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Cultural practices in the African continent have been thought to impact negatively on body donation. Thus, most African countries continue to rely on unclaimed bodies for dissection programs, or bequests from the white population. The latter situation is dominant in South African medical schools. Since South Africa is multi‐cultural with nine main ethnic groups of the Black African population, it is important to seek the reasons behind lack of participation in body donation. This report represents a move in this direction with its qualitative study of the cultural practices of the Zulu ethnic group in the province of KwaZulu‐Natal from the perspective of a variety of participants, with emphasis on their treatment of the human body after death. Four themes emerged from interviews: (1) Death is not the end; (2) Effect of belief in ancestors; (3) Significance of rituals and customs carried out on human tissue; and (4) Burial as the only method of body disposal. Each of these themes is discussed in relation to the likelihood of body donation being seen by Zulus as an acceptable practice. It is concluded that this is unlikely, on account of the need to preserve the linkage between the physical human body and the spirit of the deceased person, and the perceived ongoing relationship between the spirit of the dead and the living. In view of these conclusions, a number of options are canvassed about the manner in which anatomists in KwaZulu‐Natal might obtain bodies for dissection. These possibilities have implications for anatomists working in comparable cultural contexts.

SUMMARY:A better understanding of students' attitudes towards body donation, their role as potential donors and their preparedness to support body donation activities may help in the preparation of body donor programme strategies. The aim of the study was to determine the willingness to self-donate, and the religious and cultural beliefs on body donation in a sample of South African undergraduate students. A cross-sectional study was conducted on Black African undergraduate students of two schools in their first to third years of study in a South African University between 2014 and 2015. Four hundred and twenty questionnaires were administered. A total of three hundred and seventy-two students completed the questionnaire. A low proportion of the respondents (14.7 %) were willing to self-donate with the prevalent reason being to aid anatomical teaching. Religious beliefs were the predominant reason for unwillingness to self-donate. In addition, a low percentage of the students reflected that their religious (8.7 %) and cultural (4.1 %) beliefs permitted whole body donation. In conclusion, this study shares insights into the attitudes of undergraduate students towards body donation. For future body donation programmes, this group might not be a possible pool for such programmes. However, this group of students can assist in spreading the message to the public as they had very good knowledge about issues surrounding body donation.

In this article, we discuss and highlight the complexities and contradictions that emerged from our analysis of data generated from three school principals from a rural community in South Africa. School principals play an intermediary role in the policy-practice sphere. Their role puts them in a difficult position, where they have multiple accountabilities. Using a template analytical framework, the findings suggest that their intermediary role in policy implementation is fraught with complexities, challenges, and contradictions. The findings further indicate that faced with conflicting demands of the government and that of their local contextual realities, principals make choices about which policy to implement according to government's expectations and which ones not to. We conclude that an alternative understanding of policy implementation as a form of negotiation and compromise-seeking processes among stakeholders at the school level is desirable.

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