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After the 9/11 terrorist attacks in the United States of America, there has been a shift in the policies of many countries to combat terrorism. Terrorism has had a devastating effect on many citizens of the world. These include „the enjoyment of the right to life, liberty and physical integrity of victims. In addition to these individual costs, terrorism can destabilise Governments, undermine civil society, jeopardise peace and security, and threaten social and economic development.‟1 All of these also had a real impact on the enjoyment of human rights. Therefore the fight to curb further terrorist attacks is paramount. States are charged with the responsibility of curbing terrorism by their citizens. But with responsibility comes obligations to the citizenry.2 States should therefore not engage in policies or actions that further deprive others of their enjoyment of human rights. This is well put by Hoffman when he says „history shows that when societies trade human rights for security, most often they get neither.

<p>This study explores the possible resilient factors which prevent young people who have been exposed to parental alcohol abuse from abusing alcohol themselves. Additionally, this study explores the coping mechanisms of young people living with a (n) alcohol abusing parent(s). This study uses a qualitative methodological design. The initial plan was purposive sampling. However it became evident that this type of sampling is not possible as no suitable candidates were found. One participant volunteered to participate in the study and suggested a few other suitable candidates. The candidates were contacted and invited to become part of the study. Individual interviews were conducted with the participants, using an interview guide and a voice recorder. The researcher ended up using snowball sampling as the candidates suggested other possible candidates. The findings suggest that the participants experienced an array of emotional, developmental and socio-economical difficulties. Feelings of shame, fear, anxiety and a deep sense of unhappiness about the situation was shared by all the participants. The family, friends and some teachers were instrumental in helping to find coping mechanisms during this challenging time of growing up with an alcohol abusing parent. Religion, academics, and positive role-modelling were contributing factors to their resilience in not using alcohol themselves even though they were exposed to alcohol-abusing parents.</p>

This research was carried out between June and July 2008 among migrant labour women who work in the clothes manufacturing industries of Lesotho. It aimed at uncovering the effects that women's absence in families has on their families, basing itself on the assumption that women employees of manufacturing industries of Maseru are migrants from rural areas whose families remain in the rural areas. The three main findings in the research are that; men do not remain in rural areas but migrate and work in the manufacturing industries in Maseru as well, while children remain behind in the care of either maternal or paternal extended family. Secondly, this set up (men migrating with their wives) has enhanced marital relationships of migrant labour women, while children of migrant labour women have been affected negatively by being separated from their mothers. A third finding that emerged in this study is that women indulge in extramarital affairs even when they live and stay in the same place with their husbands. Finally, this paper recommends strategies that may ensure that mothers and children maintain a healthy relationship and it makes suggestions pertaining to the spread of HIV in the manufacturing industries. / Thesis (M.A.)-University of KwaZulu-Natal, 2008.

The phenomenon of the Internet, instant access to information from all over the world and interacting on social media has become a part of our daily lives. However in China, the media and the Internet is strictly controlled to suppress any opposition, thus limiting and violating the freedom of speech. Some argues that free media promotes democratic values, hence the purpose of this study has been to examine the impact that a free access to information could have on the Chinese society and how the influence of the Internet could impact the Chinese Communist party’s political power. The methodology for this study has been a single case study approach, and the collection of empirical data has been conducted by semi-structured interviews with scholars, NGO and government official. The conclusion was that the respondents had shared views on the level of influence that a free access to information on the Internet could have, however it was clearly indicated that it was important for promoting democracy. It was also concluded that the Chinese government has been able to stay in power due to suppression, economic development and to some extent legitimacy. The impact of a free Internet could have on the party’s political power depends on how well the government can convince the population that they politics is still legitimate and effective.

The main purpose of this study was two fold: to estimate mortality levels and to investigate socio-economic differentials in child mortality. Brass Indirect Techniques were used to estimate both child and adult mortality based on the 2001 Lesotho Demographic Survey. National estimates gave an IMR of 76 deaths per 1000 live births and a CMR of 30 deaths per 1000 live births. On the other hand, while the 1996 Lesotho Population Census showed life expectancy at birth as 59.5 years, the 2001 Survey gave an estimate of 55.4 years. Generally speaking, males are more prone to death in Lesotho than females. Infant mortality rate is estimated to be 69 deaths per 1000 live births for females and 84 deaths per 1000 live births for males. Results on child mortality further emphasised that male children are indeed at the risk of death than female children in Lesotho, estimated at 34 and 26 deaths per 1000 survivors at age 1 but dying before age 5 respectively. On the other hand, there is a strikingly huge gap between male and female adult mortality levels. Although, this study did not cover the details of why this might be the case, this difference might be a retlection of the impact of HIV/AIDS epidemic. The life expectancy at age 20 was estimated as 38.1 years for males and 48.7 years for females. On the other hand, the 2001 life expectancy at birth has been estimated as 56.7 years for females and 54.1 years for males. The difference between the life expectancy at birth for males and females is not huge, but this does not rule out evidence that longevity in Lesotho has declined and mortality still remains high. Analysis of differentials reveals that there exist socio-economic disparities measured using maternal variables. As was expected, there is an inverse relationship between improved education of the mother, housing, and sanitation and child mortality within households in Lesotho. Children residing in urban areas are better off in Lesotho compared with children residing in the rural areas. But, contrary to our expectation children that are raised in female-headed households that were assumed to be poor were found to be experiencing lower risks of dying when compared with children in maleheaded households. / Thesis (M.A.)-University of Natal, Durban, 2003.

Although there is much evidence for the practice of female veiling in the Classical world it has for the most part been ignored. Evidence for the veiling of Roman women is found in many sources. Ancient lexicographers list many names for veils that these women wore. Each of these veils was particular to the context in which they were worn and by whom they were worn. The plenitude of veiling terminology as well as the specialized nature of these veils alerts the reader to the importance that the Romans attributed to the veil, suggesting that it formed an important part of their culture and this is described in visual and literary terms by ancient artists and writers. From discussions on modern veiling it is possible, through the application of a comparative methodology, to create models that can elucidate the Roman system. From anthropological studies undertaken on modern veiling cultures, it can be appreciated how notions of 'honour' and 'shame,' a belief in the evil-eye, the polluting force of the female body and the use of the veil as a means of sexual communication influenced Roman veiling. In this way it becomes possible to understand how the veil became a marker for the positive forces of femininity and for the containment of the negative influences. The veil became a signifier of sound gender relations. The fact that this vestimentary code is able to generate meaning in the minds of observers is because it works in conjunction with a rhetorical system of dress. The practice of veiling is therefore viewed by the Romans in a positive light, and its disruption is understood by them as a cause for concern. This concern was especially apparent during the late republic. The dissolution of the traditional forms of government was in some ways problematized in terms of gender, with women's abandonment of their traditional roles and their incursion into the public sphere being of specific importance. In order to remedy this, attempts were made by the new regime of Augustus to promote a return to what were seen to be traditional gender relations. This programme of moral reform made use of both formal, legalistic decree (the Julian marriage laws) and more propagandistic constructions (the public works of art). In this process traditional symbols assumed a high degree of salience. Because of its power to signify the beneficial and appropriate status of the female body, one of the most important of these symbols was the veil. In this dissertation the artistic and literary manifestations of veiling and its social and political significance are discussed with specific reference to the Augustan period. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.

L’arrivée des femmes d’Afrique sur le champ de la littérature écrite était attardée à cause d’un ensemble des facteurs, nommément: la scolarisation insuffisante des filles, le facteur familial, culturel, religieux. Avant les indépendances, l’image de la femme africaine présentée dans l’écriture des romanciers africains était très dégradante. Elle a été présentée comme objet de domination patriarcale, qui n’avait ni voix ni personnalité. Les femmes africaines étaient vues comme des personnes qui devaient accomplir les travaux routiniers du foyer sans poser des questions. Elles acceptaient leur condition car elles n’avaient pas les moyens et la détermination de réfuter ou de rejeter la subjugation de l’homme. Heureusement, l’indépendance de la plupart des pays francophones en 1960 a incité des transformations sociales qui affectaient les femmes dans tous les aspects de vie. Avec la proclamation en 1970 de l’Année internationale de l’éducation, l’Unesco a abrogé l’inégalité d’accès des femmes à l’éducation. L’instruction permettait ainsi à la femme de se réveiller et de prendre conscience de sa position inférieure. Les nouvelles technologies, telles que la presse et la radio, ont contribué aux changements des mentalités de femmes. Ainsi, après un long silence qui a suivi la publication de Ngonda de la Camerounaise Marie-Claire Matip, publié en 1956, et Rencontres essentielles d’une autre Camerounaise Thérèse Kuoh Moukoury en 1969, les premiers ouvrages littéraires féminins ont été publiés au milieu des années 1970, précisément, 1975, consacré années internationale de la femme. En bref, la littérature féminine d’Afrique francophone est devenue une littérature engagée et un moyen puissant de conscientisation. Dans leur écriture les écrivaines condamnaient l’oppression des hommes à travers les thèmes majeurs tels que le mariage, la polygamie, la circoncision, etc. Elles ont commencé à décrire les femmes africaines comme intelligentes, actives, capables, déterminées et à la recherche de justice. On note que le Sénégal est le premier territoire d’Afrique francophone, avec une prédominance islamique, qui a produit un grand nombre de romancières. Elles ont écrit et exposé les multiples tendances sociales qui affectent les sénégalaises, parmi lesquelles la polygamie (Stringer, 1996 :15). Ces multiples tendances amènent les critiques littéraires à considérer les divers thèmes analytiques du problème de l’oppression des femmes au Sénégal et en Afrique en général. Néanmoins, cette recherche littéraire a pour objectif d’analyser le thème de la polygamie et ses conséquences négatives sur les enfants et les hommes dans Une si longue lettre de Mariama Bâ, La Grève des bàttu d’Aminata Sow Fall et Le Ventre de l’Atlantique de Fatou Diome. L’accent jusqu’à présent était sur les effets délétères sur les femmes, sans l’analyse de son impact négatif sur les hommes et les enfants. C’est sur ce fond que cette recherche va tenter d’évaluer les raisons cachées de la polygamie et jusqu'à quel point la polygamie abaisse les hommes et mène à l’abus des enfants. Nous allons citer les cas tiré des oeuvres des trois auteurs féminines qui sont citoyennes du Sénégal. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

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This paper examines the relationship between multiculturalism and feminism and opposes the view that multiculturalism is "bad" for women. I make a feminist case for multiculturalism and argue for a relationship between the two which is positive- rather than zero-sum. The grounds for this case are those of women's agency in context. My concern is first and foremost with women as agents, situated in particular contexts, acting within multiple roles and thus enabled and constrained in multiple ways. I illustrate this concern by focusing on the agency of Muslim women in France and the "Affaire du Foulard". Consequently, my discussion takes place at two, interconnected levels: (1) The "general" debate over the relationship between multiculturalism and feminism, which is my primary focus; (2) The "particular" level of the "Affaire" and the "foulard" itself in the French context. At both levels, my central concern is women's agency. Feminism, I argue, must understand women as agents acting within multiple roles and thus constrained in multiple ways, as both vulnerable within cultural groups and members of these groups. Feminism and multiculturalism are, therefore, allies rather than opponents.