A Teppo
Biographic Data
| ID | 16598 |
|---|---|
| NAME | A Teppo |
| GIVEN NAMES | A |
| FAMILY NAME | Teppo |
| SIGNATURE | TEPPO A |
| AFFILIATIONS | Nordic Africa Institute |
| ORCID | 0000-0002-3761-6699 |
| VERIFIED | Yes |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 66 |
| AUTHOR COUNT | 11 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 2002 |
| LATEST PUBLICATION YEAR | 2018 |
| H-INDEX | 3 |
Steeped in Heritage
Rooibos is as quintessentially South African as the Springbok rugby team, koeksisters and Nelson Mandela. Many South Africans love to drink their rooibos tea and often proudly present it as a local
Moral Radicals
This article sheds light on grassroots ecumenism by pursuing a largely neglected interest in the participation of Afrikaners, from the late apartheid period to the present, in far-reaching religious and social change in South Africa. The account comprehends an apparent paradox. The more Afrikaners have sought to be inclusive, reaching across differences towards some consensus (humanitarian if not doctrinal), the more strongly and intimately has c…
Moral communities in African cities
2015). Moral communities in African cities. Anthropology Southern Africa: Vol. 38, No. 3-4, pp. 284-289
Church rules? The lines ofordentlikheidamong Stellenbosch Afrikaners
Ethnographic accounts of South African moral codes have mostly focused on so-called black and coloured areas, while the ideals and practices of white people have remained largely invisible and undiscussed. In the post-apartheid era, Afrikaners' everyday religious practices as well as their ideas of decency have changed, as have the spatial boundaries of their communities. There has been a significant emancipation from the strict controlling pract…
Chatsworth
Poor Whites' Do Matter
Contribution to the Debate on Anthropology in Africa in Africa Spectrum.
GugulethuTM
International audience
“Our Spirit Has No Boundary”
Fifteen years after apartheid, South African urban spaces remain segregated. Nevertheless, with people mixing more freely, social change has been inevitable. Mediation occurs on all levels of society. Some whites have even become sangomas, traditional African healers, performing rituals in black townships, creating heterotopic reversals of Cape Town's urban spaces. This article examines the many ways in which white sangomas mediate across the bou…
My House is Protected by a Dragon
Until the end of apartheid, White South Africans were solely presented as Christians, with other religious practices all but forbidden to them. Since the negotiated revolution of 1994, the new liberal constitution has guaranteed religious freedom to all, with the global New Religious Movements gaining popularity. Tens of thousands of White South Africans have seized the opportunity to explore charismatic churches, New Age-practices as well as tra…
A mall for all? Race and public space in post-apartheid Cape Town
This article analyses post-apartheid public spaces through social and spatial practices at the Victoria & Alfred (V&A) Waterfront mall in Cape Town. Our empirical evidence suggests that these public spaces involve much more than just consumption patterns, as they sustain and support novel ways of asserting social identities in a new political situation. These changes are, however, quite complex and fraught with ambivalence. Consequently, we scrut…
La privatisation du destin
La fraction la plus nécessiteuse des Afrikaners, fortement protégée sous l'apartheid, se retrouve désormais seule face à de nouveaux problèmes quotidiens et face à une construction identitaire désuète. Comment se passe la déségrégation, assiste-t-on à de nouvelles formes de solidarité et à la renaissance de processus politiques, quels enseignements peut-on tirer de ces nouvelles étapes dans la création d'une Afrique du Sud urbaine, non raciale et…
A mall for all? Race and public space in post-apartheid Cape Town
This article analyses post-apartheid public spaces through social and spatial practices at the Victoria & Alfred (V&A) Waterfront mall in Cape Town. Our empirical evidence suggests that these public spaces involve much more than just consumption patterns, as they sustain and support novel ways of asserting social identities in a new political situation. These changes are, however, quite complex and fraught with ambivalence. Consequently, we scrut…
GugulethuTM
International audience
Moral communities in African cities
2015). Moral communities in African cities. Anthropology Southern Africa: Vol. 38, No. 3-4, pp. 284-289
Church rules? The lines ofordentlikheidamong Stellenbosch Afrikaners
Ethnographic accounts of South African moral codes have mostly focused on so-called black and coloured areas, while the ideals and practices of white people have remained largely invisible and undiscussed. In the post-apartheid era, Afrikaners' everyday religious practices as well as their ideas of decency have changed, as have the spatial boundaries of their communities. There has been a significant emancipation from the strict controlling pract…
Poor Whites' Do Matter
Contribution to the Debate on Anthropology in Africa in Africa Spectrum.
My House is Protected by a Dragon
Until the end of apartheid, White South Africans were solely presented as Christians, with other religious practices all but forbidden to them. Since the negotiated revolution of 1994, the new liberal constitution has guaranteed religious freedom to all, with the global New Religious Movements gaining popularity. Tens of thousands of White South Africans have seized the opportunity to explore charismatic churches, New Age-practices as well as tra…
La privatisation du destin
La fraction la plus nécessiteuse des Afrikaners, fortement protégée sous l'apartheid, se retrouve désormais seule face à de nouveaux problèmes quotidiens et face à une construction identitaire désuète. Comment se passe la déségrégation, assiste-t-on à de nouvelles formes de solidarité et à la renaissance de processus politiques, quels enseignements peut-on tirer de ces nouvelles étapes dans la création d'une Afrique du Sud urbaine, non raciale et…
La privatisation du destin
La fraction la plus nécessiteuse des Afrikaners, fortement protégée sous l'apartheid, se retrouve désormais seule face à de nouveaux problèmes quotidiens et face à une construction identitaire désuète. Comment se passe la déségrégation, assiste-t-on à de nouvelles formes de solidarité et à la renaissance de processus politiques, quels enseignements peut-on tirer de ces nouvelles étapes dans la création d'une Afrique du Sud urbaine, non raciale et…
My House is Protected by a Dragon
Until the end of apartheid, White South Africans were solely presented as Christians, with other religious practices all but forbidden to them. Since the negotiated revolution of 1994, the new liberal constitution has guaranteed religious freedom to all, with the global New Religious Movements gaining popularity. Tens of thousands of White South Africans have seized the opportunity to explore charismatic churches, New Age-practices as well as tra…
A mall for all? Race and public space in post-apartheid Cape Town
This article analyses post-apartheid public spaces through social and spatial practices at the Victoria & Alfred (V&A) Waterfront mall in Cape Town. Our empirical evidence suggests that these public spaces involve much more than just consumption patterns, as they sustain and support novel ways of asserting social identities in a new political situation. These changes are, however, quite complex and fraught with ambivalence. Consequently, we scrut…
“Our Spirit Has No Boundary”
Fifteen years after apartheid, South African urban spaces remain segregated. Nevertheless, with people mixing more freely, social change has been inevitable. Mediation occurs on all levels of society. Some whites have even become sangomas, traditional African healers, performing rituals in black townships, creating heterotopic reversals of Cape Town's urban spaces. This article examines the many ways in which white sangomas mediate across the bou…
Poor Whites' Do Matter
Contribution to the Debate on Anthropology in Africa in Africa Spectrum.
GugulethuTM
International audience
Moral communities in African cities
2015). Moral communities in African cities. Anthropology Southern Africa: Vol. 38, No. 3-4, pp. 284-289
Church rules? The lines ofordentlikheidamong Stellenbosch Afrikaners
Ethnographic accounts of South African moral codes have mostly focused on so-called black and coloured areas, while the ideals and practices of white people have remained largely invisible and undiscussed. In the post-apartheid era, Afrikaners' everyday religious practices as well as their ideas of decency have changed, as have the spatial boundaries of their communities. There has been a significant emancipation from the strict controlling pract…
Chatsworth
Steeped in Heritage
Rooibos is as quintessentially South African as the Springbok rugby team, koeksisters and Nelson Mandela. Many South Africans love to drink their rooibos tea and often proudly present it as a local
Moral Radicals
This article sheds light on grassroots ecumenism by pursuing a largely neglected interest in the participation of Afrikaners, from the late apartheid period to the present, in far-reaching religious and social change in South Africa. The account comprehends an apparent paradox. The more Afrikaners have sought to be inclusive, reaching across differences towards some consensus (humanitarian if not doctrinal), the more strongly and intimately has c…
Political science (10 works) · Sociology (9 works) · Gender Studies (5 works) · Geography (4 works) · Law (4 works) · South African History and Culture (4 works) · African history and culture studies (3 works) · Cape (3 works) · Gender Studies (3 works) · Urban and Rural Development Challenges (3 works)