The Rationalization of the South African Society

During the period of Apartheid in South Africa between 1948 and 1994 the reactions of the South African citizens towards the legal separation of races varied depending on race, ideals and time period. After gold and diamonds were fud inSouthAfrica both the dutch and British wanted the land to themselves, leading to the Boer War from which the Dutch farmers emerged victorious. Following the Boer War and the creation of the Union of South Africa in 1910, the Dutch Boers gained control over the majority of the land in the previously British Cape Colony along with the settlements they had already built, the Transvaal and the Orange Free State. Blacks in South Africa made up about eighty percent of the population but only lived on ten percent of

As the anti-apartheid struggle ramped up in South Africa in the 1980s, the Kagiso Trust was formed as a NGO to support the struggle against apartheid and to distribute funds from the European Union and other donors. This was to provide the uplifting and empowerment of disadvantaged communities in South Africa through various development initiatives. At this stage, the core focus of the Kagiso Trust was on “building partnerships and collaborations to strengthen the implementation capacity of people and organisations in development”[1]. Following South Africa’s transition into democracy in 1994, the Kagiso Trust refocused its goals and efforts on education [1], which is considered a critical component in the eradication of inequality.

"Social Time: The Heartbeat of Culture", is an article for Robert Levine and Ellen Wolff, it extend readers with the authors’ viewpoints and research about ‘time-sense’ in different cultures. Robbert and Wolff emphasize that there is difference of ‘time-sense’ in two levels, which are inter cultural and cross cultural. When we move into a new culture, understanding the differences of ‘time sense’ might help us to set ourselves to new people and also new places. The author also describe how ‘time sense’ vary in different cultures is more explained by the author’s experience and research. Having lived in Brazil meaning "tomorrow" referring to that Brazilians usually defer whatever they need to do. To find out if "the ‘manha’ pattern

Time is of the essence, yet time is always passing. Time can be taken or given, saved or spent, but is not always the same for “time only existed when a measurement was being made” (19). Stephen Kern’s The Nature of Time introduces ideas and concepts of how time is seen, represented, and spent. Two key ways of looking at time are through the perspective of Public Time, and Private Time. Public Time, is the universally understood time; the time that we experience collectively and are kept to by a clock or calendar. The calendar “expresses the rhythm of the collective activities, while at the same time its function is to assure their regularity” into what we know as the collective Public Time (20). In order to understand Public Time, however, it first had to become universal. “While the year, month, and day have a basis in nature, the week and the hour are entirely artificial;” therefore, for Public Time to become understood by all, the artificial constructs of time had to become universally joined (14). Although the world was slow to accept a universal time, which would be altered by one hour between twenty-four zones, it soon became accepted and understood. The simple measurement of time introduces issues within time itself, however. Time does not stop and is not divided into bits as it is represented by its measurement. The idea of any measurement which does not continuously flow, contradicts the very concept of Private Time.

The more you explore the world the more you learn about new and exotic things, but can you use “eccentric” articles of clothing for Halloween or just for fun? Well, in reality, NO! You’re probably thinking "Why would anybody be offended? I'm appreciating the culture! ” Actually, you're doing more harm than good by implying that you're with the oppression of the minority you're "borrowing" from.

The avowal that the apartheid ‘vision for democracy’ necessitated state terror and repression is evident when examining the South African apartheid system between 1960 -1994. The system of apartheid spiked significant internal resistance, hence, the ideology for apartheid stems from the creation of a white state surrounded by economically interdependent and politically dependent black states, which required state terror and repression to ensure mounting resistance and international condemnation did not abolish the apartheid system. The government responded to a series of popular uprisings and protests with police brutality, which increased support for armed resistance. Detentions were set without trial, torture, censorship and the outlawing of political oppositional organizations such as The African National Congress, the Black Conscious Movement, the Azanian Peoples Organisation, The Pan Africanist Congress and the United Democratic Front, were all a result of the apartheid government due to political resistance.

Africa is land of various climates, deserts to the north, in the middle of the contenent, lays large jungles, and plains and mountains to the south. The whole southern end itself is various, not only in its in its cultures, but its peoples too. Between the beginning of the 19th century and the beginning of World War I in 1914, there was a power struggle between 3 major groups of people: The British, who had once inhabited the Cape Colony and had returned, the Native Africans, who had been there for some time, and had learned to live off the land, and the Boers, the descendants of the Dutch who had lived in the cape until the British returned. All of these people held power, but none of them held on to

Edward T. Hall has described two separate cultures involving time: monochronic and polychronic culture. People living in a monochronic culture view time as limited and very valuable. The term “time is money” is often used to express a monochronic culture where people are more bound to the clock. Often, monochronic cultures are embraced in urban environments, such as New York City or Chicago. On the other hand, people in a polychronic culture view time as an unlimited resource so they are more focused on working on tasks “at your own pace”. The primary concern would be the relationship because time is not a scarce resource but it is a source that is always there. Usually, rural environments adapt to polychronic cultures but popular places such as Hawaii or Sao Paulo also are expressed as a polychronic

Very often people live their lives without the awareness of the basic structures that they are exposed to and adapted into. The very things that regulate our day to day lives are often overlooked or never noticed. Johnson discovered this while vacationing in Mexico. While appreciating his time away from home, he came to realize that he had lost his actual sense of time. This created a feeling of uneasiness and the general feeling of being lost. Johnson wasn’t lost in the sense of being in an unidentified place; he was lost due to his withdrawal from his cultural time structure. Nature is not defined by minutes, hours, weeks, or years. “Time” is a creation of people, yet in some cultures is regarded as being “natural”. Because systems are integral to culture, Johnson came to realize that time organization is much more than creating a distinction between specific moments within a given day. He realized that the concept of time was created to allow a cultural structure to regulate itself and to organize the people within it. It allows for efficiency and the ability of people to conduct themselves within their culture’s expectations.

Many of the contemporary issues in South Africa can easily be associated with the apartheid laws which devastated the country. The people of South Africa struggle day by day to reverse “the most cruel, yet well-crafted,” horrific tactic “of social engineering.” The concept behind apartheid emerged in 1948 when the nationalist party took over government, and the all-white government enforced “racial segregation under a system of legislation” . The central issues stem from 50 years of apartheid include poverty, income inequality, land ownership rates and many other long term affects that still plague the brunt of the South African population while the small white minority still enjoy much of the wealth, most of the land and opportunities

South African heritage and culture is immensely diverse, and consists of many different groups of people who each have their own traditions and beliefs. Having such a diversity of people and cultures is what makes South Africa so unique. In the true sense of the phrase, we are a rainbow nation.

     According to traditional concepts, time is considered to be a two-dimensional phenomenon, with a long past, a present, and virtually no future. The linear concept of time is western thought, with an indefinite past, present, and future, is practically nonexistent to African thinking. The future is absent because the events that lie in it have not taken place, they have not been realized, and therefore, they cannot constitute time.

South Africa endured one of the worst colonialisation any country could have went through, whereby the Apartheid regime objectively disregarded the economic participation of the black over to those of the white population. However, the new democratic government would thereby be challenged with effectively having to deal with the challenges in which the past government had left behind. Therefore, in effectively trying to deal with the issues, alternative approaches have to be implemented in order to deliver on the challenges of the public. On the contrary, this essay will critically compare and discuss the liberal and free market, as well as the state interventionist approach as alternative solutions in dealing with current issues of social security, the health and school systems. Which would be able to transform current developmental challenges facing South Africa. In summary, the essay will thereby state which approach can transform South Africa in effectively dealing with developmental challenges currently facing South Africa.

In this thesis the writer “J.Matisonn” writes about how the TRC (Truth and Reconciliation Commission) not only addressed issues of crimes against humanity that also affected the Human rights of people but the other thing the TRC did well if anything according to this article it that it also addressed those people , organizations and even institutions who used media and propaganda in order to not only further the cause of the Apartheid government but to hurt so many families and relatives in the process.

“South African sociology” (Webster, 2004, p. 28) can be considered as the result of the combination of different types of sociology due to the various changes that taken place in South African society throughout its history (Webster, 2004, p. 28). “Marxism” (Macionis & Plummer, 2012, p. 117), which is one of the main contributors to this sociology, was coined by Karl Marx, a German sociologist who by observing the various relations within a society came up with his own beliefs on how society has changed and how it can be improved which have been widely used across the world (Macionis & Plummer, 2012, p. 117). He believed that in the past, people lived in collective groups and were not divided by economic status but shared what they had and focused more on working together than working for each other and this was referred to as ”communism” (Macionis & Plummer, 2012, p. 119). However, Marx suggested that as time progressed people began to fight for land and possessions and this led to weaker groups being kept as “slaves” (Macionis & Plummer, 2012, p. 18) and were used for the benefit of their capturers and this ultimately created a distinction between those who had power and those who did not (Macionis & Plummer, 2012, p. 119). Marx also suggested that from this came what is known as “capitalism” (Macionis & Plummer, 2012, p. 117), which was the result of technological advancements such as the use of machines to produce goods in “factories” (Macionis & Plummer, 2012, p. 117)