#ThisFlag movement was started by Pastor Evan Mawarire in April 2016 bemoaning the collapse of the Zimbabwean economy at the hands of the Zimbabwe African National Union-Patriotic Front (ZANU-PF) government under President Robert Mugabe. Although it started off as accidental, it, however, galvanised disparate groups and enabled them to transform anger against the state from online media to the streets. #ThisFlag movement officially started on the 20th of April 2016, when Pastor Mawarire wearing the Zimbabwean flag posted a video to (...) his Facebook page decrying the state of the economy and what he felt was government’s neglect of its duties to serve the citizens of Zimbabwe. Although one government minister described Mawarire’s actions as a ‘pastor’s fart in the corridors of power’, the reaction by the state security agents points to the contrary. Street protests have been banned. This article interrogates the transformation of #ThisFlag movement from an online struggle to street protests that have turned violent. It also looks at other movements that are complementing #ThisFlag and how the state is responding to these protests both on the social media and on the ground. Evan Mawarire may be considered as an unusual voice from the ever mushrooming new church establishments. As such, it becomes a point of interest to find out what voice there is, which represents what is commonly viewed as mainline churches. Such a voice is identified as coming from Bishop Raymond Mpandasekwa of the Roman Catholic Diocese of Chinhoyi who in one of his sermons delivered an acerbic attack on Mnangagwa’s government as a ‘blood thirsty’ government. The study explored the messages of Mawarire and Mpandasekwa using the socio-theological lenses as guided by Rawls’ theory of civil disobedience. Contribution: This study locates #ThisFlag activism in the context of toxic transformative politics in Zimbabwe. In addition, it contributes to our understanding of the relationship between religion and politics in an unstable political and economic setting. It calls for a re-thinking of the role of the church in Zimbabwean society and discusses the state’s response to those deemed to be not towing the line. It shows that while some religious organisations and groups are too keen to be co-opted by the regime, some have effectively resisted this and have become combative as they fight for people’s rights. Another important contribution is located in how these pastor-cum-activists have harnessed social media to amplify their voices and to reach huge audiences beyond the pulpit. The study is important because it contextualises the role of religion in the country’s contemporary politics, and this fits into the scope of the journal in that it is a multidisciplinary study of both religion and politics. (shrink)

Resumen La figura femenina en el arte cinematográfico ha sido mostrada mediante arquetipos y cumpliendo distintas funciones. Nos proponemos en este estudio analizar los personajes femeninos por medio de la narrativa audiovisual en dos películas emblemáticas de la cinematografía de Hitchcock: Recuerda y Vértigo, en las que la mujer se contempla como empoderada, pero también sometida, llegando a una negación de su propia identidad. Consideramos que la forma del tratamiento de la mujer en el cine de dicha época radica en (...) la situación social de la misma, sufriendo un tratamiento discriminatorio, que es admitido por los personajes femeninos justificándolo en un enamoramiento, que anula la propia personalidad. Abstract The female figure in cinematographic art has been shown through archetypes and performing different functions. We propose in this study to analyze female characters through the audiovisual narrative in two emblematic films of Hitchcock’s cinematography: Spellbound and Vertigo, in which women are seen as empowered, but also subjected to a denial of their own identity. We consider that the treatment of women in the cinema of that time lies in the social situation of the same, suffering a discriminatory treatment, which is admitted by the female characters justifying it in a crush, which annuls the own personality. (shrink)

The purpose of this study was to map the distribution of publications on plagiarism among higher educational institutions in sub-Saharan Africa (SSA). Studies reviewed were based on 171 plagiarism related publications within a decade (2012–2022). Findings revealed that most plagiarism related articles were published in 2016. Additionally, a majority of the studies (53) were from Nigeria and Ghana (23). Most of the articles focused on students’ and faculty’s awareness of plagiarism, and institutional prevention of plagiarism, but were rather marginal on (...) challenges involved in preventing plagiarism, as well as effects of plagiarism. Dominant forms of plagiarism were self-plagiarism, branded plagiarism and commission plagiarism. However, major causes of plagiarism comprised easy access to digital information and resources; poor supervision of students; pressure on academics to publish for promotion; and insufficient skills development regarding ethical academic writing. Additionally, plagiarism preventive software and policies on plagiarism were the main ways of preventing plagiarism. Finally, in fighting plagiarism, higher educational institutions in SSA encountered challenges such as lack of well-trained academic experts to detect and report plagiarism cases; reluctance on the part of technical administrative staff to investigate works for traces of plagiarism; and low plagiarism detection skills from project supervisors. Based on the findings, recommendations are made to stakeholders for future research, policy and practice. (shrink)

Résumé Les moyens actuels de communication et d’information offrent la possibilité de créer un espace virtuel appelé à accueillir les efforts d’un dialogue véritable et sincère grâce auquel sans exclusive aucune, les philosophes qu’ils soient africains ou d’origine africaine travaillent à ce pourquoi ils ont été formés et qui n’est autre que de penser librement en respectant la liberté de ses interlocuteurs tout en recherchant non seulement la philosophia africana mais en même temps la philosophie africaine.

Résumé Les moyens actuels de communication et d’information offrent la possibilité de créer un espace virtuel appelé à accueillir les efforts d’un dialogue véritable et sincère grâce auquel sans exclusive aucune, les philosophes qu’ils soient africains ou d’origine africaine travaillent à ce pourquoi ils ont été formés et qui n’est autre que de penser librement en respectant la liberté de ses interlocuteurs tout en recherchant non seulement la philosophia africana mais en même temps la philosophie africaine.

L'auteur veut mettre son ouvrage à la disposition de tous les penseurs africains et non pas seulement des philosophes. C'est en ces termes qu'il justifie la publication d'un texte par lequel il contribue à ce qu'ils sont de plus en plus nombreux à appeler «la problématique de la philosophie en Afrique». Et l'originalité, c'est précisément d'avoir opté pour la «phénoménologie» d'une question, au moment même où l'on pourrait croire soit qu'une réponse en a déjà été donnée, soit qu'il est plus (...) urgent d'y répondre. Mais ce que l'on croit perdre d'une main - la philosophie - on le récupère amplement de l'autre! Car, une fois le «questionneur» supposé de bonne foi, ou tout au moins de bonne volonté, le «questionné», lui, est un philosophe africain de formation européenne occidentale dont les attitudes possibles, face à la question posée, servent d'armature à toute la phénoménologie, et, à qui l'auteur suggère de consentir à n'être peut-être qu'un «penseur africain», mais de veiller à l'être pleinement. (shrink)