Abstract An experiment was conducted in order to determine the extent to which the presentation of HIV and AIDS messages in different languages would affect the appreciation and comprehension of these messages among young South Africans. Interviews were carried out with 60 learners in rural and peri-rural schools in Limpopo Province. Four messages (on posters or in radio advertisements), were presented in three languages. The interviews focused on appreciation (to what extent do the participants like the messages?), perceived comprehension (to what extent do the participants think that they understand the message?), and actual comprehension (to what extent do the participants really understand the message?). The language of presentation did not prove to have any influence on appreciation, perceived comprehension or actual comprehension. A considerable gap was found between perceived comprehension and actual comprehension; participants overestimated their level of understanding. Significant correlations were found between perceived comprehension and appreciation, indicating that the better members of this target group think they understand HIV and AIDS messages, the more they like them. 相似文献
This article discusses issues around the communication of preventive health messages related to COVID-19 to indigenous language-speaking communities in Ecuador, Peru and Bolivia. Official communication is primarily in Spanish, and the many translation initiatives that have arisen do not always succeed in getting the message across due to the lack of cultural interpretation that needs to accompany the linguistic message. This situation compounds the vulnerability of indigenous peoples in the face of the crisis. 相似文献
Mapanje and Mphande make a persuasive case for the significant role of literature in challenging Dr Banda's one-party hegemony. The contested terrain, as Mphande notes, was orality, the dominant medium in Malawi where literacy levels are low. It has been assumed, though, that orature did little to challenge Banda's hegemony. I argue that far from being silent, the popular musicians and dramatists (as orature) were much braver than the writers. While written poetry and prose was often presented in coded and dense texts, the musicians’ and dramatists lyrics and texts were usually much more explicit. And while writers used folk tales and appropriations from traditional culture as templates to critique Dr Banda's autocratic regime, oral practitioners went further, critiquing Dr Banda's regime using the same templates but also pointing out the socio-economic suffering of the peasantry.
Since 1994, as writers’ critiques have become muted and spasmodic in the ‘multiparty’, musicians have consistently been loud and forceful voices on behalf of the poor. From 1953 to 2006, orature has been a continuous tool of resistance whereas literature has been an intermittent response, often related to patronage, to political and socio-economic events. Further, while literature tends to be concerned predominantly with human rights and democracy issues, orature is concerned with these as well as socio-economic rights; a distinction reflective of class, the rural/urban divide and education in Malawi. The findings are generalisable to other Bantu-language-speaking countries such as Zambia, Zimbabwe, Tanzania and Mozambique. I posit that assessments of Malawi's current and future socio-economic and political cultures that exclude oral critiques miss significant and critical factors impacting on developmental changes in these spheres. 相似文献