‘Memory-Traces’ in the Work of Felwine Sarr and Bruce Clarke: What Stories of Change Can Commemorate the Genocide against the Tutsi?

2019 ◽  
pp. 21-40
Author(s):  
Eloïse Brezault

This chapter investigates two different and recent artistic projects that commemorated the Tutsi Genocide of 1994 in Rwanda from an external perspective, twenty years after: the play by Senegalese intellectual, Felwine Sarr, Sur la barrière (2015) and the public mural by South African artist, Bruce Clarke, in 2014 'Upright Men', which is built collectively with the contribution of Rwandan artists. Sur la barrière depicts the complex relationships between a mother, Isaro, and his son's murderer, Faustin. Both artistic projects acknowledge civilian's memory of suffering and violence: by restoring words to the living but also to the dead, they raise the questions about whose stories to tell. They belong to what Marianne Hirsch calls postmemory and thus renew the reflection on memorialization by situating the genocide of the Tutsi within a global and external perspective. Those artistic projects downplay the tragic story to focus on the present of the survivors, fostering human dignity and triggering conversation with young people that were born after the genocide, in Rwanda but also all around the world.

2019 ◽  
Vol 45 (4) ◽  
pp. 416-427 ◽  
Author(s):  
Alys Young ◽  
Lorenzo Ferrarini ◽  
Andrew Irving ◽  
Claudine Storbeck ◽  
Robyn Swannack ◽  
...  

This article concerns deaf children and young people living in South Africa who are South African Sign Language users and who participated in an interdisciplinary research project using the medium of teaching film and photography with the goal of enhancing resilience. Specifically, this paper explores three questions that emerged from the deaf young people’s experience and involvement with the project: (i) What is disclosed about deaf young people’s worldmaking through the filmic and photographic modality? (ii) What specific impacts do deaf young people’s ontologically visual habitations of the world have on the production of their film/photographic works? (iii) How does deaf young people’s visual, embodied praxis through film and photography enable resilience? The presentation of findings and related theoretical discussion is organised around three key themes: (i) ‘writing’ into reality through photographic practice, (ii) filmmaking as embodied emotional praxis and (iii) enhancing resilience through visual methodologies. The discussion is interspersed with examples of the young people’s own work.


Author(s):  
Ndwakhulu Stephen Tshishonga

Young people throughout the world are an afterthought of policy and program interventions. In Africa, and particularly in third world nations, the irony of sloganizing youth as the cream or the future of the nation exists alongside tendencies and behaviors that impede their development towards being responsible and full citizens which rather aggravates youth underdevelopment and marginalization. It is an undisputed fact that young people have been the vanguard of liberatory struggles that resulted in dismantling colonialism and apartheid. On one hand, the chapter examines strategies adopted to overcome intergenerational poverty by using narratives (daily experiences of youth) of post-apartheid South Africa. On the other hand, the chapter highlights the uncertainties and frustrations of living in a democratic South Africa, with its failure to open up opportunities for their socio-economic growth, the apartheid discriminatory system, and survival.


2014 ◽  
Vol 31 (1) ◽  
pp. 60-81
Author(s):  
Marianne Skjortnes

Abstract Christian churches across the world have long engaged in humanitarian assistance and diaconal work. Diaconal action, understood as integral to the church’s mission in today’s world, is conditioned and challenged by concrete contexts. In order to be relevant, diakonia requires a careful reading of the contexts. This article presents life histories of three individuals who live in Madagascar. The stories relate how living in a world of poverty and need, humiliation and lack of safety provides many challenges relating to the fulfillment of needs and creating decent living conditions. The stories also tell of lives where many have met Christian individuals and institutions that give priority to the task of upholding human dignity. My aim has been to shed light on the meaning of diaconal work has for these young people and how new opportunities and challenges are creating new life stories and changes in their experience of human dignity. The objective has also been to describe the added value that religion and Christian organizations provide to the secular development project.


Author(s):  
Heloise Pieterse

The world is witnessing a rise in cyber-related incidents. As information technology improves and the reliance on technology increases, the frequency and severity of cyber incidents escalate. The impact is felt globally, and South Africa is not immune to the effects. The country’s fast-paced technological evolution continues to increase the attack surface within the cyber domain. The increased attack surface is confirmed by recent cyberattacks affecting well-known and established South African organisations. This article reviews findings from an evaluation of South Africa’s cyber threat landscape that analysed 74 cyber incidents identified as occurring between 2010 and 2020. The 74 incidents are categorised according to incident type, affected sector, perpetrator type, and motivation. It is found that the most common incident type is data exposure, the most-affected sector is the public sector, the most prevalent perpetrators are hackers, and the most common motivation is criminal. The article makes recommendations about how South Africa can reduce the risk factors in its cyber threat landscape.


2016 ◽  
Vol 2 (2) ◽  
pp. 495-538 ◽  
Author(s):  
Jakub Urbaniak

This study seeks to probe Nico Koopman’s Christological approach through the lens of the theological framework spelled out in the Kairos Document (1985), and in particular its understandings of church theology and prophetic theology, critically re-appropriated in the current socioeconomic context of South Africa. Four essential aspects of Koopman’s Christological perspective are examined: (1) the Reformed view of the lordship of Christ as the basis for the public vocation of theology; (2) Trinitarian and Christological foundations of human dignity; (3) Jesus as the epitome of divine and human vulnerability, and (4) the organic connection between the threefold office of Christ and the public calling of the church. In conclusion, I argue that Koopman’s Christ, albeit displaying an African veneer, upon scrutiny, appears to be unfamiliar with and unconcerned about the problems faced by most South Africans today, and thereby fails to constructively engage with African (especially black African) contexts of our day. This is due to four major factors, namely (a) Koopman’s choices regarding theological references; (b) his cursory and un-nuanced treatment of African theological notions; (c) his a-pathetic mode of theologising; and (d) his inability (or lack of willingness) to engage with structural (especially macro-economic) issues. I further suggest that my conclusions concerning Koopman’s “global Reformed Christ” may be (at least tentatively) extrapolated into a number of approaches developed by South African theologians under the umbrella of “public theology”. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians, including Koopman himself, as a way of illustrating the tension between civic spirit and public anger, inherent in this mode of theologising.


2014 ◽  
Vol 9 (10) ◽  
Author(s):  
Ahmad Kamil Jamilim

Most of the people from various races and nations of the world have reached a high level of material civilization. Nevertheless, the moral and social decline are seen at the same time which leads to numerous consequences such as destruction of the family institution and children, the spread of dangerous diseases, and various other adverse effects. The issue arises from several key factors such as free sex culture or what is called in Islam as adultery. The practice of free sex or adultery is viewed in Islam as a serious social problem and the need to be battled from being transmitted into society. Study after study shows an increase in cases over the years and very a low awareness amongst the public regarding the prohibition of free sex culture and it's implications. The transmission of the culture is now at worrying stage because most of those involved in this phenomenon consists of young people who are an important asset for the future of the country. Therefore, this article will debate the meaning of adultery, the importance of preserving the lineage, Islam and other religions such as judaism and Christianity against the evil of adultery, and the adverse effects caused by the practice. Thereafter, I will formulate the measures and approaches taken by the Sunnah (prophetic traditions) in particular to address this social ill of the society.


2020 ◽  
Vol 23 (1) ◽  
Author(s):  
Graham Paget ◽  
Vakhtang Rekhviashvili

We are sure that all of us involved in the field of renal medicine in South Africa would agree that the guidelines, published on page 86 of this issue, around the supportive care of renal patients, especially those who cannot access renal replacement therapy – produced in collaboration between the South African Renal Society and the Association of Palliative Care Practitioners of South Africa – will prove valuable in assisting us in making difficult decisions and in providing constructive advice on the management of our patients with advanced chronic kidney disease (CKD).South Africa’s GDP per capita, of around US$3600, places it within the upper-middle-income economic group. Unfortunately, our economy must cope with limited resources with the burden of both non-communicable and communicable diseases. We have one of the highest prevalences of HIV infection in the world, with high frequencies for the APOL1 G1 and G2 risk alleles for HIV-associated (and other) nephropathies [1]. The World Health Organization’s Global Health Observatory (https://www.who.int/data/gho) reports the crude prevalence of hypertension in South Africa at 24%, diabetes at 9.8%, overweight at 51.9% and physical inactivity at 37.2%.The South African Renal Registry [2] reports that 84% of South Africans rely on state-funded medical facilities. A metaanalysis by Kaze et al. [3] quotes the prevalence of CKD stages 3 to 5 to be around 4.8% of the population in sub-Saharan African countries, and in South Africa this amounts to some 2.7 million people with significant kidney disease. Considering our risk profile for renal disease, this is unlikely to be an overestimate. According to the renal registry, only around 11 000 individuals in South Africa are on dialysis or have functioning kidney transplants, with 3100 served by the public sector. Unfortunately, our transplantation rate is low – 4.8 pmp in the public sector and 15.2 pmp in the private sector between 1991 and 2015 [4]. Transplant centres in the UK reported adult deceased donor renal transplant rates between 24 and 66 per million population in 2018/19 [5].We have large numbers of individuals with end-stage renal disease (ESRD), who are on a palliative care path, not by choice, and this is distressing. These guidelines should not be a substitute for ongoing efforts by our government to “move as expeditiously as possible towards the full realisation of the right to healthcare services”, as enshrined in Section 27 of our constitution.We congratulate our nephrology and palliative care community, and thank our visiting Australian colleagues, for well thought out and practical guidelines, which cover all aspects of supportive care for ESRD patients, including effective and caring communication, symptom management, preserving renal function, end-of-life care, care of paediatric patients, and models for setting up a renal palliative care service. The South African Essential Drugs List was used where possible to ensure that the medications are universally available in South Africa. Graham Paget and Vakhtang RekhviashvilliSouth African Renal Society [see PDF file for references]


2019 ◽  
Vol 26 (2) ◽  
pp. 227-252
Author(s):  
Deborah Solomon

This essay draws attention to the surprising lack of scholarship on the staging of garden scenes in Shakespeare's oeuvre. In particular, it explores how garden scenes promote collaborative acts of audience agency and present new renditions of the familiar early modern contrast between the public and the private. Too often the mention of Shakespeare's gardens calls to mind literal rather than literary interpretations: the work of garden enthusiasts like Henry Ellacombe, Eleanour Sinclair Rohde, and Caroline Spurgeon, who present their copious gatherings of plant and flower references as proof that Shakespeare was a garden lover, or the many “Shakespeare Gardens” around the world, bringing to life such lists of plant references. This essay instead seeks to locate Shakespeare's garden imagery within a literary tradition more complex than these literalizations of Shakespeare's “flowers” would suggest. To stage a garden during the sixteenth and seventeenth centuries signified much more than a personal affinity for the green world; it served as a way of engaging time-honored literary comparisons between poetic forms, methods of audience interaction, and types of media. Through its metaphoric evocation of the commonplace tradition, in which flowers double as textual cuttings to be picked, revised, judged, and displayed, the staged garden offered a way to dramatize the tensions produced by creative practices involving collaborative composition and audience agency.


2013 ◽  
Vol 42 (4) ◽  
pp. 15-22
Author(s):  
Lars Rømer

This article investigates how experiences of ghosts can be seen as a series of broken narratives. By using cases from contemporary as well 19th century Denmark I will argue that ghosts enter the world of the living as sensations that question both common sense understanding and problematize the unfinished death. Although ghosts have been in opposition to both science and religion in Denmark at least since the reformation I will exemplify how people deal with the broken narrative of ghosts in ways that incorporate and mimic techniques of both the scientist and the priest. Ghosts, thus, initiate a dialogue between the dead and the living concerning the art of dying that will enable both to move on.


2013 ◽  
Vol 8 (2) ◽  
pp. 223-240
Author(s):  
Antje Kahl

Today in Germany, religion and the churches forfeit their sovereignty of interpretation and ritual concerning death and dying. The funeral director is the first point of contact when death occurs. Therefore he or she is able to influence the relationship between the living and the dead. In the course of this development, the dead body, often referred to as dirty and dangerous, is being sanitized by funeral directors. Funeral directors credit the dead body with a certain quality; they claim that facing the dead may lead to religious or spiritual experiences, and therefore they encourage the public viewing of the dead – a practice which was, and still is not very common in Germany. The new connotation of the dead body is an example for the dislimitation of religion in modern society. The religious framing of death-related practises no longer exclusively belongs to traditional religious institutions and actors, but can take place in commercial business companies as well.


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