scholarly journals Creating the Authentic? Art Teaching in South Africa as Transcultural Phenomenon

2014 ◽  
Vol 6 (7) ◽  
pp. 1347-1365
Author(s):  
Melanie Klein
Keyword(s):  
South Africa ◽  
Black People ◽  
Educational Institutions ◽  
African Students ◽  
Mission Schools ◽  
Theoretical Approaches ◽  
Students First ◽  
Teachers Attitudes ◽  
Apartheid Regime ◽  
Art Schools

The question about what art and craft from Black individuals in South Africa should look like as well as how and for what purposes it could be created was of prominent importance within the contact zone of educational institutions from the 1930s onwards. Art teachers of mostly European origin established provisional art educational venues for African students first, within the curricula of mission schools and then as workshops and art schools in their own right. They transferred modernistic concepts from Europe into the South African context, yet were also confronted with divergent expectations of their students and the overarching policy of Bantu Education that was launched in 1953. A closer look at selected case studies reveals complex and ambivalent theoretical approaches that were negotiated and discussed in the seemingly autonomous context of art schools and workshops. The teachers’ attitudes seemed to oscillate between the search for an ‘authentic’ African idiom and the claim to partake in global archives or in the making of an art history that was imagined as universally applicable. Art educational institutions perceived as transcultural contact zones exemplify a genesis of modern art from South Africa that was formed by mutually influencing perspectives apart from the restrictions for and the re-tribalisation of Black people imposed by the apartheid regime.

HOSPITALIDADE E ANTROPOLOGIA NA áFRICA DO SUL CONTEMPORá‚NEA

2015 ◽  
Vol 12 (19) ◽  
Author(s):  
ANTONáDIA BORGES
Keyword(s):  
Social Sciences ◽  
South Africa ◽  
Black People ◽  
Palabras Clave ◽  
Apartheid Regime

Na áfrica do Sul contemporá¢nea, a circulação de pessoas negras entre muitas casas é não raramente entendida como um traço atávico, ao qual não se deve dar maior atenção. Um paradoxo, no entanto, se estabelece, a despeito dos efeitos do colonialismo e sobretudo do regime do apartheid. Sobre a mobilidade, as ciências sociais, e mais especialmente a antropologia, construá­ram análises, mesmo que com fins heurá­sticos, que versavam sobre agrupamentos isolados. Em nossa experiência de pesquisa, no entanto, a circulação de pessoas ”“ vivas e mortas ”“ entre as diversas casas não obedece a um fluxo meramente imposto pelos governos autoritários e pelo capital. Andar, acolher e ser recebido constituem experiências fundantes da construção de si; sendo o seu oposto a intolerá¢ncia e a segregação. Palavras-chave: áfrica do Sul. Etnografia. Hospitalidade.  HOSPITALITY AND ANTHROPOLOGY IN CONTEMPORARY SOUTH AFRICA Abstract: In contemporary South Africa the movement of black people within many homes is not rarely understood as an atavistic trait, to which should not be given more attention. However, despite the non-negligible effects of colonialism and especially the apartheid regime on mobility, social sciences, and more particularly anthropology, have built analyses with heuristic purposes that focused on isolated groups. In our ethnographic experience, the moving of people - living and dead - among the various homes has not been led only by a flow imposed by authoritarian governments and the capital. Wandering, hosting and being a guest are foundational experiences of person transformation, being intolerance and segregation its opposite.Keywords: South Africa. Ethnography. Hospitality.  HOSPITALIDAD Y ANTROPOLOGáA EN áFRICA DEL SUR CONTEMPORáNEA.Resumen: En áfrica del Sur contemporánea, la circulación de personas negras entre muchas casa no es raramente comprendido como un rasgo atávico, que no se debe dar atención. Sin embargo, un paradojo se establece, a pesar de los efectos del colonialismo y sobretodo del régimen del apartheid sobre la movilidad, las ciencias sociales, y más especialmente la antropologá­a, fueron construidos análisis, aunque con fines heurá­sticos, que versaban sobre agrupamientos alejados. Investigamos que la circulación de personas vivas o muertas, entre las diversas casas, no obedecen a un flujo impuesto por los gobiernos autoritarios y por el capital. Caminar, recibir y ser recibido constituye experiencias de la construcción de si, considerando la existencia de su opuesto a intolerancia y a la segregación. Palabras clave: áfrica del Sur. Etnografia. Hospitalidad.  

scholarly journals Twenty-fifth Anniversary of Church Unity between former DRMC and DRCA, 1994

2019 ◽  
Vol 45 (3) ◽  
Author(s):  
Selaelo Thias Kgatla
Keyword(s):  
South Africa ◽  
Civil War ◽  
Black People ◽  
Social Economic ◽  
Dutch Reformed ◽  
Reformed Church ◽  
Church Unity ◽  
Religious Dimensions ◽  
Mission Church ◽  
Apartheid Regime

T Church unity between the former Dutch Reformed Mission Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) took place in 1994 under particularly difficult circumstances. South Africa was on the brink of civil war, as the oppressed majority of the country was pressurising the apartheid regime to surrender to their legitimate demands for a democratic dispensation. The regime was relentless and violently resisted any change that would franchise black people. The struggle involved political, social, economic and religious dimensions and many people lost their lives as a result. It was under these circumstances that the DRMC and the DRCA forged ahead with church unity. The most enabling means for survival in the struggle for unity of the two churches was their faith in God as expressed in the Belhar Confession. This article explores the circumstances under which church unification was forged between the two Reformed churches and their eventual unity in 1994, as well as the concrete steps they took in their ritual of unification.

scholarly journals Black theology in South Africa – A theology of human dignity and black identity

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Timothy Van Aarde
Keyword(s):  
South Africa ◽  
Liberation Theology ◽  
Human Dignity ◽  
Black People ◽  
Black Identity ◽  
Black Theology ◽  
Power Structures ◽  
American Black ◽  
Economic Imbalances ◽  
Apartheid Regime

Black theology in South Africa is still relevant 20 years after the apartheid regime ended. It is a theology that gave to Black South Africans human dignity and a black identity. Black theology in South Africa confronted the imbalances of power and abusive power structures through an affirmation of human dignity and the uniqueness of the identity of black people. The biblical narrative of the Exodus is a definitive narrative in American black theology and liberation theology in overcoming oppression understood as political victimisation. Black theology in South Africa is not primarily about power and economics but also about the rediscovery of human dignity and black identity and to a lesser extent about victimisation. A third generation of black theology in South Africa will gain impetus through a rediscovery of human dignity and identity as its core values instead of a Black American liberation theology of victimisation or a Marxist liberation theology of the eradication of all power or economic imbalances.

scholarly journals DEMOCRACY AND POLITICAL GOVERNANCE IN SOUTH AFRICA: TWO DECADES AFTER APARTHEID

2013 ◽  
Author(s):  
Mpfariseni Budeli
Keyword(s):  
South Africa ◽  
Human Rights ◽  
Black People ◽  
South Africans ◽  
The Road ◽  
The Government ◽  
On The Road ◽  
Apartheid Regime ◽  
Democratic Elections ◽  
Political Governance

South Africa was under the apartheid rule for around fifty years. Apartheid was formally established by the National Party when it came to power in 1948. In terms of the apartheid policy, the government belonged to the White people who enjoyed all human rights and were entitled to rule the country to the detriment of the Black people despite the latter constituting the overwhelming majority of the population. The apartheid regime eventually came to an end in the early 1990s. Following the ending of the dictatorial regime, a new Constitution was adopted and the first democratic elections were held in South Africa. [T]his paper reflects on the road that South Africans have gone from Apartheid to democracy and good political governance, on what they have achieved as well as the challenges and prospects for democratic governance in the country. Keywords: South Africa; apartheid; Constitution; governance; democracy and human rights.

scholarly journals The Power Struggle between The Colonizer and The Colonized through Fanonism in July’s People by Nadine Gordimer

2015 ◽  
Vol 4 (2) ◽  
pp. 169
Author(s):  
Şahin Kızıltaş ◽  
M. Başak UYSAL
Keyword(s):  
South Africa ◽  
Black People ◽  
National Consciousness ◽  
Nadine Gordimer ◽  
White Family ◽  
Important Place ◽  
Post Colonial ◽  
Colonial Studies ◽  
Apartheid Regime ◽  
The Third World

Frantz Fanon is an outstanding figure whose theories are attached great importance in post-colonial studies by researchers and literary critics. His theories particularly on violence and national consciousness have been discussed for many years, even today. The colonizers have charged him with legitimating violence and for them he is responsible for the bloody picture in the colonial world. On the other hand, the colonized people have regarded him as the prophet of the Third World raising national consciousness of the oppressed and the excluded. As a white novelist in South Africa during and after apartheid regime, Nadine Gordimer takes an important place in post-colonial studies due to her attention on political and racial issues. Among her masterpieces, written in 1981 after Soweto Uprising and banned by the white regime, July’s People comes to the forefront. It is the story of a white family, The Smales, fleeing from Johannesburg to the small village of their black servant, July, during the civil war in South Africa. In this requisite travel, the roles of white family and their black servant substitute. The black people become the protectors of the white family who have been the master of the black in the city. However, the white family does not seem to be eager to leave their power, dominion and superiority even in rural area among black society. In this study, the dilemma of this role replacement through racial implications and references according to Frantz Fanon’s theory is aimed to be discussed.

Miriam Makeba

2021 ◽  
Keyword(s):  
South Africa ◽  
New York ◽  
Civil Rights ◽  
20Th Century ◽  
Cultural Production ◽  
Black People ◽  
Academic Research ◽  
The United States ◽  
Female Group ◽  
Apartheid Regime

An iconic singer and an anti-apartheid activist, Miriam Makeba (b. 1932–d. 2008) was one of the most influential figures in the history of African popular music. Well before the advent of World Music as a marketing category, Makeba became a household name and mediated African music to diverse publics worldwide. Born in Johannesburg in 1932, Makeba absorbed the different musical genres of her surroundings, including African American jazz, gospel music, and the musical traditions of her Xhosa and Swazi family. She started singing professionally with the Cuban Brothers and later joined the Manhattan Brothers and the all-female group The Skylarks. Makeba participated in the musical King Kong, before making her major break outside of South Africa through her cameo appearance in the film Come Back, Africa, which documented the life of black people under the apartheid regime. Leaving South Africa to participate in screenings of the film, Makeba arrived in New York and began a prolific career, which resulted in several albums, television appearances, and a Grammy award for her album with her manager and mentor at that time, Harry Belafonte. Her position against the apartheid regime was manifested in her protest songs, supplemented by her political commentary, as well as in her public appearances, most notably in front of the UN Special Committee on Apartheid. Her marriage to civil rights activist Stokely Carmichael led to a decline in her career and the couple moved to Guinea, where Makeba became involved in the local music scene and in cultural production that is more attuned to the continent. Later in her life, Makeba regained her popularity in the United States by participating in the tour that followed Paul Simon’s Graceland album. After the collapse of the apartheid regime, Makeba returned to South Africa after thirty-two years in exile. During her lifetime, she paved the way for African musicians to succeed on global stages, and her legacy continues inspiring younger generations of African artists. Throughout the 20th century, Makeba was not the subject of much academic research. In recent years, however, scholars from diverse fields have begun to recognize the significance of her career and its intersection with key global processes in the 20th century, such as pan-Africanism, the Cold War, the struggle against apartheid, and African decolonization. To date, no general overviews have been written on Makeba’s work and, therefore, different sources must be consulted to obtain a full picture of her career.

La Traviata Affair

2018 ◽  
Author(s):  
Hilde Roos
Keyword(s):  
South Africa ◽  
Racial Boundaries ◽  
Cultural Organization ◽  
Colored People ◽  
Art Forms ◽  
Group A ◽  
La Traviata ◽  
Apartheid Regime ◽  
Opera Production ◽  
The Way

Opera, race, and politics during apartheid South Africa form the foundation of this historiographic work on the Eoan Group, a so-called colored cultural organization that performed opera in the Cape. The La Traviata Affair: Opera in the Time of Apartheid charts Eoan’s opera activities from its inception in 1933 until the cessation of its work by 1980. By accepting funding from the apartheid government and adhering to apartheid conditions, the group, in time, became politically compromised, resulting in the rejection of the group by their own community and the cessation of opera production. However, their unquestioned acceptance of and commitment to the art of opera lead to the most extraordinary of performance trajectories. During apartheid, the Eoan Group provided a space for colored people to perform Western classical art forms in an environment that potentially transgressed racial boundaries and challenged perceptions of racial exclusivity in the genre of opera. This highly significant endeavor and the way it was thwarted at the hands of the apartheid regime is the story that unfolds in this book.

SOUTH AFRICA IN THE CINEMATIC IMAGINARY: THE STORY OF A WHITE YOUTH IN SKIN

2017 ◽  
Vol 14 (2) ◽  
pp. 170-178
Author(s):  
Khatija Bibi Khan
Keyword(s):  
South Africa ◽  
Spiritual Development ◽  
Black People ◽  
White Youth ◽  
Multiple Selves ◽  
Social Imaginaries ◽  
South Africans ◽  
Rapid Production ◽  
New Critics ◽  
Good Number

The rapid production of films of diversity in post-1994 South Africa has unfortunately not been matched by critical works on film. Part of the reason is that some of the films recycle old themes that celebrate the worst in black people. Another possible reason could be that a good number of films wallow in personality praise, and certainly of Mandela, especially after his demise. Despite these problems of film criticism in post-1994 South Africa, it appears that some new critics have not felt compelled to waste their energy on analysing the Bantustan film – a kind of film that was made for black people by the apartheid system but has re-surfaced after 1994 in different ways. The patent lack of more critical works on film that engages the identities and social imaginaries of young and white South Africans is partly addressed in SKIN – a film that registers the mental growth and spiritual development of Sandra’s multiple selves. This article argues that SKIN portrays the racial neurosis of the apartheid system; and the question of identity affecting young white youths during and after apartheid is experienced at the racial, gender and sex levels.

Free but fragile: Human relations amidst poverty and HIV in democratic South Africa

2015 ◽  
Vol 2 (2) ◽  
pp. 85-94
Author(s):  
Christina Landman
Keyword(s):  
South Africa ◽  
Predominantly White ◽  
Black People ◽  
Hiv Treatment ◽  
Human Relations ◽  
White People ◽  
Black And White ◽  
The Past ◽  
Wide Range ◽  
Black Township

Dullstroom-Emnotweni is the highest town in South Africa. Cold and misty, it is situated in the eastern Highveld, halfway between the capital Pretoria/Tswane and the Mozambique border. Alongside the main road of the white town, 27 restaurants provide entertainment to tourists on their way to Mozambique or the Kruger National Park. The inhabitants of the black township, Sakhelwe, are remnants of the Southern Ndebele who have lost their land a century ago in wars against the whites. They are mainly dependent on employment as cleaners and waitresses in the still predominantly white town. Three white people from the white town and three black people from the township have been interviewed on their views whether democracy has brought changes to this society during the past 20 years. Answers cover a wide range of views. Gratitude is expressed that women are now safer and HIV treatment available. However, unemployment and poverty persist in a community that nevertheless shows resilience and feeds on hope. While the first part of this article relates the interviews, the final part identifies from them the discourses that keep the black and white communities from forming a group identity that is based on equality and human dignity as the values of democracy.

The Reflection of Apartheidic Trauma / Traumatic Apartheid in None to Accompany Me by Nadine Gordimer

2017 ◽  
Vol 6 (2) ◽  
pp. 328
Author(s):  
Şahin KIZILTAŞ
Keyword(s):  
South Africa ◽  
Black People ◽  
Native People ◽  
Nadine Gordimer ◽  
Equal Rights ◽  
White People ◽  
Post Colonial ◽  
Violence Victimization ◽  
White Settlers ◽  
Almost All

The world has gone through a trauma for centuries. Almost all nations have experienced all sorts of traumatic events and feelings in this period. Among those nations, the black seem to be the most unlucky and ill-fated suffered from traumatic disasters. However, among those black nations, the natives of South Africa have been the most piteous and wretched ones. Their misfortune began in 1652 with the arrival of white colonists in the country. Since then, the oppression and persecution of white European colonists and settlers on natives increasingly continued. Those native people were displaced from the lands inherited from their ancestors a few centuries ago. They were not allowed to have equal rights with white people and to share same environment in public premises. The natives have put up resistance against the racial and colonial practices of white settlers which excluded them from all living spaces; yet, they could not manage, even they came into power in 1994. Today their exclusion and violence victimization still go on and they are still subjected to inferior treatment by (post)colonial dominant white powers. As a white intellectual and writer who had European origins, Nadine Gordimer witnessed the repression and torturing of European settlers on native people in South Africa. In her novels, she has reflected the racial discrimination practiced by white people who have considered of themselves in a superior position compared to the black. This study aims to focus on how Gordimer has reflected the trauma which the black people of South Africa have experienced as a consequence of racist practices. This will contribute to clarify and get across the real and true-life traumatic narratives of native people in the colonized countries.

Sign in / Sign up

Export Citation Format

Share Document