Raw Life, New Hope : Decency, Housing and Everyday Life in a Post-Apartheid Community

Ross, Fiona C.

doi:10.26530/oapen_628135

Cited by 79 publications

(83 citation statements)

References 24 publications

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“…Having been introduced into farming communities in the early years of colonial settlement in the Cape Colony 11 , problematic alcohol use and alcohol dependence became part of the culture of not only the present generation of farm workers 19,20,14 , but also of the cultures of communities in informal settlements 21 . In combination with excessive drinking, poor living and work conditions resulted in poorer health status for those affected.…”

Section: Literature Reviewmentioning

confidence: 99%

"I drink": Mothers' alcohol consumption as both individualised and imposed occupation

Cloete

Ramugondo

2015

S. Afr. j. occup. ther

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Section: Literature Reviewmentioning

confidence: 99%

"I drink": Mothers' alcohol consumption as both individualised and imposed occupation

Cloete

Ramugondo

2015

S. Afr. j. occup. ther

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“…Tous ces rôles « ethnographiques » (matériels, identitaires, sociaux, guérisseurs) de la dagga sont liés au mouvement rastafari, aussi un mouvement de (sur)vie dans les townships que Ross (2010) décrit comme étant une vie à l'état brut (raw life). Le grand sens d'humanité prévalant dans les townships semble pallier la précarité des nécessités vitales.…”

Section: éCologies Musicales Créativesunclassified

“…La musique peut conduire à comprendre la personne de manière symphonique plutôt que mécanique ; les sens -ouïe, odorat, goût, vue, toucher -en plus du ballant et du mouvement, sont tous intégrés dans une forme musicale et c'est le rythme qui procure l'ancrage de l'être (Aldrige, 1989, p. 94). Ross (2010) soulève l'impossibilité pour les habitants des townships d'entrer dans un rythme régulier dû aux conditions de vie précaires. Les rythmes réguliers et répétitifs des chansons reggae se liant à des expériences sensorielles particulières transcendent certainement en partie ces phénomènes irréguliers et douloureux du quotidien.…”

Section: L'anthropologie Des Sensunclassified

« Art de dire » Rastafari : créativité musicale et dagga dans les townships sud-africains

Laplante

2013

dss

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Le mouvement rastafari, et son expansion à l’échelle mondiale, est un témoignage du succès d’un « art de dire » par l’expression musicale. Technique du corps et des sens, la création de la musique peut se lier à l’éthos d’un peuple. Il s’agit dans cet article de comprendre les conditions de créativité musicale au sein du quotidien rastafari des townships du Cap en Afrique du Sud. Ainsi, comment la création musicale s’insère-t-elle au coeur du mouvement rastafari sud-africain, en quoi ce processus est-il porteur de signification, voire gage de survie au quotidien ? Et plus particulièrement, quelle est la place de la plante sacrée dagga (cannabis, marijuana) dans ce processus, dont l’usage hors du mouvement est légiféré comme criminel, et dont l’usage en son sein apparaît libérateur, voire thérapeutique ? Voilà le défi de cet article qui pourra être relevé grâce à une famille musicienne/herboriste rastafari sud-africaine et à une anthropologie des sens. Dans le mouvement rastafari qui s’est érigé explicitement contre l’oppression d’un monde colonial en Jamaïque dans les années 1930, le processus de créativité musicale apparaît comme un mode de « mieux-être dans le monde », mode où les mots et les sons sont nettement privilégiés comme médium de changement social. En ce qui concerne son Herbe, la dagga, ses fonctions y sont multiples, tant sur le plan culturel que biologique, s’entrelaçant à la créativité musicale selon les ancrages positionnels particuliers des acteurs.The Rastafarian movement, and its expansion on a worldly scale, testifies to the success of an “art of saying” through musical expression. Body and sensorial technique, creating music is linked to the ethos of a people. In this paper I aim to comprehend the conditions of musical creativity in the everyday of Rastafarians in the townships of Cape Town in South Africa. Hence how does creating music enter at the heart of the South African Rastafarian movement and in what is this process carrier of meaning, even a part of daily survival? More particularly, what is the place of its sacred plant dagga (cannabis, marijuana) in this process that, albeit criminalized outside the movement, appears to be liberating, even therapeutic within the movement? This is the comprehensive challenge set for this article and it is a South African Rastafarian family of musicians/herbalists and an anthropology of the senses which help us meet it. In this movement explicitly arising against colonial oppression in Jamaica in the 1930s, the musical creative process appears as a better ‘way of being in the world’ in which words and sounds are clearly privileged as the medium for social change. With regards to its Herb, dagga, its place is multiple, cultural as well as biological, intermingling within musical creativity according to the actors’ particular positioning.El movimiento rastafari y su expansión a escala mundial es un testimonio del éxito de un “arte de decir” a través de la expresión musical. Técnica del cuerpo y de los sentidos, la creación de la música puede vinculars...

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“…However, the programme's ability to impact on poverty through home ownership as financial asset building is contested, echoing debates in other contexts on this issue (see for example Gilbert, 2012). Despite its large scale and significant impact, there has been comparatively little analysis of the lived experiences of this housing, although important examples of this include Robins (2002); Ross (2005Ross ( , 2010; Lemanski (2009);Charlton (2013) and Meth (2015).…”

Section: South African Housing Programmementioning

confidence: 99%

Men’s experiences of state sponsored housing in South Africa: emerging issues and key questions

Meth

Charlton

2016

Housing Studies

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In South African cities, millions of men and women living informally are being rehoused through the state-directed provision of formal houses to poor beneficiaries. This intervention is reshaping their lives, and innovatively targets beneficiaries with dependents, where over half are women. Aiming to redress the historical context of gendered inequality in housing ownership and house the very poor, these policy and implementation changes necessarily impact on men in terms of their power, resources and employment but in complex ways including positive and negative. The home remains significant for many men's desires for authority and identity. Using the lens of masculinity, this paper considers the ways in which men are experiencing this housing intervention, revealing a complex mix of outcomes in terms of their sense of identity, their relationships and their financial pressures and income generation. It draws on empirical work in South Africa to illuminate the importance of focusing on men in relation to housing and offers key questions for future research.

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Raw Life, New Hope : Decency, Housing and Everyday Life in a Post-Apartheid Community

Cited by 79 publications

References 24 publications

"I drink": Mothers' alcohol consumption as both individualised and imposed occupation

"I drink": Mothers' alcohol consumption as both individualised and imposed occupation

« Art de dire » Rastafari : créativité musicale et dagga dans les townships sud-africains

Men’s experiences of state sponsored housing in South Africa: emerging issues and key questions

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