Journal articles on the topic 'Religious biography – South Africa – Limpopo'

The aim of this study was to compile a culture specific taxonomy of human values in Northern Sotho. Two raters extracted a comprehensive list of value descriptive nouns from two Northern Sotho dictionaries. The list comprised a total of 210 terms. Four hundred individuals, 256 men and 144 women, from the Limpopo Province of the Republic of South Africa, participated. Their mean age was 24.6 years (SD = 7.9). The participants rated these concepts on an 11-point-scale with regard to their subjective importance as guiding motives in life. The principal components factor analysis with varimax rotation yielded five factors which explained 42.3% of total variance: (I) Religiosity and Support, (II) Solidarity (ukuzwdana, ubunye or ubudlelwane), (III) Conformity and Benevolence, (IV) Leadership and Achievement, and (V) Human Enhancement. With respect to cross-cultural comparisons the outcome of the study shows that in Northern Sotho, religious themes and social commitment play a more important role than in German, and that religious issues correlate with social concerns. The other dimensions share some aspects with the German factors but mainly reflect the religious and collective values of traditional African culture.

Background: Infant colic is a self-limiting condition reported in the past decade. It is a syndrome distinguished by uncontrollable crying in a healthy baby and begins in the early weeks of life and settles around six months. This study aimed to explore the understanding of infant colic and the cultural practices regarding its management by women in a particular village of Limpopo province in South Africa. Methods: A qualitative phenomenological, exploratory and descriptive design was used to explore cultural practices regarding the management of infant colic by women at the particular village of Vhembe District, Limpopo province. Participants were selected based on their availability or accessibility for study purpose. Data was collected through unstructured interview, observational notes and field notes from 16 participants. The central question was: “What is your understanding of infant colic, and how do you manage it?” Tesch’s eight steps of open-coding was used to analyse data. Ethical clearance to conduct the study was obtained from the University of Venda Research Ethics Committee. The local authorities permitted interaction with the participants in the villages. The trustworthiness of the study was ensured through credibility, dependability, transferability and confirmability. Results: The misconceptions about infant colic, use of self-medication, cultural norms, taking the baby to the traditional and religious practitioners emerged during the analysis. Conclusion: The traditional approach to managing infant colic not be ignored because their forefathers discovered the formula, and it must be included and respected by citizens in the country.

Mbiti once asserted that Africans are notoriously religious. For Mbiti, Africans are incurably religious. It becomes necessary to look intently at the current South African socio-political and economic landscape in the context of religiosity. There are vivid indications that religiosity in South Africa has become a common ‘terrain ‘of use, abuse, and misuse in processes of both politicking and moralising. Interestingly, when any political leadership asserts power, there is also a discourse of ‘religiosity’ that develops. This propensity has unfortunately equated religion or being religious (in South Africa) to political democratic legitimization, consolidation and normalization. Outside South Africa is the narrative of Prophet TB Joshua. There are claims that a number of political leaders have been to the Synagogue Church of All Nations (SCOAN), Lagos head-quarters, in Nigeria, arguably chasing their political validity. There are other relevant narratives and accounts in South Africa which include the frequent visits to Moriya, the headquarters of the Zion Christian Church (ZCC), in Limpopo and also the Isaiah Shembe meeting place at eKuphakameni. The question is whether religion or religiosities are appropriate instruments to give political credibility. The paper aims to question how religion and religiosity affect the current South African socio-political and economic landscape. Some anecdotes and narratives of how polarized this situation is will be presented and analysed.

Data from 333 Black university students in Limpopo, South Africa were used to investigate the association between the spirituality dimensions of religious and existential wellbeing (RWB and EWB) and health risk behaviours. The mean scores of almost all health risk behaviours, with the exception of the daily eating of healthy foods, varied according to the levels of RWB (p ≤ 0.05). On the other hand, with regards to levels of EWB, the analysis of physical activity produced a gender by EWB interaction only, and the results pertaining to the drinking of alcoholic beverages were marginal (p ≤ 0.10). There was a marginal gender by EWB effect for cigarette and marijuana use (p ≤ 0.10), with a 0.019 effect size (partial eta squared) for each analysis, and a gender effect for both (p ≤ 0.001 and 0.01, respectively). Effectively, there were no instances of statistically significant main effect of EWB (p > 0.05). Apparently, the type or dimensionality of spirituality used is important, and future studies should investigate varied measures of the construct to establish its relationship with health risk behaviour.

Abstract This paper recounts the autobiography of an evangelical South Sudanese pastor who has been under water to the land of demons, telling of cosmic flows of persons, power, and wealth between times, places, and dimensions. Although it builds on stories circulating across Africa since colonial times and emphasises paradigms found throughout the occult economies literature, what is significant about this autobiography is that it relates the narrator’s own experience. This is important because although these occult elements reference global processes, the narrative given is as much about the local as it is the global. Likewise, it as much spiritual as it is material or economic. My analysis thus goes beyond the occult economy or its material effects and instead demonstrates the ontological alterity and spiritual meaningfulness of such incursions and attempts to push the envelope of academic analyses and interpretations relating to the diverse complexity of religious experience, African or otherwise.

The Rev M.C. Vos (1759-1825), born at the Cape, clergyman in The Netherlands, at the Cape and Sri Lanka, is known as an initiator of the mission in South Africa. His life is mostly based on his autobiography Merkwaardig verhaal (1824). Some factual historical remarks learn, however, that his autobiography is far from a virtual (auto)biography, it is his story of God’s guidance in his life and an incentive to a religious revival.

Background: Glaucoma is a group of chronic diseases of the optic nerve that, if not managed effectively, could lead to blindness of many people worldwide. Non-adherence to medical treatments typically lead to burdensome consequences such as progressive visual loss and disabilities. Fortunately, literature reveals that with timed appropriate treatment, such blindness can be prevented. Thus, patients’ adherence to follow-up plays an important role in maintaining vision. However, glaucoma patients in Vhembe District still miss their follow-up appointments. Objective: This study sought to explore factors contributing to loss to follow-up as experienced by glaucoma patients in South Africa. Methods: Qualitative, explorative, and descriptive research designs, using qualitative methodology, were adopted. The population consisted of glaucoma patients who had been on antiglaucoma medications for three years and above. The purposive sampling method was used to select 18 participants for the study. Data were collected using a semi-structured interview using an interview guide. Participants were between the ages of 24 and 80 years. Tesch’s eight steps of qualitative data analysis were used. Measures to ensure trustworthiness and ethical issues were observed. Results: The study findings revealed that some of the patients did not understand glaucoma disease and the importance of follow-up. Financial constraints, traditional/religious belief, shortage of medications, and negative staff attitude were the most cited barriers contributing to loss to follow-up. Conclusion: Follow up adherence amongst glaucoma patients was negatively influenced by low disease knowledge. Therefore an improvement in patient education, transportation services, and clinic efficiency may strengthen follow-up visits.

This study investigates the relationship between music and healing in the African context, as well as the relationship between music, culture, and identity. Since the traditional approach to music-making makes it a part of the institutional life of the Bapedi community, among the Bapedi people, the music itself was and is thought to enable communication with the living-dead, often inducing ancestral spirit possession, ‘causing the spirits to descend’. We observe in this study how traditional healers in the Greater Sekhukhune District Municipality express their emotions through music, and how they use music for regulating their emotions during malopo religious rituals. The main goal of the study was to examine how these emotions relate to traditional healers’ mental health and wellbeing. A range of data collection and analysis were employed in this study. The research employed a naturalistic approach and the primary source for data collection was oral interviews. The data was collected through video recordings of malopo religious rituals, interviews, and observations. Relationships between music, expression, and movement, as well as music, culture, and identity were elucidated. The results have demonstrated that during the dance itself, the healing power of the dance, is shown by both the trainees and their traditional healers, for example, during malopo ritual, after reaching a state of trance, they become spiritually healed. Villagers who witnessed the dance and participated only as an audience, also indicated a feeling of wellbeing after participating in the malopo ritual. The study has revealed that music is an integral part of the Bapedi culture and heritage. Furthermore, it was found that malopo ritual is a performance for appeasing possessing ancestral spirits such as those of the traditional healers and their trainees, which may cause illness if displeased, but on the other hand, may empower the traditional healers to execute the healing process. The research suggests that malopo ritual binds the people to their ancestors (the ancestral realm) and also provides healing therapy. Songs are sung and recited in order to create harmony between the living and the living-dead.

Background: There is strong evidence that exclusive breastfeeding (EBF) in the first 6 months of life reduces the risk of diseases in infancy and in later life. Objective: To understand the maternal reasoning that influences optimum infant feeding practices of caregivers in semirural communities of Limpopo province. Methods: Nested qualitative study among mothers in an ongoing birth cohort study was conducted; structured and semi-structured interviews were used to collect data. Data from 234 infants after 6 months of follow-up was included for quantitative analysis. Four focus discussion groups comprising 7 to 10 caregivers were used to obtain perception of mothers on breastfeeding. A semi-structured interview guide was used to stimulate discussions. Thematic content analyses were conducted to identify the main themes that influence breastfeeding practices of caregivers. Results: Over 90% of the caregivers initiated breastfeeding after delivery. However, less than 1% of mothers practiced EBF by 3 months, and none of the children were exclusively breastfed for up to 6 months. All caregivers introduced non–breast milk liquids and solids by the second month of child’s life. Common reasons for introducing non–breast milk foods included insufficiency of breast milk production, going back to work or school, and influence by elderly women (mothers/mothers-in-law) and church members. Conclusion: Exclusive breastfeeding was not practiced in this community due to cultural and religious beliefs and misinformation. The involvement of elderly women and church members in infant feeding education and promotion programs and the dissemination of breastfeeding information through mobile phones to younger mothers are recommended.

The medical transplantation of human body organs remains the only efficacious therapy for patients who are confronted with the reality of death due to the breakdown of their vital body organs such as the heart, lungs, kidneys, pancreas, and liver. Nevertheless, their hopes of improving and prolonging their lives on earth are shattered by the consistent shortage and paucity of suitable organ donors. The scarcity of human organs is an issue of great concern in public health, both locally and internationally and the current outlook is bleak. This study seeks to explore factors that prevent black South Africans in Limpopo province from participating in organ donation. In a quest to explore factors that might impede black South Africans from participating in organ donation, a qualitative approach and explorative research design were used. Non-probability sampling was used to select 30 research participants. In-depths interviews were used to collect data and the data analysis method was a content analysis. The study was based on the theory of planned behaviour. The study established that the majority of black South Africans are not registered organ donors. A lack of awareness or educational, religious, and cultural backgrounds and myths regarding organ donation prevent black South Africans from registering and donating their organs. This study recommends further research into organ donation, and the development of a social work model to increase the awareness rate of organ donation in black communities. It calls for the evaluation of legislation that regulates organ donation and transplantation in South Africa.

This study sought to establish the conceptual relationship between intrinsic religiosity and spirituality by evaluating their capacity to mediate one another. Analysis was done using a cross-sectional data provided by university students (N = 333) from the Limpopo Province, South Africa. SEM analysis was used to test two hypothesised mediation models: 1) in which intrinsic religiosity was hypothesized to influence health risk behaviours in paths mediated by spirituality (religious well-being and existential well-being), and 2) in which spirituality (religious well-being and existential wellbeing) was hypothesized to influence health risk behaviours in paths mediated by intrinsic religiosity. Intrinsic religiosity failed to mediate the association between health risk behaviours and spirituality, and spirituality also failed to mediate the association between intrinsic religiosity and health risk behaviours. Nevertheless, there were direct relations between the religiosity/spirituality variables and most of the health risk behaviours measured in this study. Results showed that intrinsic religiosity and spirituality dimensions are independent constructs in this particular sample, since they failed to mediate each other. Our results support the putative bifurcation of the two constructs in the literature and findings of distinct independent roles they have on health.

This paper takes a look at music education in Bapedi society in Sekhukhune district, Limpopo Province in South Africa as the transmission of musico-cultural manifestations from one generation to the other. The aim is to investigate the modes of transmission of indigenous Bapedi music. Music teaching and learning in Bapedi society is an integral part of cultural and religious life, and is rich in historical and philosophical issues. Traditional music knowledge system produces a better result to the teaching and learning of indigenous music in Bapedi culture. The research question of interest that emerges is: What are the modes of transmission for indigenous Bapedi music during the teaching and learning process? The primary source for data collection was oral interviews and observations. Secondary sources include theses, books and Journal articles. Performances were recorded in the form of audio-visual recordings and photographs. The results have shown that in Bapedi society, learning music through participation has been a constant practice. The transmission process involves participation, fostering of communal sense, concentration on the present moment and the use of musico-cultural formulae and cues for interactional purposes. It was concluded that in Bapedi society, creative music making and music identity are the obverse sides of the same coin, in that the former provides an arena in which the latter can be explored.

There are a number of different approaches to determining the functions of music. Members of St Matthews Apostolic church – Maphopha congregation in Sekhukhune district – Limpopo Province in South Africa identify themselves by their music and allow music to become a representation of themselves. In responding to a song, to a hymn, they are drawn into affective and emotional alliances. Their relationship to music is inevitably based upon their emotions and internal connection to a particular song. Emotionally intense songs are even used during funerals to cue specific emotions from the audience for suspense, heartbreak, or a peaceful resolution. Songs, then, become an active ingredient in their lives as they find ways to employ music as a tool to share in their life experiences and bring them to a desired emotional state. The purpose of this study was to contribute towards documenting and describing the integration of vocal music, dance and instrumental playing in this church. To achieve this aim, the study employed a naturalistic approach and data was collected through video recordings of church services, interviews and observations. The primary question the study addressed is: how is collective identity formed through music and how does religious music serve as a core part of culture? The results have shown that in this church, music is manipulated to serve congregational purposes. The investigation has also shown that identity is largely related to musical preference, and the congregants use music to understand who they are and define themselves internally as well as externally.

This article attempted to respond pastorally to the rainmaking and rain prevention rituals which are practised among the Pedi tribes – also called the Northern-Sotho speaking nation of South Africa. The rituals of rainmaking and rain prevention have been practised among the Pedi for a long time – these rituals are in fact still being practised in some of the villages in and around the Limpopo Province. The rituals are practised in time of drought and also during activities such as weddings or traditional gatherings, this is normally called molato. When the village is experiencing drought, community members, upon instruction from the chief of the village, stage a rain ritual and the moroka [rain making traditional doctor] would take the lead in performing such rituals. Families would also perform rain prevention rituals when a gathering or a wedding is being organised to ensure that the rain does not disturb the gathering and everything goes as planned. Thus the purpose of rainfall rituals is to influence the weather conditions in order to cause rain or drought either for good or for destruction. The mentioned rituals and selected scriptural passages were discussed. This article presented the biblical view of rain and conclusion principles were formulated to understand the Bible’s perspective on the mentioned rituals. These conclusions were used for the formulation of practical guidelines.

AbstractThe purpose of the study was to explore the role of religion in meaning making and coping among a group of black patients receiving some form of prostate cancer treatment at a public hospital in Limpopo Province, South Africa. A sample of 20 prostate cancer survivors, with ages ranging from 67 to 85 years (meanage = 76yrs; SD = 5.3) selected through purposive sampling. Data were collected through in-depth, semi-structured individual interviews and analysed using interpretative phenomenological analysis (IPA). The findings demonstrated that religion is an important factor in meaning making and coping by prostate cancer survivors. The findings suggest that healthcare practitioners need to pay close attention to the meanings that cancer patients assign to their illness to provide the appropriate care and support.

The purpose of this study was to discover whether the integration of traditional African religious music into Evangelical Lutheran liturgical church services, could effect a change in member attendance and/or participation. To achieve this, the study employed direct observation, video recordings and informal interviews. In addition, church records of attendance during Holy Communion once a month between 2008 and 2013 were accessed. The study was done at the Evangelical Lutheran Church of the Lobethal Congregation (Arkona Parish, Northern Diocese, Sekhukhune District, Limpopo Province, South Africa). It was demonstrated that church attendance increased dramatically after traditional African religious music was introduced into the Evangelical Lutheran liturgical services in 2011. Observations and video recordings showed that drums, rattles, horns and whistles were used. Handclapping was seen to act almost as a metronome, which steadily maintained the tempo. It was concluded that introducing traditional African religious music into Evangelical Lutheran liturgical church services has increased attendance and participation of church members. Therefore, the introduction of African religious music could be considered for other Evangelical Lutheran congregations in Africa.

Amongst other things, African culture (societies) has been characterised by its perception and fear of witchcraft. Even though the belief in witchcraft is an old phenomenon, its growth is revealed and to some extent mitigated by videos, films and accounts and stories of church ministers. Whilst some Christian worship services have been turned into witchcraft-centred campaigns against witchcraft, a second group perceive witchcraft as a way of getting rid of one’s enemies and a third group see it as the root of human misfortune. Indeed ministers (including preachers and pastoral caregivers) are almost ‘measured’ by their ability to successfully ward off demons (believed to have been sent by witches), as a yardstick for determining whether they are good ministers with a good following or congregation. The first group of people attend church to pray for protection against ‘the enemy’, the second group approach native doctors to protect their households from attacks by witches, and the third group rid themselves of witches by burning them along with their personal belongings. This article investigates the impact and consequences of a fear of witchcraft amongst Christians in African societies, particularly those in the Limpopo province of South Africa. It also offers pastoral guidelines for a theological response to witchcraft and its life-threatening influence on people in the affected communities.

The Bapedi is an ethnic group in South Africa whose traditional music is not well documented. For this article, 31 traditional Pedi religious songs from 11 elderly Bapedi women in Sekhukhune, Limpopo Province, South Africa were collected and analysed. They were analysed using religious, musicological and contextual perspectives, and two choruses were selected. Eight Sepedi-speaking children from a school choir at Baxoxele Primary School in Soshanguve were observed whilst learning these two choruses. Repetition was used as a powerful, rhetorical and expressive device, skilfully employed to express and internalise faith and to impart dominant emotions. Informal discussions with teachers indicated that the children showed an improvement in their concentration and attitude to schoolwork. Learning these two choruses also unlocked some creative talent and improved their social skills. The joyous nature, rhythmic foundation, harmonic simplicity, and combination of intellect and emotion as well as the repetitiveness and briefness of these songs appealed to both children and adults. It was concluded that for the preservation of traditional Pedi religious music and culture there is an urgent need for the collection and documentation of traditional Pedi religious songs. In recognising their identity, such songs could contribute to the attitudes and cultural values of Sepedi-speaking children. Similar projects are suggested for the other 10 language groups in South Africa.Analisering van tradisionele godsdienstige Pedi-liedere vir gebruik in die laerskoolkurrikulum. Die Bapedi is ’n etniese groep in Suid-Afrika wie se tradisionele musiek nie goedgedokumenteer is nie. Vir hierdie artikel is 31 tradisionele godsdienstige Pedi-liedere van 11 bejaarde Bapedi vroue in Sekhukhune, Limpopo Provinsie, Suid-Afrika, ingesamel en ontleed.Hierdie liedere is volgens godsdienstige, musiekwetenskaplike en kontekstuele perspektiewe ontleed en twee kore uit die liedere is daarna gekies. Agt Sepedi-sprekende kinders van die Baxoxele Primêre Skool in Soshanguve se skoolkoor, is waargeneem terwyl hulle hierdie tweekore aangeleer het. Herhaling is gebruik as ’n kragtige, retoriese en betekenisvolle hulpmiddel,vaardig toegepas om uitdrukking aan geloof te gee en ’n verdieping daarvan te bewerkstellig sowel as om grootliks emosie daaraan te verleen. Informele gesprekke met onderwysers het aangedui dat die kinders se konsentrasie en hulle houding teenoor skoolwerk verbeter het. Die aanleer van hierdie twee kore het ook hulle kreatiwiteitstalent ontsluit en hulle sosiale vaardighede verbeter. Die vrolike en ritmiese aard, harmoniese eenvoud, die kombinasie van intellek en emosie sowel as die herhaling en bondigheid van hierdie kore het ’n effek op kinders sowel as volwassenes gehad. Die gevolgtrekking was dat daar ’n dringende behoefte is om soortgelyke liedere te versamel en te dokumenteer met die doel om tradisionele godsdienstige Pedi-musiek en -kultuur behoue te laat bly. Deur erkenning te gee aan die aard van sulke liedere kan bygedra word tot ’n positiewe houding van Sepedi-sprekende kinders teenoorkulturele waardes. Soortgelyke projekte vir liedere van die ander 10 taalgroepe in Suid-Afrika word voorgestel.

There is no consensus among scholars of myth as to how the central concept of their field should be defined. What is a ‘myth’ and how does it differ from a ‘belief’? Moreover, scholars have argued for a homological relationship between myth and ritual. Semantically, the word ‘myth’ has a connotation of disbelief in ‘superstition’, and the word ‘belief’ should be substituted when talking about religious practices. Likewise, the word ‘ritual’ may be substituted with ‘ceremonial’, which has connotations that are more positive. Earlier publications that associate ancestral veneration with the words ‘myth’ or ‘superstition’ display a judgemental view of the beliefs of other cultures. In this article, the author attempts, via recourse to the use of the word ‘myth’, to describe and interpret traditional and cultural belief systems among the Bapedi people of Limpopo Province in South Africa. It is argued that myth should not be reduced to ritual nor ritual to myth. Belief and ritual, in Bapedi religion and belief systems, complete and complement each other, thus allowing the harmonious unison of meta and paralinguistic elements in religiocultural discourse. The focus of this study is to explore and document these links within the context of the Bapedi culture.

Background: Medical and Health Sciences students in South Africa undertake community-based education (CBE). Health professionals based at host sites are jointly responsible for training of these students in conjunction with university staff. This study explored the communities’ views, attitudes and recommendations regarding CBE undertaken by these students, in order to improve the qualityof community support for these programmes.Method: A qualitative descriptive study was conducted at CBE placement sites of students from the Faculties of Health Sciences of the University of Limpopo (UL), University of KwaZulu-Natal (UKZN) and University of the Western Cape (UWC) during 2010 and 2011. Focus group discussions were held with site facilitators, community leaders and patients, and interviews were audio recorded, transcribed and translated into English where necessary. Data were analysed using NVivo (version 9).Findings: CBE was seen to benefit communities, students and host institutions as there was perceived improvement of service delivery, better referral to hospitals and reduction of workloads on site staff.CBE was also seen as having potential for recruiting professionals who have better orientation tothe area, and for motivating school pupils for a career in health sciences. Students acquired practicalskills and gained confidence and experience. Challenges included poor communication between universities and host sites, burden of student teaching on site facilitators, cultural and religious sensitivity of students and language barriers.Conclusion: The study revealed that communities have an important role to play in the CBE offuture health care professionals. CBE activities could be better organised and managed through formalised partnerships.

Background: Management of patients suffering from tuberculosis (TB) after discharge from hospital plays a critical role in the cure rate of TB. Despite interventions developed by the World Health Organization (WHO) to improve the cure rate, TB remains a worldwide health problem.Objective: The purpose of the study was to explore and describe the views of professional nurses regarding the low TB cure rate in primary healthcare facilities of Greater Giyani Municipality in Limpopo Province, South Africa, with the aim of determining strategies that can be used to improve this low rate.Method: This study was qualitative, exploratory, descriptive and contextual in nature. The population consisted of professional nurses working in primary healthcare facilities within Greater Giyani Municipality, which has a TB cure rate below the national target of 85 %. Data gathering was through individual face-to-face interviews using an interview guide. Open-coding was used to analyse the data in this study.Results: The theme that emerged from data was ‘factors contributing to low TB cure rate’. This theme was supported by the following sub-themes: poor referral system, lack of knowledge about TB and its treatment, stigma attached to TB, and cultural and religious beliefs. The professional nurses suggested counselling of TB patients upon diagnosis, advice about patients’ responsibilities and the involvement of family members.Conclusion: The involvement of community stakeholders in TB prevention, health promotion and education activities devoted to disease spread and cure is vital so that the stigma attached to TB can be eliminated. TB education and awareness programmes should be included in the curriculum of primary schools.

This paper reflects on the approach of Reverend Linda Mandindi to ministry in the Methodist Church of Southern Africa (MCSA). Special emphasis is given to the contribution he made as ninth president of the Black Methodist Consultation (BMC). I will highlight Rev. Mandindi’s journey in the ministry, his struggle to candidate for the ministry, and the ways in which he dealt with ethnic and cultural challenges of being a black minister in a church predominantly led by white people. Rev. Mandindi’s narrative demonstrates the liberating work of the church to black people, whom it empowered through gospel spirituality and education. The article presents a truncated biography in the context of the historic evolution of the BMC, its contribution to the transformation of the MCSA, and ultimately to our nation. I have divided this paper into four sections. First, I briefly discuss the founding of the BMC. Second, I look at Rev. Mandindi the man, with specific emphasis on his development as a progressive pastor and leader with a keen understanding of the political and religious landscape of South Africa. Third, I seek to appraise Rev. Mandindi’s work and legacy. I conclude the paper by looking at the challenge that Rev. Mandindi’s legacy presents to the MBC and the MCSA.

Moore, Christopher. The Big Book of Canada: Exploring the Provinces and Territories. Illustrated by Bill Slavin. Tundra Books-Random House Canada, 2017.This publication retains the contents and organizational structure of Moore’s 2002 edition of the same title. (It also revisits, reorganizes, and condenses material that he presented in The Story of Canada, Scholastic of Canada, 2016.) The Big Book of Canada is organized by province and territory, east to west, beginning with Newfoundland and Labrador. Each chapter opens with an illustrated map of the province or territory under discussion; however, nowhere is there an overall map that shows the geographic relationships of the provinces with each other, or with the country as a whole. This could be disorienting for the youngster who does not have immediate access to an atlas or a globe. A further problem exists. Each map occupies one-and-one-half pages at the start of each chapter; for example, the map for Nunavut occupies exactly the same page space as the map for Prince Edward Island. The young reader who has yet to develop an accurate spatial concept of Canada might easily come away with the false impression that all of the provinces and territories are equal in size. A map, even a pictorial one occupying the end papers, would have greatly improved the educational value of this publication.Because of The Big Book of Canada’s organization, I read the introduction, then turned to the chapter on Alberta—the province of my birth and my home for seven decades and counting. There, I found strengths and weaknesses that seemed to be mirrored in the other chapters.The “Landscapes” section in the Alberta chapter raised some concerns. Under “Parklands” the text reads as follows, ”…much of this is rich farming country with thick black soils …interspersed with aspen forests on the rolling hills” (157). The wording obscures an important reality: much grey-wooded soil prevails in the rolling hills. Also, because of their elevation, the hills experience a shortened growing season; spring comes late and frost comes early. Rich farms are not omnipresent. (Full disclosure here: my father had a quarter section in those “aspen forests on rolling hills.” We could grow hay crops successfully. We could pasture sheep. Beaver enjoyed the aspen and built a delightful series of dams on the creek that crossed our land diagonally. Sadly, none of these blessings led to our prosperity. We moved to Edmonton.) Further along, under the heading “Forests,” this statement appears: “In northern Alberta, the Athabaska River and the Peace River drain away to the Arctic Ocean” (157). A map would have clarified other vital components of the waterway’s approach to the Arctic: Lake Athabasca’s delta region, the Slave River, Great Slave Lake, Great Bear Lake, and, of course, the Mackenzie River.I found great satisfaction in the historical “Moments” section. Events significant in my own lifetime were listed. I noted the signal event in Alberta’s economic history that took place in my early childhood: the striking of oil in Leduc. Toward the end of Ernest Manning’s premiership I became a voter. I watched the changing orientation of my province under the leadership of such premiers as Peter Lougheed, Ralph Klein, and Rachel Notley. Even though Moore did not discuss every premiership throughout these years, I felt that his choice of major events in Alberta’s history was well done. Their significance rang true.The next section, however, the “Peoples” section, was an enigma. Perhaps because of its title, I expected it to be inclusive. Instead, it comprised a very limited, very arbitrary selection. To mention only the “Blackfoot Confederacy,” “Plains Cree,” and “Nakota (Stoney),” is to acknowledge a mere fraction of the First Nations people who occupy Treaty 6, 7, and 8 lands in Alberta. Acknowledging the “Hutterites” who, for religious reasons, live communally and separately from mainstream society, and noting the “Mormons” who settled at Cardston identifies two interesting aspects of religious practice in Alberta. But why is the larger picture ignored? In Alberta there are many faith communities, some large, some small, some who were persecuted in their countries of origin, some who were not. Each is a part of the fabric of our society. Finally, with regard to the commentary on the “South Asians,” had a broader concept—perhaps “Asian-Pacific Peoples”—been used, then all who have come here from that vast region might have been included; taken together, they currently make up about one eighth of Alberta’s population.If the purpose of the “Peoples” section were to highlight large minorities, why the utter silence about the Francophone populations of Alberta? If it were to note small but significant minorities, why not mention the Afro-Americans who fled here from the United States? And if it were intended to give a realistic sense of the diversity of the province, why completely exclude the huge proportions of people whose ancestors came from the British Isles, and Eastern or Western Europe? Finally, even as I write, people are migrating to this province and country from the Middle East, from Africa, Central and South America, and the Caribbean. Is this not worthy of mention?This book is intended for the school-aged reader who might well ask of its pages, “Where are my people?” Every child in Canada who reads this book has a right to feel included. The territories of our Indigenous people, and the countries from which immigrants came, could be effectively and economically communicated with visuals: maps, graphs, charts, and illustrations. The problem of limited inclusion appears to prevail in the “Peoples” sections of all the provinces and territories. I leave further commentary to other long-time residents of those parts of Canada. On a positive note, the sections on “The Famous and The Infamous” were hugely interesting. For all that the athletes, musicians, artists, authors, heroes, and villains were subjectively chosen, they were unarguably worthy of inclusion. It was also delightful to come upon entertaining trivia in the midst of all the serious geography and history, biography and sociology. I have not yet tried the “Blueberry Grunt” recipe of the Nova Scotians, but I have already begun to think of a bumblebee in the Newfoundland way as a “dumbledore.” In sum, though it is perfectly readable, The Big Book of Canada does not present a perfect picture of Canada.Recommended: 3 out of 4 starsReviewers: Leslie Aitken in consultation with Larry LaLibertéLeslie Aitken’s long career in librarianship involved selection of children’s literature for school, public, special and academic libraries. She is a former Curriculum Librarian for the University of Alberta.Larry LaLiberté is the current Geographic Information Systems Librarian of the University of Alberta.

To Remember‘The central problem of today’s global interactions is the tension between cultural homogenisation and cultural heterogenisation.’ (Appadurai 49)While this statement has been made more than twenty years, it remains more relevant than ever. The current age is one of widespread global migrations and dis-placement. The phenomenon of globalisation is the first and major factor for this newly created shift of ground, of transmigration as defined by its etymological meaning. However, a growing number of migrations also result from social or political oppression and war as we witness the current flow of refugees from Africa or Syria to Europe and with growing momentum, from climate change, the people of Tokelau or Nauru migrating as a result of the rise of sea levels in their South Pacific homeland. Such global migrations lead to an intense co-habitation of various cultures, ethnicities and religions in host societies. In late twentieth century Giddens explains this complexity and discusses how globalisation requires a re-organisation of time and space in social and cultural life of both the host and the migrant (Giddens 14). In the host country, Appadurai terms the physical consequences of this phenomenon as the new ‘ethnoscape’ (Appadurai 51). This fact is particularly relevant to New Zealand, a country that is currently seeing an unprecedented level of immigration from various and numerous ethnic groups which is evidently influencing the makeup of its entire population.For the migrant, according to Xavier & Rosaldo, social life following migration re-establishes itself on two fronts: the first is the pre-modern manner of being present through participation in localised activities at specific locales; the second is about fostering relationships with absent others through media and across the world. These “settings for distanced relations – for relations at a distance, [are] stretched out across time and space” (Xavier & Rosaldo 8). Throughout the world, people in dis-placement reorganise their societies in both of these fronts.Dis-placement is ‘a potentially traumatic event that is collectively experienced" (Norris 128). Disaster and trauma related dis-placement as stressors happen to entire communities, not just individuals, families and neighbourhoods. Members are exposed together and it has been argued, must, therefore, recover together, (Norris 145). On one hand, in the situation of collective trauma some attachment to a new space ‘increases the likelihood that a community as a whole has the will to rebuild’ (Norris 145). On the other, it is suggested that for the individual, place attachment makes the necessary relocation much harder. It is in re-location however that the will to recreate or reproduce will emerge. Indeed part of the recovery in the case of relocation can be the reconstruction of place. The places of past experiences and rituals for meaning are commonly recreated or reproduced as new places of attachment abroad. The will and ability to reimagine and re-materialise (Gupta & Ferguson 70) the lost heritage is motivational and defines resilience.This is something a great deal of communities such as the displaced Coptic community in New Zealand look to achieve, re-constructing a familiar space, where rituals and meaning can reaffirm their ideal existence, the only form of existence they have ever known before relocation. In this instance it is the reconstruction and reinterpretation of a traditional Coptic Orthodox church. Resilience can be examined as a ‘sense of community’, a concept that binds people with shared values. Concern for community and respect for others can transcend the physical and can bind disparate individuals in ways that otherwise might require more formal organisations. It has been noted that trauma due to displacement and relocation can enhance a sense of closeness and stronger belonging (Norris 139). Indeed citizen participation is fundamental to community resilience (Norris 139) and it entails the engagement of community members in formal organisations, including religious congregations (Perkins et al. 2002; Norris 139) and collective gatherings around cultural rituals. However, the displacement also strengthens the emotional ties at the individual level to the homeland, to kinfolk and to the more abstract cultural mores and ideas.Commitment and AttachmentRecalling places of collective events and rituals such as assembly halls and spaces of worship is crucially important for dis-placed communities. The attachment to place exposes the challenges and opportunities for recollecting the spirit of space in the situation of a people abroad. This in turn, raises the question of memory and its representation in re-creating the architectural qualities of the cultural space from its original context. This article offers the employ of visual representation (drawings) as a strategy of recall. To explore these ideas further, the situation of the Egyptian community of Coptic Orthodox faith, relocated, displaced and living ‘abroad’ in New Zealand is being considered. This small community that emigrated to New Zealand firstly in the 1950s then in the 1970s represents in many ways the various ethnicities and religious beliefs found in New Zealand.Rituals and congregations are held in collective spaces and while the attachment to the collective is essential, the question to be addressed here relates to the role of the physical community space in forming or maintaining the attachment to community (Pretty, Chipuer, and Bramston 78). Groups or societies use systems of shared meanings to interpret and make sense of the world. However, shared meanings have traditionally been tied to the idea of a fixed territory (Manzo & Devine-Wright 335, Xavier & Rosaldo 10). Manzo and Perkins further suggest that place attachments provide stability and are integral to self-definitions (335-350). Image by Vioula Said.Stability and self-definition and ultimately identity are in turn, placed in jeopardy with the process of displacement and de-territorilisation. Shared meanings are shifted and potentially lost when the resultant instability occurs. Norris finds that in the strongest cases, individuals, neighbourhoods and communities lose their sense of identity and self-definition when displaced due to the destruction of natural and built environments (Norris 139). This comment is particularly relevant to people who are emigrating to New Zealand as refugees from climate change such as Pasifika or from wars and oppression such as the Coptic community. This loss strengthens the requirement for something greater than just a common space of congregation, something that transcends the physical. The sense of belonging and identity in the complexity of potential cultural heterogenisation is at issue. The role of architecture in dis-placement is thereby brought into question seeking answers to how it should facilitate a space of attachment for resilience, for identity and for belonging.A unity of place and people has long been assumed in the anthropological concept of culture (Gupta & Ferguson: 75). According to Xavier & Rosaldo the historical tendency has been to connect the realm of constructing meaning to the particularities of place (Xavier & Rosaldo 10). Thereby, cultural meanings are intrinsically linked to place. Therefore, place attachment to the reproduced or re-interpreted place is crucially important for dis-placed societies in re-establishing social and cultural content. Architectural spaces are the obvious holders of cultural, social and spiritual content for such enterprises. Hillier suggests that all "architecture is, in essence, the application of speculative and abstract thought to the non-discursive aspects of building, and because it is so, it is also its application to the social and cultural contents of buildings” (Hillier 3).To Re-ImagineAn attempt to reflect the history, stories and the cultural mores of the Coptic community in exile by privileging material and design authenticity, merits attention. An important aspect of the Coptic faith lies within its adherence to symbolism and rituals and strict adherence to the traditional forms and configurations of space may reflect some authenticity of the customary qualities of the space (Said 109). However, the original space is itself in flux, changing with time and environmental conditions; as are the memories of those travelling abroad as they come from different moments in time. Experience has shown that a communities’ will to re-establish social and cultural content through their traditional architecture on new sites has not always resurrected their history and reignited their original spirit. The impact of the new context’s reality on the reproduction or re interpretation of place may not fully enable its entire community’s attachment to it. There are significant implications from the displacement of site that lead to a disassociation from the former architectural language. Consequently there is a cultural imperative for an approach that entails the engagement of community in the re-making of a cultural space before responding to the demands of site. Cultures come into conflict when the new ways of knowing and acting are at odds with the old. Recreating a place without acknowledging these tensions may lead to non-attachment. Facing cultural paradox and searching for authenticity explains in part, the value of intangible heritage and the need to privilege it over its tangible counterpart.Intangible HeritageThe intangible qualities of place and the memory of them are anchors for a dis-placed community to reimagine and re-materialise its lost heritage and to recreate a new place for attachment. This brings about the notion of the authenticity of cultural heritage, it exposes the uncertain value of reconstruction and it exhibits the struggles associated with de-territorilisation in such a process.In dealing with cultural heritage and contemporary conservation practice with today’s wider understanding of the interdisciplinary field of heritage studies, several authors discuss the relevance and applicability of the 1964 Venice Charter on architectural heritage. Glendinning argues that today’s heritage practices exploit the physical remains of the past for useful modern and aesthetic purposes as they are less concerned with the history they once served (Glendinning 3). For example, the act of modernising and restoring a historic museum is counterbalanced by its ancient exhibits thereby highlighting modern progress. Others support this position by arguing that relationships, associations and meanings that contribute to the value of a site should not be dismissed in favour of physical remains (Hill 21). Smith notes that the less tangible approaches struggle to gain leverage within conventional practice, and therefore lack authenticity. This can be evidenced in so many of our reconstructed heritage sites. This leads to the importance of the intangible when dealing with architectural heritage. Image by Vioula Said.In practice, a number of different methods and approaches are employed to safeguard intangible cultural heritage. In order to provide a common platform for considering intangible heritage, UNESCO developed the 2003 ‘Convention for the Safeguarding of Intangible Cultural Heritage’. Rather than simply addressing physical heritage, this convention helped to define the intangible and served to promote its recognition. Intangible cultural heritage is defined as expressions, representations, practices, skills and knowledge that an individual a community or group recognise as their cultural heritage.Safeguarding intangible heritage requires a form of translation, for example, from the oral form into a material form, e.g. archives, inventories, museums and audio or film records. This ‘freezing’ of intangible heritage requires thoughtfulness and care in the choosing of the appropriate methods and materials. At the same time, the ephemeral aspects of intangible heritage make it vulnerable to being absorbed by the typecast cultural models predominant at any particular time. This less tangible characteristic of history and the pivotal role it plays in conveying a dialogue between the past and the present demands alternative methods. At a time when the identity of dis-placed people is in danger of being diminished by dominant host societies, the safeguarding of intangible cultural heritage is critically important in re-establishing social and cultural content.Recent news has shown the destruction of many Coptic churches in Egypt, through fire at increasing rates since 2011 or by bombings such as the ones witnessed in April 2017. For this particular problem of the Coptic Community, the authors propose that visual representation of spiritual spaces may aid in recollecting and re-establishing such heritage. The illustrations in this article present the personal journey of an artist of Egyptian Copt descent drawing from her memories of a place and time within the sphere of religious rituals. As Treib suggests, “Our recollections are situational and spatialised memories; they are memories attached to places and events” (Treib 22). The intertwining of real and imagined memory navigates to define the spirit of place of a lost time and community.The act of remembering is a societal ritual and in and of itself is part of the globalised world we live in today. The memories lodged in physical places range from incidents of personal biography to the highly refined and extensively interpreted segments of cultural lore (Treib 63). The act of remembering allows for our sense of identity and reflective cultural distinctiveness as well as shaping our present lives from that of our past. To remember is to celebrate or to commemorate the past (Treib 25).Memory has the aptitude to generate resilient links between self and environment, self and culture, as well as self and collective. “Our access to the past is no longer mediated by the account of a witness or a narrator, or by the eye of a photographer. We will not respond to a re-presentation of the historical event, but to a presentation or performance of it” (van Alphen 11). This statement aligns with Smith’s critical analysis of heritage and identity, not as a set of guidelines but as a performance experienced through the imagination, “experienced within a layering of performative qualities that embody remembrance and commemoration and aim to construct a sense of place and understanding within the present”(van Alphen 11). Heritage is hereby investigated as a re-constructed experience; attempting to identify a palette of memory-informed qualities that can be applied to the re-establishing of the heritage lost. Here memory will be defined as Aristotle’s Anamnesis, to identify the capacity to stimulate a range of physical and sensory experiences in the retrieval of heritage that may otherwise be forgotten (Cubitt 75; Huyssen 80). In architectural terms, Anamnesis, refers to the process of retrieval associated with intangible heritage, as a performance aimed at the recovery of memory, experienced through the imagination (Said 143). Unfortunately, when constructing an experience aimed at the recovery of memory, the conditions of a particular moment do not, once passed, move into a state of retirement from which they can be retrieved at a later date. Likewise, the conditions and occurrences of one moment can never be precisely recaptured, Treib describes memory as an interventionist:it magnifies, diminishes, adjusts, darkens, or illuminates places that are no longer extant, transforming the past anew every time it is called to mind, shorn or undesirable reminiscence embellished by wishful thinking, coloured by present concerns. (Treib 188)To remember them, Cubitt argues, we must reconstruct them; “not in the sense of reassembling something that has been taken to pieces and carefully stored, but in the sense of imaginatively configuring something that can no longer have the character of actuality” (Cubitt 77). Image by Vioula Said.Traditionally, history and past events have been put in writing to preserve their memory within the present. However, as argued by Treib, this mode of representation is inherently linear and static; contributing to a flattening of history. Similarly, Nelson states; “I consider how a visual mode of representation – as opposed to textual or oral – helps to shape memory” (Nelson 37). The unflattening of past events can occur by actively engaging with culture and tradition through the mechanism of reconstruction and representation of the intangible heritage (Said 145). As memory becomes crucial in affirming collective identity, place also becomes crucial in anchoring such experience. Interactive exhibition facilitates this act using imagery, interpretation and physical engagement while architectural place gives distinctiveness to cultural products and practices. Architectural space is always intrinsically bound with cultural practice. Appadurai says that where a groups’ past increasingly becomes part of museums, exhibits and collection, its culture becomes less a realm of reproducible practices and more an arena of choices and cultural reproduction (59). When place is shifted (de-territorilisation in migration) the loss of territorial roots brings “an erosion of the cultural distinctiveness of places, a de-territorilisation of identity” (Gupta & Ferguson 68). According to Gupta & Ferguson, “remembered places have …. often served as symbolic anchors of community for dispersed people” (Gupta & Ferguson 69).To Re-MakeIn the context of de-territorialisation the intangible qualities of the original space offer an avenue for the creation and experience of a new space in the spirit of its source. Simply reproducing a traditional building layout in the new territory or recollecting artefacts does not suffice in recalling the essence of place, nor does descriptive writing no matter how compelling. Issues of authenticity and identity underpin both of these strategies. Accepting the historical tendency to reconnect the realm of constructing meaning to the particularities of place requires an investigation on those ‘particularities of place’. Intangible heritage can bridge the problems of being out of one’s country, overseas, or ‘abroad’. While architecture can be as Hillier suggests, “in essence, the application of speculative and abstract thought to the non-discursive aspects of building” (Hillier 3). Architecture should not be reproduced but rather re-constructed as a holder or facilitator of recollection and collective performance. It is within the performance of intangible heritage in the ‘new’ architecture that a sense of belonging, identity and reconnection with home can be experienced abroad. Its visual representation takes centre stage in the process. The situation of the Egyptian community of Coptic faith in New Zealand is here looked at as an illustration. The intangibility of architectural heritage is created through one of the author’s graphic work here presented. Image by Vioula Said.The concept of drawing as an anchor for memory and drawing as a method to inhabit space is exposed and this presents a situation where drawing has an experiential nature in itself.It has been argued that a drawing is simply an image that compresses an entire experience of temporality. Pallasmaa suggests that “every drawing is an excavation into the past and memory of its creator” (Pallasmaa 91). The drawing is considered as a process of both observation and expression, of receiving and giving. The imagined or the remembered space turns real and becomes part of the experiential reality of the viewer and of the image maker. The drawing as a visual representation of the remembered experience within the embrace of an interior space is drawn from the image maker’s personal experience. It is the expression of their own recollection and not necessarily the precise realityor qualities perceived or remembered by others. This does not suggest that such drawing has a limited value. This article promotes the idea that such visual representation has potentially a shared transformative role. The development of drawings in this realm of intangible heritage exposes the fact that the act of drawing memory may provide an intimate relationship between architecture, past events within the space, the beholder of the memory and eventually the viewer of the drawing. The drawings can be considered a reminder of moments past, and an alternative method to the physical reproduction or preservation of the built form. It is a way to recollect, express and give new value to the understanding of intangible heritage, and constructs meaning.From the development of a personal spatial and intuitive recall to produce visual expressions of a remembered space and time, the image author optimistically seeks others to deeply engage with these images of layered memories. They invite the viewer to re-create their own memory by engaging with the author’s own perception. Simply put, drawings of a personal memory are offered as a convincing representation of intangible heritage and as an authentic expression of the character or essence of place to its audience. This is offered as a method of reconstructing what is re-membered, as a manifestation of symbolic anchor and as a first step towards attachment to place. The relevance of which may be pertinent for people in exile in a foreign land.ReferencesAppadurai, A. “Sovereignty without Territoriality: Notes for a Postnational Geography.” The Geography of Identity. Ed. Patricia Yaeger. Ann Arbor: U of Michigan Press, 1997. 40–58. Brown, R.H., and B. Brown. “The Making of Memory: The Politics of Archives, Libraries and Museum in the Construction of National Consciousness.” History of Human Sciences 11.4 (1993): 17–32.Clifford, James. Routes: Travel and Translation in the Late Twentieth Century. 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