Journal articles on the topic 'South Africa, Cape Town. Language and languages'

Purpose This paper aims to determine how cultural values (language and religion) impact on entrepreneurial intentions of students at the University of Cape Town, University of Stellenbosch University of the Western Cape and Cape Peninsula University of Technology. Design/methodology/approach This empirical study was conducted under mixed-methods approach, using survey-correlational strategy. Primary data were collected from a sample of 278 students. A questionnaire survey was used to collect data which were coded and analysed using SPSS version 22. Findings The empirical findings reveal that the cultural variable of language influences entrepreneurial intentions among university students, while the variable of language was not found as such and this is in accordance with the literature reviewed. Research limitations/implications This study only concerned entrepreneurship university students in Cape Town. Though these universities host students from all corners of the country, their views cannot be said to represent the opinions of all other entrepreneurship students in the whole country. Practical implications These findings should encourage the stakeholders (learners, parents and educators) to use and practice the language that present the facilities in understanding more about entrepreneurship, such as the availability of written information. Social implications The study can be a catalyst to some societies which do not encourage their children to speak foreign languages to become aware of the advantages those languages do offer. Originality/value This is a unique study of its kind in Cape Town universities and presents findings that allow to know more than previously known about the topic of entrepreneurial intentions.

The post-apartheid South African government has in principle instituted a new language policy, which changes the country from one with two official languages to one in which there are eleven. The previously ignored indigenous languages are to have equal status with English and Afrikaans. This paper explores the views of some members of an indigenous language group about the language question. Two focus groups were conducted, with Zulu-speaking students at the University of Cape Town. One group contained only male students and the other female students. The discussions of the focus group were translated into English by the second researcher. The translations were thematically analysed. Some of the themes that emerged in the discussions were issues such as the practicality of the language policy, the multiple versus single language debate, ‘tribalism’, the meaning of language and its role in identity. In general, three major positions on the language issue were apparent, one favouring the increased status of the Zulu language, one favouring the pre-eminence of the English language, and one supporting a diglossia position.

AbstractThere is strong evidence that legacies of Apartheid remain in place in South Africa's education system, entangling economic inequality, racial categorization, and de facto language hierarchy. This study draws from an ethnographic study of language diversity in a Cape Town public school, focusing on how classroom practices regulate and school staff frame language diversity and social inequality among their pupils. It uses the concepts of language register, sociolinguistic scale, and racialization to analyze how education policy, classroom practices, and school discourses about language in South Africa implicate class and racial hierarchies. It shows how register analysis reveals multi-scaled connections between linguistic and social inequality. (Language registers, education, social inequality, South Africa)*

This paper examines the status of an informal urban variety in Cape Town known as Tsotsitaal. Similar varieties, going by a plethora of names (Flaaitaal, Iscamtho, Ringas) have been described in other South African cities, especially Johannesburg, Pretoria and Durban (see also Sheng in Kenyan cities). This paper seeks to describe the essential characteristics of Cape Town Tsotsitaal, which is based on Xhosa, and to argue for its continuity with similar varieties in other South African cities. However, this continuity eventually calls into question many of the previous assumptions in the literature about Tsotsitaal and its analogues: e.g. the thesis that these varieties necessarily involve code-switching, or that they are pidgins, even ones that are creolising in some areas. More generally, this paper serves several purposes: (a) to comment on and elucidate why there is a proliferation of often contradictory names, (b) to examine the degree and types of switching in the different varieties, and (c) to clarify the relationship between what are essentially tsotsitaal registers and the urban languages they are part of.

ABSTRACTFocusing on Black Francophone migrants in Cape Town, it is argued that a locally based Francophone identity has emerged in South Africa that questions the institutional discourse of La Francophonie as the organization of French-speaking states. The new identity has little to do with the organization's ideology of a transnational community of people united by a common language and culture. This is shown by deconstructing the category of passeurs de Francophonie (literally ‘smugglers of la Francophonie’ as practice) to which the organization assigns migrants in non-Francophone countries who allegedly spread the French language and Francophone culture. It is argued that the notion of “Francophone” must be grounded empirically and approached in relation to the social environment of the relevant speakers. The post-apartheid South African setting assigns it a meaning different from what it has in Francophone states.

Abstract Based on a long-term ethnography of Sub-Saharan African migrants in Cape Town, South Africa, this article examines how language as ideology and practice shapes the rules of guesting and hosting and helps (re)configure the on-going positionalities of both the nation-state-defined-host and the foreigner-guest, making murky the distinction between the two. The key notion of hospitality developed here is examined as practices rather than as identities. I argue that this theoretical shift makes it possible to unsettle the host and guest positions by not positing them a priori or conceptualizing them as immutable. It likewise makes it possible to deconstruct the categories imposed by the State and by which scholars and policy makers alike abide, such as the dichotomy between migrants and locals. At a broader level, the paper draws attention to the Occidentalism that has plagued academia, particularly in the work done on migration. I show how the South African case challenges many scholarly assumptions on language and migration overwhelmingly based on the examination of South-to-North migrations, which do not adequately represent worldwide migrations.

Background of South African IslamIn 1994, South Africans will celebrate three centuries of Islam inSouth Africa. Credit for establishing Islam in South Africa is usuallygiven to Sheikh Yusuf, a Macasser prince who was exiled to South Africafor leading the resistance against the Dutch colonization of Malaysia. Thefitst Muslims in South Africa, however, were actually slaves who hadbeen imported, beginning in 1677, mainly from India, the Indonesianarchipelago, Malaysia, and Sri Lanka, by the Dutch colonists living in theCape. The Cape Muslim community, popularly but inaccurately knownas "Malays" and known under apattheid as "Coloreds," is the oldest Muslimcommunity in South Africa. The other major Muslim community wasestablished over a century later by indentured laborers and tradespeoplefrom northern India, a minority of whom weae Muslims. The majority ofSouth African Indian Muslims, classified as "Asians" or "Asiatics," nowlive in Natal and Tramvaal. The third ethnically identifiable group, classifiedas "Aftican" or "Black," consists mainly of converts or theirdescendants. Of the entire South African Muslim population, roughly 49percent are "Coloreds," nearly 47 pement are "Asians," and, although statisticsregarding "Africans" ate generally unreliable, it is estimated thatthey are less than 4 percent. Less than 1 percent is "White."Contributions to South African SocietyAlthough Muslims make up less that 2 petcent of the total population,their presence is highly visible. There ate over twenty-five mosques inCape Town and over one hundred in Johannesburg, making minarets asfamiliar as church towers Many are histotic and/or architectuml monuments.More importantly, Muslims ate uniquely involved in the nation'scultwe and economy. The oldest extant Afrikaans-language manuscriptsare in the Arabic script, for they ate the work of Muslim slaves writingin the Dutch patois. South African historian Achrnat Davids has tracedmany linguistic elements of Afrikaans, both in vocabulary and grammar,to the influence of the Cape Muslims. Economically, the Indian Muslimsaxe the most affluent, owing primarily to the cirmmstances under whichthey came to South Africa. Muslim names on businesses and buildingsare a familiar sight in all major cities and on those UniveAty campusesthat non-Whites were allowed to attend during apartheid ...

The Orthodox diaspora has, paradoxically, spread Orthodox Christianity throughout the world, but has not contributed much to Orthodox mission. Even after the third or fourth generation of immigrants, church services are generally held in the language of the countries from which the immigrants came. This is certainly true of South Africa, where most of the Orthodox immigration has been from Greece and Cyprus, with smaller groups of Russians, Serbs, Bulgarians, Lebanese and Romanians. Though there were immigrants from these countries in southern Africa in the middle of the nineteenth century, it was only at the beginning of the twentieth century that Orthodox clergy arrived and churches were built, first in Cape Town and then in Johannesburg. It was only in the twenty-first century that clergy began to be ordained locally in any numbers. The churches therefore tended to be ethnic enclaves, and apathetic towards, or even opposed to, mission and outreach to other ethnic communities.

Abstract:Based on a classroom encounter of the author, this article explores the gendered nature of African university space. It discusses a 2007–8 policy that banned pregnant adult students from living in the student residence halls at the University of the Western Cape in Cape Town, South Africa. The policy was implemented despite protests from the university’s students and staff. The article argues that the more visibly reproductive a student’s body became, the more alien it was considered to be in spaces of knowledge production. This alienation was incongruous at a university widely considered as the most politically progressive in South Africa. It was rooted, however, in Western-oriented traditions of masculinist knowledge production in which there is no space for the female, let alone the pregnant, body in intellectual spaces; and in South African traditions of marginalization, exclusion, and “passing” in public space. Exploring ideas of “body language” and “bodies of knowledge,” the article concludes that there is a need for an interdisciplinary politics and epistemology of “seepage” in higher educational institutions that recognizes women’s minds and their bodies.

As Voloshinov has famously argued, ‘the word is the most sensitive index of social changes, and what is more, of changes still in the process of growth’ (Voloshinov, 1986: 19). Scrutiny of young people's discourses on language together with their language practices offers us a window into a society in transition, such as present-day South Africa. This article examines the language ideologies and language practices of Black youth attending previously White, now desegregated, suburban schools in South African cities, important spaces for the production of an expanding Black middle class (Soudien, 2004). Due to their resourcing during apartheid (both financial and human) previously White schools are aligned with quality education and perceived as strategic sites for the acquisition and maintenance of a prestige variety of South African English. This article looks at how mainly African girls (15–16 years) position themselves in relation to English, drawing on data collected using ethnographic approaches in four desegregated schools in South African cities: three in Johannesburg, Gauteng and one in Cape Town, Western Cape. The discussion focuses on two significant themes: English and the [re]production of race; and the place of English in young people's linguistic repertoires. My aim is to show how African youth in desegregated schools orient themselves to English and what their language ideologies and language practices might tell us about macro social processes, including the (re)constitution of race in South Africa. Schooling, as Bourdieu points out, is one of the most important sites for social reproduction and is thus also one of the key sites, ‘which imposes the legitimate forms of discourse and the idea that discourse should be recognised if and only if it conforms to the legitimate norms’ (Bourdieu, 1977: 650). However, co-present with processes of reproduction are practices that work to subvert and unsettle dominant discourses. Suburban desegregated schools are thus productive sites for the re-making of cultural practices (including language) and identities.

Abstract The interruption of essential water services in Cape Town, foreshadowed as ‘Day Zero,’ is one of several recent examples of urban water scarcity connected to the language of urgent climate change. Johannesburg, with its larger and growing population and deeply enmeshed water and power infrastructures, is currently regarded as one drought away from disaster. As a result, the lessons to be learned from Cape Town are under active debate in South Africa. We used Q method to examine the structure of perspectives on urban water scarcity among South African water management practitioners. Our results illustrate distinct viewpoints differentiated by focus on corruption and politics, supply and demand systems, and social justice concerns as well as a distinct cohort of pragmatic optimists. Our analysis underscores the significance of public trust and institutional effectiveness, regardless of otherwise sound policy or infrastructure tools. As practitioners explicitly connect domains of competency to solvable and critical problems, integrated systems approaches will require deliberate interventions. Furthermore, urban water crises exacerbate and are exacerbated by existing experiences of racial and economic inequality, but this effect is masked by focus on demand management of average per capita water consumption and characterization of water scarcity as ‘the new normal.’

This special issue of Multilingual Margins on the theme of “Space/place matters” has its origin in a doctoral summer school organised in December 2016 by the Department of Linguistics and the Centre for Multilingualism and Diversities Research at the University of the Western Cape as part of a collaboration with the University of Oslo and three other South African universities – Stellenbosch University, University of Cape Town and University of the Witwatersrand – and financed by Research Council of Norway’s programme International Partnerships for Excellent Education, Research and Innovation (INTPART). Doctoral students based in Norway and South Africa attended the summer school, presented their research projects, and were encouraged to submit an article to Multilingual Margins. This was with a view to training budding scholars to deal with the peer-review process of academic publishing. This special issue is the material outcome of this process and includes three articles that have a common interest in unpicking the complex relationship between language and space/place.

A lack of scholarship on gang leaving in Cape Town, South Africa creates the impression that joining gangs is a death sentence. However, this paper shows that gang members can disengage, even amidst the scarcity of an emerging city. It combines life history research with Ebaugh’s (2013) role exit theory in an analysis of the disengagements of 24 former gang participants. Research considers the various stages of out-of-gang transitions, profiling the drivers and impediments to gang exit. Specific focus is placed on understanding how violence both catalyzes and challenges out-of-gang transition during the differential processes of disengagement. Findings indicate a lengthy and challenging transitional process from the point the first doubts emerge to the time a person successfully becomes an ex-gangster. Progress through different phases of gang exit is generally uneven and unpredictable, and carried out in a context with significant social, economic, and security challenges. Still, those interviewed for this study offer compelling examples to show that disengagement is possible. Their journeys yield insights that can be leveraged to design better informed efforts to reduce gang violence—whether in Cape Town, or in other similarly inequality prone and insecure cities around the world.

This article questions the extent to which municipal bylaws aimed at cultural heritage resource management (CHRM) reflect the objectives of the Constitution of the Republic of South Africa, 1996 (the Constitution), national legislation and the discourse on cultural governance more broadly. In terms of Schedule 4A of the Constitution, the function of "cultural matters" is not an original power of local government. It is a function assigned to the national and provincial spheres. Municipalities are assumed, however, to have a responsibility to execute aspects of this function that may be incidental to other typical local government functions. This view finds support in the interpretation of various rights in the Constitution (e.g. sections 15, 30, 31 and 24) as well as the heritage, environmental and local government framework legislation and policy documents of South Africa. The premise of this article is that cultural heritage resource management by way of instruments such as bylaws promotes the overarching objectives of local government, such as sustainable development, while also promoting the rights to culture, language and religion, amongst others. To expand on its theoretical basis, this article provides a critical assessment of the bylaws of the City of Cape Town Metropolitan Municipality

The Tempest. Dir. Janice Honeyman. The Baxter Theatre Centre (Cape Town, South Africa) and the Royal Shakespeare Company (Stratford-upon- Avon, United Kingdom). As You Like It. Dir. Damianos Constantinidis. “Angelus Novus” Theatre Group, “Vafeio” Theatre. Queen Lear. Dir. Kostis Kapelonis. “Delos G8” Theatre Group, “Delos” Theatre. Hamlet Committed Suicide. Dir. Stella Mari. Street theatre, “Minus [two]” Theatre Group, Thission pedestrian zone (Apostolou Pavlou & Heracleidon). The Documentary. Dir. Sergios Gakas. “Ex Animo” Theatre Group, “Altera Pars” Theatre. Othello. Dir. Yorgos Kimoulis and Konstantinos Markoulakis. Badminton Theatre, Athens, Greece.

English is in many ways the language that is assumed to be the giant in the South African literary field. The mere mention of South African literature has a different nuance to, let's say, African literature, since African literature has a vast array of national, colonial and post-colonial contexts, whereas South African literature is focused on one nation and one historical context. This difference in context is important when evaluating the use of English in South African Literature. In many ways, the South African literary field has grown, not only in number of contributors, and the diversity represented there, but also in genre or style. South African literature is becoming more fluid, more energetic, and more democratic in all the ways that the word implies. Writers like Lauren Beukes and Lily Herne are writing science fiction worlds where Cape Town is controlled by autocratic fascists or zombie wastelands that stretch from Table Mountain to Ratanga Junction; Deon Meyer writes crime thrillers, and Renesh Lakhan plumbs the depths of what it means to be South African after democracy. In many ways, the entire field of literature has changed in South Africa in the last twenty or so years. But one aspect has remained the same: the expectation, that while anyone who has anything to say at all, creatively, politically or otherwise, can by all means write it in their mother tongue, if the author wants to be read by more than a very specific fraction of society, then they need to embark on the perilous journey that is translation, and above all, translation into English.

The recent work of the South African dramatist Athol Fugard has addressed the present realities of a country undergoing traumatic change. But on whose behalf does it speak today? The common claim of critics has been that his work ‘bears witness’: but what does this claim amount to in the context of current debates about culture in South Africa? Central to these debates is the contextualizing work which has arisen out of the neo-Marxist emphasis on previously marginalized black dramatic forms: tending to supplant the liberal, universalizing approach which helped promote Fugard, this is fast becoming a new orthodoxy, diminishing his contribution and historic influence alike. In this article, Dennis Walder looks more closely at the European origins among the liberal-left of the idea of ‘bearing witness’, and considers its continuing potential as taken up by Fugard himself at a turning-point in the development of his plays – the moment from which sprang both Boesman and Lena and the collaborative Sizwe Bansi and The Island. These plays can still be understood to offer a voice to the voiceless – above all to Lena, the ‘Hotnot’ woman, an outcast among outcasts, who affirms her identity through her body and her language. Dennis Walder, who was born and brought up in South Africa and educated at the Universities of Cape Town and Edinburgh, is now Senior Lecturer in Literature at the Open University: a Dickens scholar, whose Dickens and Religion appeared in 1981, he also wrote the first book-length study of Athol Fugard (Macmillan, 1984), and is currently editing Fugard's plays for Oxford University Press.

AbstractAfter the first democratic elections in 1994 in South Africa, many Model C schools were opened for Black, Coloured and Indian learners. Model C schools that used to cater solely for White female learners had now entered the democratic period, and while the Cape Town Model C school in our study swiftly became populated with Black middle-class female learners, little was known of other transformations on the ground. In 2016, a protest by Black female learners quickly found favour on Twitter. They claimed that differentiated racialised treatment was directed at them and enshrined in the school’s Code of Conduct (COC). In order to investigate these claims, we employ an intersectional discourse analysis to investigate the 2015 COC prior to the protest, as well as the post-protest 2017 COC. Drawing on theories of social reproduction, cultural capital, symbolic violence and habitus, we endeavour to show how Black learners’ embodied capital and lack of cultural capital ensured their inability to be accommodated at the school. We investigate the outcomes of the COC in terms of empowerment, as measured by equitable school access, and the reproduction of inequality, indicated by the implementation of “school rules” directed at Black female learners whilst maintaining the status of the dominant (White) group of middle-class students. We conclude that analysis of the COC reveals an attempt at cultivating a particular White middle-class womanhood through the guise of “good schooling”.

AbstractThis paper presents information on the regional characteristics of two of South Africa's five major varieties of English: viz. those of its Coloured and Indian communities in five cities: Johannesburg, Cape Town, Durban, Port Elizabeth, and Kimberley. It proposes that as far as the variable (t) is concerned, and by extension (d), these two “interior” social groupings show regional variation of a more robust kind than that of the Black majority and formerly politically dominant White group (the “exterior” groups). The paper describes the relationship between the two interior groups, showing considerable similarities between them for the variable (t), which has two main stop variants, an alveolar and a more fronted (or dental) one. Parallel developments are outlined for (th) (or /θ/ in IPA terms) by a study of word list style, showing similarities between the two groups in four of the cities. These linguistic features are assessed against outsiders' and local speakers' attitudes to and beliefs about their varieties. Finally, the paper considers the origins of the fronted variant, assessing whether it is a spontaneous development or a contact feature associated with Afrikaans-English bilinguals of varied backgrounds. It concludes that while multiple substrate influences are at work, the most likely source is from 17th- and 18th-century Malay and related languages, showing a double substratum, first into Afrikaans, then into English, without a significant period of Malay-English bilingualism.

IntroductionThere is little credible quantitative data on pregnancy histories and outcomes for disabled women in low-income and middle-income countries. The purpose of this study, based in Cape Town, South Africa, was to test the reliability and validity of maternal recall of pregnancy history and service use among a sample of Deaf women who use South African Sign Language (SASL).MethodsWe interviewed 42 signing Deaf women of childbearing age (18–49 years) in SASL using a structured questionnaire in July 2016. To assess reliability, seven participants (16% of the sample) were reinterviewed by different interviewers under the same conditions after 10–30 min. For the analysis we used (1) Cohen’s kappa, an inter-rater statistical method, and (2) overall percentage agreement. Validity was explored by comparing the participants’ pregnancy history to the Western Cape Provincial Health Data Centre (PHDC) database.ResultsThe reliability results showed that out of 19 questions 14 demonstrated substantial to perfect agreement kappa scores (kappa between 0.61 and 1) and 5 had the lowest kappa agreement scores (kappa <0.61). With respect to percentage agreement, participants provided identical responses in 87% cases. Overall, women provided more reliable responses to pregnancy outcomes compared with demographic information. Validity results showed that 29 out of 35 Deaf women provided survey responses that matched or nearly matched (83% agreement) the PHDC database for birth history and delivery location.ConclusionThis study suggests that for this sample of signing Deaf women recall of pregnancy history and service use is reliable and valid. Extending this approach to other similar populations will require further research, but it is important that methods to access hard-to-reach disabled populations are developed so that health system responsiveness to marginal populations can be based on robust evidence.

This paper explores one aspect of early literacy development in a low socio-economic context in South Africa. Assessments conducted with a sample of children from two disadvantaged communities in Cape Town indicated that in this context, almost half of the learners entering Grade One were unable to recognise any letters. A Grade R intervention conducted by volunteers showed that children from this context were able to learn letter-sounds in Grade R through a programme that focused on teaching letter-sounds in the context of building language skills, emergent writing and concepts about print. In order to strengthen the effectiveness of the intervention, the volunteer programme was supplemented by support for the Grade R teacher and teaching assistant. Follow-up assessments of one of the intervention groups at the end of Grade One revealed significant correlations between early Grade One letter knowledge and end of Grade One word reading and spelling skills. The findings of this exploratory study are in line with research that shows the importance of letter-sound knowledge in the earliest stages of learning to read. This raises concerns about the historical lack of emphasis in the Grade R curriculum on this aspect of early literacy development. Although the study has a narrow focus and conclusions cannot be drawn about other aspects of early literacy learning in this context, the results suggest an urgent need for quality Grade R teacher training programmes with a specific focus on emergent literacy.

This interview was conducted on 16 May 2009 at Le Quartier Francais in Franschhoek, Cape Town, South Africa. Petina Gappah is the third generation of Zimbabwean writers writing from the diaspora. She was born in 1971 in Zambia, and grew up in Zimbabwe during the transitional moment from colonial Rhodesia to independence. She has law degrees from the University of Zimbabwe, the University of Cambridge, and the University of Graz. She writes in English and also draws on Shona, her first language. She has published a short story collection An Elegy for Easterly (2009), first novel The Book of Memory (2015), and another collection of short stories, Rotten Row (2016). Gappah’s collection of short stories An Elegy for Easterly (2009) was awarded The Guardian First Book Award in 2009, and was shortlisted for the Frank O’Connor International Short Story Award, the richest prize for the short story form. Gappah was working on her novel The Book of Memory at the time of this interview.

Abstract. A web-based multi-criteria decision support tool is designed to support the planning, control and deployment of building-integrated photovoltaic (BIPV) in the City of Cape Town, South Africa. Solar energy is one of the renewable sources for generating electricity by means of photovoltaic systems, and it offers a viable and expedient means of generating electricity within a short period of time. Nevertheless, there are some impediments to the extensive deployment of solar photovoltaic systems. The most prominent among these are generation potential and the high capital cost of initial set-up. Hence, the location, design and yield of building-integrated photovoltaic systems have to be well thought-out before their deployment. The interactive web-based tool designed utilises JavaScript and Hypertext Mark-up Language (HTML) to implement a map mashup, which can be queried to retrieve vital information about the solar photovoltaic potential of a building roof. From results generated and the system developed, it becomes possible to remotely and sufficiently evaluate buildings in the city in order to make decisions about solar photovoltaic potentials, designs and installations.

AbstractObjectiveThe aim of this qualitative study was to test the comprehensibility of the preliminary food-based dietary guidelines (FBDG) for healthy South African children aged 1–7 years. Objectives included assessing exposure to FBDG, comprehension of the proposed paediatric FBDG (PFBDG) and whether the guidelines can be used in meal planning.DesignFocus group discussions were used to collect data. Discussions were facilitated by the investigator in either English or Afrikaans, according to a predetermined discussion schedule. Focus groups were formed on the basis of language and socio-economic status (SES).SettingAreas within the City of Cape Town representing lower, middle and upper SES groups.SubjectsA total of seventy-six English- and Afrikaans-speaking mothers were contacted via randomly selected consenting preschool groups to participate voluntarily.ResultsMost mothers reported that they do not use guidelines. They had a good grasp of the concepts of and need for PFBDG. They suggested slight alterations to wording/phrasing of the guidelines. The most problematic guidelines were those regarding starch, milk and sweet treats/drinks. No substantial differences were found between English and Afrikaans data. Differences were found between SES groups, with the upper SES groups comprehending the guidelines better.ConclusionThe proposed PFBDG were well received. The target population that would benefit the most from these guidelines would be the less educated, lower SES groups. The present study shows that once the guidelines have been modified, they may be used as a comprehensive guide for nutritional education.

Women are occasionally governors of prisons for women, overseers of the poor, and parish clerks. A woman may be ranger of a park; a woman can take part in the government of a great empire by buying East India Stock.— Barbara Bodichon, A Brief Summary in Plain Language, of the Most Important Laws Concerning Women (1854)ON OCTOBER 5, 1860, GEORGE HENRY LEWES VISITED a solicitor in London to consult about investments. He wrote in his journal: “[The Solicitor] took me to a stockbroker, who undertook to purchase 95 shares in the Great Indian Peninsular Railway for Polly. For £1825 she gets £1900 worth of stock guaranteed 5%” (qtd. in Ashton, Lewes 210). Thus Marian Evans, called Polly by her close friends, known in society as Mrs. Lewes and to her reading public as George Eliot, became a shareholder in British India. Whether or not Eliot thought of buying stock as taking part in the government of a great empire, as her friend Barbara Bodichon had written in 1854, the 5% return on her investment was a welcome supplement to the income she had been earning from her fiction since 1857. From 1860 until her death in 1880, she was one of a select but growing number of middle-class investors who took advantage of high-yield colonial stocks.1 Lewes’s journals for 1860–1878 and Eliot’s diaries for 1879–80 list dividends from stocks in Australia, South Africa, India, and Canada. These include: New South Wales, Victoria, Cape of Good Hope, Cape Town Rail, Colonial Bank, Oriental Bank, Scottish Australian, Great Indian Peninsula, Madras. The Indian and colonial stocks make up just less than half of the total holdings. Other stocks connected to colonial trade (East and West India Docks, London Docks), domestic stocks (the Consols, Regents Canal), and foreign investments (Buenos Aires, Pittsburgh and Ft. Wayne) complete the portfolio.2

Purpose – The purpose of this study was twofold: firstly to determine whether there were substantive differences between the experiences of elderly mobile phone users in two very different locations; and secondly, to determine whether student researchers gained new insights into the needs of diverse users. Universities train user interface designers who need to be made aware of the diversity of users and their differing needs. Students seldom have the opportunity to observe usability difficulties first hand. Design/methodology/approach – By contrasting these countries: one developed and one developing, it was felt that differences that exist would be accentuated. Cities in Scotland and South Africa were chosen to support this comparison. These cities were particularly apt because they are very different in terms of economic development, life expectancy and literacy, but they do share a common language, attitudes towards equality and liberty and both have excellent educational institutions. Thus, students from Glasgow and Cape Town carried out an identical research project, where they had to identify, interview and teach suitable older participants a new mobile phone function. Students collected data using a predesigned questionnaire and wrote a report on their findings, which were analysed quantitatively and qualitatively. Findings – It was found that the student researchers did indeed gain a new perspective and, rather surprisingly, that the participants in the two countries did not differ very much in their experiences of, and difficulties with, using mobile phones. Originality/value – The comparison of mobile phone usage by the elderly in a developed and developing country was studied. The impact of this situated learning experience contributes to new knowledge.

This paper raises the issue of the relationship between language and identity. This subject has been present not only in Sociolinguistics, but also in other social sciences in recent decades. The focus here is to describe and present the relationship between the Afrikaans language spoken by university students who are members of the Coloured population and the ethnolinguistic identity perceived by these speakers. The locus is the multicultural and multilingual Cape Town, located in the South African Western Cape province, where European colonization began. To achieve the objective of this article, we briefly present the language in question: its emergence, its history and by whom it is currently spoken. In addition, since we are dealing with a somehow hybrid ethnicity (“coloured”), we also use anthropological theoretical approaches to understand what is perceived as “ethnicity”. With regard to data collection, we use qualitative content analysis. Internet interviews were conducted through the platform known as Zoom. Eight students were interviewed and answered a set of questions about the social role of the varieties of Afrikaans in Cape Town, attitudes concerning language status and linguistic representation of identity and belonging, in which language(s) they feel best represented, among other issues. The results obtained from the interviews brought a broad understanding of the linguistic practices of these Coloured speakers.

- Peter Boomgaard, Denys Lombard, Marchands et hommes d’affaires asiatiques dans l’Ocean Indien et la Mer de Chine 13e - 20e siècles, Paris: Éditions de l’École des Hautes Études en Sciences Sociales. 1988. 375 pp., Jean Aubin (eds.) - Gary Brana-Shute, David I. Kertzer, Ritual, politics and power, New Haven: Yale University Press, 1988. xi, 235 pp. - G.W.J. Drewes, Chantal Vuldy, Pekalongan; Batik et Islam dans une ville du Nord de Java. Paris: École des Hautes Études en Sciences Sociales, 1987, Études insulindiennes/Archipel 8. 311 pp. - Ch.F. van Fraassen, Hubert Jacobs, The Jesuit Makasar documents (1615-1682), edited and annotated by Hubert Jacobs SJ, Monumenta Historica Societatis Iesu volume 134, Rome: Jesuit Historical Institute, 1988, xxiv + 36* + 285 pp. - M. Hekker, Penelope Graham, Iban shamanism: An analysis of the ethnographic literature, Canberra: Occasional paper of the department of Anthropology, The Australian National University, 1987. x + 174 pp. - Huub de Jonge, Jennifer Alexander, Trade, traders, and trading in rural Java, Asian studies association of Australia, Southeast Asia publications series, No. 15. Singapore: Oxford University Press, 1987, 223 and xvi pp., plates, tables, figs and maps. - Peter J. M. Nas, Ben F. van Leerdam, Henri Maclaine Pont: Architect tussen twee werelden; Over de perikelen rond het ontstaan van de gebouwen van een hogeschool, het ‘Instituut Teknologi Bandung’, Delft: Delftse Universitaire Pers, 1988, 90 pp. - P.J.M. Nas, B. Hauser-Schäublin, Bauen und Wohnen, 1987. Basel: Birkhauser Verlag. Mensch, Kultur, Umwelt 2.84 pages, - Peter Pels, Göran Aijmer, Symbolic textures; Studies in cultural meaning, Göteborg: Gothenburg studies in social Anthropology 10, 1987. - Robert Ross, Ido H. Enklaar, Life and work of Dr. J.Th. van der Kemp, 1747-1811: Missionary pioneer and protagonist of racial equality in South Africa, Cape Town/Rotterdam: A.A. Balkema, 1988, xi + 234 pp. - A. Teeuw, Jack Goody, The interface between the written and the oral, Cambridge etc.: Cambridge University Press, 1987. [Studies in literacy, family, culture and the state.] xxi + 328 pp. - Willem Ijzereef, Martin Rössler, Die soziale Realität des rituals. Kontinuität und Wandel bei den Makassar von Gowa (Süd-Sulawesi/Indonesien), Kölner Ethnologische studien, Band 14. Berlijn: Dietrich Reimer Verlag, 1987. 405 pp.

In the realm of art music, Leo Brouwer (1939-) is widely considered as the most significant living composer for the guitar. Since the latter part of the 20th century, students of the guitar at most, if not all, recognized music institutions have increasingly sought to perform Brouwer's works. Correspondingly, at the South African College of Music (University of Cape Town) respected instructors like Elspeth Jack, Neefa van der Schyff, and others, have over many years consistently and devotedly incorporated Brouwer's guitar literature into their teaching programmes. Cape Town's prized composer-conductor Alan Stephenson has similarly developed a keen interest in Brouwer's large-scale works, inspiring in 1998 a memorable rendition of Brouwer's acclaimed Elegiaco Concerto, performed by the talented soloist Christiaan Van der Vyver and the University of Cape Town Orchestra. In line with this, one of Brouwer's underlying goals has been to create works that are accessible to players of varying standards of performance. As a consequence, young, inexperienced, moderate, advanced as well as top internationally-acclaimed virtuosic players have all found some measure of contentment in performing Brouwer's guitar works.

Those who have died have never never left The dead have a pact with the living—Birago Diop, “Breaths”CAPE TOWN, A GLOBAL CITY IN THE SOUTH AFRICAN POSTCOLONY. The emancipatory or transformative moments signaled by the prefix post are often incomplete, unfinished, haunted. This essay is about the human bones on which the foundations of Cape Town are built. It is a story about the human cost of the city's development, which led to the resurfacings of disavowed histories of violence. It is a recounting of a slowly unfolding reckoning with the haunting claims of the dead as they return, in their time and on their terms.

Abstract English has been portrayed in linguistic landscape literature as the definitive language of commodification. However, using linguistic landscape images from two rural communities in the Northern Cape, South Africa, this article shows how indigenous African languages and localised English are entangled as commodities – whether used independently or in hybridised form – for the sale of various goods and services. We show that the commodification of the languages and hybridised forms speaks to semiotic choices of local authorship of signage and to the influence of local communities’ languaging practices. We propose that commodity status of languages or their linguistic features is variable, since commodified languages or linguistic features as modes derive meanings from the assembled multimodal resources, whose design features as languages or translanguaged “blends”, and their statuses as being in and out of favour, depend on communicative purposes, the kinds of goods and services being marketed and the intended consumers. We conclude that languages, or their linguistic features as modes in signage, should be valued as mobile socio-culturally given and multimodally shaped semiotic resources deployed for communicative impact on consumers in local contexts of use.

<p><strong>List of abstracts and authors:</strong></p><p><strong>1. Antipsychotics in anxiety disorders</strong></p><p>Christer Allgulander</p><p><strong>2. Anxiety in somatic disorders</strong></p><p>Christer Allgulander</p><p><strong>3. Community rehabilitation of the schizophrenic patient</strong></p><p>Orlando Alonso Betancourt, Maricela Morales Herrera</p><p><strong>4. Dual diagnosis: A theory-driven multidisciplinary approach for integrative care</strong></p><p>David Blackbeard</p><p><strong>5. The emotional language of the gut - when 'psyche' meets 'soma'</strong></p><p>Helen Clark</p><p><strong>6. The Psychotherapy of bipolar disorder</strong></p><p>Franco Colin</p><p><strong>7. The Psychotherapy of bipolar disorder</strong></p><p>Franco Colin</p><p><strong>8. Developing and adopting mental health policies and plans in Africa: Lessons from South Africa, Uganda and Zambia</strong></p><p>Sara Cooper, Sharon Kleintjes, Cynthia Isaacs, Fred Kigozi, Sheila Ndyanabangi, Augustus Kapungwe, John Mayeya, Michelle Funk, Natalie Drew, Crick Lund</p><p><strong>9. The importance of relapse prevention in schizophrenia</strong></p><p>Robin Emsley</p><p><strong>10. Mental Health care act: Fact or fiction?</strong></p><p>Helmut Erlacher, M Nagdee</p><p><strong>11. Does a dedicated 72-hour observation facility in a district hospital reduce the need for involuntary admissions to a psychiatric hospital?</strong></p><p>Lennart Eriksson</p><p><strong>12. The incidence and risk factors for dementia in the Ibadan study of ageing</strong></p><p>Oye Gureje, Lola Kola, Adesola Ogunniyi, Taiwo Abiona</p><p><strong>13. Is depression a disease of inflammation?</strong></p><p><strong></strong>Angelos Halaris</p><p><strong>14. Paediatric bipolar disorder: More heat than light?</strong></p><p>Sue Hawkridge</p><p><strong>15. EBM: Anova Conundrum</strong></p><p>Elizabeth L (Hoepie) Howell</p><p><strong>16. Tracking the legal status of a cohort of inpatients on discharge from a 72-hour assessment unit</strong></p><p>Bernard Janse van Rensburg</p><p><strong>17. Dual diagnosis units in psychiatric facilities: Opportunities and challenges</strong></p><p>Yasmien Jeenah</p><p><strong>18. Alcohol-induced psychotic disorder: A comparative study on the clinical characteristics of patients with alcohol dependence and schizophrenia</strong></p><p>Gerhard Jordaan, D G Nel, R Hewlett, R Emsley</p><p><strong>19. Anxiety disorders: the first evidence for a role in preventive psychiatry</strong></p><p>Andre F Joubert</p><p><strong>20. The end of risk assessment and the beginning of start</strong></p><p>Sean Kaliski</p><p><strong>21. Psychiatric disorders abd psychosocial correlates of high HIV risk sexual behaviour in war-effected Eatern Uganda</strong></p><p>E Kinyada, H A Weiss, M Mungherera, P Onyango Mangen, E Ngabirano, R Kajungu, J Kagugube, W Muhwezi, J Muron, V Patel</p><p><strong>22. One year of Forensic Psychiatric assessment in the Northern Cape: A comparison with an established assessment service in the Eastern Cape</strong></p><p>N K Kirimi, C Visser</p><p><strong>23. Mental Health service user priorities for service delivery in South Africa</strong></p><p>Sharon Kleintjes, Crick Lund, Leslie Swartz, Alan Flisher and MHaPP Research Programme Consortium</p><p><strong>24. The nature and extent of over-the-counter and prescription drug abuse in cape town</strong></p><p>Liezl Kramer</p><p><strong>25. Physical health issues in long-term psychiatric inpatients: An audit of nursing statistics and clinical files at Weskoppies Hospital</strong></p><p>Christa Kruger</p><p><strong>26. Suicide risk in Schizophrenia - 20 Years later, a cohort study</strong></p><p>Gian Lippi, Ean Smit, Joyce Jordaan, Louw Roos</p><p><strong>27.Developing mental health information systems in South Africa: Lessons from pilot projects in Northern Cape and KwaZulu-Natal</strong></p><p>Crick Lund, S Skeen, N Mapena, C Isaacs, T Mirozev and the Mental Health and Poverty Research Programme Consortium Institution</p><p><strong>28. Mental health aspects of South African emigration</strong></p><p>Maria Marchetti-Mercer</p><p><strong>29. What services SADAG can offer your patients</strong></p><p>Elizabeth Matare</p><p><strong>30. Culture and language in psychiatry</strong></p><p>Dan Mkize</p><p><strong>31. Latest psychotic episode</strong></p><p>Povl Munk-Jorgensen</p><p><strong>32. The Forensic profile of female offenders</strong></p><p>Mo Nagdee, Helmut Fletcher</p><p><strong>33. The intra-personal emotional impact of practising psychiatry</strong></p><p>Margaret Nair</p><p><strong>34. Highly sensitive persons (HSPs) and implications for treatment</strong></p><p>Margaret Nair</p><p><strong>35. Task shifting in mental health - The Kenyan experience</strong></p><p>David M Ndetei</p><p><strong>36. Bridging the gap between traditional healers and mental health in todya's modern psychiatry</strong></p><p>David M Ndetei</p><p><strong>37. Integrating to achieve modern psychiatry</strong></p><p>David M Ndetei</p><p><strong>38. Non-medical prescribing: Outcomes from a pharmacist-led post-traumatic stress disorder clinic</strong></p><p>A Parkinson</p><p><strong>39. Is there a causal relationship between alcohol and HIV? Implications for policy, practice and future research</strong></p><p>Charles Parry</p><p><strong>40. Global mental health - A new global health discipline comes of age</strong></p><p>Vikram Patel</p><p><strong>41. Integrating mental health into primary health care: Lessons from pilot District demonstration sites in Uganda and South Africa</strong></p><p>Inge Petersen, Arvin Bhana, K Baillie and MhaPP Research Programme Consortium</p><p><strong>42. Personality disorders -The orphan child in axis I - Axis II Dichotomy</strong></p><p><strong></strong>Willie Pienaar</p><p><strong>43. Case Studies in Psychiatric Ethics</strong></p><p>Willie Pienaar</p><p><strong>44. Coronary artery disease and depression: Insights into pathogenesis and clinical implications</strong></p><p>Janus Pretorius</p><p><strong>45. Impact of the Mental Health Care Act No. 17 of 2002 on designated hospitals in KwaZulu-Natal: Triumphs and trials</strong></p><p>Suvira Ramlall, Jennifer Chipps</p><p><strong>46. Biological basis of addication</strong></p><p>Solomon Rataemane</p><p><strong>47. Genetics of Schizophrenia</strong></p><p>Louw Roos</p><p><strong>48. Management of delirium - Recent advances</strong></p><p>Shaquir Salduker</p><p><strong>49. Social neuroscience: Brain research on social issues</strong></p><p>Manfred Spitzer</p><p><strong>50. Experiments on the unconscious</strong></p><p>Manfred Spitzer</p><p><strong>51. The Psychology and neuroscience of music</strong></p><p>Manfred Spitzer</p><p><strong>52. Mental disorders in DSM-V</strong></p><p>Dan Stein</p><p><strong>53. Personality, trauma exposure, PTSD and depression in a cohort of SA Metro policemen: A longitudinal study</strong></p><p>Ugashvaree Subramaney</p><p><strong>54. Eating disorders: An African perspective</strong></p><p>Christopher Szabo</p><p><strong>55. An evaluation of the WHO African Regional strategy for mental health 2001-2010</strong></p><p>Thandi van Heyningen, M Majavu, C Lund</p><p><strong>56. A unitary model for the motor origin of bipolar mood disorders and schizophrenia</strong></p><p>Jacques J M van Hoof</p><p><strong>57. The origin of mentalisation and the treatment of personality disorders</strong></p><p>Jacques J M Hoof</p><p><strong>58. How to account practically for 'The Cause' in psychiatric diagnostic classification</strong></p><p>C W (Werdie) van Staden</p><p><strong>POSTER PRESENTATIONS</strong></p><p><strong>59. Problem drinking and physical and sexual abuse at WSU Faculty of Health Sciences, Mthatha, 2009</strong></p><p>Orlando Alonso Betancourt, Maricela Morales Herrera, E, N Kwizera, J L Bernal Munoz</p><p><strong>60. Prevalence of alcohol drinking problems and other substances at WSU Faculty of Health Sciences, Mthatha, 2009</strong></p><p>Orlando Alonso Betancourt, Maricela Morales Herrera, E, N Kwizera, J L Bernal Munoz</p><p><strong>61. Lessons learnt from a modified assertive community-based treatment programme in a developing country</strong></p><p>Ulla Botha, Liezl Koen, John Joska, Linda Hering, Piet Ooosthuizen</p><p><strong>62. Perceptions of psychologists regarding the use of religion and spirituality in therapy</strong></p><p>Ottilia Brown, Diane Elkonin</p><p><strong>63. Resilience in families where a member is living with schizophreni</strong></p><p>Ottilia Brown, Jason Haddad, Greg Howcroft</p><p><strong>64. Fusion and grandiosity - The mastersonian approach to the narcissistic disorder of the self</strong></p><p>William Griffiths, D Macklin, Loray Daws</p><p><strong>65. Not being allowed to exist - The mastersonian approach to the Schizoid disorder of the self</strong></p><p>William Griffiths, D Macklin, Loray Daws</p><p><strong>66. Risky drug-injecting behaviours in Cape Town and the need for a needle exchange programme</strong></p><p>Volker Hitzeroth</p><p><strong>67. Neuroleptic malignant syndrome in adolescents in the Western Cape: A case series</strong></p><p>Terri Henderson</p><p><strong>68. Experience and view of local academic psychiatrists on the role of spirituality in South African specialist psychiatry, compared with a qualitative analysis of the medical literature</strong></p><p>Bernard Janse van Rensburg</p><p><strong>69. The role of defined spirituality in local specialist psychiatric practice and training: A model and operational guidelines for South African clinical care scenarios</strong></p><p>Bernard Janse van Rensburg</p><p><strong>70. Handedness in schizophrenia and schizoaffective disorder in an Afrikaner founder population</strong></p><p>Marinda Joubert, J L Roos, J Jordaan</p><p><strong>71. A role for structural equation modelling in subtyping schizophrenia in an African population</strong></p><p>Liezl Koen, Dana Niehaus, Esme Jordaan, Robin Emsley</p><p><strong>72. Caregivers of disabled elderly persons in Nigeria</strong></p><p>Lola Kola, Oye Gureje, Adesola Ogunniyi, Dapo Olley</p><p><strong>73. HIV Seropositivity in recently admitted and long-term psychiatric inpatients: Prevalence and diagnostic profile</strong></p><p>Christina Kruger, M P Henning, L Fletcher</p><p><strong>74. Syphilis seropisitivity in recently admitted longterm psychiatry inpatients: Prevalence and diagnostic profile</strong></p><p>Christina Kruger, M P Henning, L Fletcher</p><p><strong>75. 'The Great Suppression'</strong></p><p>Sarah Lamont, Joel Shapiro, Thandi Groves, Lindsey Bowes</p><p><strong>76. Not being allowed to grow up - The Mastersonian approach to the borderline personality</strong></p><p>Daleen Macklin, W Griffiths</p><p><strong>77. Exploring the internal confirguration of the cycloid personality: A Rorschach comprehensive system study</strong></p><p>Daleen Macklin, Loray Daws, M Aronstam</p><p><strong>78. A survey to determine the level of HIV related knowledge among adult psychiatric patients admitted to Weskoppies Hospital</strong></p><p><strong></strong> T G Magagula, M M Mamabolo, C Kruger, L Fletcher</p><p><strong>79. A survey of risk behaviour for contracting HIV among adult psychiatric patients admitted to Weskoppies Hospital</strong></p><p>M M Mamabolo, T G Magagula, C Kruger, L Fletcher</p><p><strong>80. A retrospective review of state sector outpatients (Tara Hospital) prescribed Olanzapine: Adherence to metabolic and cardiovascular screening and monitoring guidelines</strong></p><p>Carina Marsay, C P Szabo</p><p><strong>81. Reported rapes at a hospital rape centre: Demographic and clinical profiles</strong></p><p>Lindi Martin, Kees Lammers, Donavan Andrews, Soraya Seedat</p><p><strong>82. Exit examination in Final-Year medical students: Measurement validity of oral examinations in psychiatry</strong></p><p>Mpogisheng Mashile, D J H Niehaus, L Koen, E Jordaan</p><p><strong>83. Trends of suicide in the Transkei region of South Africa</strong></p><p>Banwari Meel</p><p><strong>84. Functional neuro-imaging in survivors of torture</strong></p><p>Thriya Ramasar, U Subramaney, M D T H W Vangu, N S Perumal</p><p><strong>85. Newly diagnosed HIV+ in South Africa: Do men and women enroll in care?</strong></p><p>Dinesh Singh, S Hoffman, E A Kelvin, K Blanchard, N Lince, J E Mantell, G Ramjee, T M Exner</p><p><strong>86. Diagnostic utitlity of the International HIC Dementia scale for Asymptomatic HIV-Associated neurocognitive impairment and HIV-Associated neurocognitive disorder in South Africa</strong></p><p>Dinesh Singh, K Goodkin, D J Hardy, E Lopez, G Morales</p><p><strong>87. The Psychological sequelae of first trimester termination of pregnancy (TOP): The impact of resilience</strong></p><p>Ugashvaree Subramaney</p><p><strong>88. Drugs and other therapies under investigation for PTSD: An international database</strong></p><p>Sharain Suliman, Soraya Seedat</p><p><strong>89. Frequency and correlates of HIV Testing in patients with severe mental illness</strong></p><p>Hendrik Temmingh, Leanne Parasram, John Joska, Tania Timmermans, Pete Milligan, Helen van der Plas, Henk Temmingh</p><p><strong>90. A proposed mental health service and personnel organogram for the Elizabeth Donkin psychiatric Hospital</strong></p><p>Stephan van Wyk, Zukiswa Zingela</p><p><strong>91. A brief report on the current state of mental health care services in the Eastern Cape</strong></p><p>Stephan van Wyk, Zukiswa Zingela, Kiran Sukeri, Heloise Uys, Mo Nagdee, Maricela Morales, Helmut Erlacher, Orlando Alonso</p><p><strong>92. An integrated mental health care service model for the Nelson Mandela Bay Metro</strong></p><p>Stephan van Wyk, Zukiswa Zingela, Kiran Sukeri</p><p><strong>93. Traditional and alternative healers: Prevalence of use in psychiatric patients</strong></p><p>Zukiswa Zingela, S van Wyk, W Esterhuysen, E Carr, L Gaauche</p>

The South African Government has instituted a policy of multicultural education (ME) to ensure inclusivity and equal learning opportunities for all learners. This paper aimed to explore teachers’ perspectives on the medium of instruction in a multicultural classroom. The paper was extracted from a thesis that examined multiculturalism in selected schools in South Africa. A sample of 18 participants was purposively selected from two urban schools that have learners from different socio-cultural backgrounds in the Eastern Cape. The paper used the interpretive paradigm, which aligns with the qualitative approach. Data were analyzed thematically. The findings revealed that as a universal language, most participants preferred using English in the classroom. However, they sometimes code-switch to IsiXhosa and/or Afrikaans (two of the 11 official languages in South Africa) if the need arises. The participants also revealed attempts at balancing the use of English with learners’ first language, mostly during breaks, sporting, and cultural events, but they admitted this does not equal ME. Finally, the participants indicated that preference to teach in English was due to its universalism. Consequently, African languages have become receptors and not creators of knowledge. The paper concludes that despite the ME policy, teachers are not keen to practice it because of a lack of skills. It is recommended that the country be zoned into language areas and teachers be taught in at least two dominant languages of each region, excluding the English language, to ensure equal educational opportunities.

Language death, a widespread phenomenon in modern Africa does not entail that the speakers of a given language have no descendants only that those descendants cannot speak their parents' language. The same is true of the death of a culture, although this is often less clearly recognized. Thus within the boundaries of modern South Africa, there is virtually no-one who can speak the San, or Bushman, languages, which until two hundred years or less ago were flourishing, if only in pockets. Equally, there is now no-one who lives according to the hunter–gatherer lifestyle from which the San take their name.

This paper presents a sociolinguistic investigation of language use in the South African context. It focuses on socio-cultural and subsequent phonetic change in two prestigious secondary school environments in the Eastern Cape, South Africa. Adopting a poststructuralist lens, it considers how female isiXhosa mother tongue speakers, who attend private and ex-model-C English schools, are undergoing changes in identity, which are mirrored in the acquisition of a new, prestigious variety of English. The research adopts a Labovian form of data collection, notably the use of sociolinguistic interviews, as well as sociophonetic analysis. The findings suggest that changes in identity construction are evident, both in terms of speech accommodation and cultural assimilation. Middle-class isiXhosa mother tongue speakers are now proficient in both English and isiXhosa, and both languages are used strategically to take up different identity positions. The findings also suggest that a new prestigious English variety is emerging, one that is deracialised, and is associated rather with social class.

Purpose Effective communication is a key factor in presenting Human Immunodeficiency Virus/Acquired Immune Deficiency Syndrome (HIV/AIDS) awareness and prevention campaigns, and delivering treatment programmes, particularly in South Africa where different ethnic groups and a diversity of languages and educational attainment levels are encountered. Language is an important element of such communication. The purpose of this paper is to examine the communication effectiveness of AIDS-related intervention messages. Design/methodology/approach Case-based semi-structured interviews, with 42 employees from three construction organisations, and with six telephone counsellors from a service provider, were used to explore language in the HIV/AIDS context in the construction industry in the Western Cape region. Findings Workers’ knowledge about HIV (a key element in prevention and willingness to engage in treatment regimes) tended to align with their level of education. African cultures may inhibit the use of plain language about AIDS. Graphic posters with text in different languages were the most preferred communication media, but need periodic refreshment to remain effective. For toolbox talks and other company presentations, a comprehensive approach to language differences is limited, and appropriate confirmatory feedback loops are not used – the message sent is not always the message received. The recruitment and training processes for service provider counsellors ensure a more comprehensive grasp of HIV knowledge and a more consistent approach to communication. Practical implications Construction organisations should be more careful in their HIV/AIDS campaigns and programmes, ensure better targeting of audiences and pay more nuanced and sensitive attention to language needs, gender differences and cultural contexts with respect to communicating with workers in ways that engage them more fully about HIV/AIDS, stigma and disclosure. Originality/value Communication effectiveness is pivotal in the provision of intervention management by construction firms. Ineffective language and communication processes directly and adversely influence HIV/AIDS intervention management success.

This paper presents the results of a micro-variation project in which linguistic diversity of the Eastern Cape of South Africa is examined. It shows that regional variation in the Xhosa dialect cluster is minimal and that many older forms and sounds that have previously been reported on are no longer in use. With a specific focus on morpho-syntactic variation, the paper gives examples from a corpus of recorded, transcribed and glossed speech collected across the Eastern Cape. It is argued that spontaneous speech is crucial in analysing morpho-syntactic variation when it is on a fine, intralinguistic level. The paper gives a detailed overview of previous publications on the dialects of the area and relates this to current findings based on the recordings. It is shown that the presumed decline in dialectal differences is not paired with a decrease in linguistic identity which is connected to separate clans and kingdoms. The dwindling use of regional variables is explained by a longstanding situation of personal mobility, standardization and schooling. This paper contributes to our understanding of the linguistic complexities of the Nguni subgroup of Bantu languages. It concludes that any experienced differences between standard Xhosa and the language spoken at home is not due to regional variation, and that their causes should be sought elsewhere.

Autism Diagnostic Observation Schedule-2 is the ‘gold standard’ autism spectrum disorder observational assessment, and it is increasingly used in South Africa. However, its use is limited to English speakers, as it has not been translated into the country’s other 10 official languages. Moreover, the cultural appropriateness of this tool has not been explored in South Africa. The Autism Diagnostic Observation Schedule-2 was translated into Afrikaans and assessed for cultural appropriateness to the ‘coloured’ population from low-middle socioeconomic status backgrounds in the Western Cape Province. Using a mixed-methods approach, three components associated with method bias in the Autism Diagnostic Observation Schedule-2 were investigated: language used, social interactions and activities, and materials. An ethnographic investigation of play, social interaction and social activities was conducted in a community sample ( n = 40), and the Afrikaans Autism Diagnostic Observation Schedule-2 was pre-piloted in a clinical sample ( n = 7). Results highlighted unique aspects of the language (‘Kaaps’) that need to be considered during Autism Diagnostic Observation Schedule-2 administration. The social interaction demands of the Autism Diagnostic Observation Schedule-2 appeared appropriate, and sufficient familiarity with Autism Diagnostic Observation Schedule-2 materials and activities was found to support the use of the Autism Diagnostic Observation Schedule-2. Guidelines for administration of the Autism Diagnostic Observation Schedule-2 to this population were generated to improve cultural sensitivity and cultural appropriateness and to reduce method bias.

To understand this book, a little background information helps. I first encountered Ali Mazrui in 1968–70 when I was the first lecturer in linguistics at Makerere University in Kampala, Uganda; Mazrui, a member of the political science faculty, was already a famous orator, acknowledged by all as possessing “a golden tongue.” Since then, he has gone on to become probably the most famous African studies professor in the United States; he was the presenter of the nine-part BBC/PBS television series The Africans: A triple heritage, and he is the author of many books and articles on Africa. He has taught at many universities around the world, and is now director of the Institute of Global Cultural Studies and Albert Schweitzer Professor in the Humanities at the State University of New York at Binghamton. His junior co-author (a relative?), Alamin M. Mazrui, was trained as a linguist and is an associate professor of Black studies at Ohio State University. Both are native speakers of Swahili from Mombasa, Kenya (they prefer to refer to the language as Kiswahili, with its noun class prefix, as it would be if one were speaking the language itself). Kiswahili, of course, is probably the best-known African language; many people in East Africa and other areas (e.g. the Democratic Republic of Congo) speak it as a second language. Furthermore, it is one of the few indigenous languages with official status in an African nation; it is the official language of Tanzania, and the co-official language in Kenya along with English. However, Kiswahili is spoken natively mainly along the East African coastline and on the offshore islands (e.g. Zanzibar), often by persons with a dual Arabic-African heritage similar to that of the Mazruis.

AbstractIn this article we provide a discussion of present-day Khoisan activism in Cape Town, South Africa. The main actors in this movement are people whose heritage is complex: their history can be traced back to the early days of the colonial settlement, reflecting the interactions and cohabitation of the indigenous Khoisan, slaves and the European settlers. Currently, their main languages are English and Afrikaans; yet, efforts are also made by activists to learn Khoekhoegwab. In discussing the Khoisan resurgence we draw on a wide range of sources. The data include: in-depth interviews with language activists; video and audio recordings of ceremonies and other cultural events; discussions and performance of language and identity on blogs and tweets; newspapers; linguistic landscapes; and, finally, artistic performances (with particular focus on the hiphop opera

Abstract Background In South Africa, the prevalence of symptoms of common mental disorders (CMD), i.e. depression, anxiety and suicidal thoughts are high. This study aimed to use a cognitive interviewing technique to validate the content and structure of a 4-item screening tool, to adapt the tool accordingly, and to use receiver operating curve (ROC) analysis to determine the optimum cut-point for identifying pregnant women with symptoms of CMD. Methods We conducted a mixed method study at a Midwife Obstetric Unit in Cape Town. Women attending the clinic for their first antenatal visit during the recruitment period, whose first language was English, Afrikaans or isiXhosa, were invited to participate. A 4-item screening tool was administered in the first language of the interviewee, after which a cognitive interviewing technique was used to examine the question-response processes and considerations used by respondents as they formed answers to the screening tool questions. The Edinburgh Postnatal Depression Scale (EPDS) was used to identify women with symptoms of CMD. Results A 2-week recall period performed well. Questions about (1) being unable to stop worrying, or thinking too much, (2) feeling down, depressed or hopeless, and (3) having thoughts and plans to harm yourself, were well understood. The question that referred to feeling little interest or pleasure in doing things, was poorly understood across all languages. Using ROC analysis with the EPDS as the reference standard, and a cut-point of ≥13, we showed that a 3-item version of the screening tool was able to correctly classify 91% of the women screened. Conclusions Cognitive interviewing enabled testing and refining of the language and constructs of an ultra-brief screening tool. The shortened, 3-item tool is well understood and effective at identifying pregnant women with symptoms of CMD, across the three most commonly spoken languages and cultures in Cape Town.

The practice of ritual sacrifice within the South African context is explored in the light of the emerging global discussion regarding religion and development. Firstly, some aspects of the theory of René Girard on sacrifice is discussed, as well as African theories pertaining to sacrifice and modern ways in which sacrifice/offering enters language. The following section presents three case studies pertaining to sacrifice from South Africa: one from fiction, one from fieldwork done in an African Independent church and a description of a recent sacrifice conducted on a beach in Cape Town. In a succeeding section, the data presented in the empirical part is interpreted in the light of the preceding theories. In the concluding section a thesis is advanced regarding the possible meaning and significance of sacrifice for an African understanding of development.

Background: Long-acting reversible contraceptives (LARCs), which include the subdermal contraceptive implant and intrauterine contraception, offer women safe, highly effective, long-term pregnancy prevention, and have expanded contraceptive options. The implant greatly expands LARC options for South African women as it is available free of charge at public health facilities, but little is known about factors associated with its uptake. This study describes factors associated with the intention to use the implant, including knowledge and beliefs about the implant and perceived outcome expectancies of implant use among women in Cape Town, South Africa.Methods: Between 2015 and 2016, the authors conducted a quantitative, cross-sectional survey among adult women attending a public, primary health clinic in Cape Town, South Africa. Using a structured questionnaire, they measured knowledge, awareness, and attitudes, perceived outcome expectancy, and the intention to use the contraceptive implant in future among the women.Results: The authors surveyed 481 women (mean age 29.1 years). Most of the participants (n = 364, 75.6%) had heard about the implant, 45 (9.4%) were currently using it, and 97 (20.2%) intended to use it in the future. Knowledge about the safety of the implant, beliefs about its effectiveness, and the ease of insertion and removal, and support from intimate partners were positively associated with the current use and intentions to use the implant in the future.Conclusions: Limited knowledge of the implant, having completed secondary schooling, support from partner for women to use implant and the perceived outcome expectancies of using the implant were factors significantly associated with the intention to use the implant. Ensuring that the contraception information is available in all South African languages, regardless of education levels in women, and that comprehensive contraception education and counseling is provided during all family planning might help improve the uptake of contraceptives, including the use of the implant in the country.

This paper is based on the findings of the study that investigated the relevance of the theoretical approach and the usefulness of the theory of information worlds to study the information behaviour of people living in a small world, in this case, the South African city of Cape Town. Using the information world theory, the study shed light on the complexity of the phenomenon of immigrant information behaviour. From the findings of the study it was clear that African immigrants use formal and informal sources of information, from interpersonal sources, the Internet, the mass media, to public libraries and non-governmental organisations. The findings further confirm that, owing to language barriers and the unfamiliarity of the area, African immigrants upon arrival in South Africa tend to rely on friends, relatives and the Internet for information. Over the course of time as they become more familiar with the area, their information sources change.

This paper explores South African hip-hop activist Emile YX?'s work to suggest that he presents an alternative take on mainstream US and South African hip-hop. While it is arguable that a great deal of mainstream hip-hop is commercially co-opted, it is clear that a significant amount of US hip-hop (by Angel Haze or Talib Kweli, for example) and hip-hop beyond the US (by Positive Black Soul, Godessa, Black Noise or Prophets of da City, for example) present alternatives to its co-option. Emile YX? pushes for an alternative to mainstream hip-hop's aesthetics and politics. Foregoing what Prophets of da City call “mindless topics” (Prophets of da City “Cape Crusader”), he employs hip-hop to engage audiences critically about social and political issues, including language and racial identity politics. Significantly, he embraces AfriKaaps, which is a challenge to the hegemonic speech variety of Afrikaans. From Emile's perspective, AfriKaaps preceded Afrikaans because it was spoken by slaves during the Cape colonial era and was later culturally appropriated by Afrikaner Nationalists in the apartheid era to construct white, Afrikaner identity as pure and bounded. AfriKaaps in hip-hop therefore presents an alternative to mainstream US-centric hip-hop in South Africa (via AKA or Cassper Nyovest, for example) as well as Afrikaner Nationalist representations of Afrikaans and race by promoting multilingual hip-hop aesthetics, which was initially advanced by Prophets of da City in the early '90s.Pursuing Alternative TrajectoriesEmile YX?, a former school teacher, started out with the Black Consciousness-aligned hip-hop crew, Black Noise, as a b-boy in the late 1980s before becoming an MC. Black Noise went through a number of iterations, eventually being led by YX? (aka Emile Jansen) after he persuaded the crew not to pursue a mainstream record deal in favour of plotting a career path as independent artists. The crew’s strategy has been to fund the production and distribution of their albums independently and to combine their work as recording and performing artists with their activism. They therefore arranged community workshops at schools and, initially, their local library in the township, Grassy Park, before touring nationally and internationally. By the late 1990s, Jansen established an NGO, Heal the Hood, in order to facilitate collaborative projects with European and South African partners. These partnerships, not only allowed Black Noise crew members to continue working as hip-hip activists, but also created a network through which they could distribute their music and secure further bookings for performances locally and internationally.Jansen’s solo work continued along this trajectory and he has gone on to work on collaborative projects, such as the hip-hop theatre show Afrikaaps, which looks critically at the history of Afrikaans and identity politics, and Mixed Mense, a b-boy show that celebrates African dance traditions and performed at One Mic Festival at the Kennedy Center in Washington DC in 2014 (48 Hours). This artist’s decision not to pursue a mainstream record deal in the early 1990s probably saved Black Noise from being a short-lived pop sensation in favour of pursuing a route that ensured that Cape hip-hop retained its alternative, Black Consciousness-inspired subcultural edge.The activism of Black Noise and Heal the Hood is an example of activists’ efforts to employ hip-hop as a means of engaging youth critically about social and political issues (Haupt, Stealing Empire 158-165). Hence, despite arguments that the seeds for subcultures’ commercial co-option lie in the fact that they speak through commodities (Hebdige 95; Haupt, Stealing Empire 144–45), there is evidence of agency despite the global reach of US cultural imperialism. H. Samy Alim’s concept of translocal style communities is useful in this regard. The concept focuses on the “transportability of mobile matrices – sets of styles, aesthetics, knowledges, and ideologies that travel across localities and cross-cut modalities” (Alim 104-105). Alim makes the case for agency when he contends, “Although global style communities may indeed grow out of particular sociohistoric originating moments, or moments in which cultural agents take on the project of creating ‘an origin’ (in this case, Afrodiasporic youth in the United States in the 1970s), it is important to note that a global style community is far from a threatening, homogenizing force” (Alim 107).Drawing on Arjun Appadurai’s concepts of ethnoscapes, financescapes, ideoscapes and mediascapes, Alim argues that the “persistent dialectical interplay between the local and the global gives rise to the creative linguistic styles that are central to the formation of translocal style communities, and leads into theorizing about glocal stylizations and style as glocal distinctiveness” (Appadurai; Alim 107). His view of globalisation thus accommodates considerations of the extent to which subjects on both the local and global levels are able to exercise agency to produce new or alternative meanings and stylistic practices.Hip-Hop's Translanguaging Challenge to HegemonyJansen’s “Mix en Meng It Op” [“Mix and Blend It / Mix It Up”] offers an example of translocal style by employing translanguaging, code mixing and codeswitching practices. The song’s first verse speaks to the politics of race and language by challenging apartheid-era thinking about purity and mixing:In South Africa is ek coloured and African means black raceFace it, all mense kom van Africa in the first placeErase all trace of race and our tribal divisionEk’s siek en sat van all our land’s racist decisionsMy mission’s om te expose onse behoort aan een rasHou vas, ras is las, watch hoe ons die bubble barsPlus the mixture that mixed here is not fixed, sirStir daai potjie want ons wietie wattie mixtures wereThis illusion of race and tribe is rotten to the coreWhat’s more the lie of purity shouldn’t exist anymoreLook at Shaka Zulu, who mixed all those tribes togetherMixed conquered tribes now Amazulu foreverHave you ever considered all this mixture before?Xhosa comes from Khoe khoe, do you wanna know more?Xhosa means angry looking man in Khoe KhoeSoe hulle moet gemix het om daai clicks to employ(Emile YX? “Mix en Meng It Op”; my emphasis)[In South Africa I am coloured and African means black raceFace it, all people come from Africa in the first placeErase all trace of race and our tribal divisionI’m sick and tired of all our land’s racist decisionsMy mission’s to expose the fact that we belong top one raceHold on, race is a burden, watch as we burst the bubble Plus the mixture that mixed here is not fixed, sirStir that pot because we don’t know what the mixtures wereThis illusion of race and tribe is rotten to the coreWhat’s more the lie of purity shouldn’t exist anymoreLook at Shaka Zulu, who mixed all those tribes togetherMixed conquered tribes now Amazulu foreverHave you ever considered all this mixture before?Xhosa comes from Khoe khoe, do you wanna know more?Xhosa means angry looking man in Khoe KhoeSo they must have mixed to employ those clicks]The MC does more than codeswitch or code mix in this verse. The syntax switches from that of English to Afrikaans interchangeably and he is doing more than merely borrowing words and phrases from one language and incorporating it into the other language. In certain instances, he opts to pronounce certain English words and phrases as if they were Afrikaans (for example, “My” and “land’s”). Suresh Canagarajah explains that codeswitching was traditionally “distinguished from code mixing” because it was assumed that codeswitching required “bilingual competence” in order to “switch between [the languages] in fairly contextually appropriate ways with rhetorical and social significance”, while code mixing merely involved “borrowings which are appropriated into one’s language so that using them doesn't require bilingual competence” (Canagarajah, Translingual Practice 10). However, he argues that both of these translingual practices do not require “full or perfect competence” in the languages being mixed and that “these models of hybridity can be socially and rhetorically significant” (Canagarajah, Translingual Practice 10). However, the artist is clearly competent in both English and Afrikaans; in fact, he is also departing from the hegemonic speech varieties of English and Afrikaans in attempts to affirm black modes of speech, which have been negated during apartheid (cf. Haupt “Black Thing”).What the artist seems to be doing is closer to translanguaging, which Canagarajah defines as “the ability of multilingual speakers to shuttle between languages, treating the diverse languages that form their repertoire as an integrated system” (Canagarajah, “Codemeshing in Academic Writing” 401). The mix or blend of English and Afrikaans syntax become integrated, thereby performing the very point that Jansen makes about what he calls “the lie of purity” by asserting that the “mixture that mixed here is not fixed, sir” (Emile XY? “Mix en Meng It Op”). This approach is significant because Canagarajah points out that while research shows that translanguaging is “a naturally occurring phenomenon”, it “occurs surreptitiously behind the backs of the teachers in classes that proscribe language mixing” (Canagarajah, “Codemeshing in Academic Writing” 401). Jansen’s performance of translanguaging and challenge to notions of linguistic and racial purity should be read in relation to South Africa’s history of racial segregation during apartheid. Remixing Race/ism and Notions of PurityLegislated apartheid relied on biologically essentialist understandings of race as bounded and fixed and, hence, the categories black and white were treated as polar opposites with those classified as coloured being seen as racially mixed and, therefore, defiled – marked with the shame of miscegenation (Erasmus 16; Haupt, “Black Thing” 176-178). Apart from the negative political and economic consequences of being classified as either black or coloured by the apartheid state (Salo 363; McDonald 11), the internalisation of processes of racial interpellation was arguably damaging to the psyche of black subjects (in the broad inclusive sense) (cf. Fanon; Du Bois). The work of early hip-hop artists like Black Noise and Prophets of da City (POC) was therefore crucial to pointing to alternative modes of speech and self-conception for young people of colour – regardless of whether they self-identified as black or coloured. In the early 1990s, POC lead the way by embracing black modes of speech that employed codeswitching, code mixing and translanguaging as a precursor to the emergence of music genres, such as kwaito, which mixed urban black speech varieties with elements of house music and hip-hop. POC called their performances of Cape Flats speech varieties of English and Afrikaans gamtaal [gam language], which is an appropriation of the term gam, a reference to the curse of Ham and justifications for slavery (Adhikari 95; Haupt Stealing Empire 237). POC’s appropriation of the term gam in celebration of Cape Flats speech varieties challenge the shame attached to coloured identity and the linguistic practices of subjects classified as coloured. On a track called “Gamtaal” off Phunk Phlow, the crew samples an assortment of recordings from Cape Flats speech communities and capture ordinary people speaking in public and domestic spaces (Prophets of da City “Gamtaal”). In one audio snippet we hear an older woman saying apologetically, “Onse praatie suiwer Afrikaan nie. Onse praat kombius Afrikaans” (Prophets of da City “Gamtaal”).It is this shame for black modes of speech that POC challenges on this celebratory track and Jansen takes this further by both making an argument against notions of racial and linguistic purity and performing an example of translanguaging. This is important in light of research that suggests that dominant research on the creole history of Afrikaans – specifically, the Cape Muslim contribution to Afrikaans – has been overlooked (Davids 15). This oversight effectively amounted to cultural appropriation as the construction of Afrikaans as a ‘pure’ language with Dutch origins served the Afrikaner Nationalist project when the National Party came into power in 1948 and began to justify its plans to implement legislated apartheid. POC’s act of appropriating the denigrated term gamtaal in service of a Black Consciousness-inspired affirmation of colouredness, which they position as part of the black experience, thus points to alternative ways in which people of colour cand both express and define themselves in defiance of apartheid.Jansen’s work with the hip-hop theater project Afrikaaps reconceptualised gamtaal as Afrikaaps, a combination of the term Afrikaans and Kaaps. Kaaps means from the Cape – as in Cape Town (the city) or the Cape Flats, which is where many people classified as coloured were forcibly relocated under the Group Areas Act under apartheid (cf. McDonald; Salo; Alim and Haupt). Taking its cue from POC and Brasse vannie Kaap’s Mr FAT, who asserted that “gamtaal is legal” (Haupt, “Black Thing” 176), the Afrikaaps cast sang, “Afrikaaps is legal” (Afrikaaps). Conclusion: Agency and the Transportability of Mobile MatricesJansen pursues this line of thought by contending that the construction of Shaka Zulu’s kingdom involved mixing many tribes (Emile YX? “Mix en Meng It Op”), thereby alluding to arguments that narratives about Shaka Zulu were developed in service of Zulu nationalism to construct Zulu identity as bounded and fixed (Harries 105). Such constructions were essential to the apartheid state's justifications for establishing Bantustans, separate homelands established along the lines of clearly defined and differentiated ethnic identities (Harries 105). Writing about the use of myths and symbols during apartheid, Patrick Harries argues that in Kwazulu, “the governing Inkatha Freedom Party ... created a vivid and sophisticated vision of the Zulu past” (Harries 105). Likewise, Emile YX? contends that isiXhosa’s clicks come from the Khoi (Emile YX? “Mix en Meng It Op”; Afrikaaps). Hence, the idea of the Khoi San’s lineage and history as being separate from that of other African communities in Southern Africa is challenged. He thus challenges the idea of pure Zulu or Xhosa identities and drives the point home by sampling traditional Zulu music, as opposed to conventional hip-hop beats.Effectively, colonial strategies of tribalisation as a divide and rule strategy through the reification of linguistic and cultural practices are challenged, thereby reminding us of the “transportability of mobile matrices” and “fluidity of identities” (Alim 104, 105). In short, identities as well as cultural and linguistic practices were never bounded and static, but always-already hybrid, being constantly made and remade in a series of negotiations. This perspective is in line with research that demonstrates that race is socially and politically constructed and discredits biologically essentialist understandings of race (Yudell 13-14; Tattersall and De Salle 3). This is not to ignore the asymmetrical relations of power that enable cultural appropriation and racism (Hart 138), be it in the context of legislated apartheid, colonialism or in the age of corporate globalisation or Empire (cf. Haupt, Static; Hardt & Negri). But, even here, as Alim suggests, one should not underestimate the agency of subjects on the local level to produce alternative forms of expression and self-representation.ReferencesAdhikari, Mohamed. "The Sons of Ham: Slavery and the Making of Coloured Identity." South African Historical Journal 27.1 (1992): 95-112.Alim, H. Samy “Translocal Style Communities: Hip Hop Youth as Cultural Theorists of Style, Language and Globalization”. Pragmatics 19.1 (2009):103-127. Alim, H. Samy, and Adam Haupt. “Reviving Soul(s): Hip Hop as Culturally Sustaining Pedagogy in the U.S. & South Africa”. Culturally Sustaining Pedagogies: Teaching and Learning for Educational Justice. Ed. Django Paris and H. Samy Alim. New York: Teachers College Press, Columbia University, 2017 (forthcoming). Appadurai, Arjun. Modernity at Large: Cultural Dimensions of Modernity. London: University of Minnesota Press, 1996.Canagarajah, Suresh. Translingual Practice: Global Englishes and Cosmopolitan Relations. London & New York: Routledge, 2013.Canagarajah, Suresh. “Codemeshing in Academic Writing: Identifying Teachable Strategies of Translanguaging”. The Modern Language Journal 95.3 (2011): 401-417.Creese, Angela, and Adrian Blackledge. “Translanguaging in the Bilingual Classroom: A Pedagogy for Learning and Teaching?” The Modern Language Journal 94.1 (2010): 103-115. Davids, Achmat. The Afrikaans of the Cape Muslims. Pretoria: Protea Book House, 2011.Du Bois, W.E.B. The Souls of Black Folk. Journal of Pan African Studies, 1963, 2009 (eBook).Erasmus, Zimitri. “Introduction.” Coloured by History, Shaped by Place. Ed. Zimitri Erasmus. Cape Town: Kwela Books & SA History Online, 2001.Fanon, Frantz. “The Fact of Blackness”. Black Skins, White Masks. London: Pluto Press: London, 1986. 48 Hours. “Black Noise to Perform at Kennedy Center in the USA”. 11 Mar. 2014. <http://48hours.co.za/2014/03/11/black-noise-to-perform-at-kennedy-center-in-the-usa/>. Haupt, Adam. Static: Race & Representation in Post-Apartheid Music, Media & Film. Cape Town: HSRC Press, 2012.———. Stealing Empire: P2P, Intellectual Property and Hip-Hop Subversion. Cape Town: HSRC Press, 2008. ———. “Black Thing: Hip-Hop Nationalism, ‘Race’ and Gender in Prophets of da City and Brasse vannie Kaap.” Coloured by History, Shaped by Place. Ed. Zimitri Erasmus. Cape Town: Kwela Books & SA History Online, 2001.Hardt, Michael and Antonio Negri. Empire. London & Cambridge, Massachusetts: Harvard University Press, 2000.Hart, J. “Translating and Resisting Empire: Cultural Appropriation and Postcolonial Studies”. Borrowed Power: Essays on Cultural Appropriation. Eds. B. Ziff and P.V. Roa. New Brunswick: Rutgers University Press, 1997.Harries, Patrick. “Imagery, Symbolism and Tradition in a South African Bantustan: Mangosuthu Buthelezi, Inkatha, and Zulu History”. History and Theory 32.4, Beiheft 32: History Making in Africa (1993): 105-125. Hebdige, Dick. Subculture: The Meaning of Style. London: Routledge, 1979.MacDonald, Michael. Why Race Matters in South Africa. University of Kwazulu-Natal Press: Scottsville, 2006.Salo, Elaine. “Negotiating Gender and Personhood in the New South Africa: Adolescent Women and Gangsters in Manenberg Township on the Cape Flats.” Journal of European Cultural Studies 6.3 (2003): 345–65.Tattersall, Ian, and Rob De Salle. Race? Debunking a Scientific Myth. College Station: Texas A&M University Press, 2011.TheatreAfrikaaps. Afrikaaps. The Glasshouse, 2011.FilmsValley, Dylan, dir. Afrikaaps. Plexus Films, 2010. MusicProphets of da City. “Gamtaal.” Phunk Phlow. South Africa: Ku Shu Shu, 1995.Prophets of da City. “Cape Crusader.” Ghetto Code. South Africa: Ku Shu Shu & Ghetto Ruff, 1997.YX?, Emile. “Mix En Meng It Op.” Take Our Power Back. Cape Town: Cape Flats Uprising Records, 2015.

This paper argues that artist Dope Saint Jude is transforming South African hip-hop by queering a genre that has predominantly been male and heteronormative. Specifically, I analyse the opening skit of her music video “Keep in Touch” in order to unpack the ways which she revives Gayle, a gay language that adopted double-coded forms of speech during the apartheid era—a context in which homosexuals were criminalised. The use of Gayle and spaces close to the city centre of Cape Town (such as Salt River and Woodstock) speaks to the city as it was before it was transformed by the decline of industries due to the country’s adoption of neoliberal economics and, more recently, by the gentrification of these spaces. Dope Saint Jude therefore reclaims these city spaces through her use of gay modes of speech that have a long history in Cape Town and by positioning her work as hip-hop, which has been popular in the city for well over two decades. Her inclusion of transgender MC and DJ Angel Ho pushes the boundaries of hegemonic and binary conceptions of gender identity even further. In essence, Dope Saint Jude is transforming local hip-hop in a context that is shaped significantly by US cultural imperialism. The artist is also transforming our perspective of spaces that have been altered by neoliberal economics.Setting the SceneDope Saint Jude (DSJ) is a queer MC from Elsies River, a working class township located on Cape Town's Cape Flats in South Africa. Elsies River was defined as a “coloured” neighbourhood under the apartheid state's Group Areas Act, which segregated South Africans racially. With the aid of the Population Registration Act, citizens were classified, not merely along the lines of white, Asian, or black—black subjects were also divided into further categories. The apartheid state also distinguished between black and “coloured” subjects. Michael MacDonald contends that segregation “ordained blacks to be inferior to whites; apartheid cast them to be indelibly different” (11). Apartheid declared “African claims in South Africa to be inferior to white claims” and effectively claimed that black subjects “belonged elsewhere, in societies of their own, because their race was different” (ibid). The term “coloured” defined people as “mixed race” to separate communities that might otherwise have identified as black in the broad and inclusive sense (Erasmus 16). Racial categorisation was used to create a racial hierarchy with white subjects at the top of that hierarchy and those classified as black receiving the least resources and benefits. This frustrated attempts to establish broad alliances of black struggles against apartheid. It is in this sense that race is socially and politically constructed and continues to have currency, despite the fact that biologically essentialist understandings of race have been discredited (Yudell 13–14). Thanks to apartheid town planning and resource allocation, many townships on the Cape Flats were poverty-stricken and plagued by gang violence (Salo 363). This continues to be the case because post-apartheid South Africa's embrace of neoliberal economics failed to address racialised class inequalities significantly (Haupt, Static 6–8). This is the '90s context in which socially conscious hip-hop crews, such as Prophets of da City or Black Noise, came together. They drew inspiration from Black Consciousness philosophy via their exposure to US hip-hop crews such as Public Enemy in order to challenge apartheid policies, including their racial interpellation as “coloured” as distinct from the more inclusive category, black (Haupt, “Black Thing” 178). Prophets of da City—whose co-founding member, Shaheen Ariefdien, also lived in Elsies River—was the first South African hip-hop outfit to record an album. Whilst much of their work was performed in English, they quickly transformed the genre by rapping in non-standard varieties of Afrikaans and by including MCs who rap in African languages (ibid). They therefore succeeded in addressing key issues related to race, language, and class disparities in relation to South Africa's transition to democracy (Haupt, “Black Thing”; Haupt, Stealing Empire). However, as is the case with mainstream US hip-hop, specifically gangsta rap (Clay 149), South African hip-hop has been largely dominated by heterosexual men. This includes the more commercial hip-hop scene, which is largely perceived to be located in Johannesburg, where male MCs like AKA and Cassper Nyovest became celebrities. However, certain female MCs have claimed the genre, notably EJ von Lyrik and Burni Aman who are formerly of Godessa, the first female hip-hop crew to record and perform locally and internationally (Haupt, Stealing Empire 166; Haupt, “Can a Woman in Hip-Hop”). DSJ therefore presents the exception to a largely heteronormative and male-dominated South African music industry and hip-hop scene as she transforms it with her queer politics. While queer hip-hop is not new in the US (Pabón and Smalls), this is new territory for South Africa. Writing about the US MC Jean Grae in the context of a “male-dominated music industry and genre,” Shanté Paradigm Smalls contends,Heteronormativity blocks the materiality of the experiences of Black people. Yet, many Black people strive for a heteronormative effect if not “reality”. In hip hop, there is a particular emphasis on maintaining the rigidity of categories, even if those categories fail [sic]. (87) DSJ challenges these rigid categories. Keep in TouchDSJ's most visible entry onto the media landscape to date has been her appearance in an H&M recycling campaign with British Sri Lankan artist MIA (H&M), some fashion shoots, her new EP—Reimagine (Dope Saint Jude)—and recent Finnish, US and French tours as well as her YouTube channel, which features her music videos. As the characters’ theatrical costumes suggest, “Keep in Touch” is possibly the most camp and playful music video she has produced. It commences somewhat comically with Dope Saint Jude walking down Salt River main road to a public telephone, where she and a young woman in pig tails exchange dirty looks. Salt River is located at the foot of Devil's Peak not far from Cape Town's CBD. Many factories were located there, but the area is also surrounded by low-income housing, which was designated a “coloured” area under apartheid. After apartheid, neighbourhoods such as Salt River, Woodstock, and the Bo-Kaap became increasingly gentrified and, instead of becoming more inclusive, many parts of Cape Town continued to be influenced by policies that enable racialised inequalities. Dope Saint Jude calls Angel Ho: DSJ: Awêh, Angie! Yoh, you must check this kak sturvy girl here by the pay phone. [Turns to the girl, who walks away as she bursts a chewing gum bubble.] Ja, you better keep in touch. Anyway, listen here, what are you wys?Angel Ho: Ah, just at the salon getting my hair did. What's good? DSJ: Wanna catch on kak today?Angel Ho: Yes, honey. But, first, let me Gayle you this. By the jol by the art gallery, this Wendy, nuh. This Wendy tapped me on the shoulder and wys me, “This is a place of decorum.”DSJ: What did she wys?Angel Ho: De-corum. She basically told me this is not your house. DSJ: I know you told that girl to keep in touch!Angel Ho: Yes, Mama! I'm Paula, I told that bitch, “Keep in touch!” [Points index finger in the air.](Saint Jude, Dope, “Keep in Touch”)Angel Ho's name is a play on the male name Angelo and refers to the trope of the ho (whore) in gangsta rap lyrics and in music videos that present objectified women as secondary to male, heterosexual narratives (Sharpley-Whiting 23; Collins 27). The queering of Angelo, along with Angel Ho’s non-binary styling in terms of hair, make-up, and attire, appropriates a heterosexist, sexualised stereotype of women in order to create room for a gender identity that operates beyond heteronormative male-female binaries. Angel Ho’s location in a hair salon also speaks to stereotypical associations of salons with women and gay subjects. In a discussion of gender stereotypes about hair salons, Kristen Barber argues that beauty work has traditionally been “associated with women and with gay men” and that “the body beautiful has been tightly linked to the concept of femininity” (455–56). During the telephonic exchange, Angel Ho and Dope Saint Jude code-switch between standard and non-standard varieties of English and Afrikaans, as the opening appellation, “Awêh,” suggests. In this context, the term is a friendly greeting, which intimates solidarity. “Sturvy” means pretentious, whilst “kak” means shit, but here it is used to qualify “sturvy” and means that the girl at the pay phone is very pretentious or “full of airs.” To be “wys” means to be wise, but it can also mean that you are showing someone something or educating them. The meanings of these terms shift, depending on the context. The language practices in this skit are in line with the work of earlier hip-hop crews, such as Prophets of da City and Brasse vannie Kaap, to validate black, multilingual forms of speech and expression that challenge the linguistic imperialism of standard English and Afrikaans in South Africa, which has eleven official languages (Haupt, “Black Thing”; Haupt, Stealing Empire; Williams). Henry Louis Gates’s research on African American speech varieties and literary practices emerging from the repressive context of slavery is essential to understanding hip-hop’s language politics. Hip-hop artists' multilingual wordplay creates parallel discursive universes that operate both on the syntagmatic axis of meaning-making and the paradigmatic axis (Gates 49; Haupt, “Stealing Empire” 76–77). Historically, these discursive universes were those of the slave masters and the slaves, respectively. While white hegemonic meanings are produced on the syntagmatic axis (which is ordered and linear), black modes of speech as seen in hip-hop word play operate on the paradigmatic axis, which is connotative and non-linear (ibid). Distinguishing between Signifyin(g) / Signification (upper case, meaning black expression) and signification (lower case, meaning white dominant expression), he argues that “the signifier ‘Signification’ has remained identical in spelling to its white counterpart to demonstrate [. . .] that a simultaneous, but negated, parallel discursive (ontological, political) universe exists within the larger white discursive universe” (Gates 49). The meanings of terms and expressions can change, depending on the context and manner in which they are used. It is therefore the shared experiences of speech communities (such as slavery or racist/sexist oppression) that determine the negotiated meanings of certain forms of expression. Gayle as a Parallel Discursive UniverseDSJ and Angel Ho's performance of Gayle takes these linguistic practices further. Viewers are offered points of entry into Gayle via the music video’s subtitles. We learn that Wendy is code for a white person and that to keep in touch means exactly the opposite. Saint Jude explains that Gayle is a very fun queer language that was used to kind of mask what people were saying [. . .] It hides meanings and it makes use of women's names [. . . .] But the thing about Gayle is it's constantly changing [. . .] So everywhere you go, you kind of have to pick it up according to the context that you're in. (Ovens, Saint Jude and Haupt)According to Kathryn Luyt, “Gayle originated as Moffietaal [gay language] in the coloured gay drag culture of the Western Cape as a form of slang amongst Afrikaans-speakers which over time, grew into a stylect used by gay English and Afrikaans-speakers across South Africa” (Luyt 8; Cage 4). Given that the apartheid state criminalised homosexuals, Gayle was coded to evade detection and to seek out other members of this speech community (Luyt 8). Luyt qualifies the term “language” by arguing, “The term ‘language’ here, is used not as a constructed language with its own grammar, syntax, morphology and phonology, but in the same way as linguists would discuss women’s language, as a way of speaking, a kind of sociolect” (Luyt 8; Cage 1). However, the double-coded nature of Gayle allows one to think of it as creating a parallel discursive universe as Gates describes it (49). Whereas African American and Cape Flats discursive practices function parallel to white, hegemonic discourses, gay modes of speech run parallel to heteronormative communication. Exclusion and MicroaggressionsThe skit brings both discursive practices into play by creating room for one to consider that DSJ queers a male-dominated genre that is shaped by US cultural imperialism (Haupt, Stealing Empire 166) as a way of speaking back to intersectional forms of marginalisation (Crenshaw 1244), which are created by “white supremacist capitalist patriarchy” (hooks 116). This is significant in South Africa where “curative rape” of lesbians and other forms of homophobic violence are prominent (cf. Gqola; Hames; Msibi). Angel Ho's anecdote conveys a sense of the extent to which black individuals are subject to scrutiny. Ho's interpretation of the claim that the gallery “is a place of decorum” is correct: it is not Ho's house. Black queer subjects are not meant to feel at home or feel a sense of ownership. This functions as a racial microaggression: “subtle insults (verbal, nonverbal, and/or visual) directed toward people of color, often automatically or unconsciously” (Solorzano, Ceja, and Yosso 60). This speaks to DSJ's use of Salt River, Woodstock, and Bo-Kaap for the music video, which features black queer bodies in performance—all of these spaces are being gentrified, effectively pushing working class people of colour out of the city (cf. Didier, Morange, and Peyroux; Lemanski). Gustav Visser explains that gentrification has come to mean a unit-by-unit acquisition of housing which replaces low-income residents with high-income residents, and which occurs independent of the structural condition, architecture, tenure or original cost level of the housing (although it is usually renovated for or by the new occupiers). (81–82) In South Africa this inequity plays out along racial lines because its neoliberal economic policies created a small black elite without improving the lives of the black working class. Instead, the “new African bourgeoisie, because it shares racial identities with the bulk of the poor and class interests with white economic elites, is in position to mediate the reinforcing cleavages between rich whites and poor blacks without having to make more radical changes” (MacDonald 158). In a news article about a working class Salt River family of colour’s battle against an eviction, Christine Hogg explains, “Gentrification often means the poor are displaced as the rich move in or buildings are upgraded by new businesses. In Woodstock and Salt River both are happening at a pace.” Angel Ho’s anecdote, as told from a Woodstock hair salon, conveys a sense of what Woodstock’s transformation from a coloured, working class Group Area to an upmarket, trendy, and arty space would mean for people of colour, including black, queer subjects. One could argue that this reading of the video is undermined by DSJ’s work with global brand H&M. Was she was snared by neoliberal economics? Perhaps, but one response is that the seeds of any subculture’s commercial co-option lie in the fact it speaks through commodities (for example clothing, make-up, CDs, vinyl, or iTunes / mp3 downloads (Hebdige 95; Haupt, Stealing Empire 144–45). Subcultures have a window period in which to challenge hegemonic ideologies before they are delegitimated or commercially co-opted. Hardt and Negri contend that the means that extend the reach of corporate globalisation could be used to challenge it from within it (44–46; Haupt, Stealing Empire 26). DSJ utilises her H&M work, social media, the hip-hop genre, and international networks to exploit that window period to help mainstream black queer identity politics.ConclusionDSJ speaks back to processes of exclusion from the city, which was transformed by apartheid and, more recently, gentrification, by claiming it as a creative and playful space for queer subjects of colour. She uses Gayle to lay claim to the city as it has a long history in Cape Town. In fact, she says that she is not reviving Gayle, but is simply “putting it on a bigger platform” (Ovens, Saint Jude, and Haupt). The use of subtitles in the video suggests that she wants to mainstream queer identity politics. Saint Jude also transforms hip-hop heteronormativity by queering the genre and by locating her work within the history of Cape hip-hop’s multilingual wordplay. ReferencesBarber, Kristin. “The Well-Coiffed Man: Class, Race, and Heterosexual Masculinity in the Hair Salon.” Gender and Society 22.4 (2008): 455–76.Cage, Ken. “An Investigation into the Form and Function of Language Used by Gay Men in South Africa.” Rand Afrikaans University: MA thesis, 1999.Clay, Andreana. “‘I Used to Be Scared of the Dick’: Queer Women of Color and Hip-Hop Masculinity.” Home Girls Make Some Noise: Hip Hop Feminism Anthology. Ed. Gwendolyn D. Pough, Elain Richardson, Aisha Durham, and Rachel Raimist. California: Sojourns, 2007.Collins, Patricia Hill. Black Sexual Politics: African Americans, Gender, and the New Racism. New York: Routledge, 2005. Crenshaw, Kimberle. “Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color”. 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New York: New York UP, 2007.Smalls, Shanté Paradigm. “‘The Rain Comes Down’: Jean Grae and Hip Hop Heteronormativity.” American Behavioral Scientist 55.1 (2011): 86–95.Visser, Gustav. “Gentrification: Prospects for Urban South African Society?” Acta Academica Supplementum 1 (2003): 79–104.Williams, Quentin E. “Youth Multilingualism in South Africa’s Hip-Hop Culture: a Metapragmatic Analysis.” Sociolinguistic Studies 10.1 (2016): 109–33.Yudell, Michael. “A Short History of the Race Concept.” Race and the Genetic Revolution: Science, Myth, and Culture. Ed. Sheldon Krimsky and Kathleen Sloan. New York: Columbia UP, 2011.InterviewsOvens, Neil, Dope Saint Jude, and Adam Haupt. One FM Radio interview. Cape Town. 21 Apr. 2016.VideosSaint Jude, Dope. “Keep in Touch.” YouTube. 23 Feb. 2015. <https://www.youtube.com/watch?v=w2ux9R839lE>. H&M. “H&M World Recycle Week Featuring M.I.A.” YouTube. 11 Apr. 2016. <https://www.youtube.com/watch?v=f7MskKkn2Jg>. MusicSaint Jude, Dope. Reimagine. 15 June 2016. <https://dopesaintjude.bandcamp.com/album/reimagine>.