The behaviour of African Black Oystercatchers after egg loss

Liberation biblical interpretation and postcolonial biblical interpretation have a long history of mutual constitution. This essay analyzes a particular context in which these discourses and their praxis have forged a third conversation partner: decolonial biblical interpretation. African and specifically South African biblical hermeneutics are the focus of reflections in this essay. The South African postcolony is a “special type” of postcolony, as the South African Communist Party argued in the 1960s. The essay charts the characteristics of the South African postcolony and locates decolonial biblical interpretation within the intersections of these features. Race, culture, land, economics, and the Bible are forged in new ways by contemporary social movements, such as #FeesMustFall. South African biblical studies continues to draw deeply on the legacy of South African black theology, thus reimagining African biblical studies as decolonial African biblical studies—a hybrid of African liberation and African postcolonial biblical interpretation.

The Recent resumption of popular protest signals a new phase in South Africa's internal opposition, characterised notably by the rising political engagement of black labour unions and their federations. Membership in these unions has reached over a million workers, reflecting the dramatic expansion of South Africa's industrial manufacturing sector in the last 20 years. With severe restrictions placed on the leading national and local political organisations since 1985, the unions have developed beyond their initially narrow concerns for their members into the forefront of opposition to established economic and political order. As a result, class consciousness and working-class organisation have increasingly been combined with, and taken precedence over, previous conceptions of opposition based on racial and national identity. This development has exacerbated both remaining ideological divisions and pressures for united action within the union movement.

Background: Black soap is a medicinal product that could be harnessed for economic purpose if properly packaged, and misconception about its traditional use by herbalists is thrown overboard.Aims: To promote the relevance of these soaps for economic development, this study compared the antibacterial activity of black soaps with medicated soaps widely used against bacterial infections.Methods: The antibacterial activities of these soap samples were determined by agar diffusion and macrobroth dilution methods.Results: In this study, the statistical analysis of the inhibition zones showed that black soaps were significantly (p < 0.05) more active than medicated soaps used against the test bacterial isolates. The black soaps inhibited and killed the isolates better than the medicated soaps at the different concentrations used. The minimum inhibitory concentration for Klebsiella pneumoniae and Enterococcus faecalis ranged between 0.125 mg/mL and 2 mg/mL, Staphylococcus aureus (0.25–4) mg/mL, Escherichia coli (0.125–4) mg/mL and Pseudomonas aeruginosa (1–4) mg/mL. The result showed that K. pneumoniae and E. faecalis were the most susceptible, followed by E. faecalis > E. coli > S. aureus > P. aeruginosa.Conclusion: As a valuable medicinal output derivable from organic waste product that could be converted to wealth, African black soap production, utilisation and commercialisation have tremendous economic potentials. These soaps showed significant antibacterial activity greater than those of the medicated soaps. Hence, their use could be a better option in place of commercially available medicated and antiseptic soaps because of the degree of antibacterial activities they exhibited.

The African diaspora, also referred to as the African Black diaspora, is the voluntary and involuntary movement of Africans and their descendants to various parts of the world. Even though voluntary widespread African diasporas occurred during precolonizing periods, the Arabic slave trade (7th to 18th centuries) and the transatlantic slave trade (16th to 19th centuries) are largely recognized as phases of involuntary movement with an estimated combined 30 million Africans dispersed across the African continent and globally. Today, the largest populations of people descended from Africans forcibly removed from Africa reside in Brazil, the Caribbean, and the United States, with millions more in other countries. Such vast movement of a people across time and space has meant that those who are part of the African diaspora have suffered similar problems and disadvantages. The legacy of slavery, especially in relation to racism and colonialism, has garnered attention across the scholarly disciplines of history, ethnic, cultural, and religious studies. Likewise, African and Black diasporan responses to colonial oppression have manifested in multiple curricula in literature, music, philosophy, politics, civilization, customs, and so forth, designed for and by African diasporans in their efforts to unite all people of African descent, building on their cultural identity and resisting racist ideology and colonial rule.