This study is about a population of 235 households in Blouberg municipality, Limpopo Province, that constituted itself in 2004 into a Communal Property Association. The Tale Ga-Morudu CPA was formed in order to own, manage and control a total of seventeen farms which were progressively restituted to them during 2004 by the Commission on Restitution of Land Rights. Tale Ga-Morudu households were dispossessed and forcefully removed from a number of fertile, arable and irrigable farms1in the 1960s due to racially discriminatory laws or practices. These households were then relocated by the then apartheid regime on the eastern part of Mogalakwena River. They were distributed in the arid communal areas of Laanglagte/Vergelegen, Matekereng; Ga- Mankgodi; Letswatla and Mamoleka under the traditional leadership of Kgoshi Maleboho of BabinaTšhwene. (Map one). It is the aim of this study to find out how Tale Ga-Morudu CPA currently uses these restituted farms for the households who have said to have benefited from restituted land. The researcher used his own observations, lessons and analysis of perspectives from case studies conducted from Limpopo in order to pursue this aim. This study adopted a descriptive household survey design that used a predominantly quantitative approach, and the use of qualitative methods to complement contextual details. A quantitative questionnaire was used on a sample unit of (20%) 45 households obtained by simple random sampling from a population of 235 households of the CPA. Other qualitative methods include focus group discussion, document review and observation. From the results it is clear that land claimants, prefer to retain existing practices of land use, than risk changes in land use in order to meet their socio-economic needs. Thus, instead of investing in commercial agriculture or wildlife farming, people follow subsistence agriculture and remain dependent on social grants and pensions for their livelihood. The general study findings show that the CPA planned to implement different types of land use including those of direct land use value. These include food gardens, resettlement; game farming; poultry enterprises and livestock grazing, and also of indirect use value. The latter refers to contract crop cultivation, rentals and strategic partnerships. The study found that despite income being generated from indirect types of land use, the majority of these intended beneficiaries never benefited from accrued financial dividends of land rental and development. However, households were still able to take advantage of employment opportunities created by contract crop cultivation and in the process they acquired crop cultivation skills. Furthermore the harvesting of natural resources such as wood and poles also contribute to the wellness of households. Households, also derived cultural wellness and a sense of satisfaction by accessing their restored farms to perform rituals. The general conclusion of the study is that the CPA is underutilizing its properties, including arable and irrigable fields, rentable recreational facilities, game farming and its tourism potential.

No description available.

Magister Scientiae (Occupational Therapy) - MSc(OT) / School dropout particularly amongst youth living in impoverished areas is a major concern in South Africa because of limited opportunities and resources. Therefore, these youth may experience leisure boredom, engage in sensation seeking and other risky behaviours, such as substance use, which influences their health and wellbeing. However, little research has explored youth who have dropped out of school with a specific focus on their free time experience and use of substances. Aim: The aim of the study was to explore and describe free time experience and substance use amongst youth who have dropped out of school in Cape Town. Methods: A sequential explanatory mixed methods study with two phases including quantitative (Phase one) and qualitative (Phase two) was conducted. In Phase one, data from an existing dataset was analysed. The data were from 970 youth who had dropped out of school in Cape Town who had completed the HealthWise Risk Behaviour Survey in 2016. Descriptive statistics regarding the use of free time and the prevalence of substance use were computed using the Statistical Package for the Social Sciences. In Phase two, thirty-two participants were selected using convenience sampling who took part in one of four focus group discussions to explore in-depth the results computed in Phase one of the study. Steps were taken to enhance the validity, reliability and trustworthiness of the data.

Magister Scientiae (Occupational Therapy) - MSc(OT) / School dropout particularly amongst youth living in impoverished areas is a major concern in South Africa because of limited opportunities and resources. Therefore, these youth may experience leisure boredom, engage in sensation seeking and other risky behaviours, such as substance use, which influences their health and wellbeing. However, little research has explored youth who have dropped out of school with a specific focus on their free time experience and use of substances.

Some organizations considering tackling racial injustice are engaging in historical accountability processes for past harms. Here, I explore three cases of organizational historical accountability: APA’s public apology and action plan to address its history of perpetuating racism, Georgetown University grappling with its history of slavery, and the land transfer from Yale Union to the Native Arts and Culture Foundation as an act of land re-matriation. Using an exploratory case study approach based on analysis of publicly available documents, 16 interviews with involved stakeholders and 10 interviews with academics and activists, I explore these organizations’ processes of historical accountability, the facilitating factors and challenges these organizations encountered, and the elements stakeholders saw as particularly essential to these projects. These case studies exemplify ways these processes can connect past patterns with present and future dynamics, deconstruct destructive dynamics, reconstruct constructive dynamics, and also maintain existing patterns. These case studies reveal stakeholders often have different aims and lenses for viewing these processes. Given these differences, I propose five orientations for the ways organizations can take on historical accountability projects: perform, reform, repair, dismantle, and realign. These orientations are not mutually exclusive, but may help distinguish different aims, logics, theories of change, and elements that undergird historical accountability projects aimed at racial justice.

La visée de ce mémoire est d’explorer la manière dont la notion de schéma corporel proposée par Merleau-Ponty et Fanon permet de faire la lumière sur le type d’injustices épistémiques que vivent les personnes noires. Le rapport entre corps et conscience permet d’informer la magnitude des injustices expérimentées par les individus de ce groupe. Le corps comme site de transcendance tel que présenté par Merleau-Ponty permet de lier la conscience et la corporéité de manière si indissociable qu’il devient nécessaire de considérer l’aspect purement physique de l’expérience vécue. La production de connaissance et la reconnaissance de cette dernière par autrui est aussi intimement liée à notre capacité à reconnaitre la personne devant nous comme un sujet et non simplement un objet. L’approche existentialiste de la rencontre avec l’Autre dans un espace où tous deux sont sujets de leur propre réalité permet d’illuminer une partie de la discussion sur les différents types de discrimination et d’injustice. La place des stéréotypes, des habitudes corporelles et de l’agentivité épistémique dans la sphère intersubjective nous permettra d’utiliser ces concepts pour tracer le pont entre corporéité transcendantale et injustices épistémiques. La question de l’authenticité noire nous permettra de mettre de l’avant une argumentation qui établit l’hésitation et la marge comme des éléments clés d’une société démocratique inclusive. La culture de la diversité et la résistance sont donc nécessaires pour le maintien de la tension qui permet le développement d’agent épistémique responsable et vertueux dans nos sociétés démocratiques. / The aim of this thesis is to explore how the notion of body schema proposed by Merleau-Ponty and Fanon sheds light on the type of epistemic injustices that black people experience. The relationship between body and consciousness helps inform the magnitude of the injustices experienced by individuals in this group. The body as a site of transcendence as presented by Merleau-Ponty makes it possible to link consciousness and corporeality in such a way that it becomes necessary to consider the purely physical aspect of the lived experience. The production of knowledge and the recognition of it by others is also intimately linked to our ability to recognize the person in front of us as a subject and not simply an object. The existentialist approach to encountering the Other in a space where both are subjects of their own reality helps illuminate part of the discussion about different types of discrimination and injustice. The place of stereotypes, bodily habits and epistemic agency in the intersubjective sphere will allow us to use these concepts to bridge the gap between body schema and epistemic injustices. The issue of black authenticity will allow us to put forward an argument that establishes hesitation and margin as key elements of an inclusive democratic society. The culture of diversity and resistance are therefore necessary for the conservation of the tension which allows the development of responsible and virtuous epistemic agent in our democratic societies.

Thesis (M. Dev.) -- University of Limpopo, 2003 / Refer to the document

This thesis investigates the role that African indigenous value systems, Ubuntu in particular, could play in building a reconciled South Africa. In doing so a discourse analysis on Ubuntu is conducted and its potential in facilitating social cohesion in the quest for nation building. Specific focus is drawn on higher education an important task if we are to consider the accusation that higher education like its society, is still undergoing transformation and is under pressure to provide quality education for all people whilst also considering the large numbers of cultures that exist. For much needs to be done in redressing the imbalances caused by the apartheid education system which was organized according to racial lines. In doing so, Nelson Mandela Metropolitan University is utilised as a case study with narrative presentations of how students perceive this traditional African value and its applicability to reconciliation in a post conflict society. For seemingly, there is something inherently important about this value in that it has been invoked and referred to in many important instances in South African history.

In May of 2021, in a move unprecedented in European history, the governments of Germany and Namibia announced the completion of their negotiations for funding to redress what they together have termed the "wounds" of the colonial past. The bilateral agreement had long been declared void by Namibians of diverse backgrounds, however, who protested that the way they have been treated pales in comparison to the kind of treatment that Jewish people of various communities have received from Germany since 1945. My ethnographic research followed the diversity of discourse about German colonialism in two years leading up to this agreement in multiple locations; from hearings concerning legal demands for the return of Herero and Nama indigenous land, bones, and cattle in New York City, to political struggles around race and racism in Berlin, to the intransigent settler work of German Lutheran landowners in Namibia. I explore this ethnographic and historical material in a thesis that has three distinct sections. In the first part, I look at the place of the idea of Germany in these ongoing struggles by turning to the German Namibian community and the networks that they operate in and through. I ask after the borders of Germany as an idea, as a territory, and as a political theology – and I look to what "German Namibia" can tell us about contemporary German politics more broadly – most specifically as a site to undertake a potential genealogy of German Protestant Liberalism and its various phantasms. In the second part, I look to the history of Holocaust reparations and its relationship to the Herero and Nama case in the New York courtroom to understand how historically specific iterations of the figure of the suffering Jew have come to contour various grammars in which repair for anti-Black violence and native dispossession are fought for and responded to, especially when figured through the juridical language of reparations. In the third part, I turn towards the contemporary German politics of acknowledgment, Vergangenheitsbewältigung, the process of coming to terms with the past. Rather than asking here after the lack of attention to colonial history on the part of the German state, I ask after how the state has actively tried to oppose colonial racism by integrating the history of colonialism into its memory politics. I look to the multiple paradoxes of this attempt that I argue ultimately leads to a reinscription of German white supremacy upon racialized bodies. Overall, my research turns to the past and present of German settler colonialism to explore the politics of reparation on an international scale alongside the relationship between race, religion, and repair in a fractured Europe.

Thesis (M.M.A.S.)--U.S. Army Command and General Staff College, 2009. / "AD-A512 385." "11 Dec 2009." Includes bibliographical references.