Based on experiences of communal conflict in Botswana, Lesotho, South Africa and
Zimbabwe, the study explores cultural diversity and conflict prevention and
resolution practices. It seeks to enrich our understanding of the role played by
cultural expressions and identities in triggering or exacerbating conflicts based on
factors of nationality, ethnicity, religion or language.
Furthermore, the study explores the viability of tools and resources available to
foster intercultural dialogue and thereby prevent or resolve conflicts between
different cultures. More precisely, it makes suggestions regarding the
establishment of an Observatory or a Network of observers that would be
responsible for analysing the ways in which cultural diversity could be seen as an
asset in Southern Africa and beyond.
With the support of UNESCO
Cover_23494.indd 1
LEARNING TO LIVE TOGETHER IN
SUB-SAHARAN AFRICA:
LEARNING TO LIVE TOGETHER IN SUB-SAHARAN AFRICA
As part of UNESCO’s efforts to promote cultural diversity and intercultural dialogue,
this study was initiated in order to gain a better understanding on cultural
identity’s uses and abuses, as corollary of diversity. For a cultural identity to be
more than just a slogan, it must evolve creatively over time. Since relations between
groups are always evolving, the challenge is how to guide this evolution in a
creative and sustainable manner. This is the key to the idea of sustainable
dialogue, which prepares people to recognize, appreciate, criticize and celebrate
cultural diversity in all its forms.
Linking Cultural Diversity, Conflict Prevention
and Resolution Practices
by
Akpovire Oduaran
and
Henty Johnson Nenty
7/28/08 9:43:43 AM
LEARNING TO LIVE TOGETHER IN
SUB-SAHARAN AFRICA
Linking Cultural Diversity, Conflict Prevention
and Resolution Practices
By
Akpovire Oduaran
&
Henty Johnson Nenty
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©Copyright 2008 Oduaran & Nenty
ISBN 978-1-60585-445-8
Printed in the United States, 2008
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ACKNOWLEDGEMENTS
The book’s central study was sponsored by the Division of Cultural Policies and
Intercultural Dialogue of UNESCO headed by Ms. Katerina Stenou. The principal
researcher quickly realised the difficulties he would have in researching cultural diversity
and ethnic conflicts in the whole Southern African Sub-Region without the support of
other researchers. He thus solicited for and secured the assistance of numerous other
researchers led by Dr. Johnson Nenty of the Department of Educational Foundations,
University of Botswana, who contributed the chapters on methodology and results and
discussion. It would be impossible to name all those who contributed towards this study,
yet certain, immense contributions from the following people cannot be forgotten: Ms S.
A. Chipindu; Ms Alice Mubika; Ms Topera Tobias; Ms Liteboho Nono; Ms Mapulane
Mochekele; Ms Maneo Mohale; Mrs Sarah Monnaatlala; Ms Reginah Lechaena; Ms
Keneilwe Molosi; Ms Kumbirayi Fundira; Dr. Joel Osakwe; Dr. Christopher Iredia; Dr.
Idah Osahon; Mrs Julia April; Ms Choja Oduaran (Jnr.); Ms Leftie Mothlasedi and Mrs.
Felicia Nenty. All researchers encountered intractable resistance in different countries. It
is hugely rewarding to note that they succeeded in collecting the necessary data, despite
sometimes having to risk their lives.
Ms Saori Terada of the Division of Cultural Policies and Intercultural Dialogue,
UNESCO deserves special mention. She proved amicable, swift and highly efficient in
responding to our queries; communication with her always helped in finding the relevant
materials and documents. Without such prompt replies to our requests, it would have
been impossible to complete this task.
We remain immensely grateful to Stephanie Burke, an intern at UNESCO, who read
through the manuscript and offered valuable comments for the development of this book.
We appreciate her thoroughness in carrying out her own bit of this assignment of turning
the research findings into a readable book.
We remain grateful to the senior management of the University of Botswana for granting
permission to lead this study within such a short time.
We acknowledge all authors cited in this book. It is obvious that the ideas they have
contributed to the pool of knowledge in this area of research helped us immensely.
While acknowledging these persons and organisations, we must place on record that any
errors arising from this study are entirely ours.
Thank you all for the support and encouragement that ensured the successful completion
of this study, and its subsequent conversion into this book that might provide the basis for
debates on the desirability of a cultural diversity observatory in Southern Africa and
eventually the whole of Sub-Saharan Africa.
Akpovire Oduaran & H. Johnson-Nenty
Gaborone, Botswana, 2008
I
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DISCLAIMER
The authors are responsible for the choice and presentation of the facts contained in this
book and for the opinions expressed therein, which are not necessarily those of UNESCO
and do not commit the Organization.
The designation employed and the presentation of material throughout this publication do
not imply the expression of any opinion whatsoever on the part of UNESCO concerning
the legal status of any country, territory, city or area or of its authorities, or concerning
the delimitation of its frontiers or boundaries.
Published in 2008 by
………………………………..
………………………………..
………………………………
ISBN…………………………
© Oduaran and Nenty
II
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ACRONYMS
AIDS Acquired Immune Deficiency Syndrome
ANC African National Congress
HIV Human Immunodeficiency Virus
IGOS International Governmental Organisations
NGO Non-governmental organisation
PAC Pan Africanist Congress
PCROs Peace and Conflict Resolution Organisations.
TRC Transformational Resource Centre
UNESCO United Nations Educational, Cultural and Scientific Organisation
III
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FOREWORD
In a world where international peace and security is increasingly tied to intercultural
relations, it is not only necessary but also urgent to better understand the complex
relationship between cultural diversity and conflicts.
As part of UNESCO’s efforts to promote cultural diversity and intercultural dialogue, this
study was initiated in order to gain a better understanding on cultural identity’s uses and
abuses, as corollary of diversity. For a cultural identity to be more than just a slogan, it
must evolve creatively over time. Since relations between groups are always evolving,
the challenge is how to guide this evolution in a creative and sustainable manner. This is
the key to the idea of sustainable dialogue, which prepares people to recognize,
appreciate, criticize and celebrate cultural diversity in all its forms. This is the spirit of
the UNESCO Universal Declaration on Cultural Diversity (2001), which stipulates in its
article 2:
“In our increasingly diverse societies, it is essential to ensure harmonious interaction among
people and groups with plural, varied and dynamic cultural identities as well as their willingness
to live together. Policies for the inclusion and participation of all citizens are guarantees of
social cohesion, the vitality of civil society and peace. Thus defined, cultural pluralism gives
policy expression to the reality of cultural diversity. Indissociable from a democratic framework,
cultural pluralism is conducive to cultural exchange and to the flourishing of creative capacities
that sustain public life.”
However, the instrumentalization of cultural differences and belongings is often seen as
one of the dominant causes of conflicts in Africa, including the Southern African SubRegion. Based on experiences of communal conflict in Botswana, Lesotho, South Africa
and Zimbabwe, the study explores cultural diversity and conflict prevention and
resolution practices. It seeks to enrich our understanding of the role played by cultural
expressions and identities in triggering or exacerbating conflicts based on factors of
nationality, ethnicity, religion or language.
Furthermore, the study explores the viability of tools and resources available to foster
intercultural dialogue and thereby prevent or resolve conflicts between different cultures.
More precisely, it makes suggestions regarding the establishment of an Observatory or a
Network of observers that would be responsible for analysing the ways in which cultural
diversity could be seen as an asset in Southern Africa and beyond.
It is hoped that this initial research project will deepen the reflection on how to prevent
communal conflict in and that it will bring a positive understanding on how cultural
diversity can contribute to peace and human security in Southern Africa.
IV
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EXECUTIVE SUMMARY
1. The polysemantic value of culture derives from the fact that it may mean many
things in different settings and from different standpoints, which gives it such
power in the public discourse. Consequently, many specific operational
definitions have been proposed. For UNESCO, culture is encompassing literature
and the arts, lifestyles, value systems, traditions and beliefs, as well as ways of
living together. Thus it is not monolithic as it sums up the results of millennia of
contacts and exchanges, depending on the memory and aspirations of each society
revealing its boundless diversity.
2. Retaining this background of movement of signifying practices, cultural diversity
claims to create a space of symbolic communications in this new cartography, a
two-fold challenge has to be taken up. On the one hand, harmonious coexistence
and a readiness to live together for individuals and groups who come from a
variety of cultural backgrounds and who nonetheless share the same space has to
be insured. On the other hand, creative diversity has to be defended since each
culture takes shape in its heritage or regenerates itself in contemporary invention.
As it is the case in many States today, in the countries being studied (Botswana,
Lesotho, South Africa, Zimbabwe), cultural diversity does not necessarily stem
from the original composition of the population. Other factors that add a
significant dimension to diversity need to be considered, such as displacement of
populations caused by political violence, economic misrule or natural disasters.
The challenge about them all is to cope with the new cartography being drawn.
3. A number of the key findings from research questions and the subsequent data
generated from quantitative and qualitative research based on literature review,
survey and interviews of some 300 key stakeholders (representatives of national,
local governments, traditional chiefs, NGO, international organizations working
in the field) from Botswana, Lesotho, South Africa, and Zimbabwe:
a. To a large extent, both tangible and intangible cultural heritage (folk
dances, plays, language, folk arts, paintings etc.) can play an important
role in defining cultural identities. The unique identity afforded by culture
in its musical expressions does not seem to lead to conflict among the
communities studied, while different languages, value systems, traditions
and beliefs are often seen as potential sources for tension and conflict
amongst some communities in Southern Africa.
b. Respect for cultural expressions (oral traditions, linguistic diversity, etc) is
considered an important component of cultural identity and therefore for
some of them (South Africa and Lesotho) it may give rise to claims for
rights, while for others (Botswana and Zimbabwe) it may be sufficient to
widen the symbolic space for participation in cultural life of one’s choice.
Overall, diversity among people sharing the same public space could be
seen as an asset in comparison with a strict separation or forced merging
of cultures.
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c. Some good practices embedded in the oral culture and practices (such as
traditional mediation mechanisms) were identified as potential mechanism
for conflict prevention in Southern Africa, to be further studied and shared
with the rest of the world.
4. Governments, regional organizations, community leaders and NGOs active in
Sub-Saharan Africa are invited to explore how existing cultural diversity can be
more positively harnessed to mobilize diverse cultural groups to work towards
peace and harmony. Recommendations include: encouraging traditional practices
and mechanisms which can play a positive role in conflict prevention (such as the
Kgotla in Botswana); making the rich diversity of cultural manifestations in the
region be visible in textbooks and school curricula; encouraging multilingualism
to promote communication between and within countries; institutionalizing
conflict prevention mechanisms at state level (such as The Truth and
Reconciliation Commission in South Africa).
5. It is proposed that an Observatory or Network of observers on cultural diversity
and conflict prevention in Sub-Saharan Africa be created in order to gather,
analyse and disseminate data and information on the linkages between the ways
cultural diversity expresses itself and conflicts it may generate, with a view to
contribute to consolidate peace and stability in the region.
VI
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CONTENTS
PAGE
Acknowledgments................................................................................................................I
Foreward ...........................................................................................................................IV
Executive Summary ........................................................................................................... V
Table of Contents .......................................................................................................VII-IX
CHAPTERS
1 THE GENESIS
Demography........................................................................................................................1
Brief Historical Background ...............................................................................................1
The Challenges of Displacement ........................................................................................4
2. WHY STUDY CULTURAL DIVERSITY?
Background and Rationale for the Study ............................................................................6
The Aims of the Study and Research Questions .................................................................6
Justification .........................................................................................................................8
Summary .............................................................................................................................9
3. SOME IDEAS ON THE PROBLEM
Introduction .......................................................................................................................10
Cultural Diversity..............................................................................................................10
The Meaning of Ethnicity .................................................................................................13
Ethnicity, Conflict Prevention and Resolution Practices ..................................................15
What is Conflict?...............................................................................................................15
Kinds of Conflicts .............................................................................................................15
Ethnic Conflicts: Five Themes ..........................................................................................17
How Might Ethnic Conflict be Prevented and Resolved? ................................................18
Territorial Claims as Source of Conflict ...............................................................................
Summary ...........................................................................................................................23
4. THEORETICAL FRAMEWORK
Introduction .......................................................................................................................24
The Social Identity Theory ...............................................................................................25
The Framing Theory .........................................................................................................25
The Theory of Justice as Fairness .....................................................................................26
The Theory of Essentialism ..............................................................................................28
Conflict Theory and Motives ............................................................................................30
Summary ...........................................................................................................................30
VII
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5. ETHNIC CONFLICTS IN AFRICA IN BRIEF
Causes of Ethnic Conflicts in Africa .................................................................................31
Ethnic Conflicts in Africa: A Case Study on Kenya .........................................................35
Summary History of Ethnic Conflicts in Selected Af rican Countries..............................35
Summary ...........................................................................................................................37
6. DESIGN AND METHODOLOGY
Design ...............................................................................................................................38
Population and Sampling ..................................................................................................38
Instrumentation .................................................................................................................39
Data Collection .................................................................................................................40
Data Analysis Procedure ...................................................................................................40
Interpretative Norm ...........................................................................................................40
7. WHAT THE PEOPLE SAY
Introduction .......................................................................................................................41
Case Study-Botswana .......................................................................................................41
Case Study- Lesotho .........................................................................................................45
Case Study- South Africa ..................................................................................................51
Case Study- Zimbabwe .....................................................................................................57
8. WHAT WE HAVE LEARNT
Introduction .......................................................................................................................61
The Role of Cultural Diversity in Communal Conflicts ...................................................61
Complementarities or Reciprocity Between The Protection of Cultural
Diversity and Human Rights.............................................................................................62
Recognition of Cultural Diversity in Public Policies........................................................62
Cultural Resources that Contribute to Conflict Prevention, Mediation & Resoulution ....62
Towards an Observatory or Network of Observers on Cultural Diversity and Conflict
Prevention in Sub-Saharan Africa .....................................................................................63
Summary ...........................................................................................................................65
9. BRINGING IT TOGETHER
Conclusion ........................................................................................................................66
Recommendations .............................................................................................................67
VIII
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APPENDIXES
Bibliography .....................................................................................................................70
List of Tables .....................................................................................................................74
Verbatim Merged Qualitative Data ...................................................................................84
VIX
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CHAPTER 1
THE GENESIS
Demography
Rich in natural resources such as mineral oil, diamonds, rubies, and gold and with a
natural abundance of flora and fauna, Sub-Saharan Africa is home to about 635.2 million
people out of a worldwide population of 6,134.1 billion (The Africa 25 2004, p.1).
Unfortunately, the wealth of Sub-Saharan African does not translate into much in terms
of development due to a concerted display of violence some of which incidences have
almost tainted solutions. Rather than take its rightful place among the rapidly developing
continents of the world, Sub-Saharan African development is unfortunately lagging
behind due to endless civil wars, border conflicts and weak structures of democratic
governance, amongst other problems. Human Immunodeficiency Virus and Acquired
Immune Deficiency Syndrome (HIV and AIDS) are decimating its human capital. The
HIV and AIDS pandemic itself has been studied from various perspectives, but that is not
the concern of this present book. Rather, we are interested in the impact of conflicts in
terms of provoking inter-ethnic demographic changes that have in turn impacted cultural
diversity. Changes in cultural diversity itself have implications for conflict prevention
and resolution practices in Sub-Saharan Africa. Conflicts in particular cannot enhance
prospects for living together as Africans when it comes to developing the continent in an
atmosphere of peace and unity. Those were the central issues at the core of recent
research directed at gaining a better understanding of this problem and how best we can
live together to develop Sub-Saharan Africa. The historical background of the problems
involved in the study must be explored in brief.
Brief Historical Background
Traditional Sub-Saharan African communities have always been unique in some way.
Prior to external contacts with the Arab world in the 11th century AD and the European
explorers and missionaries in the 15th century AD, most communities tried to retain and
transmit their cultural values, norms and practices with little or no external interference or
influence. However, external contact and influences changed the pattern of relationships
as communities with different backgrounds came together in some way, be it due to
religion or colonial administrative convenience. For example, the introduction of Islam
by Arab traders and Muslim missionaries to North and East Africa created links between
Muslims in different countries. In this case, Islam became the link of common interest.
External contacts also established links in West Africa. For example, one of the main
reasons for the almagamation of the Northern and Southern Protectorates of Nigeria by
Lord Lugard in 919 was administrative convenience. Due to such an amalgamation,
predominantly Hausa and Fulani ethnic groups in Northern Nigeria were linked
politically with the Yoruba in the West and the Igbo in the East. The arrangement
subsumed ethnic minority groups in the Middle Belt and Niger Delta of Nigeria. What
1
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took place in Nigeria was quite reminiscent of developments in Sierra Leone, Ghana,
Rwanda and the Cameroons to name just but a few.
Even when African nations eventually gained political independence (starting mainly in
the late 1950s) many remained economically tied to their previous colonial rulerships.
Consequently, a process of balkanisation commenced around the whole world along the
lines of communism and capitalism. By dint of this division, elements that were capable
of generating ethnic conflicts were introduced, perhaps unknowingly.
The end of the Cold War did nothing to eliminate the roots of conflict and disharmony
previously introduced. Thus, Africa began to witness post-Cold War conflicts and
significant political changes in terms of many African nations gaining political
independence from their former colonisers. Sub-Saharan Africa could be described as a
“hot bed” of serious conflicts resulting in wars between certain nations and civil wars in
others such as Sierra Leone, Liberia, Nigeria, Angola, Rwanda, the Democratic Republic
of Congo and Sudan, to name but a few. The major challenge to development now is that
as well as pursuing democracy, peace and nation-building, many African countries are
also engulfed by one crisis or the other. This subject has received tremendous attention
from scholars. Cyril Obi has written a thesis which probes the general root causes of
post-Cold War conflicts in Africa, (2005, ppi-xii) and states that these are located in:
1. The arbitrary manner with which colonial boundaries were imposed on Africa;
2. Misrule and authoritarianism;
3. Socio-economic and political contradictions.
These have caused violent conflicts and what Cyril Obi has identified as the sudden
release of pent-up grievances and rage that had been suppressed by authoritative regimes
backed by the world’s super powers. (2005, p.iv).
A closer look at the causes of conflicts in some African nations would reveal that religion
often helps in making the situation even more difficult to comprehend, and this could be
seen in the crises that have engulfed the Darfur Region of Sudan and the almost regular
upheavels in the Kano and Plateau states of Nigeria.
Apart from the more obvious religious and political cause such as may be observed in the
Kano and Plateau States of Nigeria, for example, many African nations currently
experience serious conflicts due to struggles for land and other natural resources. In
Zimbabwe, for example, such struggles pitch the predominantly white Zimbabwean
commercial farmers together with Western countries led by Britain, against the ZANU –
PF led government of Zimbabwe (Moyo, 2005, pp.187-224). In Nigeria’s Niger Delta,
the Ijaws and Urhobos people indigenous to this area are practically taking up arms
against the majority ethnic groups dominated government, and the consequences have
been more and more violence. Voices of the minorities settling on the oil-rich lands,
2
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whose ecologies and environments have been devastated with impunity by the
“powerful” oil prospecting conglomerates, have been suppressed thus far.
The intriguing thing about the emergence of ethnic differences and disharmony in Africa
is that even in places of supposed peace, there are pockets of discontent that often result
in conflicts; it is important that research-based literature such as this present publication
are allowed to expose such points.
Political, economic and social upheavals are worsened by the emergence of
environmental crises and diseases such as HIV and AIDS; these cause a tendency to
discourage people to settle there, in an attempt to stop the spread of the pandemic.
Another major and perhaps final cause of ethnic disharmony facing Africa is purely
economic. Draughts and other natural incidents, added to political misrule and economic
mismanagement, have collectively thrown millions of Africans to migrate towards other,
more stable African nations. One can easily observe hordes of Zimbabweans migrating in
large numbers towards Botswana and South Africa, for example.
Africa is engrossed in problems caused by refugees. Millions of Africans have been
forced to adopt refugee status in African countries other than their own either because
they are fleeing from political persecution – as is the case in Rwanda and Sudan to take
two examples - or because the economic hardships that have ravaged their hitherto
economically stable countries have forced them into fleeing. Zimbabwe can be taken as a
good example of this.
All the incidents mentioned above result in the immersion of huge populations of one
particular ethnic group into host communities with whom they have little or nothing in
common. Deliberate attempts are made by African countries to avoid ethnic conflicts and
disharmony by promoting cultural diversity and pluralism. Years of destructive civil
wars, including genocide in Rwanda and border wars between Eritrea and Ethiopia, have
created incredible challenges. We have already tried to expand the debate over the root
cause of conflicts and ethnic disharmony beyond the economics of war to the historically
based socio-economic and political contradictions that took their own roots in
imperialism and religion. These issues have been analysed in literature (Kieh, 2005, pp.
163-186 and Lumumba – Kasongo, 2005, pp. 21-50). What is important for us is that the
conflict situations created by our historical past and present cannot simply be washed
away. Peace building and learning to live together are basic issues we must tackle headon.
Theory alone cannot help. We need the application of research as a way of
ethnographically reaching out to understand and appreciate the feelings of real people.
This book is a result of an articulated research approach to finding solutions to ethnic
conflicts in the work of peace building in the continent.
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The Challenges of Displacement
Studying cultural diversity, cultural expressions and conflict resolution is the nonconcomitant product of many upsetting experiences of civil troubles, political instability
and numerous other challenges in the region. In this book, we hold numerous civil wars,
inter-boundary wars and socio-economic and political migrations in the sub-continent as
primary factors of concern, especially in the contexts of how these have induced immense
refugee problems.
It may also be held that ethnic differences and feelings of neglect are predominant causes
of civil wars and tension in the region. The population of Sub-Saharan Africa is very
diverse in nature. In Liberia, for example, Veronica Nmoma (1997: 1-27) has reported on
the tension between so-called Americo-Liberians (consisting of Liberians who settled along
the coast after the abolition of the slave trade in North America, and later joined by socalled “recaptured” Africans nick-named as “the Congos” by indigenous Liberians) and
indigenous Africans (consisting of several ethnic groups, the largest of which are the
Kpelle, 298, 500; Bassa 214,150; Gio, 130, 300; Mano, 125,540; and Kru, 121, 400). In
addition to the larger indigenous communities are other smaller groups consisting of Grebo,
108, 099; Gola, 106, 450; Loma, 60, 840; Bandi, 30, 870; Kissa, 25, 500; Vai, 24, 00;
Krahn, 18, 464; Mandingo, over 10, 836; Del, 7, 900; and Belle, 5, 386 (Nmoma, 1997
quoting Harold D. Nelson, 1987). This demographic data on the constituent populations of
Liberia might have changed to some extent since it was collected in 1997. Due to the
diversity of Sub-Saharan countries, political participation can become really problematic if
these areas are not managed properly in terms of resource allocation.
Failure to manage such diversity has already led to untold hardships that frequently
manifest in huge refugee problems.
The review of literature clearly indicates that political violence in civil wars and ethnic
conflicts have generated millions of refugees in the region over the years; the suffering
and unnecessary tensions arising therefrom have been profound (Kalipeni and Oppong,
1998:1). Adding to such consequences as death, diseases and starvation, the huge refugee
problem seems to be taking a heavy toll on the ability of African leaders to manage their
scarce resources. Beyond that, the political ecologic forces which have worked to induce
refugee migrations have also provoked the disruption of health services, and led to
enormous desperation and destitution even though many fairly economically and
politically stable nations in the region try very hard to control movements across their
borders.
Nmoma (1997: 1-27) makes the point that Africa harbors 50 per cent of the world’s
refugees and that Sub-Saharan Africa, especially Mozambique, Angola, Sudan, Ethiopia,
Somalia, Rwanda and Liberia have together generated the largest numbers of refugees.
These refugees cross into neighboring countries daily. Thus, Sub-Saharan Africa is rife
and replete with huge populations of refugees who make the challenge posed by cultural
diversity even more complex, together with the expressions and conflicts that are usually
associated with them.
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Since the phenomenon of refugees underlies the problem being studied in a significant
way, it might be necessary to define the concept. In other words, who is a refugee? The
United Nations High Commission for Refugees (UNHCR) defines a refugee as any
person:
Who owing to well-founded fear of being persecuted for reasons of
race, religion, nationality, membership of a particular social
group or political opinion, is outside the country of his nationality
and is unable or, owing to such fear, is unwilling to avail himself
of the protection of the country. (Michael J Schultheis, 1989: 8).
What the authors have tried to demonstrate above is that cultural diversity does not
necessarily stem from the original composition of the population of any given place.
Other factors that add a significant dimension to diversity need to be taken into account,
and, in this case, we have considered displacement of populations caused by political
violence and occasional misrule in a particular region, especially as that phenomenon has
introduced into this study population groups who were not originally part of that region’s
demography. For example, some of the people interviewed in Botswana are
Zimbabweans who were forced into Botswana by alleged economic hardships they were
experiencing at home.
The data that informed ideas and opinions expressed in this book were generated from
selected countries in the Southern African region. The scope was narrowed down mainly
due to time limits for the conclusion of this study. Furthermore, the researchers did not
have the advantage of sufficient fundings. Even at that, the conclusions arising from the
present study could bring some implications particularly for Southern Africa in general.
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CHAPTER 2
WHY STUDY CULTURAL DIVERSITY?
Introduction
As part of UNESCO’s efforts to promote cultural diversity and intercultural dialogue, this
study was initiated in order to gain a better understanding on cultural identity’s uses and
abuses, as corollary of diversity. For a cultural identity to be more than just a slogan, it
must evolve creatively over time. Since relations between groups are always evolving,
the challenge is how to guide this evolution in a creative and sustainable manner. This is
the key to the idea of sustainable dialogue, which prepares people to recognize,
appreciate, criticize and celebrate cultural diversity in all its forms.
However, the instrumentalization of cultural differences and belongings is often seen as
one of the dominant causes of conflicts in Africa, including the Southern African SubRegion. Based on experiences of communal conflict in Botswana, Lesotho, South Africa
and Zimbabwe, the study explores cultural diversity and conflict prevention and
resolution practices. It seeks to enrich our understanding of the role played by cultural
expressions and identities in triggering or exacerbating conflicts based on factors of
nationality, ethnicity, religion or language.
Furthermore, the study explores the viability of tools and resources available to foster
intercultural dialogue and thereby prevent or resolve conflicts between different cultures.
More precisely, it makes suggestions regarding the establishment of an observatory or a
network of observers that would be responsible for analysing the ways in which cultural
diversity could be seen as an asset in Southern Africa and other developing countries.
The Aims of the Study and Research Questions
UNESCO's conception of "cultural diversity" rests nowadays on a broad definition of
"culture": in addition to literature and the arts, it covers modes of life, value systems,
traditions and beliefs, as well as ways of living together.
This approach to cultural diversity makes it possible to tackle a two-fold challenge: that
of ensuring, on the one hand, a harmonious coexistence and a readiness to live together in
peace, as individuals and groups w h o come from a variety of cultural backgrounds yet
share the same living space; and on the other hand the defense of that creative diversity in
which forms proliferate as each culture takes shape in its heritage or regenerates itself in
contemporary invention. This definition of "cultural diversity" not only points to a
multiplicity of dynamic identities, but also reveals it as the driving force,
the very principle through which human invention is so endlessly fruitful: for every form
of creation provides a meeting place, opens up new horizons, transforms outlooks,
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broadens the scope of freedom and choice for everyone, even as it weaves firm
connections between regions, individuals and generations1.
Cultural diversity is inseparable from human rights as the expression of identity by the
various forms of cultural expressions that can be considered as a cultural right.
However, we cannot invoke cultural diversity to infringe on basic human rights.
The study was guided by three main aims elaborated as follows:
1. To analyse why and how the diverse forms of cultural expressions play a role
in communal conflicts in the context of Southern Africa. To achieve this aim,
the study determined:
a) The extent to which the diverse forms of cultural expressions play a role in
the creation of cultural identities in Southern Africa and can lead to
tensions/conflicts among communities when exploited for political gains
(3-4 case studies);
b) The complementarities or the reciprocity between the protection of
cultural diversity and human rights, in particular cultural rights in
Southern Africa and how the violation of cultural rights underlying other
tensions (social, political, or demographic) trigger conflicts; and
c) The degree to which the diverse forms of cultural expressions are
recognised (or not) in public policies at the regional and/or national level
in the identified countries (it must be taken into account that the possible
tendencies to favour a uniform and non-pluralistic interpretation of
identity hinder its manifold and free expression, especially as this can
cause loss of dignity or oppression of different cultural groups).
2. Show concrete examples of the various forms of cultural expressions that
contribute to conflict prevention, mediation and resolution. This aim was
achieved by analysing such questions as:
a) What are the good practices in which the diverse forms of cultural
resources positively contributed to prevent, mediate and resolve conflicts
in Southern Africa?(3-4 case studies)?
b) To what extent policies take stock of the diverse forms of cultural
traditions in conflict prevention, mediation and resolution (role of
traditional practices and leaders);
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UNESCO and the Question of Cultural Diversity, 1946-2007. Review and Strategy. UNESCO, 2007.
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c) What type of action has to be put in place by local, national and/or
regional stakeholders to better promote and protect the diversity of cultural
expressions and prevent conflicts (How can the available principles or
theoretical and practical experiences be operationalized in the Southern
African sub-region?)
3. Explore a set of methodological proposals for the elaboration of indicators on
cultural diversity and articulate the objectives to be achieved by an Observatory
on Cultural Diversity for conflict prevention in Southern Africa by analysing:
a) How to move from principles/statistics to operational indicators that can
be used in the diverse contexts analysed.
b) How these indicators can help in the implementation of cultural diversity
in conflict prevention.
c) The prerequisites for the Observatory’s implementation and operation of
the governing statuses of Observatory on Cultural Diversity for conflict
prevention in Southern Africa.
d) The modalities of synergy with UNESCO (programs on conflict
prevention, Chairs, networks, etc) and other partners (the High
Commissioner for Human Rights, IGOs, NGOs, etc).
Justification
To a great extent, global changes in theorizing cultural diversity and conflict prevention
and resolution together with their public policy dynamics and management have not been
exhaustively researched and indicated in the literature, especially in Africa. Yet, cultural
diversity and conflict prevention and resolution practices in Southern Africa are some of
the most dominant issues in the public domain.
To make some sense out of the maze of issues on cultural diversity in the Sub-Continent,
we have had to rely on Western literature, mainly from Great Britain and the United
States of America (USA). For example, we were based on ideas on racialized boundaries
(Anthias and Yuval-Davis, 1992), the morality of racial preference (Edwards, 1995),
social identity (Jenkins, 1996), managing diversity (Yakura 1996; Roberts, 1996; Prasad,
Mills, Elmes and Prasad, 1997; and Kirton and Greene, 2005) and the politics of
immigration (Roberts, 1996). Whilst beckoning on Western literature in order to
comprehend and further construct our theories on how cultural diversity, models, policies
and practices might be commonplace in a globalizing world, we recognise that issues
raised by such discussions are based on very different historical, economic, social, legal
and political contexts. It is generally agreed that because of contextual differences, the
concerns of scholars and policy makers in the USA and Britain cannot be entirely
transferable. This is the case even if some Southern African countries have had historic
colonial links with Britain, Germany and Portugal. Such a difficulty in extrapolating and
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extenuating may be made even worse by the fact that just within a Southern African
context, there are obvious differences that cannot be ignored. For example, while South
Africa’s concern in cultural diversity policies are largely influenced by a history of
apartheid rule, it cannot be said that Botswana has been similarly affected by that same
history (except that it was frequently assaulted by invading apartheid soldiers who
claimed to be chasing freedom fighters that ran into the neighboring nations of Botswana
and Zimbabwe from South Africa). This is at least one reason why this study will be
useful not only to UNESCO, but to the entire African continent in terms of governance,
policymaking and research that can bring into focus the best ways to create harmonious
existence in the context of cultural diversity.
Summary
This chapter has presented the aims of the study as well as the research questions that
have been answered. It has considered the justification of the study from the point of
view of researchers, practitioners and, in particular, African governments that are
expected to take the management of cultural diversity and conflicts even more seriously,
as these things can effect peace building efforts and the necessary stability needed for the
growth and development of our peoples. The chapter ended with conceptual clarification
as this is important for appreciating the direction of the discussion that follows in
subsequent chapters.
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CHAPTER 3
SOME IDEAS ON THE PROBLEM
Introduction
Cultural diversity, together with its manifestations of conflict prevention and resolution
practices, has generated intense debates worldwide. In some instances, countries that had
been globally identified as models of egalitarian values, have witnessed extreme activism
by smaller extreme right groups, especially in Europe. This has given rise to what Gill
Kirton and Anne-Marie Greene (2005:269) have euphemistically labelled as “the rise of
European racism”. By introducing the term “rise of European racism”, Kirton and
Greene (2005) seek to draw attention to the present resurgence of racist and extreme
nationalist movements in some European societies over the last two decades. This has
culminated in the new electoral fortunes or victories of right-wing political parties such
as the ‘Front National’ in France, the ‘British Nationalist Party’, Italy’s ‘Northern
League’, and the German ‘People’s Union’. Many such parties have recorded election
victories and even won seats in Cabinet not because of debates based on biological bases
that often generate immediate criticism and rejection. They have recorded political
visibility; and electoral success based on alignment with anti-immigration and
xenophobic activism added to their proclamations that cultural integration is impossible.
According to them, the threat posed to national cultures by diversity and the need to
separate ethnic groups are “realities” (Wrench, 2002, Swank and Betz, 2003 and Kirton
and Greene, 2005). To many who advocate cultural diversity and multiculturalism, these
and other growing developments even here in Southern Africa act as pure and
unwarranted abhorrence to national and global tolerance, peace and unity.
In Southern Africa, the model of European racism could be described as taking different
forms in South Africa and Zimbabwe, for example. This reality must be further explored
by comprehending cultural diversity, ethnicity, conflict prevention and resolution
practices, ethnic conflicts and cultural conflicts together with their related concepts.
Cultural Diversity
The word ‘culture’ is assumed in this discourse to convey the totality of a peoples’ way
of living; this includes, in this case, their modes of thinking, behaviour, technology,
acting, expressions, communication, beliefs, ideals, mores, religions, norms, traits,
language, dressing, housing, music, drama, stories, rites, foods and feeding habits, among
others. Morris and Maisto (2005, pp. 28-29) have proposed that ‘culture’ can include
everything that describes a people’s design for living (Kluckhohn, 1949 quoted in Morris
and Maisto, 2005, p. 28). In this sense, everything that describes and defines people as
humans - especially language, morals, and technology - should constitute the people’s
culture.
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In the context of this study, the concept of culture is understood particularly in the way it
relates to diversity or differences amongst people. It is such differences or diversity that
are often expressed to convey emotions, motivations, actions, personality, dispositions,
education and training, similarities in biological functioning and developmental stages
and speed or retardation amongst others. Our interest in this study, however, is in the area
of diversity in expressions as they affect conflicts, their causes, prevention and
resolutions.
It will be rewarding here to look at the concept of diversity.
What is Diversity?
There is no widely accepted definition of diversity. Most people would agree that
diversity refers to differences between individuals, but there is disagreement concerning
which different attributes should be included within the scope of the concept. Some
differences between individuals are more or less indisputable – these include race,
gender, disability, age (Patrickson, 2001, p.2).
Which attributes can be included within the concept of diversity?
The most common attributes of the concept of diversity include among others:
- Race – gender - disability and age; and
- Religion – culture – sexual orientation – education – socio-economic groups
As Patrickson (2001, p. 2) rightly observed, differences generally have an impact on how
individuals perceive their environment, interpret information and resolve to act in
problematic situations. It all depends on a given perspective. Differences between
individuals can be seen as either assets or liabilities. Differences are liabilities when they
disrupt a development of homogeneity.
Differences are likely to be assets when they are experienced as a stimulus: a stimulus
that works to expand the number of perspectives that can be harnessed to examine a
common issue, and hence broaden an appreciation of the problem. That is why almost all
societies have an established infrastructure which some groups and marginalizes other
advantages (Patrickson, 2001, p.10).
Equally, almost every society has always been stratified. Stratification may be based on a
number of interactive forces like politics, economics, race, ethnicity and religion. These
forces commonly act to create and perpetuate minority groupings within society.
Diversity has been handled in different ways by different nations, and we can here take
the case of Australia.
The Australian Response
For reasons of space, we here itemize the predominant initiatives that define how
Australia has handled its challenges of cultural diversity:
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1.
With a resident population of 18.7 million, ethnic diversity is a major feature of the
Australian population. Quoting Wilkinson and Cheung (1999), Helen De.Ciers and
Mara Olekalms hint that Australia is one of the most culturally heterogeneous
societies in the world (2001:p.22 in Margaret Patrickson and Peter Obrien).
2.
The heterogeneity of Australia stems from several waves of migration from a wide
range of cultural and geographical backgrounds.
3.
Indigenous Australians currently make up around 2% of the national population but
remain under represented and almost marginalised (p.22).
4.
Australia has thus tried to develop a legislative context for the management of its
diversity
First, Australia acknowledges its varied forms of diversity and has attempted to prohibit
discrimination in appointment, promotion and transfer of employees on the grounds of
political affiliation, race, colour, ethnic origin, social origin, religion, sex, sexual
preference, marital status pregnancy, age, or physical or mental disability (2001:p.27).
Therefore, employers in Australia are expected to comply with legislation expressed by
the commonwealth that deals with direct and indirect discrimination in employment using
the under-listed legislation:
1.
The Racial Discrimination Act 1975: it is unlawful to discriminate in employment
on the ground of race, colour, or national or ethnic origin.
2.
The Sex Discrimination Act 1984: it is unlawful to discriminate in employment on
the grounds of a person’s sex, marital status, pregnancy or potential pregnancy, or
to sexually harass another person.
3.
The Equal Opportunity for Women in the Workplace Act 1999 that tries to
strengthen the Affirmative Action (Equal Employment Opportunity for Women)
Act 1986.
4.
The Human Rights and Equal Opportunity Commission Act 1986: provides for the
rights of people with physical or mental disabilities and complaints of
discrimination in employment on the ground laid down in the International Labour
Organisation (ILO) Convention III. “This Act defines discrimination to mean any
distinction, exclusion or preference that has the effect of nullifying or impairing
equality of opportunity or treatment in employment or occupation on the basis of
race, colour, sex (including marital status), mental, intellectual or psychiatric
disability, nationality, religion, political opinion, national extraction, social origin,
age, medical record, criminal record, sexual preference or trade union activity.
5.
This Disability Discrimination Act 1992: it is unlawful for an employer to
discriminate against a person on the grounds of disability.
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Others include:
6.
The Occupational Health and Safety (Commonwealth Employment) Act 1991:
employers and employees are expected to maintain a secure, healthy and safe
working environment.
7.
The Workplace Relation Act 1996, Sectionm170 NB which prohibits discrimination
on the basis of race, colour, sex, sexual preference, age, physical or mental
disability, marital status, family responsibilities pregnancy, religion, political
opinion national extraction or social origin.
8.
The Public Service Act 1999 prohibits discrimination among Federal Government
employees (2001:28).
What defines diversity is ethnicity, and we must now return to this issue.
The Meaning of Ethnicity
There has been a tendency on the part of scholars who wrote before the advent of studies
on ethnicity to equate the word “ethnicity” with “tribe”. To this school of thought
belonged Sutton (1969, p.77) and Skalnik (1989). However, the evolution of the modern
study of ethnicity in the 1960s (pioneered by an anthropologist named Barth) modified
the standpoint that the school of thought held on tribe. Oucho (2002, p.4) quoted Barth
(1969) as arguing that the concept of an ‘ethnic group’ is probably linked to the belief
that an ethnic group is what it is because its membership identifies itself as such and is in
turn identified by others as a constitutional category that is distinguishable from other
ethnic groups of the same order.
Modern thought suggests that ethnic groups and ethnic identity may not be the necessary
and natural consequence of cultural beliefs and practices. Rather, they may be creations
of politics and ideology in many instances (Oucho, 2002, p.4 quoting Atkinson 1994,
p.14).
From the literature reviewed above, it is clear that the word ‘ethnicity’ is derived from the
Greek word “ethno”, meaning ‘a people’; it generally relates to a characteristic common
to a group of individuals. That is why Oucho (2002, p.5) has quoted Mann as using
‘ethnicity’ to refer to “the character or quality of an ethnic group” (Mann, 1983, p.114).
Some scholars use ‘ethnicity’ euphemistically to refer to ‘race’ yet Oucho quotes
Ratcliffe as saying that confusion must be avoided by clinging to an expression such as
‘common ancestry’, which describes memories of a shared past and aspects of group
identity based on “kinship religion, language, shared territory, nationality or physical
appearance” (Oucho, 2002, p.5). All of these disputes surrendering the concept create
even more difficulties since it is often problematic to draw a line between ethnic groups.
That being the case, we might make do with using the word ‘ethnicity’ to mean social
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identity formation based on culturally specific practice and a unique set of symbols and
beliefs, common origin and a common history with clearly identifiable origins, symbols,
heroes and heroines, events, values, hierarchies, and a sense of belonging (Oucho, 2002,
p.5). So then, the word “ethnicity” could be used to refer to a group of people that has
something in common.
Keeping a focus on the specific practices, symbols, beliefs, origin and history has been
of use to scholars who prefer to anchor their conceptualisations on social identities of
members of an ethnic group as they interact among themselves and with others from
outside their geographical and/or cultural locations. It is in this light that Oucho (2002,
p.6) quoted Mare (1993, pp.170-189) as having defined the word “ethnicity” as:
…the way in which people think of themselves and others,
in which they act upon the world around them and the call
addressed to ethnic subjects in their mobilisation and to
their outlook and practices as members of groups with
some social identity.
In this way ethnicity as a concept induces perceptions of a strong sense of belonging,
preservation and transmission of beliefs and values that tend to influence the way in
which a people interact between themselves and with outsiders. Whenever this ‘strong
sense’ of unity is threatened, it is likely that a conflict might erupt as the group mobilizes
itself. This could have grave consequences.
Nevertheless, Oucho (2002) prefers to adopt the suggestion made by Smith (1994) that
there is need to distinguish between lateral ethnic community and vertical ethnic
community. The term ‘lateral’ ethnic community refers to a community confined to the
upper strata of a society. We may take the monarch and his court, nobles, priests,
officials and even richer merchants as an example here. On the other hand, ‘vertical’
ethnic community, as Smith (1994 quoted by Oucho, 2002, p.6) said, refers to those
communities where ethnic culture is more widely diffused through the social scale,
including artisans and urban traders and peasants. This group is easily mobilized by
religious and political leaders for specific ends like gaining political control or getting an
equitable share of national income (Hutt, 1996, p.398). Thus ethnicity must be a well
understood concept that induces feelings of “us” and “them”. This feeling is often
exploited by different people to cause ethnic conflict, foster violence or even dismember
a country in which different ethnic groups had previously co-existed peacefully for many
years or centuries (Oucho, 2002, p.6). Exploitation of ethnic fervor by different interests
groups has been a major concern for African leaders, some of whom may well be guilty
of exploitation themselves. Be that as it may, a major consequence of the exploitation of
ethnicity is conflict between different ethnic groups.
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ETHNICITY, CONFLICT PREVENTION AND RESOLUTION PRACTICES
A study on conflict prevention and resolution practices would naturally require the
explanation of the term “conflict” and how it could be prevented or resolved if it does
occur. This will be captured in summary form as a basis for articulating the theoretical
framework.
What is Conflict?
As Wolf (2004, pp.1-17) rightly noted, the term ‘conflict’ is used to describe a situation
in which two or more interacting subjects seek to pursue incompatible goals; they try to
justify these doggedly, and the pursuit generates animosity that ends up in disagreement
and disaffection. In most cases, the degree of disagreement is so high that the players
resort to using abusive, hurtful language or actions that are hurtful, and provoke acts
leading to physical abuse, killings or massacres.
In terms of generating conflicts, the two or more players are usually aware of their
incompatibility, but justify the pursuit of their goals by engaging in a course of action that
remains unfavourable to peace or harmonious existence. Players are likely to engage in
acts of violence or hatred such that they would never see eye to eye. They may even
engage in acts of genocide; this would occur when one subject possesses military might
far superior to the other’s.
The Oxford Encyclopaedic English Dictionary suggests that the word ‘conflict’ has been
defined as a ‘state of opposition or hostilities… a fight or struggle [or] … the clashing of
opposed principles’, (Oxford Encyclopaedic English Dictionary). Conflicts are therefore
typified by recourse to violence and disruption of what prevails in the community.
Conflicts frequently manifest in competition, antagonism, hostility, insecurity, hatred,
harm or damage (Oucho, 2002, p. 10). It is also important to briefly examine territorial
claims as source of conflicts.
Kinds of Conflicts
Generally, conflicts may be classified in two ways: namely ‘functional’ or ‘positive’
conflicts and ‘dysfunctional’ or ‘negative’ conflicts. Functional conflicts are those that
strengthen group relationships. This is especially so when different members of
conflicting groups share mutual grounds or values (Oucho, 2002, p.10 and Pedersen and
Jandt, 1996, p.4). Dysfunctional conflicts are those that tend to erode any consensus
needed by the group for growth and development (Oucho, 2002, p. 10 and Pedersen and
Jandt, 1996, p. 4).
Another way to classify conflicts is to see them as either ethnic-based or non-ethnicbased. In the context of Southern Africa, conflicts may be grouped into two major
categories:
1.
2.
Ethnic conflicts, and
Non-ethnic conflicts.
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Ethnic conflicts arise from distinctions between feelings or values amongst different
ethnic groups. Wolff (2004:1) has noted that ethnic conflicts may erupt over concrete
issues, be they linguistic or religious. Ethnic conflicts may also arise from issues related
to cultural rights or over corresponding claims to conditions that are conducive to their
realisation. This is what usually happens when one ethnic group expresses its
dissatisfaction in ethnic terms. A neglected or cheated ethnic group will claim that its
members have been placed in situations where they cannot realise their interests
reasonably. In some cases, such an ethnic group may claim that it lacks access to equal
opportunities to express and establish itself, or it has not been given the same rights to
realise its objectives and consequently establish itself for the preservation of its identity
and existence as a group.
Some conflicts may not be ethnic in nature. In other words, non-ethnic conflicts may not
be caused by purely ethnic causes. The cause may be based on other considerations like
religion or group economic interests. A conflict that arises from religious differences
may cut across multi-ethnic groups. We may use the conflict between the Catholics and
Protestants in Northern Ireland, as an example here.
Certain conflicts may arise from a people expressing the view that their economic
interests are not being protected. For example, the Ijaw and Urhobo ethnic groups in the
Niger Delta of Nigeria may be arguing that whilst their ecology and environment is being
destroyed by the oil prospecting companies in that region, the Federal Government of
Nigeria is seemingly ‘ignoring’ their agitations for economic justice and fairness.
Moreover, a group of low-income workers from different ethnic groups working in the
same organisation and subjected to the same harsh working conditions may unite with the
intents to cause trouble due to their perceived economic deprivation. We may here cite
the example of miners in South Africa.
Be that as it may, it is difficult to draw a line between conflicts that are purely ethnic or
non-ethnic in origin; thus, writers like Wolff (2004, p. 2) regard the second category of
conflict simply as ‘tension’ because these seem to be less violent than ethnic conflicts.
Nations seeking to deal with non-ethnic conflicts have prudently caused ‘a framework
within which ethnic groups can deal with their differences through the means of
democratic processes’ (Wolff, 2004:2). Such nations strive to bring about conflict
resolutions by legislating on political frameworks that can help eliminate violence as a
strategy in the political process. This can be seen, for example, in the efforts that have
been made by the government of the Federal Republic of Nigeria to establish a special
fund for the development of its oil-producing region along with a cabinet post that seeks
to address directly the concerns being raised by the indigenes of the region.
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ETHINIC CONFLICTS: FIVE MAIN THEMES
There are five main themes to be explored concerning ethnic conflicts, as they will serve
useful purpose in our discourse. Oucho (2002, p.16) quotes Glickman and Furia (1995) as
having proposed five major themes in ethnic conflicts in the context of Africa:
1.
The axes of ethnic conflicts;
2.
The state and ethnic conflict in the colonial period;
3.
The state and ethnic conflict in the early post-independence regimes;
4.
The democratic elections tide; and
5.
The ethno-politics in the future of democracy.
All five themes are relevant to Africa when considered as follows:
The first theme manifests in ‘ranked’ and ‘unranked’ ethnic groups. Ranked ethnic
groups, as classified by Horowitz (1985:22), manifest in situations where social class and
ethnic origins coincide. Unranked ethnic groups are those where ethnic groups cut across
class and where, in both cases, ethnicity tends to suffuse organisational life in socioeconomic and political spheres. Here, for example, political parties may be formed or
broken along ethnic lines and elections become rather divisive.
Shifting to the second topic, the state may deliberately encourage conflicts in different
ways. This occurs especially when and where the state itself introduces redistributive
policies that are capable of generating crisis. Oucho (2002, p.17) has cited a situation in
Cote d’ Ivoire where at one time the government used “ethnic arithmetic” to determine
political appointment. Kenya had at one time used the distributive policy of land
settlement to compensate the disaffected Kikuyu. Apart from distributive policy, the
state might want to use re-organisational policy to bring into force cultural and/or
political centralisation or decentralisation for reasons best known to the political leaders.
On the other hand, the state may use administrative policies, similar to those used during
the colonial era in Africa, to allocate resources and limit people to specific geographic
space, as was the case during the apartheid regime in South Africa.
The third subject deals with the state and ethnic conflict during early post-independence
regimes in different newly independent African nations. Here, the colonial power was
apt to apply “political” centralism in an attempt to reduce ethnic conflict. This was
especially the case where states use a “one party” system and other informal
arrangements to order conditions in which resources are distributed along specific
cultural interests.
As far as the forth issue is concerned, democratic elections in multi-party politics tend to
cause citizens to form political parties along ethnic lines that become unfeasible in
situations of pursuing national unity and/or cohesion (Glickman and Furia, 1995, pp. 2224). This is especially so where other forces act together to negatively affect or reinforce
ethnic conflicts that begin to constrain democratic governance (Oucho, 2002, p.18).
Among such forces there may be weak African countries with debt-ridden economies that
range between low and zero level growth rates and situations in which there are chronic
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and wide gaps between the rich and the poor. Sometimes, the condition of low and zero
level economic growth may triumph as graft and corruption eat through the fabric of
social society.
In addition to this, within a multi-party democracy, democratic elections may feature
heightened ethnic conflict. Oucho (2002, p.18) cites Glickman and Furia (1995, p. 26) as
having identified examples of such a case taking place amoung the Kalenjin in Kenya,
the Beta in Bulu, Cameroon and the Ewe in Ghana, where domination by minority groups
may result in ethnic exclusiveness. This kind of domination is sometimes described as or equated to – ‘ethnic authoritarianism’. This was the case when the Tigrayan
dominated Ethiopia (Oucho, 2002, p.18).
These themes may serve as important frameworks for interpreting relationships between
ethnicity and politics in Southern Africa, although the scope of this research is diversity
and conflict prevention and resolution. Perhaps, it might be interesting to know that
ethnic conflicts can be resolved, and we now focus attention on what other writers like
(Smith, 1991, p. 20), Esman (1994, p. 15) and Wolff (2004) among others have to say
about this issue.
How Might Ethnic Conflicts be Prevented and Resolved?
The first step requires the researcher to carefully identify existing ethnic groups in the
geographical location. Wolff (2004, pp. 2-3) suggests that after identifying the dominant
ethnic groups, we must move ahead to identify and classify different types of ethnic
minorities. Wolff (2004, p. 2) differentiates between three types of ethnic minorities:
1.
2.
3.
External minorities;
Transitional minorities; and
Indigenous minorities
Classified under external minorities are those who, while living on the territory of one
state (host-state), are the ethnic kin of the titular nation of another, often neighboring,
state (kin-state). For example, the Setswana speaking groups in South Africa are the
ethnic kin of the dominant Setswana speaking group in Botswana.
Trans-national minorities are those whose homeland cuts across several different states
without their being able to form a titular nation in any one of them. One may here cite
the example of the Yoruba in Nigeria whose people can be found in Benin and Togo
Republics. Whilst the Yoruba are not the largest ethnic group in Nigeria, they also are not
the major groups in either Benin or Togo Republics.
Indigenous minorities are those ethnic groups who live in their ancestral homeland; that
is, on the territory of just one state of which they are not the titular nation (Wolff, 2004,
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p. 3). We can here cite the example of the Basarwa in Botswana. This is an indigenous
minority of about 50,000 people who are distinct in population of about 1.7 million
people, most of whom are Setswana speaking.
It can be observed that such different minorities have one thing in common: their culture
and such cultural properties as myths of their descent, historical memories, experiences or
lineages, customs, religions, language or institutions (Smith, 1991, p. 20). They are selfdefined communities easily distinguished by a group name and identity based on history,
geographical location, language, religion, customs, etc. They are unique in themselves
and must be identified to make proper links possible between them, even as they spread
among different nations.
Preventing and resolving ethnic conflicts requires our understanding of both tangible
characteristics such as religion, homeland, customs, language, and customs, among
others, and intangible characteristics like norms and values. A knowledge of tangible
characteristics helps identify possible sources of threat to them; a threat to those
characteristics may be a threat to ethnic identity which may in turn lead to a conflict.
Focusing on potential threats (and their sources) also allows for a focus on an ethnic
group’s opportunities to express, establish and preserve an identity.
Knowledge of these characteristics also helps confront threats or cultivating
opportunities, as both factors affect the ethnic group. As Wolff (2004, p. 3) notes, an
ethnic identity may be politicised such that the ethnic group becomes a political actor
competing for national recognition and resources. That was why Wolff (2004, p. 3)
quotes Esman (1994, p. 15) as having recognised that an ethnic identity may be located
on a spectrum between primordial historic continuities and instrumental opportunistic
adaptations. In other words, a minority may make demands tantamount to historical
contemporary opportunities that should be beneficial to its members (Wolff, 2004, p, 3).
The pursuit of historical continuities and/or perceived opportunities may lead to conflicts;
this is why this process and its outcomes must be understood in the context of conflict
prevention and resolution.
An understanding of ethnic characteristics further helps to pre-empt manifestations of
ethnic claims. It is advisable for a researcher to study and understand the nature of an
ethnic claim in terms determining whether or not it is based on self determination;
equally, it could be linked to language, religion or cultural rights. It may also have
something to do with issues of access to resources or equality of opportunity. It could be
linked with maternal or political assistance when subjects seek to manifest certain types
of behaviour that support the self-determination or linguistic identity of the religion of a
given ethnic group.
However, beyond minority state relationships, the study of cultural diversity should focus
on relationships between ethnic groups in a host nation and their foreign ethnic groups.
This is one reason why the study pays attention to such relationships. For example,
researchers were partly interested in relationships between Batswana ethnic groups and
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ethnic groups from, say Zimbabwe and Lesotho on the one hand, and those from West
Africa on the other.
CONFLICT MANAGEMENT
Expressions of ethnic diversity quite often lead to conflicts. When conflicts manifest we
think about how best to manage them. Thus, attempts have been made by different
scholars in the literature reviewed in this book to examine how to manage ethnic
conflicts.
In line with the desire to understand cultural diversity and conflict management, Wolff
(2002:12-14) proposes a definition that conveys it as an attempt to contain, limit, or direct
the effects of an ongoing ethnic conflict on the wider society wherein it occurs. This is
what nations in the region study when enacting policies and actions that aim to contain or
limit the effects of ethnic conflicts.
Conflict management is quite different from ‘conflict settlement’. Conflict settlement
(Wolff 2002:12) entails establishing an institutional framework in which the conflicting
interests of different ethnic groups are easily accommodated. Conflicting interests are
usually accommodated through the provision of incentives for not engaging in violent
acts and for cooperating fully with the established institution. Conflict management
therefore, aims at the cultivation of anti-confrontational tendencies in the community. A
good example of a case in the region is the South African Race Relations Black Sash
(SARRS) Institute.
Conflict management is only activated when conflict settlement fails. Conflict
management becomes a strategy to bring about peace only when one party involved in
the dispute refuses to cooperate. Thus, the term ‘conflict management’ covers the whole
range of policies and actions built by nations to settle disputes if and when negotiations
fail.
One point to note about conflict management is that not all parties involved in the
conflict may agree to the terms of negotiations. The reality is that total accommodation
of all interests is not possible; parties in conflict must thus learn to compromise.
The literature reviewed above and research based on different world conflicts tend to
suggest that nations have often applied a two-policy strategy in the management of
conflicts based on cultural diversity, or even other conflicts. The two strategies are:
1.
2.
Appeasement; and
Confrontation
The appeasement strategy highlights the need to appease aggrieved groups by granting
minority rights, citizenship empowerment, legislation and development projects, for
example. The confrontation strategy, however, may involve restricting minority rights
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or engaging in direct confrontation that frequently invites security breakdown, crackdown
and forced emigration of people.
Peace and Conflict-Resolution Organisations in South Africa
The discussion of cultural diversity and conflict resolution in South Africa is “naturally”
contextualised in the apartheid system introduced as official government policy in 1948.
The apartheid system of government was purely a reconfirmation of tendencies that
began in the early twentieth century to structure South African society along racial lines.
At the beginning of the 20th century, South African governments in collaboration with the
organised mining, industrial capital and white-dominated labour sectors, introduced and
nurtured cheap and unskilled black labour for businesses owned and run by the whites in
South Africa (Gidron, et al, 2002, p.38). In bringing these discriminatory labour laws
and practices into practice, the blacks were reduced and relegated to the lowest rungs of
the socio-economic ladder and deliberately excluded from political power and
participation. The blacks were estranged and made aliens in the very land where they
hailed from; their movements were restricted and - by dint of the Native Land Act of
1913 – they had marginal access to available agricultural land. Consequently, the blacks
were pauperized and the fairly cordial social and economic relations that had existed
before the early 20th century were disrupted and put in abeyance. By the early 20th
century therefore, the foundation had been laid for cultural conflicts that took a heavy toll
on the blacks in terms of deaths, humiliation and oppression, to say the least.
In contrast, white South Africans had immense power, influence, control and excellent
access to education, jobs, skills and capital. This was even more so for English-speaking
whites than Afrikaans-speaking whites; disagreements over land ownership, political and
economic influence and control eventually pitted the English-speaking whites against the
Afrikaans-speaking whites, adding to their mutual conflict against the blacks. Therefore,
in South Africa cultural diversity and the conflicts that this generated were intricate and
multi-dimensional. In no time, political party memberships began to be structured along
lines of cultural diversity, with the English-speaking whites forming the core of the South
African Party (SAP). On the other hand, the Afrikaans-speaking whites formed the
National Party (NP) which captured 43 seats against the governing SAP’s 103 seats to
become the opposition party in the 1943 general election. This left the blacks as an
inconsequential mass without any political voice.
It might be useful to explore briefly how the apartheid system generated cultural conflict
in South Africa. Starting in 1948, when the apartheid system was officially introduced as
a government policy, it began to codify and extend the policies of racial segregation that
had existed before that time (Gidron et al 2002, p.39). Gidron et al (2003 p.39) have
articulated the steps or processes involved in laying down the foundations of cultural
conflicts as follows:
1.
First, marriage and even sexual contact between whites and other South
Africans were officially prohibited;
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2.
South Africans were classified by racial categories and this was
institutionised;
3.
Government introduced and enforced residential segregation;
4.
Separate educational systems were introduced and established for different
ethnic or race groups and;
5.
The Suppression of Communism Act allowed the Minister of Justice unlimited
powers and organisations that posed threat to the apartheid system (Gidron et
al 2002, p.39).
All five processes were directed against black South Africans, and it was only a matter of
time before they provoked resistance movements. These began in the 1950s. Resistance
movements eventually metamorphosed into what became known as the African National
Congress (ANC); this had difficulties in unifying protesters - probably because of its lean
or limited financial and administration resources.
Resistance movements and their activities in South Africa did not seem to have been
properly articulated, and in some cases, there were competitions among them. For
example, the Pan African Congress (PAC) stood in opposition to the ANC. The PAC
organised the December 1959 protest event that eventually led to what has gone down in
history as ‘the Sharpeville Massacre’; 70 people were mowed down when a panicky
police force opened fire on armless peaceful demonstrators. The massacre itself drew the
world’s attention to the evil deeds of the apartheid and soon peaceful protests were
discredited as a means of resistance. This gave way for the inauguration of an armed
resistance wing of the African National Congress (ANC). That armed wing of the ANC
became known as Umkhondo we Sizwe (i.e. spear of the nation) and forced the
government to declare a state-of-emergency that eventually allowed them to deal with
black resistance movement leaders with an iron-hand.
From the 1950s to 1994, there were immense cultural conflicts due to majority rule
governance in 1994. The conflicts took intensive, violent forms. For example, Rupert
Trevor (2002, p.69) reports that between 1985 and 1988, over 5,000 people were killed in
political violence. There is little doubt that more than 90% of the victims were black.
These conflicts generate animosity even now, and government has had to put in place
policies aimed at institutionalising peace and harmony among the different ethnic and/or
race groups in South Africa. How has democracy responded to these years of disparate
injustices? By the time the ANC came into power in 1994, it set up the Truth and
Reconciliation Commission. That commission came up with a report that recommended
actions for government to put in place in order to bring about peace, harmony and unity
among the diverse ethnic groups in South Africa. To compliment government efforts,
NGOs were allowed to encourage people to change their values, attitudes and
relationships in order to bring about peace. Such NGOs are known as peace and conflict
resolution organisations (P/CROs): Rupert Taylor listed the major ones (2002, p.72) in
the table below:
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Table 3.1: The Leading Peace and Conflict-Resolution Organisations in Apartheid
South Africa
Organisation
Acronym
South African Institute of Race Relations Black Sash
Justice and Peace Commission , SACBC
Centre for Intergroup Studies
End Conscription Campaign
Independent Mediation Service of South Africa
Institute for a Democratic Alternative for South Africa
Koinia Southern Africa
Project for the Study for Violence
Quaker Peace Centre
SAIRR
J&P
CIS
ECC
IMSSA
IDASA
KSA
PSV
QPC
Dates of
existence
1929-1955
1967
1968
1983-1994
1984-2000
1986
1986-1992
1988
1988
The interesting thing about these P/CROs is that their leadership was based in universities
and dominated by educated white South Africans. In other words, black South Africans
were either not trusted well enough or did not have the relevant socio-economic influence
and education to lead these P/CROs. Time and space would not allow us to chronicle the
achievements and challenges of these P/CROs but as Rupert Taylor (2002, p.73-77) said,
they are noted to have been immensely involved in anti-militarization, conflict resolution
and mediation, promotion of contact, initiation of dialogue and the pursuit of objective
research as mainstream peace and conflict resolution activities down to the days of
majority rule in 1994, for many of them.
Summary
The literature on cultural diversity and conflicts resolution is very rich. Whilst it has not
been possible to feature all of the current literature on the subject, we have been able to
explore briefly those issues that are constructive to our understanding of the major
research questions that guided the study. It was observed in the literature that cultural
diversity may have a role to play in the generation of conflicts. To that end, therefore, it is
necessary to appreciate the mechanisms and structure of cultural diversity. If we do, it
becomes much easier to propose ideas for the resolution of conflicts and, in particular,
what nations in Sub-Sahara Africa could do to bring about harmony.
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CHAPTER 4
THEORETICAL FRAMEWORK
Introduction
Ideas emerging from the literature review indicate that, as a subject, cultural diversity is
influenced by certain theories. In this context, we identify and discuss the major and most
relevant theories. Before presenting and discussing these theories, we need to point out
some challenges in an exercise of this nature.
The first challenge that the researchers had to contend with was that of conceptualising
very clearly the constituents of the populations and/or communities being studied.
The second challenge was that of formulating a theoretical framework that adequately
captures the distinct nature of the populations while attempting to specify societal factors
that could explain the commonalities and differences of the Southern African countries
selected for the purpose of achieving the main aims of this study.
The third challenge was that of identifying those aspects of the framework that could be
peculiar to each country selected in this study. In other words, each associate researcher
in the countries studied may come up with his/her theoretical perspective on:
1. The nature of cultural diversity, and
2. The nature of conflicts and roles played by policies and actors in resolving the
same.
The fourth challenge was that of operationalising the critical variables about the cultural
diversity in each country that would inform the type of data collected.
The fifth and, perhaps last challenge was that of developing a set of data-collection
instrument that would enable each team leader to characterise cultural diversity, conflict
prevention and resolution practices in each country whilst keeping an eye on a common
methodology that would be suitable to carry out cross-country comparison
The challenges were such that it was necessary to borrow from the following theories.
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The Social Identity Theory
This theory is based on the premise that given individuals have both a personal and
collective social identity that allows them to belong to a certain social-group. It is this
‘belonging’ to a social group that influences the way people perceive themselves and how
others may in turn perceive them (Roberts, 1996). An identity can be either imposed or
ascribed by others as well as deliberately assumed by the individual (Jenkins, 1996).
Relying on this conception, Kirton and Greene (2005, p. 7) propose a theory of social
identity as follows:
…individuals are attracted to groups that enhance their selfesteem and less attracted to groups they perceive as
potentially esteem damaging.
The social identity theory seems to be centered on how an individual perceives himself or
herself. Once an individual succeeds in achieving group membership, s/he may develop
a tendency to perceive groups to which s/he does not belong negatively, as having
undesirable values, objectives and character. S/he may see the group as a major threat to
the existence and survival of the social group to which s/he belongs.
This partly explains why conflicts can arise from the way different persons perceive
different objects or situations. In other words, the social identity theory can be used to
explain the cause and pattern of conflicts in selected sites used in this study.
Understanding the social identity theory further requires us to identify some of its major
constructs; namely “gender” and “race”.
Gender and race are the factors to which most people concentrate. Kirton and Greene
(2005) have correctly identified this as - “an immutable and (usually) visible category.”
However, when we discuss social-identity within the same race, we are influenced in
these conceptualizations by such other constructs as ethnicity, disability, religion and
class. Such sources are equally important in the construction of social identity.
The Framing Theory
This theory recognises the important roles played by mobilising structures that are
characterised by the existence and activities of individual and organisational networks in
the formation of social movement organisations. Such networks apparently influence
movement mobilisations. Movement organisations generally generate cognitive processes
that may lead to conflicts.
The framing theory is a concept that refers, according to Gidron, Katz and Hasenfeld
(2002, pp. 18-19), to the processes by which social movement may assign meaning to, or
interpret relevant events, actions or conditions. These could be in ways meant to mobilise
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potential adherents and constituents, harvest by-stander support and demobilise
antagonists. The framing theory therefore states that social movement actors are apt to
assign meaning and interpret relevant or major events or actions and conditions. When
they do so, they are able to mobilise potential adherents and constituents to rally bystanders’ support for the safeguard of their own interests. They do so by working
extremely hard to demobilise those who pose threats to the achievement of set goals or
safeguard of certain values.
The framing theory thus enabled us to understand the nature of the conflict studied
together with its aetiology and the formulated resolution practices.
It requires an understanding of cultural symbols and languages used by populations to
address conflicts. We may, for example, be interested in understanding how populations
in South Africa conceptualise and express human rights, social justice and democracy as
key alternative symbols of the apartheid rule they were subjected to for several decades.
In Zimbabwe, it might be interesting to understand how populations express fairness in
land ownership as a key alternative to land hunger arising from few citizens owning all
the farmlands. These are vehemently contested issues and it would be instructive to
know how different social movements, if any, develop frames that define the conflict and
its resolution.
The Theory of Justice as Fairness
Mendus (2002) quotes Section 17 of “A Theory of Justice” in which Rawls (1971) argues
that:
“…since inequalities of birth and natural endowment are underserved,
these inequalities are somehow to be compensated for…in order to treat
all persons equally, to provide genuine equality of opportunity, society
must give more attention to those with fewer native assets and to those
born into less favourable social positions (1971:100).
The above theory is therefore suggesting that societies need to give more attention to
those with fewer native assets and to those born into less favourable social positions.
1.
The conditions to be met in the Justice as Fairness theory include:
-
All men and women agreeing to share one another’s fate; and
Designing institutions that take into consideration the accidents of nature and
social circumstances, when doing so is for the benefit of all (p.35).
Rawls’ (1971) theory aims to counteract what he calls “the arbitrariness of fortune”.
From the Theory of Justice emerges another closely related one, namely: the ‘Theory of
Distributive Justice’, that is also egalitarian by nature. Mendus (2002:35) makes
reference to Richard Anderson who characterised the aims of distributive justice as being
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the desire “to compensate individuals for misfortune. Some people are blessed with good
luck, some are cursed with bad luck, and it is the responsibility of society – all of us
regarded collectively – to alter the distribution of goods and evils that arises from the
jumble of lotteries that constitute human life as we know it”. (Mendus quoting Anderson,
1991:289-90).
The egalitarian principles embraced by those two theories have been criticised very
sharply for relying excessively on existing versions of liberalism.
The existing versions of liberalism vis-à-vis their capacity to address cultural diversity
are deemed inadequate by Caney and others. Caney (2002:81) quotes Will Kymlicka
(1995, p. 2001) as having tried to reconstruct liberalism with a view to demonstrating
how liberal principles try to justify the protection of minority cultures. Others argue that
even though liberal principles may hold good for some cultures, they have, in some
instances, proved inadequate in dealing with multicultural societies (Caney, 2002:81).
There is a school of thought led by Brian Barry who, in his work Culture and Equality
(2001, pp. 1-23), argues that the state should adopt exception less rules and stop making
exemptions for cultural minorities. However, there are those who remain in strict
opposition to the contention foisted by the school of thought typified by Brian Barry.
Simon Caney (2002:81), for example, is on the opposition side. This group opposes
Barry’s position that “if there is a rationale for a rule, it should, almost always, be applied
unswervingly and without deviation” (Barry, 2001, pp.32-49). In Barry’s point of view,
the state has no reason, for example, to exempt Jews and Muslims from laws concerning
the humane killing of animals for food, or exempting Sikhs from laws that require
motorcyclists to wear crash helmets when riding their motorcycles (Caney, 2002, p. 82).
Barry is strictly in favour of difference and does not see cultural diversity as a basis for
seeking preferential treatment for any minority group.
In spite of the position held and pursued by those who belong to the Brian Barry school
of thought, there are several modern multiculturalists who propose measures that need to
be put into effect in defence of cultural justice.
Caney (2002:82) quotes Jacob Levy (2000) as having produced a useful taxonomy of the
types of measures of cultural justice:
1.
2.
3.
4.
5.
6.
7.
8.
Exemptions from laws that penalise or burden cultural practices
Assistance to do those things the majority can do unassisted
Self-government for ethnic (sic), cultural, or “national” minorities
External rules restricting non-members’ liberty to protect members’ culture
Internal rules for members’ conduct enforced by ostracism, excommunication
Recognition /enforcement of traditional legal code by the dominant legal
system
Representation of minorities in government bodies guaranteed or facilitated
Symbolic claims to acknowledge the work, status, or existence of various
groups (Levy, 2000, p. 127)
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The Justice as Fairness theory assesses how appropriate claims of equality are made by
everyone in society. This particular theory draws strong links with the next one:
Essentialism.
The Theory of Essentialism
In her book titled ‘Culture, equity and diversity. In: Paul Kelly (ed). Multiculturalism
Reconsidered’, Judith Squires (2002, pp. 114-138) proposes the following theory of
Essentialism:
1.
“…any compelling defence of multiculturalism from a diversity framework
requires an amount of democratic inclusion.” (p.115).
2.
Squires (2002) argues that Brain Barry’s (2001, p.1) work titled Culture and
Equality 2001:1 – Cambridge: Polity Press has rejected the millet model of
multiculturalism and essentialist model of group identity. (p.115).
3.
“Essentialism can be understood as a belief in true essence – that which is
most irreducible, unchanging and therefore constitutive of a given person or
thing” (Fuss 1989:2). This is in contrast with Existentialism which states that
existence precedes essence. In other words, man must take responsibility for
his own actions that are all resultant of the choices made in life. Identities are
the construct of individual consciousness alone.”
4.
“Constructivism, on the other hand, stands in direct opposition to essentialism,
insisting that what appears as essence is historical construction rather than
natural given” (p.115).
5.
In modern practice, it is common to find identity politics. As Squires (2001)
observes, “identity politics is about establishing a viable identity for its
constituency, of claiming social recognition and value on the basis of shared
common characteristics that are attributed to the particular social group of an
identity.” (Gross, 1994, p. 41). “Identity politicians are apt to establish rights,
recognition and privileges for party members, that dominant groups have tried
to keep for themselves for so long.” (Squires, 2001, pp. 115-166).
6.
“In contrast, a politics of diversity rejects ideas of essential unity, integrity,
discretion and fixity.” (Squires, 2001, p.116). “A politics of diversity is
opposed to essentialism, and therefore, involves the deconstruction of
assumptions and claims both that identity has some intrinsic essence and the
understanding that identities are always social constructed, contextual and
necessarily constituted through exclusion.” (Nash 2001 quoted in Squires,
2001, p. 116).
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One thing that is clear is that when identity is tacitly constructed, contextualised and
constituted through exclusionism as Nash (2001) (quoted by Squires 2001:116) contends,
a problem might arise among different groups. That is why some scholars look at
identity with suspicion. Squires quotes William Connolly (1991, p. 64) for hinting this.
Everything considered, the theory of essentialism addresses the importance of identity in
relation to consolidating allegiance and relationships. The theory according to Squires
(2001, p. 117), states that:
“Identity is thus a slippery, insecure experience, dependent on its ability to
define difference, and vulnerable to the tendency of entities it would so define
to counter, resist, overturn, or subvert definitions applied to them. Identity
stands in a complex, political relation to the difference it seeks to fix.”
Thus, identity politics may not actually help consolidate relations among diverse groups
if over-played. As a matter of fact, when identity is drawn to its limits, it can generate
some kind of conflicts that are capable of destabilizing the nation altogether.
In all cases, dialogical relationships among community constituents are necessary
conditions for peace. When there is no dialogue, suspicion and antagonism might reign
supreme. The disadvantaged society taking part in the conflict, may rise up due to the
lack of dialogue. Actually, identity politics may erupt in political turbulence and disunity
if left unchecked. This is, perhaps, the point made by anti-essentialist arguments.
It is common to observe in conflict sites that whilst advocates of identity politics
deliberately invoke essentialism, it may be politically expedient for advocates of diversity
politics to distance themselves from essentialism. Whilst we may succeed in
distinguishing between the terminology “essentialism and anti-essentialism”, it is almost
always difficult to do so in practice.
For identity politics frequently emphasise the centrality of authenticity and the capacity
of individuals to be in contact with their rural feelings, making obvious the moral feelings
of others within their community. Identity politics is further problematic in a way,
because it tends to over emphasise authenticity as opposed to dignity and self-realization
as opposed to rational revisability (Squires, 2001, p. 117). This is even more so because,
as we know, we cannot talk about autonomy in the absence of culture structures, and the
pursuit of authenticity almost always induces dialogical interaction among the
constituents of a given community. Thus, identity sometimes has to be negotiated with
the significant others within a given community. In addition, the process of negotiation
always requires dialogue.
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5. Conflict Theory and Motives
In his book titled Ethnic Groups in Conflict, Horowitz (1985) identified certain obstacles
to the theory of ethnic conflict. For example, attempts made by scholars to place conflict
theory within the context of international relations can be seen as a potential obstacle;
understanding can be intricate and rather elusive. Secondly, there is still no consensus as
to an acceptable definition of ‘conflict’ to distinguish it from general ‘competition’; is it
to be deemed as struggle, strife or collusion? Additional obstacles are met during
attempts to interpret conflict as the struggle for mutually exclusive rewards or the
incompatible means to achieve a goal (Oucho, 2002, p.12). This is a possible reason why
Horowitz (1985) agreed with Coser’s (1956) definition of conflict as a phenomenon
inducing struggles aimed at gaining objectives and simultaneously moving fast to
neutralise, injure, or eliminate rivals (Horowitz, 1985, pp.995 and Oucho, 2002, p.12).
Horowitz (1985:977) did acknowledge the fact that there are theories of ethnic conflict
based on ‘modernisation’ and class analysis. In this way, it is thought that as societies
make the transition from traditional to modern, class and economic change become
possible causes of ethnic conflicts. Thus, it is common to find that during the traditional
– modernisation process, economic underpinnings could be possible explanations of
ethnic conflict. In other words, what some may perceive to be ethnic conflict may
actually be working class competition for resources and means, and unifying factors
become simply artificial and temporary. This is a Marxist ideological configuration of
ethnic conflicts that appear cultural but actually divert attention away from purely
economic interpretations.
Summary
Altogether, five theories have guided our understanding of the research questions. The
theories help frame research questions and discussions based on qualitative and
quantitative data. It could well be that at the end of the analysis other, equally important
theories may emerge.
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CHAPTER 5
ETHNIC CONFLICTS IN AFRICA IN BRIEF
INTRODUCTION
This Chapter presents a discourse on ethnic conflicts in Africa and a broad view of their
causes and effects on the entire continent.
CAUSES OF ETHNIC CONFLICTS IN AFRICA
Generally, a number of factors cause ethnic conflicts in Africa as in other parts of the
world. Let us summarise the causes into ‘general’ and ‘territorial claims’.
General Causes of Ethnic Conflicts in Africa
The continent of Africa suffers from many conflicts resulting in severe consequences.
These conflicts usually end violently or, if not, tension will be felt in some other ways.
According to Jean-Baptiste (2004), “the root causes of conflicts in Africa include a
variety of political, economic, social/ethnic or religions or cultural factors”. This means
that many conflicts in Africa arise when one group of people feel they have to impose
their identity on other groups. Thus, although politics or economics may be root causes
of conflicts, there is usually an influential cultural element as well. Indeed, many
conflicts in Africa are closely associated with cultural differences. According to
Lindberg (1996), “each conflict may seem to have different origins, but cultural
differences are providing the impetus for much of today’s conflict”. Furthermore,
Molkeri (2001) cautions that the power of cultural differences should never be
underestimated, as it can be misused to instigate suspicion, intolerance and hatred.
Crawford (n.d) argues that when power shifts occur as ethnic and religious discrimination
and privilege, the resulting resentment is ethnic and sectarian identities ending in cultural
friction. Crawford further argues that cultural conflicts erupt most frequently in those
places where old social contracts permit ethnic and religions criteria to guide the
allocation of political and economic resources. This suggests that an unequal allocation
of resources can result in a cultural conflict between privileged and unprivileged groups.
According to Jean-Baptiste (2004), “excessive centralisation of political and economic
power lead to corruption and nepotism; contempt of minorities or in contrast
monopolization of power by particular groups (tribal, regional) result in cultural
conflict”. Cultural conflict erupts when groups that are denied power want to claim that
power, for example, where a minority group wants power to be equally shared amongst
them and a so-called “superior” group.
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In addition, certain cultural conflicts in Africa are based on religious beliefs. We have
already alluded to the religion-related conflicts in the Kano and Plateau States of Nigeria.
Cultures can be defined in terms of religious beliefs or lifestyle. In this manner, some
groups may want everyone in the region to practice the same religion. This religion
would thereby achieve a superior status over other, minority status religions who would
try to defend their religion; from this, a cultural conflict may arise. Agreeing with this
view, Ali (n.d) argues that cultural conflict erupts when each religious ethnic or ethnic
group wants to dominate a particular area and cleanse it from other ‘polluting’ groups.
King (n.d) argues that “too many of the world’s conflicts…have been attributed to
ancient ethnic hatreds”. These views should suggest that ethnic conflicts may be caused
by a variety of reasons.
Territorial Claims as Source of Conflict
Much of what we know about conflicts could be rooted in territorialism as ethnic groups
make claims to geographical identities. Territorialism describes the activities ethnic
groups undertake as they seek to map out, preserve, express and develop the major
identities that hold the people together as one entity. Territorialism claims and
maintenance implies that the more the ethnic groups perceive their identities and
opportunities to be at risk, the more likely they are to take action aimed at checkmating
the predominant actors at work against them.
When ethnic identities are intensely threatened, ethnic group leaders are likely to engage
in active mobilisations of their members towards some kind of urgent action aimed at
self-preservation. In this way, ethnicity, territorialism and conflict generation are very
much fused into the notion of power with its political implications. In exploring these
political implications, Wolff (2004, pp.6-7) has made it known that the link between
ethnicity, territorialism and conflict manifests as any ethno-national group becomes more
conscious of its unique nature and seeks to preserve it by engaging in a struggle for
political power. It is for this reason that ethnic groups seek political power and retain it
for the preservation of the political power it has sought out. It is for this reason that Wolff
(2002, p.7) quotes Anthony Smith (1991, p. 51) as evoking the concept of ethno-national
nationalism. In Smith’s view (1991, p.51) nationalism implies “an ideological movement
aiming to attain or maintain autonomy, unity and identity for a social group that is
deemed to constitute a nation.”
‘Ethno-nationalisms’ typify the relationship between a minority group and its host-state.
In most cases, the host-state will not allow ethno-nationalism to be upheld and pursued
with vigor for the simple reason that a minority group may not have any claim to a
territory and people within the geographical space wherein it exists. The host-state can
frequently prevent the minority group from pursuing an agenda of ethno-nationalism. It
will take it upon itself to preserve the integrity of the territory or civic nation over which
it presides with specific manipulatory controls as the case may be.
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What emerges from the literature reviewed in this book is that for both minority ethnic
groups and nation-states, there is an interplay between threats and opportunities. Threats
may include recourse to conflict used as a means to generate solutions. This is generally
what happens when an ethnic minority group is denied access to the resources and power
it needs to preserve itself or develop and express its identity. Resources may be in the
form of access to linguistic, health, educational, employment and religious facilities or
even access to positions of power. Threats may even manifest in attempts made by the
host-nation to introduce policies of discrimination, deprivation, unwanted assimilation,
and, in its extreme, ethnic cleansing and genocide (Wolff, 2004, p.7). The case of the
Rwanda genocide is still fresh in our memories. On the other hand, opportunities may
arise from a clear separation from the host-nation in the form of the ethnic minority
group. Of equal interest is the issue of how conflicts are managed if they cannot be
prevented. The next section sheds some light on this issue.
A CASE STUDY IN KENYA
Background and Evidence
When there is a serious national course to pursue, ethnic conflicts are almost always
pushed to the back burner. People are frequently tempted to sacrifice their ethnic origins
for the achievement of a common goal such as national independence (Oucho, 2002,
p.xv). However, it is often the case in several African countries that the achievement of
the popular and common national goal means that ethnic diversities are raked up by those
who seek to exploit them for selfish, political and economic gains.
The tendency on the part of political leaders to exploit ethnic diversities manifests in
social tensions that tend to have at their roots ethnicity, culture, politics and religion. In
such situations, it is common to find that the foundations of nationalism are seriously
disturbed to the extent that they end up in civil wars and/or genocidal upheavals such as
those experienced in Rwanda between the Tutsis and Hutus.
Ethnic conflicts are common in many post-colonial African states. Most of these states
are amalgamations between ethnic nationalities whose relations fluctuate from time to
time (Oucho, 2002, p.xv). In Modern Africa, it is common to witness regular
fluctuations in relations between states, precipitating in serious hatred and wars, because
different ethnic groups making up the nation often compete to have a fair share of the,
say, national ‘cake’.
Many post-colonial modern African states present case studies in paradigm shift as
far as ethnic conflicts are concerned. This is so because during the colonial period,
the conflicts were between Africans and colonialists. The scenario changed as soon
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as African nations gained political independence and colonial masters quit the stage.
The study of Kenya undertaken by Oucho (2002) represented the paradigm shift to
which we referred.
Oucho (2002, pp.xv-xviii) reports the rallying around of the slogan “uhuru na umoja”
in Kenya, which means “Swahili for freedom and unity”. Kenyan citizens rallied that
slogan prior to independence by which time the nation began to evoke a solid sense of
nationalism. As long as the people pursued the ideals of oneness, Kenya remained a
model nation where unity reigned until things turned. As Oucho (2002, p.xvi) hints
two years after Kenya became an independent nation, Kenyan citizens began to be
much more aware and protective of their different ethnic backgrounds.
Consequently, the Kenyans began to classify themselves as Kikuyu, Luo, Luhya,
Kamba, Mijikenda, being the same lines along which the colonialists had divided the
country into administrative units.
Causes of Ethnic Conflict in Kenya
Oucho (2002, p.xvii) proposes the view that ethnic conflicts in Kenya stem mainly
from:
1.
2.
3.
4.
Inequitable division of the national cake
Land disputes
Political wrangling
Political marriages and separations/divorces of convenience among potentially
antagonistic ethnic groups and
5. Lack of inspirational, nationalistic and neutral political leaders.
The section highlighting the situation in Botswana sheds further light on those issues
together with their consequences in a rather brief way.
A CASE STUDY IN BOTSWANA
With a population of around 1.7 million, Botswana has its own share of ethnic conflicts
that resonate from time to time. Recently The Botswana Gazette reported that a potential
ethnic tension was stirring up between the Basarwa and the Bangwaketse and Bakgaladi
ethnic groups (The Botswana Gazette, 26/04-02/05, 2006, p. 1). Quoting the Member of
Parliament for Ngwaketse West, Mr. Mephato Reatile, The Botswana Gazette reported
that residents of Betesankwe who are Bnagwaketse and Bakgaladi were “terrorizing” the
Basarwa of the Dinenebu Settlement. Basarwa children have been reportedly beaten and
intimidated to the extent that they are leaving the school located at Dinenebu. The
Member of Parliament was quoted as having said that an elderly man in Dinenebu, Mr.
Sebone Thebeemang, confirmed the allegation, adding that Basarwa are insulted with
demeaning names and told they are a minority tribe. Mr Thebeemang said that if the
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harassment of Basarwas continues, both settlement “would go up in smoke”. That in
itself cannot be an appeal to end the conflict.
It should be noted that Botswana makes provision in its constitution for the elimination of
all forms of racial discrimination. However, in the report that the nation submitted to the
UN Committee on the Elimination of Racial Discrimination at the Sixty-Eighth Session,
20th February-10th March 2006, it was stated that “the Committee reiterates its concern
that some exceptions to the prohibition of discrimination provided for under Section 15
of the Constitution cannot be justified.” (Committee on the Elimination of Racial
Discrimination, 2006, p.2). There could still be pockets of ethnic disharmony that have
not been adequately provided for in Botswana.
SUMMARY ON HISTORY OF ETHNIC CONFLICTS IN SELECTED AFRICAN
COUNTRIES
With over 52 countries, one cannot boast about producing a compendium of ethnic
conflicts for a continent that has been demarcated linguistically along the Anglophone,
Arabophone, Francophone, and Lusophone lines. It is thus necessary to select a few
countries with the intention of summarising the ethnic conflicts that have emerged there.
By way of introducing this subject, it should be noted that Africans settled in their present
geographical countries or regions before foreign interference began by the Islamising
Arabic exploits in the north and then the European colonialism that began to take effect
in the Central, Western, Southern and Eastern sub-regions of Africa.
With foreign interventions and interference came the geographical movements of
Africans. The migrations of African people were strong enough to cause ethnic conflicts
and have other effects in terms of self-preservation, ethnic domination and feelings of
threats by majority groups to “swallow up” and/or oppress minority groups.
With foreign interference in Africa came the lost of territoriality Africans have enjoyed
from time immemorial. The streams of foreigners who moved into Africa from the Arab
and European worlds became invaders whose descendants sought to hold on to claims of
ownership and leadership, much to the dismay of original owners of African territories
and their resources.
It must be noted that there have been serious disagreements amongst the colonizing
European Empires, to the extent that the historically famous Berlin 1884/85 Conference
had to be summoned in order to reach “amicable” agreement concerning African territories.
One interesting development before the arrival of foreign invaders was that indigenes had
their lands encroached upon by other natives who lived near them. In other words, the
natives had learnt how to lay claims to lands that were not originally theirs. For example,
the Maasai of Kenya had much of their territory taken away by the neighboring Kikuyu
(Oucho, 2002, p.19). Such claims were often justified by inter-marriages.
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Far more notable was that as soon as the white invaders arrived in Africa, they outdid
natives in laying claims to territories. In no time, white settlers alienated the more
powerful natives that were oppressing “weaker” neighbors. In the case of Kenya, white
settlers outplayed the Kikuyu in the acquisition of Maasailands and often pitted the two
groups against one another. For example, the white settlers in Kenya divided Maasailand
into two blocks, the Northern one surrounding Laikipia and the Southern one around
modern day Narok and Kajido districts (Oucho, 2002, p.20). In almost all cases, white
settlers took the greater portion of land and left the indigenes and natives to make do with
the less profitable one.
Without wanting to go into a country by country analysis of the grabbing of lands for
territories and the pitting of one ethnic group against another, it suffices to say that
European settlers were not the only culprits in the upstaging we have just described. Precolonial times had witnessed population displacements even before the coming of the
Arabic jihadists. When the Jihadists came, population displacements became the order of
the day just as that phenomenon was perpetuated by the scramble for and partition of
Africa. One ethnic group was deliberately split between two different colonial interests.
With colonialism, came the creation of special “native reserves” after the lands of the
natives had been appropriated for European occupation. Colonialism also brought with it
certain measure of urbanisation and, with that, cultural pluralism with its controversies of
unpleasant competition, lack of cooperation and the development of values that were
incongruent with each other as cultures differ in cities. Such differences in cultural
pluralism during the colonial period often erupted in ethnic conflicts as could be seen
among the Urhobo, Itsekiri, and Ijaws in the Delta State of Nigeria in present day.
All this considered, colonialism provides strong evidence of how the manipulation of
“more friendly” peoples can be used to subdue or conquer “more stubborn” ones by the
use of force or denial of basic social service (Oucho, 2002, p.23). Such manipulations
have since become in-built ‘time bombs’ for ethnic upheavals in several countries in
Africa. For example, the Belgian decision to use the minority Tutsi instead of the
majority Hutu produced the genocidal war from which Rwanda is still recovering today.
In South Africa, the Xhosa were pitted against the Zulu shortly before independence in
April 2004. Fortunately, that polarisation has abated and national reconciliation has won
the day in South Africa, though very slowly, as there seem to be pockets of apartheid
feelings of vengeance and so forth.
Looking at Uganda, Central African Republic in the 1970s, the Democratic Republic of
Congo since 1960, Kenya in July 1969, Burundi, and Rwanda, Nigeria between 19671970, Togo, Liberia, Sierra-Leone and now Cote d’Ivoire, it can be noted that many
conflicts in Africa have ethnicity at their base. A study of this nature is needed to come
up with solutions for promoting the culture of living together in spite of differences.
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Summary
From the literature reviewed in this chapter, it would be observed that ethnic conflicts are
not entirely new developments in Africa. The antecedents actually date back to precolonial times. What is possibly “new” about ethnic conflicts in Africa could be the roles
that modern economic, social and political factions play in raising the level of awareness
of different ethnic groups as to the need to “protect” their so-called “interests.” It is
sometimes argued by politicians that if such “interests” are not jealously guarded of given
ethnic groups may be marginalised beyond their expectations and comfort. This way, a
vicious circle of conflicts is promoted, knowingly or unknowingly.
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CHAPTER 6
DESIGN AND METHODOLOGY
Design:
The study surveyed views and opinions in areas with cultural diversity and conflicts in
the Southern Africa sub-region. In this case, the study was ‘multi-site’; it involved
specific locations that have witnessed conflicts triggered mainly by the violation of
cultural rights in culturally diverse settings. The researchers used an instrument designed
and validated to elicit information or data from the subjects with which to answer the
research questions for the study.
Population and Sampling:
The study covered all Southern Africa countries. However, limitations of time and
resources compelled us to focus on a sample of participants from Botswana, Lesotho,
South Africa, and Zimbabwe. Key stakeholders (representatives of national, local
governments, traditional chiefs, NGO, international organizations working in the field)
were selected from the specific areas where conflict has been observed, be it political,
social, or as a result of cultural diversity. Four case studies illustrating the research
aims/questions were selected in Botswana, Lesotho, South Africa, and Zimbabwe. From
Botswana, Lesotho, South Africa and Zimbabwe, 93, 77, 52, and 58 subjects participated
in the study respectively. The idea was to create a balance between case studies that
illustrates both the negative and positive role played by diverse forms of cultural
expression in conflict prevention, mediation, resolution. Table 4.1 below indicates the
distribution of the respondents:
Table 4.1 Frequency Distribution of Sample per Case-study Location
S/no.
Case Study Location
No. of Participants
Percentage
Botswana
93
33.2
Lesotho
77
27.5
South Africa
52
18.6
Zimbabwe
58
20.7
Total
280
100.00
1.
2.
3.
4.
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Table 4.1 indicates that 33.2 % of the respondents were from Botswana, 27.5% from
Lesotho, 18.6% from South Africa and 20.7% from Zimbabwe. This distribution is
further confirmed in Figure 3.1 below:
Figure 3.1: Bar-chart Representation of Sample size per Case-Study Location
Country Code
100
Frequency
80
60
40
20
0
Botswana
Lesotho
South Africa
Zimbabwe
Country Code
Instrumentation:
An interview schedule was developed and face validated for the study in order to solicit
participants’ views and opinions on the issues indicated. The schedule consisted of
mostly closed-ended items each of which had provision for qualitative elaborations and
comments. The response options for the closed-ended items ranged from “To a very large
extent” or “All the time” (which was rated 1), to “To no extent at all” or “Never” (rated
6).
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Data Collection:
In all, 17 research assistants were recruited and trained for the data collection exercise.
After the training, they carried out a trial run on each other with the interview schedule.
Based on the results from this pilot testing, necessary modifications were made to the
schedule and data collection process.
Four research assistants were deployed to each of the four locations/case study areas,
except for South Africa where five research assistants were deployed. They spent seven
days each interviewing the sample participants in each location.
Data Analysis Procedure
The data collected was mainly subject to qualitative data analysis procedures. Responses
from closed-ended items in the interview schedule were scored and prepared
quantitatively for descriptive statistical analysis, appropriate for answering related
research questions. As for responses to the closed-ended items, themes that informed the
construction of each interview item were extracted and the frequency and strength of
response to each such theme were determined and documented. This was done through
performing t-tests of single mean for each item. Hence, appropriate analyses were
carriend out to find answers to each research question through either qualitative or
quantitative analysis of the research data or both.
Interpretative Norm
The quantitative data generated in this study has been interpreted using the following
qualitative norm:
When the mean values generated exceed the expected mean value of 3.50, such generated
values are deemed to be significantly different if p< .05.
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CHAPTER 7
WHAT THE PEOPLE SAY
Introduction
In this Chapter, we set out to present the results in each country, and to attempt to discuss
the results in light of the information gathered from the literature review and theoretical
framework. The procedure here is firstly to present the quantitative data (all tables are
listed in the appendix) and then the qualitative data.
CASE STUDY I:
BOTSWANA
Why and how do diverse forms of cultural expressions play a role in communal
conflicts?
(a)
Findings from the analysis of quantitative data
Based on the mean responses from participants in Botswana, we can note that cultural
expressions such as folk dance and plays, along with verbal and linguistic expressions,
and tangible cultural expressions such as folk arts and paintings, play significant roles in
creating cultural identities in Botswana. However, musical expressions such as folk songs
do not play such significant roles (See Table 7.1). Even so, none of these were reported to
have any significant influence on or lead to tensions/conflicts among communities (See
Table 7.2), nor were they significantly exploited for political, social or economic gains
(See Tables 7.3-7.5).
Batswana failed to see the unique identity that their different cultural expressions
afforded them by their different cultural expressions as having provided a significant
basis for their being deprived of their cultural or/and human rights (See Tables 7.6 and
7.7).
They also did not see the expressions of other cultures as having a significant limitation
to expressions of their own culture (See Table 7.8).
To Batswana, there is no significant conflict arising from differences among cultural
expressions. Given that condition, diversity among cultures could flourish (See Tables
7.9 & 7.10).
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Batswana do not share their cultural expressions with other cultures (See Tables 7.11),
and are rarely prevented from expressing their culture in verbal or linguistic form,
musical form, in actions such as folk dance, plays etc, or in tangible ways like folk art,
and drawing, etc (See Table 7.12). In other words, their cultural rights are rarely violated
(See Table 7.12):
This means that social, political, economic, and demographic tensions or conflicts never
occur due to a violation of cultural rights (See Tables 7.13, 7.14, 7.15).
Furthermore, to the Batswana, cultural diversity in verbal, linguistic, musical and tangible
expressions, does not tend to limit the realization of human rights of any of their people
(See Table 7.16):
Exhibitions of verbal, linguistic, musical and tangible expressions are never significantly
limited; hence there are no social, economic, political or demographic tensions caused
due to such limitations (See Tables 7.17-7.22).
To the Batswana, diversity in their cultural expression does not tend to significantly
complement the realization of individual human rights (See Table 7.23). At a regional
level (See Table 7.24), the public did not significantly recognize aspects of Botswana
cultural diversity in verbal, linguistic, musical and tangible expressions, yet such aspects
of cultural diversity are significantly recognized by public policies on a national level
(See Table 7.25).
Participants showed a significant indication that they would not like to merge differences
in each area of verbal and linguistic expression (See Table 7.26). They felt that, to a
significant extent, such a merger in expression would hinder the development of cultural
diversity (as would a merger between active expressions such as dance and plays etc). On
the other hand, a merger between musical or tangible expressions would not significantly
hinder the diversity among cultures (see Table 7.27). To Batswana, merging of culture
diversity might not hinder free expressions, (see Table 7.28) but might lead to a
significant loss of dignity in areas of verbal and linguistic expression, in expressions
through actions such as folk dance, plays, artistic forms, etc, and in tangible expressions
like folk art, drawing, pottery, etc.( see Table 7.29)
As they indicated, different merging different cultures will significantly lead to the loss of
cultural identity (see Table 7.30). Similarly, it could lead to oppressions of different
groups (see Table 7.31) and to social, political, and demographic tensions, but not to
economic tensions and conflicts. (except in the case of verbal and linguistic expression)
(See Table 7.32; 7.33; 7.34; 7.35)
According to the participants, it is only to a little extent that there are practices involved
in linguistic and verbal expressions and in expressions by actions, which positively
contribute to the prevention of conflicts in Botswana.(see Table 7.36). However, the
study revealed that to some extent, there are good practices involved in their verbal and
linguistic expressions that positively contribute to mediation during conflicts in the
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country (see Table 7.37). As for conflict resolution, participants tend to agree that there
are few, and thus insignificant, practices involved in their cultural diversity that positively
contribute to resolution of conflicts in the country (see Table 7.38).
As for the extent to which policies have taken stock of the diverse forms of traditional
practices in preventing conflict, the respondents indicated that only to an insignificant
extent has cultural diversity in verbal and linguistic expression been involved in policies
related to conflict prevention (see Table 7.39). Other forms of cultural expression
(musical expressions, expressions by actions, and tangible expressions) are rarely
involved in such policies. Batswana expressed similar sentiments when it came to
mediating during conflicts and during conflict resolutions. (See Table 7.40 and 7.41)
Concrete Examples of Various Forms of Cultural Resources that Contribute to
Conflict Prevention, Mediation and Resolution
Findings from the Analysis of Quantitative Data
As we saw earlier, Batswana don’t think that cultural expressions in any form can
contribute positively to the prevention of conflicts in Botswana. However, to some extent
there are practices connected with verbal and linguistic expressions that positively
contribute to mediation during conflicts in the country. As for conflict resolution, the
participants tended to agree that cultural expressions benefit it only to a little extent.
Findings from Analysis of Qualitative Data-BOTSWANA
Most of the Setswana speaking respondents indicated that conflict prevention is achieved
through official languages when in a meeting with other groups. According to them,
Setswana, for instance, unifies the cultures in Botswana. One respondent said:
“We use Setswana as a uniform language which unifies all the cultures”
In addition, Setswana culture encourages consultation and reconciliation in an effort to
prevent or resolve a conflict. According to one respondent:
“In our culture we prevent and resolve conflict by consultation and discussion
until a better resolution is reached. Elders are involved in reconciliation as it is
assumed they have better experience of life”.
Other respondents have shown that respect for other cultures helps to a large extent in the
prevention of communal conflicts. They argue that the principles of democracy
encourage people to value one another and prevent conflict by helping people to become
more tolerant. Another respondent said:
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“Since we are taught to understand and respect one another, we have tolerance
and there is no room for conflict”.
Other respondents expressed the view that the influence of Christianity on their culture
help them to avoid conflicts. They said that they believe God is the one who gives peace
to nations. This is how one respondent put it:
“We pray hard for peace and harmony. Our hope is that God will protect as well
as reconcile nations”
Some respondents indicated that the use of certain traditional practices like the
recognition of chieftainship or traditional leadership quite often help in preventing
conflicts by way of mediating to settle disputes ever before they can erupt into crises.
They said that some people fear the punishment by the chief if they contemplate starting
a conflict with other people. Having said that, the respondents went on to say that since
the chief lives very close to his people, it is easy to go to see him if there is a dispute; this
helps in conflict resolution. Here it seems like many of the respondents were referring to
the ward chief.
What type of action can be put in place to promote and protect diversity and prevent
conflict?
The respondents suggested several actions that can be put in place in an effort to protect
diversity of cultural expressions whilst at the same time preventing conflicts. A
significant number of the respondents suggest that the constitution and other policies
should be reviewed so that they equally recognize all cultures found in Botswana. This is
how some respondents conveyed their thoughts:
“The constitution should be reviewed to make it tribal neutral; this will enhance
cooperation within cultures.”
“Let the laws and policies treat everyone equally and let other people’s language
be recognized”
In addition, a significant number of the respondents suggest that the equal involvement of
people from different cultures in decision-making could promote cultural diversity and
conflict prevention. Many of them think that if people feel that they are equally involved
and recognized, they will continue to exhibit their culture without hindrance and thus
conflicts will not be entertained. They further said that locally, for instance, all tribes
should have equal opportunity to chieftainship, council and land board membership.
Nationally, it is suggested that all tribes in Botswana be represented by their own person
in the house of chiefs. According to one respondent:
“Chieftainship should be dispersed even to other cultures
so that all the tribes have equal access to and chieftainship resources”
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The other respondent went on to say:
“All tribes should be recognized as tribes in their own right; they should not be
merged in a tribe that is considered a majority tribe”
A few respondents from the Herero tribe further suggested that tribes should be given
their own wards whereby only people from the same tribe will be given plots. They
suggest that if, for instance, there is a Herero ward, only the Herero should be allocated
plots there. Moreover, there has to be a Herero chief ruling in that ward. One respondent
argued that:
“When Baherero, for example, are given a ward, it should not be mixed with
people from other cultures as this prevents a smooth promotion of culture”
And yet another respondent had this to say:
“People of the same tribe should be given one area to live, so that they
can understand each other”
Generally, all respondents emphasized respect for all cultures in an effort to promote
diversity whilst preventing conflict. Their view is that when people feel their culture is
respected, they will not be ashamed of it; rather, they will practice it freely.
The respondents agree that it is only to a little extent that there are good practices
involved in their cultural expressions. In such instances, cultural expressions positively
contribute to prevention of conflicts in Botswana. The study that informed this book also
indicated that there are good practices involved in many cultural expressions in
Botswana. These are known to have positively contributed to mediation during conflicts
and their prevention altogether. The respondents also indicated that it is only to a little
extent that public polices have taken stock of the diverse forms of traditional practices in
each area of cultural expressions for the prevention of conflicts or in mediating during
conflicts and resolving them.
CASE STUDY II:
LESOTHO
Why and how do diverse forms of cultural expression play a role in communal
conflicts?
Findings from the analysis of quantitative data
The respondents in this location generally agreed that, to a significant extent, their verbal
and linguistic expressions; musical expressions such as folk songs and instrumental
music; expressions by actions like folk dance, plays and artistic forms etc.; and tangible
expressions like production of folk art, drawing, painting, sculpture, etc, make them
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uniquely different from other cultures around them (See Table 7.42). They did not see
the unique identity afforded to them by these cultural expressions as leading to
conflict/tensions among communities, neither did they see such unique identity being
exploited for social, political, and economic gains(See Table 7.43 to 7.46) .
They reported that the unique identity afforded to them by different means of expressing
their culture did not provide a basis for their being deprived of cultural and individual
human rights (See Table 7.47 and 7.48). They did not see the expression of other cultures
as limiting to the expression of their own culture (see Table 7.49); neither did they feel
that cultural diversity is limiting to the growth of other cultures (See Table 7.50). It is
only to a small extent that they experience conflict between various ways through which
they express their culture and the ways others express theirs; it was also to a small extent
that they share their various forms of cultural expressions with other cultures (See Table
7.51 to 7.52).
In the absence of any attempt to violate cultural rights or any limitation to the exhibition
or implementation of their different cultural expressions, there was no social, political,
economic and demographic tensions and conflicts (See Table 7.53 to 7.60). Any attempt
to exhibit or implement cultural diversity rarely lead to social, political or demographic
tensions or conflicts (See Tables 7.61 to 7.63). To them, it is only to a very small extent
that diversity in different forms of cultural expressions tended to complement with their
realization of individual human rights (See Table 7.64). To almost no extent are aspects
of their cultural diversity recognized by public policies at a regional level (See Table
7.65); recognition is made to a small, irrelevant extent on a national level (See Table
7.66).
Generally, respondents do not subscribe to the merging of cultures in any area of cultural
expressions (see Table 7.67) because such merging would not significantly stifle
development and free expressions of culture (see Table 7.68). Neither would it
significantly lead to loss of cultural dignity, cultural identity, nor to the oppressions of
different cultural groups (See Table 7.69 to 7.72). Furthermore, it would not significantly
lead to social, political, demographic, and economic tensions and conflicts in Lesotho
(See Tables 7.73 to 7.76) (except in the area of verbal and linguistic expression where it
might lead to social tensions and conflicts) (See Table 7.73).
Basotho people do not see any good practices involved in their cultural diversity which
contributed to preventing conflicts in southern Africa (see Table 7.77).To them, the good
practices involved in their different forms of cultural expressions which positively
contribute to mediation in resolution and preventing of conflicts in Lesotho, are
insignificant (see Table 7.78 to 7.80). They also indicate that public policies have not
significantly taken stock of the diverse forms of their traditional practices in mediation
and resolution of conflicts in Lesotho (see Tables 7.81 and 7.82).
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LESOTHO (QUALITATIVE ANALYSIS)
Why and how do diverse forms of cultural expressions play a role in communal
conflicts in the context of Southern Africa?
The unique culture in Lesotho is not so much in terms of language, as the main languages
originated from South Africa. For example, even if the Bathepu and Seputhi languages
are different from Sesotho, people are still able to understand one another in the various
languages. Bathuthi differs from Sesotho only in terms of language and clans. What
mostly differentiates these groups most is verbal variation; music, action and tangible
expressions are those of Basotho.
On the other hand, Chinese and Indian cultures differ greatly from the above and from
each other in terms of language, music, dance, rituals and religion, tangible expressions
and all other symbols of cultural identity. Differences in lifestyles are very evident as
even the youth have come up with their own culture, speaking slang and enjoying foreign
music. Usually conflicts are caused by misunderstandings in communication because
some symbols mean different things. To avoid such conflicts, it is mostly the minorities
who have to adjust.
In politics these differences are not exploited, except when better lifestyles are promised.
Exploitation of cultural diversity for social gains was not discussed by most respondents
though one pointed out the incidents of fighting over inheritance. On economic
exploitation some respondents point out that Basotho take their goods of trade and later
refuse to pay up because they are exploited when buying land
Cultural rights are not exploited much except when a spouse dies and in-laws fight and
over inheritance there is often unequal access to land. Respondents mostly felt that they
are excluded from communication when other languages are used at work. Females are
also denied freedom to dress as they are expected to cover their heads, ears and part of
the face. For the majority group, expression of culture is not limited, but minorities
complain about being stared at when they express themselves, which they feel
intimidating. Others complain that since youth have come up with a culture of their own,
local languages have been distorted and those who speak it as it used to be are considered
old-fashioned and boring.
Many cultural groups do not accept each other but must learn to be tolerant. Youngsters
are often rebellious which makes it difficult to correct them. People also need to be
considerate and use other languages to communicate. If people do not learn to be tolerant,
one culture will swallow up the rest. While some respondents feel that to avoid conflict,
they simply do not impose themselves on one other, others feel that village life actually
causes conflicts (e.g., fighting over animals).
Bathepu, Basotho and Baphuthi share the same culture: food, music, dance, plays,
language and beliefs. Although Chinese, Indian and Muslim cultures are unique, many
have learnt to speak the various languages so as to ease communication.
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In terms of language, Sotho culture groups feel able to express their culture except that
the other varieties of language are not recognized. Despite this, they still understand each
other. For example Bathepu is not a written language and has no representative in
parliament. Other cultures are also never considered during national ceremonies, and
Sesotho is. Other unique cultures are summed up by the following personal sentiment: “I
am intimidated by people who stare a lot at me so I am unable to express myself since I'm
in a foreign land”.
On cultural practices one respondent points out that they are not allowed to circumcise
inmates at initiation schools in their own way; a health worker and sometimes police have
to be present. However, whatever takes place, a clan secret is supposed to be there.
Several respondents note that they are not allowed to pray loudly because they could
disturb their neighbors. Their spices are also said to be smelly and pollute the air.
Conflicts are usually limited to interpersonal relations. People have different lifestyles
and do not see eye to eye, some people mock others by speaking a language they may not
understand; sometimes the ombudsman has to intervene in these conflicts.
There are no Islamic schools, and this is a violation of human rights. Those who do not
speak Sesotho are also violated because even at work they do not have access to
information for all communication as in Sesotho; thus they often cannot express
themselves because they are in a foreign country.
Information on demographic tensions was limited though it is evident that there is a
minority and a superior culture. An overall feeling is that most people have resorted to
keeping quiet and avoiding possible conflict, which in itself is a violation of their right to
express what they feel. When one speaks a language and another does not understand,
they may feel that they are being insulted. One teacher points out conflict with students
when they are requested to show more respect, e.g. not raising the left hand in class.
Cultural diversity has helped the realization of individual human rights in various ways. It
is a real eye opener as people realize that they do not have to live only the way they have
previously known. Most respondents agree that learning from each other has led to
promotion of individual rights; for example, people have learned that it is unfair for
women not to be able to remarry when spouses die, while men can. Indian women have
been made aware that they should be able to dress as they like, and that killing as
punishment violates human rights. From other cultures we have learned that women have
rights and should be given a chance to make decisions that concern them. The Mothepu
have realized through diversity that cutting off the fore finger of every Mothepu child
violates the child's rights.
Almost all respondents agree that policies on a regional level cater for diversities in some
form; and celebrating the annual cultural day with invitations made to all cultures can
promote diversity. Moreover, regional laws have provisions for changing from a resident
to a citizen. One community that was moved from their ancestral home was fairly
compensated for interference with their ancestors graves and general upsetting of their
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livelihood. Tangible expressions such as jewelry, artifacts, textile etc are appreciated and
valued at regional level. Freedom to seek employment and do business in other countries
is also appreciated and valued.
On a national level, all communities participate in cultural events. Again there is freedom
of expression and movement. For example, Indian children now learn Hindu in school
and go to school in traditional dress on Fridays because it is prayer day. Furthermore,
businesses are also allowed to close at 1pm so that Indians can go for prayers. Having
English as a national language gives all equal access to services and although the media
are dominated by Western culture, at least all traditional cultures are on equal footing.
Respondents seem to buy into the idea that people should exist alongside each other,
rather than merge cultures, one simply states 'I would hate it', different people should be
apart. Living alongside each other will help strengthen culture as the cultures grow
together. One respondent even argues that “culture develops better on its own.”
By merging cultures and living together, culture will be promoted and free expression
will be enhanced. Only two respondents answered the question on whether merging will
lead to loss of dignity; one answered that it will, while the other disagreed. From previous
answers on whether they should merge, it looks like they fear that some cultures may not
appreciate it but would prefer to exist side by side.
Some respondents felt that cultural diversity would not be lost due to merging. Some
aspects may be neutralized but this might lead to better understanding. They said that this
may enrich culture. Many believe that culture is strong and that it could survive.
However, some of the respondents felt that by merging, majority groups would dominate
and minorities would be oppressed. To this group of respondents, merging may well
cause conflict as people try to adjust to the situation.
Various forms of cultural resources that contribute to conflict
prevention, mediation and resolution
Advantageous practices in the various cultures in Lesotho include tolerance, obedience,
humility, patience, respect, and being able to learn fast from others. When conflicts do
occur (which is a rarity) people use language and music, an ability to negotiate and listen,
songs and riddles to help in mediation. Respondents failed to identify advantageous
practices when it came to conflict resolution by way of the SADC region working
together.
No examples are given in terms of the influence of policies and their consideration of
cultural diversity, but respondents agree that there have not been any serious conflicts.
The local people can be characterized as follows: they dress presentably, teach people
about their rights; teach children to respect other cultures; teach parents to lead by
example by speaking and dressing decently; promote local tourism; they are advised by
leaders; and have cultural shows and competitions in schools and villages
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It would be a good idea to see the following on a national level:
•
•
•
•
•
•
•
•
a cultural diversity day attended by all heads of states
school curriculum to include cultural history
people praying hard for peace
merging language
policies introduced to protect minorities
teach about other cultures in the media
employ people who are familiar with several languages in government offices,
and
have friendly sports competitions, international/ regional trade to celebrate each
country's products, exchange programs e.g. inter-varsity fairs.
In order to protect cultural diversity at the local level, young people should be sensitive
towards their own culture while also respecting the diversity around them, and those who
mock other people's culture should be punished. On a national level, there are clear laws
stipulating that cultural celebrations promote free expression, the merging of cultures,
civic education, radio programs on the importance of culture, and cultural celebrations
must take each culture into consideration without generalizing. It is important not to
make some cultures look more important than others. On a regional level, people need to
know the boundaries of their cultures and those of others, discourage dominance and
intimidation, and regional sports competitions would benefit by containing elements of
culture.
In order to prevent conflicts at the local level, people should be taught to appreciate other
cultures; and children should be allowed to socialize from an early age with children from
other cultures. Each ethnic group should have a representative in the community council,
dialogue among villagers, and there should be strict laws to punish those who start
conflicts.
For the different nations to appreciate minority cultures, it was suggested that there was
need to introduce history courses in all schools, identify good practices in other cultures
and share them. It was also suggested that nations should engage in the fair distribution of
resources and promotion of access to opportunities just as they deliberately strive to use
various languages in schools and on national media.
Respondents from Lesotho also suggested that at the regional level, peace making forums
between heads of states should be encouraged. An interesting point of view from one
respondent is that despite the differences, people have learned to live together. It was
suggested that people should keep on trying to get information from studies that make
them become aware of the differences and the need to appreciate each ethnic group as
unique.
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CASE STUDY 3: SOUTH AFRICA (QUANTITATIVE)
The role of cultural diversity in communal conflicts
South Africans agree significantly that linguistic and verbal expressions, musical
expressions such as folk songs and instrumental music, cultural expressions by actions
like folk dance, plays and artistic forms, etc, all make their culture uniquely different
from other cultures around them (see Table 7.83). Such significant agreement was not
observed for their tangible cultural expressions like production of folk art, drawing,
paintings, carving, etc. To them, the unique identity afforded by their culture - especially
in terms of linguistic and verbal expressions and in expressions by actions like folk
dance, plays, etc. - lead to conflicts/tensions among communities,which is not the case
for musical expressions as well as tangible cultural expressions like folk art, drawings,
sculpture, etc., do not (see Table 7.84).
They do not see the unique identity afforded by their culture as being exploited for
political gains. However, verbal and linguistic expressions, they feel, are significally
exploited socially. In a similar way, they feel economically exploited in terms of cultural
actions like folk dance, plays and artistic forms or rituals (see Tables 7.85 to 7.87). They
do not see the unique identity afforded by any aspect of their cultural expressions as
providing a basis for deprivation of cultural rights, but see their cultural expressions in
the form of actions like folk dance, plays, religion etc as being the basis for depriving
them of their human rights (see Tables 7.88 and 7.89).
The participants did not see other cultures’ expressions of identity in any way limiting to
the way they express their own culture (see Table 7.90). Similarly, they see cultural
diversity or cultural expression by different cultures as flourishing in South Africa (see
Table 7.91). However, conflicts often arise with those from other cultures due to
significant differences in verbal and linguistic expression (see Table 7.93). Similarly,
trends were found in other areas of cultural expression, though these were less significant
(see Table 7.93). Despite differences in verbal and linguistic expression, certain cultures
in the area do still share the same language.
In South Africa, people are never prevented from expressing their culture, especially the
tangible kind (see Table 7.94). There has been no attempt made to violate cultural rights
that would lead to social, political, or demographic tensions and conflicts (see Tables
7.95 to 7.97). Though not significantly, different expressions of cultural diversity tend to
limit the access of some peoples to proper human rights (see Table 7.98). Such limitation
has not led to social and political tensions or conflicts (see Table 7.99 to 7.100), but in the
case of verbal, linguistic and especially musical expressions, there has certainly been
some demographic tension and conflict (see Table 7.101). Generally, attempts to exhibit
or implement different ways of expressing culture have lead to some form of social and
political tension (see Tables 7.102 and 7.104).
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The different aspects of their cultural diversity are not recognized by public polices at the
regional level, but the verbal and language as well as the musical expressions are
accorded such recognition at the national level (see Table 7.106 and 7.107).
To a significantly large extent, they would not like the merging of any area of their
cultural expressions as this will hinder significantly free expressions and the development
of cultural diversity in each of the four areas of cultural expressions (see Tables 7.108
and 7.109). Merging culture, they indicated, will significantly hinder musical expressions
in actions like dance, plays, etc (see Table 7.110), will lead to significant loss of cultural
diversity especially in language and verbal expressions (see Table 7.112) and will lead
significantly to oppression of different cultural groups especially, again, in the area of
language and verbal expressions (see Table 7.113). They generally agreed, but at a nonsignificant level, that attempt to merge any of the four ways of cultural expressions across
cultures would lead to social, political, demographic and economic tensions and conflicts
(see Tables 7.114 to 7.117).
Concrete Examples of Cultural Resources that Contribute to Conflict Prevention,
Mediation and Resolution
While cultural expression does little in terms of preventing conflict, participants indicate
that certain verbal, linguistic and musical expressions work positively in processes of
mediation and conflict resolution in South Africa (See Tables 7.118-7.21).
Policies take stock of diverse forms of practices of cultural diversity in language and
verbal expression in preventing conflicts in South Africa, but the same cannot be said of
other ways of cultural expressions. On the other hand, in mediating during conflicts in
South Africa, policies take stock of the diverse forms of traditional practices in cultural
actions like dance, plays, etc, as well as of tangible cultural expressions like folk art,
drawing, craft, etc (see Table 7.122 and Table 7.123).
From opinions expressed here by the respondents, the researchers sought to explore a set
of methodological proposals for the elaboration of indicators on cultural diversity and
articulate the objectives to be achieved by an Observatory on Cultural Diversity for
conflict prevention in Southern Africa by analysing:
•
NGO's involved in preventing or resolving conflicts: World Vision, Peace and
Reconciliation Committee in Republic of South Africa, Survival international,
Work for Justice produced by Transformation Resource Centre, Transformational
Resource Centre (TRC), UNESCO, UNICEF, Lesotho Council of NGOs (LCN),
and the Red Cross, etc., and
•
Modalities applied by these NGO's: Hold workshops to present different cultures,
awareness campaigns, provide information on monthly basis, hold workshops for
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teachers and students on tolerance, disseminate information on cultural diversities
through written documents, TV and radio, run libraries with information of
various kinds, mediate between conflicting groups and push government to
intervene
Though many respondents in Lesotho agree that conflicts are very limited, they point out
that cultural diversity plays a role in communal conflict due to language differences and
failure to appreciate minority communities. Why does cultural diversity play the role it
does? People are not willing to humble themselves and respect others; the majority
always wants to dominate the minority by imposing their views. As one respondent puts
it, it is difficult to tolerate something you can not understand. Conflict arises when some
groups feel their cultures are threatened.
SOUTH AFRICA (QUALITATIVE ANALYSIS)
Why and how do diverse forms of cultural expressions play a role in communal
conflicts in the context of Southern Africa?
Differences in cultural expression mostly manifest through language and music, of which
the use of verbal expressions, folk tales, poetry and use of humor in language is
particularly important. Music differs in terms of body movement and this easily
distinguishes cultural groups, for example, one respondent pointed out clapping hands as
part of a dance.
To most respondents, language differences offer a unique identity; this can cause tension
among groups. For example expressions used by Afrikaans are considered insulting by
Blacks, while Afrikaans consider it as ‘play talk’. Blacks consider these jokes as
‘apartheid language’. According to one respondent:
‘Language carries weight based on the past.’
Another respondent feels differently and says:
‘Language reduces conflict. For example many Indians speak Zulu thereby
reducing chances of conflict’
As for music, respondents generally feel that though music does differ, such expression
brings people together because;
‘People always find similarities with their likes in music’.
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Though many respondents felt that their uniqueness is not used for political lineage, some
felt that people try to speak the language of the people to win them over, and since
Afrikaans is most popular, people 'use it for all gains'.
Not many people tend to agree that cultural diversity is used for social gains, yet some
point out that in English schools there are not many Afrikaans and vice versa. Business
people also have to learn other languages e.g. Xhosa so they can communicate better with
their clients. Exploitation for economic gain is looked at from a positive perspective; one
respondent mentioned that their artistic productions are sold even abroad.
There is a general feeling from the respondents that their cultural rights are not interfered
with. The language used in school is optional, and cultures are practiced freely. Indians
feel quite deprived though because, usually, it is only Afrikaans and English that are
taught in schools.
'Our culture is us and we are our culture', was the response of one person when asked
whether culture deprives them of human rights. Such a strong statement is echoed by
many; they want to 'hide behind human rights to out-ride responsibility'. Yet some
respondents identify areas of exploitation such as forced marriages, property being taken
away from widows when spouses die, and inequality in education as reflected in the
quality of education for blacks which, according to them, denies them the ability to
communicate feelings.
Limits on personal culture is much less than it was before except with language; if you do
not speak Afrikaans you are not heard and at work it is not possible to listen to the
cultural radio station of choice. One respondent said that they do not fit anywhere. He
puts it this way;
'When there is a black man you become white, when there is a white man you
become black.'
All respondents expressed the concern that what will not flourish given diversity is
language. Local language is becoming less popular as expressions are being phased out
and English takes precedence. Conflict in cultures is also viewed in terms of language
though one respondent clearly states that they do not interact with other cultures
Sharing of culture is mostly among Pedi, Sotho and Venda; these share rituals,
celebrations and language to some extent. Zulus and Xhosa share a lot due to previous
white oppression. They share basketry and beads craft, dressing and respect for elders.
Germans, Dutch and Herman have common grounds, but the Coloreds and Blacks are
very different from each other. Many respondents agree that they are free to practice
cultural freedom of speech and activities.
Attempts to violate cultural rights do not lead to conflicts on a national level; rather,
individual misunderstandings occur as a result of language and age difference. For
example most Xhosas are in top positions. Individual conflicts are usually experienced at
places of work. Though it is not so pronounced, cultural diversity does sometimes limit
the consideration of human rights. Once again, the use of language can be limiting as
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people misunderstand each others’ forms of expression. This limitation does not often
lead to demographic tensions; in fact, most respondents agree that there may be no or
limited conflict.
Exhibiting cultural diversity may be limited especially due to language differences. On an
individual level, language can be used as a weapon. Various tactics reduce such
confrontations. For example, ‘the Indians do not fight when someone does not accept
their view, they just ignore. On the other hand, inter-marriages have led to a race that
cannot really be identified, thus making the exhibition of culture impossible. Respondents
feel that culture defines who they really are, if cultural diversity is accepted, and human
rights are respected because people can be who they really are. Culture gives us a sense
of belonging and identity. The new generation is the 'rainbow generation'; though it is
misplaced, it is adjusting to diversity and the benefits are bound to accrue, especially for
those who feel they have no identity.
On a regional level most respondents feel that they are recognized in their various
capacities: Afrikaans is being phased out in schools because it is linked to apartheid,
Durban has been renamed Zulu land as a recognition of the previous owners of the land.
Zulus are also well appreciated for their musical beat. One respondent says; 'we are
recognized without discrimination.' Nationally, diversity is also respected; we now see
the languages used on national TV and radio, language inclusion in the national anthem,
and the use of the same sporting facilities by all communities.
The respondents were split on the issue of merging cultures. One group is not keen on
merging because there is a lot of suppressed rivalry. To them, trying to merge will only
dig up conflicts and some people will not like it at all. It would also lead to total loss of
one's culture. The others felt that a merger will lead to more unity and tolerance among
cultures, and will be grounds for better understanding. On the effect of merging cultures
on development, respondents mostly felt it will affect them negatively. Certain talents
will immediately die out, whereas loss of identity and a general state of confusion will set
in. However, others felt it would enable people to grow individually in their own culture
while appreciating others, e.g. schools providing for learning languages other than that
which one speaks.
Such a merger may not affect freedom of expression as culture is inborn and cannot be
taken away; musical expression is what will suffer most. From the respondents' overall
point of view, merging cultures may not lead to loss of dignity as dignity is separated
from culture. One respondent sums up the issue of losing identity by saying;
'I was born a Zulu nothing will change it',
That is, culture will remain intact and people will be able to identify closely with each
other. On the other hand, some pointed out that it really depends on an individual since
some may lose it completely in the process and a new culture will emerge.
In our view, merging many cultures will not lead to any culture being oppressed as a
merger is not a fight; all cultures will be at the same level having shared the cultural
differences, there would thus be no form of apprehension for as long as the majority
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groups and the decision making is not left to a few. A merger would diffuse a lot of the
tension since no one would be forced to merge. This would be most beneficial to the very
young. For, as long as the approach is right, rival groups will accept other cultures.
Concrete examples of the various forms of cultural resources that contribute to
conflict prevention, mediation and resolution
Respondents identified negotiation as a positive factor of their cultural identity; it is
always a good idea to talk over misunderstandings. In other words, communication and
presentation of grievances are basic requirements for solving ethnic conflicts. One
respondent also pointed out that youth are an asset as their thinking is very different from
that of their parents.
Mediation is mostly handled by elders. For the elders are well placed to make decisions.
In resolving conflicts, respondents point out some of their good practices such as good
listening skills, belief in conflict resolution, giving and taking advice and communication
skills.
Though some respondents feel that policies do not take stock of cultural diversity, some
feel mediation has not been overlooked in implementation of the law, and communication
levels are very good in conflict. On average, respondents do not feel that traditional
practices of cultural diversity are taken into account in mediation.
Conflict resolution in South Africa has been enhanced by the establishment and operation
of The Truth and Reconciliation Commission. One respondent suggested that the Truth
and Reconciliation Commission could help in promoting cultural diversity at the national
and local levels by engaging in a set of activities at the national and local levels. That
respondent suggested that it can do so by deliberately promoting traditional weddings,
local musicians and cultural diversity days at schools.
Many of the respondents interviewed did say that at the national level, it would be
beneficial to promote learning about other cultures, reduce discrimination, have more
black programs on television and show appreciation for them during media awards.
Regionally, they said, we would need to have in place proper education for all so that
South Africans can learn about other cultures, and learn from other cultures in the SADC
region.
But then, it would perhaps be better to let things happen in their own space and time;
letting events take place naturally would give people freedom of choice. To protect
cultural diversity at local level, the respondents suggested that we should try to bring out
the good in every culture, discourage people from taking the laws into their own hands,
provide security in the villages and encourage people to express themselves through
music and dance. At national level people should be encouraged to take pride in their
culture, display art collections in national museums and promote cultural tolerance. At
the regional level, they suggested, people need to be educated and there should perhaps
be exchange programs in order that the people can learn from one another.
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In responding to the question as to how we can prevent conflicts at the local level, the
respondents said, for example, that the government should restore the rule of law, provide
security and lighting, allow people to express themselves musically and mix races freely
in hospitals and public places, and thus promoting cultural tolerance. At the national
level, they said further, all languages spoken in the country should be taught in schools,
and people allowed to dress in accordance with their culture. At the regional level, there
should be more gatherings aimed at bringing together the various cultures.
The Proposed Observatory on Cultural Diversity:
Though many respondents did not write so much about the observatory, the following
bodies were identified as being involved in resolution of cultural conflicts: the Inkatha
Freedom Party (IFP), COSATA, and Premier. Only one respondent answered the
question on the modalities of using these bodies to help and protect cultural diversity.
The Observatory, in the opinion of that respondent, should genuinely represent all
cultures in South Africa.
That respondent also expressed the opinion that cultural stereotypes are what generally
cause communal conflicts by way of ignoring the value of understanding and tolerance
among different cultural groups. This rather disappointing approach to co-existence is
something passed down through the generations due to the history of apartheid. Some of
the respondents argued that as long as people are not exposed to the positive aspects of
each others' cultures, they will not appreciate themselves, and they will always think
theirs as superior since it defines them and their origins.
CASE STUDY IV: ZIMBABWE (QUANTITATIVE)
Participants in Zimbabwe indicate that to a large extent verbal and linguistic expressions;
musical expressions such as folk songs, instrumental music, etc; expression by actions
like folk dance, plays, etc.; and tangible cultural expressions like folk art, drawing, crafts,
etc, all make their culture uniquely different from other cultures around them (see Table
7.124). The unique identity afforded their culture in each of these areas does not lead
significantly to any conflict among communities (see Table 7.125).
The unique identity afforded their culture linguistic and verbal expressions and in musical
expressions is often significantly exploited for political gains (see Table 7.126). All four
means of cultural expression are significantly exploited for social and economic gains
(see Tables 7.127 and 7.128) yet do not provide a basis of their being deprived of cultural
and individual human rights (see Table 7.129 and 7.130).
The verbal, linguistic, musical and more active expressions of other cultures tend to
significantly limit the expression of their own culture (see Table 5.131). The respondents
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refused to believe that given each of the four ways of cultural expressions, cultural
diversity cannot flourish (see Table 5.132).
Cultural differences in verbal, linguistic, musical, tangible and active expressions were
not seen to conflict with those of other cultures (see Table 7.133). To a significant extent,
they share these anyway (see Table 7.134). They are rarely prevented from expressing
their culture in any of the four ways and hence their cultural rights are rarely violated;
thus this can rarely be seen as a source of social, political or demographic tension in the
area (see Table 7.134 to 7.138 and Tables 7.139 to 7.142). Similarly, attempts to exhibit
or implement cultural diversity in each of the four areas of cultural expressions is not
seen as leading to social, political or demographic tensions (see Tables 7.143 to 7.145).
Though only to a small extent, participants saw diversity in cultural expressions as
tending to complement the realization of individual human rights (see Table 7.146). It is
also to a little extent that aspects of cultural diversity in the various ways of cultural
expression are recognized by public policies at the regional level, but to a significant
level, they are all recognized by the national level (see Tables 7.147 and 7.148).
Though respondents from Zimbabwe do not significantly dislike the idea of merging
cultures (see Table 7.149), they agree that it would significantly hinder the development
of cultural diversity, lead to loss of cultural dignity and identity, and may hinder free
expression in each of the four means of cultural expression (see Tables 7.150 to 7.153).
They feel that, to a significant extent, attempting to merge cultures will lead to the
oppression of different cultural groups and possibly be a source of social, political,
demographic and, to some extent, economic tension and conflict (see Tables 7.154 to
7.158).
Respondents from Zimbabwe agree that in terms of cultural differences between verbal,
linguistic, musical, tangible and active cultural expressions there are practices which
positively contribute to preventing and resolving conflicts in Zimbabwe as well as
mediating during them (see Tables 7.159 to 7.162). Despite this, public policy has not
significantly taken into account the diverse forms of traditional practices used in
mediation and conflict resolution in Zimbabwe (see Tables 7.163 and 7.164).
CASE STUDY IV: ZIMBABWE (QUALITATIVE)
The data collected from Zimbabwe also shows that cultural expressions are conveyed by
differences in language, costumes, dance, musical instruments and artistic forms.
Respondents show that with different groups of culture come different languages,
traditional attire, music, dance and art. The different groups include Shona, Ndebele,
Tonga and Karanga.
The Shona consider their language unique from other languages because even where
there are supposed to be similarities the pronunciation is often different. In addition, the
Shona language is characterized by the common use of folk tales in their speech when
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compared to the other languages. It is apparent that this difference in language does not
seem to cause any tension or conflict among the different groups.
Cultures are also made unique by their dances, music and musical instruments. The
Shona are said to use a unique musical instrument known as ‘Mbira’ and their ‘jiti’ dance
is different from that of the Ndebele.
In addition, the collected data has shown that cultures are made unique by differences in
traditional attire. For instance, the Ndebele wear miniskirts and a lot of jewellery, while
in other cultures, long dresses, and little jewellery are worn.
However, a significant number of the respondents pointed out that cultural diversity have
a possibility to cause conflict. They said that usually when there is unequal treatment of
cultures especially in terms of language, this could result in a communal conflict.
Diversity recognition by policies
Some respondents were happy that certain policies in Zimbabwe are taking cultural
diversity into consideration. For instance, the government has introduced many
indigenous languages in schools and children are now able to learn different languages
there. In addition, it was suggested that because different cultures are allowed to promote
or exhibit their culture through the national radio, indeed policies do recognize different
cultures.
Conflict prevention, mediation and resolution
Some respondents argue that their culture naturally has some element of tolerance which
help in the prevention of unnecessary conflict. They argue that cooperation and unity is
encouraged by culture; this ensures that they do not exist in isolation and are able to
respect other cultures.
What type of action can be put in place to promote and protect diversity and prevent
conflict?
In an effort to promote cultural diversity, a significant number of the respondents suggest
that local leaders should be educated on issues of cultural diversity and later teach their
communities. It is suggested that people should be taught the importance of other cultures
and be encouraged to respect them.
Some respondents feel there has to be a regularly organized event whereby groups can
exhibit their culture. Events suggested include cultural performances during the
Independence Day celebrations and performances during cultural musical festivals.
Some respondents suggest that inter-marriages between cultures can help in conflict
prevention. They argue that when people inter marry they will be able to learn about
other peoples cultures and may start to appreciate them.
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Furthermore, it is suggested that the curriculum should be flexible enough to incorporate
cultural aspects so that children may learn to respect other cultures from a young age.
Cross-Country Comparison of Quantitative Data
Considering the conclusions to be drawn from tables 5.10 to 6.66, the observed mean
values ranging between 3.0 and 3.999 have very high levels of significance indicating a
very high impact of every aspect under consideration. For Zimbabwe, 18 out of 41 tables
observe mean values ranging between 3.0 & 3.9; for Lesotho, this is 10 out of 43 tables;
for South Africa, 28 tables out of 41; and for Botswana, 4 tables out of 43 tables observe
mean values ranging between 3.0 to 3.9.
For Zimbabwe, forty three percent (43%) of cultural expressions - with respect to verbal
and linguistic expression, musical expression such as folk songs, actions like dance,
plays, etc., and tangible cultural expressions like folk art, drawing, crafts, etc. - often
affect the country socially, economically, politically and demographically.
For Lesotho, twenty four percent (24%) of such expressions affect the country socially,
economically, politically and demographically. In South Africa, the number is sixty seven
percent (67%) and in Botswana, it is forty three per cent (43%).
Cultural expressions thus seem to have the strongest effect upon society, economy,
politics and demography in South Africa, and the least effect in Botswana.
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CHAPTER 8
WHAT WE HAVE LEARNT
Introduction
This section will discuss results in the light of the research questions that we needed to
answer. The ideas contained in this section should also form the basis for the ideas that
would be tendered for consideration in the next chapters.
The role of cultural diversity in communal conflicts
The quantitative and qualitative data generated from the four case studies did indicate
that, to a large extent, both tangible and intangible cultural expressions (folk dances,
plays, language, folk arts, paintings etc.) play important roles in creating cultural
identities that emphasize cultural diversity yet have not significantly influenced or led to
any notable tension among communities. This was true of Botswana, Lesotho and
Zimbabwe. Interestingly, this was not true of South Africa, and unfortunately, the
opposite seemed to occur.
The findings in South Africa are supported by views held by Linberg (1996), Molkeri
(2001), and Jean-Batiste (2004). The findings may be explained by the framing theory as
proposed by Gideon, Katz and Hasenfeld (2002, pp. 18 – 19). In particular, the framing
theory draws attention to the processes by which social movement actors assign meaning
to and interpret relevant events or actions and conditions in ways that are meant to
mobilize members of the cultural group into conflicts with the justification that they are
safeguarding their own interest and values.
To some, the findings in South Africa may hardly be any surprise given the country’s
history of an apartheid system that perhaps created a lot of animosity among the different
cultural groups existing there.
It is interesting to note that in Botswana, Lesotho and Zimbabwe, there are safeguards
within diverse cultures for the resolution of possible causes of conflicts. One respondent
from Botswana in particular hinted that:
“In our culture, we prevent and resolve conflicts by consultation and discussion
until a better resolution is found. Elders are involved in reconciliation as it is
assumed they have a better experience of life”
Even though the Botswana approach may not have been clearly demonstrated in Lesotho
and Zimbabwe, it is suspected that they will be similar since both nations have not been
subjected to the apartheid system of governance.
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In all three case studies, there seemed to be an absence of official policies that adequately
take stock of diverse forms of traditional practices that could help prevent conflicts. This
is true for all forms of cultural expression. However, in South Africa public policies have
taken stock of the diverse forms of traditional practices in cultural actions.
Complementarities or reciprocity between the protection of cultural diversity and
human rights
Evidence from Botswana suggests that cultural expressions are not really conducive to
achieving individual human rights as such. However, in terms of cultural diversity in
Lesotho, the opposite is the case. In South Africa, respondents were of the view that
cultural, verbal and linguistic expressions tend to complement the realization of
individual human rights. On the other hand, evidence emerging from Zimbabwe seems to
suggest that cultural diversity does not provide a significant basis for their being deprived
of cultural and individual human rights.
For all four case studies, the Social Identity Theory as proposed by Roberts (1996), holds
true. The evidence is further supported by the Theory of Justice and Fairness as proposed
by John Rawls (1971), since in all four cases everyone has been allowed to share one
another’s fate. This also means that the proposition made by Brain Barry (2001, pp. 1 –
23) - to the effect that the state should stop making exemptions for cultural minorities has been reflected in all four cases. All responses seem to support the theory of
Essentialism as proposed by Judith Squires (2002, pp.114- 134). Judith Squires (2002)
proposed that multiculturalism be promoted to the extent that it contributes tremendously
to the cultivation of democratic inclusion.
Recognition of cultural diversity in public policies
Respondents from Lesotho were of the view some aspects of their cultural diversity have
been recognized in regional public policies, and that, on a national level a measure of
such reflection in public policies is noticed.
In South Africa, certain aspects of their cultural diversity have been recognized by public
policies on a regional level; on the contrary, verbal, linguistic and musical expressions
are accorded such recognition on a national level.
Cultural resources that contribute to conflict prevention, mediation and resolution
This study partly aimed at exploring the practices, policies and actions that contribute to
conflict prevention, mediation and resolution. The data from the field seem to suggest
that it is only to some extent that there are good practices involved in their language and
verbal expressions and actions that can positively contribute to the prevention of
conflicts. However, the degree to which this is being realized differ from one country to
another.
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In Lesotho, such cultural good practices as the cultivation of tolerance, obedience,
humility, patience, respect and being able to learn from each other have helped in conflict
prevention. But where there are instances of conflicts, the said good practices have
helped in the conflict resolution processes.
Similarly, in South Africa, the respondents were of the opinion that it is only to a little
extent that there are good practices involved in all areas of their cultural diversity and
expressions that positively contribute to the prevention of conflicts. However, to a large
and significant extent, there are good practices manifesting in verbal language, and
musical expressions that positively contribute to the resolution of conflicts and tensions
in South Africa. Respondents in South Africa were of the view that the culture of
negotiation and talking over misunderstandings is a cultural resource that can contribute
positively to the prevention of conflicts.
Respondents in South Africa were full of praise for the role elders play in preventing,
mediating and resolving conflicts. In particular, attention was drawn to the reflection of
cultural diversity in the constitution and/or composition of the truth and reconciliation
commission.
Evidence emerging from Zimbabwe suggests that to a significant extent, there are good
practices that positively contribute to preventing, mediating and resolving conflicts.
Unfortunately, the quantitative data were not yielded to highlight the extent to which
polices and actions have contributed to conflict prevention, mediation and resolution. On
the other hand, qualitative data from Zimbabwe lend credence to the fact that their
cultures naturally have some elements of tolerance and regular hosting of cultural events
that have helped in conflict prevention, mediation and resolution. Respondents from
Zimbabwe quote cultural actions like inter-ethnic marriages as something that can and
have helped in conflict prevention, mediation and resolution.
In all four sites studied, there was evidence of the readiness of the people to understand
both their tangible characteristics like religion, homeland, customs, language and customs
as well as the intangible characteristics like norms and values in the cultivation of cultural
resources that can help in conflict prevention, mediation and resolution. That in itself
confirms the evidence in the literature by Smith (19991, p.20) and Wolff (2002: 12- -14
and 2004. p.3).
Towards an Observatory or Network of Observers on Cultural Diversity and
Conflict Prevention in Sub-Saharan Africa
Learning to live together is a subject that should interest every country in Sub-Saharan
Africa because whilst challenges of ethnic conflicts may be more deeply rooted in some
countries, the truth is that the after-effects are more general in nature. For example, ethnic
conflicts in say Rwanda may have ripple effects on the Demographic Republic of Congo,
Uganda, Tanzania and others that are close to the sites of conflicts. This can be observed
by the wave of refugee movements across the nations in Africa and helps explain that,
although the root study of this book focuses on Southern Africa, the implications for the
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rest of Sub-Saharan Africa cannot be under-estimated. Here, we present one major
recommendation that emanates from this study, and that is the establishment of an
Observatory or Network of Observers on Cultural Diversity and Conflict Prevention in
Sub-Saharan Africa.
While the structure for establishing that observatory may not be within the political
competence of any nation at the moment, we suggest that UNESCO provide the lead for
establishing the observatory with the hope that African Union Governments will lend a
big hand in ensuring its successful establishment and functioning.
The proposed Observatory or Network of Observers will be a tangible institution that can
monitor and make recommendations for enunciating a set of actions aimed at preventing
ethnic conflicts before they ever manifest in violence with devastating consequences. In
order to achieve the said goal, we recommend the following:
1. The Observatory or Network of Observers should consist of a network of
researchers and practitioners carefully selected by UNESCO and Sub-Saharan
African Governments.
2. Selection of membership of the observatory should be based on integrity and
history of the promotion of peace and harmony among diverse groups.
3. Members of the observatory should be drawn from religious institutions,
government, academic and civil organisations.
4. The observatory should be legally sanctioned and financed by governments, intergovernmental organizations and civil society.
5. The observatory should be responsible for analyzing the link between cultural
diversity, conflict prevention and resolution practices in Sub-Saharan Africa.
The successful implementation of the Observatory or Network of Observers would
require deep commitment on the part of our governments. It must be ensured that all
financial obligations are met and its recommendations are respected if it is to meet the
expectations of the people. All this is essential in order to avoid all the inadequacies that
had bedevilled previous efforts made at keeping the peace, such as the peace-keeping
efforts in Darfur region in Sudan.
Sub-Saharan Africa is known to have experimented with so many initiatives that have
ended up more on the pages of documents. The implementation of worthy initiatives has
been one area in which the African Union Governments are yet to come of age. The
reasons for this are not hard to comprehend. Many countries are burdened with having to
settle the huge debt burdens frequently left behind by previous administrations. Many are
also saddled with the difficult task of establishing stable democracies after many years of
military rules and civilian dictatorships. Some are struggling very hard to find solutions
to huge refugee problems. Some are seeking more effective ways to bring about
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reconciliation and peace-building generally. South Africa, for example, is trying to bring
about an equal allocation of resources since it started its democratic majority rule in
1994.
For all countries in the region, the HIV and AIDS pandemic has seriously reduced the
amount of resources available for social issues such as that addressed in this book. The
pandemic has seriously eaten into government budgetary outlays and very few countries
are confident to try out new initiatives that could improved the living of our people.
Many African nations may not have the financial nerve to support the establishment of
the observatory. However, there is one thing that will see our people succeed as they
have done all along; that is the will to overcome difficulties. If the same determination is
applied to the problems posed by cultural diversity and conflicts, we should be able to
turn full cycle and achieve much more for our people than would have been the case if
we had remained complacent.
Summary
This chapter has brought together the major findings emerging from the research.
Revealing in nature, they have certainly informed the recommendations to be made in
subsequent chapter.
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CHAPTER 9
BRINGING IT TOGETHER
In this chapter, we set out the summary, conclusions and recommendations based on the
findings emanating from this study. Whilst the summary and conclusion may be rather
general, the recommendations may be selectively applied to Sub-Saharan countries.
As part of UNESCO’s efforts to promote cultural diversity and intercultural dialogue, this
study was initiated in order to gain a better understanding on cultural identity’s uses and
abuses, as corollary of diversity. For a cultural identity to be more than just a slogan, it
must evolve creatively over time. Since relations between groups are always evolving,
the challenge is how to guide this evolution in a creative and sustainable manner. This is
the key to the idea of sustainable dialogue, which prepares people to recognize,
appreciate, criticize and celebrate cultural diversity in all its forms.
Conclusions
From the research and data made available through the study, the following conclusions
could be made:
1. If we understand culture as encompassing literature and the arts, lifestyles,
value systems, traditions and beliefs, as well as ways of living together, a
two-fold challenge to cultural diversity has to be taken up:
a. On the one hand, harmonious coexistence and a readiness to live
together for individuals and groups who come from a variety of
cultural backgrounds and who nonetheless share the same space has to
be insured.
b. On the other hand, creative diversity has to be defended since each
culture takes shape in its heritage or regenerates itself in contemporary
invention.
2. As it is the case in many States today, in the countries being studied
(Botswana, Lesotho, South Africa, Zimbabwe), cultural diversity does not
necessarily stem from the original composition of the population. Other
factors that add a significant dimension to diversity need to be considered,
such as displacement of populations caused by political violence,
economic misrule or natural disasters. The challenge about them all is to
cope with the new cartography being drawn.
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3. A number of the key findings from research questions and the subsequent
data generated from quantitative and qualitative research based on
literature review, survey and interviews of some 300 key stakeholders
(representatives of national, local governments, traditional chiefs, NGO,
international organizations working in the field) from Botswana, Lesotho,
South Africa, and Zimbabwe:
a. To a large extent, both tangible and intangible cultural heritage (folk
dances, plays, language, folk arts, paintings etc.) can play an important
role in defining cultural identities. The unique identity afforded by
culture in its musical expressions does not seem to lead to conflict
among the communities studied, while different languages, value
systems, traditions and beliefs are often seen as potential sources for
tension and conflict amongst some communities in Southern Africa.
b. Respect for cultural expressions (oral traditions, linguistic diversity, etc)
is considered an important component of cultural identity and therefore
for some of them (South Africa and Lesotho) it may give rise to claims
for rights, while for others (Botswana and Zimbabwe) it may be
sufficient to widen the symbolic space for participation in cultural life
of one’s choice. Overall, diversity among people sharing the same
public space could be seen as an asset in comparison with a strict
separation or forced merging of cultures.
c. Some good practices embedded in the oral culture and practices (such
as traditional mediation mechanisms) were identified as potential
mechanism for conflict prevention in Southern Africa, to be further
studied and shared with the rest of the world.
Recommendations
Based on the findings and discussions, we present, first of all, the general
recommendations. It has been pointed out that some recommendations may apply to all
Sub-Saharan African countries, whereas others may apply to just a few - it all depends on
the circumstances that are prevailing at any point in time. Sub-Saharan African nations
explore how cultural diversity can be harnessed more positively to mobilize diverse
cultural groups to work towards peace and harmony. Following upon that observation, we
make the following recommendations:
1. Government cultural policies that take into account the value of traditional
practices and cultural expressions in preventing cultural conflicts should
now be developed and freely communicated.
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2. Cultural institutions like the Kgotla in Botswana should be respected and
used more frequently in the prevention of cultural conflicts/tensions.
3. National constitutions and law should be reviewed to take into account
principles of cultural diversity and intercultural dialogue in all nations.
4. Sub-Saharan African countries should continue to ensure that cultural
diversity and human rights are upheld and the states should not manifest
tendencies that favour a uniform and non-pluralistic interpretation of
identity.
5. Public policies should continue to honour and recognise cultural diversity
to the extent that they contribute to peace and harmony in the region.
6. Respondents have asked - and we recommend - that there should be a
cultural diversity day to be attended regionally by all heads of states and
Governments in Southern Africa.
7. Lessons in cultural diversity should be included in the school curriculum
from pre-primary level through primary, post-primary and tertiary levels,
as well as in non-formal education throughout the region in order for
youths to be more sensitive towards their own culture and respect those
around them.
8. Multilinguism as well as common language for communication among
nations in the region should be promoted to help reduce tension and
confrontations.
9. Where possible and necessary, the cultural diversity reflected in The Truth
and Reconciliation Commission model adopted by South Africa should be
considered for diffusion in Sub-Saharan nations as a proven tool to
promote peace.
10. Dialogical relationships among the constituents of different communities
in Sub-Saharan Africa should be promoted as one condition for peace.
11. Similar studies should be conducted in other countries in Southern
African and other sub-regions in Africa also in order to provide a more
comprehensive understanding of the link between cultural diversity,
conflict prevention and resolution.
12. An Observatory or Network of observers on cultural diversity and conflict
prevention in Sub-Saharan Africa be created in order to gather, analyse
and disseminate data and information on the linkages between the ways
cultural diversity expresses itself and conflicts it may generate, with a
view to contribute to consolidate peace and stability in the region.
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Kossek and S. Lobel, eds). Blackwel1
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APPENDIX 1
LIST OF TABLES
Table 7.1 t-Test of single mean for the perceived uniqueness of Botswana cultural expressions
Table7.2 t-Test of single mean for the perceived level to which cultural diversity in Botswana
leads to conflict/tension among communities
Table 7.3 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in Botswana is often exploited for political gains.
Table 7.4 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in Botswana is often exploited for social gains.
Table 7.5 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in Botswana is often exploited for economic gains.
Table7.6 t-Test of single mean of the perceived level to which the unique identity afforded by
one’s culture provides the basis of being deprived of ones cultural rights in Botswana.
Table 7.7 t-Test of single mean of the perceived level to which the unique identity afforded by
one’s culture provides the basis of being deprived of ones human rights in Botswana.
Table 7.8 t-Test of single mean for the extent to which expressions of other cultures limit the
expressions of one’s own culture in Botswana.
Table 7.9 t-Test of single mean for the extent to which cultural diversity cannot flourish in
Botswana.
Table 7.10 t-Test of single mean of how often cultural differences conflict with those of other
cultures in Botswana.
Table 7.11 t-Test of single mean of the extent to which Batswana share their cultural expressions
with other cultures.
Table 7.12 t-Test of single mean for how often Batswana are prevented from expressing their
cultural rights, or how often these rights are violated.
Table 7.13 t-Test of single mean on how often attempts to violate Batswana’s cultural rights leads
to social tension and conflicts.
Table 7.14 t-Test of single mean for how often attempts to violate others’ cultural rights in
Botswana lead to political tensions/conflicts.
Table 7. 15 t-Test of single mean for how often attempts to violate others’ cultural rights in
Botswana lead to demographic tensions/conflicts.
Table 7.16 t-Test of single mean for the extent to which cultural diversity tend to limit the
realization of human rights of some Batswana.
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Table 7.17 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to social tension/conflict.
Table 7.18 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to political tension/conflict.
Table 7.19 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to demographic tensions/conflicts.
Table 7.20 t-Test of single mean for the extent to which attempts to exhibit or implement cultural
diversity tend to lead to social tensions/conflicts.
Table 7.21 t-Test of single mean for the extent to which attempts to exhibit or implement cultural
diversity tend to lead to political tensions/conflicts.
Table 7.22 t-Test of single mean for the extent to which attempts to exhibit or implement cultural
diversity tend to lead to demographic tensions/conflicts.
Table 7.23 t-Test of single mean for the perceived level to which cultural diversity tends to
complement the realization of individual human rights in Botswana.
Table 7.24 t-Test of single mean for the perceived level to which cultural diversity in Botswana is
recognized by public policies at the regional level.
Table 7.25 t-Test of single mean for the perceived level to which cultural diversity in Botswana is
recognized by public policies at the national level.
Table 7.26 t-Test of single mean for the perceived level to which one would like the merging of
cultural expressions in Botswana.
Table7.27 t-Test of single mean for the perceived level to which merging of cultural expressions
will hinder the development of cultural diversity in Botswana.
Table 7.28 t-Test of single mean for the perceived level to which merging of cultural expressions
will hinder free expressions.
Table 7.29 t-Test of single mean for the perceived level to which merging of cultural expressions
will lead to loss of dignity.
Table7.30 t-Test of single mean for the perceived level to which merging of cultural expressions
will lead to loss of cultural identity.
Table 7.31 t-Test of single mean for the extent to which merging of cultural expressions will lead
to oppression of different cultural groups.
Table 7.32 t-Test of single mean for the extent to which merging of cultural expressions could
lead to social tensions/conflicts.
Table 7.33 t-Test of single mean for the extent to which merging of cultural expressions could
lead to political tensions/conflicts.
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Table 7.34 t-Test of single mean for the extent to which merging of cultural expressions could
lead to demographic tensions/conflicts.
Table 7.35 t-Test of single mean for the extent to which merging of cultural expressions could
lead to economic tensions/conflicts.
Table 7.36 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to the prevention of conflicts in Botswana.
Table 7.37 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to the mediation of conflicts in Botswana.
Table 7.38 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to the resolution of conflicts in Botswana.
Table 7.39 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in preventing conflicts in Botswana.
Table 7.40 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in mediating during conflicts in Botswana.
Table 5.41 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in resolving conflicts in Botswana.
Table 7.42 t-Test of single mean for the perceived uniqueness of Basotho Cultural expressions.
Table 7.43 t-Test of single mean for the perceived level to which cultural diversity in Lesotho
leads to conflict/tension among communities.
Table 7.44 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in Lesotho is often exploited for political gains.
Table 7.45 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in Lesotho is often exploited for social gains.
Table 7.46 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in Lesotho is often exploited for economic gains.
Table 7.47 t-Test of single mean of the perceived level to which the unique identity afforded by
one’s culture provides the basis of being deprived of ones cultural rights in Lesotho.
Table 7.48 t-Test of single mean of the perceived level to which the unique identity afforded by
one’s culture provides the basis of being deprived of ones human rights in Lesotho.
Table 7.49 t-Test of single mean for the extent to which expressions of other cultures limit the
expressions of one’s own culture in Lesotho.
Table 7.50 t-Test of single mean for the extent to which cultural diversity cannot flourish in
Lesotho.
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Table 7.51 t-Test of single mean of how often cultural differences conflict with those of other
cultures in Lesotho.
Table 7.52 t-Test of single mean of the extent to which Basotho share their cultural expressions
with other cultures.
Table 7.53 t-Test of single mean for how often Basotho are prevented from expressing their or
how often their cultural rights are violated.
Table 7.54 t-Test of single mean on how often attempts to violate Basotho’s cultural rights leads
to social tension and conflicts.
Table 7.55 t-Test of single mean for how often attempts to violate others’ cultural rights in
Lesotho lead to political tensions/conflicts.
Table 7.56 t-Test of single mean for how often attempts to violate others’ cultural rights in
Lesotho lead to demographic tensions/conflicts.
Table 7.57 t-Test of single mean for the extent to which cultural diversity tend to limit the
realization of human rights of some Basotho.
Table 7.58 t-Test of single mean for the extent to which limitations in the realization of human
rights tend to lead to social tensions/conflicts.
Table 7.59 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to political tension/conflict.
Table 7.60 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to demographic tensions/conflicts.
Table 7.61 t-Test of single mean for the extent to which attempts to exhibit or implement cultural
diversity tend to lead to social tensions/conflicts.
Table 7.62 t-Test of single mean for the extent to which attempts to exhibit or implement cultural
diversity tend to lead to political tensions/conflicts.
Table 7.63 t-Test of single mean for the extent to which attempts to exhibit or implement cultural
diversity tend to lead to demographic tensions/conflicts.
Table 7.64 t-Test of single mean for the perceived level to which cultural diversity tends to
complement the realization of individual human rights in Lesotho.
Table 7.65 t-Test of single mean for the perceived level to which cultural diversity in Lesotho is
recognized by public policies at the regional level.
Table 7.66 t-Test of single mean for the perceived level to which cultural diversity in Lesotho is
recognized by public policies at the national level.
Table 7.67 t-Test of single mean for the perceived level to which one would like the merging of
cultural expressions in Lesotho.
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Table 7.68 t-Test of single mean for the perceived level to which merging of cultural expressions
will hinder the development of cultural diversity in Lesotho.
Table 7.69 t-Test of single mean for the perceived level to which merging of cultural expressions
will hinder free expressions.
Table 7.70 t-Test of single mean for the perceived level to which merging of cultural expressions
will lead to loss of dignity.
Table 7.71 t-Test of single mean for the perceived level to which merging of cultural expressions
will lead to loss of cultural identity.
Table 7.72 t-Test of single mean for the extent to which merging of cultural expressions will lead
to oppression of different cultural groups.
Table 7.73 t-Test of single mean for the extent to which merging of cultural expressions could
lead to social tensions/conflicts.
Table 7.74 t-Test of single mean for the extent to which merging of cultural expressions could
lead to political tensions/conflicts.
Table 7.75 t-Test of single mean for the extent to which merging of cultural expressions could
lead to demographic tensions/conflicts.
Table 7.76 t-Test of single mean for the extent to which merging of cultural expressions could
lead to economic tensions/conflicts.
Table 7.77 t-Test of single mean for the extent to which they are good practices involved in
cultural diversity which positively contribute to prevention of conflicts in Lesotho.
Table 7.78 t-Test of single mean for the extent to which they are good practices involved in
cultural diversity which positively contribute to mediation of conflicts in Lesotho.
Table 7.79 t-Test of single mean for the extent to which they are good practices involved in
cultural diversity which positively contribute to resolution of conflicts in Lesotho.
Table 7.80 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in preventing conflicts in Lesotho.
Table 7.81 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in mediating during conflicts in Lesotho.
Table 5.82 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in resolving conflicts in Lesotho.
Table 7.83 t-Test of single mean for the perceived uniqueness of South African cultural
expressions.
Table 7.84 t-Test of single mean for the perceived level to which cultural diversity in South
Africa leads to conflict/tension among communities.
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Table 7.85 t-Test of single mean for the perceived level to which unique identity afforded by
cultural diversity in South Africa is often exploited for political gains.
Table 7.86 t-Test of single mean for the perceived level to which the unique identity afforded by
cultural diversity in South Africa is often exploited for social gains.
Table 7.87 t-Test of single mean for the perceived level to which the unique identity afforded by
cultural diversity in South Africa is often exploited for economic gains.
Table 7.88 t-Test of single mean of the perceived level to which the unique identity afforded by
one’s culture provides the basis of being deprived of ones cultural rights in South Africa.
Table 7.89 t-Test of single mean of the perceived level to which the unique identity afforded by
one’s culture provides the basis of being deprived of ones human rights in South Africa.
Table 7.90 t-Test of single mean for the extent to which expressions of other cultures limit the
expressions of ones own culture in South Africa.
Table 7.91 t-Test of single mean for the extent to which cultural diversity cannot flourish in South
Africa.
Table 7.92 t-Test of single mean of how often cultural differences conflict with those of other
cultures in South Africa.
Table 5.93 t-Test of single mean of the extent to which Batswana share their cultural expressions
with other cultures.
Table 7.94 t-Test of single mean for how often South Africans are prevented from expressing
their cultural rights or how often these are violated.
Table 7.95 t-Test of single mean on how often attempts to violate South Africa’s cultural rights
lead to social tension and conflicts.
Table 5.96 t-Test of single mean for how often attempts to violate others’ cultural rights in South
Africa lead to political tensions/conflicts.
Table 7.97 t-Test of single mean for how often attempts to violate others’ cultural rights in South
Africa lead to demographic tensions/conflicts.
Table 7.98 t-Test of single mean for the extent to which cultural diversity tend to limit the
realization of human rights of some South Africans.
Table 7.99 t-Test of single mean for the extent to which limitations in the realization of human
rights tend to lead to social tensions/conflicts.
Table 7.100 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to political tension/conflict.
Table 7.101 t-Test of single mean for the extent to which limitation to the realization of human
rights leads to demographic tensions/conflicts.
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Table 7.102 t-Test of single mean for the extent to which attempts to exhibit or implement
cultural diversity tend to lead to social tensions/conflicts.
Table 7.103 t-Test of single mean for the extent to which attempts to exhibit or implement
cultural diversity tend to lead to political tensions/conflicts.
Table 7.104 t-Test of single mean for the extent to which attempts to exhibit or implement
cultural diversity tend to lead to demographic tensions/conflicts.
Table 7.105 t-Test of single mean for the perceived level to which cultural diversity tends to
complement the realization of individual human rights in South Africa.
Table 7.106 t-Test of single mean for the perceived level to which cultural diversity in South
Africa is recognized by public policies at the regional level.
Table 7.107 t-Test of single mean for the perceived level to which cultural diversity in South
Africa is recognized by public policies at the national level.
Table 7.108 t-Test of single mean for the perceived level to which one would like the merging of
cultural expressions in South Africa.
Table 7.109 t-Test of single mean for the perceived level to which merging of cultural
expressions will hinder the development of cultural diversity in South Africa.
Table 7.110 t-Test of single mean for the perceived level to which merging of cultural
expressions will hinder free expressions.
Table 7.111 t-Test of single mean for the perceived level to which merging of cultural
expressions will lead to loss of dignity.
Table 7.112 t-Test of single mean for the perceived level to which merging of cultural
expressions will lead to loss of cultural identity.
Table 7.113 t-Test of single mean for the extent to which merging of cultural expressions will
lead to oppression of different cultural groups.
Table 7.114 t-Test of single mean for the extent to which merging of cultural expressions could
lead to social tensions/conflicts.
Table 7.115 t-Test of single mean for the extent to which merging of cultural expressions could
lead to political tensions/conflicts.
Table 7.116 t-Test of single mean for the extent to which merging of cultural expressions could
lead to demographic tensions/conflicts.
Table 7.117 t-Test of single mean for the extent to which merging of cultural expressions could
lead to economic tensions/conflicts.
Table 7.118 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to prevention of conflicts in South Africa.
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Table 7.121 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to mediation of conflicts in South Africa.
Table 7.122 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to resolution of conflicts in South Africa.
Table 7.123 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in preventing conflicts in South Africa.
Table 7.124 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in mediating during conflicts in South Africa.
Table 7.125 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in resolving conflicts in South Africa.
Table 7.124 t-Test of single mean for the perceived uniqueness of Zimbabwean cultural
expressions.
Table 7.125 t-Test of single mean for the perceived level to which cultural diversity in Zimbabwe
leads to conflict/tension among communities.
Table 5.126 t-Test of single mean for the perceived level to which the unique identity afforded by
cultural diversity in Zimbabwe is often exploited for political gains.
Table 7.127 t-Test of single mean for the perceived level to which the unique identity afforded by
cultural diversity in Zimbabwe is often exploited for social gains.
Table 7.128 t-Test of single mean for the perceived level to which the unique identity afforded by
cultural diversity in Zimbabwe is often exploited for economic gains.
Table 7.129 t-Test of single mean of the perceived level to which the unique identity afforded by
ones culture provides the basis of being deprived of ones cultural rights in Zimbabwe.
Table 7.130 t-Test of single mean of the perceived level to which the unique identity afforded by
ones culture provides the basis of being deprived of ones human rights in Zimbabwe.
Table 7.131 t-Test of single mean for the extent to which expressions of other cultures limit the
expressions of ones own culture in Zimbabwe.
Table 7.132 t-Test of single mean for the extent to which cultural diversity cannot flourish in
Zimbabwe.
Table 7.133 t-Test of single mean of how often cultural differences conflict with those of other
cultures in Zimbabwe.
Table 7.134 t-Test of single mean of the extent to which Zimbabweans share their cultural
expressions with other cultures.
Table 7.135 t-Test of single mean for how often Zimbabweans are prevented from expressing
their or how often their cultural rights are violated.
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Table 7.136 t-Test of single mean on how often attempts to violate Zimbabwe’s cultural rights
lead to social tension and conflicts.
Table 7.137 t-Test of single mean for how often attempts to violate others’ cultural rights in
Zimbabwe lead to political tensions/conflicts.
Table 7.138 t-Test of single mean for how often attempts to violate others’ cultural rights in
Zimbabwe lead to demographic tensions/conflicts.
Table 5.139 t-Test of single mean for the extent to which cultural diversity tends to limit the
realization of human rights of some Zimbabweans.
Table 7.140 t-Test of single mean for the extent to which limitations in the realization of human
rights lead to social tensions/conflicts.
Table 7.141 t-Test of single mean for the extent to which limitations to the realization of human
rights lead to political tension/conflict.
Table 7.142 t-Test of single mean for the extent to which limitations to the realization of human
rights lead to demographic tensions/conflicts.
Table 7.143 t-Test of single mean for the extent to which attempts to exhibit or implement
cultural diversity tend to lead to social tensions/conflicts.
Table 7.144 t-Test of single mean for the extent to which attempts to exhibit or implement
cultural diversity tend to lead to political tensions/conflicts.
Table 7.145 t-Test of single mean for the extent to which attempts to exhibit or implement
cultural diversity tend to lead to demographic tensions/conflicts.
Table 7.146 t-Test of single mean for the perceived level to which cultural diversity tends to
complement the realization of individual human rights in Zimbabwe.
Table 7.147 t-Test of single mean for the perceived level to which cultural diversity in
Zimbabwe is recognized by public policies at the regional level.
Table 7.148 t-Test of single mean for the perceived level to which cultural diversity in
Zimbabwe is recognized by public policies at the national level.
Table 7.149 t-Test of single mean for the perceived level to which one would like the merging of
cultural expressions in Zimbabwe.
Table 5.150 t-Test of single mean for the perceived level to which merging of cultural
expressions will hinder the development of cultural diversity in Zimbabwe.
Table 7.151 t- Test of single mean for the perceived level to which merging of cultural
expressions will hinder free expressions.
Table 7.152 t-Test of single mean for the perceived level to which merging of cultural
expressions will lead to loss of dignity.
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Table 7.153 t-Test of single mean for the perceived level to which merging of cultural
expressions will lead to loss of cultural identity.
Table 7.154 t-Test of single mean for the extent to which merging of cultural expressions will
lead to oppression of different cultural groups.
Table 7.155 t-Test of single mean for the extent to which merging of cultural expressions could
lead to social tensions/conflicts.
Table 7.156 t-Test of single mean for the extent to which merging of cultural expressions could
lead to political tensions/conflicts.
Table 7.157 t-Test of single mean for the extent to which merging of cultural expressions could
lead to demographic tensions/conflicts.
Table 7.158 t-Test of single mean for the extent to which merging of cultural expressions could
lead to economic tensions/conflicts.
Table 7.159 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to prevention of conflicts in Zimbabwe.
Table 7.160 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to mediation of conflicts in Zimbabwe.
Table 7.161 t-Test of single mean for the extent to which there are good practices involved in
cultural diversity which positively contribute to resolution of conflicts in Zimbabwe.
Table 7.162 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in preventing conflicts in Zimbabwe.
Table 7.163 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in mediating during conflicts in Zimbabwe.
Table7.164 t-Test of single mean for the extent to which policies have taken stock of the diverse
forms of traditional practices in resolving conflicts in Zimbabwe.
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APPENDIX 2
VERBATIM MERGED QUALITATIVE DATA
VERBATIM REPORT OF SUBJECTS’ RESPONSES TO INTERVIEW
QUESTION FOR A CROSS-CULTURAL DIVERSITY AND CONFLICT
PREVENTION AND RESOLUTION PRACTICES IN SOUTHERN AFRICA
1.0
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
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Q1:
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Q1:
BOTSWANA
We speak Shona, Vapostori religion and always dress in white.
We speak Herero, believe in ancestral spirit and dress differently altogether.
We are different in language and we believe in ancestral spirits.
We speak Shona, our religion is different, we dress in white and we are carpenters.
Speak Herero, we believe in ancestors, and we have totally unique cultures.
We differ in language, we have a unique religion and we dress in white.
Our language, belief system and our attire differ from Bahereros.
We speak shona, we are of a unique vapostori religion and we do metalwork.
Our language, religion, dress and metalware products make us unique.
Language, songs, religion, dress, woodwork and metalwork products make us
unique.
Language, musical expressions, belief system and area code are unique.
We speak Shona slightly differently; religion, woodwork, metalwork are unique.
Language, religion and dress code.
Language, belief system and dress code make us unique.
Language, religion and our dress code are unique.
Language, belief system and dress code.
Language, music, belief system and dress code.
Language, religion and dress code.
We speak Herero, we believe in ancestral spirits and we wear unique attire.
Language, religion and attire.
Speak Shona, belong to Vapostori religion and always dress in white.
Speak Herero, believe in ancestral spirits, and dress in long dresses with a
hornshaped scarf.
Speak Herero, believe in ancestral spirits and dress uniquely.
Speak Shona, vapostori religion, woodwork and metalwork and dress in white.
Speak Shona, we do not cut our beards, we do woodwork, metal work, dress in
white.
Speak Shona, vapostoti religion, we do not cut our beards, we do metalwork,
dress in white.
We very much differ in rituals of death and marriage.
We speak Shona, we dance our own way, we have a different belief system and
always dress in white.
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Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1.
Q1:
Q1:
Q1.
Q1:
Q1:
Q1:
Q1.
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1.
Q1:
Q1:
Our tone in language slightly makes us unique.
We slightly differ in the belief system, we believe in ancestral spirits.
We speak Sengwato and we dance borankana dance.
Language, music, religion and dress code.
We differ much in language, religion and attire.
We differ much in language, religion and attire.
We differ very much in language, religion and attire.
We have a different language, music, religion and attire.
Language differs, we do not have musical instruments, we have a different
religion and attire.
We speak Shona, vapostori religion and we dress in white.
We speak a different language and dance differently.
My language is different from other people’s language. Unique musical piece
that is not found in other cultures means a lot to us and our being.
We use words that are only unique to our culture.
Our language is quite different. They undermine our culture especially in
poetry, religion.
The music reveals a lot of expressions about the culture. Some people cannot
accept other peoples’ language. Can be used and be-little others.
The way they express themselves, the young to the old is unique.
Our language is unique.
Cannot be clearly understood.
Languages are similar.
Speak similar language.
They depict one’s culture.
Zezuru differ from others. Don’t have musical instrument, don’t have
cultural music. Most cultures dislike it.
What might be considered right for other cultures might not be considered right
for my culture. Some people feel offended, not applicable.
My approach is cross-cultural. Take no more of them.
Cannot clearly understand.
Put on black goat-skin and traditional bow, even instruments are different.
We understand our dialogue better than other cultures.
The language is very unique.
Setswana dominates, unites Botswana.
They had more influence from the Shona tribe.
When we grew up we found one language was used even though we are
different groups. We practice the same culture in terms of language, folk songs,
religion, beliefs, except that we have different dialects.
Our culture is unique from other cultures. We speak Zezuru/Shona languages.
Women wear white clothes except for those who resigned from our church. Our
culture is guided by our church. We do not use the radio. We do carpentry
work, metal work.
I am a Motswana but living among the Bazezuru and have adopted their culture
because I attend their church. The Zezuru culture is different from other
cultures. They do carpentry, metalwork.
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Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
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Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q1:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Q2:
Our language differs a lot from other languages. We sing church songs. We
have pottery, carpentry, basket weaving.
Our language differs a lot from other languages. We sing church songs. We
have pottery, carpentry, basket weaving.
Our language differs from most of the Setswana languages. We sing Christian
songs. Our tangible expression differ from other cultures,
Our culture is unique. We practice traditional songs/plays.
Our language is a bit similar to that of Kalanga language.
Our language is different from others.
Our culture is totally different from others.
We speak the same language with different dialects.
We used to depend on agriculture but life has changed to a capitalist type of life.
Our language is different from other languages in Botswana. Originally we
come from South Africa. Our language is related to Sebirwa.
Our language does not differ much from others. It is just the dialect that differs
from Setswana. We have our traditional dance like sepeni, modilano etc.
In our culture we used to have initiation ceremonies but now with the influence
of other cultures and laws it is no more.
Our culture is different from other cultures. Some words and activities are
different.
We slightly differ from other cultural groups.
Our religion is totally different from others.
We speak Setswana and other languages.
Our culture is closely related to other cultures.
It does not differ much except for dialect
My culture is not unique from other cultures.
Our language is a lot different.
Our language differs. In our culture we used to have initiation songs, ancestral
worshipping as well as praying and asking for rain from our gods. There were
some people who used to communicate with these gods.
There are no conflicts at all.
The use of different languages leads to conflict.
I first came to Botswana in 1950. Our laws do not allow us to participate in
some activities.
We are fighting for our language to be written.
We don’t have conflict.
We have no conflict with other tribes.
We used to live peacefully because we fear war. We still maintain our culture
despite changes.
There are no conflicts.
Culture is being disregarded.
There are conflicts with those who do not belong to our culture.
There are no conflicts.
There are no conflicts between our culture and others.
There are conflicts with those who do not belong to our culture.
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Q6:
We do not conflict with the other cultures because we are all Batswana.
To some extent, because of our church, there are some things that we
are not allowed to do e.g. we cannot take our children to hospital.
No conflicts.
Our language differs a lot from others.
There is little difference in the way they do but not the same.
They like it.
Always pluralize to show respect.
Traditional dancers are called to perform
They meet in their target.
Sebirwa is widely used.
There is an element of inferiority complex among people.
Government authorities come and inform us about government policies. We
have representatives who attend to meetings on our behalf.
Our church does not allow us to take part in political activities we just follow
the ruling party.
We don’t participate in politics.
According to our religion, we are made to follow the ruling party. We have no
say.
We use our crafts to earn a living.
Our culture which is Shona is similar to Sekalaka.
In Mmadinare we are a mixed tribe therefore we don’t have a common
language.
Used in school concerts.
Impressed when you speak their language.
Much room for influence by culture.
We cannot talk about cultural diversity because we do not go around seeing
other people’s cultures.
TV plays Thokolosi.
Contribute to a lot of income
Some people show interest in our culture - e.g. language- just as we learn
their culture.
Our culture is not against other cultures. Our culture is Christian oriented e.g.
we are not allowed to drink alcohol, have love affairs outside our tribe.
Some people copy our songs.
Some of our items are bought by tourists.
Our language is not written.
If I am a church member everything I do is according to the church laws. But
sometimes we are forced to abide by government policies regardless of our
culture. We are not supposed to send our children to government schools. We
have our schools that teach us church laws and literacy.
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Q6:
In particular for language, our language enjoys very little recognition in official
discourse. Several aspects of our culture do not find entry in the common
market of national culture.
Q6:
Very dynamic culture.
Q6:
I didn’t because people speak their languages at home and when it comes to
writing we use Setswana and English. But people want their language to be
used both in writing and speaking. People are free to practice their culture.
Q6 – 7: We are free to express our culture.
Q6:
We still speak our language.
Q7:
Q7:
Q7:
Q7:
Q7:
Q7:
Take them as they are, not affected by cultural differences.
To some extent, because we are not accorded to use our indigenous language, in
schools and other official places.
Once practiced some years ago.
Everybody is free.
We get everything that is entitled to us.
Even though the government is trying to treat people equally by talking but is
discriminating in doing.
Q8:
Q8:
Q8:
Q8:
Q8:
Q8:
Q8:
Q8
Q8:
Q8:
We still maintain our language.
People are free to practice.
Students are not taught their own language in schools.
Use Sengwato and feel undermined
Free to speak it.
Stick to our language
Very few and Setswana dominates it.
There is free expression.
There is freedom of speech.
Nowadays we have different languages and we tend to adopt other languages
like English, Sekalaka.
Q9:
Q9:
Q9:
Q9:
Q9:
Takes time to cultivate, it is achievable.
People do whatever they are free to do.
No fight over language.
Some people can feel that they are being disturbed from using their language.
Our children copy other cultures e.g. going to t bars, smoking etc. which is
against our culture.
When our children mix with other children, they copy their language, they have
no interest in learning any other cultures from them.
We use our language freely and pass it to our children.
Our language is not being recognized.
There is a lot of interaction between people which dilutes people’s culture. Our
children now marry from other tribes.
Q9:
Q9:
Q9:
Q9:
Q10:
Q10:
No conflicts.
Similar language.
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Q11:
Q11:
Religion causes too much conflict.
Religion causes too much misunderstanding
When we speak our language, when with other cultural groups like Baherero
in social gatherings.
Language and religion cause conflict.
our language, religion, usually causes conflict that even involves the
government.
Our language causes conflict when we use it with people of other cultures.
When we speak our language people of other cultures get offended.
Our religion usual results in conflict.
Our language in social gathering and our dresses.
Mostly our beliefs conflict with other cultures.
Our language and our beliefs and some cultures say we are making noise when
we do our metalwork.
Our religion most of the time results in conflict.
Our rituals and taboos cause tension with others.
When other cultures attend our activities and we speak our language there is
usually tension.
Language, religion and wood and metal works.
Language, religion and dress code.
Our language, religion, rituals and mostly dress code.
Our traditional attire some people say, it takes liter everywhere.
Language and religion which usually results with the intervention of the
government.
They do to some extent but we are able to manage them because we are aware
of such differences.
They do to some extent, but we are able to manage them because we are aware
of such differences.
No interference.
Some people are being discriminated upon.
Q11:
Mix up and learn from one another.
There are no conflicts.
Nothing that drive us to share the differences
Marry one another.
We meet with other people, share ideas and compromise where possible.
We consult with other cultures/people.
We sometimes employ Batswana and teach them our hand crafts. Some
Batswana have joined our church and inter marry.
We try to negotiate.
Q12:
Q12:
Q12:
Q12:
Q12:
Everybody is free to practice their culture.
To no extent at all because we feel that we are not being ill-treated somehow.
We are free to practice our culture since there is freedom of speech.
We are free to practice our culture.
All people are treated equally.
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Nothing hinders us from anything.
Do not have a minister in our area – underdeveloped – not recognized.
People have copied the western culture, but it is not violated.
We are free to practice our culture.
Because we are free to express our views. I use my own religion. If I need
something from the government, we get it because of our cultural background.
I am free to practice my culture.
They normally commemorate their cultural day and other cultural activities.
We are free to express our culture.
Not at all because I am free to do what I want to do.
Not at all. We are not disturbed from practicing our culture. We hear about
other cultures from the radio.
We do not have our own chiefs. We are ruled by Bangwato chiefs or those
chiefs from main tribes.
Some people are undermining us. If your language is not taught then it is not
given any value.
We are free to practice our culture i.e. language and others.
We are free to practice our culture. It is only that people feel that they are
modernized and they are doing away with culture.
Q13:
Our culture is violated as you can see by the formation of organizations which
try to protect their languages and cultures.
Q13-16: There are no conflicts. Social conflicts are settled at the church.
Q13:
People are undermining themselves saying they are being ill-treated by the main
tribe.
Q13:
We follow our traditional ways of doing things.
Q13:
Ignore anything that will bring about conflict.
Q13:
Democratic country.
Q13:
This is an embryo leading to social conflict.
Suppression of culture. Constitutional sections : 97, 98,99
Q13:
There has been no arrest.
If ever there is conflict it is settled.
Q14:
All people are respected.
Q14:
In some forums people may not understand the language used.
Q14:
Our people are forced to learn another languages as our language is not
recognized and our blacksmiths are usually asked to produce permits to show
they have permission to business.
Q14:
Our people are not allowed to go to work wearing traditional attire, and our
burial rituals are not respected as the grave yard is in the middle of the
village.
Q14:
Kinghase is not recognized and we are forced to learn other people’s language,
our religion is not respected and our blacksmith are forced to have business
permits.
Q14:
Our people are supposed to have permits for business and this is tempering on
our cultural rights as business people.
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Q14:
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Q15:
Q15:
Q15:
We are forced to go to hospital, school and our children are not allowed to dress
in the traditional attire when at school.
Our language is not satisfactorily recognized and our religion sometimes is not
respected.
Our language is rarely recognized, our people are not allowed to go to work in
traditional attire and our religion is rarely recognized.
We do not freely do our death rituals because our grave yard is in the middle of
the village.
We don’t freely practice our religion, our attire and our language is not
recognized very well.
We are forced to learn other people’s culture and our people are not allowed to
put on traditional attire in their work places.
We are not allowed to put on our traditional attire, our religion is not respected.
We are forced to immunize our children but it is against our culture.
We do not speak our language in offices or schools, we are forced to immunize
and take children to hospital.
The people we live amongst do not respect our rituals and we end up not
practicing them freely.
Our language is not recognized, our religion is not recognized and our attire is
not recognized.
We are forced to speak other people’s language, our culture is not at all
respected and we are forced to go to hospitals.
Our culture in all aspects is fairly recognized and to some areas our rights are
trampled upon e.g. our traditional attire is not allowed in offices.
Our language is not well recognized, our religion is not recognized and our
people are not allowed to wear the cultural attire in the work places.
Our language is not recognized in schools and we are forced to learn other
people’s languages.
To some extent, particularly in respect to language rights as people are not to
use their language in official discourse.
All people are given respect.
All people are given respect.
English policy violates Chu’s right to education.
Cannot match since our cultures are not the same.
All people are respected.
To some the Sau want to live a nomadic life.
If you are not allowed to use your own language, yes.
Some laws or policies criticize culture.
They think they have been deprived of their cultural rights.
They feel they want to live in their places of origin.
Poor performance
Use it for political gains.
I fail to benefit from government development.
There is cooperation among all people.
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Q15:
Q15:
Q15:
Q16:
Q16:
Q16:
Q16:
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Q17:
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Q17:
Q17:
Q17:
Q17:
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Q17:
Q18:
No comments from parents regardless of their pupils failing, but advisable to
use various languages.
Change of sections in the constitution.
Spil fight – they are forced to speak Setswana.
Other languages will be recognized. Want their rights.
Some people may feel offended.
In teaching particularly religion may lead to social conflict.
Does not benefit like other cultures.
All Batswana are equal.
They want to occupy areas at their own will
Ask for rain for all people
One tends to be identified from where he originated.
Cultures seem to follow their own cultural habits
Mutual understanding and respect for other people so that there could be
stability.
We mix with other cultures, we take the position of other cultures and
complement them with ours because culture is dynamic.
There is freedom of expression.
There are many developments.
Respect one another
Help individuals to respect their culture.
Learn other languages.
Oppression on human, equal rights in married couples
Other cultures like Babirwa are undermined by so-called major tribes.
E.G. poetry and people are able to express their ideas
Greeting, kneel down when giving food.
We are normally consulted on whatever changes, policies that need to be done.
To a large extent, some people might feel oppressed if they are told to do this
and not that. The government is encouraging people to maintain our culture.
We are not supposed to go to hospitals except for accident, burns.
If you follow your culture you are protected by your ancestors.
People interact and share ideas.
People are allowed to practice their cultures in their respective areas.
People are treated equally.
People should respect one another.
When a child starts menstruating, the elderly women teach her about adulthood.
Our culture is recognized by government policies as we sometimes see people
from radio Botswana and the university coming to learn about our culture.
We as Bazezuru, we are not allowed access to government schemes such as
CEDA, NDB projects.
Because people have the right to choose.
People are not forced into cultures. We should learn other people’s culture, but
not forced to learn.
Some people adopt other cultures so there is freedom and choice. People are
not forced.
Development is carried on equally.
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Q18:
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Q18:
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Q19:
Q19:
Q19:
Q19:
Q19:
Q19:
Q19:
Q19:
Q19:
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Q19:
Q19:
Q19:
Q19:
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Q20:
Q20:
Q20:
Q20:
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Q20:
Q20:
Q20:
Q20:
Q20:
Q20:
Q20:
Q20:
Q20:
Q20:
Creation of museums is one way of preserving our culture.
Still other languages are not recognized in policies.
Traditional dances are limited to large ceremonies.
Cultures are recognized.
Representatives at house of chiefs.
We hear from the radio
Running Kgotla meetings.
Not much. Kept on promising but end nowhere.
Some laws are against culture so sometimes there are those conflicts between
cultures and government policies.
The government is trying hard to recognize different cultures in Botswana.
Through research like this.
The government is working hard to improve the lives of Batswana people.
The government recognized it but the workers are failing.
Government doesn’t recognize other languages.
Demarcation of land in tribal areas is still recognized.
Government is supportive in cultural sustainability.
Language policy constitution.
People are greeted equally regardless of which ethnic groups they come from.
Government encourages all people to honor their cultures.
Build roads, schools etc. for all.
Supply food.
They are investigated and recorded.
They are investigated and recorded.
Some programs show various cultures.
People are allowed to practice their culture, no discrimination.
Researches are done with government money and resources.
Will destroy cultural identity.
To have a common understanding and it will promote unity.
Learn from other cultures.
It will make what the so-called major groups to undermine us.
It is obvious if they continue dominating.
Some people respect their culture.
People will be united.
Involve those who are willing to preserve their culture. They will have cultural
awareness rather than adopting the western culture.
People should maintain their cultures. Only those that are related can be
merged. People fight for their cultures to be recognized.
Cultures are unique so it is not easy to merge.
I don’t think that can be possible because cultures differ.
We want to practice our culture e.g. initiation ceremonies but the youth say that
is out dated.
People should maintain their culture, no merging.
I wish that all these differences should be done away with.
Different cultures can be united otherwise there are going to be conflicts
Cultures cannot be merged as they vary a lot.
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Q20:
Only if every tribe is represented in the house of chiefs.
Q21-25 To a large extent because people will be trying to promote their culture at the
expense of other people’s culture.
Q21:
The merging of cultures can lead to many problems, for instance, this might
limit growth and development.
Q21:
Some cultures will want their culture to dominate.
Q21:
The development will continue.
Q21:
It will create more development.
Q21:
Some will be against others’ culture.
Q21:
It will be a developmental process.
Q21:
High bred culture which does not belong to anyone.
Q21:
Have representatives from Serowe who contribute to all development.
Q21:
Let different languages be used in the radio.
Q21:
As long as people are united and respect each other.
Q21:
People will have to talk and compromise.
Q21:
Everybody would like to promote his culture.
Q21:
If people are united there would not be any conflict.
Q21:
If people are united and cooperative there won’t be any problem.
Q22:
There will be free expression.
Q22:
Some of the expressions will not be familiar to some people.
Q22:
Some people will find it difficult to follow a tailored culture.
Q22:
Some languages like kalanga and Sau are different.
Q22–25: To some extent as people nowadays are fighting for the survival and
maintenance of their culture.
Q22-6: To no extent, but social conflicts are brought about by those who resign from
the church.
Q22:
People want to be free to express their views.
Q23:
It will be if certain aspects of your culture are compromised then it follows that
your dignity is challenged.
Q23:
Our culture will be replaced with something different.
Q23:
People will be able to adjust through new situations.
Q23:
Use a language you do not understand.
Q23:
Yes, our culture will be ruined.
Q23:
Single culture will mean no identity. It will be a lost tribe.
Q24:
Absorb other cultures and the original will be lost.
Q24:
People may tend to get interested in other cultures.
Q24:
Whatever works for one culture might be used in another culture.
Q24:
They will be new identity and they are gaining.
Q25:
If well implemented, it won’t lead to oppression.
Q25:
To a large extent because in any culture there are dominant cultural
groupings.
Q25:
It will unite us all.
Q25:
Some cultures will dominate
Q25:
We will be all Batswana, and after uniting we will have acceptance and
appreciation.
Q25:
If well implemented, it won’t lead to oppression.
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Q25:
Q25:
Q25:
Q25:
Q25:
Q26:
Some will feel they should be given an upper hand.
Some cultures will overpower others.
Some cultures will feel they are more superior than others.
The culture with power will overcome the cultures which do not have power.
They will have no culture.
No culture. To have common interest. They believe in staying together as
relatives. They will disappear and have little market
Q26:
Chiefs control people through their cultures.
Fighting over things and losing economically.
Q26:
Some will want to dominate others. Some politicians will encourage people.
Cultures have been favored.
Q26:
Will create a lot of tension. There is cultural identity in politics and this will
erode and create cultural tension. There will be more friction and fighting over land.
Q26:
Force will be applied in all instances.
Q26:
This will build a united nation. Those disadvantaged will like it.
Q26:
If they agree, it will neither lead to conflict
Q26:
We will not be sure of what might arise.
Q26:
They are forced to follow other cultures.
Q26:
There can be conflicts thought I do not know of any.
Q26:
If people unite there won’t be any conflict.
Q26:
Where two different cultures clash there can be conflict.
Q27:
Our culture does not conflict with other cultures.
Q27:
We tend to understand and respect one another.
Q27:
Very difficult as we are not familiar with some culture outside ours.
Q27:
Calling meetings.
Q27:
Respect and consult whenever we settle conflicts.
Q27:
The principles of democracy.
Q27:
Use uniform language for unification of all cultures.
Q27:
Similar language hence less conflict.
Q27:
Since we have tolerance there is no room for conflict.
Q27–32: To a large extent.
Q27:
Nations are opening the way because Botswana is promoting different cultures.
Q27-32: To a large extent because people are valued for what they are.
Q27:
We try to maintain peace and stability.
Q27:
We pray hard for peace and harmony. Our hope is that God will protect as well
as reconcile nations.
Q28:
There are language similarities.
Q28:
The principles of democracy.
Q28:
Respect and consult whenever need arises.
Q28:
Assist one another with ideas that will contribute to better results.
Q28:
Only the government can assist.
Q29:
Develop friendship within countries.
Q29:
Consult and discuss until a better resolution has been reached.
Q29:
Through many parties and holdings 5 yrs.
Q29:
To be arrested and jailed for their crimes.
Q29:
Ministries to meet to resolve them.
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Q30
Q30:
Q30
Q30:
Q30:
Q30:
Q31:
Q31
Q31:
Q32:
Q32:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Come together and discuss.
Free movement between countries.
Use of different institutions e.g. chieftaincy.
We have not prevented any conflict using traditional practices.
Our diverse practices are often used, as we believe in unity.
What links us with other nations in Southern Africa is language; it is
similar.
Having all stakeholders in the country e.g. traditional leaders, religious leaders,
civil society.
Discussions through meetings.
Come together and mediate.
Sending the soldiers for law enforcement.
The government is trying as researches are being conducted.
Celebrations to print this in magazines
Bring representatives from all cultures.
Through SADC.
Cultural exhibition twice a year and be extended to national and regional levels.
Respect for one another. Review the constitution and make it tribal neutral.
Enhance cooperation within the regions.
Local level – respect for all cultures.
National level – recognition for all cultures in policies and laws.
Local level – encouragement by village leaders for people to hold on to their
culture.
National level – let the laws treat everyone equally and let other people’s
language be recognized.
Region level – to treat all the tribes equally even in laws.
Local level – let all cultures be recognized by the village leaders.
National level – let the constitution include all tribes that are found in
Botswana.
Regional level – no idea.
Local level – all tribes must have equal access to resources and chieftainship.
National level – the constitution must recognize all tribes equally.
Regional level – no idea.
Local level – all cultures should be respected.
National level – all cultures should be respected.
Regional – all nations should be respected.
Local level – there must be respect for all cultures so that people are not
ashamed of their culture.
National level – let other languages be taught in schools.
Regional level – loving to learn other people’s culture.
Local level – there must be respect for all cultures.
National level – all tribes should be recognized in the constitution.
Regional level – respect and recognition for all cultural groups.
Local level – respect other people’s culture.
National level – respect for other people’s culture.
Regional level – no idea.
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Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Local level – respect for all cultures.
National level – making other languages official languages.
Regional level – equal treatment of all nations
Local/National levels – Respect for all cultures.
Local level – cultural groups should be given their own wards and tribal chiefs.
National level – all tribes should have their chiefs representing them at the
house of chiefs.
Regional level – foreigners should be treated with love and respect.
Local level – equality of all the cultures.
National level – equality of all cultures in politics and laws.
Regional level – equality of all cultures in politics and laws.
Local level – laws and politics should be made with the contribution of elders.
National level – all cultural groups should be represented at the house of chiefs.
Regional level – people should be allowed to visit or stay in other countries and
freely practice their culture.
Local level – we should love other people’s culture to appreciate it.
National level – other languages should be taught in schools.
Regional level – we should appreciate our differences and respect other people’s
culture.
Local/national/regional levels – respect for all cultures.
Local level – people of the same tribe should be given one area to live, so that
they can be understood e.g. wards should not have mixed tribes.
National level – people should have their own chiefs ruling over them.
Regional level – cultural exchange programs should be encouraged.
Local level – everyone should be respected and recognized without cultural
discrimination.
Regional level – all tribes should be considered equal.
Local level – people should be treated equally.
National level – all tribes should be included in the constitution
Regional level – peace talks should be common.
Local level - Let the people be left to practice their culture freely.
National level – government should recognize all the cultures in laws and
policies.
Regional level – the message of peace should be spread.
Local level/national/regional levels – we must preach peace among people.
Local/national/regional levels – respect for all cultures/tribes.
Local level – people should be treated equally without undermining their culture.
National level – all tribes should be treated with respect.
Local level – cultural days.
National levels – all tribes should be recognized as tribes in their own right, they
should not be merged in a tribe that is considered majority tribe.
Regional level – cultural exchange program.
Local level – when Balerero e.g. are given a ward, it should not be mixed with
people from other cultures as this prevents a smooth promotion of our culture.
Respect for all tribal groups.
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Local level – equal recognition of all cultures
National level – equal recognition of tribes in the constitution
Regional level – respect for all nations.
Local level – respect all cultures.
National level – include other cultures/tribes in the constitution.
Local level - People should respect our culture.
National level – equal recognition of all tribes.
Regional level – people should be allowed to practice their culture even if they
are in another country.
Local level – equal recognition of all cultures.
National level – respecting other cultures and not imposing anything on them.
Local level – We should accept that we are different and the chiefs should
encourage this in their subjects.
National level – All tribes must be represented at the house of chiefs.
Regional level – Regions should be treated with respect concerning their culture.
Local level – equality for all cultures.
National level – other languages should be recognized as official language.
Local level – peace talk.
National level – include other tribes in the constitution.
Regional level – cultural exchange programs.
Let people be encouraged to live together in peace.
National level – let other tribes be recognized fully by politics e.g. let all tribes
have their chiefs ruling them.
Regional level – let people from other nations be treated with dignity when they
visit other countries.
Local level - There must be cultural days.
National level – policies and laws must include every tribe equally.
Regional level – policies and laws must include every nation equally.
Local level/National/Regional levels – respect for all cultures.
Local/National levels – respect all cultures.
Local level – chiefs should encourage people to respect other cultures and not
undermine other cultures.
National level – cultural days.
Regional level – cultural exchange programs.
Local level – respect for other people’s culture.
National level – cultural days.
Regional level – cultural exchange program.
Local level – all tribes must have equal access to resources and bogosi.
National level – every tribe must be represented at the house of chiefs.
Regional level – all regions must be encouraged to stay in peace with other
nations.
Local level – wards should have chiefs of their own e.g. Herero ward should
have a Herero chief, Xhose ward should have Xhose chief.
National level – respect for each culture.
Local level - People should be treated equally.
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National level – people should be included in the constitution where language is
concerned.
Regional level – all nations should be equally recognized.
Local level - All cultures have to be treated equally.
National level - All cultures have to be treated equally.
Local/national levels – equal treatment of all cultures.
Regional level – equal treatment of all nations.
At all levels we have to put a clear mechanism of promoting all cultural rights
of all communities, this can be done at local, national, regional and continental
levels.
Children have to be taught about their culture, respect it and not look down on
it. People have to respect other people’s culture, respect language and music.
We are all Bantu speakers and have to respect one another.
Encourage much use of musical expressions and verbal expressions in meetings
and celebrations or any form of activity. Encourage cultural exchange
programs.
People should be allowed to use their own language e.g. Kgotta, in school etc.
Some forums e.g. radio stations, TV in their programs, should use other
languages. In different universities we should be made to learn other languages.
Have conferences and share what we have in place e.g. shows. Can be
broadcasting through radio, TV, so that we learn what other cultures have. To
have some communities to share our commonalities, they will bring what they
have and as we interchange the ideas, we will all be benefiting.
Have mini cultural festivals at all levels.
Practise our culture. Video our culture . Exhibit our culture annually during
cultural activities. Have cassettes which have our culture.
To be one and agree to teach this to young ones in our families. Teach them to
respect their elders and culture.
Follow the traditional practice
Formation of cultural groups. International cultural activities. Inter-regional
cultural activities.
To stop the western culture in all levels.
Have some cultural exhibitions, public awareness activities.
Cultural
exhibitions from different communities. Through international trade fair.
The government to support the society with funds in all levels.
Formation of small groups/committees within a given locality. A formation of
committee to formulate policies on cultural diversity.
Establishment of regional forum to look into issues relating to culture, comes up
with some recommendations.
Allow use of local language in lower schools, Kgotta.
Allow other languages in public media (TV. RB).
District administration. Places, add the use of the third language.
We should not go regional.
Keep our cultural heritage in museums
Ifare statues.
Use radio stations.
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If our cultures can be respected.
Ministry of labor and Home Affairs should decentralize its services especially
cultural aspect to districts and sub-districts.
To have representations from our district. The workers should not be dominated
by external ones.
To avoid expatriates and should not be heads of department.
Few expatriates.
Locals to be informed of their laziness.
There should be more involvement of our language in schools. We hardly get
our history written.
All languages in the country have to be given the respect they deserve. This
will help our tribes to learn other languages .
The government should include other languages across our border so that it
could be easy to trade with other nations.
Research, information, Parliament, Representative Ministries.
Local – people should use their language in their respective areas.
National – people should not put forward their cultural differences and maintain
the Setswana language as the national language.
Regional –we need one verifying language as we have English.
Local – we teach our children our culture
National - The government should help us in maintaining our cultures.
Regional - Leaders should unite and pass different cultures to younger
generations.
Local – we use our culture.
National – research did help in recognizing different cultures.
People should be proud of their cultures by practicing them.
Research on different cultures.
Local – can have cultural days where they teach their children about other
cultures.
National – seminars for different cultural groups to learn about other cultures.
Regional – organizations can be formed to join different cultures.
Local – people should come together to share ideas.
National – report to the government.
Regional – researches should be done on different cultures.
Local – we are just praying and looking forth to our leaders.
National – some people are difficult because the power lies with the
government. People could use irrigation farming to use plenty of water so that
people produce things for themselves.
Local/National – research.
Local -agricultural activities, cultural activities.
National/Regional – it encourages people to promote their culture.
Local – we are united.
National – different cultural groups should have representatives.
Regional – countries should meet and share ideas.
Local – we should practice our culture such as farming, pottery etc.
National – tribes should meet and discuss some issues about culture.
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Local – people can copy good things from others.
National – the government should try to maintain the different cultures found in
Botswana.
Regional – Southern African organizations should promote different cultures
found in southern Africa.
Q33:
Local – the government should recognize each and every culture or tribe.
Pupils should maintain their cultures.
National – people’s different cultures should be captured and stored for future
references.
Regional – if the government recognizes different cultures there can be
competitions where every tribe will be showing its culture.
Q33:
There is nothing that can be done except that the oppressors should change their
attitudes. Youths can always help us to see ourselves as one person.
Q33:
Local – cultures should be preserved by the owners
National – the government should recognize these different cultures and
languages in Botswana.
Regional – countries should come together and learn one another’s culture.
Q33:
National – what is important is creating employment to avoid crime. People
should work for their country.
Regional – nations should unite through associations.
Q33:
The government should give people freedom.
Q33:
Local – we still practice our culture.
National – people should be encouraged to preserve their culture.
Q33:
Local – we should teach our children and show them our culture by
commemorating.
National – people should be free to practice their culture.
Regional – in organizations like SADC, countries should be united.
Q33:
Local - Chiefs or leaders should discourage the use of other cultures e.g.
western culture which has spoilt our culture.
National – studies or researches should be carried out so as to know and
preserve these diverse cultures.
Cultures should be promoted worldwide.
Q33:
Local – during Christmas days, we sing traditional songs. We can have culture
day.
National – The government should encourage people to assist tribes to promote
their culture.
Regional – countries should meet and share ideas and learn about culture.
Q33:
Local - Sometimes we gather at the Kgotta to practice our culture and pass it to
our children but the problem is that they are not interested in learning or
knowing the culture.
National – the government should re-introduce or emphasize culture.
Q34:
Despite the diverse culture in Botswana, we are all Batswana.
Q34-35: Local – during Christmas days, we sing traditional songs. We can have culture
day.
National – The government should encourage people to assist tribes to promote
their culture.
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Regional – countries should meet and share ideas and learn about culture.
To research on these cultures and try to preserve them.
If you are under somebody there is nothing that you can do.
They can be researched on and preserved.
Local/National – research.
Same as above.
Different cultures have to be preserved.
Make sure that all people affected preserve it by writing and teaching it.
More emphasis in involving it in school syllabuses.
We should sell our culture to other nations through art performance theatre,
films, music and literature.
Form cultural groups e.g. traditional.
Teach cultures in homes and schools.
Attendance registers in all departments.
Greetings, dressing to be easily identified from other cultures.
Should be fully represented in decision making.
In churches
Sporting activities
Health facilities and medication .
All people to be sensitized on cultures of their own tribes.
Public and private radio stations which broadcast in any language.
Have TV and radio programs which cover as many languages as possible.
TV stations should be viewed by other countries in our region.
All cultures should be respected and supported.
Formulation of laws to prevent erosion of the culture.
Local government acts that promote cultural diversity. Acts of parliament to
remove all discriminating bills. Regional – protocol on culture.
Local level – recognition of all cultures.
National level – recognition of all tribes.
Regional level – cultural exchange programs e.g. shows.
Local level – chiefs should be encouraged to treat all cultures as equal.
National level – all tribes should have their languages taught in schools
Regional – no idea.
Local level – treat all cultures with respect.
National level – treat all cultures equally.
Regional level – treat all people equally.
Local, national and regional levels – let all cultures be recognized and be
respected.
Local level – people should be encouraged to value their cultural identity.
National level – let other languages be taught in schools.
Regional level – no idea.
Local level – chiefs should be encouraged not to take cultural sides in settling
disputes.
National level – all languages found in Botswana should be included as official
languages.
Regional level – fair treatment of all regions/people.
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Local level – chiefs should be given powers to charge any person who belittles
other cultures.
National level – all tribes must be recognized in the constitution.
Regional level – other nations should be given freedom to travel to other
countries and practice their culture without hindrance.
National level – include other cultures in the constitution.
Local level – tribes should have their own people ruling over them in their
wards, e.g. Herero ward should have a Herero chief.
National level – no tribe should be ruled by another tribe, tribes should be
independent.
Regional level – foreigners should be allowed and be encouraged to practice
their culture freely.
Local level – let the wards be allocated according to cultures
National level – equal treatment of all tribes.
Regional level – I do not know, maybe equal treatment of people.
Local level – all wards should have chiefs/headman of any culture e.g. Herero
ward can have a Motswana headman.
National level – all tribes must be represented at the house of chiefs
Local level – respect for other culture.
National level – the constitution should recognize other cultures.
Regional level – people from other regions should be encouraged to practice
their culture freely in every region.
Local/National/Region – respect for all cultures.
Local level – people should be ruled by their own cultural chiefs.
National level – every tribe must be represented at the house of chiefs.
chiefs should be encouraged to treat all nations equally.
National level – all tribes should be represented in the house of chiefs.
Regional level – peace talk.
Local level – people should be encouraged to hold on to their culture.
National level – laws and policies should recognize all tribes.
Regional level – peace should be encouraged.
Local/National/Region- respect all cultures/nations.
Local level – chiefs should be encouraged to treat all cultures equally.
National level – inclusive of other tribes in the constitution.
Regional level – cultural exchange programs.
Local/national levels – treat all cultures/tribes equally.
Local level – cultural days.
National level – includes other tribes in the constitution and let their languages
be taught in schools.
Regional level – people should be allowed to practice their culture even in a
foreign country.
Local level – equal treatment of all cultures
National level – equal treatment of all cultures
Regional level – equal treatment of all nations.
Respect all cultures and include all tribes in the constitution.
Local level – Respect for other cultures.
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National level – All tribes should be recognized by the constitution and have
their languages as official.
Local level – equal recognition of all cultures.
National level – respecting other cultures and not imposing anything on them.
Local level – Chiefs should seriously punish those who in one way or other
undermine other people’s culture.
National level – All tribes must be included in the constitution.
Regional level – cultural exchange program.
Local level – respect for other cultures.
National level – constitution should include other tribes.
Local level – recognition of all cultures.
National level – recognition of all tribes.
Regional level – equal recognition of nations.
Local level – let the chiefs treat all tribes in the villages equal.
National level – let other tribes be recognized by laws.
Regional level – recognition of all nations with respect.
Local level/National/Regional levels – respect for all cultures.
Local level – chiefs should be taught to accept the different cultures and
encourage the community to follow suit.
National level – official languages should be increased so as to have other
cultural languages.
Regional level – people from other regions should be allowed to practice their
culture freely.
Local/National levels – respect for other people’s culture.
Local level – people should be treated equally.
National level – people should be included in the constitution where language is
concerned.
Regional level – all nations should be equally recognized.
Local level – All cultures have to be treated equally.
National level – All cultures have to be treated equally.
Local/national levels – equal treatment of all cultures
Regional level – equal treatment of all nations.
At all levels we have to put a clear mechanism of promoting all cultural rights
of all communities, this can be done at local, national, regional and continental
levels.
Local people have to appreciate their culture. There have to be ceremonies that
promote culture. The media is our number one bridge in merging our
different cultures. The political level of the country has to respect the culture.
The different countries have to respect, appreciate different countries’ cultures.
Accepted by the community.
Promote this in cultural activities e.g. President Day, meetings etc. Sell our
culture outside. We should show the tourists our local produce. By identifying
ourselves as Africans, by accepting other people’s culture. Intermarriages can
also help us.
Slot the cultural day in the calendar.
Build museums in all places where people will display their culture in any form.
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Have a national museum to display all cultural expressions such as instruments
and tangible expressions. An international museum should be created for all
SADC countries to display their cultural expressions
The government should, during budget discussions, allocate some funds to
cultural activities. Countries should support their cultures.
Form village cultural committees to ensure sustainability of the culture.
Formulate national committees to ensure sustainability of the culture.
Policy formulation to protect cultural diversity.
Government should put up a policy to protect cultural diversity.
Legislation to be considered to protect cultural diversity.
Have structures responsible for culture at village level.
Culture must stand on its own.
Government should allocate more funds for culture.
Infuse other cultures.
To keep and promote our cultural diversity, pictures (posters).
Every country to send a representative during meetings.
To teach people to conduct research to come up with a global language.
Local/National – people should be taught to accept other people’s culture.
Local – people should accept differences in culture.
National – people should be treated equally.
We should value our cultures. The government should let people to practice
their culture freely.
Local – people should have positive self-esteem towards their culture, language,
practices etc.
National/Regional – people should compromise and unite.
To address villagers at the Kgotta.
Members of parliament to represent the tribe in parliament.
Ministers and president can be used to better prevent conflict.
Inform our communities that it is better to accommodate other cultures for
cultural development.
Government should try to encourage different tribes to live harmoniously.
Policies should be put in place to be respected by all people.
All government policies should be transparent.
Very clear legislation or laws agreed by representatives and stakeholders from
all countries within a region.
Have meetings scheduled to discuss problems that they might be experiencing.
Respect all cultures.
Have meetings in all levels.
Local level – let all the power of chieftaincy be dispersed to other cultures.
National level – all tribes should be recognized by the constitution.
Regional level – no idea.
Local level – people should be encouraged to treat fellow people with respect.
National level – the constitution should recognize all tribes.
Regional level – people should be encouraged to speak out about their concerns
before taking action.
Local, national and regional levels – let all be treated equally.
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Local level – respect for all cultures.
National level – all the tribes must be included in the constitution.
Regional level – no idea.
Local level – people should be encouraged to settle their differences in peace.
National level – all languages should be taught in schools.
Regional level – peace talk should be encouraged.
Local level – equal treatment of all cultures.
National level – include other tribes in the constitution.
Regional level – peace should be preached.
Local level – all foreigners should go back to their countries.
National level – people who are non-Batswana should return to their countries.
Local level – there must be strict laws that bar people from undermining
other cultures.
National level – include all the tribes in the constitution.
Regional level – speaking about problems so that they can be amicably solved.
Local level – respect for other cultures.
National level – recognize all the tribes equally
Regional level – peace talk.
Local level – people should be encouraged to respect each culture.
National level – the constitution should include all tribes.
Regional level – respect every region to prevent conflict.
Local level – allocate the wards according to tribes
National level – let all the tribes in Botswana be represented at the house of
chiefs.
Let other languages be taught in schools.
Regional level – treat people equally.
Local level – all cultural groups should be respected and equally treated.
National level – all tribes should be equally recognized by the laws.
Regional level – peace message should be encouraged.
Local level – respect for other cultures.
National level – the constitution should recognize other tribes.
Regional level – there must be regional bodies that mediate in cultural conflict.
Local level – people should respect each other’s culture.
National level – respect for all cultures. Equal distribution of resources by
government.
Regional level – respect for all cultures.
Local level – chiefs should be encouraged to treat his/her subjects with equality.
National level – nationwide prayer.
Regional level – fear of God will give the region peace.
Peace talk.
Local level – ancestors should be consulted to give peace to the world.
National level – we should consult gods regularly so as to be always having peace.
Local/National/Region – respect all cultures/nations.
Local level – all cultures should be treated with respect.
National level – all languages should be included as official languages.
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Prevent any issues that may result in conflict with other nations e.g. peace
should be the best thing to consider.
Local/national levels – treat all cultures/tribes equally
Local level – equal treatment of all cultures by village leaders.
National level – equal recognition of all tribes by the constitution.
Regional level – respect for all cultures.
Treat all people equally.
Local/national levels – respect all cultures.
Local level – All cultures should be fairly treated and respected.
National level – all tribes should be included as tribes in their own rights.
Regional level – peace talk.
Local level – respect other people’s culture.
National level – The government should respect other people’s cultures.
Local level – the law must be serious in punishing those who undermine other
people’s cultures.
National level – there has to be amendment of the constitution.
Regional level – all regions must be encouraged to engage in peace talks before
taking any action.
Treat all people with respect and equality.
Local level – decisions that are taken concerning the village must be inclusive
of all tribes.
National level – the constitution should be amended so as to include all people.
Regional level – other regions should respect other regions.
All tribes should be included in local decision making.
National level – respect for all cultures.
Regional level – other regions should respect other regions’ decisions without
too much interference.
Local level – all tribes should be treated equally.
National level – all tribes must be equally recognized by the constitution.
Treat all people equally.
Mechanisms should be put in place at all levels to ensure the recognition
promotion and protection of all cultures and subcultures of all communities, by
so doing you are preventing conflict.
The right actions of the culture should be displayed. No culture is smaller than
the other, there should be no superior or minority culture. There should be no
country which culture is superior than the other. No culture should be imposed
on the other.
Allow all cultures to maintain their cultural differences.
Promotes unity amongst us. Accept different cultures and identify ourselves as
one nation. We should acknowledge and accept our differences and appreciate
other people’s ways of doing things. We should not look down upon others.
If there is communication between the groups.
To respect all cultures.
Pray a lot to change our behavior.
Avoid the western culture of doing things.
Come together and resolve the conflict.
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The law enforcement officers should ensure that the law is put in place and
followed by all. Chiefs have to ensure that any form of conflict is resolved at a
local level. Review the laws to ensure that is overtaken by new development.
Countries should be encouraged to join in activities that unite us and engage in
sporting activities and we get to know one another better. Visits by Presidents
for sharing ideas, help in resources and this will strengthen our cooperation.
Have third language to use in government businesses/programs/policies.
Pay attention to sections 77, 78,79, so that everybody feels equal.
Call the tribes at Kgotta meetings and address them.
Talks better resolves conflicts.
Talks better resolves conflicts.
Charity begins at home. Respect one another.
There should be policies to prevent those who want to violate other people’s
cultural rights.
S.D.C.C. on its own should have a charter or board that will look at cultures to
ensure they are freely practiced.
People accept one another’ culture.
No one should stop other people from doing what they like. There is freedom
of speech.
Local - People should respect one another.
National – People should cooperate.
Countries should recognize each other’s culture.
People can meet and share ideas.
The government should create jobs.
Ditshwanelo, Emang Basadi.
Ditshwanelo.
First people, Spil, Reteng, kamanakao, Ditshwanelo.
Ditshwanelo, Mosireletsi
Women against rape, child line.
Emang Basdi – it fights for the rights of women.
Hear through the radio but doesn’t know their names.
Spil, Lentsi, La Batswapong, Pibo, Ya Batswana.
Ditshubanelo, Emang Basadi.
Ditshwanelo (human rights), survival international.
Security council? Ditshwanelo.
Ditshwanelo, Bocongo.
Red cross, Kabelano, Lerato Support group, Home base care.
Ditshwanelo, Kamanakao are offering to help the community. Some of these
organizations are bullying the spirit of unity because they are violent.
Organizations are there for business. They leave everything for the owners to
take care of.
They try to protect their cultures. This might also violate other people’s rights.
I am totally against these organizations as they might bring about conflict..
Help in making children busy and give support to others.
They inform the communities.
They undertake mini research projects to establish the problems.
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To ensure that people’s rights are not violated.
They negotiate at different levels and fight for freedom for human rights
regardless of cultural background.
They protect the nation.
It fights for the cultural interest of the Basarwa people.
It fights for the rights of Basarwa.
It fights for recognition of those tribes which are not included in the
constitution.
It informs the nation.
Informs the nation
Constructive engagement.
They convince people to change their culture especially when they are abusive.
They disseminate information through workshop.
Inform the nation.
Apply pressure on political leaders, education of relevant masses and promote
pride in their cultures.
They give advocacy against those who violate other people’s cultural rights
and they offer representation to the victims of such oppression.
No idea but what NGOs are doing is fighting for people’s rights.
It encourages differences in people. It doesn’t make all people equal.
Where one group has a big brother mentality.
People want to monopolize power in the society and this ends with a
communal conflict as other cultures will feel that they are discriminated upon.
Because the law is only considering Bangwato as good culture, other cultures
want to be recognized too.
Yes, because other tribes look down upon other tribes and when the maltreated groups change, a communal conflict arises.
No, it is not cultural diversity, but the difference in individuals.
Other cultures look down upon other cultures and this results in a conflict.
Because other tribes undermine other cultures and this end in a communal
conflict.
Yes, because some cultures want to monopolize power and they hence
undermine other cultures.
Some cultures want to dominate and take the superior position and
undermine other cultures and this can result in a conflict.
Some cultures want to monopolize power and this causes conflicts with other
cultures.
No, cultural diversity does not have any role in communal conflicts. It is the
difference in individuals because most of the communal conflicts are between
people of the same culture.
Yes, some cultures undermine other cultures and this can result in a conflict.
Yes, because each culture want to be superior.
No, it is the difference in individuals that usually causes communal conflicts.
No, it is the difference in individuals.
Other cultures do not want their culture to be interfered with by other cultures
and in defending their culture a conflict results.
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Yes, other cultures like undermining other cultures and this can result in
conflict.
Yes, because there are inequalities that end in conflict as people want to defend
their culture.
Yes, where there are different cultures, there are conflicting interests and as
people want to pursue their interest, a conflict arises.
Yes, because of the differences in cultures, other people tend to look at their
culture as superior to the other cultures.
Because we are different, every culture wants to be recognized as the powerful
culture.
Because every culture wants to be superior.
Because cultures are different, some people want to undermine other people’s
culture and these results in a conflict.
No, communal conflicts are caused by greedy people who are thirsty for power.
Some cultures feel that they own the country and they thereby undermine
other people’s culture and these results in a conflict.
Yes, some cultures look down and oppress other cultures and these results in a
conflict.
Because each culture feels it are superior and this results in a conflict.
Other cultures/tribes want to monopolize resources, power and take the whole
control of the village and this results in conflict.
Yes, because some groups are oppressed and they want to fight for their culture.
Because tribes want to monopolize power and take complete control of the
village; this results in conflict in the village and community.
No, it is the differences in people not in culture that result in communal conflict.
Because some cultures want to undermine other cultures.
Yes, where people are different there is always conflict; they will differ in
many ways which may result in conflict.
Yes, because other cultures wan to rule other cultures and this ends in a conflict
when people defend their cultures.
Because other cultures want to impose their cultures on others.
Some cultures undermine others and this may result in communal
conflict.
Because some cultures undermine other cultures.
Yes, because where people differ there will be a conflict of interest.
Other cultures think that they are better than other cultures and these result in a
conflict.
To some extent, but it is usually a conflict caused between people that results in
communal conflict.
When the other cultures undermine others.
Yes, some cultures undermine others and this causes conflicts, e.g. if Batswana
do not want to be ruled by a Moherero.
As far as people are aware of their cultural differences they tend to minimize
conflict.
If other people are, cultural rights are not respected.
If people have differences.
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There are some foreign practices interfering with the culture.
If some cultures undermine others. New generations of people through politics.
It might breed conflicts because the minority groups are dominated by the so
called majority groups e.g. with language - the one used is that of the so called
majority groups and minority groups are not represented.
If people do not meet to discuss their differences, they may have conflict.
You may practice your culture in other societies and be blamed for it.
Fighting for power, political differences and cultural background.
Very little in Botswana.
If one undermines another.
If not properly handled it will bring conflict amongst communities.
When e.g. Bayei are denied usage of their language at schools.
Because of differences which cannot be tolerated by others.
When e.g. Bayei are denied usage of their language at schools.
Our children are conflict oriented claiming to be fighting for their culture.
There are no conflicts.
Some people undermine other people’s cultures.
They divide people.
People can ill-treat others.
If people are not united.
The government should see to it that cultures are maintained.
Some tribes undermine others.
If people differ with ideas.
If people undermine other people’s culture.
We do not have those things yet in books.
We do not have those things yet in books.
If they are there it is because people are denied to voice out their own views.
When people are not united.
Being a Mozuru, I depend on Batswana as much as they depend on us. We
should depend on one another.
I don’t see how diversity can cause conflict.
There are conflicts among people because some people feel that they are being
oppressed.
If there are differences or conflicts of ideas.
If people undermine others then there can be conflict.
People are not united. Some tribes think they are more superior.
When some cultures undermine others. For example Bangwato like to look
down on other tribes.
There are conflicts among people because some people feel that they are being
oppressed.
Because some people want to promote their culture at the expense of other
cultures.
Nowadays, we believe in equality yet some people are being oppressed.
Nations used to be united but today people talk of rights.
Because everybody will be fighting for his culture to be above other cultures.
If they are there it is because people are denied to voice out their own views.
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Because those tribes who are being undermined try to resist.
Because some people now feel that they are being discriminated.
Chiefs allow tribes to disregard others.
Educated people undermine those who are not educated making them think that
they know nothing
It is because of people’s behavior and attitudes and beliefs.
People want their cultures to be above other cultures.
Because of people’s attitudes towards other people’s culture.
It’s because of people’s views towards their cultures. People are trying to apply
their cultural rights but end up disturbing the peace of Botswana.
Because of differences which cannot be tolerated by others.
Culture by nature is all about identity.
Riches.
Non-acceptance of other people’s culture.
Inferiority complex, riches, power.
If we undermine others.
In socializing and belief that you belong to a minority group, you are
undermined.
Some groups have a complex.
Yes, some cultures like to undermine other cultures and this results in a
conflict.
If there is no common understanding, acceptance or tolerance.
Culture in nature has its own ways of doing things.
Indiference adopted from Western culture.
It encourages maintenance of the culture.
If individuals want their culture to be superior.
If fully implemented, it can benefit all; if not, it will not.
If not obeying to the demands of the culture.
There is no way that cultural diversity causes conflicts.
By insulting one another or undermining the other.
2.0
LESOTHO
Q1:
Conflict always exists among people regardless of their cultural differences.
Cultural diversity does not lead to conflict. Even if people discriminate against
you, you should persist to maintain peace.
Chinese culture is completely different from other cultures in the world, it is
totally Asian.
Very unique in all expressions.
Yes, we have a different culture but we do not often express ourselves
according to it, rather we express ourselves according to the Basotho culture
because was born and brought up in this community which is Basotho
dominated.
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We, the Bathepu, have a different culture but we are not very unique because we
have been living here since we were born; therefore our daily lifestyle is more
of the Basotho than of the real Bathepu in South Africa.
My culture is quite different.
Verbal, musical, and active expressions of the Bathepu group differ from those of
other cultures, but they do not have tangible expressions that make them unique.
The Bathepu language is different to other languages in the country but the
respondent does not take it to be too unique because people know it and
can communicate with them without any problems.
Even though Sephuthi is a different language, it still has some similarities with
Sesetho in terms of words and expressions since they are both Southern African
languages and they have influence on one another. So this moderates the
uniqueness of Sephuthi. Other expressions not unique.
Bathuthi are another ethnic group in this country. They differ from Basotho in
terms of language and clans only. Other verbal expressions, musical
expressions, action and tangible expressions are those of Basotho.
The verbal expression is unique, musical, expression by action and tangible
expressions are also different from those of other ethnic groups but we spend
most of the times expressing ourselves in the way the Basotho do and this
makes us not very unique.
Our culture is different, verbal expressions, language, riddles, proverbs, musical
instruments, rituals etc, but this does not make our culture very unique because
many other groups have joined us in the way we express ourselves.
Basotho Indians’ language is far different to Sesotho. Their culture, music
and dances, religion, tangible expressions, and all symbols of identity are not
African at all, therefore making them unique to a large extent.
Our verbal expression, musical instruments, actions and art are our symbols of
identity, they make us unique.
Even though Indians have been citizens of this country for many years, their
language, symbols, riddles, songs, dances, rituals, religion and artistic works are
unique.
Chinese are now citizens but they have totally different cultural expressions, be
it language, riddles, poetry, music, and dances, artistic forms, religion, rituals
and crafts.
Indian cultural expression is different from those of other cultures so this
makes Indians unique.
My culture makes me unique from other cultures around me, but there are still
some similarities between my culture and these other cultures because they are
all Southern African cultures.
Our culture is unique; verbal expressions, language, riddles, proverbs, musical
expression, songs and dances and instruments, different plays, rituals, religion,
beliefs, attitudes, norms are different. Art and crafts are different.
Our culture is not very unique because it is now mixed with Basotho
The language and all verbal expressions are unique. Our music and dances also
differ.
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Our culture is unique, our language is different, it originates from South Africa,
other expressions are also unique though we, to some extent, merge them with
the Basotho culture.
Our culture as Indians is more of the Asian culture than Africans in all aspects.
It is unique in all aspects of expression but most of the time we express
ourselves through Basotho styles because we are dominated by them in terms of
numbers.
The difference lies with language only, the rest, is that of Lesotho.
My verbal, musical and tangible expressions are totally different from other
cultures in this country. Only some few proverbs of my culture are there in
some cultures.
Sesotho is an official language spoken by majority of people in the country and
it is different from other languages found in the country. Basotho have their
own music and dances, musical instruments, religion and rituals which make
them distinct. They do not have many physical objects distinguishing them
from other cultures.
Islam and Christianity differ.
Greetings, music, rituals.
Different lifestyles only.
No different cultures
Only differing lifestyles.
Different lifestyles.
Greetings.
All Basotho, so not much difference.
One nation but different clans.
Minor differences in clans only.
The youths speak slang and enjoy foreign music.
I speak Sesotho but others are different.
Youths these days have forgotten culture.
We use different symbols and we clash most of the time in actions.
Communication breaks sometimes which leads to misunderstanding.
Have to adjust as minority.
No conflicts.
No conflicts.
Different lifestyles bring conflict.
Normal conflict among PPI.
Do not impose culture.
We avoid conflict.
Not in Lesotho
No such experience.
Politicians are opportunists.
Promised better lifestyles e.g. chiefs.
Do not participate in local politics.
Fighting over inheritance.
Never seen it.
Basotho have a tendency to take our clothes that we sell and refuse to pay.
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My husband does not like traditional healers.
PPI promised to sell them land.
As they buy land.
If people are taught to appreciate their own and other people’s cultures, there
will be no conflicts.
Has no cultural rights here.
No deprivation.
If spouse dies the in-laws fight.
No equal access to land.
No high expectations.
Poor people have no access.
Deprivation is not due to diversity but corruption.
I am a Mosotho who is only different in religion.
Denied information at work – people speak the language I don’t understand
No freedom to use own language.
We are sometimes given too much work here in the school, underpaid, no
benefit.
Female ways of dressing, they cover their head, ears and part of face. Wear
long dresses which deprive them the freedom to a choice of clothes.
No freedom to dress.
Not allowed to bury their dead.
Cultures sometimes clash with human rights in that people cannot exercise their
rights fully such as freedom to speak.
Especially the poor.
Those strict elements of culture no longer in practice.
Denied communication as PPI speaks Sesotho.
Excluded in information.
I don’t consider our culture deprived.
People think the way we dress violates our rights but we don’t see it that way.
People here like staring at us, intimidating us and making it difficult to
express our culture e.g. wear our traditional attire.
People in Lesotho like staring at us and it is intimidating.
Noise makes praying difficult
Their animals are annoying.
As we have one culture it is easy to live together.
As a majority.
Initiation schools allowed.
Children speak English, dress like whites and do everything like whites and this
is swallowing the Sesotho culture.
Foreign languages and music are taking over and even those who speak Sesotho
speak a very distorted version of the language.
We find a way of communication.
We are considered out-dated and boring.
Youths just need to be reminded who they are. They get rebellious when we
correct them.
People are easily influenced by foreign culture.
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Some don’t accept others.
Should learn to live like others.
PPI just have to adapt
It is likely to flourish.
PPI has to use language to communicate.
Cultural diversity is good.
PPI just have to cooperate.
Just have to accommodate others.
One becomes too dominant and swallows the other.
One just needs to adjust.
He is a Muslim and I am Christian. We speak different languages.
choose to remain silent.
Do not impose
Their village life is annoying.
Fight over animals.
Do not impose.
No other cultures.
There is always a communication breakdown.
Chinese culture is exclusive to the Chinese.
All Basotho are the same.
Africans have almost similar cultures.
All traditional PPI.
Islam is completely unique.
Share cultural differences with Basotho.
Share with Basotho, Irish and Zulus who stay with me in the convent.
Ghanaians, Nigerians.
Nigeria, Cameroon, Ivory Coast.
We do not share.
Though each ethnic group has its own ways of life, it still crosses the boundaries
and practices of other cultures e.g. language, food, music.
The Bathepu , Basotho and Baphuthis, share cultural differences; food, music,
and dances, beliefs, languages, plays.
I share differences in language only.
Basotho, Baphuthi, Bathepu use their languages together in this area, music and
dances, they play together.
Share languages with Basotho and Baphethi.
The Baphuthi differs to the Basetho in verbal expression only but still they
speak Sesotho. The rest are similar.
I only use Basotho language and they use mine, other forms of expression, I
don’t share with them.
All other ethnic groups practice our culture, they have to because they are the
minority.
Bathepu, Bathuthi, Basotho have cross-cultural way of life.
We don’t share.
Basotho and Bathpu. They use our language as well, one ethnic group does not
mind practicing cultures of other ethnic groups.
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As an Indian I can speak Sesotho fluently, therefore I can communicate without
problems.
We don’t share much, our cultural expressions are a bit similar because we are
living together.
Speak Sesotho together with Basotho, Baphuthi and Indian, go to ceremonies
together with them where we sing the same songs together.
We share language for music and dances, we often play Basotho, and plays,
and in ceremonies.
Speak any language between Basotho, Baphuthi and Bathepu. Can use any
expression from any culture. These other groups sometimes dress the way the
Bathepu do, eat same food and enjoy same music.
Languages – Basotho, Baphuthi, ceremonies together.
The other ethnic groups we are living with know our language and they
sometimes communicate with us with our language.
We are not at all.
We share with three cultures; Basotho, Bathepu and Baphuthi – we
communicate
in any of the three languages.
I have learnt the Sesotho language and communicate with other ethnic groups in
the country as we share cultural differences.
The language is spoken by almost everyone who lives in this country. Other
ethnic groups speak Sesotho and Basotho speak their language.
Our difference lies with verbal expression but then the Basotho and Bathepu
communicate in Sephuthi, and we also can communicate in both Sethepu and
Sesotho. The Bathepu who have different culture still practice them.
Cultural diversity days.
All Africans have similar cultures.
Setswana, Sepedi and others. Bantu languages share many words, songs,
dances etc.
African cultures related.
Zulus and other Africans
All Basotho of different totems.
Zulus have initiation schools.
Other Africans esp. in R.S.A.
Batswana, Bapedi etc have similar culture.
Aspects of most African cultures are shared.
All other cultures here are totally different.
Example, Muslim greetings and Sesotho greetings are alike.
All Africans who know their culture.
People here like staring and that intimidates me.
I am not prevented as such but I cannot express my culture because I am in a
foreign land.
We are not, except that there are cases whereby the conditions do not allow us
to express ourselves in terms of language, musical expressions, actions and
physical objects. The way of life in this country does not give us the chance.
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We are not prevented, it is the unique nature of our culture that hinders us from
fully expressing ourselves.
We are not, except for learning where we learn in Sesotho and learn Basotho
culture.
We are not, except that we are not able to express ourselves verbally because
some people do not know our language and understand our expressions through
tangible objects.
Our human rights, as the Bathepu are not directly violated. But language is not
official, we do not have access to information since the media does not consider
using our language and our language is not written in this country. We do not
have a representative in the parliament.
We are not prevented from expressing our culture, it is just that the government
does not cater for our language in some areas such as at all levels of schools,
and churches; there is no book written in our language.
They are not, since they do not have unique culture and can freely speak their
language. The only problem which they do not consider to be a problem as
such is the use of Sesetho in schools which, to a very little extent, denies them
the chance to use their own language.
We are prevented from circumcising the inmates at initiation schools in our own
way, there has to be a health worker involved. According to our culture,
whatever takes place out there is a secret. This is for health purposes –
preventing the spread of diseases.
Indeed we are not prevented from expressing our culture but our culture is
ignored which makes me feel that this is violation of the Baphuthi rights. This
is because we are the minority group and live in remote areas that the
government tends to forget.
They are not really prevented from expressing their culture, except that the
government does nothing to create chance for them to do so.
We are not, but our verbal expressions e.g. language, is not used anywhere in
the country except in our villages, where we use it just for communication
amongst ourselves.
When it comes to religion and rituals we are not allowed to pray loudly, they
say we make noise and disturb neighbors. Our spices are also said to be too
smelly and pollute the air.
Chinese are not prevented from using their language they are free to verbally
express their culture, but there are some limitations with actions (rituals,
beliefs).
They live in overcrowded areas and this is not allowed because it causes
pollution. They eat dogs and therefore people’s dogs disappear, so much is
done to limit that.
We are not, but the country does not cater for our language, in schools, churches
but at least we are allowed to set up our own schools and churches. Our religion
is also allowed except when we pray. We are not allowed to pray loudly.
We are never stopped from expressing ourselves, but our culture is ignored.
Nothing is done to promote it. We are neglected.
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Not directly, but our culture is never considered in national ceremonies we have
to use Sesotho because we are living with many of them and are influential.
Our daily life has also changed because of influences from Sesotho; this
deprives us the chance to express ourselves.
We are not prevented, but the differences between our culture and other cultures
is what prevents us sometimes from fully expressing ourselves culturally e.g.
language.
We are not prevented from expressing our culture. But our language is not
publicized like other languages in the country. It is not official and to other
people it is non-existent.
We are not, we have opportunities that other ethnic groups have.
We are not at all prevented from expressing our culture.
We are not prevented from expressing our culture in any way.
I am not, except that sometimes I am forced to resort to English because some
people cannot understand and speak my language.
Now health workers and police have invaded the initiation schools but
according to culture, any person who has not been to initiation school is not
allowed come anywhere near the place where it is going on.
We are not.
PPI should learn to live together.
Can’t live the way we used to, because town life is totally different from village
life.
Nothing is preventing people, only they don’t like to express their culture as
they think.
Can’t use my language as people do not know it.
Came here for job not any cultural gains.
They have gone to the extent of asking the ombudsman to intervene.
People of different lifestyles do not see eye-to-eye on a lot of things.
My friends sometimes mocks me by doing what I don’t like and speaking her
language which I don’t understand.
No major conflicts except common ones among neighbors.
Just live according to how others live and not fight for any rights.
Indians are not interested so much in human rights. They live peacefully here.
As I interact with people of different ethnic groups in my business, I am not
able to realize my rights because of difficulty in language.
People speak a language I do not understand.
Have a right to live own life.
Women’s rights.
PPI pays attention to own culture.
People who love their culture are limited by this confusion and are unable to be
themselves.
In meetings, people speak in Sesotho and deny us information even when there
are important announcements to be made.
Can’t fully express our culture in a foreign land.
Schools do not offer Islamic education.
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I do not know because we have not been with ethnic groups other than the
Basotho and Baphuthi whom we have learnt to live with
The place is divided into two groups.
PPI chooses to leave the status quo as a result of minority.
No conflict.
Have resorted to just keeping quiet.
When performing our cultural activities, we feel good about ourselves and feel
our human rights are fulfilled.
Sometimes conflict with students when I tell them what I don’t like because of
my culture e.g. raising left hand in the class.
We do our things privately, so it does not interfere with anyone’s life.
Never try to exhibit culture unless PPI asks.
People are serious about culture as they live like whites, so no conflict from
cultures.
If people do not understand their language they may think you are insulting
them when you talk.
Cannot impose my culture on anyone.
People like calling us names due to our dress.
No access to information.
People seem to think being different from them makes you a fool e.g. the
Chinese living in Lesotho.
One compares different cultures and takes what is important to him to add to his
own culture, consequently, one becomes knowledgeable and open-minded.
As an educated Mothepu, I’m aware that C.D. is an eye opener, people become
aware of ways in which their cultures have been exploiting them e.g. learning
from other cultures. Indian women realize that their ways of dressing, covering
of the whole body deprives them rights of freedom.
Foreigners are respected in this country. Unity in our country is very strong.
We have learned many different aspects of Basotho culture since we’ve lived
here.
It helps people to know and understand life in a broader sense e.g. from other
cultures, one learns that it is unfair for women not to marry after the death of a
husband, while on the other hand mates can marry.
Knowing what is going on in other cultures can open our eyes to realize those
areas of our culture that are violating our human rights.
From the riddles, poetry, and communication that people learn from one
another, law rights are either violated or respected in other cultures; therefore
their eyes are opened e.g. there is a Sesetho proverb that means a foreigner is
never right, whatever goes wrong – the blame lies with a foreigner or a
foreigner is a prime suspect. From their proverb, a person from other ethnic
group learns how foreigners are ill-treated.
I believe we can learn from other cultures how human rights are respected and
use that information to improve our own.
Some cultures tend to stereotype their people, but with diversity some
Basotho Indians come to realize that their cultures have been violating their
rights with changes.
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I am aware that other culture’s languages are official while mine is not. I am
aware that in some countries, where there are many cultures, there are schools
offering different languages to cater for students from different ethnic groups.
It gives us the freedom to live according to our culture to meet our needs.
As Chinese interact and communicate with other ethnic groups, they get to learn
how other cultures are and know of more human rights. It broadens one’s mind
Indians learn from other cultures the freedom that women are granted by their
cultures; freedom to expose their faces, heads and legs. Indians learn that
killing as a punishment is a violation of the human right to life. According to
Indian culture, punishment for adultery is stoning to death.
We can learn a lot from other culture, no examples that I know.
As we mix with other ethnic groups we learn that cutting of babies forefingers
as required by our culture, violates their human rights.
Can’t build mosque anywhere
We learn how other people live, culturally, and know what life is like in other
cultures e.g. knowing about Basotho culture, one realizes that men are allowed
by culture to marry as many wives as possible but women are not allowed to
marry more than one man. This is violation of women’s right.
The cutting of the finger of every Mothepu child violates a child’s right because
it is done out of a child’s discretion and a child might be embarrassed as he
grows up. So getting to know other cultures, the Bathepu learn that a person has
the right to choice.
Learning about human rights as I communicate with people belonging to other
groups.
Because of cultural diversity we begin to learn from other cultures that women
have right as women, the right to make decisions that concern them.
Even though I am a Nigerian and a property of my state, I have my rights as a
person e.g. in Lesotho a person culturally has to marry a wife of his parents’
choice, but learning from my culture, a boy realizes how much his culture
denies him the right to freedom of choice.
Freedom of speech limited.
Some people do not like sharing their space with outsiders.
Right to information.
People tend to think you don’t deserve certain rights because you are different
e.g. the right to keep livestock.
People do not understand the rights to freedom of speech.
Rright to information and speech denied.
Broadens people’s minds by learning how things are done in other countries.
Basotho learns from other cultures that male families are not the only ones
paying (lobola) bride price but both families do and money is given to the newly
married couple to start life with.
I am aware that my language is not catered for in this country. I am aware that
we the Baphuthi need our own leadership, rather than having Basotho leaders.
People are not free to have initiation schools like they did where they come
from and we have problems burying our dead.
Celebrating cultural diversity day at work every year.
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Here in Lesotho there is cultural diversity day and we are all invited to perform
our cultural activities.
We are invited to cultural diversity celebrations in this country
We are considered as legal immigrants and are not residents/citizens as allowed
by regional laws and policies.
We always celebrate our cultural day and big people in the country attend.
We are often invited for traditional cultural diversity celebrations.
Our objects, drawings, paintings, jewelry, crafts, etc. are sold all over the
region, our medicines, herbs, are used all over the region and are very much
preferred to other methods of healing.
Not, much, they know at regional level that there are the Bathepu who have
their own verbal expressions and policies to protect us against prevention from
using our verbal expression.
We Ugandans are recognized in our country, in this country the region knows
we are here and are granted citizenship according to regional laws.
The region does not recognize the Bathepu culture.
Our language is official, and our culture recognized at regional level e.g. people
who were moved from their original homes as a result of Keutse Dam(Highland
water project which was funded by the region) were compensated for interfering
with their relatives’ graves, their fields, and their whole life.
Regional policies call for respect of all ethnic groups in all countries of the
region; that is why our country is forced to consider us as citizens.
The region recognizes that there are different ethnic groups in the country; there
are calls for freedom of expression in different ways.
People from outside our country visit us to give us food.
What are recognized are our expressions by action and tangible objects e.g.
pottery, metal work, and textile crafts are highly appreciated at regional level
and are marketable within the region.
Chinese all over the region show that regional policies recognize them.
Not so much except that regional laws support fair treatment of all ethnic groups.
Our language, which is similar to the one common in South Africa, makes us
known, as well as our way of dressing, music and dance.
They do not recognize them. The education system does not cater for us
specifically.
Regional policies do not recognize us as a different ethnic group with unique
identity but consider us as Basotho having needs similar to those of the
Basotho.
It is known that there is an ethnic group in the far south of the country which
has its own language and other forms of expression.
Policies encourage the government to use our verbal expressions, music.
They recognize Indian religion and rituals and tangible expressions. Jewellery,
paintings and textiles are sold all over the region.
There isn’t much done.
Sesotho is known regionally for its cultures: dressing, initiation school,
marriage procedures.
We are more or less like the Basotho.
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Freedom to move from country to country.
International Muslim businesses
Freedom to travel and work in many countries.
I don’t think they are
Can seek help from government.
One can join small business.
Freedom to seek a job in another country.
Example, foreigners are many in the country.
National languages recognized.
People are forced to learn English .
No one is forced to forget their culture.
Freedom to operate business in other countries.
Chinese consulate in many countries for our needs.
People are given the freedom to use their languages in their countries e.g. RSA
has 11 official languages and there is freedom to listen to or play any music of
one’s choice and to dress as one wants.
Freedom to travel and seek jobs anywhere.
Example, setting up consulates in many countries.
Don’t know at regional level.
We are able to interact with other Muslims for prayer and fasting sessions and
this indicates that our religion is regionally accepted.
The world seems to be promoting western culture at the expense of African
cultures because the media is full of western lifestyles and children copy this.
Foreigners free to come in.
Sesotho as official language.
Can seek intervention.
Women are treated differently from men.
Cultural days in schools.
Freedom to have Muslim schools.
Freedom to move within the country.
We are given the chance to speak our language.
Language is official, schools offer Sesotho.
Our language is known to be there because our existence in this country is
official and known. We are allowed to dress our own way.
Indian schools offer Indian language and children are taught Indian ways of life,
they wear Indian clothing on Fridays since it is Indian prayer day. Policies
allow Indians to close their businesses at 1.00 pm every Friday in order to go for
their prayers.
Freedom to use our language to express ourselves in riddles, poetry, proverbs
etc freedom to have and use our musical instruments, freedom to perform our
rituals and have and sell our artistic works.
Our music and dances are recognized. As of late, we are invited to national
cultural diversity day festivals and are given the chance to perform.
We are allowed to use our language, express ourselves in any way, policies
protect the Bathepu against discrimination.
We are known and have equal opportunities with other ethnic groups.
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Our language is known and policies give us the freedom to use it. We are free
to dress the way we want and cerebrate in our own way.
Indians are allowed to express themselves in any way e.g. use language,
symbols of identity, clothing, sculpture, jewellery, rituals and are allowed to
make their culture known by setting up schools and recruiting other people to
join their children.
Most of the businesses in Lesotho are Chinese-owned, this has been made
possible by the national policies allowing them to set up businesses everywhere
in the country. That means they freely express their culture, they communicate,
use and sell their art work at the same time making their culture widely known
and accepted.
Indian schools have been allowed to offer Indian languages. Indian herbs,
spices, medicines are widely used.
We are not discriminated upon in terms of employment, old age, or pensions.
Knowing that there are different cultures in the country, the national policies
encourage freedom of association and expression to all people living here.
We are free to use our language, riddles, indications and symbols, play music,
and dances, practice our religion, produce our crafts and identify ourselves in
any way.
This is the dominating ethnic group; language official, medium of instruction at
schools, books written in this language, culture taught and discussed over radio.
The presence of Bathepu is known, marriage procedures and the government
do not bother them. They are, of late, invited for cultural diversity celebrations.
People living with us and those who live in the areas around us do not
discriminate against us. We have similar job opportunities especially in selfhelp, projects, old people get old-age pensions without discrimination and people
around us enjoy our ceremonies and are aware of when and how we hold them.
Chinese tangible items are known and widely bought and used in the whole
country and their language is now becoming famous and centers for learning it
have been set up.
Our children have the rights to attend schools here and have rights that citizens
have.
The government is only aware of our different languages but does nothing much
to develop it and make it official. No recognition for other expressions.
We have been given the freedom to use our language for communication
purpose everywhere in the country. But with other expressions, policies do not
recognize us that much because we are not unique.
I have nothing to do with it. We are treated as first class citizens and we are
satisfied.
Protected by law. English as an official language gives all access to services.
Cultural programs on radio.
Everybody is free to be in Lesotho.
Allowed to use our language for communication and to express our culture in
different ways, music and dances.
All people have access to services.
The law protects everybody.
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The Ombudsman intervenes when misunderstandings arise.
English language and white culture are dominant.
English is an official language.
Communication is only in Sesotho and English, but no one is denied the
freedom to express themselves musically or otherwise.
Chinese offices in Lesotho and business licenses.
We have foreigners working with us and they are not forced to change their
culture.
They’re allowed to have an Indian day once a year and showcase the best of our
culture and most people attend and learn about Indian culture.
Many Indians run businesses and work here.
Allowed to have Islamic schools in the country.
People are free to choose a religion of their own choice so that people can learn
the best of each side.
Local media is also dominated by western culture.
We are invited to visit the royal family.
I hate it.
Should learn the best of each.
Different people should be apart.
Should learn we are one nation.
So PPI learn from each other.
Should exist alongside each other, not merged.
Not fully merged, but exist together.
To what extent would you like the merging of the cultural differences in the
listed areas to be merged across cultures in your society?
Government supports celebration of cultural day in many ways.
Don’t think it will hinder.
Will help PPI understand it better.
We will grow together.
Will strengthen it instead.
Will learn more from others.
Culture develops better on its own.
Disagreement
Will enhance free expression.
Will promote it instead.
Will enhance expression.
People will get confused.
It will enhance it further.
Will not.
Will lower dignity.
May neutralize aspects of culture.
It will enrich culture.
Will lead to better understanding.
PPI may forget aspects of culture.
May change culture a little.
Will enrich culture even more.
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If culture is strong enough, it will survive.
The cultures may be diluted a little, but it’s OK as long as this helps people to
live together in harmony.
The minority groups may be oppressed.
The minority groups might be oppressed.
Majority will dominate.
All will be one.
Like we are oppressed.
We will all be one nation.
Will reduce oppression.
Majority groups will oppress the minority.
It will help to cut conflicts, not increase them.
PPI will tend to just follow the trend in spite of what they feel.
When minorities fight back this will cause conflict.
Different people have been living together but there have been no conflicts.
We are a very welcoming and humble, peaceful nation, all Southern African
leaders know that.
The way we speak, our music, actions can prevent conflict.
Tolerance as an example.
We are proud of our culture.
Obedient and humility.
Culture is humble and patient.
Sports, for example.
Sesotho culture is respectful.
Respect and tolerance, for example.
Peacefulness e.g. the national slogan which encourages people to live together.
Cultural ceremonies that bring people together, for example.
We learn fast and this prevents conflicts.
Basotho are accommodative of other cultures.
Islam teaches about peace and love of God and people.
No conflicts so far.
Our greetings and music.
Ability to listen.
Ability to listen and negotiate.
Peacefulness and humility.
Humility, for example.
Humility and peace.
Riddles, songs that emphasis moral e.g. respect, tolerance.
Riddles, songs that emphasis moral e.g. respect, tolerance.
When the SADC army came to Lesotho in 1998, for example.
When the SADC army came to Lesotho in 1998, for example
Conflicts that arise are not due to culture but other issues.
The SADC countries work together, for example.
People allowed to be themselves.
No conflict yet calls for policy changes.
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Policies made by peace-loving people.
I haven’t heard of any.
Peaceful negotiations in times of conflict.
Peaceful negotiations in times of conflict.
Cultural diversity campaigns by heads of states at all levels.
People should appreciate that we have different cultures and celebrate diversity
on a fixed date every year at all levels.
Promote the spirit of cultural diversity celebration in all communities at all
levels.
I think the school curriculum should include cultural history and subjects to
teach children about different cultures.
Awareness campaign at all levels.
Cultural diversity education at all levels.
Bring people together/consensus.
Pray hard for peace.
Educate the local people to appreciate diversity, understand, and accept.
Leaders should point out the mutual need that people have to stay together.
We should celebrate cultural diversity regularly and appreciate other people’s
cultures at all levels.
Dress in a presentable way.
Continue to celebrate cultural diversity day and appreciate other people’s
culture.
Sensitizing people about different cultures.
Mobilizing people to choose what they like.
Interaction between Africans/introduction of subjects like history in schools.
Merging language.
Respect and appreciation of other cultures.
Unity should be advocated.
Mobilizing the communities to take part in cultural diversity celebrations.
Celebration of cultural diversity where all people will be given a chance to
express their own culture at all levels.
All African nations should have friendly sports where they will meet annually
and create relations across cultures at regional level (SADC), and at all levels.
Local – people from different cultures can work together without conflict in
villages.
National – people who are in charge of cultural activities e.g. schools,
traditional healing, should go out to inform people about their departments;
media can be used.
Through international/regional trade, there will be an exchange of goods
including cultural ones such as jewellery, textiles, woodwork, etc. and the
exchanging of services e.g. healing, education, and ideas. From this, cultural
diversity will be promoted at all levels.
Local level – it should start with children; they should be made to understand
other cultures and share theirs with other children.
National – all cultures in the country should be treated fairly with equal
opportunities so that they can all be known country-wide.
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Regional – all the people should be exposed to cultures in
different countries through the media - this will make them understand the
world better and uncover the values of differences in cultures.
Local – we should be taught about other cultures.
National – We should visit other areas in the country to see how people live
there.
Regional – people from other countries should not go to the towns only but
should visit us in the remote areas as well.
Local – people can hold cultural festivals together where each ethnic group will
be taking part. This will make each group get a deeper understanding of other
cultures.
National – celebration of cultural diversity day.
Regional – celebrate it and have cultural competitions.
Recognition of all other cultures and equal opportunities for all at local, national
and regional levels.
Local/National/Regional – we should live according to our cultures rather than
living according to the expectations of other cultures found in the same
community.
That is, the Bathepu should express themselves
according to their culture on a daily basis and stop following other cultures of
the people they live with.
Local – all people should be given similar chances to express their cultures in
different ways.
National – Indians should be catered for in cultural day celebrations so that their
culture can also be known country-wide.
Love one another on all levels.
Local – no culture should dominate another.
National – There should be policies to protect cultures.
Regional – People should be made to understand that the different cultures in
the region are not a uniformed entity.
Chinese are not interested in other cultures, they are just doing business.
Each ethnic group should make its culture known, live according to it in the
villages.
Empower all the cultures by treating them similarly at all levels.
Bring people from other ethnic groups to us so that we can learn about many
other cultures.
At all levels, people from different ethnic groups should visit one another.
Laws should emphasise uniqueness of cultures and cater for them, or protect
them at all levels.
Nothing, we are fine at all levels.
Regional – culture should not be limited in its own boundary but should cross to
other cultures.
Local – I don’t care.
National – I am fine here.
Regional – kept it.
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Local/.National/Regional – frequently organize cultural days for each ethnic
group where other groups are invited and technology be used to stimulate
information market and promote diversity.
Local – all culture be treated fairly by the leaders of grass-root level.
National – celebrate cultural diversity day at national level where all ethic
groups participate.
Regional – hold regional cultural competitions, each ethnic group represented.
Local/National/Regional - Information about other cultures should be spread up
to the rural areas where people are not informed about the rest of the world.
Foreigners should be invited when schools have cultural days to exhibit their
cultures so as to help children learn other cultures at both local and national
levels.
Regional – schools can invite students from other countries to show their culture
to their students. All activities that bring people together should contain cultural
activities e.g. the inter-varsity games.
Local – people should try to learn other people’s cultures before criticizing them.
National – build more mosques and Islamic schools in the country to teach
people about Islam.
Countries should build cultural villages that will capture the major components
of culture and conserve them for younger generations to see and appreciate their
culture. Parents and teachers should instill pride in one’s culture in children.
People of different cultures should live separately so they are free to express and
practice own culture in all levels.
Local - Chiefs to hold gatherings and encourage people to live in peace.
National – national cultural competitions e.g. among all schools in the country.
Regional – cultural competitions.
Local – women and men have to participate in cultural activities so that children
can learn.
National – during national celebrations people should dress culturally and
celebrate together to educate children.
Regional – should have regional cultural exhibitions every year.
Local/National/Regional – communication and information dissemination.
Individual and group efforts.
Local – people should hold discussions with those of different cultures to learn
about their cultures.
National – radio programs that teach people about foreign cultures.
Regional – regional dialogue on cultural and radio/television programs on
culture.
Local - Parents should start educating children about their culture at home.
National – more cultural celebrations like king’s birthday and Moshoeshoe’day.
Regional – cultural exhibitions that involve many nations like Morija cultural
Festival and Maugaung cultural festival.
Local – cultural shows in villages and schools.
National – cultural competitions involving several schools nationwide.
Regional – cultural competitions involving several countries.
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Local – cooperatively doing things in our villages, inviting neighbors to
traditional/cultural ceremonies like ancestral ceremonies etc.
National – cultural celebrations nationwide as often as possible.
Local - cultural days in schools and villages.
National – cultural shows on TV and radio.
Communication and sharing of aspects of different cultures at all levels so that
people understand and appreciate other cultures.
Local – every cultural group should live on its own to be able to nurture and
grow their culture.
National/Regional – different cultural groups should come together often to
show each other what they can do.
Local/National – schools should teach children their culture and parents should
help.
Regional – Children should travel to other countries to learn how other people
live.
Elderly members should teach youngsters of their culture and the youngsters
should be willing to learn and live their culture at local and national levels.
Regional – foreigners who go to other countries to work should be allowed to
practice their own culture and not forced to adopt that of the new country.
Local – cultural days in schools more often than once a year, Sesotho clubs in
schools and in the villages.
National – competitions among schools on issues of culture, strengthening of
the Sesotho syllabus, national celebrations like the Morija cultural festival more
often etc.
People should know that being different from them does not mean you are
foolish and learn from you what they can. Government should incorporate other
languages.
People should be allowed to communicate in any language as long as
communication flows at local level.
National – people who understand many languages should be employed in
government offices to facilitate communication.
Regional – Same as above.
During cultural days in schools foreigners should teach students some of their
music and dances so that they can exhibit them and show others what other
people do in their countries at local/national levels.
Regional – countries should be strict about teaching children their own culture
and other people’s cultures.
Local/National – cultural days should incorporate other cultures, not just the
Sesotho culture as we are living in a cosmopolitan society.
Regional – governments have to set up offices to serve the interests of
foreigners and have to change laws related to language.
Local – everybody should live according to their own culture and not copy any
other culture.
National – minority groups should also be allowed to exhibit their cultures at
national celebrations.
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Regional – TV programs like Eastern Mosail on SABC help teach the world
about other cultures and their beauty and should be promoted all over the
region.
Local – all children in schools should be taught their culture and to practice it.
National/Regional – competitions among schools on elements of culture,
especially those that promote peace among societies. More Islamic schools.
Local/National – cultural exhibitions will help people learn what other cultures
are all about and hence see the good elements of other cultures that they can
copy.
Regional – regional conferences to educate people about other cultures.
Local – parents should teach children their culture and limit time for watching
TV as this confuses them.
Parents must also lead by example by
speaking and dressing accordingly.
Regional – there should be more TV and radio programs on African cultures.
Every nation should preserve their culture.
Celebrations where we will be helped to understand other people’s cultures.
Teaching people to appreciate other people’s cultures at all levels.
Africans should avoid being influenced by western cultures.
Keep the spirit of oneness as people of one culture and identify ourselves with
other Africans.
Cultural diversity celebrations.
Agreement on formulation of policies. Accepting other cultural practices.
Agreement on formulation of policies. Accepting other cultural practices
Clear laws that stipulate free expressions without hurting others.
Some celebrations can help protect cultural diversity.
Merge the cultures.
Teach children about our own culture.
Civic education to sensitize the Basotho about expatriates.
Teaching young people about cultural diversity.
Every nation should uphold their culture.
Teaching people about their own culture and other cultures. Africans should be
united.
Teach the children about their values and culture and be motivated to protect
their cultures at all levels.
My culture and lifestyle is not threatened.
Each person should genuinely defend his department as much as possible
against criticisms that may possibly lead to jeopardy of some cultural aspects at
all levels.
Avoid manipulation of cultures by the states for their own gains because this
will bring about political conflicts.
Local - people should advocate their cultures and enjoy differences in cultures.
National – the same answer but at national level.
Regional – the same answers but at regional level.
National - people should converse their cultures in a country.
Local – people should protect their culture.
Local - Do not make other cultures appear more important than others.
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National – policies should take into consideration the needs of each culture and
treat it as unique as it is, no generalization. All languages should be declared
official.
Regional – Whatever plans made at regional level should consider the cultural
differences of the people belonging to the region e.g. environment sector
considers the use of herbs by other cultures.
Local – Every ethnic group should be given the chance to express its own
culture freely.
National/Regional – all cultures should be treated equally and similarly.
Same answer.
Each ethnic group has to protect its culture.
Local/National levels – Each ethnic group should protect its culture but not
confine it.
Regional – People share their cultures with other ethnic groups in the region.
People at all levels should start by respecting their cultures so that others can do
that in return.
Local/National/regional – people should know the boundaries of their cultures
and those of other cultures.
No intimidation, no dominance of one culture over the other at all levels.
Respect for one another at all levels.
Respect other people’s culture at all levels.
Same as above.
Nothing, I am fine.
Local – each group should advocate its own culture
National/Regional – no culture should look down on other cultures.
Local/National/ Regional – Everybody protects their culture.
Local/National/Regional – People should protect their own cultures, conserve
them but should not confine them.
Local/national - we should learn about cultural diversity and its benefits so that
we can support it.
Regional – Regional laws should be there to protect cultures.
Local/National/Regional – treat all the cultures fairly.
I think the answers in 33 above can also help to protect culture, in that people
who know and love their culture will be protective of it and not let anything bad
tarnish it.
Local/National/regional - Those who mock at other people’s culture should be
punished.
Same as above
Same as above.
Local - People who practice their culture have to be protected from those who
may want to discourage them.
National – cultural centers have to be built throughout the country.
Regional – international cultural centres.
Local - People who practice their culture have to be protected from those who
may want to discourage them.
National – cultural centers have to be built throughout the country.
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Regional – international cultural centres.
Local/National/Regional – people should be true to their culture regardless of
challenges they meet. They should live their lives and not try to be what they
are not.
Local/National/regional - People have to stand strongly and firmly to protect
their own culture i.e. speak out as in the case with circumcision; people should
learn to listen.
Local – sports e.g. pool associations.
National – cultural exhibitions every year.
Local – parents should teach children to see everybody as a human being
regardless of nationality.
National/Regional – radio programs on the importance of retaining and
maintaining culture.
Same as above.
People have to be taught from an early age to be proud of and love their culture
so that they will protect it. This applies to all three levels.
People should go back to living by the rules of their culture and stop thinking
and behaving like they are whites. Applies to all levels.
Children should be taught about their culture from an early age so that they
grow up loving it and willing to protect it at all levels.
People should learn to love themselves and tolerate those who are different from
them at all levels.
Teach people to love their culture and not be easily influenced by other people’s
culture at all levels.
Local – parents, teachers and all elders should join hands in teaching youngsters
about their culture so they love it and protect it from perishing.
National – more cultural museums and archives should be established all over
the country to keep symbols of the Sesotho culture.
Regional – countries should be tolerant of people. Children should be
taught to love their own culture, but also to appreciate and learn good things
from other cultures.
People should stick to their culture regardless of those who may belittle them.
Same as in 33 above.
Children should be taught to love and respect their culture even though they live
with other people. This lesson should start at home. Parents should help
teachers emphasize the importance of knowing one’s own culture.
People should all teach their children about their culture regardless of where
they are so that children grow up with a high self-concept because they are
leaders the future (all levels).
People should learn to be protective of their culture and not allow it to be
diluted by other cultures around them. This can be ensured by teaching children
aspects of their culture and living according to it (on all levels).
People should learn to love their culture and protect it from being eroded at all
levels.
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Local/National – laws have to be made to punish those people who intimidate
other people due to their cultures as this hinders their freedom to express their
culture, even at regional level.
Local/National – people should go back to their way of living e.g. initiation
schools and promotion of traditional healers and rulers, cultural exhibitions all
over the country. Schools to work together with initiation schools to teach
young people their ancestors’ ways of living.
Regional – regional sports competitions should contain elements of culture to
make people proud of their own.
Teaching the nation to appreciate the minority cultures.
Peacemaking forums between heads of states and information dissemination to
the nations at all levels.
Respect and appreciate other people’s cultures; the school curriculum should
include cultural diversity studies so that children will be taught respect for
other people’s cultures.
Peace-making campaigns and leaders should have meetings to set strategies to
prevent conflicts
Teaching people to appreciate other people’s culture
Introduce history courses in the schools to teach the children about how other
nations live.
Have setup guidelines.
Learn and understand other people’s cultures.
Our leaders should meet regularly to agree on what is acceptable behavior
amongst Africans and disseminate the information to their nations.
Not underestimating other people’s cultures - everybody to be treated equally
Regional leaders to meet regularly and discuss measures of peace making and
go back and educate their nations.
Set examples, copying good things.
Carefully examine cultural values.
Respect for one another’s cultural values.
Nothing can be done, only God can help prevent and resolve conflicts, but
people should humble themselves and learn to avoid conflicts.
Teaching people about peace keeping and respect for other people.
Peace keeping campaigns at all levels.
There are not many conflicts, there are just misunderstandings or
communication break-downs which we often settle easily.
We should copy good practices from other cultures like Batswana, Basotho and
the Swazis; they are united.
Local- people should understand other people’s cultures and be tolerant of
differences between cultures.
National – we should love one another.
Regional – people from other continents should be accepted in the region
together with their cultures.
Local – work together and share ideas regardless of differences in culture.
National – fair distribution of wealth, fair access to opportunities and fair
treatment for all ethnic groups.
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Regional – political
Local - All cultures should be recognized. The media should talk about other
cultures. Different languages should be taught in schools.
Local – ethnic groups should respect one another.
National – respect for one another.
Regional - respect for one another.
Local - try to learn other cultures and admit that cultures are different but no
culture is better than the other.
National – avoid exploitation of other cultures for political and economic gains.
Regional – representatives of countries should be fair when making decisions in
regional meetings, should avoid being bias so that the results of the decisions
made can benefit all ethnic groups in a similar manner.
Local/National/Regional – people should love one another regardless of cultural
differences.
Avoid discrimination.
Local – The chiefs or leaders should treat all the ethnic groups fairly, there
should be no discrimination and favoritism based on culture.
National – Policies should take into consideration that the Bathepu are
existing and are a different culture, therefore we should also be recognised
country-wide through TV, radio and in all social gatherings.
Regional – Political, economic and social issues discussed should not be
cultural based. Decisions made should not have elements of cultural interest.
No discrimination of cultures by other cultures.
Local – People should understand and respect one another’s cultures.
National – Differences in culture should not be used in nation building.
Regional – children are to learn about countries and cultures and understand
the other cultures.
Love one another, understand one another.
Local – children should be allowed to socialize with children
from different cultures from a very early age so that they can understand such
cultures early enough.
National – Multi-cultural schools should be established where students also
interact with each other.
Regional – The country should not use their cultural differences to dominate
others.
We the Chinese should learn the local languages because people take advantage
of our failure to understand these languages to steal what we sell with the help
of local employees.
Local – each ethnic group should have a representative in a community council
to present its needs and make sure they are met.
National – each ethnic group should be represented at national level such as in
district councils and in parliament. In this way, their needs can be aired and
considered when laws and budget are made. Their needs will be satisfied,
therefore reduce the chances of conflict occurrence.
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Local – all ethnic groups should have access to the local resources and
opportunities; they should have its leadership.
National – all ethnic groups in the country should be protected by laws
against any form of exploitation and expression and given equal opportunities;
however, their differences should also be considered.
Regional – representation should not be biased, but representatives should
convey views of everybody/all ethnic groups in the country.
There are no serious conflicts.
Ethnic groups should not discriminate against each other, rather they should
learn and love other cultures.
Local - unite as different ethnic groups and merge our cultures.
National – we should all be one in the country.
Regional – in this culturally diverse world, people should be given wide choice
and independent. Artistic work should be encouraged and supported.
Avoid coming to us to ask these types of questions because we are all in good
terms regardless of different cultures.
Local/National/Regional – Since there are no conflicts emanating from cultural
differences, I would suggest that whatever comes with diversity should not
negatively influence people to undermine other cultures rather should take them
to be equally important even though they are different.
Local/National/Regional – all cultures should be given the right to enjoy and
develop cultural life, identity and cultural rights.
Local/National/Regional – There are no conflicts between us.
Sports competitions at all levels promote peace and prevent conflicts.
I don’t know as there has been no conflict.
People should have more tolerance for those who are different from them.
People should have more tolerance for those who are different from them.
Local - Peaceful living.
National – strengthen the police service.
Regional – regional cooperation during conflict.
Local - People should learn to make peace with each other.
National – The law should be strengthened to deal with those who cause
conflicts.
Regional – there should be regional dialogue among leaders regularly on
conflict management.
Local – dialogue among villagers regarding culture and how to live together.
National – people should be taught to tolerate one another regardless of where
they come from or their lifestyles.
Local - people should respect each other and their leaders.
National/Regional – the laws should be strengthened to punish those who start
conflicts.
Local/National – people should try to understand others and learn to co-exist
harmoniously.
Regional – regional intervention during conflicts and tolerance among people.
Local – local cooperatives in things like vegetable production, sewing, knitting
etc.
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National/regional – competitions on production of food and sports etc.
Sports or music competitions at all three levels.
Local – community policing helps people to work together towards a common
goals and stop fighting.
National – strengthening of laws which will lead to the arrest of those who start
conflicts.
Regional – regional cooperation among leaders will trickle down to the people.
Local/National – women’s societies bring people together and help them make
peace with one another. Sport and national celebrations also do this.
Same as 34 above.
Teach people especially young ones to be tolerant of other people who may
be different from them at all levels,
Local people should learn to treat foreigners like people, not senseless fools.
People should stop being intimidated by foreigners and work together with them
for the development of the country.
People should learn to respect themselves and respect other people so as to
avoid conflicts.
Wherever they are, people, especially foreigners, should understand that they
have to live according to the rules that govern the country they live in, and
cannot impose their own culture on locals.
Most cultures of the world encourage peaceful living and if people can do this,
there will be no conflicts in the world.
Local level and national level/Regional level – people should refrain from
criticizing other religions before they know what they are all about and should
learn about them and copy the good in them.
Local/national – peaceful living should be emphasized at home, in schools and
everywhere.
Regional – sports and other competitions that help people interact peacefully
should be increased.
Same as in 34.
World vision.
Chiefs.
Peace and reconciliation commission in RSA.
Survival international.
Work for justice produced by transformation resource centre.
Transformational resources centre (TRC), UNESCO. They help by providing
information about cultural diversity to students and teachers.
None
None
TRC together with UNICEF – spread information about cultural diversity
through written documents, TRC has a library accessible to all, provides books
to schools, and provides information to illiterate communities by visiting such
areas where they are found.
Transformational Resource Centre (TRC) – hold workshops for both teachers
and students on tolerance, democracy. Students and teachers are to put theories
learned on pillars of democracy into practice and thus avoid conflict.
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TRC: provides information; written, on TV, radio, on cultural diversity and
cultural rights.
The churches should help with prayers for peace, counseling about conflicts
which involve culture with reference to the Bible.
Lesotho council of NGOs (LCN) working in hand with UNESCO.
I have never heard of a conflict related to cultural diversity that would require
any intervention by an NGO.
Red cross society.
Transformation Resource Centre.
Transformation Resource Centre.
Transformation Resource Centre.
Transformation Resource Centre.
Not interested.
Do not know, as have never been involved in a conflict.
There are no conflicts due to cultural differences here and the NGOs that are
there deal with other issues.
As there has never been any conflicts related to cultural diversity that I have
known of, I do not know.
They hold workshops where we meet different cultures and promote
spirituality.
Misunderstandings, if one group is considered privileged because of their
culture.
Awareness campaign.
Meetings held.
Forming regional army.
Provides information on monthly basis to conscientize people about cultural
rights and human rights.
It does
It does
Because people have.
Transformational Resources Centre.
Some people get confused, they take cultural diversity to mean that they are
different and should discriminate against one another.
Teach people that culture is good for identity.
They mediate between conflicting groups and force governments to take action.
Negotiations with conflicting groups.
Mediate between conflicting sides.
Intervene where conflicts arise, by encouraging peaceful negotiations.
Through misunderstanding.
Because of misunderstandings and failure to appreciate the minority cultures.
Because, as Africans, we discriminate against each other based on our cultural
differences.
Because people are selfish and ignorant of other cultures.
Lack of understanding.
Looking down upon other people.
Interactions of different ideas – cultural differences/perspectives.
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If people don’t understand each other.
Ignorance and lack of understanding.
Looking down on other people’s culture.
It plays a role where one tribe wants to dominate others.
I don’t think it leads to conflict.
Ignorance
Because people have different values.
Dominating other cultures, misunderstanding.
Too many differences.
I can’t say because we are the minority.
Failing to accept other people’s cultures as they are; discrimination.
It leads to conflict in situations where people fail to respect other people’s
cultures.
Differences in needs and interest can lead to conflicts e.g. Chinese smoke
publicly, even in their business; this annoys other people especially the clients
as it is against their way of life.
At both local and national levels, Chinese should be respected, other ethnic
groups should stop stealing their properties.
In this country there are no serious community conflicts.
It does not do much in this country because the areas with ethnical groups other
than Basotho comprise of ignorant people who are not knowledgeable and who
do not know their culture and human rights and are comfortable with the way
they live.
No communal conflicts.
It does not
It does not
It does not yet because, honestly, the Baphuthi and Bathepu are considering
themselves as Basotho and are satisfied while other immigrants who now have
citizenship e.g. Ugandans, Nigerian, Chinese are just on business and are not
concerned about cultural rights. So there are not serious conflicts.
Communities are made up of people with culturally based differences which
result in different needs and interests. Failure to satisfy everybody, which is
highly likely results in communal conflict.
It does not play a major role.
Broadens people’s minds which results in understanding each other.
It does not.
Reduce conflicts but helps people develop cross-culture.
It does not.
In this country it does bring up a bit of misunderstanding but there are no
serious conflicts emanated from cultural differences.
It does not
It does not, if people learn about other cultures.
People with a different culture, especially language is most of the time
forgotten and this may make them rebellious. If they don’t choose to remain
silent.
People with different cultures annoy each other, thus cause conflicts.
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Because people do not want to accommodate different opinions.
No, it does not. People can live together even if they have different cultures.
If culture is one sided i.e. people are treated differently, there may be conflicts.
If people try to understand each other, there will be no conflict. It plays the role
of preventing conflicts.
People do not have tolerance for others.
None at all as long as people respect one another.
It can if people do not communicate and understand each other and if they
impose their culture on others.
It does not.
It divides people who are already divided.
It does not if people learn and appreciate culture.
Only if people do not understand each other.
People do not understand each other and they get intimidated by others with
different lifestyles.
It is difficult for different people to see eye to eye on some things.
It does not.
No, it just confuses young people and makes them forget who they are.
It makes people who are in conflict with themselves to be influenced by
other cultures
If people call others with a different culture names and make fools of them, this
can lead to conflicts.
I don’t think so if people just understand one another.
It does not.
I do not know. People just don’t make an effort of learning other cultures.
I do not think it does.
It does not.
Failure to accept other people who come from different cultures.
Because Africans are not willing to humble themselves.
Lack of respect for other cultures.
People do not want to accept others.
Because Africans fail to appreciate each other.
The majority groups always want to dominate the minority who in turn show
resistance to domination.
Loosing.
Lack of cooperation among communities.
Disrespect.
Imposing your views on others.
Undermining other people’s culture, intermarriage.
Domination of minorities.
Disrespect.
Because in Lesotho we have just one tribe so it is difficult for us to mix with
this other people.
Lack of understanding and appreciation of other people’s cultures.
Ignorance.
Misunderstanding.
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There is no discrimination in this country
National – It is the responsibility of the government to build the nation to make
people one nation regardless of their cultural differences.
Because people are ignorant, therefore, there are very few communal
conflicts emanating from cultural diversity.
It does not.
No reason.
Because people have different interests e.g. Indians like to pray loudly as
required by their religion, thus making noise and bringing conflict in the
community.
Ignorance.
It is good to be different and learn from each other.
Because people are threatened by foreigners.
Because some people are treated unfairly.
Because people are selfish and do not like sharing with others.
If there is miscommunication.
If people do not understand each other.
Because it is difficult/impossible to tolerate something one does not understand.
If people already believe they are different and do not communicate, cultural
diversity divides them further.
Because people are not willing to learn from one another.
Because bringing together different cultures threatens minority groups.
People especially young ones, do not like their culture and consider it inferior.
It is difficult not to be influenced if people do not fully understand themselves.
People do not make an effort to understand other people’s cultures.
Diversity is something beautiful that should be nurtured and allowed to continue
if we are to have citizens who are proud of themselves and who they are.
People have learnt to appreciate each other and accept those who are different
from them.
Because people are intimidated by new things.
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SOUTH AFRICA
In our culture we like to nod our heads and tap our feet.
Dancing differs in my culture.
Clapping of hands.
They attend mountain schools where they learn about circumcision and it differs
from other communities.
Verbal expressions such as folk tales and poetry
Only language is the most unique.
All cultural activities are different – unique.
Language distinguishes cultural groups.
Language makes us different.
Our language is different as well as our customs. Activities are different from
other groups.
Language is outstanding and unique.
Zulu is a way of cultural expression and is unique.
There are about 4 types of languages and they do not differ much. Music differs
to some extent. Their expressions of dancing and tangible expressions do not
differ.
Yes it is different a large extent. Afrikaans is not linked at all. Afrikaans is
related to Polish, Germans, and Dutch. Our culture (language) is different
because it is a combination of all these languages. Our other cultures differ to a
large extent. Our religion differs to some extent.
Expressions in Afrikaans are completely different from the way other cultures
express themselves, through humor and even the way they sound. The
architectural form usually isn’t different because they don’t have anything
particular to them. They are rich in expressions and folk tales; unlike the
Ndebele, Afrikaans are more western.
In Indian culture, verbal expressions are not really shared; they are very
different from the black Africans and Afrikaans. Musical expressions vary in
hereditary and all. Not so artistic as the other people, and is more common in
business.
Language and slang can be different like “blesfenaf” which means a gipsy’s
back. Lot of Afrikaans expressions that cannot be found in the other languages.
In the 70’s, musical expressions were unique and found on the world charts e.g.
Mombasa group.
Language causes some conflicts, especially now that apartheid has been
removed because playful expressions used by Afrikaans are considered insulting
by black people, bringing about much tension. Musical expressions bring
people together because people always find similarities with their likes of
music, just the same with the others.
Due to differences in culture, conflicts arise; Indian culture is quite tolerant and
does not bring many conflicts with other cultures, many Indians speak Zulu so
there are few conflicts there.
Cultures are different and common play talk is not the same as the blacks;
blacks are usually offended by the Afrikaans jokes.
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Q2.
Q2.
Q2.
Q3.
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We have apartheid language and so there is conflict to a large extent. Musical
expression and those by actions and tangible expressions do not cause conflict.
The music does not differ so much and does not cause any problems. They
express themselves by action e.g. gun shots.
Due to the past apartheid.
Does not cause conflict.
Language misinterpretation sometimes create tension.
We don’t have conflicts/tension.
Language carries weight based on the past.
Not much effect, it depends on individual.
Musical expressions (songs, instruments).
Musical expressions (songs, instruments).
Both Xhoza and Zulus criticize the way we speak.
Zulus are so much attached to their culture. They believe that if they stop their
culture they will go mad and they use blood of goat for washing their body for
healing.
Expressions by action, talking, dance and religion.
I have not had any experience in any areas.
Through political activities.
We are very reserved.
I’m not aware of exploitation of any kind.
Not aware of any exploitation.
Our leaders know we are supportive.
Cultural diversity is not used for political gains.
Our unique identity does not cause much conflict.
Language usually separates people because they won’t understand each other,
but because Afrikaans is popular, people can use it for all gains.
People try to promote their ideas by speaking the language of the people for
winning them over.
Politicians are not liked, they would do whatever possible to get what they want
even if it means exploiting people’s culture.
It is natural because people with the same culture will stick together. In English
schools there are not a lot of Afrikaans children and vice versa.
People in business learn Xhosa, so they can communicate with the black more.
It does not cause any problem (i.e. the cultural diversity in terms of all the four).
There is the culture of the locals and that of apartheids. The music of the locals
differs from that of the colored. The black south Africans behave differently
from the colored south Africans.
Sometimes the whites have a club and if blacks are not invited there is conflict,
so it does cause conflict to some extent.
Zulus are well recognized, so that may be used as social advantage.
Our language is a common bond.
I’m not aware of exploitation of any kind
We use our culture to socialize.
We socialize and unite.
Only acquiring property
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Tangible expressions such as drawings, paintings, pottery.
Zulus protect their girls. They check their virginity every year at the mountains.
Just social interactions in a group.
Not aware of any situation.
Art crafts are sold even abroad.
We use our culture to socialize.
I’m not aware of exploitation of any kind
To some extent.
To no extent, my language is not exploited for economic gains. Other people’s
dressing does not bother me.
Not so much the language.
They all work together, they will rather promote someone in the same culture as
themselves than anyone else.
Not really deprived, just maybe a lack of access to some Afrikaans things in
some part of south Afrikaans. Maybe in some areas where equity is trying to be
regained, it is being pushed to limit. Some people are promoted on the basis of
preference than work.
Most Indians don’t speak the mother tongue, it is not a language in schools, so
feels quite deprived of cultural rights, usually English and Afrikaans are taught
at most institutions. But it’s getting better now.
The language is now optional in schools but that is not to say am deprived of
my cultural rights. They have other languages to choose from. Other aspects of
cultural diversity do not cause conflicts too. The coloreds (Mixture of white
and blacks) grow together with the others and there is no conflict unlike before.
To no extent at all.
We have general freedom.
Have not experienced it.
Have not experienced violence.
My culture has not interfered in any way.
We practice our culture freely.
Cultural rights not deprived, really, because it is the most popular culture.
Our culture is us and we are our culture.
There are no such cases nowadays.
We grew up with the culture.
The issue of marriage without much choice.
When a husband dies his things are taken.
Especially cross-cultural marriages.
Some cultures violate human rights. Homosexuals marry each other.
We don’t feel deprived of our human rights.
Language is not as much of a human right now that it is recognized in schools
its not really a deprivation.
Human rights come with responsibility. People tend to want to use human
rights to out ride their responsibility. Culture does not deprive people of human
rights. People abuse the situation when they bring human rights in. Education
is the main thing to show a deprivation of human rights and lack of ability to
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communicate feelings. Blacks are not given a proper education, people are not
educated equally.
Limitation is a personal thing, it is a choice. If there are different cultures in an
office place, each of them cannot have their own cultural radio station, but when
they are at home, that can be achieved. The working environment is quite
sterile. Work culture e.g. teamwork is promoted all around the place.
Minority culture, so not really recognized; that’s why it’s to a great extent in
each area.
It is less now. If the president is white, they treat us as blacks when a black man
comes in they treat us as whites. We do not have a place. We do not fit in
anywhere. When there is a black man you become white, when there is white
man you become black. We are deprived to a very large extent.
My expression of my culture is not limited except with the language. In south
Africa there is local language and the depression language (Afrikaans). If you
do not speak Afrikaans, you are not heard. If you speak other languages like
Zulu and you do not speak Afrikaans you may be oppressed.
We are separate groups.
Have not experienced it.
Job opportunities are limited.
There are no such cases nowadays.
Our culture is us and we are our culture.
It all depends on the cultural groups.
Language and tangible expressions are phasing out.
Our language is growing less popular.
The language is phasing out.
There are no boundaries between each group.
Some languages are looked down upon.
Cultural diversity flourishes to a little extent.
It will not flourish because they are not socializing and that is true of music and
expressions.
No comments.
Very few people of this present generation can speak their mother tongue so it
won’t flourish in respect to that.
We are moving towards a global village, because everything is in English now
and different cultures are marrying so the next generation will not learn any of
the two cultures they come from.
Languages will always clash, when people do not understand each other
because you move to a place with a different culture from yours there will
always be difficulties in comprehending.
Language conflicts quite often.
Quite often but tangible expressions are not really affected. Due to early
recovery from apartheid there are still clashes with the black culture.
Like I said, Afrikaans have no language of their own. My language is not
acceptable, not embraced. If my language is not embraced, my music will not
be embraced.
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My culture does not conflict at all in terms of the 4 areas considered. As a
matter of fact Afrikaans do not have a culture. Only the South Africans have
culture. They only emulate the culture of the blacks. The colored whites are
more criminal minded. It is safer to have dealings with the pure whites.
Very seldom, but if any then language.
Only language wise when misunderstood.
We don’t interact with other cultures.
Oppression to our language.
Some other cultures feel threatened by language.
Some other cultures feel threatened by language.
Each cultures is on its own.
All cultures are unique.
Pedi, Sotho and Venda have common rituals and cerebrations, whereas with
Sotho and Pedi it is the language.
Few Germans and Herma.
Like Sotho, Venda.
Not similar to others.
The names of the other cultures are Venda, Sotho, Xhosa, Zulu, Pedi.
Zulu, Indians, Colored, Afrikaans, Englishmen, Xhosa.
Few Germans, Dutch, Herma.
Few Germans, Dutch, Herma.
The Zulus share a common foundation with the Xhosas, due to previous
oppression by the whites. The fought together and jointly overcame them.
They do the same basketry and beads crafts. The two languages are quite
similar and can understand each other.
Sotho and Pedi cultures are related to ours (Tswanas). The language is also a
common ground.
Zulu, Xhosa, Sotho share cultural ground in the area of respecting elders and
considering fellow human beings. We also have an identity of dressing.
Xonga, Venda celebrations of childbirth, marriages and harvesting celebration.
The African cultures share a lot in common.
My culture is different from the culture around but similar to that of the
Germans, Polish and Dutch. My culture differs to a very large extent. Even in
Europe, we are not 100% Germans, Polish or Dutch. Is only similar a bit in
Europe, but here, not similar.
Very different, the colored people and the blacks are also very different to each
other.
Language is very different.
Afrikaans is a mixture of some European cultures, so they share some cultures
with the English but that is about it.
Cultural rights are by choice, so not violated.
People are coming from an apartheid background and Indian culture is not
promoted; people were criticized for wearing traditional attire to court and other
respectable places, even now that it is allowed people still don’t do it because
it’s quite weird now that the westernized culture is the most respected. Even
other cultures that were not European were also put down.
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Not violated. Most of the time Afrikaans stand out, because it is the majority of
rule (dominating) so free to express themselves. Cultural rights not really
violated.
We are not given rights to some extent because of the apartheid interpretation of
Afrikaans. We are misplaced. We are not a race of our own. No geographical
identity.
Each group and community has its own culture and treasures; it would be
unacceptable to interfere in other cultural practices and the way they do things.
Apart from that, we enjoy a sense of freedom to practice our tradition and
culture.
Freedom of expression is our pillar and we enjoy the expression capacity but in
respect of the national law abiding.
We are free because South Africa is democratic when with recognized
tribes/cultures.
We generally have freedom of speech and activities just depending on the
environment we are in.
There is a lot of freedom, nobody is restricted to expression in any way as long
as it is done properly and doesn’t violate the laws of the country.
I am not very involved with the community, so I am unaware of any of my
rights being violated.
Xhosa are always criticized by other communities about their language. Zulus
criticize Xhosa and feel they are superior to Xhosa.
Not commonly violated.
Although I mix freely with other cultures I don’t push on cultural issues. I do
not allow other cultures to infringe on my rights.
There is a lot of freedom, nobody is restricted to expression in any way as long
as it is done properly not violating the law of the country
There are laws that protect our human rights. We freely enjoy our culture.
We don’t experience any prevention to practicing our culture. Our culture has
been what it is up to now. All activities are done when necessary without limits.
This is all because we are well recognized.
Our cultural rights are not violated at all except if we make noise with our
culture; cultural diversity is embraced in South Africa.
Normally, it is not frequent. Violation of people’s cultural rights politically, is
only to a little extent. But socially and demographically, to no extent at all.
It is not at the national level but rather individual as misunderstandings occur.
Have no experience, depends on age group.
Have no experience, depends on age group.
Most Xhosas are in top positions. Demographically depends on position held.
No such violation has taken place where I am present.
Have no personal experience of any related conflicts due to violation of cultural
rights.
Most conflicts revolve around the language aspect individually.
This has commonly been evident in places of work especially with other groups
in power/authority and eventually the politics are involved.
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We have the brain of a white man and the strength of a black man. Attempts to
violate our cultural rights lead to tensions to some extent socially, politically,
and demographically.
Not violated. Most of the time Afrikaans stands out, because they have the
majority of rule (dominating) so are free to express themselves. Cultural rights
not really violated. Also because of education.
Just the same as before, but Indians don’t fight back as such and that’s why it is
so to some extent.
Not really because they are highly favored, so rights are not really violated.
To a very large extent our cultural diversity - given the area listed - limits the
realization of human rights.
Zulus are always expressional and can go to the extreme.
No limitations.
We are individuals grouped together in different groups and cultures so being
who we are cannot be limited.
Language has been a very important tool in interaction and mostly tensions have
originated due to misunderstanding.
Yes, as we sometimes face barriers due to language. People misunderstand our
expressions in language.
We are independent of other groups. We don’t do the same activities.
We are independent of other groups. We don’t do the same activities.
Nothing can limit human rights.
Sometimes, but is not frequent or well pronounced. To a little extent for all of
them (that is social, political, demographic tension.).
Does not believe in human rights but responsibility.
Does not believe in human rights but responsibility
Sometimes but it is not pronounced.
There are no such limitations, so conflicts are limited.
Not much limitations.
Not much limitations.
We want to be able to express ourselves. Politics are not too involved in
individual cases. Depends on the group affected.
The conflicts that arise are on an individual basis and it does not spill to the
national level.
I’m not aware of limitations, the extent of tension/conflict cannot be measured.
I may be wrong.
Not aware of related conflicts due to limitations. Only with language.
Tensions to the limitations can be large but mostly do not affect politics.
To some extent.
Not violated. Most of the time Afrikaans stands out, because it is the majority
of rule (dominating) so Afrikaans are free to express themselves. Cultural rights
are not really violated. Also because of education.
Just the same as before, but Indians don’t fight back as such and that’s why it is
so to some extent
Not really, because the Indians don’t fight if someone does not accept their
culture, they just ignore.
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We will never be identified. The new generations are changing. Intermarriages of different races give rise to colored people. Chinese and the blacks,
English and …. Etc. They can never be identified. The culture is a combination
of many. Think of the Irish and Indians. There are different versions of colored
people. To no extent we exhibit or implement cultural diversity. We only
dominate in our little area.
Language has been used as a weapon. Only in the past has politics been
involved. Small groups do have conflicts due to limit.
Social conflicts do have the upper hand due to language differences.
Social conflicts due to language misinterpretation. Politics are not affected.
Different small groups may have conflicts as they interact.
The conflicts that arise are on individual basis it does not spill to the national
level.
All these elements depend on the environment you are in and with whom you
interact.
Due to the different languages and expressions there haven’t been conflicts.
Due to the different languages and expressions there haven’t been conflicts.
Language is the only barrier that can be noticed.
Exhibition of my cultural diversity does not create any social tension.
Does not really, because Afrikaans cultures is the majority, so you would rather
find it easier to express your culture to others.
I do not believe in human rights
To no extent.
Your culture is your identity.
Language mainly identifies you with a specific group, i.e. you have a sense of
belonging.
Language mainly identifies you with a specific group, i.e. you have a sense of
belonging.
It is not easy because they believe too much in culture and the belief is that
when you ignore the culture there are high chances of losing life.
Gives a sense of belonging and identity.
Human rights give the freedom to be oneself so when we celebrate our identity be it through cultural activities or language or simply by dressing - we feel a
sense of belonging and stability as it is a very important aspect of any human
being.
It gives a form of identity.
Our culture is simply an umbrella to other groups; therefore people grow up in
this set up, have different views and sentimental attachments. As a result these
customs become part of the character. Whatever action taken by the individual
would reflect his/her desires and entitlements.
Getting married to the number of spouses your custom allows. This is just a
custom right but an individual may treasure it and this is part of his/her own
rights as a result.
Your culture makes up who you are.
Cultural diversity enables us to practice who we are. It is not like having a
name and people calling you by it.
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You practice what you are as a human being.
The growing generation is called rainbow nations. The old generations would
not mix. We can now see everyone accepting each other. The old generation
no but the new yes. The rainbow generation is adjusting. Very soon I hope we
all shall be recognized as human beings not colored, black or white. But we
cannot have a geographical location. We shall have identity but no
geographical identity. Human rights activists will help..
There are so many differences that sometimes people don’t understand this then
leads to human right violation.
None heard of so far.
They are phasing Afrikaans our of school because it links to apartheid.
Whereas the Afrikaans have only Afrikaans as their language. The extent of
this depends on where you are.
To a very large extent.
In the region we are recognized. Durban area has been renamed Zulu land so
that shows negotiation.
Each culture is recognized.
General freedom.
It could not have been possible to express one self if there was no common
ground of freedom. So freedom/democracy covers us.
There are no laws prohibiting us Xhosans from practicing our tradition and
custom. We have human rights.
The Zulus sing well and they are known for their “beats”.
The human rights law. Democracy has motivated recognition.
The human rights law. Democracy has motivated recognition.
Our culture has the right to exist, i.e. being noticed through our freedom to
practice our culture and different activities.
Human rights laws; everybody is free to practice what they preach as long as it
does not interfere with the law in operation in respect to that area.
We are recognized without discrimination (i.e. Those of us who nationalized).
We are recognized to a large extent at all levels. For example, if you have
performed, they will appreciate you.
Everything except verbal expressions due to promotion of the black culture.
Superiority will bring about the culture being more recognized at regional level.
Yes, we are recognized at the national level. Everyone is recognized. For
example the languages used on TV and radio.
The human rights law.
The human rights law.
Each community with its own culture and they work on it on serious notes.
Culture is not ignored at all in Xhosa and Zulu.
The Government is phasing out Afrikaans, but the country is becoming more
and more dominated by Afrikaans.
Human rights laws.
It would not have been possible to express oneself if there was no common
ground of freedom. So, freedom/democracy covers us.
Language inclusion in the national anthem.
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Q19:
Q19:
Each culture is recognized.
In the region we are recognized. Durban area has been renamed Zulu land so
that shows negotiation.
Q19:
Before, everyone was separate. (football pitches different and so on.)
Q19:
Not really sure.
Q20:
Very much indeed as this will deduce conflicts, because of lack of
understanding of the different cultures.
Q20:
If everybody accepts everybody’s culture, I will walk freely in Soweto, Florida,
UK. A white man can also walk freely here. To a large extent.
Q20:
Only for exposure purpose.
Q20:
Better ground for understanding culture.
Q20:
Just for a common understanding.
Q20:
I believe cultures should be left the way they are – as evidence of what
happened in the past. A lot of suppressed rivalry may be dug up and a lot of
tensions/conflict may occur.
Q20:
The merging could be used to create a platform for better understanding among
different groups to minimize conflicts at all levels.
Q20:
For people to understand and respect us more.
Q20:
Is not possible. Some people will not even like it.
Q20:
So that there will be more unity and tolerance cultures should merge. It reduces
fights and misunderstandings.
Q20:
Merging of cultures will bring loss of one’s own culture.
Q21:
If you merge everything together, certain talents will die off immediately. They
will not even agree to merge the cultures.
Q21:
Some cultures may feel threatened.
Q21:
Cultural interferences may delay development.
Q21:
Don’t foresee any hindrance.
Q21:
Confusion may set in.
Q21:
Depending on the reception of ideas merging.
Q21:
To a little extent.
Q21:
It will not hinder the development of cultural diversity. Let languages be
optional in schools. Let those who speak a certain language learn other
languages in schools.
Merging the culture will not hinder cultural identity. You still have your
culture.
Q21:
I don’t really think so.
Q21:
It would cause problems or loss of identity.
Q21-24: It would not really, because people will be able to grow individually in their
own culture.
Q22:
People might not be able to express themselves freely in music, but that’s about it.
Q22:
Everybody will still express himself/herself.
Q22:
May not have effect at all.
Q22:
Culture is inborn so it cannot be taken away.
Q22:
Depends on individual acceptance.
Q22:
Most cultures are reserved only to the clan in question so it will have a big
impact on these areas.
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Nothing will be taken away from me.
If I speak all the languages in South Africa, it will help me, it won’t hinder
cultural diversity. The more languages I speak, the freer I am.
It will not hinder cultural diversity. Even if am married, I will make my
children learn my culture.
Used to express ourselves with.
It would cause confusion.
To a very little extent.
Dignity is separated from culture and merging.
No extent at all.
It will lead to loss of dignity to a large extent.
Not going to happen because people will be well bonded together and be able to
identify closely and stand strong with their people.
Not going to happen because people will be well bonded together and be able to
identify closely and stand strong with their people.
It will lead to loss of cultural diversity.
There is no extent of emotion involved.
You won’t be changing culture.
Culture will still remain intact.
Everybody would be confused.
Again, it depends on the individual.
I was born a Zulu, nothing will change it.
It will not.
It will not.
It is not a fight so nobody will be oppressed.
It depends on the power of decision making.
It depends on the majority grouping.
There is no form of apprehension in merging.
Cultures will not loose value.
Merging cultural diversity does not oppress anybody. I don’t think this can
cause conflict or tension.
Another culture will emerge.
Nobody will be really oppressed because all the cultures will be at the same
level having shared the cultural differences.
They will have no shared interest, so there might be a few misunderstandings
but that’s about it.
It is up to the individual, if there is a demographic tension, the person should
move.
Nobody will be really oppressed because all the cultures will be at the same
level having shared cultural differences.
To a large extent at all levels.
Others may feel their culture is insulted if done wrongly. May not affect
politics. Depends on group approach.
Nobody would be forced to merge culture.
This is a sensitive area and it will affect all areas to some extent.
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Not much, depends on individual, language may affect. Mostly affects the
youngest groups.
Q26:
Depends on pressure and attitude towards other groups by decision making.
Q26:
Some groups may feel threatened.
The government is already practicing it. Depends on acceptance by rival
groups.
Q26:
You can be proud to meet anybody. I would adjust anywhere. This generation
should be allowed to learn the culture of other people. The fact that you can
speak my language makes us relate better.
Q27:
Not me, but my parents. They were taught to be hostile to other cultures. To no
extent at all.
Q27:
We communicate with different groups.
Q27:
Initiation ceremonies lack foundation.
Q27:
It depends on individual choice.
Q27:
To some extent, all areas.
Q27:
There is a common basis of communication in all cultures and practices that
leave room for talks over general misunderstandings.
Q27:
Communication and presentation aspects.
Q27:
Our culture offers a platform for negotiation.
Q27:
We respect the culture of other people to some extent.
Q27:
Not much really; maybe the art work and food.
Q27-28: Have not really seen any.
Q28:
Not heard of so far.
Q28:
Everything is violent.
Q28:
Not sure on mediation aspect.
Q28:
Maybe the language as most South Africans learn it.
Q28:
Our communication skills.
Q28:
Mediation is difficult based on culture.
Q28:
We believe in mediation of elders.
Q28:
It depends on the approach. If you come across in a rude way or politely. To
some extent.
Q29:
We are good listeners. To a large extent.
Q29:
Zulu customs believe in conflict resolution.
Q29:
Advice would be extended but not mediation.
Q29:
Our communication skills.
Q29:
To a very little extent.
Q29:
Don’t really know but if there is any it’s to a little extent.
Q29:
Not heard of so far.
Q30:
Not really, because Indian culture is still not recognized as much.
Q30:
They handle things with the police. Very few cases go to the police/magistrate.
Q30
We do not have many common practices.
Q30:
I’m not aware, so to a very little extent.
Q30:
Communication levels are very good during conflicts.
Q30:
Mediation has been an aspect not overlooked even with law implementation
towards conflict resolution and prevention.
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Q30:
They are good listeners but they react to anyway of approach. The police
approach them calmly if you do not want to be harmed.
Q31:
To a large extent. It varies from place to place. We punish children, talk to a
wife or via elders or you report cases to the church elder or court.
Q31:
Not sure but lays emphasis on communication methods.
Q31:
I’m not aware so to a very little extent.
Q31:
Only positive aspects maybe language.
Q31:
To a little extent.
Q31:
Do not know.
Q31-32: Have not seen any being practiced.
Q32:
To a little extent.
Q32:
We are too independent from each group.
Q32:
Truth and reconciliation practices.
Q32:
As revealed by the truth and reconciliation commission.
Q32:
Communication has always been a good aspect in cultural conflict resolution
even so now in South Africa.
Q33:
Local – to a very large extent
National – to some extent
Regional – to no extent
Q33:
Local – performing traditional marriages.
National – going to traditional schools.
Q33:
Local – local musicians
Regional – attending all meetings.
Q33:
Local – abiding by their own culture. Awareness of other cultures.
National – promote it to encourage people to learn about other cultures.
Regional – support proper education of cultures.
Q33:
Local/National/Regional – competition
Q33:
Local – to some extent
National – to a large extent
Regional – to a large extent
Q33:
Local – to some extent
National – to some extent
Regional – to a large extent
Q33:
Local – how we behave and how we treat each other.
National – sharing ideas of culture.
Region – learn about other cultures.
Q33:
Allow other cultures to be recognized and allow them to practice their culture so
that they can develop their talents. The same at all levels. It has been
encouraged.
Q33:
Local – more activities including all cultures, such as cultural diversity days in
schools.
National – allow more colored people to vote, they do things from their hearts
and should be recognized as a human being and not as a colored person. No
discrimination to be allowed to participate.
Regional – We have a colored vice president in Botswana.
Few
parliamentarians are colored here in Botswana and are treated as Batswana.
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Q33:
Q33:
Q33:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q35:
Give credit where it is due. Take the example of Botswana, for this will help in
South Africa.
More black programs should be put at local levels.
All the different cultures need to be brought to the same level, so that they can
all be recognized respectively and equally, much broader than local level.
The programs should be brought to the same level as the other programs in
other places, regionally, so it will be better appreciated, especially in art work.
Brought to a higher stand at all levels, so it can be appreciated, like the film
Tsotsi that won an academic award.
It does not need to be interfered with at any level. It should take its natural
course, giving people freedom of choice will promote all the right things.
Nothing to be done really to language or culture.
Free expression at all levels should be allowed, although much is already being
done to bring the cultures together.
Very important on local level, due to lots of conflicts and tensions. Bring out
good points on each culture so they will tolerate each other better.
To allow children to be human beings not colored or whatever.
National – allow each individual to learn language, go to special gatherings on
their own free will. There should not be restrictions on the basis of religion or
race.
Regional – allow every culture in schools and work places to vote different
races into parliament.
Let them report cases to the police. People take the law into their own hands.
Pass a law not to look down on any culture and allow all to develop their talents.
This should be done at all levels.
Local – follow our traditional culture.
National – follow the rules.
Regional – teach the younger ones.
Local – to a large extent
National – to a large extent
Regional - to a large extent
Local/National/Regional – competition. to a large extent
Local – to some extent
National – to a very little extent.
Regional- to a large extent
Local – provide security in our village.
Local – rules
National – respect
Local – should encourage people to take pride and be aware of their culture.
National – art collection in museums.
Regional – encourage exchange programs – sending people to other countries
and learning about cultures of those countries.
Local – to a large extent
National – to some extent
Regional – to a very little extent.
Local - to a large extent
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National – to a little extent
Regional – to a little extent
Q35:
Local – awareness
National – promote cultural tolerance
Regional – educating people.
Q35:
Local/National – introduce laws
Q35:
Local – security, electricity, light.
Q35:
Local – rules
National – respect
Regional – rules
Q35:
Local – to a large extent
National – to some extent
Regional – to a little extent.
Q35:
Local – sharing ideas.
National – get advice from other cultures.
Q35:
You cannot prevent conflict through music, allow them to express their opinions
through dancing etc. If you allow one to do it and the other not to do it, then
problems might start. The same thing should be done at all levels.
Q35:
Mix all races in schools and hospitals and other public places.
National – teach all languages spoken in the country and allow everybody to
dress according to culture in different places. People should dress in their own
way.
Regional – there should be more social gatherings where races should mix and
be allowed to practice their own culture e.g. independence day at the national
stadium.
Q35:
Too much aggression between the three different cultural groups, white, colored
and black, they all need to be brought on the same level and standard to prevent
conflicts and tensions.
Q36-37: I do not know, but when I was teaching in a college in those days the black
people were in one class, colored and white people in their own class
respectively.
Q36:
I do not know any NGO but I know of the human rights activists.
Q36:
NGOs.
Q36:
IFP (Inkatha Freedom Party), to a large extent.
Q36:
To a large extent
COSATO (NGO).
Q36:
NGO - Premier
Q36:
It is by choice one belongs to such an organization.
Q37:
Help, protection.
Q37:
To some extent
Q37:
I do not know them so I cannot know.
Q38:
Cultural diversity has no role.
Q38:
To a large extent
Q38:
Stereo-typed people will generally think that their culture is better off than other
cultures.
Q38:
If we know our cultures, we will know how to adjust to each other.
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Q38:
Q38:
Q38:
Q39:
Q39:
Q39:
Q39:
Q39:
Q39:
Q39:
Q39:
They don’t mix cultures where she stays in Stellenbosch, English communities
mix, but former Afrikaans communities have no mixing whatsoever. There’s
conflict when cultures try mixing. Quite terrible.
People with different cultures in communities will often clash, because of the
lack of understanding and tolerance of each others cultures.
People have different cultures and beliefs; this will always bring problems and
people will disagree. One must choose a community that will better fit one’s
culture; if not the culture will suffer.
I don’t really think it should really play any role whatsoever.
It’s the way it has been from time past, but as English is becoming our one
language of communication worldwide it will eventually play no role at all.
It is because of how it was formally. All the crimes being committed between
the people push the cultures farther apart, due to the history of apartheid.
Because everybody wants their culture practiced.
Teach different cultures. In Botswana, teach the culture of west Africa, in west
Africa the culture of Botswana.
Culture defines a person’s origins and ways of life and when it is not similar to
another person’s culture, conflict could arise.
It brings back the history of each and every nation.
To learn about different cultures around the world.
I don’t know. Not appreciating the culture of others was suggested by the
interviewer and was accepted by the interviewee.
4.00: ZIMBABWE
Q1:
Q1:
.Q1:
Q1:
The way we dance is different from other cultures, because when we dance we
do not change into different dancing clothes like the Ndebeles who wear special
clothes.
Language: To a large extent because when comparing with Ndebeles and
Tongas, the pronunciation of many words are different.
Musical: We use Mbira while others like Ndebele like different instruments.
Expression by action: We dance Jiti different from Ndebele
Tangible Expressions: Costumes: Karangas put on long dress, Ndebeles put on
Miniskirts and they like to put on a number of pieces of jewelry.
Language is not all that different from some cultures like Zezuru because most
words are similar.
Musical: Ndebeles like music from South Africa but prefer local Shona music.
Expressions by action: Not all that different because Ndebeles copy from
Shonas.
Tangible expression: Ndebeles like jewelry, almost every woman is different
from Shonas
Verbal – Different because Shonas use folk tales most of the time unlike
Ndebeles.
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Musical – Shona music is slow whereas other cultures’ music are fast.
Expressions by action – All cultures perform nearly the same.
Tangible expressions – Not all that different, a lot of similarities are shared.
Q1:
Language – Shonas and Ndabele are different but with Kalangas and Zezurus
we are almost the same.
Musical – Shona music is mainly for entertainment, Ndabeles for festivals.
Expressions by actions – Not all that different because the Ndebeles copy most
from Shonas.
Tangibles – Ndebeles like jewelry, and are to a large extent different from the
Shonas.
Q1:
Language – Shonas and Ndabele are different but with Kalangas and Zezurus
we are almost the same.
Musical – Shona music is mainly for entertainment, Ndabeles for festivals.
Expressions by actions – Not all that different because the Ndebeles copy most
from Shonas.
Tangibles – Ndebeles like jewelries, to a large extent different from the Shonas.
Q1:
Instruments differ from culture to culture.
Q2:
Dependent on historical moment, labels have negative terms.
Q2:
It is not so much the uniqueness of culture but the desire of people to interact.
Q3:
Used for political mileage.
Q6:
Human rights as seen from the West.
Q6:
Not in uniqueness but power relations.
Q6:
Mostly children are deprived/they do not know.
Q7:
Human rights related issues
Q8:
Other economic and social factors.
Q10:
In theory not practice.
Q10:
Other variables operations.
Q10:
Depends on factors and circumstances.
Q10-11: Arab and European and not linguistic groups.
Q11:
To a large extent
Q11:
Political and geographical titles.
Q11:
Depends on events on grounds.
Q11:
To some extent in all the four areas. We shared less with Mandebele but
shared a number with Mazezuru.
Q11:
We share some words with the Ndebeles and Shanganis. Tangible expressions
– we share with the Shanganis.
Q11:
Language: Shonas, Vendas, Zezurus share a number of words.
Dancing is different from culture to culture.
Tangible expressions: e.g. costumes – the differences are little because these
people are borrowing from each other.
Q11:
We share with the Changanis to a little extent.
Q11:
Zezuru and Shonas share a number of things like language tones and the
types of dancing including musical instruments.
Q11:
Taking Ndebeles into consideration, we share very little in language, musical
expressions and all other areas.
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Q11:
Kalanga and Malanga are almost the same e.g. Kutima for Kalanga and
Kutima for Karanga.
Dances – They are not all that different.
In religion Ndebeles and Karangas do the same when burying the dead.
Q11:
We share with the Zezurus and the Kalangas. Most things like language and
music are similar.
Q12:
No legal grounds/circumstances
Q12:
More political rights than culture
Q12:
To a very large extent in all the four areas because if you are among
another culture, you can’t express your culture freely for the other cultures
wouldn’t accept you, because cultures are not accepting each other.
Q12:
They do not want to share their culture.
Q12:
To a little extent but if you visit other cultures like Ndebeles, they wouldn’t
accept you freely.
Q12:
My culture doesn’t experience this.
Q12:
Verbal expression – people are free to express themselves.
Musical – If you choose songs associated with e.g. politics, you might end up
arrested.
Q13:
Over resources they feel they are theirs.
Q14b,c: Which human rights?. Western or European? Not abstract but part of
society.
Q16:
Clarity not there. Which society/context of Zim today?
Q16:
Depends on individual will and attitude.
Q17:
Different cultures are allowed to perform at different festivals.
Q17:
As long as it is not political
Q17:
No examples were given. Her explanation did not answer the question.
Q17:
Different cultures provide a variety of entertainment, people of different
cultures are allowed to perform even on radio.
Q18:
Linguistics are limited – in theory not practice.
Q18:
Not in practice – on paper
Q18-23: With effort, itself is not practical.
Q18:
Dependent on outspokenness
Q18:
When leaders from other countries come, they are welcomed by people from
different cultures who would be dancing.
Q18:
For example, the cultural diversity for SADC invited different cultures to
perform. Leaders to such create goals.
Q19-24: If done properly – too sensitive to diversity
Q19:
There is room for improvement.
Q19:
Personality
Q19-22: If consideration and tolerance is practiced.
Q19:
The government introduced all languages in schools.
Q19:
Now from primary school level children are encouraged to learn different
languages even at colleges.
Q19:
In theory not in practice.
Q20-23: Not to interfere with it. It is not legislated if it occurs
Q20-25: If coming as equal.
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Q20:
Q21-24:
Q21:
Q21-26:
Q22:
Q26c:
Q27-28:
Q27-29:
Q30:
Q31-32:
Q32:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q33:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q34:
Q35:
Should not be forced
Whose standard will be used.
If there is understanding
If there is respect there is no need for conflict.
Diversity is encouraged.
Tradition is part of culture.
Cooperation, unity, tolerance encouraged in a culture.
Cultures have an element of tolerance. None grow in isolation.
All avenues have not been exhausted – not much
Nothing is drawn from our culture.
Do not have access – do not know them
Local level – respect each other’s culture. National level – unity of culture.
Regional level – same as above.
Educating the communities to accept each other, both local, national and
regional
Both for local, national and regional, they should be encouraged to respect
each other’s cultures. Local and national leaders to educate people in their
own areas.
Local and National – introduce both languages in schools.
Regional – Cultural exchange of people from different countries.
All levels educate people about importance of all cultures.
Tolerate each other’s culture in all levels.
Local - Encourage interaction of different cultures.
National - Inter–marry, languages and create national events where cultures
perform.
Regional – visiting each other.
Local level – tolerate each other’s culture and encourage living with each
other. National level – same as above.
Regional level – same as above.
Share with other cultures.
Mix with other cultures to learn. When performing musical gala nights where
people from all cultures are to be given equal chances.
Encourage all cultures to perform at functions like independence day.
Local – Educate local leaders to in turn educate their people.
National – Educate national leaders.
Regional – Positive relationship to be maintained.
Local level – Each culture to perform its own cultural rituals.
National level – Respect each other’s culture.
Regional level – Relationship with other countries to be positive.
Local – Teach the young generation.
National – Ministry of culture to enhance it in the curriculum.
Regional – Borrow related films from other countries.
Encourage people to tolerate each other’s culture in all levels. People should
accept and respect each other’s culture.
Educating leaders first who in turn educate their people, in all levels.
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Q35:
Q35:
Q35:
Q35:
Q35:
Q35:
Q36.
Q36:
Q36:
Q36:
Q36:
Q36:
Q36:
Q37:
Q37:
Q37:
Q38:
Q38:
Q38:
All cultures to be respected even the minority culture should be represented and
allowed freedom of expression in all levels.
Local level – tolerance. National and regional levels appreciate each other’s
culture.
Local and National levels tolerate each other’ cultures even in regional levels.
Local and national levels – Leaders to educate people.
Local and national levels – Leaders to educate their people even regional
leaders.
Local – Encourage freedom of expression.
National – Government to leave people to practice their culture.
Regional – Encourage positive relationship.
I have forgotten about them but they are there.
Zinatha – it deals with craft, in the event of conflict it settles the matter.
No more NGOs.
No idea of NGOs.
No idea of any NGOs.
No idea of any NGO.
Efficient care is given to all.
Accommodate cultural exchanges.
The way they give food to all people of different cultures. Zinatha – solve
problems concerning witchcraft.
When giving food they don’t segregate but consider people from all cultures.
If asked, the government to take that responsibility.
When cultures feel they are not fairly treated.
Especially in language, when different, it causes conflict.
Lack of respect for other cultures.
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APPENDIX 2
INTERVIEW SCHEDULE FOR COLLECTING DATA FOR A CROSS-CULTURAL
STUDY OF CULTURAL DIVERSITY AND CONFLICT PREVENTION AND
RESOLUTION PRACTICES IN SOUTHERN AFRICA.
INSTRUCTIONS TO INTERVIEWERS
IA.
Refer to cultural diversity as portrayed by differences in the areas listed below (the
consideration here is the extent to which diversity in each of these areas leads to
conflict among communities)1,2,3 :
1.
Verbal expressions, language in general; specific signs, symbols and indications such
as folk tales, folk poetry and riddles, signs, words, symbols and indications;
2.
Musical expressions, such as folk songs and instrumental music;
3.
Expressions by actions, such as folk dance, plays and artistic forms or rituals; religion;
whether or not reduced to a material form;
4.
Tangible expressions such as:
- Production of folk art; in particular, drawing, paintings, carving, sculpture,
pottery, terracotta, mosaic, woodwork, metalware, jewelry, basket weaving,
needlework, textiles, carpets, costumes;
- crafts;
- musical instruments; and
- architectural forms.
_______________________________________________________________________
IB
For an interviewee’s reaction to each of the items, the interviewer should choose a
response option from the following list and record it in the appropriate column on
the prepared sheet (A reaction to each item must be followed by a demand for
elaboration or for examples):
[all the time]
1.
To a very large extent or
2.
To a large extent
[quite often]
3.
To some extent
[often]
4.
To a little extent
[not often]
5.
To a very little extent
[rarely]
6.
To no extent at all
[never]
________________________________________________________________________
Interview Questions
Q1.
To what extent does each of the following areas of cultural diversity make your culture
uniquely different from other cultures around you?
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Can you elaborate on or provide example for each of these? (Do this for each of the questions)
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
Q2
To what extent does the unique identity afforded by your culture in each of the listed
areas lead to conflict/ tension among communities? (For example: To what extent does
the uniqueness of your culture as exemplified by your language bring about
conflict/tension with other communities?)
Q3.
To what extent is the unique identity afforded by your culture in each of these areas often
exploited for political gains?
Q4
To what extent is the unique identity afforded by your culture in each of these areas often
exploited for social gains?
Q5
To what extent is the unique identity afforded by your culture in each of these areas often
exploited for economic gains?
Q6.
To what extent does the unique identity afforded by your culture in each of these areas
often provide the basis of your being deprived of your cultural rights?
Q7.
To what extent does the unique identity afforded by your culture provide the basis of
being deprived of your human rights? [For example, a cultural demand for a widow to
marry her late husband’s brother may violate the widow’s human right]
Q8
To what extent does the expression of other cultures in each of the listed areas limit the
expression of your own culture?
Q9
To what extent do you think cultural diversity demonstrated in each of the areas listed
cannot flourish?
Q10
How often do your cultural differences in each of these areas conflict with those of other
cultures?
Q11
To what extent do you share these cultural differences in each of the areas listed with
other cultures (give the names of the other cultures)?
____________________________________________________________________________
____________________________________________________________________________
Q12
How often are you prevented from expressing your culture or how often are your cultural
rights violated?
Why is this the case?
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
______________________________________________________________________________
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Q13.
How often do attempts to violate your people’s cultural rights lead to:
(a) social tensions/conflicts?
(b) political tensions/conflict?
(c) demographic tensions/conflicts?
Q14
Does cultural diversity demonstrated in the listed areas tend to limit the realization of
human rights of some or all of your people?
Q15
How often do such limitations tend to lead to (c)demographic tensions/conflicts?
Q16
Q17
(a) social tensions/conflicts?
(b) political tensions/conflict?
(c) demographic tensions/conflicts?
How often do your attempts to exhibit or implement your cultural diversity in each of the
listed areas tend to lead to:
(a) social tensions/conflicts?
(b) political tensions/conflict?
(c) demographic tensions/conflicts?
To what extent does diversity in cultural expressions tend to complement the realization
of individual human rights?
Give examples of how they do that
Q18
To what extent are aspects of your cultural diversity recognized by public policies at the
regional level
Give examples of such recognition.
Q19
To what extent are aspects of cultural diversity recognized by public policies at the
national level
Give examples of such recognition.
Q20
Q21
To what extent would you like the merging of the cultural differences in the listed areas
to be merged across cultures in your society?
To what extent do you think this will hinder the development of cultural diversity?
Q22
To what extent do you think this will hinder free expressions?
Q23
To what extent do you think this will lead to loss of dignity?
Q24
To what extent do you feel that this will lead to loss of cultural identity?
Q25.
To what extent do you feel that this will lead to oppressions of different cultural groups?
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Q26.
To what extent do you think this would lead to:
(a) social tensions/conflicts?
(b) political tensions/conflict?
(c) demographic tensions/conflicts?
(d) economic tensions/conflict?
Q27.
To what extent are there good practices involved in your cultural differences (in each of
the listed areas) that positively contribute to preventing conflicts in Southern Africa?
Q28
To what extent are there good practices involved in your cultural diversity that positively
contribute to mediation during conflicts in Southern Africa?
Q29
To what extent are there good practices involved in your cultural diversity that positively
contribute to resolution of conflicts in Southern Africa?
Q30
To what extent have policies taken stock of the diverse forms of the traditional practices
of your cultural diversity in preventing conflicts in Southern Africa?
Q31
To what extent have policies taken stock of the diverse forms of the traditional practices
of your cultural diversity in mediating during conflicts in Southern Africa?
Q32
To what extent have policies taken stock of the diverse forms of the traditional practices
of your cultural diversity in resolving conflicts in Southern Africa?
Q33
What type of action do you think has to be put in place on the following levels to better
promote cultural diversity?
Local level _____________________________________________________________
_______________________________________________________________________
National Level__________________________________________________________
_______________________________________________________________________
Regional Level___________________________________________________________
________________________________________________________________________
Q34
What type of action do you think has to be put in place on the following levels to better
protect cultural diversity?
Local level ______________________________________________________________
_______________________________________________________________________
National Level __________________________________________________________
_______________________________________________________________________
Regional Level___________________________________________________________
________________________________________________________________________
Q35.
In your opinion, what type of action should be put in place on the following levels to
better prevent conflicts/tensions?
Local level ______________________________________________________________
_______________________________________________________________________
National Level___________________________________________________________
_______________________________________________________________________
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Regional Level___________________________________________________________
________________________________________________________________________
Q36.
What other NGOs (for example, “Fight for Justice”) are involved in preventing or
resolving the type of conflicts/tension that emanate from cultural diversity?
______________________________________________________________________________
______________________________________________________________________________
Q37
What modalities do these NGOs apply?
______________________________________________________________________________
______________________________________________________________________________
Q38
All said and done, how does cultural diversity play a role in communal conflict?
______________________________________________________________________________
______________________________________________________________________________
Q39
And, in your opinion, why does cultural diversity play such a role?
______________________________________________________________________________
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APPENDIX 3
PRESENTATIONS OF THE RESULTS OF STATISTICAL ANALYSIS OF QUANTITATIVE DATA FROM
BOTSWANA
Table 5.1
t-Test of single mean for the perceived uniqueness of Botswana cultural expressions
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do language and verbal expressions
make your culture uniquely different from other cultures
around you?
4.807
1.683
0.174
2
To what extent do musical expressions - such as folk
songs - make your culture uniquely different from other
cultures around you?
3.613
2.022
3
To what extent do cultural expressions in actions like
dance, plays, etc. make your culture uniquely different
from other cultures around you?
4.750
4
To what extent do tangible cultural expressions like folk
art, drawing, crafts, etc. make your culture uniquely
different from other cultures around you?
3.957
df
p<
7.487
92
.000
0.210
0.539
92
.592
1.732
0.181
6.919
91
.000
2.121
0.220
2.078
92
.041
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.2
t-Test of single mean for the perceived level to which cultural diversity in Botswana leads to conflict/tension
among communities
#
Statement/Question
1
Mean
SD
SEM
t-value
b
df
p<
1
To what extent does the unique identity afforded by
your culture in language and verbal expression lead to
conflict/tension among communities?
3.344
2.263
0.235
-0.67
92
.508
2
To what extent does the unique identity afforded by
your culture in musical expression such as folk songs
lead to conflict/tension among communities?
1.989
1.614
0.168
-8.98
91
.000
3
To what extent does the unique identity afforded by
your culture in expressions by actions like folk dance;
plays etc. lead to conflict/tension among communities
3.294
2.261
0.236
-0.88
91
.383
4
To what extent does the unique identity afforded by 2.753
2.239
0.232
-3.22
92
.002
your culture in tangible cultural expressions like folk art
lead to conflict/tension among communities?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
167
inside pages 7.28.indd Sec2:167
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Table 5.3
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in
Botswana is often exploited for political gains.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for political gains?
2.582
2.05
0.215
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for political gains?
1.622
1.37
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for political gains?
2.222
4
To what extent is the unique identity afforded by your
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for political gains?
2.066
df
p<
-4.27
90
.000
0.144
-12.99
89
.000
1.92
0.203
-6.30
89
.000
1.91
0.201
-7.15
90
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.4
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in
Botswana is often exploited for social gains.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent is the unique identity afforded by your
culture in language and verbal expressions often
exploited for social gains?
2.366
1.986
.203
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for social gains?
1.747
1.45
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for social gains?
2.231
4
To what extent is the unique identity afforded by your
culture through tangible cultural expressions like folk
art, drawing, craft often exploited for social gains?
2.272
df
p<
-5.58
92
.000
.152
-11.53
90
.000
1.807
.190
-6.69
90
.000
1.898
.198
-6.20
91
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
168
inside pages 7.28.indd Sec2:168
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Table 5.5
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in
Botswana is often exploited for economic gains.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for economic gains?
1.457
1.171
.122
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for economic gains?
1.637
1.261
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for economic gains?
1.648
4
To what extent is the unique identity afforded by your
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for economic gains?
2.000
df
p<
-16.74
91
.000
.132
-14.10
90
.000
1.277
.134
-13.83
90
.000
1.68
.175
-8.58
91
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.6
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provides
the basis of being deprived of one’s cultural rights in Botswana
#
1
2
3
4
t-value
Statement/Question1
To what extent does the unique identity afforded by
your culture in language and verbal expressions often
provide the basis of your being deprived of your cultural
rights?
To what extent does the unique identity afforded by
your culture in musical expressions such as folk songs
often provide the basis of your being deprived of your
cultural rights?
To what extent does the unique identity afforded by
your culture in expressions in actions like dance, plays,
etc, often provide the basis of your being deprived of
your cultural rights?
To what extent does the unique identity afforded by
your culture in tangible cultural expressions like folk art,
drawing, crafts often provide the basis of your being
deprived of your cultural rights?
Mean
SD
SEM
df
p<
1.925
1.714
.178
-8.860
92
.000
1.393
1.083
.115
-18.350
88
.000
2.112
1.799
.191
-7.276
88
.000
1.811
1.557
.164
-10.29
89
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
169
inside pages 7.28.indd Sec2:169
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Table 5.7
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provides
the basis of being deprived of one’s human rights in Botswana
#
1
2
3
4
t-value
Statement/Question1
To what extent does the unique identity afforded by
your culture in language and verbal expression provides
the basis of being deprived of your human rights? [For
example, a cultural demand for widow to marry the late
husband's brother may violate the widow's human
right]?
To what extent does the unique identity afforded your
culture provide the basis of being deprived of your
human rights? [For example, a cultural demand for
widow to marry the late husband's brother may violate
the widow's human right]?
To what extent does the unique identity afforded your
culture provide the basis of being deprived of your
human rights? [For example, a cultural demand for
widow to marry the late husband's brother may violate
the widow's human right]?
To what extent does the unique identity afforded your
culture provide the basis of being deprived of your
human rights? [For example, a cultural demand for
widow to marry the late husband's brother may violate
the widow's human rights?
Mean
SD
SEM
1.571
1.326
.139
1.318
1.029
.130
2.349
1.876
.236
1.873
1.727
.218
df
p<
-13.87
90
.000
-16.84
62
.000
62
.000
62
.000
4.868
-7.476
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.8
t-Test of single mean for the extent to which expressions of other cultures limit the expressions of one’s own
culture in Botswana
#
Statement/Question
t-value
1
Mean
SD
SEM
1
To what extent do the expressions of other cultures in
language and verbal expression limit the expression of
your own culture?
2.337
1.78
.186
2
To what extent do the expressions of other cultures in
musical expressions such as folk songs limit the
expression of your own culture?
1.835
1.47
.154
3
To what extent do the expressions of other cultures in
actions like dance, plays, etc. limit the expression of
your own culture?
2.286
1.78
.186
4
df
-6.27
-10.80
-6.514
91
90
90
To what extent do the expressions of other cultures in
-8.054
tangible cultural expressions like folk art, drawing, 2.044
1.73
.181
91
crafts, etc. limit the expression of your own culture?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
p<
.000
.000
.000
.000
170
inside pages 7.28.indd Sec2:170
8/5/08 10:42:02 AM
Table 5.9
t-Test of single mean for the extent to which cultural diversity cannot flourish in Botswana
#
Statement/Question
t-value
1
Mean
SD
SEM
df
p<
1
To what extent do you think cultural diversity in
language and verbal expression cannot flourish?
3.154
1.725
.1808
-1.91
90
.059
2
To what extent do you think cultural diversity in musical
expressions such as folk songs cannot flourish?.
2.607
1.756
.1861
-4.80
88
.000
3
To what extent do you think cultural diversity in actions
like dance, plays, etc. cannot flourish?
2.944
1.748
.1852
-3.00
88
.003
4
To what extent do you think cultural diversity in tangible
cultural expressions like folk art, drawing, crafts cannot
flourish?
2.633
1.610
71
.1698
-5.11
89
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.10
t-Test of single mean for how often cultural differences conflict with those of other cultures in Botswana
#
Statement/Question
t-value
1
1
How often do your cultural differences in language and
verbal expressions conflict with those of other cultures?
2
How often do your cultural differences in musical
expressions such as folk songs conflict with those of
other cultures?
3
How often do your cultural differences in actions like
dance, plays, etc. conflict with those of other cultures?
4
How often do your cultural differences in tangible
cultural expressions like folk art, drawing, crafts, etc.
conflict with those of other cultures?
Mean
SD
SEM
df
p<
2.674
1.78
.1855
-4.45
91
.000
1.844
1.49
.1522
-10.54
89
.000
2.778
2.02
.2130
-3.39
89
.001
2.143
1.72
.1806
-7.51
90
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
171
inside pages 7.28.indd Sec2:171
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Table 5.11
t-Test of single mean for the extent to which Batswana share their cultural expressions with other cultures.
#
Statement/Question
t-value
1
1
To what extent do you share these cultural differences
in language and verbal expressions with other cultures
(give the names of the other cultures)?
2
To what extent do you share these cultural differences
in musical expressions such as folk songs with other
cultures (give the names of the other cultures)?
3
To what extent do you share these cultural differences
in actions like dance, plays, etc. with other cultures
(give the names of the other cultures)?
4
To what extent do you share these cultural differences
in tangible cultural expressions like folk art, drawings,
crafts, etc. with other cultures?
Mean
SD
SEM
2.750
1.795
.1872
2.697
1.949
2.279
2.184
df
p<
-4.01
91
.000
.2089
-3.88
86
.000
1.733
.1898
-6.53
85
.000
1.749
.1875
-7.02
86
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.12
t-Test of single mean for how often Batswana are prevented from expressing their cultural rights or how
often these are violated.
#
Statement/Question
t-value
1
1
How often are you prevented from expressing your
culture in language and verbal expression or how often
are your cultural rights violated?
2
How often are you prevented from expressing your
culture in musical expressions such as folk songs or
how often are your cultural rights violated?
3
How often are you prevented from expressing your
culture in actions like dance, plays, etc. or how often
are your cultural rights violated?
4
How often are you prevented from expressing your
culture in tangible cultural expressions like folk art,
drawings, crafts, etc. or how often are your cultural
rights violated?
Mean
SD
SEM
df
p<
2.294
1.807
.1884
-6.41
91
.000
1.222
.7615
.0967
-23.35
61
.000
2.500
1.799
.2323
-4.31
59
.000
2.049
1.617
.2070
-7.01
60
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
172
inside pages 7.28.indd Sec2:172
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Table 5.13
t-Test of single mean on how often attempts to violate Batswanas’ cultural rights leads to social tension and
conflicts.
#
t-value
Statement/Question1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to social
tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
social tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to social
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
2.614
1.872
.1995
-4.44
87
.000
1.267
.7508
.1119
-19.96
44
.000
2.956
1.770
.2639
-2.06
44
.045
2.511
1.766
.2633
-3.76
44
.001
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.14
t-Test of single mean for how often attempts to violate others’ cultural rights in Botswana lead to political
tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
political tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
political tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to political
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to political tensions/conflicts?
Mean
SD
SEM
df
p<
2.125
1.687
.1798
-2.51
17
.022
1.156
.4240
.0632
-12.86
9
.000
1.756
1.401
.2088
-3.24
7
.014
1.733
1.388
.2070
-2.63
10
.025
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
173
inside pages 7.28.indd Sec2:173
8/5/08 10:42:03 AM
Table 5.15
t-Test of single mean for how often attempts to violate others’ cultural rights in Botswana lead to
demographic tensions/conflicts.
#
1
t-value
Statement/Question1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
demographic tensions/conflicts?
Mean
SD
SEM
df
p<
2.057
1.607
.1713
-8.42
87
.000
1.234
.8133
.1186
-19.10
46
.000
1.522
1.202
.1735
-11.29
47
.000
1.894
1.564
.2281
-7.04
46
.000
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
demographic tensions/conflicts?
3
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings,
crafts,
etc.
lead
to
demographic
tensions/conflicts?
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to
demographic tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.16
t-Test of single mean for the extent to which cultural diversity tends to limit the realization of human rights of
some Batswana.
#
Statement/Question
t-value
1
1
To what extent does cultural diversity in language and
verbal expressions tend to limit the realization of human
rights of some or all of your people?
2
To what extent does cultural diversity in musical
expressions tend to limit the realization of human rights
of some or all of your people?
3
To what extent does cultural diversity in actions like
dance, plays, etc. tend to limit the realization of human
rights of some or all of your people?
4
To what extent does cultural diversity in tangible cultural
expressions such as folk art, crafts, etc tend to limit the
realization of human rights of some or all of your
people?
Mean
SD
SEM
df
p<
2.585
1.987
.2195
-4.168
81
.000
2.074
1.651
.2002
-7.125
67
.000
2.662
1.850
.2243
-3.737
67
.000
2.441
1.896
.2299
-4.606
67
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
174
inside pages 7.28.indd Sec2:174
8/5/08 10:42:04 AM
Table 5.17
t-Test of single mean for the extent to which a limit on the realization of human rights leads to social
tension/conflict
#
t-value
Statement/Question1
1
To what extent does a limit on the realization of human
rights in language and verbal expression tend to lead to
social tensions/conflicts?
2
To what extent does a limit on the realization of human
rights in musical expression such as folk songs tend to
lead to social tensions/conflicts?
df
p<
-1.53
19
.143
.2787
-6.69
10
.000
.924
.2787
-6.69
10
.000
1.168
.3521
-4.78
10
.001
Mean
SD
SEM
2.750
2.197
.4914
1.636
.924
1.636
1.818
3
To what extent does a limit on the realization of human
rights in actions like dance, plays, etc. tend to lead to
social tensions/conflicts?
4
To what extent does a limit on the realization of human
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. tend to lead to social
tensions/conflicts?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5. 18
t-Test of single mean for the extent to which a limit on the realization of human rights leads to political
tension/conflict
#
Statement/Question
t-value
1
1
To what extent does a limit on the realization of human
rights in language and verbal expressions tend to lead
to political tensions/conflict?
2
To what extent does a limit on the realization of human
rights in musical expressions such as folk songs tend to
lead to political tensions/conflict?
3
To what extent does a limit on the realization of human
rights in actions like dance, plays, etc. tend to lead to
political tensions/conflict?
4
To what extent does a limit on the realization of human
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. tend to lead to political
tensions/conflict?
Mean
SD
SEM
df
p<
2.333
1.977
.4644
-2.51
17
.022
1.400
.5164
.1633
-12.86
9
.000
2.000
1.309
.4629
-3.24
7
.014
2.344
1.433
.4322
-2.63
10
.025
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
175
inside pages 7.28.indd Sec2:175
8/5/08 10:42:04 AM
Table 5.19
t-Test of single mean for the extent to which a limit on the realization of human rights leads to demographic
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent does a limit on the realization of human
rights in language and verbal expressions tend to lead
to demographic tensions/conflicts?
2
To what extent does a limit on the realization of human
rights in musical expression such as folk songs tend to
lead to demographic tensions/conflicts?
3
To what extent does a limit on the realization of human
rights in actions like dance, plays, etc. tend to lead to
demographic tensions/conflicts?
4
To what extent does a limit on the realization of human
rights in tangible cultural expressions like folk art,
drawings, crafts etc. tend to lead to demographic
tensions/conflicts?
Mean
SD
SEM
df
p<
2.333
1.821
.2062
-5.65
77
.000
1.188
.5322
.0768
-30.10
47
.000
2.091
1.522
.2295
-6.14
43
.000
2.000
1.489
.2172
-6.90
46
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.20
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
social tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to social tensions/conflict?
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to social tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to social tensions/conflict?
Mean
SD
SEM
df
p<
2.013
1.798
.2036
-7.30
77
.000
1.102
.3058
.0437
-54.88
48
.000
1.409
.8975
.1353
-15.45
43
.000
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk 1.660
1.403
.2047
-8.99
46
art, drawings, crafts, etc. tend to lead to social
tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
176
inside pages 7.28.indd Sec2:176
8/5/08 10:42:04 AM
Table 5.21
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
political tensions/conflicts.
#
t-value
Statement/Question1
1
To what extent do your attempts to exhibit or implement
your cultural diversity in language and verbal
expressions tend to lead to political tensions/conflicts
2
To what extent do your attempts to exhibit or implement
your cultural diversity in musical expressions such as
folk songs tend to lead to political tensions/conflict?
3
To what extent do your attempts to exhibit or implement
your cultural diversity in actions like dance, plays, etc.
tend to lead to political tensions/conflict?
4
To what extent do your attempts to exhibit or implement
your cultural diversity in tangible cultural expressions
like folk art, drawings, crafts etc. tend to lead to political
tensions/conflict?
Mean
SD
SEM
df
p<
1.923
1.642
.1859
-8.48
77
.000
1.160
.509
.0721
-32.48
49
.000
1.711
1.290
.1923
-9.30
44
.000
1.563
1.165
.1682
-11.52
47
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.22
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
demographic tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to demographic tensions/conflicts
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to demographic tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to demographic tensions/conflict?
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk
art, drawings, crafts etc. tend to lead to demographic
tensions/conflict?
Mean
SD
SEM
df
p<
2.658
1.901
.2138
-3.936
78
.000
1.646
1.419
.1760
-10.533
64
.000
2.966
1.965
.2558
-2.087
58
.041
2.307
1.834
.2329
-5.124
61
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
177
inside pages 7.28.indd Sec2:177
8/5/08 10:42:05 AM
Table 5.23
t-Test of single mean for the perceived level to which cultural diversity tends to complement the realization of
individual human rights in Botswana .
#
t-value
Statement/Question1
1
To what extent does diversity in cultural expressions in
language and verbal expressions tend to complement
the realization of individual human rights?
2
To what extent does diversity in cultural expressions in
musical expressions such as folk songs tend to
complement the realization of individual human rights?
3
To what extent does diversity in cultural expressions in
actions like dance, plays, etc. tend to complement the
realization of individual human rights?
4
To what extent does diversity in cultural expressions in
tangible cultural expressions like folk art, drawings,
crafts, etc. tend to complement the realization of
individual human rights?
Mean
SD
SEM
df
p<
2.180
1.939
.2195
-6.015
77
.000
1.814
1.651
.2064
-8.176
63
.000
2.244
1.857
.2439
-5.161
57
.000
1.934
1.815
.2324
-6.735
60
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.24
t-Test of single mean for the perceived level to which cultural diversity in Botswana is recognized by public
policies at the regional level.
#
Statement/Question
t-value
1
1
To what extent do aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the regional level?
2
To what extent do aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the regional level?
3
To what extent do aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the regional level?
4
To what extent do aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings,
crafts, etc. recognized by public policies at the regional
level?
Mean
SD
SEM
df
p<
2.182
1.931
.2201
-5.989
76
.000
1.683
1.533
.1931
-9.412
62
.000
1.930
1.668
.2209
-7.109
56
.000
1.984
1.760
.2235
-6.782
61
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
178
inside pages 7.28.indd Sec2:178
8/5/08 10:42:05 AM
Table 5.25
t-Test of single mean for the perceived level to which cultural diversity in Botswana is recognized by public
policies at the national level.
#
t-value
Statement/Question1
1
To what extent do aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the national level?
2
To what extent do aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the national level?
3
To what extent do aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the national level?
4
To what extent do aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings,
crafts, etc. recognized by public policies at the national
level?
df
p<
8.115
78
.000
.2624
5.106
49
.000
1.430
.2156
6.748
43
.000
1.710
.2443
4.886
48
.000
Mean
SD
SEM
4.911
1.546
.1739
4.840
1.856
4.945
4.694
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.26
t-Test of single mean for the perceived level to which one would like the merging of cultural expressions in
Botswana.
#
Statement/Question
t-value
1
1
To what extent would you like the merging of the
cultural differences in language and verbal expressions
to be merged across cultures in your society?
2
To what extent would you like the merging of the
cultural differences in musical expressions such as folk
songs to be merged across cultures in your society?
3
To what extent would you like the merging of the
cultural differences in actions like dance, plays, etc. to
be merged across cultures in your society?
4
To what extent would you like the merging of the
cultural differences in tangible cultural expressions like
folk art, drawings, crafts, etc. to be merged across
cultures in your society?
Mean
SD
SEM
df
p<
3.051
1.858
.2104
-2.133
77
.036
1.755
1.362
.1946
-8.967
48
.000
1.976
1.093
.1687
-9.036
41
.000
2.128
1.424
.2077
-6.608
46
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
179
inside pages 7.28.indd Sec2:179
8/5/08 10:42:05 AM
Table 5.27
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder the
development of cultural diversity in Botswana.
#
t-value
Statement/Question1
1
To what extent do you think that merging of language
and verbal expressions will hinder the development of
cultural diversity?
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder the
development of cultural diversity?
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder the development of cultural
diversity?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder the development of cultural diversity?
Mean
SD
SEM
df
p<
4.177
1.639
.1844
3.673
78
.000
3.000
1.887
.2642
-1.892
50
.064
3.978
1.570
.2315
2.066
45
.045
3.608
1.733
.2427
.444
50
.659
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.28
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder free
expressions.
#
Statement/Question
t-value
1
1
To what extent do you think that merging of language
and verbal expressions will hinder free expressions?
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder free
expressions?
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder free expressions?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder free expressions?
Mean
SD
SEM
df
p<
2.544
2.056
.2313
-4.132
78
.000
2.623
2.087
.2867
-3.061
52
.003
2.271
1.943
.2805
-4.382
47
.000
2.660
2.148
.2950
-2.846
52
.006
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
180
inside pages 7.28.indd Sec2:180
8/5/08 10:42:06 AM
Table 5.29
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
dignity
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think that merging of language
and verbal expressions will lead to loss of dignity?
4.397
2.152
.2437
2
To what extent do you think that merging of musical
expressions such as folk songs will lead to loss of
dignity?
4.040
2.070
3
To what extent do you think that merging of actions like
dance, plays, etc. will lead to loss of dignity?
4.889
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of dignity?
4.706
df
p<
3.683
77
.000
.2927
1.845
49
.071
1.787
.2663
5.215
44
.000
1.921
.2691
4.482
50
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.30
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
cultural identity.
#
t-value
Statement/Question1
1
To what extent do you feel that merging of language
and verbal expressions will lead to loss of cultural
identity?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to loss of
cultural identity?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to loss of cultural identity?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of cultural identity?
Mean
SD
SEM
4.385
2.046
.2317
3.520
2.092
5.133
4.765
df
p<
3.818
77
.000
.2959
.068
49
.946
1.486
.2216
7.372
44
.000
1.704
.2386
5.300
50
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
181
inside pages 7.28.indd Sec2:181
8/5/08 10:42:06 AM
Table 5.31
t-Test of single mean for the extent to which merging of cultural expressions will lead to oppression of
different cultural groups.
#
t-value
Statement/Question1
1
To what extent do you feel that merging of language
and verbal expressions will lead to oppressions of
different cultural groups?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to oppressions
of different cultural groups?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to oppressions of different
cultural groups?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to oppressions of different cultural groups?
df
p<
4.518
77
.000
.3107
.064
49
.949
1.684
.2511
6.240
44
.000
1.708
.2392
6.107
50
.000
Mean
SD
SEM
4.526
2.005
.2270
3.520
2.197
5.067
4.961
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.32
t-Test of single mean for the extent to which merging of cultural expressions could lead to social
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent do you think that merging language and
verbal
expressions
could
lead
to
social
tensions/conflicts?
2
To what extent do you think that merging musical
expressions such as folk songs could lead to social
tensions/conflicts?
3
To what extent do you think that merging actions like
dance,
plays,
etc.
could
lead
to
social
tensions/conflicts?
4
To what extent do you think that merging tangible
cultural expressions like folk art, drawings, crafts, etc.
could lead to social tensions/conflicts?
Mean
SD
SEM
4.873
1.889
.2139
4.580
1.896
5.467
5.412
df
p<
6.414
77
.000
.2682
4.027
49
.000
1.358
.2025
9.711
44
.000
1.431
.2004
9.542
50
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
182
inside pages 7.28.indd Sec2:182
8/5/08 10:42:06 AM
Table 5.33
t-Test of single mean for the extent to which merging of cultural expressions could lead to political
tensions/conflicts
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to political tensions/conflicts?
4.844
1.927
.2196
2
To what extent do you think musical expressions such
as folk songs could lead to political tensions/conflicts?
3.980
2.162
3
To what extent do you think actions like dance, plays,
etc. could lead to political tensions/conflicts?
5.422
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to political tensions/conflicts?
5.173
df
p<
6.122
76
.000
.3057
1.570
49
.123
1.340
.1997
9.625
44
.000
1.478
.2050
8.162
51
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.34
t-Test of single mean for the extent to which merging of cultural expressions could lead to demographic
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent do you think language and verbal
expressions
could
lead
to
demographic
tensions/conflicts?
2
To what extent do you think musical expressions such
as folk songs could lead to demographic
tensions/conflicts?
3
To what extent do you think actions like dance, plays,
etc. could lead to demographic tensions/conflicts?
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to demographic tensions/conflicts?
df
p<
5.334
77
.000
.2755
3.266
49
.002
1.435
.2139
6.182
44
.000
1.772
.2457
2.583
51
.013
Mean
SD
SEM
4.551
1.741
.1971
2.600
1.948
4.822
4.135
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
183
inside pages 7.28.indd Sec2:183
8/5/08 10:42:07 AM
Table 5.35
t-Test of single mean for the extent to which merging of cultural expressions could lead to economic
tensions/conflicts.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to economic tensions/conflicts?
3.696
1.917
.2157
2
To what extent do you think musical expressions such
as folk songs could lead to economic tensions/conflicts?
1.740
1.411
3
To what extent do you think actions like dance, plays,
etc. could lead to economic tensions/conflicts?
2.867
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts etc. could lead
to economic tensions/conflicts?
3.057
df
p<
.910
78
.366
.1996
-8.817
49
.000
1.938
.2889
-2.193
44
.034
1.885
.2590
-1.712
52
.093
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.36
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to prevention of conflicts in Botswana.
#
Statement/Question
1
2
3
4
t-value
1
To what extent are there good practices involved in
your cultural differences in language and verbal
expressions, which positively contribute to preventing
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in musical expressions such as
folk songs, which positively contribute to preventing
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in actions like dance, plays etc.
which positively contribute to preventing conflicts in
Southern Africa?
To what extent are there good practices involved in
your cultural differences in tangible cultural expressions
like folk art, drawings, crafts etc. which positively
contribute to preventing conflicts in Southern Africa?
Mean
SD
SEM
df
p<
3.658
1.941
.2184
.725
78
.471
1.680
1.477
.2089
-8.714
49
.000
3.234
2.066
.3014
-.882
46
.382
2.964
1.972
.2659
-2.017
54
.049
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
184
inside pages 7.28.indd Sec2:184
8/5/08 10:42:07 AM
Table 5.37
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to mediation of conflicts in Botswana.
#
1
2
3
t-value
Statement/Question1
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays etc.
which positively contribute to mediation during conflicts
in Southern Africa?
Mean
SD
SEM
df
p<
4.052
1.842
.2099
2.630
76
.010
2.212
1.827
.2249
-5.726
65
.000
3.197
2.015
.2580
-1.175
60
.244
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
2.367
2.017
.2603
-4.353
59
like folk art, drawings, crafts etc. which positively
contribute to mediation during conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
4
.000
Table 5.38
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to the resolution of conflicts in Botswana.
#
1
2
3
t-value
Statement/Question1
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to the resolution
of conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to the resolution
of conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays, etc.
which positively contribute to the resolution of conflicts
in Southern Africa?
Mean
SD
SEM
df
p<
3.680
1.787
.2064
.872
74
.386
1.509
1.250
.1717
-11.594
52
.000
1.787
1.459
.2128
-8.050
46
.000
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
1.520
1.328
.1879
-10.539
49
like folk art, drawings, crafts etc. which positively
contribute to the resolution of conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
4
.000
185
inside pages 7.28.indd Sec2:185
8/5/08 10:42:07 AM
Table 5.3
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in preventing conflicts in Botswana
#
t-value
Statement/Question
1
2
3
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expression in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc. in preventing
conflicts in Southern Africa?
Mean
SD
SEM
df
p<
3.703
1.841
.2140
.947
73
.347
1.528
1.265
.1738
-11.347
52
.000
1.625
1.331
.1921
-9.761
47
.000
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
1.510
1.309
.1870
-10.641
48
diversity in tangible cultural expressions like folk art,
drawings, crafts etc. in preventing conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant ext
4
.000
Table 5.4
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in mediating during conflicts in Botswana
#
1
2
3
t-value
Statement/Question1
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity actions like dance, plays etc., in mediating
during conflicts in Southern Africa?
Mean
SD
SEM
df
p<
2.726
2.002
.2343
-3.303
72
.001
1.520
1.216
.1720
-11.512
49
.000
1.239
.8215
.1211
-18.666
45
.000
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
1.367
1.131
.1616
-13.201
48
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in mediating during conflicts in
Southern Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
4
.000
186
inside pages 7.28.indd Sec2:186
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Table 5.41
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in resolving conflicts in Botswana
#
1
2
3
t-value
Statement/Question1
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc., in resolving
conflicts in Southern Africa?
Mean
SD
SEM
df
p<
2.959
2.071
.2424
-2.232
72
.029
1.480
1.182
.1672
-12.082
49
.000
1.244
.8300
.1237
-18.230
44
.000
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
1.319
1.086
.1584
-13.772
46
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in resolving conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
4
.000
Presentations of the Results of Statistical Analysis of Quantitative Data from Lesotho
Table 5.42
t-Test of single mean for the perceived uniqueness of Lesotho cultural expressions
#
Statement/Question
t-value
1
1
To what extent do language and verbal expressions
make your culture uniquely different from other cultures
around you?
2
To what extent do musical expressions such as folk
songs make your culture uniquely different from other
cultures around you?
3
To what extent do cultural expressions in actions like
dance, plays, etc. make your culture uniquely different
from other cultures around you?
Mean
SD
SEM
4.649
1.883
.2146
4.416
2.002
4.442
1.964
df
p<
5.355
76
.000
.2282
4.012
76
.000
.2238
4.208
76
.000
4
To what extent do tangible cultural expressions like folk
4.299
2.078
.2368
3.373
76
.001
art, drawing, crafts, etc. make your culture uniquely
different from other cultures around you?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
187
inside pages 7.28.indd Sec2:187
8/5/08 10:42:08 AM
Table 5.43
t-Test of single mean for the perceived level to which cultural diversity in Lesotho leads to conflict/tension
among communities
#
Statement/Question
t-value
1
1
To what extent does the unique identity afforded your
culture in language and verbal expression lead to
conflict/tension among communities?
2
To what extent does the unique identity afforded your
culture in musical expression such as folk songs lead to
conflict/tension among communities?
3
To what extent does the unique identity afforded your
culture in expressions by actions like folk dance; plays
etc. lead to conflict/tension among communities
4
To what extent does the unique identity afforded your
culture in tangible cultural expressions like folk art lead
to conflict/tension among communities?
Mean
SD
SEM
df
p<
2.338
1.782
.2030
-5.725
76
.000
1.909
1.583
.1804
-8.821
76
.000
2.260
1.705
.1943
-6.385
76
.000
1.948
1.572
.1791
-8.663
76
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.44
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in Lesotho
is often exploited for political gains.
#
Statement/Question
t-value
1
1
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for political gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for political gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for political gains?
4
Mean
SD
SEM
df
p<
1.546
1.142
.1301
-15.020
76
.000
1.299
.9328
.1063
-20.708
76
.000
1.364
.9721
.1108
-19.285
76
.000
To what extent is the unique identity afforded by your
1.273
.9267
.1056
-21.089
76
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for political gains?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
188
inside pages 7.28.indd Sec2:188
8/5/08 10:42:09 AM
Table 5.45
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in Lesotho
is often exploited for social gains.
#
Statement/Question
t-value
1
1
To what extent is the unique identity afforded by your
culture in language and verbal expressions often
exploited for social gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for social gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for social gains?
4
To what extent is the unique identity afforded by your
culture through tangible cultural expressions like folk
art, drawing, craft often exploited for social gains?
Mean
SD
SEM
df
p<
2.208
1.499
.1708
-7.567
76
.000
1.870
1.490
.1698
-9.599
76
.000
1.948
1.477
.1683
-9.220
76
.000
1.753
1.479
.1686
-10.361
76
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.46
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in Lesotho
is often exploited for economic gains.
#
t-value
Statement/Question1
1
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for economic gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for economic gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for economic gains?
4
Mean
SD
SEM
df
p<
1.792
1.389
.1583
-10.787
76
.000
1.584
1.311
.1445
-12.818
76
.000
1.688
1.350
.1539
-11.776
76
.000
To what extent is the unique identity afforded by your
1.727
1.448
.1650
-10.745
76
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for economic gains?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
189
inside pages 7.28.indd Sec2:189
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Table 5.47
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provides
the basis of being deprived of ones cultural rights in Lesotho
t-value
#
1
Mean
SD
SEM
df
Statement/Question
1
2
3
4
To what extent does the unique identity afforded by
your culture in language and verbal expressions often
provide the basis of your being deprived of your cultural
rights?
To what extent does the unique identity afforded by
your culture in musical expressions such as folk songs
often provide the basis of your being deprived of your
cultural rights?
To what extent does the unique identity afforded by
your culture in expressions in actions like dance, plays,
etc, often provide the basis of your being deprived of
your cultural rights?
To what extent does the unique identity afforded by
your culture in tangible cultural expressions like folk art,
drawing, crafts often provide the basis of your being
deprived of your cultural rights?
p<
2.325
1.568
.1787
-6.577
76
.000
1.896
1.392
.1586
-10.114
76
.000
2.143
1.519
.1731
-7.838
76
.000
1.675
1.302
.1484
-12.295
76
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.48
t-Test of single mean of the perceived level to which the unique
the basis of being deprived of ones human rights in Lesotho
#
Statement/Question1
To what extent does the unique identity afforded by
1
your culture in language and verbal expression provides
the basis of being deprived of your human rights? [For
example, a cultural demand for widow to marry the late
husband's brother may violate the widow's human
right]?
To what extent does the unique identity afforded by
2
your culture in,,,,, provides the basis of being deprived
of your human rights? [For example, a cultural demand
for widow to marry the late husband's brother may
violate the widow's human right]?
3
To what extent does the unique identity afforded by
your culture in …… provides the basis of being
deprived of your human rights? [For example, a cultural
demand for widow to marry the late husband's brother
may violate the widow's human right]?
identity afforded by one’s culture provides
t-value
Mean
SD
SEM
df
p<
2.546
1.659
.1890
-5.050
76
.000
1.909
1.397
.1592
-9.992
76
.000
2.078
1.458
.1661
-8.559
76
.000
4
To what extent does the unique identity afforded by
your culture in…… provides the basis of being deprived
1.597
1.184
.1349
-14.102
76
of your human rights? [For example, a cultural demand
for widow to marry the late husband's brother may
violate the widow's human right]?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
190
inside pages 7.28.indd Sec2:190
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Table 5.49
t-Test of single mean for the extent to which expressions of other cultures limit the expressions of one’s own
culture in Lesotho
#
t-value
Statement/Question1
1
To what extent do the expressions of other cultures in
language and verbal expression limit the expression of
your own culture?
2
To what extent do the expressions of other cultures in
musical expressions such as folk songs limit the
expression of your own culture?
3
To what extent do the expressions of other cultures in
actions like dance, plays, etc. limit the expression of
your own culture?
4
To what extent do the expressions of other cultures in
tangible cultural expressions like folk art, drawing,
crafts, etc. limit the expression of your own culture?
Mean
SD
SEM
df
p<
3.247
1.981
.2258
-1.122
76
.266
2.429
1.802
.2054
-5.217
76
.000
2.610
1.786
.2035
-4.372
76
.000
2.143
1.660
.1892
-7.174
76
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.50
t-Test of single mean for the extent to which cultural diversity cannot flourish in Lesotho.
#
Statement/Question
t-value
1
Mean
SD
SEM
df
p<
1
To what extent do you think cultural diversity in
language and verbal expression cannot flourish?
2.688
1.779
.2027
-4.004
76
.000
2
To what extent do you think cultural diversity in musical
expressions such as folk songs cannot flourish?.
2.312
1.640
.1870
-6.356
76
.000
3
To what extent do you think cultural diversity in actions
like dance, plays, etc. cannot flourish?
2.468
1.714
.1953
-5.287
76
.000
4
To what extent do you think cultural diversity in tangible
cultural expressions like folk art, drawing, crafts cannot
flourish?
2.338
1.714
.1953
-5.951
76
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
191
inside pages 7.28.indd Sec2:191
8/5/08 10:42:10 AM
Table 5.51
t-Test of single mean of how often cultural differences conflict with those of other cultures in Lesotho
#
Statement/Question
t-value
1
1
How often do your cultural differences in language and
verbal expressions conflict with those of other cultures?
2
How often do your cultural differences in musical
expressions such as folk songs conflict with those of
other cultures?
3
How often do your cultural differences in actions like
dance, plays, etc. conflict with those of other cultures?
Mean
SD
SEM
df
p<
2.260
1.576
.1796
-6.905
76
.000
1.831
1.481
.1688
-9.885
76
.000
2.221
1.578
.1798
-7.114
76
.000
4
How often do your cultural differences in tangible
1.779
1.492
.1701
-10.119
76
cultural expressions like folk art, drawing, crafts, etc.
conflict with those of other cultures?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
Table 5.52
t-Test of single mean of the extent to which Lesotho share their cultural expressions with other cultures.
#
t-value
Statement/Question1
1
To what extent do you share these cultural differences
in language and verbal expressions with other cultures
(give the names of the other cultures)?
2
To what extent do you share these cultural differences
in musical expressions such as folk songs with other
cultures (give the names of the other cultures)?
3
To what extent do you share these cultural differences
in actions like dance, plays, etc. with other cultures
(give the names of the other cultures)?
4
To what extent do you share these cultural differences
in tangible cultural expressions like folk art, drawings,
crafts, etc. with other cultures?
Mean
SD
SEM
df
p<
3.343
1.820
.2130
-.740
72
.462
3.110
1.933
.2263
-1.725
72
.089
3.247
1.929
.2256
-1.123
72
.265
3.000
1.936
.2267
-2.206
72
.031
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
192
inside pages 7.28.indd Sec2:192
8/5/08 10:42:12 AM
Table 5.53
t-Test of single mean for how often Lesotho are prevented from expressing their cultural rights or how often
these are violated.
#
t-value
Statement/Question1
1
How often are you prevented from expressing your
culture in language and verbal expression or how often
are your cultural rights violated?
2
How often are you prevented from expressing your
culture in musical expressions such as folk songs or
how often are your cultural rights violated?
3
How often are you prevented from expressing your
culture in actions like dance, plays, etc. or how often
are your cultural rights violated?
4
How often are you prevented from expressing your
culture in tangible cultural expressions like folk art,
drawings, crafts, etc. or how often are your cultural
rights violated?
Mean
SD
SEM
df
p<
2.065
1.472
.1678
-8.555
76
.000
1.662
1.263
.1439
-12.768
76
.000
1.688
1.139
.1298
-13.963
76
.000
1.520
1.177
.1341
-14.770
76
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.54
t-Test of single mean on how often attempts to violate Lesotho’s cultural rights lead to social tension and
conflicts.
#
Statement/Question
t-value
1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to social
tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
social tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to social
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
1.908
1.416
.1624
-9.803
75
.000
1.592
1.358
.1558
-12.246
75
.000
1.829
1.427
.1637
-10.207
75
.000
1.592
1.358
.1558
-12.246
75
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
193
inside pages 7.28.indd Sec2:193
8/5/08 10:42:13 AM
Table 5.55
t-Test of single mean for how often attempts to violate others’ cultural rights in Lesotho lead to political
tensions/conflicts.
#
t-value
Statement/Question1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
political tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
political tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to political
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to political tensions/conflicts?
Mean
SD
SEM
df
p<
1.421
1.169
.1341
-15.501
75
.000
1.316
1.086
.1246
-17.537
75
.000
1.355
1.104
.1266
-16.936
75
.000
1.304
1.083
.1243
-17.681
75
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.56
t-Test of single mean for how often attempts to violate others’ cultural rights in Lesotho lead to demographic
tensions/conflicts.
#
1
t-value
Statement/Question1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
demographic tensions/conflicts?
Mean
SD
SEM
df
p<
1.579
1.236
.1418
-13.553
75
.000
1.500
1.238
.1420
-14.081
75
.000
1.540
1.171
.1344
-14.593
75
.000
1.447
1.237
.1419
-14.464
75
.000
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
demographic tensions/conflicts?
3
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings,
crafts,
etc.
lead
to
demographic
tensions/conflicts?
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to
demographic tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
194
inside pages 7.28.indd Sec2:194
8/5/08 10:42:14 AM
Table 5.57
t-Test of single mean for the extent to which cultural diversity tends to limit the realization of human rights of
some Batsotho
#
t-value
Statement/Question1
1
To what extent does cultural diversity in language and
verbal expressions tend to limit the realization of human
rights of some or all of your people?
2
To what extent does cultural diversity in musical
expressions tend to limit the realization of human rights
of some or all of your people?
3
To what extent does cultural diversity in actions like
dance, plays, etc. tend to limit the realization of human
rights of some or all of your people?
Mean
2.065
SD
1.481
SEM
.1689
-8.503
df
76
p<
.000
1.649
1.365
.1555
-11.900
76
.000
1.805
1.396
.1591
-10.654
76
.000
1.688
1.369
.1561
-11.609
76
.000
To what extent does cultural diversity in tangible cultural
expressions such as folk art, crafts, etc tend to limit the
realization of human rights of some or all of your
people?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
4
Table 5.58
t-Test of single mean for the extent to which limitations in the realization of human rights tend to lead to
social tensions/conflicts.
#
t-value
Statement/Question1
1
To what extent does such limitation in language and
verbal
expression
tend
to
lead
to
social
tensions/conflicts?
2
To what extent does limitations in musical expression
such as folk songs tend to lead to social
tensions/conflicts?
3
To what extent does limitations in actions like dance,
plays, etc. tend to lead to social tensions/conflicts?
4
To what extent does limitations in tangible cultural
expressions like folk art, drawings, crafts, etc. tend to
lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
1.290
.9728
.1747
-12.648
30
.000
1.161
.8980
.1613
-14.500
30
.000
1.323
1.077
.1934
-11.260
30
.000
1.161
.8980
.1613
-14.500
30
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little extent, 3; To
some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50. Observed mean that is
significantly (.05 level) greater than this value indicates significant extent.
195
inside pages 7.28.indd Sec2:195
8/5/08 10:42:15 AM
Table 5.59
t-Test of single mean for the extent to which limitats in the realization of human rights leads to political
tension/conflict
t-value
#
1
Mean
SD
SEM
df
Statement/Question
1
To what extent does limitation to the realization of
human rights in language and verbal expressions tend
to lead to political tensions/conflict?
2
To what extent does limitation to the realization of
human rights in musical expressions such as folk songs
tend to lead to political tensions/conflict?
3
To what extent does limitation to the realization of
human rights in actions like dance, plays, etc. tend to
lead to political tensions/conflict?
4
To what extent does limitation to the realization of
human rights in tangible cultural expressions like folk
art, drawings, crafts, etc. tend to lead to political
tensions/conflict?
p<
1.500
1.196
.2184
-9.157
29
.000
1.333
.9942
.1815
-11.936
29
.000
1.400
.9685
.1768
-11.877
29
.000
1.267
.9444
.1724
-12.952
29
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.60
t-Test of single mean for the extent to which limits to the realization of human rights leads to demographic
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent does limitation to the realization of
human rights in language and verbal expressions tend
to lead to demographic tensions/conflicts?
2
To what extent does limitation to the realization of
human rights in musical expression such as folk songs
tend to lead to demographic tensions/conflicts?
3
To what extent does limitation to the realization of
human rights in actions like dance, plays, etc. tend to
lead to demographic tensions/conflicts?
Mean
SD
SEM
df
p<
1.658
1.161
.1332
-13.831
75
.000
1.355
.9154
.1055
-20.335
75
.000
1.447
.9577
.1099
-18.685
75
.000
4
To what extent does limitation to the realization of
human rights in tangible cultural expressions like folk 1.355
.9195
.1055
-20.335
75
art, drawings, crafts etc. tend to lead to demographic
tensions/conflicts?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
196
inside pages 7.28.indd Sec2:196
8/5/08 10:42:17 AM
Table 5.61
t-Test of single mean for the extent to which attempt to exhibit or implement cultural diversity tend to lead to
social tensions/conflicts.
#
t-value
Statement/Question1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to social tensions/conflict?
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to social tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to social tensions/conflict?
Mean
SD
SEM
df
p<
1.263
.7549
.0866
-25.833
75
.000
1.197
.7487
.0859
-26.812
75
.000
1.197
.7487
.0859
-26.812
75
.000
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk 1.171
.7191
.0825
-28.237
75
art, drawings, crafts, etc. tend to lead to: social
tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
Table 5.62
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
political tensions/conflicts.
#
t-value
Statement/Question1
1
To what extent do your attempts to exhibit or implement
your cultural diversity in language and verbal
expressions tend to lead to political tensions/conflicts?
2
To what extent do your attempts to exhibit or implement
your cultural diversity in musical expressions such as
folk songs tend to lead to political tensions/conflict?
3
To what extent do your attempts to exhibit or implement
your cultural diversity in actions like dance, plays, etc.
tend to lead to political tensions/conflict?
Mean
SD
SEM
df
p<
1.447
.9437
.1083
-18.962
75
.000
1.355
.9195
.1055
-20.335
75
.000
1.395
.9104
.1044
-20.160
75
.000
4
To what extent do your attempts to exhibit or implement
your cultural diversity in tangible cultural expressions 1.290
.8613
.0988
-22.375
75
like folk art, drawings, crafts etc. tend to lead to political
tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
197
inside pages 7.28.indd Sec2:197
8/5/08 10:42:18 AM
Table 5.63
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
demographic tensions/conflicts.
#
t-value
Statement/Question1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to demographic tensions/conflicts?
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to demographic tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to demographic tensions/conflict?
Mean
SD
SEM
df
p<
1.831
1.197
.1364
-12.239
76
.000
1.416
.8937
.1019
-20.466
76
.000
1.818
1.254
.1429
-11.771
76
.000
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk 1.442
.8958
.1021
-20.164
76
art, drawings, crafts etc. tend to lead to demographic
tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
Table 5.64
t-Test of single mean for the perceived level to which cultural diversity tends to complement the realization of
individual human rights in Lesotho
#
t-value
Statement/Question1
1
To what extent does diversity in cultural expressions in
language and verbal expressions tend to complement
the realization of individual human rights?
2
To what extent does diversity in cultural expressions in
musical expressions such as folk songs tend to
complement the realization of individual human rights?
3
To what extent does diversity in cultural expressions in
actions like dance, plays, etc. tend to complement the
realization of individual human rights?
4
To what extent does diversity in cultural expressions in
tangible cultural expressions like folk art, drawings,
crafts, etc. tend to complement the realization of
individual human rights?
Mean
SD
SEM
df
p<
1.250
.5916
.0679
-33.155
75
.000
1.158
.5178
.0594
-39.436
75
.000
1.158
.5178
.0594
-39.436
75
.000
1.132
.4992
.0573
-41.367
75
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
198
inside pages 7.28.indd Sec2:198
8/5/08 10:42:19 AM
Table 5.65
t-Test of single mean for the perceived level to which cultural diversity in Lesotho is recognized by public
policies at the regional level.
#
t-value
Statement/Question1
1
To what extent are aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the regional level?
2
To what extent are aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the regional level?
3
To what extent are aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the regional level?
Mean
SD
SEM
df
p<
1.368
.7274
.0834
-25.546
75
.000
1.250
.6319
.0729
-30.886
75
.000
1.382
.7826
.0898
-23.598
75
.000
4
To what extent are aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings, 1.237
.6297
.0722
-31.333
75
crafts, etc. recognized by public policies at the regional
level?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
Table 5.66
t-Test of single mean for the perceived level to which cultural diversity in Lesotho is recognized by public
policies at the national level.
#
t-value
Statement/Question1
1
To what extent are aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the national level?
2
To what extent are aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the national level?
3
To what extent are aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the national level?
Mean
SD
SEM
df
p<
3.160
1.801
.2080
-1.635
74
.106
2.387
1.739
.2008
-5.544
74
.000
2.707
1.784
.2060
-3.851
74
.000
4
To what extent are aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings, 2.480
1.788
.2065
-4.939
74
crafts, etc. recognized by public policies at the national
level?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.000
199
inside pages 7.28.indd Sec2:199
8/5/08 10:42:20 AM
Table 5.67
t-Test of single mean for the perceived level to which one would like the merging of cultural expressions in
Lesotho.
#
t-value
Statement/Question1
1
To what extent would you like the merging of the
cultural differences in language and verbal expressions
to be merged across cultures in your society?
2
To what extent would you like the merging of the
cultural differences in musical expressions such as folk
songs to be merged across cultures in your society?
3
To what extent would you like the merging of the
cultural differences in actions like dance, plays, etc. to
be merged across cultures in your society?
4
To what extent would you like the merging of the
cultural differences in tangible cultural expressions like
folk art, drawings, crafts, etc. to be merged across
cultures in your society?
Mean
SD
SEM
df
p<
3.574
1.942
.2355
.312
67
.756
3.309
2.082
.2525
-.757
67
.452
3.544
1.950
.2365
.187
67
.853
3.427
2.076
.2518
-.292
67
.771
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.68
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder the
development of cultural diversity in Lesotho.
#
Statement/Question
t-value
1
1
To what extent do you think that merging of language
and verbal expressions will hinder the development of
cultural diversity?
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder the
development of cultural diversity?
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder the development of cultural
diversity?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder the development of cultural diversity?
Mean
SD
SEM
df
p<
4.208
1.641
.1870
3.785
76
.000
3.792
1.873
.2135
1.369
76
.175
4.026
1.747
.1991
2.642
76
.010
3.818
1.972
.2247
1.416
76
.161
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
200
inside pages 7.28.indd Sec2:200
8/5/08 10:42:21 AM
Table 5.69
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder free
expressions.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think that merging of language
and verbal expressions will hinder free expressions?
3.579
2.022
.2319
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder free
expressions?
3.395
2.060
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder free expressions?
3.474
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder free expressions?
3.355
df
p<
.340
75
.734
.2363
-.446
75
.657
2.036
.2336
-.113
75
.911
2.108
.2419
-.598
75
.551
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.70
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
dignity
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think that merging of language
and verbal expressions will lead to loss of dignity?
2.908
2.034
.2333
2
To what extent do you think that merging of musical
expressions such as folk songs will lead to loss of
dignity?
2.737
2.113
3
To what extent do you think that merging of actions like
dance, plays, etc. will lead to loss of dignity?
2.842
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of dignity?
2.671
df
p<
-2.538
75
.013
.2423
-3.149
75
.002
2.085
.2392
-2.751
75
.007
2.100
.2409
-3.441
75
.001
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
201
inside pages 7.28.indd Sec2:201
8/5/08 10:42:21 AM
Table 5.71
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
cultural identity.
#
t-value
Statement/Question1
1
To what extent do you feel that merging of language
and verbal expressions will lead to loss of cultural
identity?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to loss of
cultural identity?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to loss of cultural identity?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of cultural identity?
Mean
SD
SEM
df
p<
2.790
2.015
.2312
-3.073
75
.003
2.395
1.994
.2287
-4.833
75
.000
2.671
2.022
.2320
-3.573
75
.001
2.474
2.043
.2343
-4.380
75
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.72
t-Test of single mean for the extent to which merging of cultural expressions will lead to oppression of
different cultural groups.
#
Statement/Question
t-value
1
1
To what extent do you feel that merging of language
and verbal expressions will lead to oppressions of
different cultural groups?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to oppressions
of different cultural groups?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to oppressions of different
cultural groups?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to oppressions of different cultural groups?
Mean
SD
SEM
df
p<
3.053
2.116
.2427
-1.843
75
.069
2.500
1.929
.2212
-4.520
75
.000
2.790
2.074
.2379
-2.987
75
.004
2.474
1.983
.2275
-4.512
75
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
202
inside pages 7.28.indd Sec2:202
8/5/08 10:42:22 AM
Table 5.73
t-Test of single mean for the extent to which merging of cultural expressions could lead to social
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent do you think that merging language and
verbal
expressions
could
lead
to
social
tensions/conflicts?
2
To what extent do you think that merging musical
expressions such as folk songs could lead to social
tensions/conflicts?
3
To what extent do you think that merging actions like
dance,
plays,
etc.
could
lead
to
social
tensions/conflicts?
4
To what extent do you think that merging tangible
cultural expressions like folk art, drawings, crafts, etc.
could lead to social tensions/conflicts?
df
p<
3.226
74
.002
.2155
.526
74
.601
1.964
.2268
1.558
74
.123
1.923
.2221
.510
74
.611
Mean
SD
SEM
4.187
1.843
.2128
3.613
1.866
3.853
3.613
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.74
t-Test of single mean for the extent to which merging of cultural expressions could lead to political
tensions/conflicts
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to political tensions/conflicts?
3.920
2.058
.2377
2
To what extent do you think musical expressions such
as folk songs could lead to political tensions/conflicts?
3.547
1.988
3
To what extent do you think actions like dance, plays,
etc. could lead to political tensions/conflicts?
3.707
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to political tensions/conflicts?
3.520
df
p<
1.767
74
.081
.2296
.203
74
.839
1.992
.2300
.899
74
.372
1.948
.2249
.089
74
.929
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
203
inside pages 7.28.indd Sec2:203
8/5/08 10:42:23 AM
Table 5.75
t-Test of single mean for the extent to which merging of cultural expressions could lead to demographic
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent do you think language and verbal
expressions
could
lead
to
demographic
tensions/conflicts?
2
To what extent do you think musical expressions such
as folk songs could lead to demographic
tensions/conflicts?
3
To what extent do you think actions like dance, plays,
etc. could lead to demographic tensions/conflicts?
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to demographic tensions/conflicts?
Mean
SD
SEM
df
p<
3.360
1.865
.2153
-.650
74
.518
2.816
1.874
.2150
-3.183
75
.002
3.132
1.886
.2163
-1.703
75
.093
2.895
1.837
.2108
-2.872
75
.005
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.76
t-Test of single mean for the extent to which merging of cultural expressions could lead to economic
tensions/conflicts.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to economic tensions/conflicts?
2.618
1.932
.2216
2
To what extent do you think musical expressions such
as folk songs could lead to economic tensions/conflicts?
2.474
1.949
3
To what extent do you think actions like dance, plays,
etc. would lead to economic tensions/conflicts?
2.447
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts etc. could lead
to economic tensions/conflicts?
3.237
df
p<
-3.978
75
.000
.2236
-4.590
75
.000
1.886
.2164
-4.866
75
.000
7.536
.8645
-.304
75
.762
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
204
inside pages 7.28.indd Sec2:204
8/5/08 10:42:23 AM
Table 5.77
t-Test of single mean for the extent to which they are good practices involved in cultural diversities which
positively contribute to prevention of conflicts in Lesotho.
#
1
2
3
4
t-value
Statement/Question1
To what extent are there good practices involved in
your cultural differences in language and verbal
expressions, which positively contribute to preventing
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in musical expressions such as
folk songs, which positively contribute to preventing
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in actions like dance, plays etc.
which positively contribute to preventing conflicts in
Southern Africa?
To what extent are there good practices involved in
your cultural differences in tangible cultural expressions
like folk art, drawings, crafts etc. which positively
contribute to preventing conflicts in Southern Africa?
Mean
SD
SEM
df
p<
2.368
1.868
.2143
-5.281
75
.00
0
2.276
1.873
.2149
-5.695
75
.00
0
2.408
1.877
.2154
-5.071
75
.00
0
2.273
1.875
.2137
-5.743
76
.00
0
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.78
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to mediation of conflicts in Lesotho.
#
1
2
3
t-value
Statement/Question1
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays etc.
which positively contribute to mediation during conflicts
in Southern Africa?
Mean
SD
SEM
df
p<
3.904
2.148
.2515
1.607
72
.112
3.654
2.278
.2667
.693
72
.490
3.877
2.160
.2528
1.490
72
.141
4
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
3.521
2.352
.2753
.075
72
like folk art, drawings, crafts etc. which positively
contribute to mediation during conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.941
205
inside pages 7.28.indd Sec2:205
8/5/08 10:42:24 AM
Table 5.79
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to resolution of conflicts in Lesotho.
#
Statement/Question
1
2
3
t-value
1
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to the resolution
of conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to the resolution
of conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays, etc.
which positively contribute to the resolution of conflicts
in Southern Africa?
Mean
SD
SEM
df
p<
3.700
2.254
.2695
1.607
72
.112
3.464
2.355
.2835
.693
72
.490
3.565
2.252
.2712
1.490
72
.141
4
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
3.319
2.367
.2850
.075
72
like folk art, drawings, crafts etc. which positively
contribute to the resolution of conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.941
Table 5.80
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in preventing conflicts in Lesotho
#
t-value
Statement/Question
1
2
3
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expression in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc. in preventing
conflicts in Southern Africa?
Mean
SD
SEM
df
p<
3.638
2.262
.2723
.742
69
.460
3.478
2.349
.2829
-.128
68
.899
3.724
2.175
.2619
.241
68
.811
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
3.406
2.353
.2833
-.636
68
diversity in tangible cultural expressions like folk art,
drawings, crafts etc. in preventing conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.527
206
inside pages 7.28.indd Sec2:206
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Table 5.81
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in mediating during conflicts in Lesotho
#
1
2
3
t-value
Statement/Question1
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity actions like dance, plays etc., in mediating
during conflicts in Southern Africa?
Mean
SD
SEM
df
p<
3.062
2.235
.2772
.506
68
.615
2.954
2.287
.2837
-.077
68
.939
3.123
2.219
.2752
.858
68
.394
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
2.954
2.281
.2829
-.332
68
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in mediating during conflicts in
Southern Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.741
Table 5.82
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in resolving conflicts in Lesotho
#
1
2
3
4
t-value
Statement/Question1
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc., in resolving
conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in resolving conflicts in Southern
Africa?
Mean
SD
SEM
df
p<
2.921
2.267
.2856
-1.582
64
.119
2.857
2.285
.2879
-1.925
64
.059
2.921
2.260
.2847
-1.370
64
.176
2.825
2.304
.2903
-1.931
64
.058
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
207
inside pages 7.28.indd Sec2:207
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Presentations of the Results of Statistical Analysis of Quantitative Data from South Africa
Table 5.83
t-Test of single mean for the perceived uniqueness of South Africa cultural expressions
#
t-value
Statement/Question1
1
To what extent do language and verbal expressions
make your culture uniquely different from other cultures
around you?
2
To what extent do musical expressions such as folk
songs make your culture uniquely different from other
cultures around you?
3
To what extent do cultural expressions in actions like
dance, plays, etc. make your culture uniquely different
from other cultures around you?
4
To what extent do tangible cultural expressions like folk
art, drawing, crafts, etc. make your culture uniquely
different from other cultures around you?
df
p<
2.559
51
.013
.2161
2.135
51
.038
1.367
.1990
3.037
51
.004
1.624
.2252
.427
51
.671
Mean
SD
SEM
4.115
1.734
.2404
3.962
1.559
4.077
3.596
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.84
t-Test of single mean for the perceived level to which cultural diversity in South Africa leads to
conflict/tension among communities
#
t-value
Statement/Question1
1
To what extent does the unique identity afforded your
culture in language and verbal expression lead to
conflict/tension among communities?
2
To what extent does the unique identity afforded your
culture in musical expression such as folk songs lead to
conflict/tension among communities?
3
To what extent does the unique identity afforded your
culture in expressions by actions like folk dance; plays
etc. lead to conflict/tension among communities
4
Mean
SD
SEM
df
p<
4.462
1.275
.1768
5.438
51
.000
3.654
1.558
.2160
.712
51
.480
4.000
1.621
.2248
2.224
51
.031
To what extent does the unique identity afforded your
3.115
1.504
.2085
-1.845
51
culture in tangible cultural expressions like folk art lead
to conflict/tension among communities?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.071
208
inside pages 7.28.indd Sec2:208
8/5/08 10:42:25 AM
Table 5.85
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in South
Africa is often exploited for political gains.
#
1
2
3
t-value
Statement/Question1
Mean
SD
SEM
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for political gains?
3.481
1.515
.2100
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for political gains?
3.615
1.574
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for political gains?
3.404
1.621
df
p<
-.092
51
.927
.2182
.529
51
.599
.2235
-.430
51
.669
4
To what extent is the unique identity afforded by your
3.192
1.496
.2074
-1.484
51
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for political gains?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.144
Table 5.86
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in South
Africa is often exploited for social gains.
#
Statement/Question
t-value
1
1
To what extent is the unique identity afforded by your
culture in language and verbal expressions often
exploited for social gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for social gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for social gains?
4
Mean
SD
SEM
df
p<
4.058
1.305
.1809
3.082
51
.003
3.635
1.358
.1883
.715
51
.478
3.750
1.370
.1900
1.316
51
.194
To what extent is the unique identity afforded by your
3.789
1.194
.1655
1.743
51
culture through tangible cultural expressions like folk
art, drawing, craft often exploited for social gains?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.087
209
inside pages 7.28.indd Sec2:209
8/5/08 10:42:26 AM
Table 5.87
t-Test of single mean for the perceived level to which unique identity afforded by cultural diversity in South
Africa is often exploited for economic gains.
#
t-value
Statement/Question1
1
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for economic gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for economic gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for economic gains?
4
To what extent is the unique identity afforded by your
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for economic gains?
Mean
SD
SEM
df
p<
3.769
1.579
.2190
1.229
51
.225
3.865
1.442
.2000
1.827
51
.074
3.923
1.311
.1818
2.327
51
.024
3.500
1.732
.2402
.000
51
1.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.88
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provides
the basis of being deprived of ones cultural rights in South Africa
#
1
2
3
t-value
Statement/Question1
To what extent does the unique identity afforded by
your culture in language and verbal expressions often
provide the basis of your being deprived of your cultural
rights?
To what extent does the unique identity afforded by
your culture in musical expressions such as folk songs
often provide the basis of your being deprived of your
cultural rights?
To what extent does the unique identity afforded by
your culture in expressions in actions like dance, plays,
etc, often provide the basis of your being deprived of
your cultural rights?
Mean
SD
SEM
df
p<
3.385
1.728
.2397
-.481
51
.632
3.231
1.664
.2308
-1.167
51
.249
3.577
1.637
.2270
.339
51
.736
4
To what extent does the unique identity afforded by
your culture in tangible cultural expressions like folk art, 3.444
1.575
.2184
-.440
51
drawing, crafts often provide the basis of your being
deprived of your cultural rights?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.662
210
inside pages 7.28.indd Sec2:210
8/5/08 10:42:26 AM
Table 5.89
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provide the
basis of being deprived of one’s human rights in South Africa
#
1
2
3
t-value
Statement/Question1
To what extent does the unique identity afforded by
your culture in language and verbal expression provide
the basis of being deprived of your human rights? [For
example, a cultural demand for widow to marry the late
husband's brother may violate the widow's human
right]?
To what extent does the unique identity afforded your
culture in ……. provide the basis of being deprived of
your human rights? [For example, a cultural demand for
widow to marry the late husband's brother may violate
the widow's human right]?
To what extent does the unique identity afforded your
culture in …… provide the basis of being deprived of
your human rights? [For example, a cultural demand for
widow to marry the late husband's brother may violate
the widow's human right]?
Mean
SD
SEM
df
p<
2.673
1.556
.2156
-3.833
51
.000
2.923
1.467
.2034
-2.837
51
.007
3.173
1.424
.1975
-1.655
51
.104
4
To what extent does the unique identity afforded your
culture in …..provide the basis of being deprived of your
3.404
1.550
.2149
-.447
51
human rights? [For example, a cultural demand for
widow to marry the late husband's brother may violate
the widow's human right]?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.90
t-Test of single mean for the extent to which expressions of other cultures limit the expressions of one’s own
culture in South Africa
#
t-value
Statement/Question1
Mean
SD
SEM
df
1
To what extent do the expressions of other cultures in
language and verbal expression limit the expression of
your own culture?
2
To what extent do the expressions of other cultures in
musical expressions such as folk songs limit the
expression of your own culture?
3
To what extent do the expressions of other cultures in
actions like dance, plays, etc. limit the expression of
your own culture?
4
To what extent do the expressions of other cultures in
tangible cultural expressions like folk art, drawing,
crafts, etc. limit the expression of your own culture?
.657
p<
3.731
1.682
.2332
.990
51
.327
3.615
1.598
.2217
.521
51
.605
3.250
1.370
.1900
-1.316
51
.194
3.421
1.565
.2170
-.177
51
.860
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
211
inside pages 7.28.indd Sec2:211
8/5/08 10:42:26 AM
Table 5.91
t-Test of single mean for the extent to which cultural diversity cannot flourish in South Africa.
#
Statement/Question
t-value
1
Mean
SD
SEM
df
p<
1
To what extent do you think cultural diversity in
language and verbal expression cannot flourish?
3.923
1.702
.2360
1.793
51
.079
2
To what extent do you think cultural diversity in musical
expressions such as folk songs cannot flourish?.
3.654
1.702
.2361
.652
51
.517
3
To what extent do you think cultural diversity in actions
like dance, plays, etc. cannot flourish?
3.615
1.598
.2217
.521
51
.605
4
To what extent do you think cultural diversity in tangible
cultural expressions like folk art, drawing, crafts cannot
flourish?
3.789
1.564
.2168
1.330
51
.189
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.92
t-Test of single mean of how often cultural differences conflict with those of other cultures in South Africa
#
t-value
Statement/Question1
Mean
SD
SEM
1
How often do your cultural differences in language and
verbal expressions conflict with those of other cultures?
4.289
1.696
.2352
2
How often do your cultural differences in musical
expressions such as folk songs conflict with those of
other cultures?
3.596
1.763
3
How often do your cultural differences in actions like
dance, plays, etc. conflict with those of other cultures?
3.442
4
How often do your cultural differences in tangible
cultural expressions like folk art, drawing, crafts, etc.
conflict with those of other cultures?
3.250
df
p<
3.353
51
.002
.2445
.393
51
.696
1.742
.2416
-.239
51
.812
1.702
.2360
-1.059
51
.295
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
212
inside pages 7.28.indd Sec2:212
8/5/08 10:42:27 AM
Table 5.93
t-Test of single mean of the extent to which South Africans share their cultural expressions with other
cultures.
#
t-value
Statement/Question1
1
To what extent do you share these cultural differences
in language and verbal expressions with other cultures
(give the names of the other cultures)?
2
To what extent do you share these cultural differences
in musical expressions such folk songs with other
cultures (give the names of the other cultures)?
3
To what extent do you share these cultural differences
in actions like dance, plays, etc. with other cultures
(give the names of the other cultures)?
4
To what extent do you share these cultural differences
in tangible cultural expressions like folk art, drawings,
crafts, etc. with other cultures?
Mean
SD
SEM
df
p<
4.275
1.282
.1795
4.315
50
.000
3.860
1.498
.2119
1.699
49
.096
3.960
1.829
.2587
1.778
49
.082
3.740
1.651
.2335
1.028
49
.309
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.94
t-Test of single mean for how often South Africans are prevented from expressing their cultural rights or how
often these are violated.
#
Statement/Question
t-value
1
1
How often are you prevented from expressing your
culture in language and verbal expression or how often
are your cultural rights violated?
2
How often are you prevented from expressing your
culture in musical expressions such as folk songs or
how often are your cultural rights violated?
3
How often are you prevented from expressing your
culture in actions like dance, plays, etc. or how often
are your cultural rights violated?
Mean
SD
SEM
df
p<
3.250
1.867
.2589
-.966
51
.339
3.442
1.731
.2401
-.240
51
.811
3.192
1.509
.2092
-1.471
51
.148
4
How often are you prevented from expressing your
culture in tangible cultural expressions like folk art, 2.904
1.600
.2219
-2.687
51
drawings, crafts, etc. or how often are your cultural
rights violated?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.010
213
inside pages 7.28.indd Sec2:213
8/5/08 10:42:27 AM
Table 5.95
t-Test of single mean on how often attempts to violate South African’s cultural rights lead to social tension
and conflicts.
#
t-value
Statement/Question1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to social
tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
social tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to social
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
3.385
1.670
.2317
-.498
51
.621
3.077
1.467
.2034
-2.080
51
.043
3.308
1.698
.2355
-.817
51
.418
3.000
1.621
.2248
-2.224
51
.031
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.96
t-Test of single mean for how often attempts to violate others’ cultural rights in South Africa lead to political
tensions/conflicts.
#
t-value
Statement/Question1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
political tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
political tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to political
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to political tensions/conflicts?
Mean
SD
SEM
df
p<
3.365
1.669
.2314
-.582
51
.563
3.769
1.477
.2048
1.315
51
.195
3.519
1.686
.2338
.082
51
.935
3.231
1.800
.2496
-1.079
51
.286
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
214
inside pages 7.28.indd Sec2:214
8/5/08 10:42:27 AM
Table 5.97
t-Test of single mean for how often attempts to violate others’ cultural rights in South Africa lead to
demographic tensions/conflicts.
#
1
t-value
Statement/Question1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
demographic tensions/conflicts?
Mean
SD
SEM
df
p<
4.096
1.807
.2506
2.379
51
.021
3.519
1.502
.2082
.092
51
.927
3.731
1.523
.2111
1.093
51
.280
3.173
1.581
.2192
-1.491
51
.142
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
demographic tensions/conflicts?
3
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings,
crafts,
etc.
lead
to
demographic
tensions/conflicts?
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to
demographic tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.98
t-Test of single mean for the extent to which cultural diversity tends to limit the realization of human rights of
some South Africans
#
t-value
Statement/Question1
1
To what extent does cultural diversity in language and
verbal expressions tend to limit the realization of human
rights of some or all of your people?
2
To what extent does cultural diversity in musical
expressions tend to limit the realization of human rights
of some or all of your people?
3
To what extent does cultural diversity in actions like
dance, plays, etc. tend to limit the realization of human
rights of some or all of your people?
Mean
SD
SEM
df
p<
4.020
1.975
.2765
1.879
50
.066
3.804
1.523
.2133
1.425
50
.160
3.941
1.666
.2333
1.891
50
.064
4
To what extent does cultural diversity in tangible cultural
expressions such as folk art, crafts, etc tend to limit the 3.157
1.759
.2463
-1.393
50
realization of human rights of some or all of your
people?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.170
215
inside pages 7.28.indd Sec2:215
8/5/08 10:42:28 AM
Table 5.99
t-Test of single mean for the extent to which limitations in the realization of human rights tend to lead to
social tensions/conflicts.
#
t-value
Statement/Question1
1
To what extent does such limitation in language and
verbal
expression
tend
to
lead
to
social
tensions/conflicts?
2
To what extent does limitations in musical expression
such as folk songs tend to lead to social
tensions/conflicts?
3
To what extent does limitations in actions like dance,
plays, etc. tend to lead to social tensions/conflicts?
4
To what extent does limitations in tangible cultural
expressions like folk art, drawings, crafts, etc. tend to
lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
2.400
2.066
.6532
-1.684
9
.126
2.000
1.732
.5774
-2.598
8
.032
1.556
1.667
.5556
-3.500
8
.008
1.556
1.667
.5556
-3.500
8
.008
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.100
t-Test of single mean for the extent to which limitation to the realization of human rights leads to political
tension/conflict
#
t-value
Statement/Question1
1
To what extent does limitation to the realization of
human rights in language and verbal expressions tend
to lead to political tensions/conflict?
2
To what extent does limitation to the realization of
human rights in musical expressions such as folk songs
tend to lead to political tensions/conflict?
3
To what extent does limitation to the realization of
human rights in actions like dance, plays, etc. tend to
lead to political tensions/conflict?
4
To what extent does limitation to the realization of
human rights in tangible cultural expressions like folk
art, drawings, crafts, etc. tend to lead to political
tensions/conflict?
Mean
SD
SEM
df
p<
2.556
2.128
.7093
-1.332
8
.220
2.556
2.128
.7093
-1.332
8
.220
2.111
2.205
.7349
-1.890
8
.095
2.111
2.205
.7349
-1.890
8
.095
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
216
inside pages 7.28.indd Sec2:216
8/5/08 10:42:28 AM
Table 5.101
t-Test of single mean for the extent to which limitation to the realization of human rights leads to
demographic tensions/conflicts
#
t-value
Statement/Question1
1
To what extent does limitation to the realization of
human rights in language and verbal expressions tend
to lead to demographic tensions/conflicts?
2
To what extent does limitation to the realization of
human rights in musical expression such as folk songs
tend to lead to demographic tensions/conflicts?
3
To what extent does limitation to the realization of
human rights in actions like dance, plays, etc. tend to
lead to demographic tensions/conflicts?
4
To what extent does limitation to the realization of
human rights in tangible cultural expressions like folk
art, drawings, crafts etc. tend to lead to demographic
tensions/conflicts?
Mean
SD
SEM
df
p<
3.846
1.487
.2062
1.679
51
.099
4.173
1.368
.1897
3.548
51
.001
3.481
1.462
.2027
-.095
51
.925
3.423
1.719
.2384
-.323
51
.748
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.102
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
social tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to social tensions/conflict?
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to social tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to social tensions/conflict?
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk
art, drawings, crafts, etc. tend to lead to: social
tensions/conflict?
Mean
SD
SEM
df
p<
3.635
1.761
.2441
.551
51
.584
3.577
1.589
.2203
.349
51
.728
3.654
1.545
.2143
.718
51
.476
3.481
1.915
.2655
-.072
51
.943
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
217
inside pages 7.28.indd Sec2:217
8/5/08 10:42:28 AM
Table 5.103
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
political tensions/conflicts.
#
Statement/Question
t-value
1
1
To what extent do your attempts to exhibit or implement
your cultural diversity in language and verbal
expressions tend to lead to political tensions/conflicts
2
To what extent do your attempts to exhibit or implement
your cultural diversity in musical expressions such as
folk songs tend to lead to political tensions/conflict?
3
To what extent do your attempts to exhibit or implement
your cultural diversity in actions like dance, plays, etc.
tend to lead to political tensions/conflict?
4
To what extent do your attempts to exhibit or implement
your cultural diversity in tangible cultural expressions
like folk art, drawings, crafts etc. tend to lead to political
tensions/conflict?
Mean
SD
SEM
df
p<
3.212
1.637
.2270
-1.271
51
.210
3.654
1.341
.1860
.827
51
.412
3.885
1.555
.2156
1.784
51
.080
3.154
1.673
.2320
-1.492
51
.142
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.104
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
demographic tensions/conflicts.
#
t-value
Statement/Question1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to demographic tensions/conflicts
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to demographic tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to demographic tensions/conflict?
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk
art, drawings, crafts etc. tend to lead to demographic
tensions/conflict?
Mean
SD
SEM
df
p<
3.789
1.525
.2115
1.364
51
.179
4.192
1.681
.2331
2.970
51
.005
3.115
1.555
.2156
-1.784
51
.080
3.346
1.792
.2485
-.619
51
.539
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent
218
inside pages 7.28.indd Sec2:218
8/5/08 10:42:29 AM
Table 5.105
t-Test of single mean for the perceived level to which cultural diversity tends to complement the realization of
individual human rights in South Africa .
#
t-value
Statement/Question1
1
To what extent does diversity in cultural expressions in
language and verbal expressions tend to complement
the realization of individual human rights?
2
To what extent does diversity in cultural expressions in
musical expressions such as folk songs tend to
complement the realization of individual human rights?
3
To what extent does diversity in cultural expressions in
actions like dance, plays, etc. tend to complement the
realization of individual human rights?
4
To what extent does diversity in cultural expressions in
tangible cultural expressions like folk art, drawings,
crafts, etc. tend to complement the realization of
individual human rights?
Mean
SD
SEM
df
p<
3.904
1.933
.2680
1.507
51
.138
3.250
1.426
.1978
-1.264
51
.212
3.404
1.718
.2382
-.404
51
.688
2.962
1.633
.2264
-2.378
51
.021
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.106
t-Test of single mean for the perceived level to which cultural diversity in South Africa is recognized by public
policies at the regional level.
#
Statement/Question
t-value
1
1
To what extent are aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the regional level?
2
To what extent are aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the regional level?
3
To what extent are aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the regional level?
4
To what extent are aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings,
crafts, etc. recognized by public policies at the regional
level?
Mean
SD
SEM
df
p<
3.289
1.637
.2270
-.932
51
.356
3.404
1.537
.2132
-.451
51
.654
3.539
1.831
.2539
.152
51
.880
2.904
1.763
.2445
-2.438
51
.018
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
219
inside pages 7.28.indd Sec2:219
8/5/08 10:42:29 AM
Table 5.107
t-Test of single mean for the perceived level to which cultural diversity in South Africa is recognized by public
policies at the national level.
#
Statement/Question
t-value
1
1
To what extent are aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the national level?
2
To what extent are aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the national level?
3
To what extent are aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the national level?
4
To what extent are aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings,
crafts, etc. recognized by public policies at the national
level?
Mean
SD
SEM
df
p<
4.480
1.644
.2325
4.214
49
.000
4.340
1.379
.1951
4.306
49
.000
3.620
1.806
.2554
.470
49
.641
3.860
1.604
.2268
1.587
49
.119
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.108
t-Test of single mean for the perceived level to which one would like the merging of cultural expressions in
South Africa.
#
Statement/Question
t-value
1
1
To what extent would you like the merging of the
cultural differences in language and verbal expressions
to be merged across cultures in your society?
2
To what extent would you like the merging of the
cultural differences in musical expressions such as folk
songs to be merged across cultures in your society?
3
To what extent would you like the merging of the
cultural differences in actions like dance, plays, etc. to
be merged across cultures in your society?
4
To what extent would you like the merging of the
cultural differences in tangible cultural expressions like
folk art, drawings, crafts, etc. to be merged across
cultures in your society?
Mean
SD
SEM
df
p<
4.280
1.750
.2475
3.151
49
.003
4.480
1.199
.1696
5.778
49
.000
4.400
1.107
.1565
5.751
49
.000
4.260
1.510
.2135
3.561
49
.001
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
220
inside pages 7.28.indd Sec2:220
8/5/08 10:42:29 AM
Table 5.109
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder the
development of cultural diversity in South Africa.
#
t-value
Statement/Question1
1
To what extent do you think that merging of language
and verbal expressions will hinder the development of
cultural diversity?
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder the
development of cultural diversity?
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder the development of cultural
diversity?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder the development of cultural diversity?
Mean
SD
SEM
df
p<
4.431
1.432
.2005
4.645
50
.000
4.365
1.268
.1759
4.920
51
.000
3.962
1.441
.1999
2.309
51
.025
3.673
1.654
.2293
.755
51
.454
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.110
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder free
expressions.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think that merging of language
and verbal expressions will hinder free expressions?
3.865
1.772
.2457
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder free
expressions?
4.346
1.454
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder free expressions?
4.077
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder free expressions?
3.750
df
p<
1.487
51
.143
.2016
4.197
51
.000
1.545
.2142
2.693
51
.010
1.545
.2143
1.167
51
.249
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
221
inside pages 7.28.indd Sec2:221
8/5/08 10:42:30 AM
Table 5.111
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
dignity
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think that merging of language
and verbal expressions will lead to loss of dignity?
3.712
1.564
.2168
2
To what extent do you think that merging of musical
expressions such as folk songs will lead to loss of
dignity?
3.807
1.429
3
To what extent do you think that merging of actions like
dance, plays, etc. will lead to loss of dignity?
3.750
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of dignity?
3.654
df
p<
.976
51
.334
.1981
1.553
51
.127
1.440
.1997
1.252
51
.216
1.545
.2143
.718
51
.476
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.112
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
cultural identity.
#
Statement/Question
t-value
1
1
To what extent do you feel that merging of language
and verbal expressions will lead to loss of cultural
identity?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to loss of
cultural identity?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to loss of cultural identity?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of cultural identity?
Mean
SD
SEM
df
p<
3.019
1.674
.2322
-2.071
51
.043
3.096
1.660
.2302
-1.754
51
.085
3.654
1.877
.2604
.591
51
.557
3.212
1.707
.2368
-1.218
51
.229
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
222
inside pages 7.28.indd Sec2:222
8/5/08 10:42:30 AM
Table 5.113
t-Test of single mean for the extent to which merging of cultural expressions will lead to oppression of
different cultural groups.
#
t-value
Statement/Question1
1
To what extent do you feel that merging of language
and verbal expressions will lead to oppressions of
different cultural groups?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to oppressions
of different cultural groups?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to oppressions of different
cultural groups?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to oppressions of different cultural groups?
Mean
SD
SEM
df
p<
2.827
1.757
.2437
-2.762
51
.008
3.192
1.681
.2331
-1.320
51
.193
3.269
1.573
.2182
-1.058
51
.295
3.231
1.765
.2435
-1.106
51
.274
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.114
t-Test of single mean for the extent to which merging of cultural expressions could lead to social
tensions/conflicts
#
t-value
Statement/Question1
1
To what extent do you think that merging language and
verbal
expressions
could
lead
to
social
tensions/conflicts?
2
To what extent do you think that merging musical
expressions such as folk songs could lead to social
tensions/conflicts?
3
To what extent do you think that merging actions like
dance,
plays,
etc.
could
lead
to
social
tensions/conflicts?
4
To what extent do you think that merging tangible
cultural expressions like folk art, drawings, crafts, etc.
could lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
3.885
1.833
.2542
1.513
51
.136
3.539
1.639
.2272
.169
51
.866
3.365
1.804
.2502
-.538
51
.593
3.250
1.583
.2195
-1.139
51
.260
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
223
inside pages 7.28.indd Sec2:223
8/5/08 10:42:30 AM
Table 5.115
t-Test of single mean for the extent to which merging of cultural expressions could lead to political
tensions/conflicts
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to political tensions/conflicts?
3.808
1.804
.2503
2
To what extent do you think musical expressions such
as folk songs could lead to political tensions/conflicts?
3.731
1.773
3
To what extent do you think actions like dance, plays,
etc. could lead to political tensions/conflicts?
3.519
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to political tensions/conflicts?
3.404
df
p<
1.230
51
.225
.2458
.939
51
.352
1.732
.2402
.080
51
.936
1.649
.2285
-.421
51
.676
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.116
t-Test of single mean for the extent to which merging of cultural expressions could lead to demographic
tensions/conflicts
#
Statement/Question
t-value
1
1
To what extent do you think language and verbal
expressions
could
lead
to
demographic
tensions/conflicts?
2
To what extent do you think musical expressions such
as folk songs could lead to demographic
tensions/conflicts?
3
To what extent do you think actions like dance, plays,
etc. could lead to demographic tensions/conflicts?
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to demographic tensions/conflicts?
Mean
SD
SEM
df
p<
3.904
1.850
.2565
1.574
51
.122
3.115
1.676
.2325
-1.655
51
.104
3.519
1.603
.2222
.087
51
.931
3.039
1.546
.2144
-2.153
51
.036
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
224
inside pages 7.28.indd Sec2:224
8/5/08 10:42:31 AM
Table 5.117
t-Test of single mean for the extent to which merging of cultural expressions could lead to economic
tensions/conflicts.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to economic tensions/conflicts?
3.654
1.725
.2392
2
To what extent do you think musical expressions such
as folk songs could lead to economic tensions/conflicts?
3.096
1.587
3
To what extent do you think actions like dance, plays,
etc. could lead to economic tensions/conflicts?
3.577
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts etc. could lead
to economic tensions/conflicts?
3.308
df
p<
.643
51
.523
.2201
-1.835
51
.072
1.649
.2287
.336
51
.738
1.710
.2371
-.811
51
.421
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.118
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to prevention of conflicts in South Africa.
#
Statement/Question
1
2
3
4
t-value
1
To what extent are there good practices involved in
your cultural differences in language and verbal
expressions, which positively contribute to prevent
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in musical expressions such as
folk songs, which positively contribute to prevent
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in actions like dance, plays etc.
which positively contribute to prevent conflicts in
Southern Africa?
To what extent are there good practices involved in
your cultural differences in tangible cultural expressions
like folk art, drawings, crafts etc. which positively
contribute to prevent conflicts in Southern Africa?
Mean
SD
SEM
df
p<
3.096
1.563
.2167
-1.864
51
.068
3.635
1.585
.2197
.613
51
.543
3.577
1.742
.2415
.318
51
.751
3.173
1.654
.2293
-1.426
51
.160
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
225
inside pages 7.28.indd Sec2:225
8/5/08 10:42:31 AM
Table 5.121
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to mediation of conflicts in South Africa.
#
1
2
3
t-value
Statement/Question1
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays etc.
which positively contribute to mediation during conflicts
in Southern Africa?
Mean
SD
SEM
df
p<
4.289
1.661
.2303
3.423
51
.001
4.077
1.281
.1777
3.248
51
.002
3.981
1.306
.1811
2.655
51
.011
4
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
3.731
1.443
.2001
1.153
51
like folk art, drawings, crafts etc. which positively
contribute to mediation during conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.254
Table 5.122
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to resolution of conflicts in South Africa.
#
1
2
3
t-value
Statement/Question1
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to resolution of
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to resolution of
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays, etc.
which positively contribute to resolution of conflicts in
Southern Africa?
Mean
SD
SEM
df
p<
4.020
1.449
.2029
2.561
50
.014
4.160
1.376
.1945
3.393
49
.001
3.880
1.586
.2243
1.694
49
.097
4
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions 3.760
1.623
.2296
1.133
49
like folk art, drawings, crafts etc. which positively
contribute to resolution of conflicts in Southern Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.263
226
inside pages 7.28.indd Sec2:226
8/5/08 10:42:31 AM
Table 5.123
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in preventing conflicts in South Africa
#
t-value
Statement/Question
1
2
3
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expression in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc. in preventing
conflicts in Southern Africa?
Mean
SD
SEM
df
p<
4.060
1.476
.2088
2.682
49
.010
4.380
1.227
.1735
5.071
49
.000
3.640
1.290
.1824
.768
49
.446
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
3.280
1.841
.2604
-.845
49
diversity in tangible cultural expressions like folk art,
drawings, crafts etc. in preventing conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.124
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in mediating during conflicts in South Africa
#
t-value
Statement/Question1
Mean
SD
SEM
df
1
2
3
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity actions like dance, plays etc., in mediating
during conflicts in Southern Africa?
.402
p<
3.560
1.527
.2160
.278
49
.782
3.700
1.344
.1901
1.052
49
.298
4.020
1.491
.2109
2.466
49
.017
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
2.940
1.517
.2144
-2.610
49
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in mediating during conflicts in
Southern Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.012
227
inside pages 7.28.indd Sec2:227
8/5/08 10:42:32 AM
Table 5.125
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in resolving conflicts in South Africa
#
1
2
3
t-value
Statement/Question1
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc., in resolving
conflicts in Southern Africa?
Mean
SD
SEM
df
p<
3.920
1.441
.2037
2.062
49
.045
3.800
1.471
.2080
1.442
49
.156
3.760
1.379
.1950
1.334
49
.188
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
3.280
1.654
.2339
-.940
49
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in resolving conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.352
Presentations of the Results of Statistical Analysis of Quantitative Data from Zimbabwe
Table 5.124
t-Test of single mean for the perceived uniqueness of Zimbabwe cultural expressions
#
Statement/Question
t-value
1
1
To what extent do language and verbal expressions
make your culture uniquely different from other cultures
around you?
2
To what extent do musical expressions such as folk
songs make your culture uniquely different from other
cultures around you?
3
To what extent do cultural expressions in actions like
dance, plays, etc. make your culture uniquely different
from other cultures around you?
4
To what extent do tangible cultural expressions like folk
art, drawing, crafts, etc. make your culture uniquely
different from other cultures around you?
Mean
SD
SEM
4.517
1.513
.1987
4.466
1.327
4.446
4.069
df
p<
5.120
57
.000
.1743
5.540
57
.000
1.387
.1854
5.106
55
.000
1.674
.2198
2.589
57
.012
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
228
inside pages 7.28.indd Sec2:228
8/5/08 10:42:32 AM
Table 5.125
t-Test of single mean for the perceived level to which cultural diversity in Zimbabwe leads to conflict/tension
among communities
#
Statement/Question
t-value
1
1
To what extent does the unique identity afforded your
culture in language and verbal expression lead to
conflict/tension among communities?
2
To what extent does the unique identity afforded your
culture in musical expression such as folk songs lead to
conflict/tension among communities?
3
To what extent does the unique identity afforded your
culture in expressions by actions like folk dance; plays
etc. lead to conflict/tension among communities
4
To what extent does the unique identity afforded your
culture in tangible cultural expressions like folk art lead
to conflict/tension among communities?
Mean
SD
SEM
df
p<
3.684
1.549
.2051
.898
56
.373
3.088
1.550
.2053
-2.008
56
.049
3.123
1.501
.1988
-1.897
56
.063
2.821
1.619
.2164
-3.136
55
.003
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.126
t-Test of single mean for the perceived level to which the unique identity afforded by cultural diversity in
Zimbabwe is often exploited for political gains.
#
t-value
Statement/Question1
Mean
SD
SEM
df
1
2
3
4
p<
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for political gains?
4.782
1.410
.1902
6.741
54
.000
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for political gains?
4.245
1.578
.2128
3.547
54
.001
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for political gains?
3.836
1.675
.2259
1.489
54
.142
To what extent is the unique identity afforded by your
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for political gains?
3.509
1.846
.2536
.037
52
.970
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
229
inside pages 7.28.indd Sec2:229
8/5/08 10:42:33 AM
Table 5.127
t-Test of single mean for the perceived level to which the unique identity afforded by cultural diversity in
Zimbabwe is often exploited for social gains.
#
Statement/Question
t-value
1
1
To what extent is the unique identity afforded by your
culture in language and verbal expressions often
exploited for social gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for social gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for social gains?
4
To what extent is the unique identity afforded by your
culture through tangible cultural expressions like folk
art, drawing, craft often exploited for social gains?
Mean
SD
SEM
df
p<
4.491
1.137
.1562
6.342
52
.000
4.388
1.204
.1639
5.425
53
.000
4.370
1.263
.1719
5.063
53
.000
4.098
1.500
.2101
2.847
50
.006
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.128
t-Test of single mean for the perceived level to which the unique identity afforded by cultural diversity in
Zimbabwe is often exploited for economic gains.
#
Statement/Question
t-value
1
1
To what extent is the unique identity afforded by your
culture in language and verbal expression often
exploited for economic gains?
2
To what extent is the unique identity afforded by your
culture in musical expressions such as folk songs often
exploited for economic gains?
3
To what extent is the unique identity afforded by your
culture in actions like dance, plays, etc. often exploited
for economic gains?
4
To what extent is the unique identity afforded by your
culture in tangible cultural expressions like folk art,
drawing, crafts often exploited for economic gains?
Mean
SD
SEM
df
p<
4.462
1.335
.1852
5.193
51
.000
4.472
1.409
.1935
5.021
52
.000
4.359
1.416
.1944
4.415
52
.000
4.340
1.506
.2068
4.060
52
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
230
inside pages 7.28.indd Sec2:230
8/5/08 10:42:33 AM
Table 5.129
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provides
the basis of being deprived of one’s cultural rights in Zimbabwe
t-value
#
1
Mean
SD
SEM
df
Statement/Question
1
2
3
4
To what extent does the unique identity afforded by
your culture in language and verbal expressions often
provide the basis of your being deprived of your cultural
rights?
To what extent does the unique identity afforded by
your culture in musical expressions such as folk songs
often provide the basis of your being deprived of your
cultural rights?
To what extent does the unique identity afforded by
your culture in expressions in actions like dance, plays,
etc, often provide the basis of your being deprived of
your cultural rights?
To what extent does the unique identity afforded by
your culture in tangible cultural expressions like folk art,
drawing, crafts often provide the basis of your being
deprived of your cultural rights?
p<
3.471
1.770
.2479
-.119
50
.906
3.480
1.810
.2559
-.078
49
.938
3.500
1.705
.2412
.000
49
1.000
3.020
1.857
.2626
-1.828
49
.074
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.130
t-Test of single mean of the perceived level to which the unique identity afforded by one’s culture provides
the basis of being deprived of one’s human rights in Zimbabwe
t-value
#
Statement/Question1
1
2
3
4
To what extent does the unique identity afforded by your
culture in language and verbal expressions provide the
basis of being deprived of your human rights? [For
example, a cultural demand for widow to marry the late
husband's brother may violate the widow's human right]?
To what extent does the unique identity afforded your
culture in…. provide the basis of being deprived of your
human rights? [For example, a cultural demand for widow
to marry the late husband's brother may violate the widow's
human right]?
To what extent does the unique identity afforded your
culture in provide the basis of being deprived of your
human rights? [For example, a cultural demand for widow
to marry the late husband's brother may violate the widow's
human right]?
To what extent does the unique identity afforded your
culture in provide the basis of being deprived of your
human rights? [For example, a cultural demand for widow
to marry the late husband's brother may violate the widow's
human right]?
Mean
SD
SEM
df
p<
3.422
1.798
.2494
-.154
51
.878
3.365
1.783
.2472
-.545
51
.588
3.538
1.787
.2480
.155
51
.877
3.346
1.759
.2439
-.631
51
.531
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
231
inside pages 7.28.indd Sec2:231
8/5/08 10:42:33 AM
Table 5.131
t-Test of single mean for the extent to which expressions of other cultures limit the expressions of ones own
culture in Zimbabwe
#
Statement/Question
t-value
1
1
To what extent do the expressions of other cultures in
language and verbal expression limit the expression of
your own culture?
2
To what extent do the expressions of other cultures in
musical expressions such as folk songs limit the
expression of your own culture?
3
To what extent do the expressions of other cultures in
actions like dance, plays, etc. limit the expression of
your own culture?
Mean
SD
SEM
df
p<
4.123
1.637
.2169
2.872
56
.006
4.143
1.589
.2123
3.028
55
.004
4.054
1.645
.2198
2.518
55
.015
4
To what extent do the expressions of other cultures in
3.429
1.767
.2361
-.303
55
tangible cultural expressions like folk art, drawing,
crafts, etc. limit the expression of your own culture?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.763
Table 5.132
t-Test of single mean for the extent to which cultural diversity cannot flourish in Zimbabwe.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think cultural diversity in
language and verbal expression cannot flourish?
3.592
1.790
.2558
2
To what extent do you think cultural diversity in musical
expressions such as folk songs cannot flourish?.
3.265
1.835
3
To what extent do you think cultural diversity in actions
like dance, plays, etc. cannot flourish?
3.245
4
To what extent do you think cultural diversity in tangible
cultural expressions like folk art, drawing, crafts cannot
flourish?
3.000
df
p<
.359
48
.721
.2621
-.895
48
.375
1.866
.2665
-.957
48
.343
1.868
.2696
-1.854
47
.070
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
232
inside pages 7.28.indd Sec2:232
8/5/08 10:42:34 AM
Table 5.133
t-Test of single mean of how often cultural differences conflict with those of other cultures in Zimbabwe
#
t-value
Statement/Question1
Mean
SD
SEM
1
How often do your cultural differences in language and
verbal expressions conflict with those of other cultures?
3.456
1.712
.2268
2
How often do your cultural differences in musical
expressions such as folk songs conflict with those of
other cultures?
3.263
1.653
3
How often do your cultural differences in actions like
dance, plays, etc. conflict with those of other cultures?
3.386
4
How often do your cultural differences in tangible
cultural expressions like folk art, drawing, crafts, etc.
conflict with those of other cultures?
3.298
df
p<
-.193
56
.847
.2190
-1.082
56
.284
1.645
.2179
-.523
56
.603
1.690
.2238
-.901
56
.371
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.134
t-Test of single mean of the extent to which Zimbabweans share their cultural expressions with other
cultures.
#
t-value
Statement/Question1
1
To what extent do you share these cultural differences
in language and verbal expressions with other cultures
(give the names of the other cultures)?
2
To what extent do you share these cultural differences
in musical expressions such folk songs with other
cultures (give the names of the other cultures)?
3
To what extent do you share these cultural differences
in actions like dance, plays, etc. with other cultures
(give the names of the other cultures)?
4
To what extent do you share these cultural differences
in tangible cultural expressions like folk art, drawings,
crafts, etc. with other cultures?
Mean
SD
SEM
df
p<
3.895
1.345
.1782
2.215
56
.031
4.035
1.224
.1622
3.300
56
.002
4.140
1.217
.1611
3.974
56
.000
3.649
1.329
.1761
.847
56
.401
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
233
inside pages 7.28.indd Sec2:233
8/5/08 10:42:34 AM
Table 5.135
t-Test of single mean for how often Zimbabweans are prevented from expressing their cultural rights or how
often these are violated.
#
Statement/Question
t-value
1
1
How often are you prevented from expressing your
culture in language and verbal expression or how often
are your cultural rights violated?
2
How often are you prevented from expressing your
culture in musical expressions such as folk songs or
how often are your cultural rights violated?
3
How often are you prevented from expressing your
culture in actions like dance, plays, etc. or how often
are your cultural rights violated?
4
How often are you prevented from expressing your
culture in tangible cultural expressions like folk art,
drawings, crafts, etc. or how often are your cultural
rights violated?
Mean
SD
SEM
df
p<
3.121
1.645
.2159
-1.757
57
.084
2.897
1.564
.2053
-2.939
57
.005
3.172
1.580
.2075
-1.579
57
.120
2.655
1.481
.1945
-4.343
57
.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.136
t-Test of single mean on how often attempts to violate Zimbabwe’s cultural rights lead to social tension and
conflicts.
#
t-value
Statement/Question1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to social
tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
social tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to social
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
3.712
1.613
.2237
.946
51
.349
3.500
1.663
.2306
.000
51
1.000
3.471
1.592
.2229
-.132
50
.896
3.216
1.653
.2315
-1.228
50
.225
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
234
inside pages 7.28.indd Sec2:234
8/5/08 10:42:34 AM
Table 5.137
t-Test of single mean for how often attempts to violate others’ cultural rights in Zimbabwe lead to political
tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
political tensions/conflicts?
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
political tensions/conflicts?
3
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to political
tensions/conflict?
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings, crafts, etc. lead to political tensions/conflicts?
Mean
SD
SEM
df
p<
3.769
1.592
.2208
1.220
51
.228
3.608
1.550
.2171
.497
50
.622
3.608
1.524
.2134
.505
50
.616
3.333
1.583
.2217
-.752
50
.456
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.138
t-Test of single mean for how often attempts to violate others’ cultural rights in Zimbabwe lead to
demographic tensions/conflicts.
#
Statement/Question
1
t-value
1
How often do attempts to violate your people's cultural
rights in language and verbal expression lead to
demographic tensions/conflicts?
Mean
SD
SEM
df
p<
3.600
1.629
.2304
.434
49
.666
3.367
1.642
.2346
-.566
48
.574
3.408
1.567
.2238
-.410
48
.683
3.225
1.674
.2392
-1.152
48
.255
2
How often do attempts to violate your people's cultural
rights in musical expressions such as folk songs lead to
demographic tensions/conflicts?
3
4
How often do attempts to violate your people's cultural
rights in tangible cultural expressions like folk art,
drawings,
crafts,
etc.
lead
to
demographic
tensions/conflicts?
How often do attempts to violate your people's cultural
rights in actions like dance, plays, etc. lead to
demographic tensions/conflict?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
235
inside pages 7.28.indd Sec2:235
8/5/08 10:42:35 AM
Table 5.139
t-Test of single mean for the extent to which cultural diversity tends to limit the realization of human rights of
some Zimbabweans
#
t-value
Statement/Question1
1
To what extent does cultural diversity in language and
verbal expressions tend to limit the realization of human
rights of some or all of your people?
2
To what extent does cultural diversity in musical
expressions tend to limit the realization of human rights
of some or all of your people?
3
To what extent does cultural diversity in actions like
dance, plays, etc. tend to limit the realization of human
rights of some or all of your people?
4
To what extent does cultural diversity in tangible cultural
expressions such as folk art, crafts, etc tend to limit the
realization of human rights of some or all of your
people?
Mean
SD
SEM
df
p<
3.098
1.513
.2119
-1.897
50
.064
2.980
1.491
.2109
-2.466
49
.017
3.060
1.557
.2202
-1.998
49
.051
2.781
1.556
.2200
-3.273
49
.002
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.140
t-Test of single mean for the extent to which limitations in the realization of human rights tend to lead to
social tensions/conflicts.
#
t-value
Statement/Question1
1
To what extent does such limitation in language and
verbal
expression
tend
to
lead
to
social
tensions/conflicts?
2
To what extent does limitations in musical expression
such as folk songs tend to lead to social
tensions/conflicts?
3
To what extent does limitations in actions like dance,
plays, etc. tend to lead to social tensions/conflicts?
4
To what extent does limitations in tangible cultural
expressions like folk art, drawings, crafts, etc. tend to
lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
2.667
1.528
.8819
-.945
2
.444
2.667
1.528
.8819
-.945
2
.444
2.667
1.528
.8819
-.945
2
.444
2.667
1.528
.8819
-.945
2
.444
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
236
inside pages 7.28.indd Sec2:236
8/5/08 10:42:35 AM
Table 5.141
t-Test of single mean for the extent to which limitation to the realization of human rights leads to political
tension/conflict
#
Statement/Question
t-value
1
1
To what extent does limitation to the realization of
human rights in language and verbal expressions tend
to lead to political tensions/conflict?
2
To what extent does limitation to the realization of
human rights in musical expressions such as folk songs
tend to lead to political tensions/conflict?
3
To what extent does limitation to the realization of
human rights in actions like dance, plays, etc. tend to
lead to political tensions/conflict?
4
To what extent does limitation to the realization of
human rights in tangible cultural expressions like folk
art, drawings, crafts, etc. tend to lead to political
tensions/conflict?
Mean
SD
SEM
df
p<
2.667
1.528
.8820
-.945
2
.444
2.667
1.528
.8819
-.945
2
.444
2.667
1.528
.8819
-.945
2
.444
2.667
1.528
.8819
-.945
2
.444
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.142
t-Test of single mean for the extent to which limitation to the realization of human rights leads to
demographic tensions/conflicts
#
t-value
Statement/Question1
1
To what extent does limitation to the realization of
human rights in language and verbal expressions tend
to lead to demographic tensions/conflicts?
2
To what extent does limitation to the realization of
human rights in musical expression such as folk songs
tend to lead to demographic tensions/conflicts?
3
To what extent does limitation to the realization of
human rights in actions like dance, plays, etc. tend to
lead to demographic tensions/conflicts?
4
To what extent does limitation to the realization of
human rights in tangible cultural expressions like folk
art, drawings, crafts etc. tend to lead to demographic
tensions/conflicts?
Mean
SD
SEM
df
p<
3.196
1.544
.2276
-1.337
45
.188
3.130
1.655
.2440
8
-1.515
45
.137
3.000
1.647
.2428
-2.060
45
.045
2.783
1.659
.2446
-2.933
45
.005
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
237
inside pages 7.28.indd Sec2:237
8/5/08 10:42:35 AM
Table 5.143
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
social tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to social tensions/conflict?
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to social tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to social tensions/conflict?
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk
art, drawings, crafts, etc. tend to lead to: social
tensions/conflict?
Mean
SD
SEM
df
p<
3.396
1.608
.2321
-.449
47
.656
3.208
1.624
.2344
-1.244
47
.219
3.063
1.630
.2352
-1.860
47
.069
2.851
1.601
.2336
-2.778
46
.008
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.144
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
political tensions/conflicts.
#
t-value
Statement/Question1
1
To what extent do your attempts to exhibit or implement
your cultural diversity in language and verbal
expressions tend to lead to political tensions/conflicts?
2
To what extent do your attempts to exhibit or implement
your cultural diversity in musical expressions such as
folk songs tend to lead to political tensions/conflict?
3
To what extent do your attempts to exhibit or implement
your cultural diversity in actions like dance, plays, etc.
tend to lead to political tensions/conflict?
4
To what extent do your attempts to exhibit or implement
your cultural diversity in tangible cultural expressions
like folk art, drawings, crafts etc. tend to lead to political
tensions/conflict?
Mean
SD
SEM
df
p<
3.089
1.635
.2438
-1.687
44
.099
3.089
1.621
.2417
-1.701
44
.096
3.000
1.627
.2421
-2.066
44
.045
2.844
1.609
.2399
-2.733
44
.009
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
238
inside pages 7.28.indd Sec2:238
8/5/08 10:42:36 AM
Table 5.145
t-Test of single mean for the extent to which attempts to exhibit or implement cultural diversity tend to lead to
demographic tensions/conflicts.
#
Statement/Question
t-value
1
1
How often do your attempts to exhibit or implement your
cultural diversity in language and verbal expressions
tend to lead to demographic tensions/conflicts?
2
How often do your attempts to exhibit or implement your
cultural diversity in musical expressions such as folk
songs tend to lead to demographic tensions/conflict?
3
How often do your attempts to exhibit or implement your
cultural diversity in actions like dance, plays, etc. tend
to lead to demographic tensions/conflict?
4
How often do your attempts to exhibit or implement your
cultural diversity in tangible cultural expressions like folk
art, drawings, crafts etc. tend to lead to demographic
tensions/conflict?
Mean
SD
SEM
df
p<
3.347
1.614
.2306
-.664
48
.510
3.061
1.625
.2322
-1.890
48
.065
3.061
1.600
.2285
-1.920
48
.061
2.898
1.686
.2409
-2.499
48
.016
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.146
t-Test of single mean for the perceived level to which cultural diversity tends to complement the realization of
individual human rights in Zimbabwe .
#
t-value
Statement/Question1
1
To what extent does diversity in cultural expressions in
language and verbal expressions tend to complement
the realization of individual human rights?
2
To what extent does diversity in cultural expressions in
musical expressions such as folk songs tend to
complement the realization of individual human rights?
3
To what extent does diversity in cultural expressions in
actions like dance, plays, etc. tend to complement the
realization of individual human rights?
4
To what extent does diversity in cultural expressions in
tangible cultural expressions like folk art, drawings,
crafts, etc. tend to complement the realization of
individual human rights?
Mean
SD
SEM
df
p<
3.480
1.594
.2254
-.089
49
.930
3.280
1.591
.2250
-.978
49
.333
3.200
1.616
.2286
-1.312
49
.195
2.920
1.627
.2301
-2.521
49
.015
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
239
inside pages 7.28.indd Sec2:239
8/5/08 10:42:36 AM
Table 5.147
t-Test of single mean for the perceived level to which cultural diversity in Zimbabwe is recognized by public
policies at the regional level.
#
Statement/Question
t-value
1
1
To what extent are aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the regional level?
2
To what extent are aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the regional level?
3
To what extent are aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the regional level?
4
To what extent are aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings,
crafts, etc. recognized by public policies at the regional
level?
Mean
SD
SEM
df
p<
3.255
1.553
.2265
-1.080
46
.286
3.043
1.546
.2255
-2.029
46
.048
3.043
1.488
.2171
-2.107
46
.041
2.894
1.591
.2321
-2.613
46
.012
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.148
t-Test of single mean for the perceived level to which cultural diversity in Zimbabwe is recognized by public
policies at the national level.
#
t-value
Statement/Question1
1
To what extent are aspects of your cultural diversity in
language and verbal expressions recognized by public
policies at the national level?
2
To what extent are aspects of your cultural diversity in
musical expressions such as folk songs recognized by
public policies at the national level?
3
To what extent are aspects of your cultural diversity in
actions like dance, plays, etc. recognized by public
policies at the national level?
Mean
SD
SEM
df
p<
4.388
1.397
.1995
4.449
48
.000
4.327
1.477
.2111
3.916
48
.000
4.367
1.468
.2097
4.137
48
.000
4
To what extent are aspects of your cultural diversity in
tangible cultural expressions like folk art, drawings, 4.225
1.571
.2245
3.227
48
crafts, etc. recognized by public policies at the national
level?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.002
240
inside pages 7.28.indd Sec2:240
8/5/08 10:42:36 AM
Table 5.149
t-Test of single mean for the perceived level to which one would like the merging of cultural expressions in
Zimbabwe.
#
Statement/Question
t-value
1
1
To what extent would you like the merging of the
cultural differences in language and verbal expressions
to be merged across cultures in your society?
2
To what extent would you like the merging of the
cultural differences in musical expressions such as folk
songs to be merged across cultures in your society?
3
To what extent would you like the merging of the
cultural differences in actions like dance, plays, etc. to
be merged across cultures in your society?
4
To what extent would you like the merging of the
cultural differences in tangible cultural expressions like
folk art, drawings, crafts, etc. to be merged across
cultures in your society?
Mean
SD
SEM
df
p<
3.646
1.682
.2428
.601
47
.551
3.646
1.711
.2482
.588
47
.560
3.708
1.650
.2381
.875
47
.386
3.500
1.798
.2596
.000
47
1.000
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.150
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder the
development of cultural diversity in Zimbabwe.
#
t-value
Statement/Question1
1
To what extent do you think that merging of language
and verbal expressions will hinder the development of
cultural diversity?
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder the
development of cultural diversity?
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder the development of cultural
diversity?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder the development of cultural diversity?
Mean
SD
SEM
df
p<
4.436
1.457
.2103
4.457
47
.000
4.458
1.543
.2227
4.303
47
.000
4.333
1.492
.2154
3.869
47
.000
4.245
1.640
.2343
3.180
48
.003
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
241
inside pages 7.28.indd Sec2:241
8/5/08 10:42:37 AM
Table 5.151
t-Test of single mean for the perceived level to which merging of cultural expressions will hinder free
expressions.
#
Statement/Question
t-value
1
1
To what extent do you think that merging of language
and verbal expressions will hinder free expressions?
2
To what extent do you think that merging of musical
expressions such as folk songs will hinder free
expressions?
3
To what extent do you think that merging of actions like
dance, plays, etc. will hinder free expressions?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will hinder free expressions?
Mean
SD
SEM
df
p<
4.035
1.871
.2478
1.450
57
.152
4.140
1.827
.2420
.933
57
.355
4.193
1.837
.2433
1.338
57
.186
4.035
1.880
.2490
1.357
57
.180
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.152
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
dignity
#
Statement/Question
t-value
1
1
To what extent do you think that merging of language
and verbal expressions will lead to loss of dignity?
2
To what extent do you think that merging of musical
expressions such as folk songs will lead to loss of
dignity?
3
To what extent do you think that merging of actions like
dance, plays, etc. will lead to loss of dignity?
4
To what extent do you think that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of dignity?
Mean
SD
SEM
df
p<
3.845
1.936
.2542
2.160
56
.035
4.035
1.870
.2478
2.646
56
.011
4.140
1.867
.2420
2.849
56
.006
4.194
1.837
.2433
2.149
56
.036
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
242
inside pages 7.28.indd Sec2:242
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Table 5.153
t-Test of single mean for the perceived level to which merging of cultural expressions will lead to loss of
cultural identity.
#
Statement/Question
t-value
1
1
To what extent do you feel that merging of language
and verbal expressions will lead to loss of cultural
identity?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to loss of
cultural identity?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to loss of cultural identity?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to loss of cultural identity?
Mean
SD
SEM
df
p<
3.948
1.741
.2287
1.961
57
.055
3.948
1.690
.2219
2.020
57
.048
3.914
1.720
.2258
1.833
57
.072
3.897
1.744
.2290
1.732
57
.089
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.154
t-Test of single mean for the extent to which merging of cultural expressions will lead to oppression of
different cultural groups.
#
t-value
Statement/Question1
1
To what extent do you feel that merging of language
and verbal expressions will lead to oppressions of
different cultural groups?
2
To what extent do you feel that merging of musical
expressions such as folk songs will lead to oppressions
of different cultural groups?
3
To what extent do you feel that merging of actions like
dance, plays, etc. will lead to oppressions of different
cultural groups?
4
To what extent do you feel that merging of tangible
cultural expressions like folk art, drawings, crafts, etc.
will lead to oppressions of different cultural groups?
Mean
SD
SEM
df
p<
3.877
1.900
.2517
1.499
56
.140
4.000
1.832
.2427
2.060
56
.044
4.000
1.871
.2478
2.018
56
.048
4.018
1.913
.2534
2.042
56
.046
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
243
inside pages 7.28.indd Sec2:243
8/5/08 10:42:37 AM
Table 5.155
t-Test of single mean for the extent to which merging of cultural expressions could lead to social
tensions/conflicts
#
Statement/Question
t-value
1
1
To what extent do you think that merging language and
verbal
expressions
could
lead
to
social
tensions/conflicts?
2
To what extent do you think that merging musical
expressions such as folk songs could lead to social
tensions/conflicts?
3
To what extent do you think that merging actions like
dance,
plays,
etc.
could
lead
to
social
tensions/conflicts?
4
To what extent do you think that merging tangible
cultural expressions like folk art, drawings, crafts, etc.
could lead to social tensions/conflicts?
Mean
SD
SEM
df
p<
4.414
1.855
.2435
3.752
57
.000
4.448
1.827
.2400.
3.952
57
.000
4.414
1.845
.2423
3.772
57
.000
4.397
1.854
.2434
3.683
57
.001
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.156
t-Test of single mean for the extent to which merging of cultural expressions could lead to political
tensions/conflicts
#
Statement/Question
t-value
1
Mean
SD
SEM
df
p<
1
To what extent do you think language and verbal
expressions could lead to political tensions/conflicts?
4.310
1.808
.2375
3.413
57
.001
2
To what extent do you think musical expressions such
as folk songs could lead to political tensions/conflicts?
4.276
1.795
.2357
3.292
57
.002
3
To what extent do you think actions like dance, plays,
etc. could lead to political tensions/conflicts?
4.293
1.816
.2385
3.326
57
.002
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to political tensions/conflicts?
4.241
1.819
.2389
3.104
57
.003
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
244
inside pages 7.28.indd Sec2:244
8/5/08 10:42:38 AM
Table 5.157
t-Test of single mean for the extent to which merging of cultural expressions could lead to demographic
tensions/conflicts
#
Statement/Question
t-value
1
1
To what extent do you think language and verbal
expressions
could
lead
to
demographic
tensions/conflicts?
2
To what extent do you think musical expressions such
as folk songs could lead to demographic
tensions/conflicts?
3
To what extent do you think actions like dance, plays,
etc. could lead to demographic tensions/conflicts?
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts, etc. could
lead to demographic tensions/conflicts?
Mean
SD
SEM
df
p<
4.123
1.813
.2402
2.593
56
.012
4.070
1.781
.2360
2.416
56
.019
4.053
1.787
.2367
2.335
56
.023
3.930
1.791
.2373
1.811
56
.075
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.158
t-Test of single mean for the extent to which merging of cultural expressions could lead to economic
tensions/conflicts.
#
t-value
Statement/Question1
Mean
SD
SEM
1
To what extent do you think language and verbal
expressions could lead to economic tensions/conflicts?
3.963
1.759
.2393
2
To what extent do you think musical expressions such
as folk songs could lead to economic tensions/conflicts?
3.870
1.738
3
To what extent do you think actions like dance, plays,
etc. could lead to economic tensions/conflicts?
3.815
4
To what extent do you think tangible cultural
expressions like folk art, drawings, crafts etc. could lead
to economic tensions/conflicts?
3.796
df
p<
1.934
53
.058
.2365
1.566
53
.123
1.738
.2366
1.331
53
.189
1.742
.2370
1.250
53
.217
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
245
inside pages 7.28.indd Sec2:245
8/5/08 10:42:38 AM
Table 5.159
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to prevention of conflicts in Zimbabwe.
#
Statement/Question
1
2
3
4
t-value
1
To what extent are there good practices involved in
your cultural differences in language and verbal
expressions, which positively contribute to preventing
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in musical expressions such as
folk songs, which positively contribute to preventing
conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural differences in actions like dance, plays etc.
which positively contribute to preventing conflicts in
Southern Africa?
To what extent are there good practices involved in
your cultural differences in tangible cultural expressions
like folk art, drawings, crafts etc. which positively
contribute to preventing conflicts in Southern Africa?
Mean
SD
SEM
df
p<
4.000
1.767
.2454
2.037
52
.047
3.925
1.752
.2407
1.764
52
.084
3.830
1.773
.2436
1.356
52
.181
3.769
1.778
.2466
1.092
51
.280
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
Table 5.160
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to mediation of conflicts in Zimbabwe
#
t-value
Statement/Question1
Mean
SD
SEM
df
1
2
3
4
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to mediation
during conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays etc.
which positively contribute to mediation during conflicts
in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
like folk art, drawings, crafts etc. which positively
contribute to mediation during conflicts in Southern
Africa?
p<
4.600
1.405
.2094
5.254
44
.000
4.705
1.212
.1827
6.593
43
.000
4.455
1.422
.2143
4.454
43
.000
4.364
1.526
.2301
3.753
43
.001
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent
246
inside pages 7.28.indd Sec2:246
8/5/08 10:42:38 AM
Table 5.161
t-Test of single mean for the extent to which there are good practices involved in cultural diversities which
positively contribute to resolution of conflicts in Zimbabwe.
t-value
#
1
Mean
SD
SEM
df
Statement/Question
1
2
3
To what extent are there good practices involved in
your cultural diversity in language and verbal
expressions which positively contribute to the resolution
of conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in musical expressions such as
folk songs which positively contribute to the resolution
of conflicts in Southern Africa?
To what extent are there good practices involved in
your cultural diversity in actions like dance, plays, etc.
which positively contribute to the resolution of conflicts
in Southern Africa?
p<
4.681
1.125
.1641
7.196
46
.000
4.575
1.098
.1602
6.707
46
.000
4.468
1.139
.1662
5.826
46
.000
4
To what extent are there good practices involved in
your cultural diversity in tangible cultural expressions
4.192
1.484
.2164
3.195
46
like folk art, drawings, crafts etc. which positively
contribute to the resolution of conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.003
Table 5.162
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in preventing conflicts in Zimbabwe
#
t-value
Statement/Question
1
2
3
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expression in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs in
preventing conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc. in preventing
conflicts in Southern Africa?
Mean
SD
SEM
df
p<
4.364
1.348
.2033
4.249
43
.000
4.364
1.313
.1980
4.362
43
.000
4.256
1.347
.2054
3.680
42
.001
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
4.256
1.416
.2159
3.501
42
diversity in tangible cultural expressions like folk art,
drawings, crafts etc. in preventing conflicts in Southern
Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.001
247
inside pages 7.28.indd Sec2:247
8/5/08 10:42:39 AM
Table 5.163
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in mediating during conflicts in Zimbabwe
t-value
#
1
Mean
SD
SEM
df
Statement/Question
1
2
3
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
mediating during conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity actions like dance, plays etc., in mediating
during conflicts in Southern Africa?
p<
3.727
1.556
.2330
.975
43
.335
3.705
1.519
.2289
.893
43
.377
3.614
1.617
.2438
.466
43
.643
4
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
3.546
1.649
.2486
.183
43
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in mediating during conflicts in
Southern Africa?
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
.856
Table 5.164
t-Test of single mean for the extent to which policies have taken stock of the diverse forms of traditional
practices in resolving conflicts in Zimbabwe
#
1
2
3
4
t-value
Statement/Question1
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in language and verbal expressions, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in musical expressions such as folk songs, in
resolving conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in actions like dance, plays etc., in resolving
conflicts in Southern Africa?
To what extent have policies taken stock of the diverse
forms of the traditional practices of your cultural
diversity in tangible cultural expressions like folk art,
drawings, crafts etc., in resolving conflicts in Southern
Africa?
Mean
SD
SEM
df
p<
3.636
1.511
.2278
.599
43
.553
3.591
9
1.484
.2236
.406
43
.686
3.568
1.421
.2142
.318
43
.752
3.273
1.500
.2261
-1.005
43
.320
1
The weighting of the response options were: To no extent at all, 1; To a very small extent, 2; To a little
extent, 3; To some extent; 4; To a large extent; 5; To a very large extent, 6; Expected Mean = 3.50.
Observed mean that is significantly (.05 level) greater than this value indicates significant extent.
248
inside pages 7.28.indd Sec2:248
8/5/08 10:42:39 AM
Based on experiences of communal conflict in Botswana, Lesotho, South Africa and
Zimbabwe, the study explores cultural diversity and conflict prevention and
resolution practices. It seeks to enrich our understanding of the role played by
cultural expressions and identities in triggering or exacerbating conflicts based on
factors of nationality, ethnicity, religion or language.
Furthermore, the study explores the viability of tools and resources available to
foster intercultural dialogue and thereby prevent or resolve conflicts between
different cultures. More precisely, it makes suggestions regarding the
establishment of an Observatory or a Network of observers that would be
responsible for analysing the ways in which cultural diversity could be seen as an
asset in Southern Africa and beyond.
With the support of UNESCO
Cover_23494.indd 1
LEARNING TO LIVE TOGETHER IN
SUB-SAHARAN AFRICA:
LEARNING TO LIVE TOGETHER IN SUB-SAHARAN AFRICA
As part of UNESCO’s efforts to promote cultural diversity and intercultural dialogue,
this study was initiated in order to gain a better understanding on cultural
identity’s uses and abuses, as corollary of diversity. For a cultural identity to be
more than just a slogan, it must evolve creatively over time. Since relations between
groups are always evolving, the challenge is how to guide this evolution in a
creative and sustainable manner. This is the key to the idea of sustainable
dialogue, which prepares people to recognize, appreciate, criticize and celebrate
cultural diversity in all its forms.
Linking Cultural Diversity, Conflict Prevention
and Resolution Practices
by
Akpovire Oduaran
and
Henty Johnson Nenty
7/28/08 9:43:43 AM