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Journal articles on the topic 'Autobiographical memory – South Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Pineteh, Ernest A., and Thecla N. Mulu. "Tragic and Heroic Moments in the Lives of Forced Migrants: Memories of Political Asylum-Seekers in Post-Apartheid South Africa." Refuge: Canada's Journal on Refugees 32, no. 3 (2016): 63–72. http://dx.doi.org/10.25071/1920-7336.40285.

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This article examines the memories of a group of Cameroonian asylum-seekers in South Africa, analyzing personal accounts of memories of fear, suffering, and pain as well as resilience and heroism during their forced migration. The article argues that the legitimacy of applications for asylum often depends on accurate and consistent memories of specific life-threatening episodes at home and during migration. Drawing on theoretical conceptions such as construction of memory, autobiographical memory, and politics of storytelling, this article teases out how personal memories of asylum-seekers pro

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2

Rubiya, S., and Sumathy K Swamy. "Testaments of Resistance and Resilience: An Analysis of Trevor Noah’s Born a Crime: Stories from a South African Childhood." Shanlax International Journal of English 8, no. 1 (2019): 63–66. http://dx.doi.org/10.34293/english.v8i1.859.

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Where there is Oppression, there is going to be resistance. This is the story of almost every Independence struggle history has ever seen. Such was also the story of one the most shocking and horrendous tale of oppression the world has come to know, the apartheid system of South Africa. It was a system of institutionalised racial segregation that divided the whites and blacks living in South Africa, which gave the former full rights to enjoy all the privileges that the natives ought to enjoy rightfully, depriving the latter of every good thing the country had to offer. This paper will attempt

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3

Hand, Felicity. "“Picking up the crumbs of England”: East African Asians in Yasmin Alibhai-Brown’s autobiographies." Journal of Commonwealth Literature 53, no. 1 (2016): 61–77. http://dx.doi.org/10.1177/0021989416652646.

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Ugandan-born journalist, Yasmin Alibhai-Brown has published two autobiographical works: No Place like Home (1995) and The Settler’s Cookbook: A Memoir of Love, Migration and Food (2008). The former is an account of her childhood and adolescence in Uganda up to the expulsion of the Asian community in 1972. The latter work is a highly unusual combination of autobiography combined with no less than 113 recipes, each of which highlights a specific person, period, or event in her memoir. While No Place Like Home responds to the accepted principles of autobiographical writing, The Settler’s Cookbook

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4

Sideris, Tina. "Recording living memory in South Africa." Critical Arts 4, no. 2 (1986): 41–53. http://dx.doi.org/10.1080/02560048685310041.

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5

Ginslov, Jeannette. "The poetics of temporal scaffolding and porosity: sharing affect and memory[Jeannette Ginslov]." Repertório, no. 28 (December 5, 2017): 222. http://dx.doi.org/10.9771/r.v0i28.25008.

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<p class="p1">Abstracts:</p><p class="p2"><span class="s1"><em>P(AR)ticipate: body of experience/body of work/body as archive </em>and <em>AffeXity </em>are two AR (Augmented Reality) and Screendance works that attempt to capture, amplify and share affect and memory using AR, mobile phones and audience participation. <em>P(AR)ticipate</em> is an immersive, autobiographical, participatory and live installation work comprising: text, analogue hieroglyphs and gestural Screendance videos, tagged to the hieroglyphs, using the AR app Aurasm

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6

Adegoju, Adeyemi. "Autobiographical Memory, Identity Re/Construction, and Stylistic Creativity in Tayo Olafioye's." Matatu 40, no. 1 (2012): 123–41. http://dx.doi.org/10.1163/18757421-040001008.

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This essay attempts a deconstructive reading of Tayo Olafioye's by stylistically analysing the autobiographer's linguistic inventiveness in evoking memories that revolve around the culture of naming in Africa vis-à-vis the protagonist's identity, which inexorably raises socio-cultural and philosophical issues about the fe/male figure in a typical African society. Further, the essay interrogates the autobiographer's invocation of the archetypal maternal figure in Africa as epitomized by his grand/mother's apprehensions about his well-being and prospects, on the one hand, and his mother's strugg

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7

Dladla, Ndumiso. "Contested Memory." Theoria 64, no. 153 (2017): 101–27. http://dx.doi.org/10.3167/th.2017.6415307.

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Abstract South Africa since 1994 is widely represented as a society which has broken both historically and politically with white supremacy. One of the central discursive pillars sustaining this representation is the appeal to the most recent South African constitution Act 108 of 1996, the founding provisions of which declare that South Africa is founded on the value of non-racialism. The central argument of this article is that an examination of the philosophical underpinnings of the non-racialism of the constitution can give us a better understanding of why and how South Africa remains a rac

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8

Gil-Alana, Luis A. "Inflation in South Africa. A long memory approach." Economics Letters 111, no. 3 (2011): 207–9. http://dx.doi.org/10.1016/j.econlet.2011.02.026.

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9

Okech, Awino. "Screening Winnie and African Feminist Herstories." Radical Teacher 119 (April 17, 2021): 71–74. http://dx.doi.org/10.5195/rt.2021.855.

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This teaching note offers reflections on the screening of Winnie an autobiographical documentary about the life of Winnie Mandela, South African liberation struggle actor. I explore the pedagogical decisions I made in screening this film which deals with the history of apartheid South Africa to a mixed audience at a university in London.

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10

Tembo, Nick Mdika. ""Born-Frees" on South Africa's Memory Traps: The Year in South Africa." Biography 42, no. 1 (2019): 140–46. http://dx.doi.org/10.1353/bio.2019.0021.

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11

O'Regan, Kate. "Justice & Memory: South Africa's Constitutional Court." Daedalus 143, no. 3 (2014): 168–78. http://dx.doi.org/10.1162/daed_a_00297.

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In a society such as South Africa in which the past has been deeply unjust, and in which the law and judges have been central to that injustice, establishing a shared conception of justice is particularly hard. There are four important strands of history and memory that affect the conception of justice in democratic, post-apartheid South Africa. Two of these, the role of law in the implementation of apartheid, and the grant of amnesty to perpetrators of gross human rights violations, are strands of memory that tend to undermine the establishment of a shared expectation of justice through law.

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12

Marks, Shula, Sarah Nuttall, and Carli Coetzee. "Negotiating the Past: The Making of Memory in South Africa." American Historical Review 105, no. 3 (2000): 889. http://dx.doi.org/10.2307/2651825.

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13

HEAD, D. "Negotiating the Past: The making of memory In South Africa." African Affairs 98, no. 391 (1999): 277–78. http://dx.doi.org/10.1093/oxfordjournals.afraf.a008028.

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14

Harris, Verne. "The archival sliver: Power, memory, and archives in South Africa." Archival Science 2, no. 1-2 (2002): 63–86. http://dx.doi.org/10.1007/bf02435631.

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15

Gopalan, K. "Forced Relocations, Memory and Nostalgia amongst Indian South Africans in Post - Apartheid South Africa." Alternation Interdisciplinary Journal for the Study of the Arts and Humanities in Southern Africa 24, no. 1 (2017): 270–93. http://dx.doi.org/10.29086/2519-5476/2017/v24n1a13.

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16

Engelbrecht, J. "In memory of her: the life and times of Winsome Munro." Religion and Theology 3, no. 2 (1996): 86–92. http://dx.doi.org/10.1163/157430196x00121.

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AbstractThis article gives a brief life history of Winsome Munro, who was born in South Africa in 1925 and who was ahead of her time in many respects. She was a feminist long before it became the order of the day, she studied theology and was ordained as a minister when it was still a male dominated domain, and fought for a new dispensation in South Africa long before anyone had ever heard of the new South Africa. She spent 26 years in exile in the United States of America because of her political convictions. There she retired in 1991 as a professor of New Testament. She died in 1994 shortly

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17

Zervigón, Andrés Mario. "The Weave of Memory: Siemon Allen's Screen in Postapartheid South Africa." Art Journal 61, no. 1 (2002): 68–81. http://dx.doi.org/10.1080/00043249.2002.10792109.

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18

Gulick, Anne W. "Written Under the Skin: blood and intergenerational memory in South Africa." Journal of the African Literature Association 14, no. 1 (2019): 142–44. http://dx.doi.org/10.1080/21674736.2019.1674058.

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19

Andrade, Susan Z. "Written Under the Skin: Blood and Intergenerational Memory in South Africa." Journal of the African Literature Association 14, no. 1 (2019): 148–51. http://dx.doi.org/10.1080/21674736.2019.1674061.

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20

Coetzee, Carli. "Written Under the Skin: Blood and Intergenerational Memory in South Africa." Journal of the African Literature Association 14, no. 1 (2019): 151–53. http://dx.doi.org/10.1080/21674736.2019.1674062.

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21

Zervigon, Andres Mario. "The Weave of Memory: Siemon Allen's Screen in Postapartheid South Africa." Art Journal 61, no. 1 (2002): 68. http://dx.doi.org/10.2307/778169.

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22

Autry, Robyn Kimberley. "The Monumental Reconstruction of Memory in South Africa: The Voortrekker Monument." Theory, Culture & Society 29, no. 6 (2012): 146–64. http://dx.doi.org/10.1177/0263276412438596.

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23

Sanders, Mark. "Written Under the Skin: Blood and Intergenerational Memory in South Africa." Canadian Journal of African Studies / Revue canadienne des études africaines 54, no. 2 (2020): 353–55. http://dx.doi.org/10.1080/00083968.2020.1767868.

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24

Coullie, Judith Lütge. "The Memory Box Project: Ethical Considerations of Memory Work Amongst AIDS Orphans in South Africa." Current Writing: Text and Reception in Southern Africa 30, no. 2 (2018): 182–95. http://dx.doi.org/10.1080/1013929x.2018.1494419.

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25

Giliomee, Hermann. "Rediscovering and Re-imagining the Afrikaners in a New South Africa: Autobiographical Notes on Writing an Uncommon Biography." Itinerario 27, no. 3-4 (2003): 9–48. http://dx.doi.org/10.1017/s0165115300020763.

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As a historian I have worked on and have been shaped by two great struggles: the one between whites and blacks for control over South Africa and the Afrikaner-English struggle over which white community was dominant. The former struggle was clear-cut, but the latter was ambiguous and took many forms. It was waged over South Africa's relationship with Britain, the national symbols and languages, and the higher moral ground. The first section of the article provides a brief sketch of the latter struggle which influenced my career strongly.

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26

Ally, Shireen. "PEACEFUL MEMORIES: REMEMBERING AND FORGETTING POLITICAL VIOLENCE IN KANGWANE, SOUTH AFRICA." Africa 81, no. 3 (2011): 351–72. http://dx.doi.org/10.1017/s0001972011000441.

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ABSTRACTDespite its manifest, if largely undocumented, histories of menacing violence and perilous politics, the thrust of popular memory in the former apartheid bantustan of KaNgwane insists that it was a peaceful, even apolitical, place. In a contemporary South African memorial culture that idealizes memories of victimization by (and resistance to) apartheid and its political violence, why would some in KaNgwane persistently narrate the past through tropes of peaceful order and disavowals of the political? Are these mnemonic effacements in KaNgwane best conceived of as forms of forgetting? T

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27

Braband, Barbara J., Tamara Faris, and Kaye Wilson-Anderson. "Evaluation of a Memory Book Intervention With Orphaned Children in South Africa." Journal of Pediatric Nursing 29, no. 4 (2014): 337–43. http://dx.doi.org/10.1016/j.pedn.2014.01.010.

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28

Hantel, Max. "Posthumanism, Landscapes of Memory, and the Materiality of AIDS in South Africa." WSQ: Women's Studies Quarterly 40, no. 1-2 (2012): 251–56. http://dx.doi.org/10.1353/wsq.2012.0000.

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29

COOMBES, ANNIE E. "Witnessing history/embodying testimony: gender and memory in post-apartheid South Africa." Journal of the Royal Anthropological Institute 17 (May 2011): S92—S112. http://dx.doi.org/10.1111/j.1467-9655.2011.01691.x.

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30

Worby, Eric, and Shireen Ally. "The disappointment of nostalgia: conceptualising cultures of memory in contemporary South Africa." Social Dynamics 39, no. 3 (2013): 457–80. http://dx.doi.org/10.1080/02533952.2013.852371.

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31

Marschall, Sabine. "Pointing to the Dead: Victims, Martyrs and Public Memory in South Africa." South African Historical Journal 60, no. 1 (2008): 103–23. http://dx.doi.org/10.1080/02582470802287745.

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32

Devenish, Annie. "Bodies of Truth Law, Memory, and Emancipation in Post-Apartheid South Africa." South African Historical Journal 71, no. 1 (2018): 134–38. http://dx.doi.org/10.1080/02582473.2018.1551925.

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33

Spierenburg, Marja. "Land, memory, reconstruction, and justice. Perspectives on land claims in South Africa." Journal of Peasant Studies 39, no. 1 (2012): 212–15. http://dx.doi.org/10.1080/03066150.2012.656239.

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34

Lemon, Anthony. "Land, Memory, Reconstruction, and Justice: Perspectives on Land Claims in South Africa." Journal of Historical Geography 37, no. 2 (2011): 257–58. http://dx.doi.org/10.1016/j.jhg.2011.02.005.

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35

Shepherd, Nick. "Contract Archaeology in South Africa: Traveling Theory, Local Memory and Global Designs." International Journal of Historical Archaeology 19, no. 4 (2015): 748–63. http://dx.doi.org/10.1007/s10761-015-0310-9.

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36

Van Klinken, Adriaan, and Kwame Edwin Otu. "Ancestors, Embodiment and Sexual Desire." Body and Religion 1, no. 1 (2017): 70–87. http://dx.doi.org/10.1558/bar.33129.

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This article explores the intersections of religion, embodiment, and queer sexuality in the autobiographical account of a South African self-identifying ‘lesbian sangoma’, on the basis of the book Black Bull, Ancestors and Me: My Life as a Lesbian Sangoma, by Nkunzi Zandile Nkabinde. The article offers an intertextual reading of this primary text, first vis-à-vis David Chidester’s Wild Religion: Tracking the Sacred in South Africa, and second, vis-à-vis some black lesbian feminist writings, specifically by Audre Lorde, M. Jacqui Alexander, and Gloria Wekker. This intertextual reading foregroun

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37

Cuthbertson, Greg, and Louise Kretzschmar. "‘I don’t sing for people who do not see me’: Women, Gender and the Historiography of Christianity in South Africa." Studies in Church History 34 (1998): 487–507. http://dx.doi.org/10.1017/s0424208400013838.

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One of the cultural features of South Africa’s new democracy is the prolific publication of autobiographical narratives by previously marginalized people. The Truth and Reconciliation Commission, chaired by Archbishop Desmond Tutu, has also focused attention on the plight of oppressed groups under apartheid, and many of the voices being heard are those of women. These personal accounts are breathing life into the sinews of organized political protest and – to mix metaphors – unearthing the ‘hidden past’ interred in apartheid history. As Alison Goebel also reminds us, life histories or personal

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38

Burton, Mary. "Custodians of Memory: South Africa's Truth and Reconciliation Commission." International Journal of Legal Information 32, no. 2 (2004): 417–25. http://dx.doi.org/10.1017/s0731126500004236.

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South Africa is widely admired for its peaceful transition from a period of discrimination and oppression to a legitimate functioning democracy in which human rights are recognized and protected by the Constitution and the courts. Nevertheless, it is still a country traumatized by its recent past. There is a great need for building and strengthening processes of development, reparation, reconciliation and the healing of painful memories. The country has just celebrated National Heritage Day, and these memorial occasions are important in reminding us all of how far we have come, and the people

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39

M, R. "War, religion, and white supremacy in comparative perspective: South Africa and the American South." Verbum et Ecclesia 25, no. 1 (2004): 193–216. http://dx.doi.org/10.4102/ve.v25i1.267.

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The southern states of the United States of America and South Africa share a number of analogous historical realities. One of these, which is the main subject of this article, is the way in which the memory of a lost war had fused cultural mythology and religious symbolism to provide a foundation for the formation and maintenance of attitudes of white supremacy in both contexts. This article seeks to achieve a historical understanding of the complex interrelationship between the development of cultural identity and Protestant Christianity by focusing on these issues in the histories of the Afr

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40

Strong-Wilson, Teresa, Claudia Mitchell, Connie Morrison, Linda Radford, and Kathleen Pithouse-Morgan. "“Reflecting Forward” on the Digital in Multidirectional Memory-Work Between Canada and South Africa." Articles 49, no. 3 (2015): 675–95. http://dx.doi.org/10.7202/1033553ar.

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We explore the place that the digital can occupy in teachers’ pedagogical practices around social justice and especially how memory-work can deepen and enhance teacher practices. Like Walter Benjamin, we see memory as being a medium for exploring the past and where the digital provides greater opportunities for teachers to work productively across geographical contexts that are wrestling with issues of social justice. We argue for the potential of Michael Rothberg’s notion of multidirectional memory as a logical direction in which to pursue notions of cross-border, transnational productive rem

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41

Ngwenya, Thengani. "Symbolic self-translation in Bloke Modisane's Blame Me on History." Tydskrif vir Letterkunde 54, no. 1 (2017): 34–43. http://dx.doi.org/10.17159/tvl.v.54i1.2.

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The article examines Modisane's self-portrayal in his autobiography, Blame Me on History (1963). The author argues that for Modisane autobiographical self-representation takes the form of a complex and multi-layered process of symbolic and metaphorical translation of (self) identity. Symbolic self-translation in Modisane's autobiography involves attempts by the narrator-protagonist to untangle the conundrum resulting from what is presented as an unbridgeable chasm between the kind of person he could have been in a country devoid of racial oppression and what he was forced to become in the raci

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42

Gerhart, Gail M., and Annie E. Coombes. "History after Apartheid: Visual Culture and Public Memory in a Democratic South Africa." Foreign Affairs 83, no. 2 (2004): 176. http://dx.doi.org/10.2307/20033959.

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43

Dale, Richard, Alec Boraine, Wendy Orr, et al. "The Politics of the Rainbow Nation: Truth, Legitimacy, and Memory in South Africa." African Studies Review 45, no. 3 (2002): 39. http://dx.doi.org/10.2307/1515095.

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44

Fassin, Didier. "The embodied past. From paranoid style to politics of memory in South Africa." Social Anthropology 16, no. 3 (2008): 312–28. http://dx.doi.org/10.1111/j.1469-8676.2008.00045.x.

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45

Cole, Jennifer. ":History After Apartheid: Visual Culture and Public Memory in a Democratic South Africa." American Historical Review 110, no. 4 (2005): 1298–99. http://dx.doi.org/10.1086/ahr.110.4.1298.

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46

Patricios, Jon. "South Africa 2018: Mandela’s memory and presidential prototypes for exercise interventions and implementation." British Journal of Sports Medicine 52, no. 10 (2018): 621. http://dx.doi.org/10.1136/bjsports-2018-099270.

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47

Gunner, Liz. "Remapping land and remaking culture: memory and landscape in 20th-century South Africa." Journal of Historical Geography 31, no. 2 (2005): 281–95. http://dx.doi.org/10.1016/j.jhg.2004.12.025.

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48

Rajkumar, Anto P., Cheryl P. Petit, Arun Rachana, et al. "Correlates of self-reported, autobiographical, and mini-mental status examination defined memory deficits following electroconvulsive therapy in South India." Asian Journal of Psychiatry 34 (April 2018): 47–53. http://dx.doi.org/10.1016/j.ajp.2018.04.016.

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49

Dhupelia-Mesthrie, Uma. "Re-Locating Memories: Transnational and Local Narratives of Indian South Africans in Cape Town." Journal of Asian and African Studies 52, no. 8 (2016): 1065–79. http://dx.doi.org/10.1177/0021909616642793.

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This article plays on the word re-location to examine the memories of Indians in South Africa through oral histories about relocation as a result of the Group Areas Act, to memories of parents and grandparents relocating to South Africa from India as told to interviewers and to their own memories of journeys to India and back. The narratives of mobilities traverse time and national boundaries and are counter-posed by narratives of local mobilities as well as stasis. The article identifies ways of narrating, themes of narration and the meaning of memories while noting the re-location of memory

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50

Paulin, Tom. "Cultural Struggle and Memory: Palestine-Israel, South Africa and Northern Ireland in Historical Pespective." Holy Land Studies 4, no. 1 (2005): 5–16. http://dx.doi.org/10.3366/hls.2005.4.1.5.

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Mordechai Vanunu and a former Israeli Attorney General, Michael Ben-Yair, have characterised Israel as an apartheid state. Their concerns were anticipated by Edwin Montagu, a British Jew who was a member of Lloyd George's cabinet and who courageously opposed the Balfour Declaration. After discussing these three critics of Zionism, I consider how cultural struggle in Palestine-Israel, South Africa and Northern Ireland has expressed itself through the Arts, through journalism, through constant historical research and a constant articulation of the cultural memory. The essay goes on to argue that

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