scholarly journals A Vision for Africa

2002 ◽  
Vol 8 (3) ◽  
pp. 2
Author(s):  
Frank G Njenga

The recent launch of the African Union in Durban (South Africa) was witnessed by a galaxy of African leaders all united in their vision of a future for Africa representative of the African Renaissance as conceptualised by Nelson Mandela. Thousands of miles away, in the land of the Rising Sun, the city of Yokohama witnessed the birth of another African child, con- ceived, carried and delivered by a group of men and women of similar commitment to the continent of Africa. What the Yokohama fête lacked in pomp and colour was more than made up for by the visible and at times palpable resolve. It was indeed an event representative of the triumph of hope over (bad) past experience. The relief of the launch was visible all round and was witnessed by leaders in psychiatry from all over the world

Ethnography ◽  
2020 ◽  
pp. 146613812092337
Author(s):  
Dariusz Dziewanski

For marginalised people living in Cape Town, South Africa, rapper Tupac Shakur represents a globalised oppositional repertoire that people draw on for strength and esteem. The study focused on 22 purposefully sampled interviews from township communities throughout Cape Town, which were conducted within a broader multi-year research project that focused on street culture and gangs in the city. Perhaps the most obvious narrative emerging from the research was that of male gang members connecting to the defiant masculine aggression often projected through Tupac’s music. But research also found that gang girls can also draw on the oppositional power he embodies as a street soldier, leveraging it in order to push back against their physical and material insecurity through performances of street culture. There are also ways that Tupac, as the globalised ghetto prophet, serves as a cultural resource for those trying to resist the streets and participation in gangs. The continued resonance of his legacy and image among township residents in Cape Town hints at the links they find in common with disenfranchised groups in American ghettos, and the myriad of similarly segregated urban spaces around the world. Many such groups pursue common cultural strategies to counter their shared experiences with disenfranchisement and disempowerment.


Author(s):  
Elina Hankela

Theologians speak of the silence of churches’ prophetic voice in the ‘new’ South Africa, whilst the country features amongst the socio-economically most unequal countries in the world, and the urban areas in particular continue to be characterised by segregation. In this context I ask: where is liberation theology? I spell out my reading of some of the recent voices in the liberationist discourse. In dialogue with these scholars I, firstly, argue for the faith community to be made a conscious centre of liberationist debates and praxis. Secondly, I do this by suggesting two theoretical building blocks (i.e. critical deconstruction and radical friendship) for local faith communities that wish to grow in a liberationist fashion.


Author(s):  
Michael Bruter ◽  
Sarah Harrison

Could understanding whether elections make people happy and bring them closure matter more than who they vote for? What if people did not vote for what they want but for what they believe is right based on roles they implicitly assume? Do elections make people cry? This book invites readers on a unique journey inside the mind of a voter using unprecedented data from the United States, the United Kingdom, Germany, France, South Africa, and Georgia throughout a period when the world evolved from the centrist dominance of Barack Obama and Nelson Mandela to the shock victories of Brexit and Donald Trump. The book explores three interrelated aspects of the heart and mind of voters: the psychological bases of their behaviour, how they experience elections and the emotions this entails, and how and when elections bring democratic resolution. The book examines unique concepts including electoral identity, atmosphere, ergonomics, and hostility. The book unveils insights into the conscious and subconscious sides of citizens' psychology throughout a unique decade for electoral democracy. It highlights how citizens' personality, memory, and identity affect their vote and experience of elections, when elections generate hope or hopelessness, and how subtle differences in electoral arrangements interact with voters' psychology to trigger different emotions. The book radically shifts electoral science, moving away from implicitly institution-centric visions of behaviour to understand elections from the point of view of voters.


Itinerario ◽  
1984 ◽  
Vol 8 (1) ◽  
pp. 36-57
Author(s):  
M. N. Pearson

“Goa has never been other than fundamentally Indian …” J.M. Richards, 1982.“The posteritie of the Portingales, both men and women being in the third degree, doe seeme to be naturall Indians, both in colour and fashion.” J.H. van Linschoten, c. 1590.“Rich on trade and loot, Goa in the halcyon days of the sixteenth century was a handsome city of great houses and fine churches… In the eyes of stern moralists the city was another Babylon, but to men of the world it was a paradise where, with beautiful Eurasian girls readily available, life was a ceaseless round of amorous assignments and sexual delights”. G.V. Scammell, 1981.


Author(s):  
Houriiyah Tegally ◽  
Eduan Wilkinson ◽  
Marta Giovanetti ◽  
Arash Iranzadeh ◽  
Vagner Fonseca ◽  
...  

SummaryContinued uncontrolled transmission of the severe acute respiratory syndrome-related coronavirus 2 (SARS-CoV-2) in many parts of the world is creating the conditions for significant virus evolution. Here, we describe a new SARS-CoV-2 lineage (501Y.V2) characterised by eight lineage-defining mutations in the spike protein, including three at important residues in the receptor-binding domain (K417N, E484K and N501Y) that may have functional significance. This lineage emerged in South Africa after the first epidemic wave in a severely affected metropolitan area, Nelson Mandela Bay, located on the coast of the Eastern Cape Province. This lineage spread rapidly, becoming within weeks the dominant lineage in the Eastern Cape and Western Cape Provinces. Whilst the full significance of the mutations is yet to be determined, the genomic data, showing the rapid displacement of other lineages, suggest that this lineage may be associated with increased transmissibility.


Author(s):  
Marc Welgemoed

Summary/Abstract   The Covid-19 pandemic has plunged the world into turmoil and uncertainty.  The academic world is no exception.  In South Africa, due to a nationwide lockdown imposed by government, universities had to suspend all academic activities, but very quickly explored online teaching and learning options in order to ensure continued education to students.  As far as Clinical Legal Education, or CLE, is concerned, such online options of teaching and learning could present problems to university law faculties, university law clinics and law students in general, as CLE is a practical methodology, usually following a live-client or simulation model, depending on the particular university and law clinic.  This article provides insight into the online methodology followed by the Nelson Mandela University, or NMU.  The NMU presents CLE as part of its Legal Practice-module and conventionally follows the live-client model.  As the national lockdown in South Africa required inter alia social distancing, the live-client model had been temporarily suspended by the NMU Law Faculty Management Committee and replaced with an online methodology.  The aim of this was an attempt to complete the first semester of the academic year in 2020.  This online methodology is structured so as to provide practical-orientated training to students relating to a wide variety of topics, including drafting of legal documents, divorce matters, medico-legal practice, labour legal practice, criminal legal practice, as well as professional ethics.  The online training took place in two staggered teaching and learning pathways in line with the strategy of the NMU, underpinned by the principle of “no student will be left behind.”   In this way, provision had been made for students with online connectivity and access to electronic devices, students with online connectivity only after return to campus or another venue where connectivity is possible and electronic devices are available, as well as for students who do not have access to online connectivity and electronic devices at all.  The reworked CLE-programme of the NMU, planned for the second semester of the 2020-academic year, will also be discussed in this article.  The online methodology, followed by the NMU, should however not be viewed as definitive or cast in stone in any way.  There might be – and there surely are – alternative methodologies, both online and otherwise, that may provide equally good or even better training to CLE-students during a global pandemic.  Alternative suggestions in this regard will also be discussed in this article.  It is hoped that this article will provide inspiration, as well as assistance, to university law faculties and law clinics that are struggling to engage with continued practical legal education during the testing and uncertain times brought about by the Covid-19 pandemic.  It is further hoped that this article may provide guidance in other difficult and unforeseen future instances that may await CLE.  In this regard, it is important to remember that the Fourth Industrial Revolution is rapidly increasing its grip on the world and that CLE will have to adapt to the demands thereof.


2010 ◽  
Vol 2 (4) ◽  
pp. 445-455 ◽  
Author(s):  
Robert E. Rinehart

This paper frames, and creates, a fictionalized two-act play based upon two real yet imagined contexts: 1) 1975, apartheid-era South Africa (involving cricket, Yacoob Omar—who was one of South Africa's premier Black cricketers during apartheid, other 1970s-era cricketers, and a fabricated scenario), and 2) a 1995, “post-apartheid” South Africa (involving the World Cup of Rugby, Nelson Mandela, and various others). These scenarios seek to explore sport practices, where some of the naturalized aims, ideologies, and assumptions of sport will be challenged. Might we, by challenging such deeply-held ideologies that much of sport promotes, begin to see sport as potentially liberatory, cooperative, and a possible means to promote understanding for the increasingly-divided societies of the world?


Afrika Focus ◽  
2018 ◽  
Vol 31 (2) ◽  
pp. 69-86
Author(s):  
Iain Low

The title and this essay, ‘Space and Transformation – the struggle for architecture in post-apartheid South Africa’ derive from the 2nd Annual Nelson Mandela Lecture delivered in Ghent in 2015. Its source as my topic is located in the intersection of three interrelated trajectories. The most obvious is the issue of my disciplinary grounding and the locus of intellectual thought, that of architecture and the complexity associated with the production of space, particularly under conditions of change. The other is the life work and philosophical teaching of this extraordinary man Nelson Rolihlahla Mandela and the third is the condition of the world, and South Africa in particular, as we experience it today at what appears to be this unique historic intersectional moment of globalization and expansive technological shift within our nations’ democratic emergence. The essay draws on texts derived from other disciplines, such as literature and philosophy, particularly those that have relevance to conditions of the South, but resorts to the spatial disciplining associated with design. In so doing it reflects on architectural projects produced during the first decades of democratic rule. Most of these projects fall within the realm of human settlement, and have been selected in order to demonstrate transformation relative to the lived reality of ordinary South Africans, especially those marginalised and dispossessed by apartheid legislation. A semi structured longitudinal analysis has been conducted so as to reflect on the relations between the agency of design and the instrumentation of architecture as practice in determining spatial transformation.


2017 ◽  
Vol 14 (2) ◽  
pp. 92-108
Author(s):  
Tiffany Caesar

“Umuntu Ngumuntu Ngabantu” translates into a person is a person because of people. There is an idea of unity in this frequently used Zulu proverb that is posted boldly next to the Afrocentric logo on the African Union International School (AUIS) website in Midrand South, Africa. All these words are factors within Pan-Africanism, and AUIS is more than an international school in South Africa, but it is one of two schools created by the African Centered Educational Foundation (ACE). The other school is called the African American Academy in Douala, Cameroon. Under the auspice of ACE, both schools share a very special mission implied within its vision that includes an education for the African Renaissance. Through a content analysis, this paper will illustrate how the African Centered Education Foundation represents Pan-Africanism through the institutionalization of African Centered Education illustrated by their technological media (school websites, facebook, online articles), educational tools (brochures, teacher evaluations, lesson plans, teacher’s introduction package), and their African diaspora volunteer teacher program.


Author(s):  
Thinandavha D. Mashau

Foreigners go home! This is a reverberating chorus at the heart of the migration crisis everywhere in the world. This call manifests itself in the recurring xenophobic or Afrophobic attacks directed at foreign nationals in South Africa. This article reflects on the most recent xenophobic attacks directed at foreign nationals during the anti-immigration march, held on 24 February 2017, in the City of Tshwane (South Africa). This article states that calls for foreigners to go home and the xenophobic or Afrophobic violent attacks that accompanied them were a direct attack on ubuntu. It was an attack that rendered ubuntu ‘homeless’ and reflected the direct opposite of what an African community generally stands for. It was also an attack directed towards the migrant God; hence, the article proposes a re-imagination of the theology of ubuntu and the agency of faith communities as an antidote to the recurring calls for foreigners to go home.


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