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This article draws attention to the lack of research that has been conducted in relation to dreams within the field of sociology, and argues that dreams and dreaming should rightfully be subject to sociological inquiry. The article also reports on a qualitative study of contemporary dream-related beliefs and practices among a culturally diverse sample of 20 students. Data from semi-structured interviews were subjected to discourse and thematic qualitative content analysis. Findings suggested that participants’ dream beliefs and practices were influenced by Christian religious, traditional African, popular psychological, and bio-medical dream discourses, which were most often transmitted through a process of socialization via their mothers, and subsequently modified by the participants’ education and personal observation of their dreams. The most significant belief axis determining the dream role adopted by the participants related to the degree to which dreams were believed to be important. Where ...

This study explored views of knowledge and learning held by a sample of 14 Black South African first year university students (age range = 18–24,50% female). Data was collected by means of semi-structured interviews, group interviews and focus group interviews. The data was subjected to thematic qualitative content analysis. A majority of the participants evidenced a pre-reflective epistemological perspective characterized by the beliefs that knowledge is certain and absolute rather than relative; that the source of knowledge is vested exclusively in authorities external to the self, that learning is quick, and that it mainly involves memorization of facts. However, a few participants espoused more advanced, pre-reflective epistemological beliefs via awareness of bias and the idiosyncratic nature of knowledge. Greater epistemological sophistication was associated with the presence of supportive educational role models such as teachers or parents, and personal characteristics such as determination and inqu...

The aim of this study was to investigate the status of artisanal fisheries in the lower Phongolo River floodplain in northern KwaZulu-Natal, South Africa. A cross-sectional quantitative survey design was used that included the development of a questionnaire and a systematic survey among the five villages bordering the Ndumo Game Reserve. Data were collected over a 5-day period by a group of 16 fieldworkers and analysed using the Statistical Package for the Social Sciences, version 21. The results revealed that fish was the third most consumed protein in the area, that people consumed fish on average twice a week, that at least six fish species (and one recently introduced crayfish species) were consumed regularly, and that most fish were obtained from local vendors, who in turn bought it from local fishermen and -women. Fishing activities also appeared to occur predominantly along the river system and targeted mainly red-breasted tilapia (Tilapia rendalli) and Mozambique tilapia (Oreochromis mossambicus) and, to a slightly lesser extent, African sharptooth catfish (Clarias gariepinus) and brown squeaker (Synodontis zambezensis).Conservation implications: Given that Ndumo residents predominantly catch fish by means of non-commercial methods, that they do so for reasons of personal consumption and subsistence, and that they mostly target rivers and dams rather than the ecologically sensitive pans in the region, it would seem likely that fishing in the region might be sustainable for the moment. However, it is recommended that studies on the local fish populations and their reproductive rates be conducted so that the actual impact on local fish populations can be determined more accurately. This study serves to provide the necessary baseline data on fish utilisation in the region, which would enable the impact of artisanal fishing on fish reserves in the Ndumo region to be determined once population studies have been completed.

Das Dorf boomt - die Dörfer sterben. Während die Welt des Dorfes durch globale und regionale Strukturveränderungen zu verschwinden droht, lebt sie gegenwärtig in Literatur, Film und Populärkultur wieder auf. Den verschiedenen Gestaltungsweisen »imaginärer Dörfer« - von der Idylle bis zum Lager - wird in diesem Band ebenso nachgegangen wie den damit verbundenen Funktionen zwischen Kompensation und Projektion, Erinnerung und Orientierung. Die Beiträge fragen: Ist das Dorf eine Lebens- und Sozialform, die Zukunft hat? Wenn ja: Wie sieht diese aus und auf welche Weise lässt sie sich auf aktuelle und historische Vorstellungen eines guten Lebens beziehen?

Der Pariser Mai steht metonymisch fur die Studentenrevolte der 1960er Jahre, die auch im Verhaltnis zur »internationalistisch« ausgerichteten Arbeiterbewegung des 19. und 20. Jahrhunderts — als erste transnationale Protestbewegung gelten darf: »Weltweit zog damals eine studentische Protestbewegung die Aufmerksamkeit auf sich: von Berkeley bis Rom, von Tokio bis Berlin« (Wehler, 312). Getragen wurde sie uberwiegend — daher die Klassifikation als Studentenrevolte oder -bewegung von — jungen Leuten aus dem akademischen Betrieb, aber auch Auszubildende, Schuler und Berufstatige engagierten sich in einer ansonsten eher protestarmen Zeit. Im Monat Mai des Jahres 1968 verdichtete sich in Paris eine Serie von Protesten, die von 1964 bis in die 1970er Jahre um die ganze Welt gingen, mit telegenen »Barrikadennachten« in der franzosischen Hauptstadt aber eine besondere Intensitat und Dramatik entwickelten und wohl am starksten das etablierte politische System durch eine Allianz mit linksgerichteten Arbeitnehmer-Gewerkschaften und Generalstreik herausforderten. Der damals amtierende Staatsprasident Charles de Gaulle hatte seine Demission erwogen (sie erfolgte ein Jahr spater), der um ihn herum gruppierte Gaullismus konnte sich nicht mehr als fuhrende Kraft halten. Aber auch sein Antipode, die Kommunistische Partei Frankreichs, wurde von der antiautoritaren Revolte als alterskrank und sklerotisch ins Visier genommen; zudem sammelten sich linksradikale Sekten trotzkistischer, maoistischer und anarchistischer Provenienz, die nur wenige Mitglieder hatten, aber bis weit ins linksburgerliche Milieu Einfluss gewannen.

This study explored the sources of meaning in life among a group of 243 South African university students, using a sequential exploratory mixed methods design. First, data from semi-structured questionnaires (n=40) were subjected to qualitative content analysis; next, from the emerging themes, a quantitative questionnaire was developed and administered to 203 students. Mean scores were computed and compared across gender and cultural groups. Relationships, especially with family, as well as hope, education, achievement and religion were found to be most important sources of meaning, followed by service, creative self-expression, material possessions, hobbies, health and pets. The qualitative analysis revealed that most of these sources were valued more for their perceived instrumental utility than for their intrinsic qualities. http://dx.doi.org/10.1080/14330237.2014.904087 http://www.tandfonline.com/doi/full/10.1080/14330237.2014.904087#abstract

This study explored the relationship between life satisfaction, meaning in life, and religious fundamentalism among 420 participants (28.8% male, 88.4% African, 8.4% White) residing in the Gauteng province of South Africa. A cross-sectional quantitative survey design was followed. Data were collected using the Meaning in Life questionnaire and the Satisfaction with Life scale, and analysed by means of latent variable modelling. Results indicated that meaning in life acted as a mediator between religious fundamentalism and life satisfaction. This suggests that in some cases, fundamentalist religious attitudes might be adaptive in that it provides its adherents with a clear framework of meaning and definite answers to life's existential uncertainties. http://dx.doi.org/10.1080/14330237.2014.903074 http://www.tandfonline.com/doi/abs/10.1080/14330237.2014.903074

Background - This article explores cultural beliefs and practices related to the Southern Ground-Hornbill (SGH) (Bucorvus leadbeateri) in nine southern and east-African countries. Methods - A qualitative, thematic content-analysis approach was followed. Ninety-eight participants took part in the study. Interviews and group discussions were used as the main data gathering methods. Each interview was digitally recorded and transcribed. Data were analysed by means of thematic content analysis. Results - The main themes that emerged from the data analysis indicated that beliefs and practices relate to the SGH as being (a) a bringer or signifier of death/destruction/loss/ deprivation, with the bird commonly being regarded as a bad omen of evil spirits and announcer of calamities; (b) a protector against evil spirits, against lightning and against drought; (c) an enabler/causer of altered perceptions, which include remote viewing, foreseeing the future, and creating an illusion; and (d) a timekeeper that announces the beginning and end of a working day and of seasonal changes. Conclusions - Knowledge about the use of the SGH in cultural practices can contribute to conservation efforts in at least two significant ways: Firstly, beliefs and practices that were identified in this study as having potentially protective consequences for the SGH can now be specifically targeted and strengthened in future interventions. Secondly, destructive beliefs and practices that were identified can now be changed by means of the implementation of an intervention programme in countries where it is needed. http://dx.doi.org/10.1186/1746-4269-10-28 http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3973005/