Participatory Visual Research

Currently there is very little integration of HIV and AIDS into curricula at higher education institutions. The Higher Education AIDS Programme piloted a module at a national level to address this gap. This report presents the findings of a qualitative investigation of the experience of one university that chose to implement the module with a group of 60 postgraduate students in education. The findings suggest that, although the students found the module to be interesting and indicated that it offered them new perspectives on the educational consequences of the pandemic, there was little evidence of an in-depth understanding of how to practically adapt pedagogical processes and curriculum content to integrate HIV and AIDS meaningfully into their teaching. The report provides lessons relevant to the design of future HIV and AIDS education. Daar is tans bitter min integrasie van MIV en VIGS in die kurrikula van hoër onderwysinstansies. Die VIGS-program vir hoëronderwys loods 'n module op nasionale vlak om hierdie leemte te vul. Die verslag weerspieël die bevindinge van 'n kwalitatiewe ondersoek na die ervarings van een universiteit wat verkies het om die module te implementeer met 'n groep van 60 nagraadse onderwysstudente. Die bevindinge dui daarop dat alhoewel die studente die module interessant gevind het en dat dit nuwe perspektief bied op die opvoedkundige gevolge van die pandemie, daar egter min bewyse is van 'n in-diepte begrip hoe om prakties pedagogiese prosesse en kurrikuluminhoud aan te pas sodat hulle MIV en VIGS betekenisvol in hul onderrig kan integreer. Die verslag voorsien lesse vir die ontwerp van toekomstige MIV en VIGS onderrig.

Os projetos de identidade dos consumidores tem relacao com a influencia do mercado, uma vez que estes produzem certas categorias nas quais os consumidores podem optar por se enquadrar. O presente artigo tem como objetivo analisar a construcao de identidade de genero em criancas na idade pre-escolar e tracar diretrizes projetuais para o desenvolvimento de brinquedos, uma vez que e no ato de brincar que as criancas constroem sua identidade. O metodo consistiu na realizacao de entrevistas com seis maes a fim de identificar as crencas das mesmas em relacao ao genero dos filhos e habitos de consumo de brinquedos. Aplicando analise de conteudo desses dados, pode-se identificar relacoes entre as crencas das maes e o consumo de brinquedos.

This research paper reports on lecturers’ experiences when using isiZulu to supervise postgraduate studies and their language preferences when disseminating research. Qualitative research methods were used for data collection and interpretation. The sample consists of ten UKZN lecturers, who supervise research in isiZulu. All the lecturers are isiZulu speaking. The study employs Gramsci’s hegemony theory and the expression ‘swimming against the tide’ as a theoretical framework. The study reveals that lecturers feel fulfilled to supervise students in isiZulu. The study also reveals that although the University encourages the use of isiZulu in research, isiZulu speaking lecturers find it hard to use isiZulu for research activities because of challenges they encounter when presenting at conferences and publishing in African languages. However, some are motivated to contribute to the development of African scholarship, more particularly, isiZulu, and are willing to ‘swim against the tid...

This article provides a comprehensive analysis of the role of the feminist movement as a part of social movements in creating a democratic and egalitarian society based on a social contract that upholds equality and justice. Iranian women have always been subject to gender oppression, especially in the last 45 years. The Woman-Life-Freedom movement introduced the Woman-Life-Freedom Manifesto to the Iranian antitheocratic authoritarian movement and demonstrated the pivotal role of Iranian women in bringing about changes. After briefly elaborating on women's struggle for equality during the last 45 years, this article will elaborate on creating a social contract based on the Woman-Life-Freedom Manifesto for creating freedom and equality in Iran. Then, it will discuss the pivotal role of women in formulating a social contract that guarantees justice, freedom, and equality and women's position i

Recent scholarship has promoted reflexivity in migration research using visual participatory methods. However, the perspectives of cross-border workers living as undocumented migrants in borderlands have been understudied using these methods. Adopting a reflexive approach to Participatory Filmmaking (PF), this article critically engages with the co-production of knowledge amongst thirteen Moroccan crossborder women living and working irregularly as domestic workers in the Spanish city of Ceuta, North Africa. Empirically grounded in a 3-month PF workshop conducted during the closure of the Moroccan-Spanish border following the coronavirus disease 2019 (COVID-19) lockdown, it explores the application of specific methods and tactics of data collection and analysis based on researchers' and participants' reflexivity to reveal some of the local colonial legacies that emerge when approaching this methodology from a Eurocentric gaze. To this end, I first established an ongoing, transparent dialogue aimed at unlearning, from the participants' perspective, how to critically interrogate each facet of PF's data collection and analysis. In this endeavour, decisions about the rationale for recruitment, practices, visuals, and technologies employed, participation, consent, and canons of technology and representation were negotiated to produce reflexive autoethnographies while avoiding exposure. Secondly, I consider specific reflexive tactics and methods of co-analysing data with participants to challenge specific categorizations while embracing decolonial feminist views. In doing so, I argue for a more reflexive approach to PF to redress existing power inequalities at the intersection of technology, representation, and voice at the heart of borderlands. It can be achieved by transforming methodological analysis into decolonial action and response.

Social Justice frameworks continue to challenge citizenship. The notion of disabling oppressive powers and systems has remodelled a new consciousness around human rights, diversity, inclusion, and liberation for humanity. Within the church landscape, it has also gained traction, uncovering oppressive Christian tradition and patriarchal
ideologies that have negatively affected women in various facets e.g., socially,
economically, and mentally. Feminist thinkers like Schuller Fiorenza have flagged gender blindness in reading Paul’s letters, advocating for radical equality. Joining the voices of many feminist pastoral practitioners who are advocating for liberation, this paper reimagines transformational reading of the Bible particularly the reading of Galatians 3:28 and 1 Corinthians 7 as a means of claiming space for women. The
paper also envisions braver spaces necessitating pastoral praxis by privileging women’s lived experiences. Voices emerging in academic spaces are making a phenomenal contribution to necessitating feminist consciousness and creating awareness about the systemic and structural layers of oppression where the marginalized can embrace their vulnerability and build solidarity support through listening to others’ experiences.
This contribution is far from changing the landscape, as it disrupts theologies that have for the longest time a seedbed for male domination. Advocacy work around gender-based violence and academic work done on domestic violence has broken the silence about the abuse in the church. Toxic theologies that pinned down women survivors to stay in abusive marriages are the subject that is constantly interrogated as a means of holding the clergy and women accountable. More of such salvific work is geared toward healing men’s consciousness because patriarchy harms men with all its forms of oppressive systems, practices, and cultures that perpetuate gendered
abuse. One critical question of all time is, where to from now? Black women who are survivors of violence in their homes have grasped how situations led to the reality of their oppression, they can name their pain. Yet, they remain stuck in defining what it is like to claim space for their healing and reconceiving change without being harmed. How does the church navigate conversations that affirm women survivors so
that they bounce back and thrive in their social circles? What intervention strategies and resources can the church employ in accompanying the GBV survivors toward their healing and wholeness? What alternatives can offer social change? This paper asks a critical question – How can faith spaces as well as community practitioners engage GBV survivors on theological processes and resources to enable debriefing?
The paper intends to reflect on how the bible can be a vital tool to affirm those whose lived experiences include gender-based violence mainly in intimate relationships. The engagement thereof makes claims that the church can redeem itself by becoming an invented space for healing so that all those who profess Imago Dei can be seen and
heard such that they thrive, witnessing to the God of justice.

Keywords
Citizenship; justice; pastoral support; praxis; GBV; survivor; feminist thinking; hermeneutics

This article chronicles the genesis, process and forms of collective protests by the unemployed in Iran immediately following the revolution of 1979. It analyzes the dynamics of jobless mobilization in demanding employment and social protection by exploring its complex relationships with the Islamic government, the opposition forces and the broader revolutionary process. In developing countries, an organized struggle of the unemployed for jobs and protection is extremely rare, notwithstanding high rates of open and concealed joblessness. Family, kinship, patron-client relationships and especially the informal sector provide essential mechanisms for protection and survival; lack of organization generally prevents the emergence of sustained protest movements. I argue that the conjuncture-based articulation of resources and political opportunity underlying the movement set the Iranian case apart. The resources included the post-revolutionary massive and sudden loss of jobs along with the rise of a revolutionary ideology among the jobless. On 11 February 1979 Tehran radio announced the victory of the Iranian revolution with feverish jubilation. This report marked the end of the 2,500-year-old monarchy. In a wave of ecstasy, the populace rushed into the streets en masse. Women milled through the crowd handing out candies and sharbat (sweet drinks). Drivers sounded their horns in unison, flashing their lights as they drove down the main streets that had been the scene of bloody clashes between the protesters and the army only days before. These same streets were now being patrolled by the revolutionary militias (the Pasdaran). For those present, this scene signified an unprecedented victory. The victory day was the culmination of over eighteen months of mass demonstrations, bloody confrontations, large-scale industrial actions, a general strike and many political manoeuvres.' The revolution's roots lay 1 This background section on the Iranian Revolution is based upon Asef Bayat, "Revolution Without Movement, Movement Without Revolution: Comparing Islamist Activism in Iran and Egypt", mimeograph, 1996. For a historical background to the Iranian revolution see Ervan Abrahamian,