attitudes towards death and beliefs about the role of the dead among the
living. The Ndau do not believe that death signals and represents the end
of life. In the same vein and perhaps more importantly, the Ndau do not
believe that death just happens. It is caused by human agency out of
correct when he describes prayer as one of the ways
by which the living in Africa express their dependence on God and the
ancestors. Prayer, as Magesa conceives it, is a way of admitting that in life
there are moments when the restoration of order and harmony in the
individual person, in the community
-human living kingdom.
Setiloane (1998) analysed the Bantu genesis myths and generated plenty evidence that points to the belief that human beings belong to the same community as animals, plants and inanimate beings, and that they succeed in life when they maintain a healthy relationship with all beings in
marking ‘difference’. This is the objectification of the
lived experience to a constant ahistoricism. The colonisation of the living
Bushman subject/object by corporate concerns explains the desire to
project backward the innocence lost in modern life.
On Difference and Otherness
During our short stay
said or done to motivate their cooperation? How should I have handled the situation differently? These are the questions any educator raises when a lesson plan fails, since getting students to pay attention and benefit from their school experience is perhaps the most fundamental responsibility of any
Daddy, Adebola and [Lola]”–living like a family.
Betwixt and between: negotiating parental pbandonment and family life
As a representative of the contemporary African woman, Lola rejects
all forms of subjugation that deny women a voice in the public sphere.
Through Lola, a young
father went to the bush to find some medicines, a notion that reflects a familiar fact for most living in African societies. It is known that most of the African indigenous medical preparations come from the bush, through tree leaves, barks, and roots. 2 For example, in Nigeria, Bever (1986) discusses
of lowly social
station, but of the whole common majority of Independent Kenya’s people.
Living in the city of Nairobi which had lured Wariing’a when
desperate for a better life, proved overwhelmingly difficult and heart-
breaking; so much so, that the only choice she had was to go back home
ironic was the fact that many years earlier Lambrechts had served in the
defence force in Caprivi, in charge of a Bushman battalion, Omega 1; “I was living, eating,
sleeping, working with that guys for three years and when my time was up I said I don’t’
ever want to see a Bushman in my life again
necessities for survival, let alone a decent life worth living, once they are bound under a political ruler’s authority. Contrary to the terms of contract as Hobbes envisaged it, the capacity to revoke their indentured status, reverting back to their natural state of autonomy, on the detection of any breach