A compound term used for the surrounding Khoikhoi people ("Hottentots") and the San hunter-gather... more A compound term used for the surrounding Khoikhoi people ("Hottentots") and the San hunter-gatherers also known as the "Bushmen" (Elphick and Giliomee 1989: 4). 24 Free burghers of the Cape: Dutch-born citizens released from their contracts with the Company and set up as independent farmers (Elphick and Giliomee 1989: 11 and 457). 36 The RDB (Rescue Action Society) strove to awake mass Afrikaner consciousness regarding economic issues, centralise Afrikaners' savings in Afrikaner fi nancial institutions and to convert the Afrikaners to support Afrikaner traders (O'Meara 1983: 137). 37 Lit. "ox wagon sentinel". 38 Afr. "people's conference". 39 The National Press, a mighty publishing company. Opheffi ng. Upliftment. To 'uplift' (used as either a noun or verb) was an alternative for the expression 'rehabilitation'. It originates from the Afrikaans word opheffi ng (to lift up) Ordentlik. Respectable, ordinary Ossewa. An oxwagon, the legendary vehicle of the Voortrekkers Ossewa Brandwag. Lit. the oxwagon sentinel Plakkies. Rubber sandals, beach thongs Platteland. Rural areas Pondokkie. A hut, see hokkie Reddingsdaadbond. The RDB (Rescue Action Society) strove to awake mass Afrikaner consciousness regarding economic issues, centralise the savings of the Afrikaners in Afrikaner fi nancial institutions and to convert the Afrikaners to support Afrikaner traders Skinder. To gossip Skollie. A (white) petty criminal and hooligan Tweede Trek. Second trek or centenary, also Eeufees Verligte. Enlightened, liberal Afrikaner Verkrampte. Conservative Afrikaners Volk. 'The people', refers to Afrikaners. Also Boerevolk. But also used (often in the diminutive volkies) to refer collectively to coloured or black farm workers to distinguish them from the white owners Volkskongres. The National Conference (in the 1930s) Volkseenheid. Afrikaner National unity, transcended class or regional (North-South) differences Volksmoeder. The myth of a good Afrikaner woman, the sentinel of the volk's honour and purity Voortrekker. Those Afrikaner pioneers who travelled north, away from the British infl uence during the 1830s Ware. True, real, bona fi de. "'n Ware Afrikaner"
In this article, I discuss multiculturalism in cities, usingKarl Popper’s idea of utopian and pra... more In this article, I discuss multiculturalism in cities, usingKarl Popper’s idea of utopian and pragmatic socialengineering as a frame of reference. I also argue forSusan Fainstein’s model of “just cities”. I first examineapartheid cities and the failure of apartheid’s socialexperiment, which I regard as a prime exampleof Popper’s concept of utopian social engineering.Thereafter, I invoke the Canadian urban model as acase of working multiculturalism, which is the resultof coincidences rather than a projection of any greatofficial vision. I point out that Canada could well serveas an example of what Popper has called piecemealsocial engineering. I then proceed to discuss Finland,which has until lately been largely excluded from theseissues: while we have been a multiethnic society fora long time, multiculturalism is a new developmentin this country. The present macro-level policies areconcentrated on gaining young, well-educated whiteimmigrants, and have less interest in solving theinc...
TEXT BY ANNIKA TEPPO SHOULDN'T A PLACE of commerce make its patrons feel welcome, allow them to m... more TEXT BY ANNIKA TEPPO SHOULDN'T A PLACE of commerce make its patrons feel welcome, allow them to mix convivially with others, and visit without fear? is is not as self-evident as one might think. In South Africa, where the middle class had doubled since the end of apartheid in , the income inequality has also grown-it is now the highest in the world. is partly explains the skyhigh crime gures, which engenders a demand for safe shopping places far from insecure city centers. Small wonder then that South African cities have seen a surge of new malls-often sprouting up in previously unthinkable places. Malls have sprung up in former townships such as Soweto, providing services to areas which had none before and proving very popular. But neither they, nor the older malls, are now only directed at the four and half million wealthy white population. ey eagerly welcome the
N.B. : S'il y a eu modifications des partenaires initialement prévus, en expliquer les raisons. R... more N.B. : S'il y a eu modifications des partenaires initialement prévus, en expliquer les raisons. Rapport final On décrira les résultats obtenus par l'ensemble des partenaires en charge du projet, tout en les discutant par rapport aux objectifs initialement affichés, ; on citera également les publications associées au travail (en précisant si elles sont soumises, acceptées ou publiées). NB : Les publications citées dans ce rapport et précédées d'un * sont des publications associées au projet, et référencées comme telles.
This article sheds light on grassroots ecumenism by pursuing a largely neglected interest in the ... more This article sheds light on grassroots ecumenism by pursuing a largely neglected interest in the participation of Afrikaners, from the late apartheid period to the present, in far-reaching religious and social change in South Africa. The account comprehends an apparent paradox. The more Afrikaners have sought to be inclusive, reaching across differences towards some consensus (humanitarian if not doctrinal), the more strongly and intimately has conflict among them intensified. In their struggles, an old, once formidably entrenched Christian public culture has been profoundly questioned. Now challenged by counterpublics concerned about racism and inequality, that Christian public culture is still being reconstructed, if somewhat fitfully, in ways that are deliberately reasoned and morally passionate. Based on long-term anthropological fieldwork, the present analysis shows where and how grassroots ecumenism emerged in various forms in tandem with the institutional ecumenism that was once banned among Afrikaners by their dominant church, the Nederduitse Gereformeerde Kerk (NGK) or Dutch Reformed Church.
Journal of the Finnish Anthropological Society, 2009
Until the end of apartheid, White South Africans were solely presented as Christians, with other ... more Until the end of apartheid, White South Africans were solely presented as Christians, with other religious practices all but forbidden to them. Since the negotiated revolution of 1994, the new liberal constitution has guaranteed religious freedom to all, with the global New Religious Movements gaining popularity. Tens of thousands of White South Africans have seized the opportunity to explore charismatic churches, New Age-practices as well as traditional African religions, while the popularity of traditional Christianity has dropped. The informants of this research are White South Africans from Cape Town, neopagans who practice Wiccan witchcraft and sangomas who practice traditional African religion. In South Africa, Whites are seldom regarded as practitioners of witchcraft or magic. Yet there are thousands of Whites who believe in and practice both, and create their own sacred spaces within the urban spaces which were previously subjected to rules and regulations of racialised social engineering. This article examines how witchcraft, magic and new global religions meet in the conjunctions of global and local, where new concerns arise and where new heterotopias and spatial practices are established as answers to White neopagans’ anxieties about spiritual insecurity and racial boundaries. The places where these sacred urban spaces are created are at homes, in public spaces, and on the Internet.
What is the Prize, and who pays the Price? The desired and the desirable are often constellated t... more What is the Prize, and who pays the Price? The desired and the desirable are often constellated through our ideas of what is undesired and undesirable, deeply knotted into our sense of self, our sense of where and how we fit into the world. These notions of desire form the backdrop to this powerful volume which examines the historical continuities and interruptions of heteronormativity in South African society. Leading and emerging scholars disentangle the strands of particular sexual...
What is the Prize, and who pays the Price? The desired and the desirable are often constellated t... more What is the Prize, and who pays the Price? The desired and the desirable are often constellated through our ideas of what is undesired and undesirable, deeply knotted into our sense of self, our sense of where and how we fit into the world. These notions of desire form the backdrop to this powerful volume which examines the historical continuities and interruptions of heteronormativity in South African society. Leading and emerging scholars disentangle the strands of particular sexual...
What is the Prize, and who pays the Price? The desired and the desirable are often constellated t... more What is the Prize, and who pays the Price? The desired and the desirable are often constellated through our ideas of what is undesired and undesirable, deeply knotted into our sense of self, our sense of where and how we fit into the world. These notions of desire form the backdrop to this powerful volume which examines the historical continuities and interruptions of heteronormativity in South African society. Leading and emerging scholars disentangle the strands of particular sexual...
This article analyses post-apartheid public spaces through social and spatial practices at the Vi... more This article analyses post-apartheid public spaces through social and spatial practices at the Victoria & Alfred (V&A) Waterfront mall in Cape Town. Our empirical evidence suggests that these public spaces involve much more than just consumption patterns, as they sustain and support novel ways of asserting social identities in a new political situation. These changes are, however, quite complex and fraught with ambivalence. Consequently, we scrutinize how race is staged in that space, and how racial diversity produces various kinds of boundaries. We then argue that these urban practices lead us to an understanding of the precarious balance between private and public spaces. We propose the notion of 'publicization' -the process whereby private spaces acquire a more public dimension.
A compound term used for the surrounding Khoikhoi people ("Hottentots") and the San hunter-gather... more A compound term used for the surrounding Khoikhoi people ("Hottentots") and the San hunter-gatherers also known as the "Bushmen" (Elphick and Giliomee 1989: 4). 24 Free burghers of the Cape: Dutch-born citizens released from their contracts with the Company and set up as independent farmers (Elphick and Giliomee 1989: 11 and 457). 36 The RDB (Rescue Action Society) strove to awake mass Afrikaner consciousness regarding economic issues, centralise Afrikaners' savings in Afrikaner fi nancial institutions and to convert the Afrikaners to support Afrikaner traders (O'Meara 1983: 137). 37 Lit. "ox wagon sentinel". 38 Afr. "people's conference". 39 The National Press, a mighty publishing company. Opheffi ng. Upliftment. To 'uplift' (used as either a noun or verb) was an alternative for the expression 'rehabilitation'. It originates from the Afrikaans word opheffi ng (to lift up) Ordentlik. Respectable, ordinary Ossewa. An oxwagon, the legendary vehicle of the Voortrekkers Ossewa Brandwag. Lit. the oxwagon sentinel Plakkies. Rubber sandals, beach thongs Platteland. Rural areas Pondokkie. A hut, see hokkie Reddingsdaadbond. The RDB (Rescue Action Society) strove to awake mass Afrikaner consciousness regarding economic issues, centralise the savings of the Afrikaners in Afrikaner fi nancial institutions and to convert the Afrikaners to support Afrikaner traders Skinder. To gossip Skollie. A (white) petty criminal and hooligan Tweede Trek. Second trek or centenary, also Eeufees Verligte. Enlightened, liberal Afrikaner Verkrampte. Conservative Afrikaners Volk. 'The people', refers to Afrikaners. Also Boerevolk. But also used (often in the diminutive volkies) to refer collectively to coloured or black farm workers to distinguish them from the white owners Volkskongres. The National Conference (in the 1930s) Volkseenheid. Afrikaner National unity, transcended class or regional (North-South) differences Volksmoeder. The myth of a good Afrikaner woman, the sentinel of the volk's honour and purity Voortrekker. Those Afrikaner pioneers who travelled north, away from the British infl uence during the 1830s Ware. True, real, bona fi de. "'n Ware Afrikaner"
In this article, I discuss multiculturalism in cities, usingKarl Popper’s idea of utopian and pra... more In this article, I discuss multiculturalism in cities, usingKarl Popper’s idea of utopian and pragmatic socialengineering as a frame of reference. I also argue forSusan Fainstein’s model of “just cities”. I first examineapartheid cities and the failure of apartheid’s socialexperiment, which I regard as a prime exampleof Popper’s concept of utopian social engineering.Thereafter, I invoke the Canadian urban model as acase of working multiculturalism, which is the resultof coincidences rather than a projection of any greatofficial vision. I point out that Canada could well serveas an example of what Popper has called piecemealsocial engineering. I then proceed to discuss Finland,which has until lately been largely excluded from theseissues: while we have been a multiethnic society fora long time, multiculturalism is a new developmentin this country. The present macro-level policies areconcentrated on gaining young, well-educated whiteimmigrants, and have less interest in solving theinc...
TEXT BY ANNIKA TEPPO SHOULDN'T A PLACE of commerce make its patrons feel welcome, allow them to m... more TEXT BY ANNIKA TEPPO SHOULDN'T A PLACE of commerce make its patrons feel welcome, allow them to mix convivially with others, and visit without fear? is is not as self-evident as one might think. In South Africa, where the middle class had doubled since the end of apartheid in , the income inequality has also grown-it is now the highest in the world. is partly explains the skyhigh crime gures, which engenders a demand for safe shopping places far from insecure city centers. Small wonder then that South African cities have seen a surge of new malls-often sprouting up in previously unthinkable places. Malls have sprung up in former townships such as Soweto, providing services to areas which had none before and proving very popular. But neither they, nor the older malls, are now only directed at the four and half million wealthy white population. ey eagerly welcome the
N.B. : S'il y a eu modifications des partenaires initialement prévus, en expliquer les raisons. R... more N.B. : S'il y a eu modifications des partenaires initialement prévus, en expliquer les raisons. Rapport final On décrira les résultats obtenus par l'ensemble des partenaires en charge du projet, tout en les discutant par rapport aux objectifs initialement affichés, ; on citera également les publications associées au travail (en précisant si elles sont soumises, acceptées ou publiées). NB : Les publications citées dans ce rapport et précédées d'un * sont des publications associées au projet, et référencées comme telles.
This article sheds light on grassroots ecumenism by pursuing a largely neglected interest in the ... more This article sheds light on grassroots ecumenism by pursuing a largely neglected interest in the participation of Afrikaners, from the late apartheid period to the present, in far-reaching religious and social change in South Africa. The account comprehends an apparent paradox. The more Afrikaners have sought to be inclusive, reaching across differences towards some consensus (humanitarian if not doctrinal), the more strongly and intimately has conflict among them intensified. In their struggles, an old, once formidably entrenched Christian public culture has been profoundly questioned. Now challenged by counterpublics concerned about racism and inequality, that Christian public culture is still being reconstructed, if somewhat fitfully, in ways that are deliberately reasoned and morally passionate. Based on long-term anthropological fieldwork, the present analysis shows where and how grassroots ecumenism emerged in various forms in tandem with the institutional ecumenism that was once banned among Afrikaners by their dominant church, the Nederduitse Gereformeerde Kerk (NGK) or Dutch Reformed Church.
Journal of the Finnish Anthropological Society, 2009
Until the end of apartheid, White South Africans were solely presented as Christians, with other ... more Until the end of apartheid, White South Africans were solely presented as Christians, with other religious practices all but forbidden to them. Since the negotiated revolution of 1994, the new liberal constitution has guaranteed religious freedom to all, with the global New Religious Movements gaining popularity. Tens of thousands of White South Africans have seized the opportunity to explore charismatic churches, New Age-practices as well as traditional African religions, while the popularity of traditional Christianity has dropped. The informants of this research are White South Africans from Cape Town, neopagans who practice Wiccan witchcraft and sangomas who practice traditional African religion. In South Africa, Whites are seldom regarded as practitioners of witchcraft or magic. Yet there are thousands of Whites who believe in and practice both, and create their own sacred spaces within the urban spaces which were previously subjected to rules and regulations of racialised social engineering. This article examines how witchcraft, magic and new global religions meet in the conjunctions of global and local, where new concerns arise and where new heterotopias and spatial practices are established as answers to White neopagans’ anxieties about spiritual insecurity and racial boundaries. The places where these sacred urban spaces are created are at homes, in public spaces, and on the Internet.
What is the Prize, and who pays the Price? The desired and the desirable are often constellated t... more What is the Prize, and who pays the Price? The desired and the desirable are often constellated through our ideas of what is undesired and undesirable, deeply knotted into our sense of self, our sense of where and how we fit into the world. These notions of desire form the backdrop to this powerful volume which examines the historical continuities and interruptions of heteronormativity in South African society. Leading and emerging scholars disentangle the strands of particular sexual...
What is the Prize, and who pays the Price? The desired and the desirable are often constellated t... more What is the Prize, and who pays the Price? The desired and the desirable are often constellated through our ideas of what is undesired and undesirable, deeply knotted into our sense of self, our sense of where and how we fit into the world. These notions of desire form the backdrop to this powerful volume which examines the historical continuities and interruptions of heteronormativity in South African society. Leading and emerging scholars disentangle the strands of particular sexual...
What is the Prize, and who pays the Price? The desired and the desirable are often constellated t... more What is the Prize, and who pays the Price? The desired and the desirable are often constellated through our ideas of what is undesired and undesirable, deeply knotted into our sense of self, our sense of where and how we fit into the world. These notions of desire form the backdrop to this powerful volume which examines the historical continuities and interruptions of heteronormativity in South African society. Leading and emerging scholars disentangle the strands of particular sexual...
This article analyses post-apartheid public spaces through social and spatial practices at the Vi... more This article analyses post-apartheid public spaces through social and spatial practices at the Victoria & Alfred (V&A) Waterfront mall in Cape Town. Our empirical evidence suggests that these public spaces involve much more than just consumption patterns, as they sustain and support novel ways of asserting social identities in a new political situation. These changes are, however, quite complex and fraught with ambivalence. Consequently, we scrutinize how race is staged in that space, and how racial diversity produces various kinds of boundaries. We then argue that these urban practices lead us to an understanding of the precarious balance between private and public spaces. We propose the notion of 'publicization' -the process whereby private spaces acquire a more public dimension.
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Papers by Annika Teppo
or magic. Yet there are thousands of Whites who believe in and practice both, and create their own sacred spaces within the urban spaces which were previously subjected to rules and regulations of racialised social engineering. This article examines how witchcraft, magic and new global religions meet in the conjunctions of global and local, where new concerns arise and where new heterotopias and spatial practices are established as answers to White neopagans’ anxieties about spiritual insecurity and racial boundaries. The places where these sacred urban spaces are created are at homes, in public spaces, and on the Internet.
or magic. Yet there are thousands of Whites who believe in and practice both, and create their own sacred spaces within the urban spaces which were previously subjected to rules and regulations of racialised social engineering. This article examines how witchcraft, magic and new global religions meet in the conjunctions of global and local, where new concerns arise and where new heterotopias and spatial practices are established as answers to White neopagans’ anxieties about spiritual insecurity and racial boundaries. The places where these sacred urban spaces are created are at homes, in public spaces, and on the Internet.