Almost fifteen years after democracy, issues of 'race' still hold daily South African life firmly in its grip. Following calls from foremost South African theorists on 'race', such as Sarah Nuttall, this thesis moves beyond a study of crude 'racism', to the more complex consideration of 'race' as an embedded ideological social formation within the spatial context of Rhodes University. Using analytical concepts such as 'silencing' and 'ritual' the thesis weaves an understanding (1) of how particular powerful representations of institutional history are produced and made dominant, and (2) how seemingly innocuous performances of institutional identity are key to reproducing 'racial' dominance within Rhodes' student life. This ultimately manifests in the production of a deeply 'racialized' commonsensical understanding of the 'most' legitimate and authentic representation and ownership of institutional space. The thesis delves into dominant representations of Rhodes University'S history, considering how these help produce and reproduce 'racial' dominance through, for instance, the production of defining apolitical narratives of 'excellence'. Central to the dominant apolitical institutional history is the production of silences about the past. History, I argue, is less compelling in any revelation of 'what happened' than in illustrating the production of silences used to enable the appropriation of a particular history as the sole relevant history. The 'inheritors of the past', those who are able to lay authoritative and representative claim to it, it is argued, ultimately claim ownership over institutional space. I argue too, that the dominant practices and performances of daily institutional life (re)produce the institutional space as a space of 'racial' dominance. Ritualized performance of the dominant institutional identity produces ownership of institutional space through making some articulations of 'Rhodes identity' more acceptable, legitimate and authentic than others. The dominance of 'drinking culture' in Rhodes student life produces a particular 'racialized' institutional identity as most legitimate. 'Racial' dominance is instituted, consecrated and reproduced through the ritualistic performance of 'drinking culture', which ultimately produces a superior claim of ownership over the institutional space through the reiteration of racial domination that these performances of institutional identity powerfully symbolize.

The enormous social, economic, and political government-led societal transformation South Africans have experienced over the past 15 years have brought about numerous societal and identity changes. The aim of the present study was to explore how dominant (White participants) and non-dominant (Black participants) groups experiencing the government-led societal transformation process deal with perceptions of intergroup differences based on Social Identity Theory (Tajfel & Turner, 1979, 1986) and related field research. Social Identity Theory predicts that in the presence of intergroup differences group members irrespective of their status position will apply identity management strategies to either improve or maintain their status position. The relationships between perceptions of intergroup relations and identity management strategies as proposed by Social Identity Theory were tested studying 170 second year Rhodes University psychology students. Sixty participants indicated themselves as Black South Africans (representing non-dominant group) and 110 participants identified themselves as White South Africans (dominant group). The results revealed that dominant and non-dominant groups differ systematically regarding the functional interaction between beliefs about the intergroup situation and identity management strategies. The results of the study indicate too, that ingroup identification differentiates between individual and collective strategies irrespective of the group’s status position.

Thesis (M.A. (Political Science)) -- University of Limpopo, 2022 / During the apartheid era in South Africa, Black women were mostly oppressed members of the population. They faced the triple whammy oppression of race, sex and class which prevented them from living their lives freely. These categories of oppressions overlapped into the democratic dispensation. Although South Africa has become a democratic Republic, Black women continue to experience the triple whammy oppression of racism, sexism and classism. These oppressions are prevalent among Black women in the Mankweng community of Limpopo Province, resulting in different types of social issues. This development has motivated Black communities to employ Womanist theory or Womanism to eradicate the triple whammy oppressions and social issues that have morphed into challenges in the communities. This theory considers the element of equality from different aspects of life in the society. The aim of this study was to explore the triple whammy oppression and its role in making Mankweng Community in Limpopo Province of post-apartheid South Africa an unsafe environment. The study utilised semi-structured interviews to collect and collate data. Collected data established that Black women and men have different and similar views on the triple whammy oppression and social issues that contribute to unsafe environments for Black women in Mankweng Community of Limpopo Province. The study further established that Black women are mostly the victims of oppressions and social issues. The study further recommends that black men must be educated about the importance of women and that the philosophy of Ubuntu must be practiced in the communities of Black people in order to have safe environments for everyone.

Thesis (Ph.D Ed.) -- Central University of Technology, Free State, 2007 / Since the advent of multicultural democratic governance in 1994, transformation has become crucial in South African higher education. This study is focused on the current discourses in Free State higher education institutions, especially after the mergers of the formerly black institutions and their white counterparts. The learning guide has been used to capture those debates, hence the location of its positioning between the dominant and the dominated discourses. The realisation that African culture and knowledge was being sidelined to the margins of the centre of knowledge production at higher education institutions necessitated this study. The study was qualitative, and has used Buskens-Meulenberg’s Free Attitude Interview (FAI) as an instrument to collect data. The in-depth interview with open-ended questions was used to put into practice Buskens-Meulenberg’s FAI and collect data from the respondents. In-depth interviews with-open ended questions were employed to obtain data from the nine academic respondents who constituted the sampled population. The instrumentation and the mode of data collection were important for this study because of their compatibility with critical theory and qualitative research, giving a “voice” and “space” for the voiceless – the subaltern culture, the formerly and still marginalised and peripheralised, the excluded – to be heard. Textually Oriented Discourse Analysis (TODA) was used in the analysis and interpretation of the texts through which the findings mentioned below were arrived at. The study was able to uncover the importance of the Africanisation of higher education in South Africa which seemed to be excluded in the agenda of the powers that be on the transformation of higher education. Critical theory was essential for this study because of its emancipatory underpinnings. The quantitative paradigm could not be used because of its tendency to maintain the status quo, which in the context of this study could entrench and perpetuate the exclusion and marginalisation of the subaltern culture from the centre of knowledge production. The study has taken care of the basics of TODA, namely ensuring that “textual or conversational structures” derive their framework from the cognitive, social, historical, cultural, or political contexts and in this way has prevented the interpretation of texts based only on surface structures and meanings of isolated and abstract sentences, especially from experts of the dominant discourse. This helped the study to obtain the following findings from the respondents: (i) Although the dominant discourse was diplomatic about benefiting financially from the compilation of learning guides, all indicators essentially pointed towards the existence of monetary gains from the process, even though the guides were purported to be less expensive compared to textbooks. (ii) Learning guides were only effective to the extent of helping students pass their courses, but on the other critical outcomes as outlined in the resource-based learning method document, they were lacking (see Chapter Four). (iii) The dominant discourse generally felt that it would be impossible for all the different cultures of South Africa to be incorporated into the curriculum of higher education. However, for the dominated culture, inclusion of indigenous knowledge systems in curriculum was non-negotiable and fundamental to any meaningful transformation of higher education in South Africa. (iv) The learning guide was regarded by the dominant discourse as neutral in the current debates in Free State higher education. The dominated discourse thought otherwise. In Chapter Four the dominated discourse clearly substantiated their position of learning guides as a tool for domesticating the dominated culture for the maintenance of the status quo. Considering the above findings, the study concluded that higher education transformation still had a long way to go before it bore any meaningful fruits for the downtrodden and poor people of South Africa, who happen to be Black. Under the present arrangement African culture will be dominated, demolished and diminished, and Eurocentricism will continue to reign supreme. A constant inflow of black academics with higher education qualifications (Ph.D.) may eventually tip the scales of justice may provided they continue with emancipatory discourses among the subaltern culture. In view of the above findings and conclusions, the study recommends that policy makers should intervene and formulate African cultural friendly policies as a matter of urgency and stop being advocates of Eurocentricism. In the same way that there are assessment mechanisms for quality control and assurance, there should be mechanisms for assessing higher education institutions on transformation issues. This can assist in a swift integration of the two cultures at the merged institutions for the emergence of a new African Institutional Identity. Moreover, this can only happen if African intellectuals establish Indigenous Knowledge Systems as a centre and a space for the subaltern and alternative “voice” to be heard.

The author strongly holds- in the thesis- that the Theology of liberation can inspi re the poor of South Africa to uproot the post-1994 socio-economic and political evil structures which continue unabated to impoverish them. The introductory chapter studies the reasons which motivated the author to write the thesis. It further discusses the method, the format and the limitations of the thesis. Chapter one focuses on the author's understanding of the Theology of liberation, and its historical background. Chapter two discusses the relationship between the Theology of Liberation and black theology, while chapter three contemplates on the possibility of the creation of what the author calls, An African Theology of Liberation. Chapter four studies the relationship between the Theology of liberation and the Social Teachings of the Catholic Church as taught by the pope and his council. The study of this relationship is extremely difficult because of the on-going, and seemingly insurmountable ideological differences between the two parties. The author suggests, as a solutio n, that each party seriously considers and recognizes the contextual limitations of its theology. Chapter five focuses on the implementation of the Theology of Liberat ion into the South African situation. The author highly recommends the inclusion of the veneration of the ancestors of Africa, as a perfect instrument by means of which the Theology of Liberation can succeed in achieving one of its major aims, which is to convert the poor to be leaders of their own liberation. The concluding chapter suggests concrete ways through which the Theology of Liberation can be kept alive and relevant within the South African situation. / Philosophy, Practical & Systematic Theology / D. Th. (Theological Ethics)

Thesis (MA)--Stellenbosch University, 2012. / Please refer to full text for abstract.

Thesis (PhD) -- Stellenbosch University, 2001. / Stellenbosch University. Faculty of Education. Dept. of Curriculum Studies. / ENGLISH ABSTRACT: My study investigates opportunities that may currently be available to enable the transformation of post-apartheid teacher education. I examine two case studies of my own professional practice. The first case study involves in-service education work that I performed with teachers in a local community, Grassy Park. The second case study represents work I performed with students in a pre-service education programme at the University of Stellenbosch. My study aims to: • Critically examine the implications of social issues, particularly environmental issues, for pedagogical practices generally and for South African pedagogical work in particular. • Critically review the changing socio-historical determinants of pedagogical practices in South African teacher education. • Investigate changing pedagogical practices by describing and reflecting on work done in my own professional contexts as a science/environmental teacher educator at a historically Afrikaner university. With respect to teacher education, Pendlebury (1998) argues that we are seeing shifts in public space, evaluative space, pedagogical space and institutional space from insulated space (hidden from public scrutiny) to a more porous space. In this study I am concerned with pedagogical space that, in Pendlebury's (1998:345) terms determines 'who may learn (or teach), how and what they learn (or teach), when and for how long and where'. I use these categories of Pendlebury (1998:345) together with Turnbull's (1997) perspectives on knowledge production as conceptual tools to frame my analyses of the cases. Although a significant part of my study focuses on classroom practices, I take pedagogy to have a much broader meaning that incorporates in Hernandez's (1997:11) terms 'all spaces in which knowledge is produced and identities are formed'. This research report offers a brief insight into the complexities of change at the micro-level of classroom practices. But, importantly also contextualises these micro-level pedagogical practices within broader socio-historical determinants and provides praxiological comments on postapartheid education policies. The research also initiates an investigation into the social organisation of trust in post-apartheid South Africa. / AFRIKAANSE OPSOMMING: In hierdie studie ondersoek ek die geleenthede vir die transformasie van onderwyseropleiding in die post-apartheidsera. Ek bespreek twee gevallestudies uit my eie professionele praktyk. Die eerste gevallestudie handel oor die indiensopleiding van onderwysers in Grassy Park, 'n plaaslike gemeenskap. Die tweede gevallestudie handel oor die werk wat ek met studente in 'n voorgraadse onderrigprogram aan die Universiteit van Stellenbosch gedoen het. Die studie het die volgende ten doel: • 'n Kritiese ondersoek na die uitwerking van sosiale aspekte, met die klem op omgewingsaangeleenthede, op opvoedkundige praktyke in die algemeen en op die Suid- Afrikaanse opvoedkundige praktyk in die besonder. • 'n Kritiese oorsig oor die sosio-historiese veranderinge wat deeI vorm van die opleiding van Suid-Afrikaanse onderwysers. • 'n Ondersoek na veranderende opvoedkundige praktyke aan die hand van 'n beskrywing van en refleksie op my eie professionele werk as dosent in die wetenskap/omgewingsopvoeding aan 'n historiese Afrikaanse universiteit. Ten opsigte van onderwyseropleiding beweer Pendlebury (1998) dat verskuiwings in die publieke ruimte, evaluerende ruimte, pedagogiese ruimte en institusionele ruimte, plaasvind van 'n afgesonderde ruimte (verberg vir publieke waarnemimg/evaluasie) na 'n meer deursigtige ruimte. In hierdie studie fokus ek op die pedagogiese ruimte wat, volgens Pendlebury (1998:345), bepaal 'who may learn (or teach), how and what they learn (or teach), when and for how long and where'. Ek gebruik Pendlebury (1998: 345) se kategoriee saam met Turnbull (1997) se perspektiewe oor kennisproduksie as konseptuele raamwerk vir my analise van die twee gevallestudies. Alhoewel 'n beduidende gedeelte van my studie op klaskamerpraktyke fokus, moet die term pedagogie(k) volgens my 'n veel breer betekenis verband gesien word om ook Hernandez (1997: 11) se 'all spaces in which knowledge is produced and identities are formed' intesluit. Hierdie navorsingsverslag lig die komplekse aard van transformasie op die mikro-vlak van klaskamerpraktyke toe. Van groot belang is ook die kontekstualisering van opvoedkundige praktyke op mikro-vlak binne die breer sosio-historiese veranderlikes en lewer praktykverwante kommentaar op die opvoedkundige beleid van die post-apartheidsera. Die navorsing dien ook as vertrekpunt om sosiale vertroue in die post-apartheids-Suid-Afrika te ondersoek.

Drawing on relevant theory from memory studies, literary criticism, sociology, reception studies and book history, this thesis examines the prevalence of nostalgia in white South African writing of the post-apartheid period. It identifies the numerous and remarkably conventional texts by white authors that proliferated in this time which might be described as nostalgic, arguing that these constitute a key genre of post-apartheid South African literature. In seeking to offer an explanation for why these nostalgic forms predominated in this period, this study takes into consideration the full "communications circuit" of a book i.e. the life-cycle of a book from production to consumption. Consequently, it employs an interdisciplinary framework to examine nostalgic literature from the perspectives of both the producers and consumers of texts. It is argued, ultimately, that post-apartheid nostalgic writing was particularly involved in the protection of certain formulations and structures of whiteness at individual, collective and institutional levels. The argument unfolds in three phases, each of which explores the value of nostalgia and nostalgic white writing in a different but related sphere: namely, literature, memory, and the market. The first phase of the argument provides a literary critical reading of the generic hallmarks of these novels, considering a range of representative texts, including works by Mark Behr, André Brink, Justin Cartwright, J. M. Coetzee, Lisa Fugard, Christopher Hope, Jo-Anne Richards, and Rachel Zadok. The second examines the allure of nostalgia and nostalgic books for the writers and readers of this literature, drawing on sociological studies of post-apartheid white South African identity and reader-response theory to analyse a selection of online and print reviews by readers. In the third phase, the thesis utilises a book historical approach to investigate the influence of various literary markets and the publishing industry, both local and global, in shaping the nostalgia trend.

Background: The South African youth is confronted by unemployment. Ironically, even the youth of Soweto Township experience the harsh realities of unemployment, despite them playing a significant role to fight the apartheid regime. Therefore, the study explores the experiences of the youth of Soweto with regards to unemployment. Method: This study adopted a qualitative research approach and case study design. The purposive sampling method was used to select the sample. The sample consisted of ten unemployed youth of Soweto Township. The unstructured interview was utilised to collect data. Results: One of the main findings in this study was the fact that unemployment has impacted negatively on young people in Soweto Township. Unemployment has led to psychological effects and isolation amongst the jobless youth of Soweto. Conclusion: There is a need for great job opportunities for the youth in South Africa to grow the economy. This could also reduce crime among young people since it is well known that some of the young people have engaged in criminal activities due to unemployment. / Psychology / M.A. (Psychology)

South Africa and Russia achieved two of the most remarkable political transformations in modern history, yet significant numbers of their citizens feel a longing for aspects of the old regimes. While there have been some studies of nostalgia among older Russians and South Africans, the following is the first comparative qualitative examination of the phenomenon among young members of the countries’ inaugural “born free” generations: those who came into the world just before or after the fall of Apartheid and Communism, and have had little or no experience of life prior to regime change. Its purpose is to examine how and why young people growing up in post-authoritarian transition societies experience, and long for, the past. I conducted in-depth, semi-structured interviews with seven South African and five Russian youths, recruited through purposive sampling, who reflected on the ways in which the recent past impacts their lives, self-perceptions and socio-political identities. While they differed in some areas, respondents from both countries identified several broadly shared areas of nostalgia, clustering around a perceived loss of community, moral values, personal safety and social trust; and a concomitant rise in individualism, materialism and anomie. Employing a Marxian engagement with symbolic interactionism and interpretative phenomenological analysis, I analyse their transcribed testimonies in light of the relevant scholarship on nostalgia, social memory and transition studies, alongside theories of post-modernity and critical sociology. I conclude that their nostalgia may be the product of Russia and South Africa’s belated and compressed transition from “modern” to “post-modern” societies; a rebellion against the harsh transition to a Baumanian “liquid” life characterised by economic precariousness and the fraying of social bonds; and/or an expression of profound ambivalence that struggles to reconcile nostalgic regrets about the risks and human costs of globalised capitalist polyarchy, with a hunger to exploit the freedom and opportunities it offers. / Theses (M.Soc.Sc.)-University of KwaZulu-Natal, Durban, 2012.