Search

Could a transformative, inclusive and emancipatory educational framework like the Universal Design for Learning (UDL) advance academic success for all? Could racism and dis/ableism be dismantled through such an emerging educational trend that offers a redefinition of dis/ability abolishing oppressive pedagogical practices that perpetuate constructed views of special needs, often negatively correlated with racial and intellectual superiority? Could such a framework that foregrounds physical, cognitive and linguistic injustices advance achievement beyond merely meeting academic literacy standards within higher education settings like writing centres in a post-COVID 21st-century South Africa? These critical questions are some of the tensions raised in this paper proposing a compelling, yet controversial attempt at advancing student learning and achievement within an expanded definition of disability offered by the UDL framework developed by Rose and Meyer at the Center for Applied Special Technology at Harvard University. While COVID-19 centred around a pandemic, this global catastrophe accelerated the technological thrust into virtual and blended learning mediums of learning and engagement. Yet, given the technological explosion of the mid- and late 20th century, in many ways education have headed towards this direction. Now more than ever, the awareness of the Universal Design for Learning within the role of the writing centre and academic literacy is especially critical, given the drive for technologically driven approaches to address issues of social justice. This paper seeks to understand the obstacles and opportunities of the UDL framework within the role of writing centres in post-COVID 21st-century South African higher education. Through professional insights as a qualified practising writing consultant both locally in South Africa and in the United States, this reflective critique on the emerging vociferous dialogue around the adoption of the Universal Design for Learning framework at higher education institutions in South Africa, and its implications for the role of the writing centre, are based on this author's pragmatic, commonplace experiences as well as research studies conducted on UDL and the Harvard Review. It is hoped that this reflective paper may make visible some of the inherent juxtapositions Universal Design for Learning may hold for meeting individual students' learning needs principled on its universal approach to learning success for all, affording opportunities for further research and critique.

This paper explores the career experiences of women academics at three South African universities. To understand the experiences of women academics, we conducted an intersectional interrogation of the politics and practices of belonging in departmental cultures. The sample consisted of thirty women academics whose interviews were analysed through a discursive thematic frame. We found that while all participants experienced gender-based discrimination which hinders academic progression, the barriers experienced by black women academics are compounded by the intersections of race, gender, and motherhood. Patriarchal and racist institutional, disciplinary and departmental cultures served as further challenges to belonging. On the other hand, through counter storytelling and refusal, women created alternative spaces of sociality where suffering co-exists with pleasure, refusal and survival. Ultimately, the paper suggests refusal as a generative theoretical lens to surface the complexity of women academics.

Background: The presence of African women in mathematics has been nearly invisible. The underrepresentation of African women in this field is a result of their historical socio-political marginalisation. The mathematics discipline is politicised, racialised, and gendered to systematically oppress African women. The mathematics fields continue to be a masculine and white male dominated field, which reinforces and preserves masculine culture which is hostile and unwelcoming to women. African women mathematicians are further oppressed because of their racial and gendered identities in fields that are ideologically founded on proving the racial, gendered, social, cultural, and intellectual inferiority of Africans. Aim: The article aims to exemplify the lived experiences of African women doctoral students in the mathematics disciplines in South African universities. The article critically interrogates the factors that influence the participation, progression, and retention of African female doctoral students in the mathematics disciplines. Setting: The article comes from a larger study which investigated the reasons why African doctorate students do not become academics after they receive their doctorates in science, technology, engineering and mathematics (STEM) disciplines in South African universities. This paper focuses on the experiences of 10 African female doctoral students at five universities in South Africa. The universities were selected because they ranked in the top five in South Africa. Two of the institutions are historically Black universities and the rest are historically white institutions, with one historically Afrikaner-speaking university--between 2019--2021. Methods: This article employed a qualitative research methodology, where semi-structures interviews were conducted with 10 African female doctoral participants in mathematics disciplines in five South African universities and is underpinned by the theory of intersectionality. Results: The findings reveal how interlocking systems of oppression continue to influence the recruitment, retention, and progression of women in the mathematics discipline, thereby providing insight into the mechanisms that need to be altered and/or put in place to actively recruit African female doctoral students and retain them in academic positions. Conclusion: The article concludes that despite the mathematics field proclaiming neutrality and objectivity nevertheless, African women still experience racism, sexism, and classism. The experiences of African women in mathematics are vital to understanding the reasons why there is a high attrition rate of African women in the mathematics discipline in academia and why they do not become academics when they could transform this discipline.

This paper explores the profound connection between race, gender, and culture in post-apartheid education at a public Afrikaans dual-language school in South Africa. Illustrating how the residues and remnants of apartheid legacies propagate arcane constructions of whiteness through interwoven racial and gendered stereotypes, this research maps the dynamic motility of local regimes of power that erase students' individuality, discipline their agency, and influence their identities through their everyday school experiences. Using a critical race theory approach, Foucauldian theoretical frameworks and Bourdieu's notions of cultural capital, this critical ethnographic case study draws on observations and interviews with students and teachers. Written from the positionality of a US researcher, with the critically reflexive view of an outsider to the Afrikaans culture and the South African educational system, this paper considers the power of remaining constructions of whiteness to dominate, reproduce and fortify demoded and baneful gender regimes and racial hierarchies in educational spaces.

In 1994, South Africa's political governance changed from being a White minority-controlled apartheid state to a democracy--a relatively peaceful transition underpinned by a social cohesion and reconciliation ideology, namely, that all (both perpetrators and the oppressed) were victims requiring healing in the new proverbial "rainbow nation." Reconciling racial fractures, anti-Blackness and unevenness of the higher education landscape, however, remains elusive. In this paper, we engage narrative inquiry to reflect as academics of color on our experiences in the last two and a half decades, of negotiating a mutating higher education space still haunted by residual racial hegemony and anti-Blackness in almost every sphere of the fraternity. We draw on Grosfoguel's Fanonian-inspired constructs, namely, the "zones of being and non-being" and his conception of racism as beyond mere color racism but as a "dehumanization related to the materiality of domination." We argue that color racism as it relates to the traditional apartheid plantation model has morphed into a neoliberal plantation in the higher education space with new colonial masters (managerial elites in the zone of being) and that Black students and Black academics continue to experience the university as alien as they assimilate hegemonic western Eurocentric culture and epistemology. We consider how we might stand in the cracks, look through and prise open such cracks in agentic contemplation of a resistance to emerging new forms of racism and anti-Blackness that present in South African higher education and how we might respond to student activism (the #RhodesMustFall movement) that calls for curriculum transformation and decolonization. An agenda at risk of subversion by the neoliberal grand narrative.

In response to the call for papers for this special issue and the questions it poses, the authors show how the ontological posthumanist shift of agential realism does not erase but keeps the child human of colour in play, despite the inclusion of the other-than-(Adult)human in its methodologies. Through a montaging technique, the authors explore the philosophical complexity of 'decentering without erasure' by re-turning to data from a large international research project -- Children, Technology and Play (2019-2020). Through an agential realist reading of interview data 'of' 'seven-year-old' Henry when visiting him at home in an informal settlement in Cape Town, they show "what else is going on," and the politically radical and subtle philosophical difference this makes for reconfiguring child subjectivity. To do more justice to the complexity of reality, the analysis bounces around like Henry's sack ball and zooms in on the role apparatuses such as GoPros play in research. The authors 'follow the child' literally but differently, without excluding or erasing the more-than-(Adult)human. In meeting Henry, they also meet Eshal, who introduces the GoPro(blem). By diffractively reading Karen Barad's scholarship through visual and aural texts, the authors respond to the question of how posthumanist research makes a difference to childhood studies. They show how the agential realist move(ment) from Object and Subject to Phenomenon explodes ageist, ableist, racist, extractive and settler-colonial logics in education research.

BACKGROUND: Despite a long history of discrimination and persisting racial disparities in smoking prevalence, little research exists on the relationship between discrimination and smoking in South Africa. METHODS: This analysis examined chronic (day-to-day) and acute (lifetime) experiences of racial and non-racial (eg, age, gender or physical appearance) discrimination and smoking status among respondents to the South Africa Stress and Health study. Logistic regression models were constructed using SAS-Callable SUDAAN. RESULTS: Both chronic racial discrimination (RR=1.45, 95% CI 1.14 to 1.85) and chronic non-racial discrimination (RR=1.69, 95% CI 1.37 to 2.08) predicted a higher risk of smoking, but neither type of acute discrimination did. Total (sum of racial and non-racial) chronic discrimination (RR=1.46, 95% CI 1.20 to 1.78) and total acute discrimination (RR=1.28, 95% CI 1.01 to 1.60) predicted a higher risk of current smoking. CONCLUSIONS: Racial and non-racial discrimination may be related to South African adults' smoking behaviour, but this relationship likely varies by the timing and frequency of these experiences. Future research should use longitudinal data to identify the temporal ordering of the relationships studied, include areas outside of South Africa to increase generalisability and consider the implications of these findings for smoking cessation approaches in South Africa. [ABSTRACT FROM AUTHOR]

This paper reports the findings of a dialogical narrative analysis conducted by two white academics in distinct higher education contexts -- one based in the United States and the other in South Africa. Through the retelling of actual classroom scenarios, the authors assess their own teaching methods, responses, and classroom practices in order to examine how whiteness has shaped their classroom and teaching practices. As a result of this critical examination, the authors present strategies that centre around reorienting 'habits of mind' (vulnerability, flipping curriculum, collective buy-in, challenging safety, and inter-racial collaborations) to break the cycle of pervasive whiteness that exists in classroom environments and curricular endeavours. In an effort to work against reifying the colonial wound and move towards decolonising teaching practices, the findings of this analysis and the discussion that follows is our attempt of 'stepping back' in order to travel forward in our professional lives.

In the early twentieth century M.K. Gandhi articulated Satyagraha as a decentering quest for truth through everyday politics. Satyagraha privileged the "minor" or the marginalized over the dominant and everydayness and dwelling over history. In light of the contemporary criticisms of Gandhi, this paper examines Gandhian Satyagraha as a minor force that may hold him accountable for his entrenchment within dominant race and caste relations. The paper is divided into three sections devoted to "minor" matters of dwelling and ordinariness. I begin with an examination of Gandhi's politics through race and labor in South Africa, between 1896 and 1905. To understand Gandhi's racism in South Africa it is necessary to pay attention to his marginalization of social and legal narratives related to labor, agriculture, rent and places of habitation such as the hut. I then foreground Gandhi's marginalization of architecture in his discourses around Akash (the sky) and his body in 1932 and in 1942 during his incarcerations in Pune. Finally, I focus on the architecture of the huts built for him in Wardha in 1936–37 and the conflict that emerges between his conception of the social reproduction of labor as a minor voice within the self and his embrace of caste through varnashramadharma. [ABSTRACT FROM AUTHOR]

Scholars examining racial stereotyping and prejudice in racially organised social systems have largely focused on how non-White ethnic and racial groups experience racial stereotyping in White-majority national contexts such as the US, Australia and European countries. There is only scant scholarship on experiences of ethno-racial communities in Black-majority countries such as South Africa, a country where Whites are a minority. Even though there is ample scholarly work on racial stereotyping of racial groups in South Africa such as Coloured people, much of it is focused on their experiences during colonial and Apartheid eras. Little is understood about how Coloured people experience racial stigmatisation in post-Apartheid South Africa. This paper addresses this gap. Based on interviews with fourteen Coloured participants from Westbury, Johannesburg, this study found that many interviewees claimed that Coloured South Africans were negatively racially stereotyped as people who use drugs, as aggressive and violent people, as alcoholics and as criminals. Many participants also resisted and countered the negative stereotypes by talking about Coloured people in positive ways, which shows their agency. The negative stereotyping of Coloured people which prevailed during colonial and Apartheid times is still deployed by society to describe Coloured people in post-Apartheid South Africa. To capture the continuity of negative stereotyping in South Africa about Coloured people, I developed the analytical term of 'perpetual racial stereotyping'. Many decades after the end of the Apartheid system, negative racial stereotyping of Coloured South Africans still continues in everyday life, and Coloured people are still associated with racist prejudices, narratives, discourses and stereotypes that were invented many decades ago by settler colonialism and Apartheid. [ABSTRACT FROM AUTHOR]

In this article, I consider a selection of photographs of a man of color from a luxury book of male nudes, Images (1982), aimed at white gay men and published in South Africa by Alternative Books (AB) in the late apartheid period. Given the exclusive association of assimilable homosexuality with whiteness in the national gay press and other homoerotic commodities available in South Africa at the same historical juncture, I propose that these photographs, which interrupted longstanding, racist homoerotic iconographies, elicited experiences of ambivalence (and thus critical reflection) amongst their historical audiences. To this end, I analyze the editorial and commercial content of the newspapers Link/Skakel and Exit for the period that AB was active (1981-1991), anticipating an overlap of readership between these papers and the publisher's titles. More precisely, I discuss the prevalence of the figure of the "good homosexual" and representations of classical (that is, white) male beauty in these papers to plot how apartheid logic was broadly reproduced (and same-sex desire disciplined according to such dictates) in mainstream South African gay movements, institutions, and print cultures during this time, but, notably, not in Images .

Background: We explore the theoretical and methodological aspects of decolonising speech and language therapy (SLT) higher education in the United Kingdom. We begin by providing the background of the Rhodes Must Fall decolonisation movement and the engagement of South African SLTs in the decoloniality agenda. We then discuss the evolution of decoloniality in SLT, highlighting its focus on reimagining the relationships between participants, students, patients and the broader world., Objective: The primary objective of this discussion is to fill a gap in professional literature regarding decoloniality in SLT education. While there is limited research in professional journals, social media platforms have witnessed discussions on decolonisation in SLT. This discussion aims to critically examine issues such as institutional racism, lack of belonging, inequitable services and limited diversity that currently affect the SLT profession, not just in the United Kingdom but globally., Methods: The methods employed in this research involve the engagement of SLT academics in Critical conversations on decolonisation. These conversations draw on reflexivity and reflexive interpretation, allowing for a deeper understanding of the relationship between truth, reality, and the participants in SLT practice and education. The nature of these critical conversations is characterised by their chaotic, unscripted and fluid nature, which encourages the open discussion of sensitive topics related to race, gender, class and sexuality., Discussion Points: We present our reflections as academics who participated in the critical conversations. We explore the discomfort experienced by an academic when engaging with decolonisation, acknowledging white privilege, and the need to address fear and an imposter syndrome. The second reflection focuses on the experiences of white academics in grappling with their complicity in a system that perpetuates racism and inequality. It highlights the need for self-reflection, acknowledging white privilege and working collaboratively with colleagues and students toward constructing a decolonised curriculum. Finally, we emphasise that while action is crucial, this should not undermine the potential of dialogue to change attitudes and pave the way for practical implementation. The paper concludes by emphasising the importance of combining dialogue with action and the need for a nuanced understanding of the complexities involved in decolonising SLT education., Conclusion: Overall, this paper provides a comprehensive overview of the background, objectives, methods and key reflections related to the decolonisation of SLT higher education in the United Kingdom. It highlights the challenges, discomfort and responsibilities faced by academics in addressing decoloniality and emphasizes the importance of ongoing critical conversations and collective action in effecting meaningful change., What This Paper Adds: What is already known on this subject Prior to this paper, it was known that the decolonial turn in speech and language therapy (SLT) was a recent focus, building on a history of professional transformation in South Africa. However, there was limited literature on decoloniality in professional journals, with most discussions happening on social media platforms. This paper aims to contribute to the literature and provide a critical conversation on decolonising SLT education, via the United Kingdom. What this paper adds to existing knowledge This paper adds a critical conversation on decolonising SLT higher education. It explores theoretical and methodological aspects of decoloniality in the profession, addressing issues such as institutional racism, lack of sense of belonging, inequitable services and limited diversity. The paper highlights the discomfort experienced by academics in engaging with decolonisation and emphasizes the importance of reflection, collaboration and open dialogue for meaningful change. Notably we foreground deimperialisation (vs. decolonisation) as necessary for academics oriented in/with the Global North so that both processes enable each other. Deimperialisation is work that focuses the undoing of privilege exercised by academics in/with the Global North not only for localising their research and education agenda but checking their rite of passage into the lives of those in the Majority World. What are the potential or actual clinical implications of this work? The paper highlights the need for SLT practitioners and educators to critically examine their practices and curricula to ensure they are inclusive, decolonised and responsive to the diverse needs of communities. The discussions emphasise the importance of addressing institutional racism and promoting a sense of belonging for research participants, SLT students and patients. This paper offers insights and recommendations that can inform the development of more equitable and culturally responsive SLT services and education programmes., (© 2023 The Authors. International Journal of Language & Communication Disorders published by John Wiley & Sons Ltd on behalf of Royal College of Speech and Language Therapists.)

The former South African first black President's vision aimed to unite and fight racial tensions and inequalities by introducing and envisioning a South Africa for all who live in it. However, twenty-five years later, the post-apartheid South Africa is riddled with cancerous ills such as racial inequality, racism, and failure to bridge the gap between the poor and the rich. This paper will attest to the notion that the 1994 rainbow nation ideology is dead because racial inequality is still a norm, and that the implication of the negotiated settlement has preserved racial inequality and its core racist foundations. The ideology of the "rainbow nation" has failed to erode racial inequality in South Africa. It has failed to close the gap between the poor and the rich and most importantly, the "rainbow nation" ideology has shown that it was a one-sided concord dependent on whose privilege matters most and not a collective view to addressing racial inequality. Black South Africans have, therefore, continued to bear the brunt of poverty, unemployment and inequality compared to white South Africans. I argue that the "rainbow nation" has failed to address racial inequality and build the imperative ideology of sameness and togetherness. I will employ a standard method of applied analytical philosophy to perform this task, which is grounded in critical conceptual analysis and systematic rational argumentation. [ABSTRACT FROM AUTHOR]

As a country with a history of settler-colonialism, the land question in South Africa remains one of the critical issues of redress that is highly contested. Furthermore, opinions on the land question tend to be divided along racial lines. This paper uses white ignorance as a theoretical framework to explain these polarised views on the land question in South Africa post-1994. The paper also uses the concept of honorary whiteness/brownness to explain how differences among 'people of colour' serve to sustain a hierarchical racial order in which whites remain the ultimate beneficiaries. While research on white ignorance mainly focuses on the socio-psychological and material benefits of white ignorance for whites, this paper argues that those classified as honorary white or 'brown' also benefit, albeit minimally, from endorsing willful white ignorance of past and present racial atrocities. [ABSTRACT FROM AUTHOR]

In July 1966, the South African Non-Racial Olympic Committee (SANROC) re-emerged in exile in London. The arrival of Dennis Brutus, the coloured Rhodesian-born activist, poet, and educator, into the British capital provided the stimulus to renew calls for the exclusion of apartheid South Africa from international sport. In the years 1966–1970 that marked Brutus's exile in Britain, SANROC elevated apartheid sport to the world's attention. As this paper contends, SANROC's success in discouraging foreign contact and competition with racialist sporting organisations, teams, or individuals from South Africa rested largely on Brutus's ability to position himself at the nexus of an emergent human rights discourse that dominated the agendas of state institutions and international organisations throughout the 1960s. Brutus skilfully tethered the issue of racism in South African sport to broader discussions of human rights. SANROC's anti-apartheid activism, however broad its transnational horizons, must also be read in its national context. As this paper will further contend, a deeper comprehension of the political and racial climate of 1960s Britain is central to understanding Brutus and SANROC's experiences in exile in the years 1966–1970. [ABSTRACT FROM AUTHOR]

This paper engages issues of complicated femininity and the representation of such in South African telenovela Gomora. Set in South African township Alexandra, Gomora tells the story of contemporary life in post-apartheid South Africa, where people are forced to engage issues of poverty, inequality, racism, and more. In particular, the paper engages one of the main characters in the program, Nomasonto Mildred Molefe. Mam' Sonto is the matriarch of her family who is also the head of an established hijacking syndicate. Throughout the first season of this show, audiences are able to engage with a complicated woman who is good and bad, kind and cruel. Moving away from a moral reading of the character, this paper unpacks how the character comes to be and how she asserts her own power and agency in engaging a deeply racist and sexist society in order to survive and provide for her family. Engaging works of Pumla Gqola, Sisonke Msimang, Roxanne Gay, and more, the paper presents a reading of this character that enables a clear argument for the need for such depictions of complicated womanhood as part of pushing the reified boundaries of patriarchy that women are forced to exist within. [ABSTRACT FROM AUTHOR]

In 1994, South Africa's political governance changed from being a White minority-controlled apartheid state to a democracy—a relatively peaceful transition underpinned by a social cohesion and reconciliation ideology, namely, that all (both perpetrators and the oppressed) were victims requiring healing in the new proverbial "rainbow nation." Reconciling racial fractures, anti-Blackness and unevenness of the higher education landscape, however, remains elusive. In this paper, we engage narrative inquiry to reflect as academics of color on our experiences in the last two and a half decades, of negotiating a mutating higher education space still haunted by residual racial hegemony and anti-Blackness in almost every sphere of the fraternity. We draw on Grosfoguel's Fanonian-inspired constructs, namely, the "zones of being and non-being" and his conception of racism as beyond mere color racism but as a "dehumanization related to the materiality of domination." We argue that color racism as it relates to the traditional apartheid plantation model has morphed into a neoliberal plantation in the higher education space with new colonial masters (managerial elites in the zone of being) and that Black students and Black academics continue to experience the university as alien as they assimilate hegemonic western Eurocentric culture and epistemology. We consider how we might stand in the cracks, look through and prise open such cracks in agentic contemplation of a resistance to emerging new forms of racism and anti-Blackness that present in South African higher education and how we might respond to student activism (the #RhodesMustFall movement) that calls for curriculum transformation and decolonization. An agenda at risk of subversion by the neoliberal grand narrative. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this paper is to present an overview of the history, current status and possible future directions for intellectual disability (ID) policy and practice in South Africa (SA). Design/methodology/approach: The paper was developed by academics and practitioners in the field of ID in SA. A review of the literature, accompanied by a joint writing and discussion process was carried out to identify critical issues in the development of ID services, specifically facing the challenge of moving from racially based provision towards equitable services for all citizens with ID. Findings: Progressive policy has replaced practices of scientific racism which were previously used to support the establishment of white supremacism. This positive move is still in process and has not resulted in the immediate establishment of human rights. A vibrant civil society is engaging with this task currently. Research limitations/implications: The findings point to the need for a human rights approach that takes into account the postcolonial context of SA. Practical implications: There is a need for continued advocacy that is inclusive of people with ID and their families. Social implications: Continuing engagement between government and civil society is recommended to ensure the achievement of human rights for citizens with ID. Originality/value: This paper is of value to ID researchers and practitioners from the global South as it describes a non-western context that might have resonance with other low and middle income countries. [ABSTRACT FROM AUTHOR]

This paper compares and contrasts the relative successes and failures in Jamaican and South African national archival systems. It does so to provide international perspectives on Britain's colonial legacy on archives. Although local differences greatly matter, Jamaica and South Africa have histories of extended British settler-colonialism which encoded white supremacy in social relations, bureaucracies, and social epistemology which in turn shaped 'institutional gaze' that guided the appraisal of collections, preservation efforts and state-recording keeping practices. Archivists in these societies are acutely aware of these problems, and so the paper examines how they have addressed questions around racism and redress to try adequately 'unsilence the past.' Through comparison we identify what practices have been useful in generating new narratives of belonging, value, and dignity. And finally, we assess which kinds of archival thought can cross-pollinate between Jamaica and South Africa to develop more equitable democratic spaces that can instantiate what this paper calls the hospitality of archival difference. The paper ends by arguing that thought and practice heeding this principle may be conducive to 'ground up' approaches to issues of memory, education, and research. [ABSTRACT FROM AUTHOR]

Non-governmental socioeconomic intervention exists within a framework and history of racialised proximity to power and privilege. The arrangements of race and power in and beyond the sector along with the inequitable distribution of material and nonmaterial resources have therefore been used to affirm the sector's affinity to colonial relations of exploitation and racism. This paper recounts the genealogy of this affinity and outlines the ways in which current arrangements of poverty, power and non-state mediation interpolate with the historical arrangements of race and power through non-state interventions. Data collected with non-governmental organisations (NGOs) working in Makhanda in South Africa's Eastern Cape Province inform the proposition that race and power remain central features of socioeconomic intervention in part, through organisational structures, traditions of engagement with communities, dominant explications of poverty and depictions of "the poor". The paper concludes that the world and work of NGOs—despite dominant assertions of its independence and neutrality—is inextricably bound to its historical and sociopolitical context and is thus a site wherein race and power are not only present but at play. [ABSTRACT FROM AUTHOR]

Colonialism has had an influence on many sectors across the board in South Africa, including the prison system. Its impact could be seen in the way prisoners were treated during the post-colonial and apartheid eras. This paper seeks to demonstrate the relationship between colonial, post-colonial, and apartheid penological practices by examining the treatment of prisoners during these periods. The examination of this relationship may be useful to understand what really informed the promulgation of racist policies during the post-colonial and apartheid periods. This paper contends that the legislation that was promulgated during the post-colonial and apartheid periods, which comprised legislative instruments on how prisoners were treated, was in fact a formalisation and continuation of what had already been practised during the colonial era. The following themes are central to this discourse: the colonial period between the 1840s and 1909, the post-colonial period between 1910 and 1948, and the National Party (apartheid) era between 1948 and 1993. [ABSTRACT FROM AUTHOR]

This paper compares concepts of female identity, sexuality and agency in South African novelist J. M. Coetzee's "Disgrace" (1999) and Palestinian novelist Jabra Ibrahim Jabra's "The Journals of Sarab Affan" (1992). It specifically employs Edward Said's ideas on humanism, resistance and agency. In analyzing the colonial dynamics that secure a sovereign subject status for the West, Said's critical works such as "Orientalism" (1979), and "Culture and Imperialism" (1993) have been studied from a cultural perspective, focusing on the way he reads Western cultural representations of itself and the Other, and adding significantly to the field of postcolonial studies. Yet, Said's works are accused for relegating gender and sexual issues to a secondary position. In this article, I refute such an accusation. I argue that for Said, sexual and gender differences, similar to cultural differences, are fundamental constituents of the Otherness that is placed in contradistinction to the colonial, racial or gendered sovereign subject. To overcome such deep-seated concepts of Otherness and difference, Said introduces the concept of humanism as to understand human history as a continuous process of self-understanding and self-realization devoid of any gender, racial or ethnic bias. The paper argues that Coetzee's "Disgrace" and Jabria's "The Journals of Sarab Affan" exemplify Said's humanism. The two novels represent the complexities of the violent colonial experiences and heritage particularly for women, in modern South Africa and Palestine. For example, when white Lucy Lurie in "Disgrace" is gang-raped by black teenagers in post-apartheid South Africa, she neither tells the police about the identity of her rapists, nor leaves South Africa. Rather, Lucy realizes that rape is the price she has to pay to maintain the connection with her land and authentic South African identity under new power structures that still based on revenge, anger and discrimination. Likewise, highly educated and independent Palestinian Sarab Affan rethinks her identity as an Arab and a Palestinian woman as she undergoes disappointment and alienation in her patriarchal society. Sarab, like Lucy in "Disgrace", relates her personal sufferings to the wider political failure in Palestine as Hamas and the Palestinian Liberation organization (PLO) fight over power in colonized Palestine while unarmed Palestinian youth die in the intifada. However, Lucy finds agency in staying in South Africa while Sarab leaves the Arab world to live in France. The two women explore and resist sexist and racist structures, rethinking concepts of female agency, sexuality and identity. [ABSTRACT FROM AUTHOR]

This paper explores the profound connection between race, gender, and culture in post-apartheid education at a public Afrikaans dual-language school in South Africa. Illustrating how the residues and remnants of apartheid legacies propagate arcane constructions of whiteness through interwoven racial and gendered stereotypes, this research maps the dynamic motility of local regimes of power that erase students' individuality, discipline their agency, and influence their identities through their everyday school experiences. Using a critical race theory approach, Foucauldian theoretical frameworks and Bourdieu's notions of cultural capital, this critical ethnographic case study draws on observations and interviews with students and teachers. Written from the positionality of a US researcher, with the critically reflexive view of an outsider to the Afrikaans culture and the South African educational system, this paper considers the power of remaining constructions of whiteness to dominate, reproduce and fortify demoded and baneful gender regimes and racial hierarchies in educational spaces. [ABSTRACT FROM AUTHOR]

In the light of recent media reports of racism in South African schools, this paper examines the role of school principalship standards in addressing race in South African educational leadership. The paper draws on tenets of critical race theory to examine how issues of race are addressed in the Policy for School Principalship Standard in South Africa and the implications thereof for leadership preparation and leadership practice. The methodology involves the employment of content analysis underpinned by key tenets of critical race theory that challenge notions of colour-blindness, meritocracy and neutrality. The analysis reveals that there is no explicit mention or treatment of race and ethnicity as social constructs in the principalship standards. It also reveals that diversity and culture are used more, suggesting the emphasis on difference rather than inequality. The paper argues that, although driven by principles of social justice, the Policy for School Principalship Standard is colour-blind. Through this omission, the policy denies the existence of racism and fails to recognise the power and influence of school leaders (and principals, in particular) in shaping the race dynamic in schools. The paper ends with implications for the improvement of leadership policy and practice. [ABSTRACT FROM AUTHOR]

Haji Mohamed Dawjee's essay collection Sorry, Not Sorry: Experiences of Brown Woman in a White South Africa draws on personal experiences in its representation of inequality and racism in South Africa. This paper argues that the essay collection participates in the reshaping of discourses of race that have gained new urgency from texts such as Why I'm No Longer Talking to White People About Race by Reni Eddo-Lodge and White Fragility: Why It's So Hard for White People to Talk About Racism by Robin DiAngelo. Sorry, Not Sorry introduces an urgently needed South African perspective, particularly through representations of white fragility in essays that are both personal and provocative. Dawjee's essays embody the need to claim center stage and voice racial(ized) experiences, challenges, and concerns. In order to accomplish this, whiteness and white fragility are pushed to the margins. [ABSTRACT FROM AUTHOR]

Urban inequality in South Africa is a formidable problem that is linked to the injustices of its historical apartheid past. This paper identifies sectional titles, a form of property ownership where proprietors wholly own their apartment unit while co-owning the land and common property, as critical to providing more affordable housing. Sectional title schemes mitigate urban inequality by giving a greater proportion of the country the opportunity to own legally secure, well-located dwellings while serving as a platform where communal living could take place. Two suggestions how sectional title legislation can further alleviate aspects of urban inequality are made (1) Permitting a supermajority of sectional owners to terminate a sectional scheme prevents holdout and allows urban land to be redeveloped, providing an increase in housing. (2) Municipalities could consider mandating ethnic integration in sectional schemes to counter the organic formation of mono-racial residential enclaves which remain in present-day South Africa. [ABSTRACT FROM AUTHOR]

This paper explores strategies deployed by a sample of white, British-born South Africans to account for their positions during apartheid and post-apartheid. Whereas literature on white racism identifies denial as a key strategy towards racial discrimination and the maintenance of privilege, the historical and political 10 context of South Africa makes this tactic implausible. The paper contributes to understandings of pluralism within white identifications through investigation of diverse discursive strategies used to frame the overtly racist, apartheid regime and the present post-apartheid, supposedly, 'post-race' state. A range of positions attempting to minimise individual implication are identified. 15 A common feature however is to reimagine the structure of social relations in order to diminish responsibility for the sins of the past or the success of the future; suggesting profound difficulties in adjusting to the new social reality. [ABSTRACT FROM AUTHOR]

This paper presents empirical and methodological findings from an art-based, participatory process with a group (n  = 16) of adolescent and young advisors in the Western Cape Province of South Africa. In a weekend workshop, participants reflected on their participation in 12 years of health and development-related research through theatre, song, visual methodologies and semi-structured interviews. Empirical findings suggest that participants interpreted the group research encounter as a site of empowerment, social support and as a socio-political endeavour. Through song, theatre and a mural illustration, they demonstrated that they value 'unity' in research, with the aim of ameliorating the conditions of adolescents and young people in other parts of South Africa and the continent. Methodological findings document how participants deployed art-based approaches from South Africa's powerful history of activism, including the struggle against apartheid, the fight for anti-retroviral therapy and more recent social movements towards decolonization. [ABSTRACT FROM AUTHOR]

Transracial adoption (TRA) has been practised and researched in wealthy industrialized countries for decades, but there is limited literature about this practice in low- and middle-income countries like South Africa, where it is an uncommon and relatively new practice. Transracial adoption is heavily influenced by the context in which it occurs. Particular contextual features make South Africa well placed to showcase a different form of transracial adoption. This paper starts filling in the gap in the international literature by outlining historical, socio-economic and cultural features that influence the practice of transracial adoption and the experiences of transracial adoptive families in South Africa. [ABSTRACT FROM AUTHOR]

Copyright of Critical African Studies is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper engages transformation processes by focusing on the racism that characterised pre-1994 South Africa. Through analysis of an individual life-history, it argues that individuals engage with contexts of racism in ways that are particular to their intrapersonal and intrapsychic processes. Foregrounding these, the paper argues for the legitimacy of the individual as a site of intervention in transformation processes, and posits that transformation processes that do not account for intrapersonal and intrapsychic dynamics are compromised at best and futile at worst. [ABSTRACT FROM AUTHOR]

Bessie Amelia Head, one of the most renowned African woman writers, explores the effects of racial oppression. Her novels portray the intricate relationships that exist between the constructive identity and racial discreteness. Being bi-racial, she experienced discrimination even in her birth place as well as in her adopted land Botswana. Head's novels can be seen as a systematic study of women's roles and handicaps in society, especially in an unjust one like South Africa. She has also x-rayed their emotional, psychological and spiritual endowments in the context of human society. Her women characters are always thrust into a resisting landscape from which they must transcend and realize their identity. This paper focuses on the magical realism in her novels that can be seen through the psychological sphere of her fictional characters. [ABSTRACT FROM AUTHOR]

Rationale, aim and objective: The physiotherapy profession did not escape the effects of racially based segregatory practises. While numerous strategies and initiatives have been employed to redress the inequities of the past, the extent of demographic transformation within the physiotherapy profession in South Africa remains uncertain. Transformation is defined in this article as an intentional change aimed at addressing inequalities and the ultimate goal is for population group and gender profiles of higher education graduates to be representative of the national epidemiological profile. This paper describes the demographic patterns of Health Professions Council of South Africa (HPCSA) registered physiotherapists from 1938 to 2018. Method: A retrospective record review of the HPCSA database from 1938 until 2018 was performed. De‐identified data were extracted, coded and analyzed for descriptive purposes. Z‐tests were used for analysis of proportion differences, along with P‐values and 95% confidence intervals for interpretation. Results: In 2018, 7663 physiotherapists (6350 women and 1313 men) were registered with the HPCSA. Most registered physiotherapists (55.6%) were classified as white, followed by black (17.3%), coloured (10.3%) and Indian (9.8%). A progressive increase was found in the number of new registrations over time (1949‐2018) by black (0.00%‐24.38% of total new registrations), coloured (0.00%‐15.47%) and Indian individuals (0.00%‐10.03%), with a statistically significant increase in newly registered black therapists in the decade prior to 2018 (P =.005). Gender transformation appears to be occurring at a slower pace as the profession remains female‐dominated (82.9% of registered physiotherapists in 2018). Conclusion: There has been a steady transformation of the South African physiotherapy graduates composition regarding population categories and gender. However, it is clear that much more than selection criteria is needed to transform the profession in a way that is nationally representative, remain actively accountable for transformation and apt for local context. [ABSTRACT FROM AUTHOR]

This paper uses the history of kidney transplantation in South Africa as a lens through which to write a racialized, micro history that illustrates the politics of medical discoveries and medical research at one of South Africa's most prestigious medical research universities, the University of the Witwatersrand (Wits) in Johannesburg. Between 1966 and the 1980s, the Wits team became the most advanced and prolific kidney transplant unit in the country. Yet the racist, oppressive Apartheid system fundamentally shaped these developments. Transplantation, as this paper shows, became an elite medical procedure, performed by a select group of white doctors on mostly white patients. For these doctors, transplantation showed their medical prowess and displayed the technical advancements they were able to make in research and clinical practice as they strove to position South Africa as a significant international player in medical research, despite academic boycotts and increasing sanctions. Transplantation became a symbol of white supremacy in a country where the black majority were excluded from anything but the most basic health care.

South African higher education curricula are largely Eurocentric, to such an extent that indigenous knowledge is marginalised (Horsthemke in Transform High Educ 2(1)-9, 2017). Consequently, the decolonisation of university curricula has become a necessity. The nationwide ‘FeesMustFall’ student protests in 2015 and 2016 have underlined the need to address this matter urgently. Free quality education and the decolonisation of university curricula were among some of the students’ demands (Le Grange in SAJHE 30(2):1-12, 2016). Fundamentally, decolonising curricula involve a serious investigation of history and the strategising of future actions (Ngulube in Historia 47(2):563-582, 2002). Little is known about the potential role of archives in the process of decolonising higher education curricula in South Africa. Perhaps this can be attributed to a lack of awareness about archives and their significance in South Africa (Sulej in ESARBICA J 33:13-35, 2014). This paper explores the role of archives in the decolonisation of higher education curricula in South Africa. It appears that sub-Saharan scholars rarely consult archives (Onyancha et al. in ESARBICA J 32:67-77, 2013). Therefore, public programming is investigated as a means to get more members of the academic community to use archives as centres of critical inquiry. The relevant literature was consulted and discussed. Unique outreach or public programming initiatives will help the academic community to better understand the significance of archives in the decolonisation process. [ABSTRACT FROM AUTHOR]

Robin DiAngelo's influential concept of white fragility, while certainly suggestive and critically useful, does not go far enough in accounting for three central aspects of white anxiety as it occurs in the (post-)apartheid South African context. Utilizing Lacanian psychoanalytic theory to sketch a rudimentary paradigm of anxiety, and focusing on textual examples drawn from (post-)apartheid popular culture – including the work of Rian Malan and Neil Blomkamp's 2009 film District 9 – this paper opens up a series of distinct perspectives on (post-)apartheid whiteness. Departing from the construct of white fragility – which is less destabilizing, less dynamic, and less attentive to the dimension of fantasy than is the notion of white anxiety – it offers instead a Lacanian psychoanalytic conceptualization of white anxiety. One implication of such a reading is that, beneath the racist defensiveness of post-apartheid whiteness, an ambiguous mode of unconscious identification racial otherness might indeed be at play. [ABSTRACT FROM AUTHOR]

Research on prejudice seeks to understand and transform inaccurate beliefs about others. Indeed, historically such research has offered a cautionary tale of the biased nature of human cognition. Recently, however, this view has been challenged by work defending the essential rationality of intergroup perception, a theme captured controversially in Jussim and colleagues' (2009) research on the 'unbearable accuracy of stereotyping'. The present paper argues that in its own terms the 'rationalist turn' in socio-cognitive research on stereotyping presents an important challenge to the prejudice tradition, raising troubling questions about its conceptual and empirical foundations. However, it also argues for the necessity of transcending those terms. By focusing on the correspondence between individual beliefs and the supposedly 'objective' characteristics of others, we neglect the historical and discursive practices through which the social realities that we 'perceive' are actively constructed and institutionalized. We mask their social origins, contested and perspectival nature, relativity, and relationship to wider structures of power. By implication, moving beyond the Allportian perspective that has dominated both the prejudice tradition and the emerging stereotype accuracy paradigm, we may now need to prioritize other kinds of questions. Reversing Allport's famous definition of prejudice, it may now be time to ask: How, and with what consequences, does 'thinking ill of others' become sufficiently warranted? How does such thinking become part of institutionalized relations of power and an accepted way of perceiving, evaluating and treating others? What should social psychologists be doing to challenge this state of affairs? [ABSTRACT FROM AUTHOR]

This paper considers the recruitment of children and youths in colonial and post colonial South Africa. It explores the early legislation that transformed the nature of childhood in pre-colonial South Africa, and contributes to emerging scholarship on social constructions of childhood. The paper draws attention to historical shifts and continuities in the nature of child labour. and in relation to economic exploitation, racial oppression and childhood agency. Spanning the eras of pre-colonial relations of production, child slavery in the 1600s, and children's work under colonial rule in the mining, domestic service, and agricultural industries, this paper considers the differential configurations of the labour demands of children. Working against the tendency to regard child labour as a sentimental human rights issue, this paper provides a critical perspective against which to focus on contemporary debates about the rights of children in post-apartheid South Africa, and redress the participation of children in processes of total social reproduction. [ABSTRACT FROM AUTHOR]

This paper argues that some of the key determinants of the style and repertoire of the South African township revolts of the mid-eighties lie in the changing configurations of race, class and authority within townships over a long period of time. One major and pivotal change in these relationships is identified, and the paper employs ideal-typical constructions of the nature of townships in the two crucial eras concerned: what could broadly be described as the era of "welfare paternalism" and succeeding it after a period of complex change, the equally broadly characterized era of "racial modernism". Though both eras were racist, exploitative, and engendered class and community struggles they differed from one another in important stylistic and spatial ways. This paper suggests that the move from the one era to the other constitutes the move from a mode of "governability" to one of "ungovernability", and highlights the form, repertoire and style of rebellion. [ABSTRACT FROM AUTHOR]

With the ascent of the National Party to power in South Africa in 1948, education reflected apartheid thinking and practices and implemented the ideology of separate development in educational institutions. Pronouncements of the African child's inferiority were reflected in government policy and legislation. The origins of this thinking and practice however can be traced to prevalent and pervasive existing racist pseudo-scientific theories where the African child was categorised and seen as intellectually inferior. Pseudo-scientific theories on the human intellect had become part of the thinking and practice of racial superiority thinking and practices propagated especially during the first part of the 20th century. These assertions rationalised social, political and ideological arrangements of segregation at the time and formed part of the contextual mind-set in South Africa. Yet even today where a democratic and inclusive society, in which the development and recognition of the whole child is advocated, racist thinking and practices still emerge, especially in education. The aim of this paper is to examine some of these pseudo-scientific theories on the intellect of the African child from a historical-educational perspective, their reflection in educational policy documents and practices and diverse perceptions thereof. Some thoughts on the way forward for education practice, based on this discussion are also presented. [ABSTRACT FROM AUTHOR]

As a result of its political transformation, South Africa has become a victim of its own success, in that the shift in political power brought about a range of new discriminatory practices and victims. South Africa became a magnet for nationals from African countries who came to 'the rainbow nation' to share in the fruits of more stable governance and enjoy the benefits of a larger more dynamic economy, instead find themselves faced with xenophobia and racism. The aim of this paper is to analyse the development of immigration policy in post-apartheid South Africa in terms of the vulnerabilities and protections it has afforded migrants, as well as ways in which it has informed the behaviour of state officials from 1994 to 2008. It highlights trends and tensions surrounding immigration reform in the new South Africa and argues that legislation has made significant strides in informing the behaviour of high- and low-ranking officials in government and state departments but still has a long way to go. [ABSTRACT FROM AUTHOR]

White supremacy shaped both the formation of the South African racial state and the formation of racial groups, including the creation of the Coloured category as mixed and liminal between White and Black. There are, however, debates about the continuing legacy of white supremacy in post-apartheid, contemporary South Africa. This paper joins others in the important task of delineating racial hierarchies within contemporary South African society to help reveal the form of oppression, and the accompanying underlying assumptions and ideologies, such as white supremacy, that allows racial difference and deprivation to remain. In this paper, I analyze semi-structured interview data from 50 "Coloured" adults in order to explore their understanding of white supremacy, the racial hierarchy, and contemporary racism. I find that white supremacy negatively impacts Coloureds' lived experiences through shaping their experiences of structural and interpersonal discrimination from White South Africans. In addition, Coloured South Africans understand the legacy of white supremacy in shaping contemporary racial hierarchies such that White South Africans "still come out on top." However, I argue that, at the same time, white supremacy also "colours" or hinders some Coloured respondents' perceptions of their remaining relative privilege in post-apartheid South Africa. This project contributes by revealing a more complete story about the pervasiveness of contemporary hegemonic, global white supremacy that impacts all aspects of the racial hierarchy, including those mixed or in the middle. [ABSTRACT FROM AUTHOR]

This paper centres on an existential consciousness reading of the production of "Abantu Stand" by Rhodes University Theatre. "Abantu Stand" is a product of pieces of workshop sketches on current social, economic and political conversations in South Africa. From my participation in the back stage conversations of the artists and the production crew towards the final making of the production, to the discussions with the audience after each performance, I realise that, of a truth, as the closing song of the performance re-echoes, "It is not yet uhuru" for the South Africans, particularly, the people on the peripheral of the society!" In "Abantu Stand," in spite of her post-apartheid status, South Africa appears as a volatile contested space. Of course, in reality, in many areas, 70 to 85% of lands remain in the hands of the settlers. There are towns and settlements outside of towns - for till now, majority of the blacks live in shanties outside the main towns. Inequality, mutual suspicion, mismanagement and oppression operate at different levels of the society - from race to race, gender to gender and tribe to tribe. There is the challenge of gender/sexual categorisation and the tension of "coming out" in relation to the residual resisting traditional culture of heterosexuals. The sketches in the performance are woven around these contentious issues to give room for free conversations. The desire is to provoke a revolutionary change. However, one thing is evident: South Africa, with the relics of apartheid, is still a state in transition. [ABSTRACT FROM AUTHOR]

The years 2021 and 2022 marked a significant period in the Pan-African struggle against the Pan-Eurocentric academy's destruction of African dignity and freedom. 2021 marked the 70th anniversary of the Eiselen Commission's report on Bantu Education. 2022 marked the 30th anniversary of the publication of Phyllis Ntantala's autobiographical work, A Life's Mosaic: The Autobiography of Phyllis Ntantala. Ntantala's book documents African teachers' and parents' resistance to Bantu Education, which culminated in some African teachers being fired for refusing to "poison the minds" of African children. While the "heroism" of resistance to Bantu Education is well-recorded and celebrated, the "sheroism" of the struggle against Bantu Education is less illuminated and appreciated. This article, by examining Ntantala's intellectual legacy in African people's struggles for justice--including justice in education in South Africa, as well as in Europe and the United States of America--celebrates African sheroes' institutional leadership in the struggles associated with education in politics and politics in education. A critical examination of Ntantala's leadership against Bantu Education gives recognition to an important, yet often overlooked, aspect in decolonisation and re-Africanisation struggles in education, namely, that colonialism did not only express itself through racism, but also sexism. [ABSTRACT FROM AUTHOR]

During apartheid South Africa White minority had full citizenship and majority of the population had less or no entitlement to citizenship. When the democratic government resumed office, it attempted to create a new citizenry whereby everyone would have equal access to socio-economic and political citizen rights. The rise to power of the African National Congress brought hope to the historically exploited, excluded and oppressed populations. Furthermore, it gave a sense of entitlement among the historically marginalized mainly black population to the fruits of citizenship in the new democracy. The paper aims to evaluate whether universal citizenship have been achieved in the post-apartheid South Africa. The paper argues that although the South African constitution is based on common citizenship but there are many challenges in realization of this. Part of the reason for this was the adoption of a neoliberal macroeconomic policy which has hindered public institutions to effectively address the racial and social disparities of the past. In addition, social citizenship in the post-apartheid South Africa is used as a tool for exclusion and inclusion. [ABSTRACT FROM AUTHOR]