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This paper aims to explore John Mbiti’s concept of African time in line with the studies on the crisis of the post-independence African state. Then, how this concept offers new analytical spaces for understanding the modern nation-states inconveniences in African contexts.

The paper analyses the Mbitian African concept of time in light of the works on post-independence African state and communalism.

By using the Mbitian concept of time politically after explaining African communalism and African concepts of personhood and destiny, the paper reached a conclusion. This conclusion claims that due to the highly existential nature of the African concept of destiny and the past-oriented feature of the African concept of time, Africans cannot be restrained by any supernatural claim or any futuristic promises that are irrelevant to their context and cut from the communal values of ancestral past. Africans do not think supernaturally or bet for the future. However, those futuristic and supernatural claims that cannot restrain the African subjectivity – ironically – characterize the modern nation state with its “progress orientation” and “social-contract” metaphysics. Unfortunately, this radical difference in perceptions between the past-oriented African temporality and the future-oriented modern state temporality rendered the post-independence. African state dysfunctional and unable to operate as a medium for authority. This, consequently, opened the door for informal conflict and strife.

The paper is novel with regard to offering a new theory on the conceptual problems of the nation state in African contexts.

The purpose of this article is to discuss accessing oral history in building an inclusive archives from communities that once dwelled in the Kruger National Park. In March 2022, in the Daily Maverick, the South African Minister of Forestry, Fisheries and the Environment, Barbara Creecy stated that there is a need for a shift to an Africanised conservation approach that embraces the diverse cultures, traditions and knowledge systems in South Africa. It is, thus, important for wilderness areas in South Africa to undertake projects to collect and share indigenous knowledge that can be captured and used to conserve wilderness areas.

The research methodology that was applied for the purpose of this study is a multimethod approach but is dominated by a qualitative approach.

During three interviews, three focus groups of five persons and three onsite visits, several concerns were identified as requiring more investigations and efforts to ensure archives can be publicly accessible.

History on Africa has largely been written by the global north and kept behind expensive paywalls (Fengu, 2022). The oral history projects being undertaken in South Africa are to be commended in for filling gaps in the historical discourse neglected by the colonial and apartheid dispensations.

This paper aims to shed light on how children's literature in Africa deserves to be studied because African writers “decolonize” the minds of African children and children and adults around the world.

This paper defines children's literature from an African perspective and the “decolonization of the mind.” This is done to examine how two African writers provide narratives for children inspired by their cultures. They deal with themes, characters and symbols that interest children and adults.

Achebe and Youssef crossed many borders: the world of children and adults, animals and humans, vice and virtue, supernatural and real. Their stories take the reader on journeys that involve enriching, engaging and inspiring adventures.

Youssef and Achebe are prolific writers. Providing a survey of what is available in Arabic and Nigerian literature for children, is beyond the scope of this paper.

This paper sends a message to those in charge of the curriculum in schools in Egypt, the Arab countries, Africa and the world at large: decolonize the syllabi in schools because the world is not black and white. Literature for children that encourages critical thinking is available by African writers in Egypt, Nigeria and elsewhere.

The works discussed show that African writers are creative, and their works inspire the African child with pride in his/her identity, culture and heritage.

To the best of the author’s knowledge, no one has compared Egyptian and Nigerian literature for children before. Youssef and Achebe provide evidence that “Good literature gives the child a place in the world … and the world a place in the child.” – Astrid Lindgren.

Following South Africa's democracy, a new constitution was adopted that allowed for freedom of all citizens. This legal protection has, however, not fully translated into a change in attitudes of members of society. Raising the topic of gender being on a spectrum in an African context is bound to result in controversy. Many African countries continue to criminalise same-sex relationships. Therefore it can be understood that the notion of a same-sex desire is seen to be un-African. A common view is that the spectrum of gender identities is a Western import. This chapter focuses on how cultural nuances hinder South African Indian gay men from fully expressing themselves within the South African Indian community. Non-acceptance of South African gay men by the South African Indian community is often based on factors such as religion, patriarchy, hetero-normativity and the idea of same-sex relationships being un-African. Theoretically, intersectionality is used to make sense of discrimination. Intersectionality also serves as a lens because it considers an individual has multiple identities based on race, culture, gender, social class, age and sexual orientation, which are derived from power, history and social relations. Within this chapter, accounts from research studies as well as e-zine articles will be used to demonstrate aspects of the intersectionality theory.

South African public archives have not been able to transform into active documenters of society. As a result, they cannot carry out their mandate of collecting non-public records of lasting value and national significance and recording aspects of the country’s experience that have previously been ignored by archives repositories. This paper aims to discuss efforts by the Gauteng Provincial Archives to transform the archival landscape in South Africa by collecting sports memories. This is because, in democratic South Africa, the archival landscape was expected to change and reflect the nation’s diversity, despite the fact that it still largely reflected the Western-dominated global mainstream.

This study is based on the authors’ personal experiences with the development and operation of the Gauteng Provincial Archives. The authors are also involved in the Gauteng Provincial Archives’ oral history project, which aims to build an inclusive archive by recording oral histories of sports memories across the province.

The construction of the Gauteng Archives Repository has ushered in a chance to decolonise South African archives by collecting sports memories. These are windows of opportunity through which ordinary people can include their own experiences, filling in the gaps left by colonial and apartheid archives.

This paper offers practical experience in transforming and decolonising archives through collecting sports memories.

The paper aims to expand on the works well documented by Joy Boulamwini and Ruha Benjamin by expanding their critique to the African continent. The research aims to assess if algorithmic biases are prevalent in DALL-E 2 and Starry AI. The aim is to help inform better artificial intelligence (AI) systems for future use.

The paper utilised a desktop study for literature and gathered data from Open AI’s DALL-E 2 text-to-image generator and StarryAI text-to-image generator.

The DALL-E 2 significantly underperformed when it was tasked with generating images of “An African Family” as opposed to images of a “Family”. The pictures lacked any conceivable detail as compared to the latter of this comparison. The StarryAI significantly outperformed the DALL-E 2 and rendered visible faces. However, the accuracy of the culture portrayed was poor.

Because of the chosen research approach, the research results may lack generalisability. Therefore, researchers are encouraged to test the proposed propositions further. The implications, however, are that more inclusion is warranted to help address the issue of cultural inaccuracies noted in a few of the paper’s experiments.

The paper is useful for advocates who advocate for algorithmic equality and fairness by highlighting evidence of the implications of systemic-induced algorithmic bias.

The reduction in offensive racism and more socially appropriate AI can be a better product for commercialisation and general use. If AI is trained on diversity, it can lead to better applications in contemporary society.

The paper’s use of DALL-E 2 and Starry AI is an under-researched area, and future studies on this matter are welcome.

South Africa is the leading market for luxury goods in Africa – a fact evident from the statistics on luxury retail and the expanding footprint of international and local luxury brands. In a market that is dominated by prominent international brands, indigenous South African brands are seldom the subject of empirical research. This study addresses this gap by analysing the consumer-based brand equity (CBBE) of South African luxury fashion brands and its outcomes on the purchase/repurchase intention of consumers of South African luxury fashion brands.

The study adopted quantitative research methods and utilized survey questionnaires to acquire data from 130 respondents. Structural equation modelling was used in testing the proposed alternative hypotheses.

The study affirmed the relevance of Aaker's (1991) CBBE model for luxury goods in the emerging economy of South Africa. It established perceived quality and behavioural loyalty as significant predictors of brand equity while affirming the prevalence of hedonism and behavioural loyalty in South Africa's luxury fashion market.

The small sample size and the limited geographic scope of the study had a significant adverse impact on the broad application of the study's outcome. Furthermore, Aaker's (1991) CBBE model, while adequate, may have diminished the probability of a nuanced outcome.

This study advances the frontiers of interdisciplinary research by applying the marketing framework of CBBE to fashion studies in South Africa. The validated measurement scale, which emphasises the relevance of hedonism and behavioural loyalty in South Africa, may be useful for a similar study on luxury fashion brands in other emerging economies.

Compared to younger and older generation migrants, middle-aged migrants in the diaspora seem to be more conflicted regarding their belonging. This paper aims to explore how middle-aged migrants in the diaspora define themselves in space and time.

The paper is based on ethnographic fieldwork done among Malawian migrants (herein referred to as Lydiatians) settled at Lydiate informal settlement in peri-urban Zimbabwe.

The paper reveals that, while younger migrants have a “radical transnational stance”, and older migrants regard their place of settlement as their final home, middle-aged migrants prefer to maintain a “strategic dual sense of place” regarding their place of settlement in the diaspora. These middle-aged migrants can be entrepreneurs considering their current settlement as a strategic place for petty commodity trading or those who find informal settlements to provide needed opportunities for cheap housing as the migrants pursue work in the nearby towns.

The paper offers a deeper understanding of how middle-aged migrants navigate their sense of place and contribute to host nations by functioning as key resources, dynamizing local economies through entrepreneurial activities and labour provision for various industries. The implications of this research should encourage states to positively interact with migrants, leveraging their potential for societal and economic development.

The finding that migrants in the diaspora have a dual, strategic view of their settlements is fascinating, if not new. Before this, scholars presented migrants as transnational figures, successively moving to a better place, which finally becomes home. However, the data presented in this paper suggests that this characterization associating migrants with maintaining a “stable, sedentary, bounded and fixed perception of home” is oversimplified. This is because migrants can sometimes continue to cherish the idea of informal settlements in the diaspora as home, just as the migrants also entertain the nearby established towns as useful places in their life.

The purpose of this paper is to critically analyse the extent of protection available for whistleblowers in South African criminal cases.

This paper first provides a brief background of crime in South Africa and argues that the concept of the whistleblower is just a buss word or collective noun. The methodology of this paper consists of a literature review of whistleblowers and relevant laws that can be used to protect whistleblowers in South African criminal cases.

This paper concludes that the existing law as primarily contained in the Criminal Procedure Act 51 of 1977 provides appropriate protection for whistleblowers in South African criminal cases.

Whistleblowers provide information on criminal, civil and disciplinary wrongdoings. This study focuses on the protection of whistleblowers pursuant to mainly the provisions of the Criminal Procedure Act 51 of 1977.

The originality of this paper lies in the approach to the handling of whistleblowers in South African criminal cases. This is the first research done with the emphasis on the use of mainly the provisions of the Criminal Procedure Act 51 of 1977 to protect whistleblowers in South African criminal cases. The contribution of the study is that, by using this approach, it can provide protection and save lives, and it may enhance the willingness of whistleblowers to blow the whistle, which will be beneficial to the community of South Africa as a whole.