The COVID-19 epidemic was initially experienced in China, in a city called Wuhan (December 2019), and Europe, the USA and Australia were not left behind. South Africa was the worst-hit country, with a total of 88,914 deaths recorded on October 24, 2021, and like many other countries of the world, it suffered the loss of human lives and livelihoods. In 2021, almost 65,000 South Africans had been lost to the pandemic. This pandemic has destabilised systems and processes that define human existence, thereby wreaking havoc on many facets of human life, with education being predominantly affected. COVID-19 has fostered global readjustments in education with the advent of online teaching or, as referred to in some studies, emergency online education. This paper examined many of the challenges faced by students and lecturers, including adaptation problems among lecturers and students, internet connectivity issues, an unconducive teaching and learning workspace, and associated health risks. This study also reviewed positive developments that took place since the onset of the COVID-19 pandemic, such as the WiSeUp Moodle Training, academic discourse, and capacity development. In addition, it is suggested that researchers carry out further studies on the effects of COVID-19 with reference to teaching and learning. The paper concludes by reviewing the positive and negative teaching and learning outcomes of the transformations that Higher Educational Institutions underwent after the onset of the COVID-19 pandemic.

Feminist anthropologists have shown how women's bodies have been appropriated and rendered 'docile' by so called cultural or traditional practices, as well as by discourse. The compelled docility of African women (as that of other women in the global south), is perhaps especially visible within subtly coerced performances within a context of 'traditional' masculinised practices, such as unprotected sex, that leave many African women vulnerable and forced to negotiate a host of health concerns around sexually transmitted diseases and of course HIV/AIDS. This is to be seen as a form of violence perpetrated by men against their female partners. However, in probing condom use through a qualitative study with a small group of women, we notice that it is not simply a case of discerning patterns of hegemonic masculinities in relation to condom use or non-use, and that masculinities are also propped up and held together by the relational configurations of practice formed by (mutual) gender relations.

No abstract

No abstract

Ukuhanjwa illness was used as an example to understanding abantu illnesses. With attributional theory ukuhanjwa illness is attributed to spiritual and social causes rather than biomedical causes, whereby causal link is socially constructed between ukuhanjwa illness and entry into the body by familiars. Issues explored included conceptualisation of ukuhanjwa illness. The focus of the chapter is on the reasons for continued pluralistic tendencies in healing regardless of the expectation by the West that people should be focusing on the use of the fast evolving biomedical healing methods. The ethnographic study took place among the Southern Nguni people of OR Tambo District Municipality (ORTDM) in the Eastern Cape, South Africa. Data was collected using qualitative and ethnographic research methods amongst a sample group of 50 participants. The sample was composed of traditional healers, mothers of children who have experienced ukuhanjwa illness, elderly people (male and female), biomedical practitioners and nurses.