Indian–African Encounters: Polyculturalism and African Therapeutics in Natal, South Africa, 1886–1950s<sup>∗</sup>

Flint, Karen

doi:10.1080/03057070600656382

Cited by 23 publications

(15 citation statements)

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“…Flint (2006), a historian, wrote an article exploring the polycultural connections between African and Indian peoples in South Africa, particularly focusing on the historical interactions and sharing of ideas and practices related to health and medicine. Flint (2006) argues that there has mistakenly been a focus on the conflicts, divisions, and differences between, for example, Zulu and Indian people in South Africa, even though their connected, polycultural history is quite evident in various aspects of life, including the ways that these groups’ ideas about health and medical practices have influenced each other and been incorporated into contemporary medical ideas and practices.…”

Section: The Three Ideological Approachesmentioning

confidence: 99%

The Colorblind, Multicultural, and Polycultural Ideological Approaches to Improving Intergroup Attitudes and Relations

Rosenthal

Levy

2010

Social Issues and Policy Review

209

361

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Scholars have long explored the colorblind and multicultural ideological approaches to improving intergroup attitudes and relations. Polyculturalism, a newly studied ideological approach, focuses on the past and current interactions and connections among different racial and ethnic groups. Drawing on cross‐disciplinary work, we critically examine the various forms that each of these ideological approaches has taken across studies, and their implications for intergroup attitudes and relations among racially and ethnically diverse children, adolescents, and adults. Although each ideological approach has been examined in several ways (often combining different forms of each approach), there is sufficient comparative work to draw some conclusions. We propose that a combined ideological approach be implemented in educational settings that maximizes the strengths and positive intergroup consequences of colorblindness, multiculturalism, and polyculturalism, while minimizes the weaknesses and negative intergroup consequences of each approach.

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Section: The Three Ideological Approachesmentioning

confidence: 99%

The Colorblind, Multicultural, and Polycultural Ideological Approaches to Improving Intergroup Attitudes and Relations

Rosenthal

Levy

2010

Social Issues and Policy Review

209

361

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“…Healers have crossed geographical and conceptual boundaries for centuries, incorporating ideas and practices from Islamic medicine, Pentecostalism, colonial bureaucracy, biomedicine, and elsewhere (Auslander 1993;Flint 2006;Livingston 2005;West and Luedke 2006). This integration of exogenous and endogenous is part of what gives them power (Marsland 2007;Rekdal 1999;cf.…”

Section: The Broader Context Of Healingmentioning

confidence: 99%

Animating Biomedicine’s Moral Order

Wendland¹

2012

Current Anthropology

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“…12 Une hypothèse expliquant ces similitudes est que certains aspects de la tradition brahmanique furent amenés dans les Caraïbes au XX e siècle par la migration de plusieurs milliers d'Hindous en Jamaïque (Black, 1992, p. 89). Dans le cas sud-africain, il se peut aussi que plus d'un million d'Indiens émigrés dans la région de Natal à partir de la fin du XIX e siècle (Flint, 2006) aient aussi amené certains aspects de la tradition brahmanique. Cela est d'autant plus plausible que plusieurs prêtres hindous et indiens de toutes castes devinrent inyangas (vendeurs de muthi, d'herbes) ayant pu collaborer avec des médecins de brousse rastafari.…”

Section: éCologies Musicales Créativesunclassified

« 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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Indian–African Encounters: Polyculturalism and African Therapeutics in Natal, South Africa, 1886–1950s^∗

Cited by 23 publications

References 0 publications

The Colorblind, Multicultural, and Polycultural Ideological Approaches to Improving Intergroup Attitudes and Relations

The Colorblind, Multicultural, and Polycultural Ideological Approaches to Improving Intergroup Attitudes and Relations

Animating Biomedicine’s Moral Order

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

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Indian–African Encounters: Polyculturalism and African Therapeutics in Natal, South Africa, 1886–1950s∗

Cited by 23 publications

References 0 publications

The Colorblind, Multicultural, and Polycultural Ideological Approaches to Improving Intergroup Attitudes and Relations

The Colorblind, Multicultural, and Polycultural Ideological Approaches to Improving Intergroup Attitudes and Relations

Animating Biomedicine’s Moral Order

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

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Indian–African Encounters: Polyculturalism and African Therapeutics in Natal, South Africa, 1886–1950s^∗