Faculty of Humanities (ETDs)

Permanent URI for this communityhttps://hdl.handle.net/10539/37922

Browse

Subject: search.filters.subject.Race

Search Results

Now showing 1 - 4 of 4
  • Thumbnail Image
    Item
    Ndim Lo, Masidlale: A critical exploration of the importance of culture and diversity in South African Drama Therapy spaces
    (University of the Witwatersrand, Johannesburg, 2024) Mkhize, Mawande
    The Anglo-Saxon word “plega” is the concept of playing which means battle, fight, game, or sport (Weiskopf, 1982). In most cases play is believed to have a biological, cultural, and psychological function that is seen as essential to the development of a person from a young age (Cohen, 1987). The founder of psychoanalysis known as Freud describes play as having an important role in the emotional development in people, development that is seen to take place from their early years of life and throughout their lifespan (Johnson, Christie, & Yawkey, 1987). Johnson (1987) states that in relation to Freud's view that suggests that play has its place that takes place mainly in childhood and is abandoned in adulthood, in the name of one being too old for playing. Evidence shows that playfulness in both children as well as adults plays a role in personality characteristics essentially for mental health, imagination, and creativity (Johnson, et al, 1987). Research has shown (Cohen, 1987) that play is not just activities done for fun, but rather there is more to it, it goes as far as having influence on the growth and development of those who choose to partake in the process of play. People play in different ways, in most cases the environment(s) that they grew up in expose them to the way that they are familiar with or may prefer to engage. For instance, for the Black Indigenous community, indigenous games to many may seem more preferable than other methods of play because of their familiarity. According to Burnett and Hollander (2004) indigenous games are viewed as being recreational and characterized by organized play that follows a certain structure and works in accordance with the rules that those involved agreed on that reflect a socio-cultural dimension of reasoning and behaviour. The term indigenous has a strong connection to cultural and historical context (Burnett & Hollander, 2004: 11). Playing indigenous games has an influence on developing positive character traits from an early age by reinforcing African values such as cooperation, communication, strategy, and problem-solving abilities. In South Africa, there are various people with varying beliefs and cultures, these differences are part of what makes the country unique (Gibson, 2003). I believe that none of these matters more than others, and they are all part of what makes it special. People's stories are affected by these differences (Gibson, 2003), these stories can be told based on how they were raised and 6 | M . M k h i z e how they have experienced life. This study explores the various ways in which Black indigenous people engage with play, and ways in which it can be implemented in South African Drama Therapy spaces. Understanding the various forms and ranges of client experiences is very important in order to develop effective therapeutic skills (Elliot, 2008), this process can also help therapists improve their understanding of their clients.
  • Thumbnail Image
    Item
    An Exploration of Life and Career Narratives of Black Senior Managers: The Storied Habitus of Career Navigation
    (University of the Witwatersrand, Johannesburg, 2023) Ramodibe, Refiloe; Canham, Hugo
    This research located black senior managers within a temporal frame that links them with their families, communities, childhoods, socio-political and economic histories. This location shed new light since it illuminated their lives and careers in new ways that are grounded in history and context. It enabled an understanding of black senior managers as bearing histories that they bring along with them into the workplace. To explore the stories of these senior managers, I conducted in-depth narrative interviews with twenty black men and black women who occupy senior positions within the financial services sector. Accessing these histories through the genre of narrative assisted in showcasing what is enabled by storying one’s life, therefore creating circuits of meaning-making that connect seemingly disparate sites of the personal, historical, social and workplace. At its core then, this project was about storying the early lives of black senior managers by locating them as mostly working class, caught up in the struggles against apartheid for democratisation, as benefiting from the opportunities enabled by the transition to democracy, as entering the white and masculine corporate workplace of the financial services sector, and as reaching and navigating seniority in their organisations. The participant’s narratives were read through the lenses of narrative theory, habitus, the black feminist theory of intersectionality, and critical race theory. The basic assumption of habitus is that the way one acts and behaves is influenced by where one comes from and one’s dispositions, including contextually salient identity categories, such as race, class, and gender. The basis of these theories is the assumption that there might be a difference in how people of varying class backgrounds and black men and women narrate their stories of mobility. The stories told by participants highlighted the role of the senior managers’ habitus in shaping their identities and trajectories. Childhood experiences and parental influences were found to have shaped their later behaviours in navigating their career journeys. Access to mentors and sponsors early on in their careers was found to have provided the senior managers with the capital that allowed them to progress to more senior roles. Refuting the existing narrative that black people move between organisations excessively, senior managers’ tenure illustrated that they stayed in their organisations for longer periods than industry norms. Notwithstanding their tenure, their stories suggest that unaccommodating cultures and unconscious bias remain prevalent in the financial services sector. Organisations that had more black people in senior roles were found to drive the transformation agenda iv more intentionally. The black senior managers understood their role as that of influencing the cultures of their organisations while also paying it forward by driving the transformation agenda. In the process of sharing their life and career stories, the black senior managers articulated their experiences and understanding of themselves, others, and the world. Therefore, not only did the personal narratives enlighten us about the participants’ personal and working lives, but they illuminated how their identities as black senior managers working within the financial services sector were shaped over time. A prominent finding from the study was that while the black senior managers shared similar experiences related to race, their experiences differed in terms of their family backgrounds and schooling experiences in their childhood. Black people’s experiences may be common in certain aspects and different in others. This necessitates the importance of exploring heterogeneity in organisational studies. This study contributes to organisational studies, gender and critical race studies, history and social theory.
  • Thumbnail Image
    Item
    The Periphery is a Crowded Space: Discourses of Inclusion and Exclusion in the Gatekeeping of South Africa’s Nursing Profession. 1874-1957
    (University of the Witwatersrand, Johannesburg, 2023-02) Fern, Casey Lee; Phillip, Laura; Devenish, Annie
    Not Available
  • Thumbnail Image
    Item
    Rethinking the Logics of the Sex/Gender Anatomical Schema
    (University of the Witwatersrand, Johannesburg, 2023-03) Nqambaza, Palesa Rose; Dube, Siphiwe
    This dissertation is an appraisal of the dominant gender discourse(s) in selected South African anthropological, gender and feminist texts. It challenges the uncritical adoption of colonial sex/gender frameworks when making sense of indigenous ways and modes of being and proposes an Afrocentric alternative that goes beyond bio-logical frameworks. This study is two pronged. Firstly, it problematises the uncritical application of Western feminist theories that have tended to impose European realities on the African context. Secondly, it mines the indigenous archive for Afrocentric ideas that contribute to creating a uniquely African theory of subject formation that considers aspects important to the African world-sense such as seniority, kinship status and ancestral links. I make use of critical discourse analysis to analyse the dominant discourse(s) and knowledge on sex and gender within the context of what is today known as South Africa. I do this employing the Azanian philosophical tradition as the theoretical framework that informs the perspective from which I read and make sense of these discourses, using a mixture of textual analysis, linguistics, archival work, and historical method. Based on my reading of dominant gender discourses against textual, linguistic and historical evidence, I make the following arguments. Firstly, I problematise the blanket usage of the conceptual category of ‘woman’ to refer to colonised subjectivities. I demonstrate that Black womxn have been discursively constructed as existing outside the bounds of the conceptual category ‘woman’ who is the key subject of feminist theorising. Secondly, I demonstrate that the logics of the sex/gender anatomical schema, that organises men and women in a hierarchy, cannot account for indigenous modes of social organising. I maintain that African subjectivities are fluid, complex and contingent, depending on aspects such as one’s seniority, kinship status and ancestral links. Likewise, I invoke the institution of ubungoma as an additional site to demonstrate the inadequacy of the sex/gender anatomical framework in making sense of sangoma subjectivities. I also problematise the tendency to use LGBTQ languaging as an alternative in making sense of the institution of ubungoma. I maintain that while noble, this alternative framing is also implicated in underscoring the existence of a coherent sex/gender regime within which the institution of ubungoma is then assumed to be ‘queer’. I maintain that there is a pressing need to mine indigenous linguistic archives for alternative ways of wording indigenous subjectivities in ways that are not distortive, nor mimic Eurocentric versions.