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Verbum et Ecclesia
versão On-line ISSN 2074-7705
versão impressa ISSN 1609-9982
Verbum Eccles. (Online) vol.36 no.2 Pretoria 2015
Exploring ubuntu discourse in South Africa: Loss, liminality and hope
John L.B. Eliastam
Department of Practical Theology, University of Pretoria, South Africa
This article explores the current state of the social value of ubuntu. The notion of ubuntu seems to offer possibilities for nation building and social cohesion in post-Apartheid South Africa. However, this is contested by scholars who argue that the concept is vague and open to abuse. Interviews reveal that, whilst core elements remain, the meaning of ubuntu has been eroded, and is subject to distortion and even abuse. Ubuntu exists tightly interwoven with un-ubuntu. The notion of liminality is introduced to understand the current state of both ubuntu and South African society in transition. A liminal space offers possibilities for the creative re-imagining and recovery of ubuntu as a social value that can drive social transformation in South Africa. The lens of discursive leadership offers insight into the ways in which leaders can stimulate and shape ubuntu discourse and facilitate the construction of new meaning in society.
INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The article forms part of broader research into perceptions of difference and threat, and prejudice on the part of South Africans towards foreigners. Ubuntu is a social value that should challenge prejudice and xenophobia and shape social relationships. Research in a rural and urban context in the Eastern Cape suggests that ubuntu discourse has been eroded and is in need of reinvigoration.
Is the African social value of ubuntu dead? Does it offer any hope for transforming South African society or fostering social cohesion? Is it able to play a meaningful role in the building of a post-Apartheid South African society that embodies reconciliation and is based on principles of justice and equality? Whether ubuntu could (or should) play such a role has been debated. Within the broad spectrum of positions, there are two generally opposing viewpoints amongst academics:
- there are those who argue that, as a foundational principle in African philosophy, ubuntu offers significant possibilities for the transformation of South African society
- on the other side, there are those who argue that ubuntu is vague, full of contradictions, and subject to manipulative and even nefarious use.
This article will outline both of those positions, and based on an investigation of people's understandings of ubuntu in a specific context, argue that the notion of ubuntu appears to have been eroded to the extent that it currently seems unable to play a meaningful role in nation-building.
Where does this leave ubuntu? I will borrow the concept of liminality from anthropology and argue that, as a society that has undergone discontinuous change, South Africa is in a liminal space, as is the notion of ubuntu. Within this space there is both threat and possibility. There is the threat that the erosion of positive social values will continue and that our already fragmented society will tear itself apart. There is also the possibility that we can creatively recover both the meaning and force of ubuntu, and find significant ways to embody it in our society.
Ubuntu in an emerging society
The birth of a democratic South Africa in 1994 created hope for healing and transformation in South Africa. The leadership of Nelson Mandela was an example and an inspiration that gave impetus towards forgiveness and reconciliation. Desmond Tutu spoke of a 'Rainbow Nation', a phrase that encapsulated a vision for the future of South Africa that was full of possibility and hope. The notion of ubuntu has been central to attempts to build a transformed, just society.
The desire to find something uniquely African upon which to build postcolonial or postconflict African societies is not unique. As African countries have emerged from colonial rule and attempted to transform their societies, this has often included attempts to return to something from their past that is deemed to be noble or worthy. Gade (2011:304-305) observes that these narratives of return tend to divide history into three phases: the precolonial age which is often conceived of as a time of near perfect harmony and prosperity; a second phase in which outsiders steal the resources, dignity and culture of African people; and a third phase of recovery in which African dignity and culture is restored. Ubuntu discourses in South Africa fit into this broader category of narratives of return (Gade 2011; Matolino & Kwindingwi 2013).
Ubuntu as central to African life
The principles of ubuntu resonate with universal values of human worth and dignity. Archbishop Emeritus Desmond Tutu (1999:34-35) explains that the meaning of ubuntu is that, 'a person is a person through other people. It is not "I think therefore I am". It says rather: "I am human because I belong". I participate, I share'. The concept highlights the interconnectedness of human society, with the implication that people should treat others as part of the extended human family.
Ubuntu has been translated as 'humanity' (Shutte 2001:2), 'African humanness' (Broodryk 2002:13), 'humanism or humaneness' (Mnyaka & Motlhabi 2009:63), or 'the process of becoming an ethical human being' (Mkhize 2008:35).
Prinsloo (1998:41-45) describes various understandings of ubuntu in the South African context. Chikanda (1990) sees ubuntu as African humanism. It involves sensitivity to the needs of others, charity, sympathy, care, respect, consideration and kindness. For Khoza (1994), ubuntu is an African view of life and the world in which people share and treat each other as humans, based on an underlying 'universal brotherhood' of Africans.
In Mkhize's (2008:43) understanding, ubuntu 'incorporates ideas of social justice, righteousness, care, empathy for others and respect'. Mnyaka and Motlhabi (2009:74) write that ubuntu 'is inclusive ... it is best realised in deeds of kindness, compassion, caring, sharing, solidarity and sacrifice'. Makhudu (1993) writes as follows:
Every facet of African life is shaped to embrace ubuntu as a process and philosophy which reflects the African heritage, traditions, culture, customs, beliefs, value system and the extended family structures. (p. 40)
Mcunu (2004:25) presents ubuntu as the ideal stage of being a human being; it is the 'best way of being a person according to African understanding of the human person'.
Louw (2001) points out that whilst these translations involve a loss of culture-specific meaning:
The maxim 'ubuntu ngumumntu ngabantu' articulates a basic respect and compassion for others ... As such, it is both a factual description and a rule of conduct or social ethic. It not only describes human being as 'being-with-others', but also prescribes how we should relate to others, i.e. what 'being-with-others' should be all about. (p. 15)
For Gathogo (2008), ubuntu:
[C]an be interpreted as both a factual description and a rule of conduct or social ethic. It both describes human beings as 'being-with-others' and prescribes what 'being-with-others' should be all about. (p. 46)
Cornell and Van Marle (2005:207) capture this when they describe ubuntu as 'an ontic orientation within an interactive ethic'.
Advocates of ubuntu as a guiding principle
Given the historical meaning and significance of ubuntu, it is hardly surprising that the notion has strong appeal within a post-Apartheid South African context.
The Interim Constitution of the Republic of South Africa (1993) spoke of the need for ubuntu rather than retribution. The Batho Pele (i.e. 'people first') principles that promote service delivery in the public sector are based on ubuntu. An example of this can be seen in the Department of Education's Service Delivery Plan (2007/2008). Ubuntu was the foundation of the Moral Regeneration Movement that was launched in South Africa in 2002 (Matolino & Kwindingwi 2013:200).
Ubuntu has been harnessed in many ways:
- as a constitutional value that can be operationalised in law (Bekker 2006; Mokgoro 1998)
- as a philosophical basis for constitutional democracy (De Gruchy 2011)
- as foundation for moral theory (Metz 2007; Shutte 1993)
- as the basis for public policy (Nkondo 2007)
- as a guiding principle for citizenship education (Letseka 2012)
- as a normative value for education (Higgs 2003; Venter 2004)
- as the basis for business ethics (Lutz 2009; West 2014)
- as a model for management (Mbigi 1992; eds. Van den Heuwel, Mangaliso & Van den Bunt 2007)
- as the basis for an African approach to conflict resolution and peace building (Murithi 2006)
- as a theological motif (Tutu 1999)
- as the framework for a theology of relational ontology (Forster 2010).
This list is by no means exhaustive, but it is indicative of the wide scope of application that is proposed by the advocates of ubuntu. Shutte (2001) and Broodryk (2002) have argued that ubuntu should be exported to the rest of the world as Africa's unique gift to humanity.
It seems clear that ubuntu has a rich and even provocative meaning. It is also evident that ubuntu resonates with a number of theological motifs, including the imago Dei, the church as the body of Christ, instructions to love one's neighbour, and the practical expressions of early Christian fellowship in the book of Acts. It is a social value from our African context that seems to reflect the orientation towards other human beings that the Gospel requires of those who follow Jesus Christ. If embraced and lived out, ubuntu could be a powerful driver of meaningful reconciliation, justice and healing in South African communities.
Concerns about ubuntu as a guiding principle
Enslin and Horsthemke (2004) are suspicious of some of the claims and principles associated with ubuntu. Ubuntu is specieist because of its focus on human beings. There are questions about whether it can include other cultures. They argue that ubuntu is contradicted, or weakened by the prevalence in Africa of autocratic rule, corruption, sexism, homophobia and the degradation of the environment. Furthermore, they question the value of ubuntu as a practical guide for policies or actions, arguing that it does not offer practical guidance for issues such as wasteful public expenditure or HIV and/or AIDS education. They conclude that ubuntu does not offer a solution as a foundation for a uniquely African form of democracy and question its value in citizenship education.
Cornell and Van Marle (2005:196) mention various criticisms that have been levelled against ubuntu. These acknowledge the meaning it once had as a social value, but question its relevance today, especially to young South Africans. It is argued by some that ubuntu is inherently patriarchal and conservative. Its usefulness as a guiding principle for South African society is also diminished by its vagueness and ability to accommodate a range of meanings.
Matolino and Kwindingwi (2013:197) criticise what they call the 'aggressive promotion of ubuntu' in post-Apartheid South Africa. They argue that history has shown that the use of such narratives of return to promote black identity has always resulted in failure. What it means to be 'African' is homogenised and alternative interpretations are suppressed as a hegemony is created around an ideal African way of being. They point to the massive disconnect between the ideals of ubuntu and the lived reality of most South Africans.
Matolino and Kwindingwi (2013:200-201) observe that through misappropriation and overuse, 'the notion of ubuntu has enjoyed such popular appeal that it can be said that it has become anything to anyone who so wishes to deploy it'. It is an outdated notion and there are greater dangers associated with its attempted revival than there are benefits. They conclude that ubuntu does not have the capacity to shape ethics in the current South African context. For the authors, attempting to return to the old is dangerous because of the elitist political agendas behind this, and faulty because what worked in Africa then is not suitable for a now that has been shaped by urbanisation and modernity. Whilst there is no fault with the ideal of ubuntu itself, it is not suited to the social and ethical challenges of our current situation.
Setiloane (1998:75) argues that an African worldview places a significant emphasis on the 'wholeness of all being'. Humanity, god, spirit powers, the ancestors and the created order are connected. Ubuntu plays a role in the interconnectedness that Setiloane describes. This links it strongly to a number of cultural practices that contradict more universal ubuntu ideals that may be extrapolated from the original cultural understanding of ubuntu.
Matolino and Kwindingwi (2013:204) point out that, 'some of the most dedicated adherents of ubuntu would not be comfortable with some of the rights that are defended by the bill of rights/the constitution'. Ubuntu does not make all people equal. The cultural system that is said to be an expression of ubuntu relegates women to a lower social status. This is seen particularly in the regulation of customary marriage, access to land, and inheritance rights. Ubuntu seems to exclude certain groups from the scope of its benefits.
This raises the question of the extent of ubuntu. How wide do its boundaries stretch? Gathogo (2008) captures the dilemma as follows:
Primarily, ubuntu expresses itself well in the provision of assistance to 'our people' who may mean - the members of the blood relatives, tribemates, clanmates, political camp mates, social camp mates, and so forth. This has its obvious dangers in that the criterion in determining who is 'Our person' and 'who is not one of us' is indeed a tricky one. (p. 47)
Naude (2013:246) argues that when ubuntu is interpreted in a narrow or ethnic fashion it becomes corrupted. It is reduced to the use of one's power to benefit those close to you. 'We' is limited to those in my family, tribe or political party and ubuntu becomes a system of patronage that is used to pursue power and money. Naude adds that there are signs that ubuntu has disappeared completely and traces this to factors such as the damage done by colonialism to African identity, cultural globalisation and the encroachment of modernity on traditional African culture. Naude (2013) describes the results of this in our society:
The weak and the vulnerable fall by the wayside; the old sit alone; those dying of AIDS are socially shunned; foreigners - many of them desperate - are attacked; and tax money (the small proportion that does reach the state's coffers in many African countries) is spent on sport stadiums and airports for the rich and benefits for the ruling elite, instead of being invested in education and basic health care for the poor. (p. 246)
One could reflect on the murder rate in South Africa, the incidence of rape and child rape, violent acts of xenophobia, corruption and nepotism, and legitimately question the existence of ubuntu or its power as a social value.
Ubuntu on the ground
Both the nature and the usefulness of ubuntu are clearly contested. However, much of this debate is taking place on a theoretical level, and this made me curious about how ordinary people understand the nature and relevance of ubuntu. If a social system is an accurate reflection of the values that it embraces, what conclusions could be reached about the dominant values in South African society, given the existence of so much that contradicts and defies the spirit of ubuntu? I wanted to explore this further by asking a range of people about their understanding of ubuntu and their experiences of it. I interviewed 20 people in East London, from a range of age groups. Eight of the respondents were unemployed and two were students, the other 10 worked in the public sector. As a narrative researcher, my goal is not to make generalisations about ubuntu, but rather to listen deeply to people's stories in order to explore their meaning.
All of those I spoke to defined ubuntu in familiar terms: hospitality, compassion, humaneness, sharing and respect:
- 'Ubuntu is about treating people with respect, it's about courtesy and compassion.' (Respondent 3)
- 'My child is your child.' (Respondent 6)
- 'If you want to see ubuntu you will find it in socialism. It's when we are sharing.' (Respondent 8)
- 'Ubuntu can't be defined, but speaks for itself in action.' (Respondent 10)
- 'Ubuntu is a general term, and it is associated with your heart. How do you feel about others, how do you see the whole community you are sharing, you see? If there is empathy, take yourself to the shoes of that person. If it were you, how would you feel? Ubuntu is something in a person's heart.' (Respondent 12)
I asked people to tell me recent stories of ubuntu from their communities:
- 'There is an old woman in my community who is using her pension money to feed the street kids. You see? Every day she is feeding those children something. That is ubuntu. She is poor, but she has ubuntu.' (Respondent 4)
- 'If you look at the people who are feeding and caring for the mineworkers who are striking. That is ubuntu.' (Respondent 10)
This was a reference to the assistance that was being given to workers who were struggling because of the impact of a prolonged strike on platinum mines in 2014. A notable example of this was Seipati Mmekwa, who is married to one of the striking workers. She used her husband's pension to start a soup kitchen to feed miners and their families, some of whom were going for days without food (South African Press Association 2014).
The following reflects a traditional expression of ubuntu that was described to me:
- Where I live I slaughtered a cow. Then all of my neighbours come with dishes to get meat. It is not their cow, but the meat is for all of us because no one should be hungry. So each person will take what they need and we share the meat.' (Respondent 1)
I asked if this kind of practice was still common. Only one person still believed that this version of ubuntu is a powerful force in shaping social behaviour in South Africa:
- 'It's poverty now, you see now if you have something you are going to keep it for yourself because of poverty. But in those days everyone would share ... meat, mealies, everything ... but those days, they are gone.' (Respondent 5)
- 'Poverty is killing ubuntu, because people they don't care about another human being. They will rob and kill just to get something for themselves.' (Respondent 3)
- What we understand as ubuntu today is very different of our great grandparents understood it.' (Respondent 15)
Is ubuntu for everyone?
- 'Everybody can experience ubuntu. If you are a human being I must treat you with ubuntu.' (Respondent 1)
- 'No, it isn't. It is for our people.' I asked what was meant by 'our people', and the Respondent laughed in response. 'You must know what I mean [pause] it's the people in our community. White people do not understand ubuntu, they do not want ubuntu. Even we show them ubuntu in 1994 but they cannot show it.' (Respondent 8)
- 'Ubuntu is for Africans. White people must go back to Europe where they come from.' (Respondent 14)
Would a Zimbabwean living in South Africa be shown ubuntu?
- 'Yes, you will see that even a taxi driver will sometimes let that foreigner ... maybe he has only five Rand and the fare is eight Rand, but he can still come on that taxi because that is ubuntu.' (Respondent 2)
- 'No, he is stealing our opportunities. He must go back to Zimbabwe.' (Respondent 8)
- 'Many South Africans, they don't trust outsiders, so I don't think they will show that person ubuntu.' (Respondent 15)
- 'It depends, if you are coming with money and your own opportunities then you won't be discriminated against, but if you are looking for a job then it becomes another story.' (Respondent 11)
I was particularly interested in the meanings attached to ubuntu that differed from the ideal in some respect:
- 'People say that the izinyoka1 - that is ubuntu. They are sharing electricity because it belongs to all of us - even if they are doing it illegally.' (Respondent 5)
- 'Ubuntu is about looking after your family. My brother he got a job in government, he is an Assistant Director. He got a job there for me and for his wife and for her brother. If you have a job you must help others. That is ubuntu.' (Respondent 19)
- 'Maybe if you have some influence, you can make sure that people in your network have some access to business opportunities so that they can be empowered economically.' (Respondent 7)
The loss of ubuntu
What conclusions can be drawn from reflecting on these stories about ubuntu in South Africa, especially in light of the optimistic and pessimistic positions on the usefulness of ubuntu? What do the acts of un-ubuntu that dominate our news reveal? Tutu's (1999) reflections on the absence of ubuntu in certain African contexts are worth noting:
Where was ubuntu in the Belgian Congo in the early 1960's? Why did the Rwandans forget ubuntu in 1994 and instead destroy one another in the most awful genocide ...? I don't really know except to say that honoring ubuntu is clearly not a mechanical, automatic and inevitable process ... (p. 36)
Tutu asks pointed questions about a lack of reverence for life in communities that should be characterised by ubuntu. How can children dance around the burning corpse of someone who has been 'necklaced'? Why is the environment treated so badly, with so much littering and dumping in these communities? Tutu (2011) writes:
It seems to me that we in the black community have lost our ubuntu - our humaneness, caring, hospitality, our sense of connectedness, our sense that my humanity is bound up in your humanity. (p. 172)
There can be little doubt that both the force and meaning of ubuntu have been eroded in South Africa today, and in some cases even distorted to justify blatant corruption and nepotism.
The erosion of ubuntu could be understood by referring to a number of forces that have impacted on traditional African culture. Colonialism, Apartheid, globalisation, and the encroachment of materialism, individualism, and consumerism have all played a role in shaping contemporary African culture. Part of their legacy is surely this weakening and distortion of the meaning and practice of ubuntu. Tragically, this erosion is part of and arises from a broader, sustained assault on African culture and identity from colonialism and racism. Within the fabric of what could be viewed as normal social change are woven the often dominant threads of gross systemic evil perpetuated against black African people over sustained periods.
It is concerning that advocates of ubuntu do not seem to have given much attention to the impact that all of these forces have had on indigenous African cultures. From the comments of some scholars it seems that both the existence of ubuntu as a defining social value in African communities as well as its meaning within those communities is taken for granted (Masango 2006:930-931). It is simply assumed to be there, and to be passed down from one generation to the next in a relatively undiluted form. However, both the theoretical debate about ubuntu and the understandings of ubuntu expressed by people I interviewed suggest that that this is not the case. Ubuntu has a range of meanings in current discourse, some of which seem close to traditional understandings and others which have less savoury implications. Apart from its use in discourse, the many acts of violence, discrimination and exclusion that take place in African communities suggest that ubuntu has lost some of its power to shape the actions of people in South African society.
Is ubuntu still alive? Is it still expressed in South African society? The answer seems to be an equivocal, 'yes and no'. It is alive and it is dead; it is seen and it is not seen. Ubuntu exists tightly interwoven with un-ubuntu.
For me, the erosion of ubuntu becomes symbolic for a broader and deeper erosion of identity. To be black and South African is to experience deep and profound wounds. A scouring of identity has stripped life of meaning and robbed humanity of its dignity. Within this place of deep and profound loss, a re-imagining and recovery of ubuntu might offer hope for a recovery of dignity and meaning.
Liminality: Ubuntu in transition
Is it legitimate to propose that the meaning of ubuntu is in a state of transition and needs redefinition? Gade (2011:315316) has demonstrated that the way ubuntu has been understood has not been static. From an analysis of written discourses on ubuntu he observes five stages:
- Stage 1: A period in which ubuntu was defined as a human quality.
- Stage 2: A period in which ubuntu was defined as something either connected to, or identical to, a philosophy or an ethic.
- Stage 3: A period in which ubuntu was defined as African humanism.
- Stage 4: A period in which ubuntu was defined as a worldview.
- Stage 5: A period in which ubuntu was defined as something connected to the proverb 'umuntu ngumuntu ngabantu'.
Gade (2011) shows that the meaning of ubuntu has already been in a process of redefinition for some time. Enslin and Horsthemke (2004:551) point out that certain communitarian and Africanist advocates of ubuntu mistakenly view communal identities as fixed and fail to recognise that identities and cultural practices change and evolve.
The concept of liminality is useful for reflecting on the current state of ubuntu. Liminality was first described by Van Gennep (1960), and developed by Turner (1967; 1969). Turner (1969:94) observed three phases in transition experiences:
- separation - losing an old world
- margin (liminality) - entering an unknown world
- reaggregation - re-emerging into a new world.
For Turner (1967:94), the liminal functions as the period of transition from 'one type of stable or recurrant condition that is culturally recognised' to another. There is an instability associated with liminality because it is a stage of transition or a process of becoming. Turner (1969:95) describes liminal positions as 'neither here nor there; they are betwixt and between the positions assigned and arrayed by law, custom, convention, and ceremony'. Turner (1969:95) refers to this space as 'the realm of pure possibility'.
The term liminality is often used fairly loosely in discourse. Roxburgh (2005) defines it as the condition of being on the threshold or at the beginning of a process. Liminality can also be used to describe the space between historical periods, or cultural communities, in which political or cultural change takes place (Thomassen 2009). In such periods social hierarchies and traditions may be disrupted. Discontinuity and uncertainty create a space of indeterminacy, openness and flexibility in which new traditions and institutions may arise (Horvath, Thomassen & Wydra 2009).
The notion of liminality is applicable to South African society in transition. To use narrative language, we are 'in between stories'. Our narratives of culture and identity have to some extent been lost2. We are in an unsettled, uncomfortable transitional space. Between narratives of what was and what could be we find ourselves in a what is that is full of contradictions and loss.
The temptation in times of unsettled transition is to nostalgically invoke the past and attempt to return to what once was. Whether one agrees with the romantic revisions of African history that underlie narratives of return or not, it cannot be disputed that current social realities in most of Africa, and particularly in South Africa, are far removed from the revisionist picture or landscape. The ground has shifted. The nature and extent of the shifts is enormous. As in the legend of King Canute, where he sat on his throne on the beach and rebuked the incoming tide, forbidding it from wetting his feet, it would be naïve to imagine that we can stand at the threshold of social change and prevent it from making incursions on a preferred social reality. Equally, we cannot simply undo the damage of our country's violent and fractured past and the way it has shaped our present reality. To the extent that narratives of return are nostalgic attempts to recover to the past, they do not seem to offer answers for the present.
Hope for ubuntu
Roxburgh (2005:87-89) describes the challenge for Christian leadership in a liminal context and argues that rather than attempting to control and predict, or attempting to return to the safety of what worked in the past, leadership should be concerned with forming 'networks of discourse' that intentionally take people beyond simplistic 'us versus them' thinking. We are in a period of rapid, discontinuous change on multiple levels. Within this context an important task for leaders is to create spaces in which our society can be re-imagined, and to facilitate the clarification and adoption of the social values that would support the kind of society we would like to build. If we reflect back on our best experiences of ubuntu, how can they shape and define the ubuntu we want to practice in our faith communities and our society? In addition to this, what does this re-imagined, re-membered ubuntu mean for the way we structure our economic activities, conduct our relationships, and view the resources that we occupy or use?
Discursive leadership and ubuntu
The lens of discursive leadership is helpful for conceptualising this task. Discursive Leadership explores the social, linguistic and cultural aspects of leadership. It focusses on discourse rather than the inner psychological world of the leader, both discourse as language used in ordinary social interaction and Discourse as systems of thought that provide the linguistic resources for communication (Fairhurst 2007).
Leadership is socially constructed by the leaders and their followers, influenced by intermediaries such as the media (Liu 2010). It is not necessarily the domain of the individual, but can be distributed quite widely amongst members of an organisation or community (Fairhurst 2007:6).
There is an increased depiction of leaders as 'managers of meaning' (Shotter & Cunliffe 2003; Smircich & Morgan 1982). The implications of constructionist views of leadership are that leaders must constantly enact their relationship to their followers and 'perform leadership in communication and through discourse' (Fairhurst 2007:5).
Leadership is a social activity that involves defining reality and making sense of it. It is an intentional facilitation of the social construction of reality. Leaders identify what is important and then find ways to communicate about the meaning of events and seek consensus (Pondy 1978; Smircich & Morgan 1982; Weick 1979). Shotter (1993) sees leadership as 'practical authoring' where leaders, faced with conditions that they have not chosen, create a range of enabling constraints along with moral positions and are able to argue persuasively for these.
Social meanings emerge and are managed as different interpretations of events compete with each other in social interaction (Weick, Sutcliffe & Obstfeld 2005). There are always a number of competing Discourses at play in any context. Fairhurst (2007:99) writes, 'Because subjects attain their identities by being represented discursively, identity becomes a contingent identification with a subject position in a competitive discursive field'.
Greater competition within the discursive field creates the possibility that people can break free from the way a Discourse defines them. Fairhurst (2007:99) writes, 'The presence of other meaning potentials, in effect, dislocates a subject's identities, which opens a space for contingency and choice'.
Discursive Leadership will approach ubuntu by offering new stories and metaphors, introducing new categories that have the potential to shape identity, or by reframing social questions and challenges in a manner that offers possibilities for different ways of knowing how to emerge. Discourses intersect transversally in a social context, and meaning is shaped by their confluence. Leadership involves provocatively and subversively introducing additional linguistic resources for meaning-making and emphasising their intersections with other Discourses.
Ubuntu, shared history and shared fate
There is hope for the kind of liminal space in which we find ourselves, there is hope for a healing of identity (which surely must underpin any reinvigoration of ubuntu), and there is hope for creating patterns of living which embody the notion of ubuntu in its most basic sense.
Roxburgh's challenge to Christian leaders within liminal spaces is to create networks of discourse that take people beyond simplistic thinking. Nostalgic attempts to return to the past are impossible, but discursive leadership will shape the conversations we are having in South Africa by introducing new linguistic resources for imagining the future. Discourses of deficit and loss can be replaced with discourses of possibility and hope - even as the tangible evidence suggests that such hope is impossible. This is the nature of faith.
Within a narrative framework, we become the stories we tell about ourselves. This necessitates critical reflection on the stories that currently dominate social discourse, especially within faith communities, and an intentional shaping of social discourse so that our stories are reshaped through the lens of the biblical narrative.
We do not only share a painful history in South Africa. Williams (2003) points out the nature of citizenship as shared fate. South Africans will share the fate that is going to result from the ways they navigate the present moment together. Perhaps a reinvention of ubuntu might help us navigate this shared moment in our history. Even if we can't recover ubuntu in its once pristine form, I have hope that certain kinds of conversations could help each of us connect with the other in a way that leads us to the creation and embrace of social values that reflect our location in Africa, honour the pain and struggle of our past, but that ultimately provide impetus to shape a shared fate that we anticipate rather than one we fear.
The financial assistance of the National Research Foundation (NRF) towards this research is hereby acknowledged. Opinions expressed and conclusions arrived at, are those of the author and are not necessarily to be attributed to the NRF.
Competing interests
The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.
Bekker, T., 2006, 'The re-emergence of ubuntu: A critical analysis', South African Public Law 21(2), 333-344. [ Links ]
Broodryk, J., 2002, Ubuntu: Life lessons from Africa, Ubuntu School of Philosophy, Pretoria. [ Links ]
Chikanda, N.E., 1990, 'Shared values and ubuntu', paper presented at Kontak Conference, HSRC, Pretoria. [ Links ]
Cornell, D. & Van Marle, K., 2005, 'Exploring ubuntu: Tentative reflections', African Human Rights Law Journal 5(2), 195-220. [ Links ]
Department of Education's Service Delivery Plan, 2007/2008, viewed 09 January 2015, from http://www.dpsa.gov.za/batho-pele/docs/SDIP/mpumalanga/education.pdf. [ Links ]
De Gruchy, J.W., 2011, 'Transforming traditions: Doing theology in South Africa today', Journal of Theology for Southern Africa 139, 7-17. [ Links ]
Enslin, P. & Horsthemke, K., 2004, 'Can ubuntu provide a model for citizenship education in African democracies?', Comparative Education 40(4), 545-558. http://dx.doi.org/10.1080/0305006042000284538 [ Links ]
Fairhurst, G.T., 2007, Discursive leadership: In conversation with leadership psychology, Sage, Thousand Oaks, C.A. [ Links ]
Forster, D.A., 2010, 'African relational ontology, individual identity, and Christian theology: An African theological contribution towards an integrated relational ontological identity', Theology 113, 243-253. [ Links ]
Gade, C.B.N., 2011, 'The historical development of the written discourses on ubuntu', South African Journal of Philosophy 30(3), 303-329. http://dx.doi.org/10.4314/sajpem.v30i3.69578 [ Links ]
Gathogo, J., 2008, 'African philosophy as expressed in the concepts of hospitality and ubuntu', Journal of Theology for Southern Africa 130, 39-53. [ Links ]
Higgs, P., 2003, 'African philosophy and the transformation of educational discourse in South Africa', Journal of Education 30, 5-22. [ Links ]
Horvath, A., Thomassen, B. & Wydra, H., 2009, 'Introduction: Liminality and cultures of change', International Political Anthropology 2(1), 3-5. [ Links ]
Interim Constitution of the Republic of South Africa, Act 200 of 1993, viewed 04 February 2015, from http://www.constitutionalcourt.org.za/site/constitution/english-web/interim/. [ Links ]
Khoza, R., 1994, African humanism, Ekhaya Promotions, Diepkloof Extension, South Africa. [ Links ]
Letseka, M., 2012, 'In defence of ubuntu', Studies in Philosophy and Education 31(1), 47-60. http://dx.doi.org/10.1007/s11217-011-9267-2 [ Links ]
Liu, H., 2010, 'When leaders fail: A typology of failures and framing strategies', Management Communication Quarterly 24(2), 323-259. http://dx.doi.org/10.1177/0893318909359085 [ Links ]
Louw, D.J., 2001, 'Ubuntu and the challenges of multiculturalism in post-Apartheid South Africa', Quest: An African Journal of Philosophy XV(1-2), 15-36. [ Links ]
Lutz, D.W., 2009, 'African ubuntu philosophy and global management', Journal of Business Ethics 84(Suppl. 3), 314-328. http://dx.doi.org/10.1007/s10551-009-0204-z [ Links ]
Makhudu, N., 1993, 'Cultivating a climate of cooperation through ubuntu', Enterprise 68, 40-41. [ Links ]
Masango, M., 2006, 'African spirituality that shapes the concept of ubuntu', Verbum et Ecclesia 27(3), viewed 7 January 2015, from http://www.ve.org.za/index.php/VE/article/view/195/149 [ Links ]
Matolino, B. & Kwindingwi, W., 2013, 'The end of ubuntu', South African Journal of Philosophy 32(2), 197-205. http://dx.doi.org/10.1080/02580136.2013.817637 [ Links ]
Mbigi, L., 1992, 'Unhu or Ubuntu: The basis for effective HR management', People's Dynamics, 20-26. [ Links ]
Mcunu, T.N., 2004, 'The dignity of the human person: A contribution of the theology of ubuntu to theological anthropology', MTh thesis, Dept. of Systematic Theology, University of South Africa. [ Links ]
Metz, T., 2007, 'Toward an African moral theory', The Journal of Political Philosophy 15(3), 321-341. http://dx.doi.org/10.1111/j.1467-9760.2007.00280.x [ Links ]
Mkhize, N., 2008, 'Ubuntu and harmony: An African approach to morality and ethics', in R. Nicolson (ed.), Persons in community: African ethics in a global culture, pp. 35-44, University of KwaZulu-Natal Press, Scottsville. [ Links ]
Mokgoro, Y., 1998, 'Ubuntu and the law in South Africa', Buffalo Human Rights Law Review 15, 1-6. [ Links ]
Mnyaka, M. & Motlhabi, M., 2009, 'Ubuntu and its socio-moral significance', in M.F. Murove (ed.), African ethics: An anthology of comparative and applied ethics, pp. 63-84, University of KwaZulu-Natal Press, Scottsville. [ Links ]
Murithi, T., 2006, 'African approaches to building peace and social solidarity', African Journal on Conflict Resolution 6(2), 9-34. [ Links ]
Naude, P.J., 2013, 'Am I my brother's keeper? An African reflection on humanisation', Nederduitse Gereformeerde Teologiese Tydskrif 54, 241-253, viewed 17 July 2014, from http://ngtt.journals.ac.za/pub/article/view/360. [ Links ]
Nkondo, G.M., 2007, 'Ubuntu as public policy in South Africa: A conceptual framework', International Journal of African Renaissance Studies 2(1), 88-100. [ Links ]
Pondy, L.R., 1978, 'Leadership is a language game', in J.M.W. McCall & M.M. Lombardo (eds.), Leadership: Where else can we go?, Duke University Press, Durham. [ Links ]
Prinsloo, E.D., 1998, 'Ubuntu culture and participatory management', in P.H. Coetzee & A.P.J. Roux (eds.), The African philosophy reader, pp. 41-51, Routledge, London. [ Links ]
Roxburgh, A.J., 2005, The sky is falling!?! Leaders lost in transition, ACI Publishing, Eagle. [ Links ]
South African Press Association, 2014, 'Platinum strike makes times tougher', viewed 13 January 2015, from http://www.iol.co.za/business/platinum-strike-makes-times-tougher-1.1693039#.U-m_8vmSy_c. [ Links ]
Setiloane, G.M., 1998, 'Towards a biocentric theology and ethic: Via Africa', in C.W. du Toit (ed.), Faith science and African culture: African cosmology and Africa's contribution to science, pp. 73-84, Research institute for Theology and Religion, University of South Africa, Pretoria. [ Links ]
Shotter, J., 1993, Conversational realities: Constructing life through language, Sage, London. [ Links ]
Shotter, J. & Cunliffe, A.L., 2003, 'Managers as practical authors: Everyday conversations for action', in D. Holman & R. Thorpe (eds.), Management and language, Sage Publications, London. [ Links ]
Shutte, A., 1993, Philosophy for Africa, University of Cape Town Press, Cape Town. [ Links ]
Shutte, A., 2001, Ubuntu: An ethic for a new South Africa, Cluster Publications, Pietermaritzburg. [ Links ]
Smircich, L. & Morgan, G., 1982, 'Leadership: The management of meaning', Journal of Applied Behavioral Science 18, 257-273. http://dx.doi.org/10.1177/002188638201800303 [ Links ]
Thomassen, B., 2009, 'The uses and meanings of liminality', International Political Anthropology 2(1), 5-28, viewed 13 April 2015, from http://www.international.politicalanthropology.org/images/articles/2009_1/ipa_journal_1_2009 _thomassen.pdf [ Links ]
Turner, V.W., 1967, The forest of symbols, Ithaca, New York. [ Links ]
Turner, V.W., 1969, The ritual process: Structure and anti-structure, Aldine Publishing Company, Chicago. [ Links ]
Tutu, D.M., 1999, No future without forgiveness, Rider, London. [ Links ]
Tutu, D.M., 2011, God is not a Christian and other provocations, Harper Collins, New York. [ Links ]
Van den Heuwel, H., Mangaliso, M.P. & Van de Bunt, L. (eds.), 2007, Prophecies and protests: Ubuntu in glocal management, UNISA Press, Pretoria. [ Links ]
Van Gennep, A., 1960, The rites of passage, Routledge, London. [ Links ]
Venter, E., 2004, 'The notion of ubuntu and communalism in African educational discourse', Studies in Philosophy and Education 23, 149-160. http://dx.doi.org/10.1023/B:SPED.0000024428.29295.03 [ Links ]
Weick, K.E., 1979, The social psychology of organising, Random House, New York. [ Links ]
Weick, K.E, Sutcliffe, K.M. & Obstfeld, D., 2005, 'Organising and the process of sensemaking', Organization Science 16, 409-421. http://dx.doi.org/10.1287/orsc.1050.0133 [ Links ]
West, A., 2014, 'Ubuntu and business ethics: Problems, perspectives and prospects', Journal of Business Ethics 121, 47-61. http://dx.doi.org/10.1007/s10551-013-1669-3 [ Links ]
Williams, M.S., 2003, 'Citizenship as identity, citizenship as shared fate, and the functions of multicultural education', in W. Feinberg & K. McDonough (eds.), Citizenship and education in liberal-democratic societies: Teaching collective identities and cosmopolitan values, Oxford University Press, Oxford. http://dx.doi.org/10.1093/0199253668.003.0009 [ Links ]
John Eliastam
PO Box 19460, Tecoma 5214
East London, South Africa
Received: 16 Feb. 2015
Accepted: 20 Apr. 2015
Published: 19 June 2015
This article was written as part of the research for the PhD degree that was done under supervision of Prof. Julian C. Müller, Department of Practical Theology, University of Pretoria, South Africa.
Research Participant in the Ubuntu-Research project of the University of Pretoria.
1. A Zulu word for people with illegal electrical connections.
2.It could be argued that 'white' cultural identity in South Africa has suffered similar loss and erosion in a post-colonial, post-Apartheid, globalised postmodern world. The cultural anchors that offered security and a sense of personhood have been lost. It is beyond the scope of this paper to examine the process through which this took place, but white South Africans are also 'in between stories' and in need of a new story of identity and belonging.

subset: commoncrawl


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RICHMOND, Va.—David Montgomery was jubilant when a judge ordered his son freed from prison, exonerated after the woman who accused him of molesting her admitted the story was a fraud. But that abruptly turned to agony when Montgomery learned Virginia's attorney general was keeping his son behind bars.
"It was just another twist of the knife," Montgomery said in a telephone interview Monday. "They need to release my son."
Jonathan Montgomery, 26, was convicted in 2008 of sexually assaulting Elizabeth Paige Coast. The accuser, then 17, claimed Montgomery assaulted her outside her grandmother's house in Hampton in 2000 when he was 14 and she was 10. Montgomery was sentenced to 7 1/2 years in prison.
The Associated Press does not typically identify alleged victims of sexual assault. However, Coast is being identified because authorities say she admitted to fabricating the story and she has been charged with perjury.
On Friday, Hampton Circuit Judge Randolph T. West tossed Montgomery's felony convictions and ordered him released from prison.
But when relatives went to pick Montgomery up at the prison in Jarratt, they learned Attorney General Kenneth Cuccinelli's office had declared the order invalid because the judge lacked jurisdiction.
"This is a tragedy, and the attorney general is very concerned about it," Cuccinelli spokesman Brian Gottstein said in an email. "However, Virginia law will not allow the release."
Montgomery likely will need to ask the state court of appeals to declare him innocent before he can be released, but Cuccinelli would support such a petition as he has in other wrongful conviction cases, Gottstein said.
Montgomery's attorney, Ben Pavlek, said Monday that he would welcome help from the attorney general, but he still believes West's order is valid. He said he has filed court papers asking that the Department of Corrections and the warden of the Jarratt prison be held in contempt of court.
Department of Corrections spokesman Larry Traylor acknowledged the attorney general said the order was invalid but declined further comment.
Montgomery's father, who lives in Vale, N.C., and his attorney say the wrongly convicted man should not have to spend another day in prison.
"I used to actually believe everything about law enforcement and prosecution of criminals," David Montgomery said. "This has severely degraded my faith in the system."
Pavek said Montgomery is innocent and spent five years in prison based on a "total fabrication."
"No crime took place, nothing happened," Pavek said.
Montgomery's case was first reported by The Daily Press. The Newport News newspaper reported that prosecutor Anton Bell strongly backed Pavek's request to throw out Montgomery's convictions and sentence, and West expressed regret for having convicted the man based on Coast's testimony four years ago.
"You will never forget this, and God knows, I will never forget it," West said.
Coast was arrested that same day on the perjury charge and released on bond. Neither Hampton Police nor the prosecutor responded to messages from The Associated Press on Monday, which was a federal holiday.
The AP could not locate a working telephone number for Coast. A woman who identified herself as Coast's mother declined to provide any information, and it was unclear if Coast has an attorney.
Coast was working as a clerk for the Hampton police when she recanted her story. A person who answered the phone there said the woman no longer works for the city.
According to The Daily Press, Bell said at Friday's hearing that Coast told investigators that her parents caught her looking at pornographic websites in 2007, so she concocted the story of prior sexual abuse to explain her behavior. Coast blamed Montgomery because his family had moved away and she didn't think police would be able to track him down, Bell said.
It was not clear, however, why Coast decided to recant five years later.
David Montgomery said he has never doubted that his son is innocent.
"He wouldn't hurt a flea," he said. "When this happened, we were in shock."
Follow Larry O'Dell on Twitter: http://twitter.com/LarryOatAP


text:
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I am looking for information and photos of Carlos N. Boynton of St. Paul,...
I am looking for information and photos of Carlos N. Boynton of St. Paul, MN. He was a millionaire in the early 1900s. He owned huge plots of land with his Boynton Land Company. He supposedly owned land in Montana. I'd like to know more about this. Also owned land in ND. He owned a large ranch east of the town of Truman, MN, called the Boynton Ranch. He bred harness horse racers, raised sheep and had over a 1,000 acres of farm land. His ranch had a huge barn and a 1 mile race track.
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Halloran was invited to Bulgaria by the conservative political party Order, Law and Justice to advise "the party on rule of law and constitutional reform issues," according to one of Halloran's emails. In fact, the Order, Law and Justice party was so eager for Halloran to advise them, that they even paid for his trip.
We weren't aware that Halloran was such a player in the world of Bulgarian politics, but according to his dispatches, Halloran is an outspoken critic of the ruling Bulgarian party, which he made known to the American ambassador to Bulgaria during a meeting at a restaurant in downtown Sofia.
From one of Halloran's missives from the Balkans: "That party's leader, Prime Minister Boyko Borissov, was revealed to have deep connections to mobsters and is linked to over 30 unsolved murders, according to a 2007 report by the American political magazine Congressional Quarterly."
And while Halloran sat down and met with the ambassador, that didn't prevent the councilman from criticizing him in a keynote speech before approximately 3,000 members of the Order, Law and Justice party during their fifth anniversary celebration.
At the event, Halloran presented party Chairman Yane Yanev with a copy of the ethics manual of the City Council, which prevents conflicts of interests and fosters a transparent government, because no one on the City Council has even been accused of anything even remotely secretive. (Can you say "slush fund?")
Halloran also gave a lecture before students at Sophia University, in which he outlined the seriousness of his international mission.
"I am here in Sofia to help the next generation of Bulgarian leaders understand how to make their government transparent and their leaders responsive," he said. "The Bulgarian Constitution is over 10,000 words long, yet it does not address the needs of the people or limit the size of the government. And many Bulgarians are denied basic rights, such as a free press."
Speaking of the press, we sat down with Halloran while he was running for City Council, and we don't remember him once mentioning his Bulgarian connections, or his plans to address the concerns of the Bulgarian people if he was elected to office. Either that, or we zoned that part out.
Wait a minute, have we really just been writing about the issues within Bulgarian politics? We apologize. You can expect that we'll get back to groundbreakings, ribbon cuttings and charity ping-pong tournaments next week. Unless we find out that Halloran cut a ribbon on a new Gyuvetch restaurant in Bulgaria, in which case we'll have no choice but to return to critiquing political matters outside the Five Boroughs.


text:
Japan was recently dealt a blow in the irony sector by arch rivals China. Earlier this year, a story about Japanese police on the lookout for Japanese police drew mild chuckles whilst readers continued sipping their tea.
However, this photo of a Lanzhou fire department on fire is currently being touted as "the best joke in the country" on China's microblogging site Sina Weibo where it was originally uploaded.


text:
Permission error
From ISXKB
You do not have permission to edit pages, for the following reasons:
- The action you have requested is limited to users in one of the groups Sysops, trusted.
- ISXKB has restricted the ability to create new pages. You can go back and edit an existing page, or log in or create an account.


text:
- About us
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Double-flux networks are a more complex technique providing an additional layer of redundancy. Specifically, both the DNS A record sets and the authoritative NS records for a malicious domain are continually changed in a round robin manner and advertised into the fast-flux service network. From our observations of double-flux networks active in the wild, DNS and HTTP services are both served from the same upstream mothership node. Figure 2 below demonstrates the difference between a single-flux service network and double-flux service network. Please note that in the figure below that request caching is not taken into account and that the outbound request would usually emanate from the client's preferred nameserver instead of the client itself.
On the left-hand side, we depict a single-flux lookup: the client wants to resolve the address http://flux.example.com/ flux.example.com. First, it asks the DNS root nameserver which name server is responsible for the top-level domain .com and receives an answer (omitted in the picture). In a second step, the client queries the .com nameserver for the domain example.com and receives as an answer a referral to the nameserver ns.example.com. Now the client can query the authoritative DNS server ns.example.com for the actual IP address of the address flux.example.com. The authoritative nameserver answers with an IP address that the client can then attempt to initiate direct communication with. For a normal DNS lookup, the answer IP address usually remains constant over a certain period of time, whereas for single-flux nodes, the answer changes frequently.
At the right hand side, we depict a DNS lookup for an address within a double-flux domain. Again, the client wants to look up the address flux.example.com. Once again, the first step (lookup at root nameserver) is omitted for sake of brevity. Next, the client queries the nameserver responsible for the top-level domain .com for the authoritative nameserver for the domain example.com. In a third step, the client then queries the authoritative DNS server ns.example.com for the address flux.example.com. However, this authoritative nameserver is actually part of the double-flux scheme itself and its own IP address changes frequently. When a DNS request for flux.example.com is received from the client, the current authoritative nameserver forwards the queries to the mothership node for the required information. The client can them attempt to initiate direct communication with the target system (although this target system will itself be a dynamically changing front end flux-agent node).


text:
Get an overview of this hotel Beach spa retreat walking distance from Tiffany's Show
Popular highlights
This family-friendly Pattaya hotel is located on the waterfront, steps from Teddy Bear Museum, Pattaya Beach Road, and Pattaya Beach. Tiffany's Show and Terminal 21 Pattaya are also within 15 minutes.
Hotel Features
Catch some rays at the nearby beach or spend the day relaxing at Holiday Inn Pattaya's full-service spa. Then enjoy a meal at one of the hotel's 4 restaurants.
Room Amenities
All 567 soundproofed rooms feature WiFi and 24-hour room service. Conveniences include refrigerators and coffee makers, and guests will appreciate thoughtful touches like bathrobes and slippers.Information missing or incorrect? Tell us!Opens in a new window
Holiday Inn Pattaya
Hotel Amenities
Hotel Amenities
Holiday Inn Pattaya features a full-service spa, 4 outdoor swimming pools, a sauna, and a 24-hour fitness center. Dining is available at one of the hotel's 4 restaurants and guests can grab coffee at one of the 2 coffee shops/cafés. The property also has a snack bar/deli. Guests can unwind with a drink at one of the hotel's bars, which include a poolside bar and a bar/lounge. A computer station is located on site and wired and wireless Internet access is available for a surcharge.
A business center is on site at this 4.5-star property. This luxury hotel also offers a children's pool, a rooftop terrace, and spa services. Onsite self parking is complimentary.
Holiday Inn Pattaya has designated areas for smoking.
- Bar/lounge
- Number of outdoor pools - 4
- Rooftop terrace
- Elevator
- Full-service spa
- 24-hour front desk
- Poolside bar
- Conference space
- Business center
- Tours/ticket assistance
- Meeting rooms
- Year Built - 2009
- Free self parking
- Dry cleaning/laundry service
- Babysitting or childcare (free)
- WiFi (surcharge)
- Sauna
- Children's club (free)
- Number of coffee shops/cafes - 2
- Computer station
- Wired Internet access - surcharge
- Supervised childcare/activities (free)
- Children's pool
- Safe-deposit box at front desk
- Free area shuttle
- Spa services on site
- Luggage storage
- ATM/banking
- Breakfast available (surcharge)
- Number of restaurants - 4
- Concierge services
- Conference space size (feet) - 2040
- Gift shops or newsstand
- Snack bar/deli
- Designated smoking areas
- Ballroom
- Laundry facilities
- Total number of rooms - 567
- 24-hour fitness facilities
- Arcade/game room
- Number of buildings/towers - 2
- Garden
- Multilingual staff
- Free newspapers in lobby
Family Friendly Amenities
- Outdoor pools
- Children's pool
- Supervised childcare/activities (free)
- Soundproofed rooms
- Children's club (free)
- Area shuttle (complimentary)
- Snack bar/deli
- Laundry facilities
- Babysitting or childcare (free)
- Arcade/game room
- Playground on site
- Refrigerator
- Cribs/infant beds (complimentary)
Available in all rooms: Wireless internet access ( THB 696 per day ), Wired internet access ( THB 696 per day )
Available in some public areas: Wireless internet access ( THB 696 per day ), Wired high-speed internet ( THB 696 per stay )
Free self parking
Room Amenities
- Furnished balcony
- Air conditioning
- In-room climate control (air conditioning)
- Free newspaper
- Phone
- Refrigerator
- Minibar
- Coffee/tea maker
- Free bottled water
- Daily housekeeping
- Bathrobes
- Free toiletries
- Hair dryer
- Slippers
- Desk
- Iron/ironing board
- In-room safe
- Television
- Cable TV service
- WiFi (surcharge)
- Wired Internet access (surcharge)
- Soundproofed rooms
- Room service (24 hours)
- Free cribs/infant beds
Where to Eat
Buffet breakfasts are available for a surcharge and are served each morning between 5:30 AM and 10:30 AM.
East Coast Kitchen - This poolside restaurant specializes in international cuisine and serves breakfast, lunch, and dinner. Guests can enjoy alfresco dining (weather permitting).
Cafe G - This restaurant specializes in international cuisine and serves breakfast and lunch. Guests can enjoy alfresco dining (weather permitting). A children's menu is available. Open daily.
Flow - Onsite delicatessen. Open daily.
Terrazzo - This beachfront restaurant specializes in Italian cuisine and serves lunch and dinner. Guests can enjoy alfresco dining (weather permitting).
Havana - This bar serves lunch and dinner. Open daily.
24-hour room service is available.
Start your morning with a buffet breakfast, available each day from 5:30 AM to 10:30 AM for a surcharge. You can order up room service around the clock.
Nearby Things to Do
4 outdoor swimming pools are on site along with a children's pool. Other recreational amenities include a sauna and a 24-hour fitness center.
The recreational activities listed below are available either on site or nearby; fees may apply.
- Playground on site
Spa Services
Guests can indulge in a pampering treatment at the hotel's full-service spa, Tea Tree Spa. Services include massages and body treatments.
- Body treatments
- Massages
If you have requests for specific accessibility needs, please note them at check-out when you book your room.
- Accessible bathroom
- Roll-in shower
- In-room accessibility
Hotel Policies
Minimum check-in age is 18
Special check-in instructions:
Check-out time is noon
Payment types
Children and extra beds
- Children are welcome.
- Kids stay free! One child stays free when using existing bedding.
- Rollaway/extra beds are not available.
- Free cribs (infant beds)!
- Pets not allowed
You need to know
Extra-person charges may apply and vary depending on property policy.
Government-issued photo identification and a credit card, debit card, or cash deposit are required at check-in for incidental charges.
Special requests are subject to availability upon check-in and may incur additional charges. Special requests cannot be guaranteed.
No rollaway/extra beds available
24-hour check-in
Optional extras
- Fee for buffet breakfast: THB 499 per person (approximately)
- Fee for in-room wireless Internet: THB 696 per day (rates may vary)
- Fee for in-room wired Internet: THB 696 per day (rates may vary)
- Fee for wireless Internet in public areas: THB 696 per day (rates may vary)
- Fee for wired Internet in public areas: THB 696 per stay (rates may vary)
Hotel Name
- Holiday Inn Hotel Pattaya
- Holiday Inn Pattaya
- Pattaya Holiday Inn
- Holiday Inn Pattaya Hotel Pattaya
- Holiday Inn Pattaya Hotel


text:
David Abse is an Artist living and working in Les Matelles in the south of France. His work is ever evolving but leans towards the abstract.
"I like how shapes and colors and textures can illustrate what I am doing."
When did you first realize you were an artist?
I don't know really. I've gone through different phases of my life where I've not been sure if I am. To define myself as 'an artist' is kind of a weird thing to do. It's not a proper job, is it? I guess you're supposed to be able to define yourself as an artist after you leave art college (1983 for me) and then again it could be after the first time I sold anything? 1982 I think. Or best of all when I got official confirmation from La Maison Des Artistes in France last year!
What's your earliest memory of making art?
My earliest memories are very clear: my grandfather – my mother's father, Jack Mercer, used to sit me on his lap and draw pictures for me. I loved it. I can still remember the fantastic pleasure it gave me, and I wanted to be able to do that. He gave me his sketch book with his drawings in it – a little postcard size sketchbook – and told me to draw in it. I've still got it somewhere. I guess I was no older than 5 or 6.
Would you describe for us your work?
My work keeps changing and I like to keep trying new things. Sometimes this confuses people who see my work – they can't understand why my work seems so diverse. But my work moves towards the abstract – sometimes more than others. I like how shapes and colours and textures can illustrate what I am doing.
Who has influenced your work?
My grandfather, as I mentioned before, was my greatest influence. He didn't start painting full time until he retired – before that he was a shop steward at Pilkingtons in Saint Helens. It's not so much his painting as his attitudes. In terms of artists – I'm influenced I guess by a number of painters: Matisse, Dufy, Picasso, Soutine – as well as some abstract expressionists like De Koonig and Kokoschka, but I'm also influenced by what I read – Paul Auster, Walter Mosley and others and music. I listen to music as I paint – I hope no one comes in and sees me dancing along to Talking Heads songs.
How do you keep motivated if times get tough in your practice?
The painting part isn't usually hard. I spent so many years having to work so hard to pay a mortgage that having time to paint is an incredible luxury I appreciate – and I don't get stressed by it. Other things stress me. Not painting.
How do you manage the business side of being an artist?
That's a hard question – the answer is probably "not very well". I've tried a few things -: I offer a giclée printing service for artists and others and push myself on people, galleries and so on. I still have to do other things to bring in money. I do occasional freelance work with charities in the UK (although with all the cuts there this is diminishing) and I have other things like restoring old Mgs. Oh and later this year I'm starting painting holidays.
What are you working on at the moment?
I guess you're not asking me about the nice yellow MGB … no, I'm painting what I want whilst preparing for various things: I've got paintings in galleries in New York and London in March and June respectively, and meanwhile I am exhibiting my drawings of animals alongside ceramicist Cherryl Taylor's bisque animals in April in Lodève (and maybe elsewhere). Also there's stuff coming up locally – the Les Matelles Artisans' market and the Fète medieval de Pic St Loup here in Les Matelles– where I hope to sell some t shirts and stuff!
Where do you see yourself in 10 years' time?
I want to still be here geographically in Les Matelles in the Hérault. I love it here. To do that I need to be making more money from my art than I am – so by then I hope I've managed to do well enough to be able to do that.
What other interests do you have outside of art?
I have lots. I have already mentioned the Mgs, but I am a crazy Cardiff City fan too: and this takes up too much of my life! I hope we actually get promoted this year, but I foresee a horrible end of season where we get beaten in the play offs by Swansea. I am also a big reader: I always have something on the go. I've just finished the last Paul Auster and am starting to catch up with George Pelecanos who I've recently got into. I love music, and admit a fascination with politics – British, French and American especially. I have a family I adore, my wife, my son, my step-daughter, and we have lovely pets: two cats and a lovely black Labrador. I take the dog out every day and we play Frisbee. She hates the hunters though – so I'm glad the season is coming to an end.
What would you be if you were not an artist?
I worked for 25 years in the voluntary and community sector in London and I still do freelance stuff every now and then – I guess that's it. Otherwise I'm not sure.
How do you structure your day?
Mostly my day is structured around family~ my daughter goes to the local College, and that means an early rise. Mornings I usually reserve for tedious stuff, or non art stuff or work on my PC – updating websites and things. Afternoons I go to my atelier – I have a little gallery/shop attached – and I paint or print or something. Sometimes people come in and I talk to them. VERY occasionally they buy something! I normally finish around seven – depending who's cooking.
Have you had any unusual experiences during your career as an artist?
Nothing stands out
If you could paint anywhere in the world, where would it be?
I love it here in the Hérault. I can think of places I'd like to visit and paint – the US, Africa but apart from here the only place I want to live is Venice. I think I lived there in a previous life. Except I don't believe in that sort of thing.
Are you currently making your living from being an artist?
Partly – as I said earlier I have to do a lot of different things, but being an artist is pretty central to everything.
Is exhibiting a motivating factor to you?
Yes, definitely: I'm not sure why, but it's a target and I guess it's sort of showing off. On the other hand if people don't like my paintings that's no fun!
What advice would you give to a new artist setting out on their career?
Do what makes you happy. Don't be afraid of failing. You can always chuck stuff out that's no good and do something else. It's better to try and fail than to not try.
Did your family encourage your creativity?
Yes and no. It's strange – my father is a poet, very successful, and my mother was an art historian – but they always wanted me to have a 'proper job'. I guess my dad felt he worked as a doctor too, so why shouldn't I have to work as well, which is fair enough. The only difference s are practical: he only needs a pen and paper, which I can make do with, but it's not the same as painting. So despite him being an artist himself, he always thought I should get a job in a bank or something. I guess I disappointed him working for charities! But that comes from my mother's values, who volunteered for things all her life..
Do you work in a studio every day?
Mostly – I try and stay away from the studio one day a week to give myself a break. And during the winter months its been SO COLD in my studio that some days my working days have been shortened.
Do you work on multiple pieces at a time?
Mostly, yes. I often have two or three canvasses on the go at the same time. Sometimes I'm doing print making at the same time, or drawing. Occasionally I'll just concentrate on one thing though.


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Immigration tough sell in GOP House
The Senate's bipartisan immigration reform plan was lauded by the White House and advocacy groups around town on Monday.
But with House Republicans, it landed with a thud.
Story Continued Below
Speaker John Boehner (R-Ohio) "welcomes the work of leaders like Sen. [Marco] Rubio on this issue, and is looking forward to learning more about the proposal in the coming days," his spokesman said.
( Also on POLITICO: Pitfalls that could stop an immigration deal)
House Majority Leader Eric Cantor (R-Va.) didn't comment on the Senate principles that include a pathway to citizenship for illegal immigrants — he'll lay out some of his own next week at the American Enterprise Institute.
Rep. Bob Goodlatte, the Virginia Republican who chairs the House Judiciary Committee tasked with immigration policy, said "we have a lot to discuss" when considering proposals " that deal with the legal status of 11 million illegal immigrants currently living in the U.S." His panel will explore the nation's immigration system, he said.
( PHOTOS: At a glance: The Senate immigration plan)
Some House Republicans have come around to supporting "amnesty" or a pathway to citizenship for the millions of illegal immigrants already in the country who could seek legal residency under the Senate plan. But there are still hardline conservatives who oppose it and will undoubtedly make the Senate plan a tough sell in the House. And the Senate plan could fall apart before it even gets there.
( Also on POLITICO: White House takes credit on immigration deal)
Rep. Raul Labrador, a Hispanic Republican from Idaho who has been working on immigration policy for his party, illustrates the uphill battle faced by the Senate deal — which would allow undocumented immigrants to register for permanent legal residency after certain border enforcement requirements were met — in the House.
In an interview Monday, he said he supports the principles that the Senate laid out, but flatly said "creating a new pathway" to citizenship for undocumented workers "is not a good idea." It would encourage more illegal immigration, he said.
Asked if he was flexible, Labrador said: "The question that is more appropriate is how flexible are they? We've gone a bit to their side. If they're unwilling to be flexible on that issue, they want political victory not policy victory."
Those words aren't exactly ringing endorsements from key Republican leaders at a moment when the political stars seem to be aligning in favor of reform.
House Republicans realize they have political and substantive reason to embrace a deal on the hot-button issue after losing Latinos by record numbers in 2012, helping reelect Barack Obama and keep them out of the Senate majority. But top House Republicans favor a more incremental approach to legislating the issue, differ on the specifics of key policies and are bound to respect the arduous committee process that favors deliberation instead of backroom deals.
The Senate's proposal would seek to overhaul the legal immigration system as well as create a pathway to citizenship for the nation's roughly 11 million illegal immigrants. But establishing that pathway would depend on whether the U.S. first implements stricter border enforcement measures and new rules ensuring immigrants have left the country if they've overstayed their visas. Young people brought to the country as children illegally and seasonal agriculture industry workers would have a faster path to citizenship.
"I am confident the majority in both houses, led by the president of the United States, who made this a major campaign issue, that we will succeed," said John McCain (R-Ariz.) on Monday, who's a member of the Senate group. "But we're not going to get everybody on board."


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The Crisper Whisperer: Vegetables on Vacation
Cook through your crisper surplus with ease.
In summer or any time of year, vacation is not the moment to worry about productivity. But produce—getting your nine a day of veggies and fruits even when you're not at home—shouldn't have to wait alongside the unpaid bills and TPS reports in a tidy pile on the kitchen table until you return. Even if you like to put your best foot forward on vacation and seek out the most delicious-tasting fare your destination has to offer (regardless of its ANDI score), it's worth making room for the foods that will keep you feeling healthy and energetic. Even if it's only to ensure you have space in your belly for those world-famous fried clams at dinner.
Here are five of my favorite tips for fitting in fruits and veggies on vacation. What about you? How do you make Popeye proud while you're on the road? Please share your traveling veggievore tips in the comments.
1. Eat from the market one meal a day
Whether you're in an enlightened town with a beautiful year-round farmers' market or laying over in a Junkville with Chester Cheetah for mayor, there is bound to be at least one store nearby that sells raw fruit and hopefully vegetables. Make it a habit to eat one meal a day from a market rather than a restaurant, assuming you're in an area where fresh fruits and vegetables are safe to consume. You'll get more whole foods in your diet, and if you do happen to be in a place with fabulous food, you'll have more room to enjoy those special meals.
2. Seek out ethnic food
For enjoyment and healthfulness all in one, focus on any ethnic cuisines served in your region that use lots of produce in their cooking. Southeast- and West-Asian food are usually a good bet if they make any sense given where you are—but traditional cooking the world over can serve you well when looking to eat virtuously and fabulously at the same meal.
3. Consider salad or soup and appetizers for dinner
If you're craving (or can only find) American-style fare, think about eating a big bowl of salad or soup and an appetizer or small plate for dinner some nights. Though it's not always true anymore, many entrees are not only vastly sized but also meat- or starch-heavy. Eating small plates gives you more control and also often more varied tastes and textures in your meal.
4. Carry fresh fruit and nuts
Sometimes you need a whole meal, but other times neither your stomach nor your wallet want to be stretched a big meal's-worth. Carrying a few healthy snacks, like whole or cut-up fruit and vegetables and maybe a few nuts, gives you the flexibility to sight-see, mountain-bike, house-build or whatever floats your far-wandering boat and build a hearty appetite for your next great meal.
5. Don't sweat it too much
In the end, it's vacation, so chillax. If your fruits and vegetables come from frozen margaritas and cocktail olives for a week, you'll be all the more ready to pack in those nine a day when you get home. I'm not saying that's a perfect solution to staying well-nourished when you're far from home. But vacations are rarely perfect, and as we all know, they're more fun when we don't expect them to be.
This post may contain links to Amazon or other partners; your purchases via these links can benefit Serious Eats. Read more about our affiliate linking policy.


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While the tentative opening date is still unannounced, representatives of the new event space met with Community Board 1's SLA Review and Public Safety committees last week hoping for their support in obtaining a liquor license and support.
"For the most part they're going to have corporate events and weddings," said a Waylin B. Seymour representative.
The owners agreed to develop a comprehensive parking and security plan, and also told the board they would commit to donating to a local non-profit organization in the neighborhood.
As the venue is expected to stay open until 4 a.m. throughout the week, a spokesperson for the venue said, "we don't expect it to get loud and noisy," and explained that most events will end between 1:30 and 2 a.m.
He added that the maximum capacity for the venue is roughly 550 on the ground floor and around 200 on the second floor art gallery.
Thomas Burrows, CB1 Public Safety chair, was concerned that a premier catering space might receive some flack if it is positioned across the street from a seven-story residential building.
"If Madonna came to a party there and one of her outfits on Broadway and the people across the streets looked out the windows, you would hear from some really loud people and there'd be a lot of them," Burrows said.
While he was concerned about events taking up sidewalk space and a little worried about possible impending parking issues, he told the owner that he wants to see their facility succeed.
"I think it's a fabulous space, I just want to make sure when you open there are no issues," Burrows said.
CB1 vice-chairman Rabbi Joseph Webber said he plans to rent out the place for a wedding when it opens.
"We'll be walking there, but parking is still a very important thing," Webber joked.


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Martini (Special) Cocktail
(6 People)
4 Glasses of Gin. (2 oz Gin)
1 1/2 Glasses Italian Vermouth. (3/4 oz Italian Vermouth)
1/3 Glass Orange-flower water. (1/6 oz Orange-Flower Water)
Before shaking, add a dash of Absinthe and one or two dashes Angostura Bitters.
Another of those annoying recipes that includes ingredients in the instructions. For one person, I made it so:
Martini (Special) Cocktail, revised
1 1/2 oz Hayman's Old Tom Gin
3/4 oz Carpano Antica Vermouth
2 drops Orange Flower Water
Bare Dash Verte de Fougerolles Absinthe Verte
Dash Angostura Bitters
Stir with ice, strain into a cocktail glass. Twist Lemon Peel over glass and discard.
First, the Orange Flower Water made me think of the botanical intensity of the Old Tom.
However, the amount of Orange Flower Water seemed awfully generous. Working out in the single serving drink math to 1/6 of an ounce for the single cocktail. 2 drops really was plenty, lending a dry perfumey finish to the drink.
All in all, a pretty interesting Martini/Martinez variation.
This post is one in a series documenting my ongoing effort to make all of the cocktails in the Savoy Cocktail Book, starting at the first, Abbey, and ending at the last, Zed.


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Most will walk, some will jog and some will even run this route as a full ultramarathon. However you decide to take on this challenge, you will have plenty of support along the way.
Online entries are now open! You can get a place in this 50K challenge for Team CF by pledging to raise:
Minimum Sponsorship: £275
Reg Fee: £50
Please note: In accordance with South Coast Challenge policies, 50% of your fundraising / sponsorship needs to be with the Cystic Fibrosis Trust 6 weeks prior to the Challenge, with the remaining & any extra, at the latest, 4 weeks after the Challenge. If you at any point have any concerns about raising the money, please do contact us and we will be more than happy to help!
Walking with Team CF will help us to make a daily difference to the lives of thousands of people living with cystic fibrosis in the UK.
To enquire about an event, please fill in the form below, being sure to include your name, email address, phone number, name of the event you are enquiring about, and your enquiry.
Please bear in mind that this is not a registration form, but will give you a chance to ask questions about an event you are interested in. A member of the Events Team will get in contact with you to respond to your enquiry as soon as they can.
If you are having any problems making an enquiry about your event, please contact the Events Team.
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We always like to see local newspapers that find the good stories to be told about electrical distributors in their towns. The Tupelo, MS, Daily Journal ran a profile recently on independent electrical distributor Nesco Electrical Distributors, also based in Tupelo. The article tells the story of how Clarence Lomenick launched the company in 1965, later run by his son Eddie, who sold to Bob Gatlin in 2005.
Register to view the full article
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"Beyond amazing. The consistency and texture of this gloss is high-end, long lasting, and classic."VIEW ALL REVIEWS
Luminous. Limitless. Slick into a full-spectrum of glosses that redefine shine. Everyday neutrals to bold brights glaze lips with creamy, comfortable color. Enriched with nourishing ingredients for ultra-smooth, supple, non-sticky wear. A doe-foot applicator smoothly glides across lips with comfort and precision, leaving deep shine and shimmering color. Shine on. Show off.
- Express unlimited looks and moods with an expansive shade range.
- Beautifully coats lips with sheer, natural shine for subtle everyday glamour.
- Potent Sea Lavender helps protect against the signs of aging.
- Nourishing formula hydrates and smooths fine lines, helping to keep lips looking and feeling soft and supple.
- Wear alone or over any NARS lip product.
- For a light application, apply with fingertip and tap the color onto the lips.
- Use a dab of gloss on the center of the bottom lip to make the lip look shiny without feathering.
Lip Gloss is rated out of 5 by 21.
Rated 2 out of 5 by Anonymous from Not true to shade Ordered this 10 days ago and have only just received it. Hoped it would be worth waiting for. However, the 'Greek Holiday' shade of lip gloss turns out to be a rather bright orange/apricot colour, not the 'sparkling pink sand' as described on the website. The photo makes it look a very pale shell pink. Hopefully I will be able to layer it over a pale lipstick. A bit disappointing overall.
Date published: 2018-08-09
Rated 1 out of 5 by Louloulou from leaking leaking leanking great color, great formula but the gloss is leaking from its cap!! Just lying there on my bathroom sink - so not able to put it on my bag afraid it will leak all over. I read this a problem with those glosses.Surprising that the company did not fix that issue as they have worked on the packaging. I am very disappointed because Nars offers some clos in glosses that non other companies offer - like risky business- Is it defective or does it happen to you too?? No acceptable for that price!
Date published: 2018-02-15
Rated 5 out of 5 by Lozz96 from Great for a pink lipgloss Received this as part of my free gift for my birthday. I don't usually wear light pinks as they don't work well with my face but this colour is definitely one I'd wear again. I find with a lot of pink lip colours that they're either too light or too bright but the colour pay off is really nice and the shimmer makes it even better. Would definitely recommend!
Date published: 2017-10-19
Rated 5 out of 5 by Starchild from great colour This lip gloss is a must. Its a really lovely browny colour with sparkly bits but not too much. I wear this lipstick as a day colour but also great as an evening colour too.Goes really well with dark skintones. Have been asked a few times as to what i am wearing on my lips. If this is a limited edition i am thinking of buying more!
Date published: 2017-09-26
Rated 5 out of 5 by Valentina from Lovely texture to the lipgloss I purchased the triple x clear lipgloss from nars just a month ago now and I'm really happy I did loved the thickness of the gloss and how it managed to stay on my lips for hours and really maintained smooth look and texture.
Date published: 2017-09-10
Rated 5 out of 5 by Louise20086 from Great colour and lasts well I wear this lipgloss over the top of nudes or pink depending on what colours I'm wearing. It adds a warm sheen and lasts for ages. It's not sticky or bitty which makes the lips look moist and healthy.
Date published: 2017-07-20
Rated 4 out of 5 by Kkkkkkm from Haven't used it yet .
Date published: 2017-03-07
Rated 1 out of 5 by MissyYoung from AWFUL I bought this gloss about 2 months ago and the colour was beautiful, however every time I went to use it a massive amount of product would seep out the top of the tube. I then went to use it the other day and the whole top of the tube broke off wasting all the gloss and making it impossible to use! Such poor packaging for a high end product.
Date published: 2017-02-16
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text:
A flare is a safety device that is used to combust excess gases and depressurize a unit or piece of equipment in the refinery. The testing of the flare can emit smoke for short periods, and cause some noise and rumbling at times. We know that can be unsettling, and we plan carefully in an effort to limit it. We encourage you to contact us if you have any questions or concerns while we do this work.
For updates on the refinery, you can visit the community blog on our website at www.shell.us/martinez/. You can also follow us on Facebook at "Shell Refinery in Martinez" and on Twitter at Shell_Martinez.
As always, we aim to do projects like this in a way that does not impact our neighbors. Please let us know if we fall short of that goal.
- Steve