Detached harmonies : a study in/on developing social processes of environmental education in eastern southern Africa
- Authors: O'Donoghue, Rob B
- Date: 1997
- Subjects: Environmental education -- South Africa
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:1939 , http://hdl.handle.net/10962/d1007726
- Description: Long-term social processes are explored to examine the shaping of environmental education in eastern southern Africa. The study opens with early Nguni social figurations when 'to conserve was to hunt.' It then examines colonial conservation on the frontiers of imperial expansion and developing struggles for and against wildlife preservation. These processes shaped an inversion of earlier harmonies as declining wildlife was protected in island sanctuaries of natural wilderness and 'to conserve was not to hunt.' Inside protected areas, conservation management struggles shaped new harmonies of interdependence in nature, enabling better steering choices in developing conservation science institutions. Here more reality congruent knowledge also revealed escalating risk which was linked to a lack of awareness amongst communities of 'others' outside. Within continuing conservation struggles, education in, about and for the environment emerged as new institutional processes of social control. The study examines wilderness experience, interpretation, extension, conservancies and the development of an environmental education field centre, a teacher education programme and a school curriculum. Naming and clarifying the emergent education game for reshaping the awareness and behaviour of others is examined within a developing figuration of environmental education specialists. Particular attention is given to academic and statutory processes shaping environmental education as a field of objective principles and rational processes within modernist continuities and discontinuities into the 1990's. An environmental education field centre, an earth-love curriculum and research on reserve neighbour interaction are examined as political sociologies developing within a declining power gradient and wide ranging socio-political change. Into the present, a final window on a local case of water pollution examines shifting relational dynamics revealing how environment and development education models of process may have little resonance amidst long-term socio-historical struggles and shifting controls over surroundings, others and self. A concluding review suggests that grounded critical processes engaging somewhat blind control over surroundings may yet reshape self-control and social control amongst others. The trajectories of these clarifying struggles must remain open-ended as sedimented myth and memory is reshaped within ongoing processes of escalating risk and global intermeshing.
- Full Text:
- Date Issued: 1997
- Authors: O'Donoghue, Rob B
- Date: 1997
- Subjects: Environmental education -- South Africa
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:1939 , http://hdl.handle.net/10962/d1007726
- Description: Long-term social processes are explored to examine the shaping of environmental education in eastern southern Africa. The study opens with early Nguni social figurations when 'to conserve was to hunt.' It then examines colonial conservation on the frontiers of imperial expansion and developing struggles for and against wildlife preservation. These processes shaped an inversion of earlier harmonies as declining wildlife was protected in island sanctuaries of natural wilderness and 'to conserve was not to hunt.' Inside protected areas, conservation management struggles shaped new harmonies of interdependence in nature, enabling better steering choices in developing conservation science institutions. Here more reality congruent knowledge also revealed escalating risk which was linked to a lack of awareness amongst communities of 'others' outside. Within continuing conservation struggles, education in, about and for the environment emerged as new institutional processes of social control. The study examines wilderness experience, interpretation, extension, conservancies and the development of an environmental education field centre, a teacher education programme and a school curriculum. Naming and clarifying the emergent education game for reshaping the awareness and behaviour of others is examined within a developing figuration of environmental education specialists. Particular attention is given to academic and statutory processes shaping environmental education as a field of objective principles and rational processes within modernist continuities and discontinuities into the 1990's. An environmental education field centre, an earth-love curriculum and research on reserve neighbour interaction are examined as political sociologies developing within a declining power gradient and wide ranging socio-political change. Into the present, a final window on a local case of water pollution examines shifting relational dynamics revealing how environment and development education models of process may have little resonance amidst long-term socio-historical struggles and shifting controls over surroundings, others and self. A concluding review suggests that grounded critical processes engaging somewhat blind control over surroundings may yet reshape self-control and social control amongst others. The trajectories of these clarifying struggles must remain open-ended as sedimented myth and memory is reshaped within ongoing processes of escalating risk and global intermeshing.
- Full Text:
- Date Issued: 1997
The healer's art : Cape Nguni diviners in the townships of Grahamstown
- Authors: Hirst, Manton Myatt
- Date: 1991
- Subjects: Healers -- South Africa , Nguni (African people) -- Social life and customs , Divination -- South Africa , Medicine, Magic, mystic, and spagiric -- South Africa , Nguni (African people) -- Religion
- Language: English
- Type: text , Thesis , Doctoral , PhD
- Identifier: vital:2084 , http://hdl.handle.net/10962/d1001601
- Description: This is a study of Cape Nguni diviners practising in the townships of Grahamstown where, during the 1970s, there was a large and active concentration of diviners treating clients from the locality, the rural areas and even the large urban centres further afield. The study situates local diviners in the socio-economic, cultural and religious context of contemporary township Iife during the 1970s (see chapter 1 and section 2.1). The personalities and socio-economic circumstances of diviners (and herbalists) are described as well as their case-loads, the various problems they treat, the relations between them and their clients, the economics of healing and the ethics pertaining to the profession (see chapter 2) . Chapter three focuses on the various problems and afflictions - which are largely of an interpersonal nature - suffered by those who are eventually inducted as diviners and the ritual therapy this necessarily entails. Here we see how the diviner, what Lewis (1971) terms a 'wounded healer', becomes an expert in interpersonal and social relations as a result of suffering problems - largely connected to the family but not necessarily limited to it - in interpersonal relations and that require a ritual, and thus social, prophylaxis. The main theoretical argument is that the diviner, qua healer, functions as a hybrid of Levi-Strauss' s bricoleur and Castaneda's 'man of knowledge' artfully combining the ability of the former to invert, mirror or utilise analogies from linguistics to make everything meaningful and the ability of the latter to creatively bend reality . The diviner's cosmology is described in terms of a 'handy', limited but extensive cultural code/repertoire of signs, symbols and metaphors that is utilised in getting the message across to others and in which animals bear the main symbolic load (see chapter 4). This leads logically to a reappraisal of Hammond-Tooke's (1975b) well-known model of Cape Nguni symbolic structure particularly in so far as it pertains to the way in which diviners classify animals, both wild and domestic (see section 4.6). A striking evocation and confirmation of the view argued here, namely of the diviner as bricoleur/'man of knowledge', is contained in chapter five dealing with an analysis of the diviner's 'river' myth and the context, form and content of the divinatory consultation itself. Finally, the conclusions, arising out of this study of contemporary Cape Nguni diviners in town, are evaluated in the ligrht of Lewis's (1966, 1971, 1986) deprivation hypothesis of spirit possession (see chapter 6)
- Full Text:
- Date Issued: 1991
- Authors: Hirst, Manton Myatt
- Date: 1991
- Subjects: Healers -- South Africa , Nguni (African people) -- Social life and customs , Divination -- South Africa , Medicine, Magic, mystic, and spagiric -- South Africa , Nguni (African people) -- Religion
- Language: English
- Type: text , Thesis , Doctoral , PhD
- Identifier: vital:2084 , http://hdl.handle.net/10962/d1001601
- Description: This is a study of Cape Nguni diviners practising in the townships of Grahamstown where, during the 1970s, there was a large and active concentration of diviners treating clients from the locality, the rural areas and even the large urban centres further afield. The study situates local diviners in the socio-economic, cultural and religious context of contemporary township Iife during the 1970s (see chapter 1 and section 2.1). The personalities and socio-economic circumstances of diviners (and herbalists) are described as well as their case-loads, the various problems they treat, the relations between them and their clients, the economics of healing and the ethics pertaining to the profession (see chapter 2) . Chapter three focuses on the various problems and afflictions - which are largely of an interpersonal nature - suffered by those who are eventually inducted as diviners and the ritual therapy this necessarily entails. Here we see how the diviner, what Lewis (1971) terms a 'wounded healer', becomes an expert in interpersonal and social relations as a result of suffering problems - largely connected to the family but not necessarily limited to it - in interpersonal relations and that require a ritual, and thus social, prophylaxis. The main theoretical argument is that the diviner, qua healer, functions as a hybrid of Levi-Strauss' s bricoleur and Castaneda's 'man of knowledge' artfully combining the ability of the former to invert, mirror or utilise analogies from linguistics to make everything meaningful and the ability of the latter to creatively bend reality . The diviner's cosmology is described in terms of a 'handy', limited but extensive cultural code/repertoire of signs, symbols and metaphors that is utilised in getting the message across to others and in which animals bear the main symbolic load (see chapter 4). This leads logically to a reappraisal of Hammond-Tooke's (1975b) well-known model of Cape Nguni symbolic structure particularly in so far as it pertains to the way in which diviners classify animals, both wild and domestic (see section 4.6). A striking evocation and confirmation of the view argued here, namely of the diviner as bricoleur/'man of knowledge', is contained in chapter five dealing with an analysis of the diviner's 'river' myth and the context, form and content of the divinatory consultation itself. Finally, the conclusions, arising out of this study of contemporary Cape Nguni diviners in town, are evaluated in the ligrht of Lewis's (1966, 1971, 1986) deprivation hypothesis of spirit possession (see chapter 6)
- Full Text:
- Date Issued: 1991
- «
- ‹
- 1
- ›
- »