Thesis (Ph. D.)--University of Wisconsin--Madison, 1975. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 341-354).

Magister Philosophiae - MPhil / It is a well known fact that the development of entrepreneurs will have a number of benefits for the economy of the country. In addition, entrepreneurship represents an important vehicle to address the challenges of job creation and equity in South Africa. Throughout the world, it has been shown that entrepreneurs are playinga crucial role in expanding the economies in innovative and creative ways. - It is the opinion of policy-makers that with the appropriate enabling environment, South African entrepreneurs can follow the examples of Malaysian and Taiwanese entrepreneurs and make their mark on this economy. It would be very naive to assume that entrepreneurship would solve most of the economic problems of South Africa. However, it could not be denied that it does have an important role to play. Given the historical background of South Africa and the consequences thereof namely. unemployment and low economic growth, it becomes clear that the country not only need more entrepreneurs, but a more positive attitude towards entrepreneurship among all communities. The question arises whether systems are in place to develop positive attitudes amongst all communities, particularly the youth. The Presidents Council's Report (1989) highlighted the inability of the current education system to promote entrepreneurship. It is in the light of the history of South Africa, as discussed above, that this study sets out to investigate the attitudes and methods for developing positive attitudes towards entrepreneurship among school children in the Western Cape. The study also aims to assess the factors that have impacted on their attitudes. Both quantitative and qualitative research approaches were used to get detailed "information on the perceptions and attitudes towards entrepreneurship. An exploratory study of available literature and focus group discussions established some key variables that impacted on the attitudes of pupils. In addition, personal and telephonic interviews were conducted with teachers to get their views and opinions on the findings of the survey.

A presente tese é resultado do estudo sobre as autoridades tradicionais no intuito de compreender o conceito de poder tradicional no século XX, especificamente nos distritos de Mandlakazi e Chibuto, em Moçambique. Baseia-se parcialmente em testemunhos orais colhidos em entrevistaspresenciais realizadasno ano de 2017 nos respectivos distritos aos grupos focais (líderes tradicionais), chefes dos líderes tradicionais, conselheiros, dentre outros.Baseia-se também em pesquisa bibliográfica e em documentação de arquivo. O objetivo foi observar as diversas formas de expressão do poder tradicional, desde os primórdios de sua existência, no período colonial e no período da construção do Estado nação. Foram analisadas diferentes situações históricas e as sucessivas alterações ocorridas com os representantes locais do poder, quando sua autoridade é colocada em posição subordinada primeiro às instituições vinculadas ao Estado português, e depois ao Estado moderno moçambicano. Em 1975, a construção do estado-nação, e o afastamento desta autoridade tradicional, não trouxe algo relevante na criação do homem novo, senão o desmoronamento das comunidades diante da política implantada pelo governo. Em 1992, a ideia de reconhecimento da autoridade tradicional se funde para coesão da sociedade depois da guerra civil (1977-1990), e para preencher o vazio administrativo. O governo coopta do poder colonial para se afirmar.A legislação deixou à responsabilidade da comunidade de legitimar a autoridade tradicional, nesse processo ambíguo resultante da competitividade política (FRELIMO -RENAMO) na democracia vigente. / The thesis is the result of the study of traditional authorities in order to understand the concept of traditional power in the twentieth century, specifically in the Mandlakazi and Chibuto districts of Mozambique. It is based in part on oral testimonies collected in face-to-face interviews performed in 2017 in the respective districts from focus groups (traditional leaders), chiefs of traditional leaders, counselors, among others. It is also based on bibliographic research and archival documentation. The objective was to observe the diverse forms of expression of traditional power, from the beginnings of its existence, in the colonial period and in the period of the construction of the Nation- state. Different historical situations and successive changes occurred with the local representatives of power were analyzed, when their authority is placed in subordinate position first to the institutions linked to the Portuguese State, and then to the modern Mozambican State. In 1975, the construction of the Nation-state, and the removal of this traditional authority, did not bring something relevant in the creation of the new man, but the collapse of the communities before the policy implanted by the government. In 1992, the idea of recognition of traditional authority was fused for the cohesion of society after the Civil War (1977-1992), and to fill the administrative void. The government co-opts colonial power to assert itself. The legislation left it to the community to legitimize traditional authority, in that ambiguous process resulting from political competitiveness (FRELIMO-RENAMO) in the current democracy.

Résumé En République Démocratique du Congo, la crise économique nationale, la dévaluation du franc Congolais et les guerres de ces dernières années ont entraîné une dépendance croissante des populations des villes et des campagnes vis-à-vis de la médecine traditionnelle. Deux types de médecines traditionnelles sont pratiqués par les bantous et les pygmées de Bikoro. La médecine traditionnelle populaire, c'est-à-dire celle connue de la majorité de la population du village et la médecine traditionnelle spécialisée, c'est-à-dire pratiquée par les spécialistes (Guérisseurs). Une enquête ethnobotanique sur l’utilisation des plantes en médecine traditionnelle par les bantous et les pygmées a été réalisée dans 10 villages du territoire de Bikoro, durant 11 mois. Dans chaque village, l’enquête s’est déroulée en deux étapes : la première sur les maladies soignées, les plantes et les recettes utilisées en médecine traditionnelle populaire et la seconde sur les maladies soignées, les plantes et les recettes utilisées en médecine traditionnelle spécialisée. Les informations relatives à la médecine traditionnelle populaire ont été récoltées au cours d’entretiens collectifs en utilisant un questionnaire semi-structuré, tandis que celles relatives à la médecine traditionnelle spécialisée ont été collectées au cours d’entretiens directs en utilisant le même type de questionnaire. Au total, 133 affections sont soignées en médecine traditionnelle par les pygmées et les bantous de Bikoro. Elles font intervenir 205 espèces botaniques et 976 recettes. En médecine traditionnelle populaire, les pygmées soignent 42 affections, utilisent 73 espèces botaniques et emploient 150 recettes. Les bantous soignent 41 affections, utilisent 62 espèces botaniques et 128 recettes. En médecine traditionnelle spécialisée, les pygmées soignent 54 affections, utilisent 74 espèces botaniques et 151 recettes. Les spécialistes bantous soignent 119 affections, utilisent 185 espèces botaniques et 704 recettes. En médecine traditionnelle populaire de Bikoro, les bantous et les pygmées utilisent souvent les mêmes organes végétaux, les mêmes modes de préparation des drogues et les mêmes modes d’administration de recettes. Ils soignent en général les mêmes maladies. Les différences s’observent au niveau des plantes utilisées et des recettes préparées par chaque communauté. Si les pygmées Twa et leurs voisins Oto utilisent les mêmes organes des plantes et emploient les mêmes modes de préparation et d’administration de recettes en médecine traditionnelle spécialisée, il existe une différence significative entre les maladies soignées, les plantes utilisées et les recettes préparées par ces deux communautés. Cette étude a permis de caractériser le territoire de Bikoro concernant son recours à la médecine traditionnelle et a mis en évidence l’existence des flux d’utilisations des plantes entre la médecine traditionnelle populaire (bantoue et pygmée) et la médecine traditionnelle spécialisée (bantoue et pygmée). Mots clés : Plantes, Médecine traditionnelle populaire, Médecine traditionnelle spécialisée, Bantous, Pygmées, Bikoro. Abstract In the Democratic republic of Congo, the national economic crisis, the devaluation of the Congolese franc and the wars of the last decades involved an increasing dependence of the populations of the cities and rural areas with respect to traditional medicine. Two types of traditional medicines are practiced by the bantus (Oto) and the pygmies (Twa) of Bikoro. Popular traditional medicine, that is to say the one known to the majority of the village population, and specialized traditional medicine, which is only practiced by specialists (Healers). An ethnobotanic investigation on plant use in traditional medicine by the Bantus and the pygmies was carried out in 10 villages of the territory of Bikoro, during 11 months. In each village, the investigation proceeded in two stages: the first concerning the treated diseases, as well as the plants and the recipes used in popular traditional medicine and the second concerning the treated on the looked after diseases, as well as the plants and the recipes used in specialized traditional medicine. The information relative to popular traditional medicine were collected during collective meetings with the help of a semi-structured questionnaire, while those relating to specialized traditional medicine were collected during direct interviews with the same type of questionnaire. On the whole, 133 affections are treated in traditional medicine by the pygmies and the Bantu of Bikoro. They make use of 205 botanical species and 976 recipes. In popular traditional medicine, the pygmies Twa address 42 affections, use 73 botanical species and employ 150 recipes. The Bantu (Oto) address 41 affections use 62 botanical species and 128 recipes. In specialized traditional medicine, the pygmies address 54 affections, use 74 botanical species and 151 recipes. The specialists Bantu address 119 affections use 185 botanical species and 704 recipes. In the Bikoro region, both Bantus (Oto) and pygmies (Twa) do use the same plant parts, the same modes of preparing drogues and the same processes of administering drogues in their respective popular traditional medicine. There are differences in plant species used and drogue types prepared by each community. If the Twa pygmies and their neighbors Oto use the plant parts and the same processes in administering drogues in their specialized medical practices, there is, nevertheless, a significant difference between types of treated diseases, utilized plant species and prepared drogues between the two communities. This study made possible the characterization of the territory of Bikoro concerning its recourse to traditional medicine and highlighted the existence of flows of plant uses between popular traditional medicine (bantu and pygmy) and specialized traditional medicine (bantu and pygmy). Key words: Plants, popular traditional Medicine, specialized traditional Medicine, Bantus, Pygmies, Bikoro.

A presente tese é resultado do estudo sobre as autoridades tradicionais no intuito de compreender o conceito de poder tradicional no século XX, especificamente nos distritos de Mandlakazi e Chibuto, em Moçambique. Baseia-se parcialmente em testemunhos orais colhidos em entrevistaspresenciais realizadasno ano de 2017 nos respectivos distritos aos grupos focais (líderes tradicionais), chefes dos líderes tradicionais, conselheiros, dentre outros.Baseia-se também em pesquisa bibliográfica e em documentação de arquivo. O objetivo foi observar as diversas formas de expressão do poder tradicional, desde os primórdios de sua existência, no período colonial e no período da construção do Estado nação. Foram analisadas diferentes situações históricas e as sucessivas alterações ocorridas com os representantes locais do poder, quando sua autoridade é colocada em posição subordinada primeiro às instituições vinculadas ao Estado português, e depois ao Estado moderno moçambicano. Em 1975, a construção do estado-nação, e o afastamento desta autoridade tradicional, não trouxe algo relevante na criação do homem novo, senão o desmoronamento das comunidades diante da política implantada pelo governo. Em 1992, a ideia de reconhecimento da autoridade tradicional se funde para coesão da sociedade depois da guerra civil (1977-1990), e para preencher o vazio administrativo. O governo coopta do poder colonial para se afirmar.A legislação deixou à responsabilidade da comunidade de legitimar a autoridade tradicional, nesse processo ambíguo resultante da competitividade política (FRELIMO -RENAMO) na democracia vigente. / The thesis is the result of the study of traditional authorities in order to understand the concept of traditional power in the twentieth century, specifically in the Mandlakazi and Chibuto districts of Mozambique. It is based in part on oral testimonies collected in face-to-face interviews performed in 2017 in the respective districts from focus groups (traditional leaders), chiefs of traditional leaders, counselors, among others. It is also based on bibliographic research and archival documentation. The objective was to observe the diverse forms of expression of traditional power, from the beginnings of its existence, in the colonial period and in the period of the construction of the Nation- state. Different historical situations and successive changes occurred with the local representatives of power were analyzed, when their authority is placed in subordinate position first to the institutions linked to the Portuguese State, and then to the modern Mozambican State. In 1975, the construction of the Nation-state, and the removal of this traditional authority, did not bring something relevant in the creation of the new man, but the collapse of the communities before the policy implanted by the government. In 1992, the idea of recognition of traditional authority was fused for the cohesion of society after the Civil War (1977-1992), and to fill the administrative void. The government co-opts colonial power to assert itself. The legislation left it to the community to legitimize traditional authority, in that ambiguous process resulting from political competitiveness (FRELIMO-RENAMO) in the current democracy.

A presente tese é resultado do estudo sobre as autoridades tradicionais no intuito de compreender o conceito de poder tradicional no século XX, especificamente nos distritos de Mandlakazi e Chibuto, em Moçambique. Baseia-se parcialmente em testemunhos orais colhidos em entrevistaspresenciais realizadasno ano de 2017 nos respectivos distritos aos grupos focais (líderes tradicionais), chefes dos líderes tradicionais, conselheiros, dentre outros.Baseia-se também em pesquisa bibliográfica e em documentação de arquivo. O objetivo foi observar as diversas formas de expressão do poder tradicional, desde os primórdios de sua existência, no período colonial e no período da construção do Estado nação. Foram analisadas diferentes situações históricas e as sucessivas alterações ocorridas com os representantes locais do poder, quando sua autoridade é colocada em posição subordinada primeiro às instituições vinculadas ao Estado português, e depois ao Estado moderno moçambicano. Em 1975, a construção do estado-nação, e o afastamento desta autoridade tradicional, não trouxe algo relevante na criação do homem novo, senão o desmoronamento das comunidades diante da política implantada pelo governo. Em 1992, a ideia de reconhecimento da autoridade tradicional se funde para coesão da sociedade depois da guerra civil (1977-1990), e para preencher o vazio administrativo. O governo coopta do poder colonial para se afirmar.A legislação deixou à responsabilidade da comunidade de legitimar a autoridade tradicional, nesse processo ambíguo resultante da competitividade política (FRELIMO -RENAMO) na democracia vigente. / The thesis is the result of the study of traditional authorities in order to understand the concept of traditional power in the twentieth century, specifically in the Mandlakazi and Chibuto districts of Mozambique. It is based in part on oral testimonies collected in face-to-face interviews performed in 2017 in the respective districts from focus groups (traditional leaders), chiefs of traditional leaders, counselors, among others. It is also based on bibliographic research and archival documentation. The objective was to observe the diverse forms of expression of traditional power, from the beginnings of its existence, in the colonial period and in the period of the construction of the Nation- state. Different historical situations and successive changes occurred with the local representatives of power were analyzed, when their authority is placed in subordinate position first to the institutions linked to the Portuguese State, and then to the modern Mozambican State. In 1975, the construction of the Nation-state, and the removal of this traditional authority, did not bring something relevant in the creation of the new man, but the collapse of the communities before the policy implanted by the government. In 1992, the idea of recognition of traditional authority was fused for the cohesion of society after the Civil War (1977-1992), and to fill the administrative void. The government co-opts colonial power to assert itself. The legislation left it to the community to legitimize traditional authority, in that ambiguous process resulting from political competitiveness (FRELIMO-RENAMO) in the current democracy.

Orientador: Omar Ribeiro Thomaz / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-07T03:46:04Z (GMT). No. of bitstreams: 1 Gajanigo_PauloRodrigues_M.pdf: 1541760 bytes, checksum: 7bdd4e6ed1893bea7db9bb595a3cede5 (MD5) Previous issue date: 2006 / Resumo: Essa pesquisa teve como objeto a obra Usos e Costumes dos Bantos, escrita em 1913 pelo missionário e etnógrafo suíço Henri Junod (1863­1934). Seu trabalho etnográfico no sul de Moçambique, particularmente com o estudo do costumes do que foi denominado grupo "tsonga", teve relevância em vários temas do debate antropológico. Porém a historiografia da disciplina se restringiu, majoritariamente, ao seu argumento sobre parentesco e evolução social exposto pelo texto basilar de Radcliffe-Brown "O irmão da mãe na África Austral". Nessa pesquisa buscou-se explorar outras contribuições etnográficas do autor, a partir de uma leitura detalhada de sua principal obra. Para isso, outros escritos, e versões da mesma obra, foram incluídos no estudo a fim de aprofundar nas idéias do autor. Dessa forma, a pesquisa apresenta contribuições de Junod sobre temas como linhagem, ritos de passagem. sistemas de casamento e sobre a relação entre norma social e comportamento. Apresenta-se também um breve estudo sobre a trajetória de Junod e a relação com sua obra. O olhar da historiografia da antropologia dirigido à obra de Junod a partir do debate estabelecido com Radcliffe-Brown relegou o pensamento de Junod à matriz evolucionista. Porém, com essa pesquisa, mostra-se que há outros pontos obscurecidos até então que o relacionam também à crescente corrente da antropologia social / Abstract: The object of this research is the work Ufe in a $outh African Tribe, wrote in 1913 by the Swiss missionary and ethnographer Henri Junod (1863-1934). His ethnographic work in the south of Mozambique, particularly with the costumes' study of what had been named "tsonga" group, had relevance in several themes in the anthropological debate. However, the anthropological historiography restricted itself, mostly, to Junod's argument about kinship and social evolution exposed through the Radcliffe-Brown's basilar article "The mother's brother in South Africa". In this research, it was explored others ethnographical contributions of Junod, found through a detail reading of Ufe in a South African Tribe. Other texts was used too, inclusively others versions of the work in question, with the objective of deepening in the author's ideas. In this matter, this dissertation presents Junod's contributions in themes as lineage, rites of passage, systems of n:arriage and the relation between social norm and behavior. Also, it was possible to present a brief study of the Junod's trajectory and its relation with his work. The Radcliffe-Brown's vision about Junod' s ideas located him in the evolutionary matrix. However, with this research, it was demonstrated that others elements, that had been obscured until now, relates Junod to the growing current of the social anthropology / Mestrado / Mestre em Antropologia Social

En République Démocratique du Congo, la crise économique nationale, la dévaluation du franc Congolais et les guerres de ces dernières années ont entraîné une dépendance croissante des populations des villes et des campagnes vis-à-vis de la médecine traditionnelle. Deux types de médecines traditionnelles sont pratiqués par les bantous et les pygmées de Bikoro. La médecine traditionnelle populaire, c'est-à-dire celle connue de la majorité de la population du village et la médecine traditionnelle spécialisée, c'est-à-dire pratiquée par les spécialistes (Guérisseurs).<p>Une enquête ethnobotanique sur l’utilisation des plantes en médecine traditionnelle par les bantous et les pygmées a été réalisée dans 10 villages du territoire de Bikoro, durant 11 mois. Dans chaque village, l’enquête s’est déroulée en deux étapes :la première sur les maladies soignées, les plantes et les recettes utilisées en médecine traditionnelle populaire et la seconde sur les maladies soignées, les plantes et les recettes utilisées en médecine traditionnelle spécialisée. Les informations relatives à la médecine traditionnelle populaire ont été récoltées au cours d’entretiens collectifs en utilisant un questionnaire semi-structuré, tandis que celles relatives à la médecine traditionnelle spécialisée ont été collectées au cours d’entretiens directs en utilisant le même type de questionnaire.<p>Au total, 133 affections sont soignées en médecine traditionnelle par les pygmées et les bantous de Bikoro. Elles font intervenir 205 espèces botaniques et 976 recettes. En médecine traditionnelle populaire, les pygmées soignent 42 affections, utilisent 73 espèces botaniques et emploient 150 recettes. Les bantous soignent 41 affections, utilisent 62 espèces botaniques et 128 recettes. En médecine traditionnelle spécialisée, les pygmées soignent 54 affections, utilisent 74 espèces botaniques et 151 recettes. Les spécialistes bantous soignent 119 affections, utilisent 185 espèces botaniques et 704 recettes.<p>En médecine traditionnelle populaire de Bikoro, les bantous et les pygmées utilisent souvent les mêmes organes végétaux, les mêmes modes de préparation des drogues et les mêmes modes d’administration de recettes. Ils soignent en général les mêmes maladies. Les différences s’observent au niveau des plantes utilisées et des recettes préparées par chaque communauté. Si les pygmées Twa et leurs voisins Oto utilisent les mêmes organes des plantes et emploient les mêmes modes de préparation et d’administration de recettes en médecine traditionnelle spécialisée, il existe une différence significative entre les maladies soignées, les plantes utilisées et les recettes préparées par ces deux communautés. <p>Cette étude a permis de caractériser le territoire de Bikoro concernant son recours à la médecine traditionnelle et a mis en évidence l’existence des flux d’utilisations des plantes entre la médecine traditionnelle populaire (bantoue et pygmée) et la médecine traditionnelle spécialisée (bantoue et pygmée). <p><p><p><p>Mots clés :Plantes, Médecine traditionnelle populaire, Médecine traditionnelle spécialisée, Bantous, Pygmées, Bikoro.<p> <p>Abstract<p>In the Democratic republic of Congo, the national economic crisis, the devaluation of the Congolese franc and the wars of the last decades involved an increasing dependence of the populations of the cities and rural areas with respect to traditional medicine. Two types of traditional medicines are practiced by the bantus (Oto) and the pygmies (Twa) of Bikoro. Popular traditional medicine, that is to say the one known to the majority of the village population, and specialized traditional medicine, which is only practiced by specialists (Healers).<p>An ethnobotanic investigation on plant use in traditional medicine by the Bantus and the pygmies was carried out in 10 villages of the territory of Bikoro, during 11 months. In each village, the investigation proceeded in two stages: the first concerning the treated diseases, as well as the plants and the recipes used in popular traditional medicine and the second concerning the treated on the looked after diseases, as well as the plants and the recipes used in specialized traditional medicine. The information relative to popular traditional medicine were collected during collective meetings with the help of a semi-structured questionnaire, while those relating to specialized traditional medicine were collected during direct interviews with the same type of questionnaire. <p>On the whole, 133 affections are treated in traditional medicine by the pygmies and the Bantu of Bikoro. They make use of 205 botanical species and 976 recipes. In popular traditional medicine, the pygmies Twa address 42 affections, use 73 botanical species and employ 150 recipes. The Bantu (Oto) address 41 affections use 62 botanical species and 128 recipes. In specialized traditional medicine, the pygmies address 54 affections, use 74 botanical species and 151 recipes. The specialists Bantu address 119 affections use 185 botanical species and 704 recipes. <p>In the Bikoro region, both Bantus (Oto) and pygmies (Twa) do use the same plant parts, the same modes of preparing drogues and the same processes of administering drogues in their respective popular traditional medicine. There are differences in plant species used and drogue types prepared by each community. If the Twa pygmies and their neighbors Oto use the plant parts and the same processes in administering drogues in their specialized medical practices, there is, nevertheless, a significant difference between types of treated diseases, utilized plant species and prepared drogues between the two communities.<p>This study made possible the characterization of the territory of Bikoro concerning its recourse to traditional medicine and highlighted the existence of flows of plant uses between popular traditional medicine (bantu and pygmy) and specialized traditional medicine (bantu and pygmy). <p><p><p><p><p>Key words: Plants, popular traditional Medicine, specialized traditional Medicine, Bantus, Pygmies, Bikoro. <p> / Doctorat en Sciences / info:eu-repo/semantics/nonPublished