The application of semi-synthetic biopolymer nano-carrier complexes for drugs with low oral bioavailability

A dissertation submitted to the Faculty of Health Science, University of the Witwatersrand, in fulfilment of the requirements for the degree of Masters of Science in Medicine University of the Witwatersrand, Department of Pharmacy and Pharmacology, Johannesburg, South Africa 2016The major challenge in pharmaceutical research is the improvement of drug efficacy, including enhancement of solubility and permeability, leading to an improved oral bioavailability of drugs.MT201

Beyond African nationalism: Isaiah Shembe’s hymns and African literature

This article deals with Isaiah Shembe’s hymns and proposes that they should be read asliterature because, in them, Shembe employs a number of literary features. He also usesfeatures of oral literature and uses the hymns to reflect on a number of issues that concernedhim and his fellow black people. The hymns that are examined here are more akin to poetrythan hymns in that Shembe uses them to engage with the issues of his time rather than to praiseGod. However, this does not mean that all the hymns should be misconstrued as politicaltexts: They are generally songs of worship for the members to sing when praising God, yetShembe also found in the genre of hymns a powerful medium for voicing his concerns asan African. Whilst other scholars have noted Shembe’s concern with Zulu ethnicity and hiscontribution to Zulu literature, I suggest here a reading of the hymns that goes beyond Zuluethnicity, looking at them as part of African literature since Shembe himself was not justconcerned with the Zulus and their problems, but he was also concerned with the mattersthat concerned Africa as a whole

Performance, power and agency : Isaiah Shembe's hymns and the sacred dance in the Church of the Nazarites.

Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.This study examines the sacred dance in the Nazaretha Church and Isaiah Shembe's hymns as “agency” and not “response” (Coplan, 1994: 27). A number of studies on the Nazaretha Church and Isaiah Shembe posit that Shembe created his popular texts (especially the sacred dance) as a response to colonialism and the oppression of black people. In countering such a proposition I argue that in exploring the sacred dance we need to look at the motivation for members to participate in the dance. With that view in mind, I examine the sacred dance and the hymns as examples of a popular culture which is both „transnational‟ and „transglobal‟, to use Hofmeyr‟s terms (2004). This is because it is common in the Nazaretha Church that members taking part in the sacred dance claim to be doing so on behalf of their dead relatives, as it is believed that ancestors are able to participate in those dances through the bodies of their living relatives. In return, those in the ancestral realm will reward the living performers by offering them „blessings‟. In the Nazarite Church, and through performances like the sacred dance, the physical and spiritual worlds are perceived to be integrated. I therefore examine these hymns and performances as examples of popular culture “that is more than sub- or trans-national, [that] is trans-worldly and trans-global” (Hofmeyr, 2004: 9). In other words, I examine the sacred dance as performances and the hymns as texts whose audience is not only living people but also people in heaven. This means my study goes beyond the view that Nazarite performances are rituals of empowerment for the members, a majority of whom are economically, socially and politically marginalised (Muller, 1999), to look at them as significant on their own account. In undertaking the abovementioned task, I examine these hymns and performances in relation to “oral testimony of their significance to the people who [perform] and [listen] to them” (White, 1989: 37). Oral testimony of dreams and miracles suggests that Nazarite members who take part in the sacred dance do so primarily because of the imagined relationship between the individual and divine power. As Mbembe states, “it is the subject‟s relation to divine sovereignty that serves as the main provider of meanings for most people” (2002: 270). I argue that Nazarite members take part in the sacred dance mainly as an attempt to “manage the „real world‟ on the basis of the conviction that all symbolisation refers primarily to a system of the invisible, of a magical universe, the present belonging above all to a sequence that opens onto something different” (270)

In vitro antioxidant and in silico evaluation of the anti-β-lactamase potential of the extracts of Cylindrospermum alatosporum NR125682 and Loriellopsis cavenicola NR117881

DATA AVAILABILITY STATEMENT: The data used to support the findings of this study are available from the corresponding author upon request.Cyanobacteria in recent times have been touted to be a suitable source for the discovery of novel compounds, including antioxidants and antibiotics, due to their large arsenal of metabolites. This study presents the in vitro antioxidant and in silico evaluation of Cylindrospermum alatosporum NR125682 and Loriellopsis cavenicola NR117881, isolated from freshwater ponds around the campus of the University of Zululand, South Africa. The isolates were confirmed using 16S rRNA. Various crude extracts of the isolated microbes were prepared through sequential extraction using hexane, dichloromethane, and 70% ethanol. The chemical constituents of the crude extracts were elucidated by FTIR and GC-MS spectroscopy. The antioxidant potential of the extracts was determined by the free radical (DPPH, ABTS, •OH, and Fe2+) systems. Molecular docking of the major constituents of the extracts against β-lactamase was also evaluated. GC-MS analysis indicated the dominating presence of n-alkanes. The extracts exhibited varying degrees of antioxidant activity (scavenging of free radicals; an IC50 range of 8–10 µg/mL was obtained for ABTS). A good binding affinity (−6.6, −6.3 Kcal/mol) of some the organic chemicals (diglycerol tetranitrate, and 2,2-dimethyl-5- (3-methyl-2-oxiranyl)cyclohexanone) was obtained following molecular docking. The evaluated antioxidant activities, coupled with the obtained docking score, potentiates the antimicrobial activity of the extracts.https://www.mdpi.com/journal/antioxidantsBiochemistryGeneticsMicrobiology and Plant PathologySDG-03:Good heatlh and well-beingSDG-15:Life on lan

Testimony, identity and power : oral narratives of near-death experiences in the Nazarite church.

Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.In this study I investigate the narratives of near-death experiences in the Nazarite Church as one way in which this community grapples with the question of death and the after-life. However, I am particularly interested in the manner in which Nazarite members deploy these experiences to define individual and collective identities. I argue that in the Nazarite Church the significance of near-death experiences is neither rooted in the future nor in the past, but it is something of the here and now. As Biesele states, " Old stories are powerful not because they come from the past, but because they are told in the present" (1999: 167). Nazarite members are not only regarded by many as backward, uneducated, and unemployed rural people, they are also accused of worshipping another human being like themselves, Shembe. For the Nazarites then near-death narratives are important because they serve as proof that Shembe is not just an ordinary human being, he is the one sent from above. Many near-death experiencers testify that they have met Shembe on their spiritual journeys. While this does give the Nazarites a sense of what may happen to them when they die, it is more important as a tool for confirming or defending their faith against the people who criticise and look down upon them and their church. However, Nazarite members, especially those who have had near-death experiences, also use these experiences to imagine individual identities. Since the church has grown rapidly in the past decades, there has been a growing need to define the self in relation to the group. Newcomers (there are many of them) are regarded as ignorant of the ways of the church and are sometimes called by pejorative names like Qhawe, (Braveman) and Khethankosi (Converts). The near-death experience provides those 'newcomers' who have experienced it with a means to assert their agency in that they have been to the other world and have witnessed what many only hear about. Even for those who were already members of the church when they had the experience, this make them important. They have seen 'home'. Their stories are recorded and disseminated in the church, thus becoming part of the church's cultural capital. Sometimes ministers and preachers invite those who have had near-death experiences to come and share their stories in the Temples they oversee

Resituating ‘African-language’ literatures in African literature: The case of BW Vilakazi

In this article, a concern is expressed about the marginal place of African literatures written in African languages in the field of African literary studies. The first fictional novel to be published in isiZulu by one of the most notable writers in South Africa, BW Vilakazi’s Noma Nini, is looked at. It is disturbing that the publication of Chinua Achebe’s Things Fall Apart in 1958 is said to have marked the birth of African literature, while many African writers had been writing way before Achebe wrote his novel. However, not only is Vilakazi’s novel and others like it relegated to being inferior to the literature written in English, but they are excluded from the field of African literature, so that when one speaks of African literature, it is taken for granted that they are speaking about the literature written in English. It is argued that Vilakazi’s Noma Nini anticipated novels like Chinua Achebe’s Things Fall Apart and Ngugi wa Thiong’o’s The River Between, to mention just two novels of the so-called canons of African literature that engage with Africa’s encounter with the West. It is suggested that the literatures written in African languages are part of African literature as much as those written in English, and that if we have to qualify and add ‘African languages’ for novels like Noma Nini, then we need to qualify that Things Fall Apart is African literature in English