomerate of isolated parts. In sum, this dissertation endeavours to examine some critical concerns as it affects the provision of education for people of Indian origin in a postapartheid South Africa. / Educational Studies / M.Ed. (Comparative Education)

In this study the ownership, governance and funding of schools in South Africa are examined in time perspective in order to show the development of the above-mentioned aspects in South Africa through the ages, and to provide recommendations for the future. In the historical survey the ownership, governance and funding of schools in South Africa from 1652 to 2004 are indicated. This has been done for the Whites, Coloureds, Indians and Blacks. The historical pattern of the provision of education in South Africa has often changed during the period under discussion. The education of Whites, Coloureds, Indians and Blacks was provided, and funded separately (1652 to 1993). Imbalances and inequities were common phenomena. Attempts to address the above issues (1994 to 2004) are also indicated. Finally, some recommendations for redressing the present imbalances and inequities with regard to the above three aspects are provided. / Educational Studies / M.Ed. (History of Education)

Thesis (M.A.)

History / D. Litt. et Phil. (History)

Racism as legislated by the government of South Africa, found its way into every sphere of South African life, political, social, economic and religious. Racism became another culture. It was in this culture that the Church of the Province of Southern Afiica (Anglican) and the diocese of Johannesburg found itself. To be credible and true to its calling, this church in its social teachings taught against racism on the grounds that it is anti-Christian and denies the essential truths of the gospel. However a contradiction in its teachings presented itself. Racism came to be found to be alive in its life and structures. The church came to not practice what it preached. Its practice did not follow its theory. For this church to be the church, racism needs to be purged from its life, practice and structures. A new way of life in the church has to be created and followed. / M.Th. (Systematic Theology)

For over four decades, segregation, as the master narrative in South Africa, favoured the development of whites as mental health workers and empowered them to research and write about the lives of people of colour, thus becoming the experts on their lives. In this project I do something in reverse by being an Indian pastoral therapist to white counsellees. The project describes a postmodern narrative approach and social construction epistemology and the application of these towards culturally sensitive and respectful ways of doing pastoral therapy. Important feedback from white counsellees on race, culture and spirituality enabled me to reflect on culturally sensitive ways of doing pastoral therapy in a multicultural post Apartheid South Africa. A narrative perspective also provided me with a voice to tell my own story in a way that was healing to me. / Philosophy, Practical & Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))