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). My reading is moored to Van der Merwe and Gobodo-Madikizela’s book Narrating our Healing 2 which demonstrates quite lucidly the functionality of stories and storytelling as spaces of healing and the centrality of narration to the rediscovery of an erstwhile ruptured sense of self. I frame this

In: Matatu

. Like Dikosha, the Barwa “play with the darkness”. The male dancers surround Dikosha with their erect penises, euphemistically referred to as “maleness”, “pointed unflinchingly at her.” This virility is not sexual, however, but indicative of an energy harnessed for healing. There is a female component

In: Matatu

grievously mangled bodies have never before been seen in Ethiopia. The girl never speaks except to murmur “Abbaye” (father) on two occasions. 39 The constantly guarded patient slowly improves in health, but the effectiveness of his healing confronts Hailu with a dilemma: for whom—or what 40 —is he healing

In: Matatu

aimed at educating, feeding and protecting them and even healing them when they are sick, among other responsibilities of either the state to its citizens or the church to its members. However, the text constructs a counter-discourse to this by showing the spirits of the ancestors taking care of their

In: Matatu

European Ideas 41.7 (2015): 858–882. 25 Michael T. Taussig, Mimesis and Alterity: a particular history of the senses (New York: Routledge, 1993). 26 Michael T. Taussig, Shamanism, Colonialism, and the Wild Man: a study in terror and healing (Chicago: University of Chicago Press, 1986); Michael T

In: Matatu

opposite policy. My wounds were still fresh and would take time to heal, and the scars would last for a lifetime. I was not ready for forgiveness. 38–39 Vicky Festus-Kurures at the Peace Centre encouraged her to seek help; her former school mate and friend Mweya was a pillar of strength and support (51, 53

In: Matatu

‘counter monument’ to the Voortrekker Monument on the adjacent hill, Freedom Park is concerned both with remembering and mourning victims of oppression. There is a stress on healing and reconciliation and on celebrating the achievements of iconic figures. The liberation war itself is not as emphasised as

In: Matatu

Mongane Wally Serote, Yakhal’inkomo (1972). 4 The new black poetry by Mtshali, Serote, Sipho Sepamla, Mafika Gwala, and others, charted not only the details of township life in its violence, poverty, alienation and desperate need for a healing community, but also provoked argument and debate about the

In: Matatu

ravaged by long years of war. It was an attempt to heal the wounds created by hatred between blacks and whites, between father and son, and between families. Many of you will recall that it is not unusual for one person from a family to be a member of Koevoet and the other a fighter with the liberation

In: Matatu

story composed of magic and myth. In the third level of the narrative, in which a spirit in the form of a female figure appears in Kimathi’s day-to-day life, he is called to account for the atrocities committed in the ANC camp. Not only does he finally enlist the assistance of a traditional healer

In: Matatu