The discovery of a new homonin species called Homo naledi evoked unprecedented interest, even outside the scientific disciplines who are researching extinct homonin species. The reason for this is that Prof. Lee Berger, attached to the University of the Witwatersrand and his team, known as the Rising Star-expedition, came to the conclusion that the fossils that were discovered in the Dinaledi cave room in Sterkfontein outside Johannesburg in 2013, were placed there deliberately. The theory postulates the possibility of symbolic or (...) ritual behaviour by a species that lived and later became extinct approximately 1 to 2 million years ago. If this is indeed the case, it also offers theologians the opportunity to join the conversation with regard to the evolvement of our spirituality and religiousness. This article is an attempt to render a contribution, with the data available to us, about the value of the prehistoric signs of spirituality with specific reference to the so-called cemetery theory. Together with this, other usable theories will be employed to consider the possible signs of ritual and symbolic behaviour by Homo naledi. The condition for a meaningful discussion about the evolvement of our spirituality and religiousness is that epistemological contours be clearly drawn. With the first part of the article these contours are drawn and with the second part the possible implications of the cemetery theory are reviewed. (shrink)

This volume outlines a theory of translation, set within the framework of Peircean semiotics, which challenges the linguistic bias in translation studies by proposing a semiotic theory that accounts for all instances of translation, not only interlinguistic translation. In particular, the volume explores cases of translation which does not include language at all. The book begins by examining different conceptualizations of translation to highlight how linguistic bias in translation studies and semiotics has informed these fields and their development. The volume (...) then outlines a complexity theory of translation based on semiotics which incorporates process philosophy, semiotics, and translation theory. It posits that translation is the complex systemic process underlying semiosis, the result of which produces semiotic forms. The book concludes by looking at the implications of this conceptualization of translation on social-cultural emergence theory through an interdisciplinary lens, integrating perspectives from semiotics, social semiotics, and development studies. Paving the way for scholars to analyze translational aspects of all semiotic phenomena, this volume is essential reading for graduate students and researchers in translation studies, semiotics, multimodal studies, cultural studies, and development studies. (shrink)

The article approaches the phenomenon of love from a theoretical perspective in which the interconnectedness of religions is constitutive of every religion, including Christianity, in its relative singularity. It explores a historical context in which Christianity with its unique message of love does not stand alone among the religions of the world, and a theoretical context that could account for that historical context, without abandoning or diluting the Christian vision, but enriching it, adding depth to the notion ‘Christianity’ in its (...) most essential sense. The argument is developed by first introducing seven religious perspectives on love. This is followed by metaphysical-mystical reflections in which the concept ‘Infinitude’ features. The argument proceeds concentrically outwards, starting from Christianity as centre, seen as one magnificent dewdrop reflecting an infinite net of interdependence. (shrink)

The article discussed the idea of skilled helping in relation to what has been put forward as practical theological facilitation. It has been argued that various helping relationships, amongst which the author refers to coaching, facilitation, and therapy has more in common than what differentiates them if epistemology is viewed as a unifying concept. As such the scope of practical theology in terms of the contexts and themes in which it might be involved is said to widen. The public dimension (...) of the organisational context, more so than the congregational context, has been put forward as an important habitus of practical-theological facilitation. The organisational involvement of the practical-theological facilitator in terms of professional-vocational skilled helping takes on an actual role through facilitation and other helping modalities. (shrink)

The subjective Bayesian interpretation of quantum mechanics and Rovelli’s relational interpretation of quantum mechanics are both notable for embracing the radical idea that measurement outcomes correspond to events whose occurrence is relative to an observer. Here we provide a detailed study of their similarities and especially their differences.

According to the subjective Bayesian interpretation of quantum mechanics, the instruments used to measure quantum systems are to be regarded as an extension of the senses of the agent who is using them, and quantum states describe the agent’s expectations for what they will experience through these extended senses. How can QBism then account for the fact that instruments must be calibrated before they can be used to ‘sense’ anything; some instruments are more precise than others; more precise instruments can (...) lead to discovery of new systems? Furthermore, is the agent ‘incoherent’ if they prefer to use a less precise instrument? Here we provide answers to these questions. (shrink)

A recent paper has given a lucid treatment of Bell’s notion of local causality within the framework of the relational interpretation of quantum mechanics. However, the authors went on to conclude that the quantum violation of Bell’s notion of local causality is no more surprising than a common cause. Here, I argue that this conclusion is unwarranted by the authors’ own analysis. On the contrary, within the framework outlined by the authors, I argue that far from saving the notion of (...) ‘locality’ from the grip of Bell’s theorem, the authors have deprived it of a meaningful definition. (shrink)

The need to find clarity concerning (1) the relationship between scientific and religious cosmological discourses and (2) the imagining of a space where various religions could meet in fruitful conciliation as far as (1) is concerned, formed the basis of the article. The aim of the article was to investigate the relevance of Buddhaghosa’s Visuddhimagga (5th CE, Pali compendium of Theravāda Buddhism) with regard to the above problems. The methodology employed involved clarifying the historical context of the Visuddhimagga ; understanding (...) the subjective intentions of Buddhaghosa and extrapolating non-emphasised but promising underlying tendencies in his magnum opus, conducive to a perspective of ultimate, universal peace as far as Cosmos, all of humanity and its various religious discourses are concerned. The reading of the Visuddhimagga revealed a mythology of many deities, tolerated but demoted to a status lower than that of enlightened humans; the denial of a Creator God; no notion of an analogia entis between humans and a living Cosmos, nor any tendency towards pantheism and a commitment to the ideal of universal happiness for all beings. The main conclusion was that Theravāda Buddhism (and, to a lesser extent, Christian theology) could be extended towards the notion of a living, evolving Cosmos, appearing from and disappearing into non-substantial silence. It is not claimed that Buddhaghosa succeeded in achieving a great cosmology. It remains an unrealised possibility, latently possible as an extension of Theravāda. Contribution: The contribution of the article is that it uncovers deeply hidden lines in Buddhism (and Christianity) that are emerging and converging. ‘Theo-logy’, re-interpreted as mystical ‘cosmo-sophy’, would not amount to a cynical debunking or irresponsible annexation of Buddhaghosa for utterly unthinkable ends, but as a topic worthy of investigation. The article is part of work in progress. (shrink)

A repulsive core force is derived which, assuming π mesons are the field particles, gives binding energies in good agreement with binding energies per nucleon of heavy nuclei. The physical model consists of a field of relatively short range, in which emission of a π meson by a nucleon and subsequent absorption by a neighboring nucleon is equivalent to a potential well. The binding energy at the equilibrium spacing of the nucleons is the self-energy of the π mesons, which is (...) calculated by analogy with classical electric fields. (shrink)

A geometric interpretation of gravitation is given using general relativity. The law of gravitation is taken in the formR 44=0, whereR 44is the component of the contracted Riemann-Christoffel (Ricci) tensor representing the curvature of time. The remaining curvature components of the contracted Riemann-Christoffel tensor may or may not vanish. All that is required in addition toR 44=0 is that the Gaussian curvatureR be nowhere infinite. The conditionR 44=0 yields a nonlinear wave equation. One of the static degenerate solutions represents the (...) gravitational field surrounding a static gravitational point singularity. It is found that for this solution, the three famous predictions of general relativity are obtained in the weak-field approximation. In addition, it is found that there is a correction to the Kepler period of revolution for an orbit. (shrink)

A theoretical relationship for the electron rest mass is derived in terms of the electron charge, Planck's quantum of action, and the speed of light. The basis for this derivation is an assumption that the electron rest mass is entirely electrostatic in origin, combined with the realization that the maximum action density of the world is simply the speed of light. Planck's quantum of action becomes perspicuously associated with an elliptical microspace.

The law of gravitation is taken in the formR 44=0, whereR 44 is the time curvature component of the Ricci tensor. Space-time separable equations are developed in spherical coordinates for the nonlinear wave equation determined byR 44=0. One exact solution is examined in detail.

Radial motion of a small point mass in the gravitational field of a large point mass is investigated for the law of gravitationR 44 =0. When geodesic equations are expressed in terms of components of acceleration, it is found that the normally “attractive force” of gravitation gradually weakens as the large mass is approached, and becomes “repulsive” inside a critical nonsingular radius close to the origin of coordinates. A particle requires an infinite time to reach the origin, regardless of its (...) initial distance. Gravitational collapse, or at least violent collapse, is thus precluded. (shrink)

The study focused on the adventure-based experiential learning component of the North-West University peer helper training program. The aim of this study was to explore and describe a group of peer helpers’ subjective experiences of their participation in an ABEL program, with a focus on how these experiences related to the concept of grit. A total of 26 students at the North-West University, both male and female, participated in the study. A qualitative research approach with a case study research design (...) was used. The participants completed daily reflective diaries for the duration of the three-day ABEL program. After 3 months of performing their duties as peer helpers, the same individuals participated in focus group interviews. Themes were identified through inductive analysis and discussed regarding their relevance to the concept of grit. The main themes that emerged from both phases of data collection included intra-, inter-, and transpersonal/transcendent aspects, within which participants regularly referred to elements of grit. It was concluded that ABEL, due to its unique nature and demands, provides an ideal mechanism for the facilitation of personal growth on various levels. More specifically, through its clear association with the improvement and/or development of participants’ grit, it could equip these students to be more effective in their role as peer helpers. (shrink)

A model of reality is called separable if the state of a composite system is equal to the union of the states of its parts, located in different regions of space. Spekkens has argued that it is trivial to reproduce the predictions of quantum mechanics using a separable ontological model, provided one allows for arbitrary violations of ‘dynamical locality’. However, since dynamical locality is strictly weaker than local causality, this leaves open the question of whether an ontological model for quantum (...) mechanics can be both separable and dynamically local. We answer this question in the affirmative, using an ontological model based on previous work by Deutsch and Hayden. Although the original formulation of the model avoids Bell’s theorem by denying that measurements result in single, definite outcomes, we show that the model can alternatively be cast in the framework of ontological models, where Bell’s theorem does apply. We find that the resulting model violates local causality, but satisfies both separability and dynamical locality, making it a candidate for the ‘most local’ ontological model of quantum mechanics. (shrink)

While it is well-established that poverty and disease are intimately connected, the nature of this connection and the role of poverty in disease causation remains contested in scientific and social studies of disease. Using the case of HIV/AIDS in South Africa and drawing on a theoretically grounded analysis, this paper reconceptualises disease and poverty as ontologically entangled. In the context of the South African HIV epidemic, this rethinking of the poverty-disease dynamic enables an account of how social forces such as (...) poverty become embodied in the very substance of disease to produce ontologies of HIV/AIDS unique to South Africa. (shrink)

Unethical acts and reported cases of corruption and commercial crimes in South African business are increasing. Literature studies showed that risk groups (for instance South African managers in affirmative action positions) are functioning in a stressful environment which can give rise to unethical acts. Results pointed out that high stress correlates substantially with: to claim credit for a subordinate's work; to fail to report a co-worker's violation of company policy, to offer potential clients fully paid holidays; and to purchase shares (...) upon hearing privileged company information. In the light of this a number of recommendations were made. (shrink)

ABSTRACT Health practitioners run the risk of ethical board complaints or legal action against them in their professional careers. This experience can have a detrimental impact on personal wellness and professional practice. This study reports on the subjective experience of ten South African psychologists who received complaints. Semi structured interviews were conducted, and the transcripts analyzed using interpretative phenomenological analysis. The data indicates that the participants experienced the effects of a complaint on an intensely personal level and the experience of (...) a complaint highlighted the challenging nature of working in the modern health care arena. The researchers hope to inform the psychological community of the emotional challenges experienced during a complaint process, to encourage a transparent discourse about the subject and muster support for practitioners during an often-isolating professional incident. (shrink)

Emily Butler, a psychologist and Professor of Family Studies and Human Development (FSHD) at the University of Arizona, passed away on January 31, 2023. Dr. Butler was born on October 3, 1963 in Wi...

The South African business world is increasingly characterised by the absence of clear ethical norms and behaviour. However, changing business circumstances has made South African organizations ethically more vulnerable. Furthermore, new perspectives on the benefits of ethical behaviour make the implementation thereof essential. A theoretical model of ethical behaviour for generating an improved understanding of ethical behaviour in organizational context is discussed. This model is used as a basis for presenting practical suggestions on the implementation of ethical behaviour in organizational (...) context. (shrink)

In recent works, Časlav Brukner and Jacques Pienaar have raised interesting objections to the relational interpretation of quantum mechanics. We answer these objections in detail and show that, far from questioning the viability of the interpretation, they sharpen and clarify it.

‘The Final “Thank You”’ uses the work of Jacques Derrida and Friedrich Nietzsche to think the occasion of the 1995 rugby World Cup, hosted by the newly democratic South Africa. This paper deploys Nietzsche's Zarathustra to critique how a figure such as Nelson Mandela is understood as a ‘Superman’ or an ‘Overhuman’ in the moment of political transition. The philosophical focus of the paper, however, turns on the ‘thank yous’ exchanged by the white South African rugby captain, François Pienaar, (...) and the black president at the event of the Springbok victory. It is the value, and the proximity and negation, of the ‘thank yous’ – the relation of one to the other – that constitutes the core of the article.1. (shrink)

A Semiotic Theory of Translation, de Kobus Marais, 2019, é o mais importante livro publicado sobre a relação entre os Estudos da Tradução e a Semiótica pragmatista de C.S.Peirce, desde Semio-translation, de Dinda Gorlée, de 2004. Pode-se afirmar que a obra de Gorlée representou uma etapa inicial de ajustes na agenda dos Estudos de Tradução, inspirada na filosofia de Peirce. É um trabalho preliminar, cujo maior mérito foi estabelecer uma vinculação mais sistêmica entre as “áreas”. O livro de (...) class='Hi'>Kobus Marais é a mais audaciosa tentativa de desenvolver este projeto. Ele explora diversas consequências da aplicação de muitas entidades e termos teóricos da filosofia de Peirce, especialmente em sua fase madura. Ao fazer isso, Marais abre uma frente inédita de investigação cuja importância não deve ser subestimada. Ele associa muitos aparatos, que incluem rudimentos de uma filosofia de processo de inspiração pragmatista, com forte propensão pluralista; classificações sígnicas desenvolvidas por Peirce, após 1903, período que se estabeleceu como “teoria madura do signo”, inexplorada nos estudos sobre tradução, e ainda pouco explorada pelo próprio scholarship Peirceano; e uma versão emergentista associada a um tratamento baseado na teoria de sistemas complexos. Sobre este último tópico, especialmente influenciado por Terrence Deacon e Floyd Merrell, Marais extrai muitas implicações, relacionadas a uma definição de tradução como negentropia, em sistemas complexos, e generaliza o fenômeno para casos de emergência de fenômenos sócio-culturais. Dividi esta resenha em asserções. Elas se referem às teses que considero mais importantes do livro de Kobus Marais. Embora outras tantas possam ser formuladas, considero aquelas que podem ter maiores implicações. (shrink)

continent. 1.4 (2011): 242—252. Introduction The following two works were produced by visual artist Jonas Staal and writer Vincent W.J. van Gerven Oei during a visit as artists in residence at The Bag Factory, Johannesburg, South Africa during the summer of 2010. Both works were produced in situ and comprised in both cases a public intervention conceived by Staal and a textual work conceived by Van Gerven Oei. It was their aim, in both cases, to produce complementary works that could (...) be read “through each other,” in which the movement of artistic construction would be imitated by textual deconstruction and vice versa. Both works deal with the way in which capital, apartheid, and monumentality are interwoven in South-African society. The Missing Link addresses a monument for democracy, erected on the premises of a private corporation running both an amusement park and the Apartheid Museum franchise. The textual intervention accompanying this public intervention investigates the limits of the inclusiveness of the anti-discrimination section in the South-African constitution, itself a monumental work of democracy. The Monument for the Distribution of Wealth deals with the history and eventual dissolution of a monumental square, commemorating the Soweto Uprising, in one of the poorest townships of Johannesburg. The history accompanying this public dismemberment of memory is equally fragmented, which is expressed by the many voices recounting uncertain and perhaps even irrelevant “facts” about the genius loci, the way in which the memorial space has actually entered into the memory of the inhabitants surrounding it. Next to their individual practices, Staal and Van Gerven Oei have worked together on a number of projects ever since 2007, including several art residencies. Their work involves an investigation of the different interfaces between art, politics, and public space in media ranging from theater and public interventions, to video installations and (co-authored) textual works. The Missing Link Missing Link (1) Missing Link (2) Missing Link (3) Intervention on the monument entitled The Seven Pillars of the Constitution , part of the Apartheid Museum in Johannesburg, South Africa. The Seven Pillars represent the constitutional values propagated in South Africa since the abolition of the apartheid regime. The monument and museum were built by the Gold Reef Resorts corporation, which is also responsible for the theme park and casino next to it. By placing the word “capitalism” on the wall surrounding the museum, the capitalist system and the constant social divisions that it implies are interpreted as sophistic continuations of apartheid politics. Through the capitalist system, apartheid is still operational within South African society. Whereas during the apartheid regime, the separation clearly ran along race divisions, in the current, “democratic” system, the same actual separation is sustained without it being an explicit element of the foundations of the country, i.e. the constitution. This intervention foregrounds the constant role of capitalism is both periods. At the same time the intervention acknowledges that contemporary Western artisthood is a mirror of the privileges that are offered by the capitalist system, and the type of artist that it produces. The intervention initiates a critical discourse concerning the capitalist system situated within the disaster of capitalism itself, in other words: through the desire to break with the presumption that art would be able to operate outside the capitalist system and to confirm that art—and the artist himself—is in fact modeled on this system. The public intervention by Staal was supplemented by a textual intervention by Van Gerven Oei: a proposition to alter the seventeenth amendment of the South African constitution. Even though the anti-discrimination legislation in South-Africa is one of the most stringent and inclusive in the world, one factor—wealth—remains outside its scope, thus continuing the schisms along racial lines produced during the apartheid regime: §9.3. The state may not unfairly discriminate directly or indirectly against anyone on one or more grounds, including race, gender, sex, pregnancy, marital status, ethnic or social origin, colour, sexual orientation, age, disability, religion, conscience, belief, culture, language, birth, and wealth. Monument for the Distribution of Wealth Intervention concerning the June 16 Memorial Acre in Central Western Jabavu, one of the poorest townships of Johannesburg. The monument comprises a park on which different are placed recalling an important protest the black population against the former apartheid regime. In 1976, from a school adjacent to the park, they started a massive protest against the introduction of Afrikaans in the school curriculum. The police reacted violently, and shot several hundreds of students. The construction of the June 16 Memorial Acre was started in 2005, and from the start was the paragon of corruption. Coordinated by local politicians, some family members of the protest leader from 1976 gained control of the realization of the monument, outside the regulation through external institutions. The available budget of 41 million rand (at that time well over 5 million euro) was largely embezzled. In the meantime, the monument has become fully dilapidated and defaced. The park has become overgrown with weeds and covered in a layer of dirt, and the local population is slowly plundering the square to use the material for the construction and decoration of their own houses. The Monument for the Distribution of Wealth develops the dynamics already existent around the June 16 Memorial Acre. Without obtaining official permission in advance, several local inhabitants were hired to break down the monument, sort the materials, and offer it to the neighborhood. Thus, the redistribution of wealth after the fall of the apartheid regime is finally taking place, albeit from the mere remains of the capital that was once invested in the community. The words “monument” and “for free” are spray-painted on the stacks of material, both in English and Zulu, as these are locally the most common languages. Van Gerven Oei supplemented Staal’s public intervention with an account of the history of the monument based on a series of interviews. The account clarifies how the different interests within the protest 1976 are reflected in the exceeding decay of the park, and how in the end those interests were represented by the June 16 Memorial Acre. Monument for the Distribution of Wealth 1: Removing stones Monument for the Distribution of Wealth 3: Pulling down statues Monument for the Distribution of Wealth 4: Offering the material Monument for the Distribution of Wealth 5: Offering the material Monument for the Distribution of Wealth 6 The next day A Fragmentary History of the Monument for the Distribution of Wealth, Formerly Known as the June 16 Memorial Acre in Central Western Jabavu, Soweto Vincent W.J. van Gerven Oei The following text, based on interviews and online research aims to provide parts of a history of the park in front of Morris Isaacson High School in Central Western Jabavu, Soweto. The idea for the transformation of the park into a memorial site has its source in the events of June 16, 1976: the start of the the student uprising in Soweto. The development of the park was started in the early 1980s, and the actual transformation into a memorial site, the June 16 Memorial Acre, was initiated in 2005. Over the last few years, several monumental additions have been made to the park: A marble monument with three pillars was revealed on June 16, 2006. A sculpture of a book and several billboards on June 16, 2008. A sculpture of student leader Tsietsi Mashinini on June 16, 2010. The park was transformed into the Monument for the Distribution of Wealth on August 3, 2010. According to the entry “Youth Struggle” on the website South African History Online, the Bantu Education Act was introduced in 1953 . In 1954 , Dr Verwoerd, Minister of Native Affairs, stated: “What is the use of teaching the Bantu child mathematics when it cannot use it in practice? That is quite absurd.” According to the entry “Soweto uprising” on Wikipedia, the Afrikaans Medium Decree was issued in 1974 , forcing all black schools to use Afrikaans and English in a 50-50 mix as languages of instruction. The Regional Director of Bantu Education (Northern Transvaal Region), J.G. Erasmus, told Circuit Inspectors and Principals of Schools that from January 1, 1975 , Afrikaans had to be used for mathematics, arithmetic, and social studies from standard five (7th grade). English would be the medium for general science and practical subjects. Indigenous languages would be used for religion instruction, music, and physical culture. According the entry “Soweto uprising” on Wikipedia, on April 30, 1976 , students from the Orlando West Junior School in Soweto went on strike, refusing to go to school. Their example was followed by other schools in Soweto. A student from Morris Isaacson High School, Toboho “Tsietsi” Mashinini, proposed a meeting on June 13, 1976 to discuss further action. According to Weizmann Hamilton’s article “The Soweto Uprising 1976,” which appeared in the September 1986 edition of Inqaba Ya Basebenzi (Fortress of the Revolution), on June 13, 1976 , the South African Students’ Movement called a meeting at the Donaldson Community Center in Orlando. 300-400 Students representing 55 schools decided to hold a mass demonstration on June 16. According to Brian Mokhele, member of the Joint Community Safety Forum, Dr Edelstein was the first victim of the Soweto uprising and killed the day before the march on June 15, 1976 . Edelstein was an administrator at the pass office in Jabavu and gave golf courses to the local community. Edelstein was put in a garbage bin and pierced by pickaxes. The garbage bin was left at the very spot of the murder for many years. A few years ago, a child was beheaded at the same spot, and the basketball court next to it has been abandoned since. According to Marcus Neustetter, founder of the Trinity Session, this story is untrue. According the entry “Soweto uprising” on Wikipedia, on June 16 , Tsietsi Mashinini led students from Morris Isaacson High School to join up with others who walked from Naledi High School. A crowd of between 3,000 and 10,000 eventually ended up near Orlando High School. According to Raymond Marlowe, a local photographer, Tsietsi Mashinini was heading the march. According to the entry “Hector Pieterson” on Wikipedia, Dr Edelstein died on June 16, 1976 , stoned to death by mob and left with a sign around his neck proclaiming “Beware Afrikaaners.” The first child to die that day was called Hastings Ndlovu. According to Pat Motsiri, Orlando West is claiming struggle heritage through the Hector Pieterson Museum, while Hector Pieterson was from Jabavu. According to Pat Motsiri, his generation effectively struggled between 1980 and 1991, forcing the release of Nelson Mandela and negotiations with the apartheid regime while the 1976-generation was safely in exile. Nevertheless, this has not been recognized in any monument. After the abolition of apartheid, the generation from 1976 returned from exile, occupied important government and ANC positions, creating an abundance of 1976 memorials and refusing to acknowledge that this was only possible because of the younger generation’s struggle. He calls this a generational conflict. According to Archibald Dlamini, the park officer responsible for the Memorial Acre, he started working for the municipality in 1978. In 1981/82 , Isaac Makhele from Pimville, who used to work in the cemetery business, was the first developer of the park. It used to be just a normal park until City Parks decided to develop the Memorial Acre in 2006. In 2007 the work was stopped by the community. According to Brian Mokhele, he left the country in 1989 after he participated in the riots of 1986. But when he returned in 1999 he found that nothing had changed. He says that they were promised to be protected by the Constitution, but that reality is different. The police uses fear to suppress them so that they don’t come out to talk openly. He has been arrested twice, both times harassed and tortured by the police, but in the end always released without indictment. He says that this is their way to threaten communities to back off from politics. According to Moses, who is sitting outside rolling a joint, Brian knows everything. He tells Brian to tell me everything he knows. According to Brian Mokhele, Tsietsi Mashinini was possibly murdered in 1990 during his exile in New York. Two weeks before he was supposed to return to South Africa, his papers in order, he was found dead under mysterious circumstances. His coffin was sealed when he was buried. According to Pat Motsiri, he came up with the idea for the Memorial Acre in 2003 . He submitted the documents for the proposal to the council, which sidelined him as soon as the budget came out in 2005 . According to Brian Mokhele, there was on estimation R 41,000,000 spent to redesign the park and turn it into the Memorial Acre. The millions were divided by Amos Masondo, the mayor of Soweto, the local councilor Bongani D. Zondi, and the director of the city of Johannesburg, Pat Lephunya. They were dividing the money between several contractors: Tsietsi Mashinini’s brothers were involved in the development of the park, they got the tender to do the green areas, the landscaping. Construction was done by other companies, some did the paving, the toilets, etc. EMBA, a private company appointed by the municipality was in control of the money flow, but the money was quickly gone. According to Raymond Marlowe, the contractor bought a BMW with the money. According to Archibald Dlamini, the Mashinini brothers got the tender, so the space would look more like the other places around in Soweto. It was agreed that after they were done, they would return the property to the municipality. They did whatever they could do. According to Mafaisa, a member of the Jabavu business community, he was one of the contractors for the landscaping and the pavement under Mpho Mashinini, one of the brothers. He says that I should contact Mavi for information on Mpho. According to Poi Stuurman, a local youth worker, Mafaisa is one of the guys who ran away with the money. According to Mavi, Mpho Mashinini was never a contractor. The contracts were organized by Sbu Butelezi, the former head of the Gauteng Department for Public Works. The June 16 Foundation and the Mashinini brothers will be the beneficiaries of the park when it is finished. According to Brian Mokhele, City Parks did not accept the Memorial Acre because it was not finished. The rest of the year, the unfinished park is not maintained, as should have happened. This was done deliberately so that in the end they can just clean the whole thing up and have a reason to redo the whole park. According to Brian Mokhele, the Mashinini brothers now work for the government. People that manipulate for money purposes always come from the government’s side. Because the park was left unfinished, the people from the neighborhood are taking away the stones to decorate their own homes with. According to Archibald Dlamini, because City Parks doesn’t accept responsibility of the park, he officially has nothing the guard, except for his cottage, which is municipal property. The thieves come at night and destroy the park, but he cannot do anything because he is sleeping. According to the website of the Thanda Foundation on June 16, 2006 a bronze statue of Hector Pieterson, the first child to die in the 1976 protests, made by Kobus Hattingh and Jacob Maponyane was unveiled in the Maponya Mall in Soweto. The statue is sculpted after the famous image shot by Sam Nzima of Mbuyisa Makhubo carrying the dead body of the boy. The sculpture was sponsored by the Thanda Foundation, founded by the Swedish entrepreneur Dan Olofsson and South-African entrepreneur Matthews Phosa. According to the official website of the City of Johannesburg, the Memorial Acre and Artwork were unveiled in 2006. According to a blog post on sowetouprisings.com, the Memorial Acre was still under development on July 24, 2006. According to Archibald Dlamini, City Parks only cleans up the park once a year just before the June 16 celebrations. Everybody is waiting for the Mashinini brothers to finish their job. The last time he talked with them was in 2007 . According to a sign on the school grounds of the Morris Isaacson High School, the June 16 Trail will be finished in 2008 . According to a blog post on sowetouprisings.com, the Memorial Acre contains another monument erected in Tsietsi’s honor. The monument was created as part of the Sunday Times Heritage Public Art program. Its physical form resembles a giant book which symbolizes the crisis in education experienced in 1976. On the face of the book is the map of the route taken by the students from Morris Isaacson High School in Central Western Jabavu to Phefeni Junior Secondary in Orlando West (currently the site of the Hector Pieterson Museum), while the back cover of the ‘book’ is inscribed with a tribute to Tsietsi Mashinini. The monument was revealed on June 16, 2008 . According to Marcus Neustetter, the billboards on the Memorial Acre were part of a school project realized in 2008. Following several workshops, the students from different high schools along the June 16 Trail were invited to work with artists on the billboards, while the neighborhood community was invited to watch the process during the festivities on June 15 and 16, 2008 . The billboards were supposed to be removed because of construction works on the Memorial Acre, which never ended up happening. According to Brian Mokhele, the former toilet facilities were converted into a house for the park officer. This park officer has been working for city parks for more than 12-15 years, but does nothing here, because the park, including the new toilet buildings, is not finished. The government is now moving around looking for people to take this job because they stopped it. They confronted everybody who was going in and chased them away. According to John, in 2009 , some girls, around 16 or 17 years old, were raped by four men who had been drinking in a local shebeen. When the bar quit they said that they would go home by car, but instead raped the girls on the Memorial Acre nearby. This happened in the unfinished toilets, because the doors couldn’t be closed. According to Brian Mokhele, there used to be some fences around the park because of the construction work that was eventually stopped, but these were also stolen. According to Archibald Dlamini, people from the neighborhood started about two and a half years ago, and the last piece was stolen near the end of 2009 . Sometimes he would catch someone with a roll of fence, and then use it for his own cottage. According to the official website of the City of Johannesburg, a statue of Tsietsi Mashinini by Johannes Pokhela was revealed on June 16, 2010 , “Youth Day.” According to Shirley Makutoane, deputy principal of Isaac Morrison High School, the statue of Tsietsi Mashinini, funded by the June 16 Foundation, has temporarily been placed within the school perimeter. The statue will be moved to the Memorial Acre when it will be finished, in 2011 . According to Brian Mokhele, beside the June 16 Foundation, there is also a June 16 Memorial Acre Foundation. Both foundations are quarreling about the money involved in the Memorial Acre project. Nobody knows who’s involved in them. According to Marcus Neustetter, the June 16 Foundation consists of people that were part of 1976 protest movement, local government officials, representatives of the Hector Pieterson Museum, and the council. According to students from the Isaac Morrison High School, the statue of Tsietsi Mashinini is on the school ground because on the Memorial Acre it would be vandalized by youths from White City, an adjacent neighborhood. Accorcing to Brian Mokhele, the statue of Tsietsi should eventually be mounted on the Memorial Acre. It is wrong that the statue is in the school at the moment, because it is not a public school. He wants the statues to depict the massiveness of the force that was coming into Soweto after the protests. According to Brian Mokhele, City Parks, City of Jo’burg, City Lights, and SAPS are making some sort of plan to take the plan back. They want to remove the trees from the Memorial Acre, and redesign the Memorial Acre into a relaxing park, without political content. They want to depoliticize the square. In doing so,they will have their own employment and not use local workforces. According to Brian Mokhele, the community wants to remove the monuments, amphitheater, and sculptures from the Memorial Acre because they do not resemble anything. The sculptures should be depicting the truth of what happened, because the Memorial Acre is a political heritage site. He wants to involve the people that actually participated in the struggle to make the monument so that everyone can enjoy it and get a better understanding of the struggle heritage. Therefore, he proposes collective ideology in which everyone has a say. This would prevent future vandalization of the monument. According to Pat Motsiri, the sculptures must depict the event around June 16, 1976. Like the story of Dr Edelstein, who was pierced by pickaxes, forced into a garbage bin and burned alive. According to Jonas Staal, the Memorial Acre should be destroyed, its elements stacked on pallets, thus forming the Monument for the Distribution of Wealth . According to Mafaisa, his men can do the work quickly. He has about twenty men working under him. (shrink)