Dissertationen zum Thema „Youth – South Africa – Religious life“

The young people of South Africa hold the future of society in their hands. They will become the new leaders who will make or break South Africa's fledgling democracy. Of course, it is impossible to know how society will fare in the millennium; but knowledge of where the youth think their lives and their country are heading will provide some clues to what the future holds. The research for this book was inspired by the "Monitoring the future" project, a regular survey of young people's values and aspirations by the Institute of Social Research at the University of Michigan. Our research was informed by recent comprehensive inquiries on the youth conducted by the Human Sciences Research Council (HSRC) Co-operative Research Programme on South African Youth and the research by the Joint Enrichment Programme and the Community Agency for Social Enquiry (CASE). The present study also builds on more focused research on leisure, educational aspirations and quality of life conducted by researchers attached to the University of Natal's Quality of Life Research Unit. The evidence for the two large-scale inquiries and the quality of life studies was collected before South Africa's first open general elections. The material presented in this book is about young people who have experience of living under the new democracy. This report may be among the first to inform the newly formed National Youth Commission of young people's needs and aspirations. Urgently needed for planning and policy formation is a systematic programme of research into the evolving situation of South African youth under the new political dispensation. Until such time as the values and lifestyles of young people are monitored at regular intervals, ad hoc studies such as the one reported here may help to fill the gap. It is hoped that the views of young people expressed in this book will deepen our understanding of young people's expectations and aspirations for the future. My life in the New South Africa provides a snapshot of society two years after the first open general elections as seen through the lenses of the youth. The book, which was written by the young people themselves, documents contemporary everyday life and hopes and fears for the future as envisaged by the youth. The material was gathered through an innovative research project which aimed to learn how young people see themselves and their society two years into the new democracy. Over 900 of the youth gave descriptions of "my life in the New South Africa" in the first half of 1996 in response to a letter writing competition designed by the Quality of Life Research Unit at the University of Natal. The competition fits the currently fashionable genre of "participatory" research, in which subjects double as analysts of their life situation. Although a fairly recent addition to the South African research repertoire, the participatory method is not unfamiliar to quality of life researchers. For many years, students of quality of life have advocated that ordinary people and not the external experts are the best judges of what makes people's lives satisfactory or not. Working in this research tradition, the Quality of Life research team at the University of Natal took on the task of shaping a book around the issues addressed by the youth in their letters. The material produced by the letter writing competition was content-analysed by a team of experts and organised in a number of thematic chapters which cover many of the dominant concerns of contemporary youth. Essentially, the youth wrote the script and the researchers did the editing. The mood of the letters is overwhelmingly positive and inspiring for a new democracy intent on overcoming the shortcomings of the past. Energy, youthful optimism and good intentions radiate from the letters. There is no doubt that My life in the New South Africa will provide useful pointers for current policy formation. It is hoped that the contents of this book will also serve as benchmark information against which South African society will be able to measure itself in years to come. The majority of the young people who entered the competition fervently believe, or at least wish to believe, that their hopes for an ideal society in which all South Africans live in harmony will be realised. Their idealism is as refreshing and touching in its naivetέ as it is sobering. The youth who wrote to the Quality of Life research team, boldly outline the challenges that lie ahead for a new democracy. Time will tell if the hopes and fears of contemporary youth can be laid to rest and their dreams for the future fulfilled. South Africa owes it to the next generation that its young people not be disappointed.

Bibliography: leaves 131-134.
The dynamic discourse between religion and public life is illustrated in South Africa in both the pre- and post-apartheid eras. Specifically, this relationship is manifested in the lives of a number of individuals who straddled both facets of society. This thesis centres on a social analysis of the journeys undertaken by thirteen men and women who held Christian faith and political commitment in each hand as the New South Africa emerged from the Old. In-depth interviews were conducted with all subjects using qualitative research methods based on an oral history approach. Subjects were asked to consider their faith identities and the ways in which their faith directed their involvement in the public arena.

Young people in South Africa, particularly females, are at great risk of acquiring HIV, and heterosexual sex is the predominant mode of HIV transmission. In order to curb the epidemic the Department of Health encourages all sectors in the society, including religious institutions, to respond effectively. The present thesis seeks to increase the understanding of the role of Christian communities in prevention of HIV for young people. Three denominations in KwaZulu-Natal were selected to reflect the diversity of Christian churches in South Africa: the Roman Catholic Church, the Evangelical Lutheran Church in Southern Africa, and the Assemblies of God. Using qualitative interviews the first paper explores how religious leaders (n=16) deal with the conflict between the values of the church and young people’s sexuality. Study II reports on attitudes to HIV prevention for young people among religious leaders (n=215) using questionnaire survey data. Study III investigates how young people (n=62) reflect on messages received from their churches regarding premarital sex by analysing nine focus group discussions. In the fourth paper, based on questionnaire survey data, we report on young people’s (n=811) experiences of relationships with the opposite sex and their perceived risk of HIV infection. The view that young people in churches are sexually active before marriage was common among religious leadership. The majority of religious leaders also reported that they are responsible for educating young people about HIV prevention. Religious leaders who had received training on HIV were more likely to run a life skills programme for young people, however they were ambivalent about prevention messages. Young people reported premarital sexual abstinence as the main HIV prevention message from their churches. The majority responded that they had received information about HIV in church. To be in a relationship was common, more so for males for whom multiple relationships also were viewed more acceptable. To perceive themselves at risk of HIV infection was common. Further training for religious leaders is needed to enable them to manage the conflict between the doctrine of the church and their willingness to assist young people in the transition into adulthood.
Faculty of Medicine

The purpose of this study was to examine relationships between life stress, emotional adjustment and family relationships in early adolescents from low-income urban areas. A non-experimental, survey research design was adopted for this study. The sample consisted of 119 early adolescents, aged between 12 and 14 years, from 3 low-income neighbourhoods on the Cape Flats.

The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.

Thesis (MA (Psychology))--University of Stellenbosch, 2005.
The purpose of this investigation was to view (explore) spirituality as a characteristic of family resilience in Xhosa-speaking families in the Eastern Cape. Families with at least one adolescent child, which have experienced the death of a family member or a serious financial setback, were approached for participation in this investigation.

Thesis submitted in fulfilment of the requirements for the degree Master of Technology: Tourism and Hospitality Management in the Faculty of Business at the Cape Peninsula University of Technology 2013
This thesis is concerned with the service delivery received by pilgrims based in South Africa, especially with regards to services and amenities that were paid for and promised in the contract, but which may not have materialized. The focus on Hajj travelling can be viewed as an aspect of religious tourism (so to speak). Currently there is a dearth of research on this particular spiritual journey in South Africa. For this reason, this research aims to elucidate the service delivery components, processes and challenges. The researcher finds it necessary to research this topic because pilgrimage constitutes part of religious tourism and the policies governing the Hajj industry, as well as the operational aspects of the Hajj industry are unclear. Problems such as poor service standards, lack of business ethics and malpractice exist in the Hajj industry. The main challenges in the South African Hajj industry are: a) Lack of mainstream travel and tourism practices in the South African Hajj industry. b) Absence of a service and quality driven industry. c) Difficulty in acquisition of travel documentation for pilgrims. d) Lack of business ethics and malpractice by service providers. e) Limitations on travel through the newly introduced quota system by the Hajj Ministry of the Kingdom of Saudi Arabia (KSA). In 1994 the South African Government formed the South African Hajj and Umrah Council, (SAHUC) and is a nationally based constituted organisation. This organisation is officially recognised by the Kingdom of Saudi Arabia as the official structure responsible and accountable for facilitating the affairs of the South African pilgrims within South Africa and the Kingdom of Saudi Arabia (SAHUC, 2005). The researcher intends on addressing the above-mentioned challenges through developing a service delivery framework that will help alleviate the problems in the industry between South African Hajj role players. The framework is aimed at identifying current gaps between supply and demand in the Hajj industry as well as providing recommendations for the future.

This mini-thesis is a small-scale exploratory case study into the experiences of eight mature women members of a particular parish in the Church of the Province of Southern Africa (CPSA) situated in the Diocese of Cape Town. Using qualitative feminist research methodologies, this study sets out to explore how this group of non-ordained women perceives their roles in the church structure. The study examines what initially attracted the participants to this parish and what motivates them, despite the challenges, to continue performing their voluntary licensed and unlicensed roles in the church. It then goes on to consider the contradictory ways in which their roles as individuals, gendered as women, serve to simultaneously reinforce and challenge the patriarchy of the church. In this respect the participants often held conflicting views within themselves, thus demonstrating the complexities surrounding such issues. Upon reflection the researcher acknowledges that, similar to the participants, she also holds contradictory views on some of these issues. The research therefore identifies and explores three main themes in this regard, firstly the reasons why women originally joined the parish church, secondly the ways in which these women are active in the church and lastly the ways in which women&rsquo
s activities simultaneously challenge and reinforce the patriarchy and continued male domination of church.

Thesis (MEd)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: “… education must seek to help pupils become morally just individuals” (Waghid, 2004b:535). South Africa, as a fairly young democracy, faces many challenges. Education of its youth into adults that can fulfil their obligations in a democratic society is but one of these challenges. A democracy can only be successful when a country’s citizens internalise basic values such as mutual respect and responsibility. Newspapers and news reports unfortunately tell of increasing moral decay amongst the youth of South Africa. In this research, various models of value education are critically evaluated in order to determine the best model for establishing values in the youth. Character education is discussed as a balanced and comprehensive approach to value education, and critical comments on the Manifesto on Values, Education and Democracy attempt to show its relevance for value education in practice. The increase in social problems such as poverty, single-parent families and AIDS orphans, leads to an increase in “at-riskchildren” in South Africa. This study therefore also investigates possible ways in which teachers can contribute to instilling positive values in at-risk learners. The establishment, development and internalisation of values are a long and intricate process in which schools, parents and society are all important stakeholders. This research shows the importance of cooperation between all role players to instil values in South Africa’s young people and that the process of value education slowly but surely shows results. Key concepts: values, value education, character education, youth at risk
AFRIKAANSE OPSOMMING: “Democratic citizenship requires that people cultivate mutual respect, warmth, friendship, trust, self-respect, dignity, generosity and compassion towards each other” (Waghid, 2004b:536). Suid-Afrika kom, as betreklik jong demokrasie, voor talle groot uitdagings te staan. Die opvoeding van die jeug tot volwassenes wat hulle plek in ’n demokratiese samelewing kan volstaan, is een van die uitdagings. ’n Demokrasie kan egter net slaag as basiese waardes soos respek en verantwoordelikheid by landsburgers geïnternaliseer is. Dagblaaie en nuusberigte skets ongelukkig ’n somber prentjie van morele verval onder die Suid-Afrikaanse jeug. In hierdie navorsing word verskillende modelle van waardeopvoeding krities geëvalueer, om te ondersoek watter model die beste resultate behoort te lewer in die vestiging van waardes by die jongmense van Suid-Afrika. Karakteropvoeding word bespreek as ’n gebalanseerde en omvattende benadering tot waardeopvoeding en die manifes oor waardes, opvoeding en demokrasie word krities bespreek om aan te toon in watter mate dit relevant is vir waardeopvoeding in die skoolpraktyk. Die toename van sosiale probleme soos armoede, enkelouer-gesinne en VIGS-wesies lei daartoe dat ’n toenemende aantal Suid-Afrikaanse kinders as risiko-leerders bekend staan. Daarom word in hierdie studie ook ondersoek ingestel na moontlike maniere waarop opvoeders positiewe waardes by risiko-leerders kan vestig. Die vestiging, ontwikkeling en internalisering van waardes is ’n langsame en ingewikkelde proses waarin die skool, ouers en die gemeenskap belangrike rolspelers is. Hierdie studie toon dat samewerking tussen die rolspelers baie belangrik is by die vestiging van waardes by Suid-Afrikaanse jongmense, en dat die proses van waardeopvoeding stadig maar seker resultate lewer. Trefwoorde: waardes, waardeopvoeding, karakteropvoeding, risiko-leerders

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
In the past, white men in South‐Africa benefited from the structures in society. These benefits led to certain stereotypical images of manhood, and raised specific expectations that men need to comply with. In the meantime, the situation in South‐Africa changed in such a way that white men do not benefit from the structures of society in the way they did in the past. All men are not affected in similar way by these changes. Certain men are affected in such a way that they experience crises, because they cannot comply with the expectations associated with earlier ways of thinking about what it is to be a man, and because they cannot compensate for their vulnerability. The issue about men’s vulnerability is aggravated by the fact that many white men were emotionally wounded during their compulsory national military service. The preaching event needs to place the crises that are experienced by many white men, in the light of the gospel. That will mean that preaching needs to make a contribution in order to help the men who are experiencing crises, to discover who they really are. They need to discover that they are vulnerable people through whom God is working in a particular way, not when they have power, but while they are experiencing their vulnerability. The destructive effects that certain structures in society and the desire for success have on people, need to be pointed out in the light of biblical witness. The important role that women fulfil with regard to emotional support to men, also need to be pointed out in the light of biblical witness. With regard to the last‐mentioned, it is not the intention to stereotype women by enforcing a certain role on them, but rather to focus the attention on an important reality. Preaching’s contribution concerning all the aspects mentioned so far, ought not to occur in a prescriptive manner. It should rather proclaim God’s work in such a way that hearers can come to a better understanding of what God wants to do through them, or is already doing through them, in order to have an effect on their way of doing and being. South‐African preaching, however, is full of moralisms. Moralistic preaching does not proclaim God’s work so that hearers can act by the virtue of that, but set requirements hearers must comply with in order to produce certain results. This type of preaching has the potential to aggravate the situation for men who are experiencing crises. To prevent the last‐mentioned possibility, preachers must have clarity about who and what the congregation is and what the function of the Biblical text ought to be.

Thesis (MEdPsych (Educational Psychology))--Stellenbosch University, 2008.
Life orientation is fundamental in empowering learners to live meaningful lives. Life-skills education and training forms part of life orientation and helps to address the abovementioned aspect. Life-skills education and training falls under the most recent and powerful approaches in handling psychological problems. It strives to adapt the principles of psychology and social science into teachable skills to ensure intra-personal effectiveness and improve the general quality of peoples' lives. The aim of this pilot study was to alter The Path programme to design and develop an intrapersonal life-skills programme aimed at enhancing the self-concept of youth offenders. The intervention research model of Rothman and Thomas (1994) was employed as foundation for the design and development of The Altered Path programme. The intervention research model was chosen as it aimed at creating a means to address problems experienced by individuals and society. It strives to improve the life, health and well-being of individuals and society. This purposeful sampling consisted of six Afrikaans-speaking, male youth offenders from the Drakenstein Juvenile Centre. The Altered Path programme was implemented in three stages. The first stage consisted of sessions one to seven. The following topics were covered during this stage: introduction and programme orientation, conceptualisation of mission statements and elements, past personality influences and Cup of Sorrow, the Positive Prophecy and Talent Shield, the mission statement, the vision statement and goal setting. The second stage, which consisted of sessions eight and nine, entailed the training of the participants for service learning. The third stage entailed the implementation of the service learning process. The study found that The Altered Path programme could contribute towards a growth in intra-personal skills with regard to self-awareness, personal goal setting, spirituality, morals and values, self-esteem and self-regulation (both emotional and cognitive). The result of the intra-personal growth was that the interpersonal skills with regard to communication and helping skills of participants improved. In answer to the research question the finding was made that the intra-personal development positively affected the following dimensions of their self-concept: personal, ideal, cognitive, spiritual, social self and psychological self. In the light hereof the statement can be made that The Altered Path programme seems to have a positive effect on the overall self-concept of the participants. Conscious development of self-knowledge was identified as an element of the programme that could be refined to ensure that all participants develop self-knowledge in the same way during the field study.

Thesis (MPhil)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Purpose of the study The purpose of the study was to find out the effectiveness of Life Orientation (LO) as a life skills programme in the school curriculum in meeting the needs and challenges of the youth. Learners from the ages of 16 to 24 in the Further Education Training (FET) sector that is, from grade 10 to 12 in the Hewu area Secondary School in Queenstown District were used as a case study. Research design A descriptive research design using a quantitative approach was used in the study. Data collection Data was collected from learners through questionnaires and from teachers through a focus group discussion. The learners and LO teachers from Ekuphumleni, Funda, Hewu, Nomphumelelo and Sovuke Sikhanye Secondary Schools were used as a study sample. Findings Almost all the learners, 90 %, found LO effective in meeting their needs and challenges. LO has helped them to resist peer pressure, saying no to negative and risky behaviour, and to cope with difficult situations like the loss of loved ones. The LO teachers as well found the programme helpful and relevant in meeting the needs and challenges of the youth. However, the LO teachers observed that although the programme was helpful and relevant, the expected attitudes and behaviour of learners contradict what the programme was offering. This disparity can be attributed to the social ills in the community, such as substance abuse, domestic violence, incest, unemployment, poverty and the negative influence of the media. Conclusion The finding of the study has shown that although the learners and LO teachers find the programme relevant and useful in addressing the needs and challenges of the learners, there are so many social ills within the community that destruct and derail the learners hence creating a disparity between what is said about the programme versus the behaviour and attitude that is displayed. This disparity calls for a discourse between teachers and parents, as well as with the community leaders, pastors and other stakeholders.
AFRIKAANSE OPSOMMING: Doel van die studie Die doel van die studie was om die doeltreffendheid van Lewensoriëntering as 'n lewensvaardigheidsprogram in die skoolkurrikulum vir die behoeftes en uitdagings van die jeug, te bepaal. Leerders van die ouderdomme van16 tot 24 in die Verdere Onderwys en Opleiding (VOO) sektor vanaf graad 10 tot 12 in die Hewu area Sekondêre Skool in Queenstown-distrik is gebruik as 'n gevalle studie. Navorsingsontwerp 'n Beskrywende navorsingsontwerp met behulp van ’n kwantitatiewe benadering is gebruik in die studie. Data-insameling Data van leerders is deur middel van vraelyste ingesamel en van onderwysers deur middel van 'n fokusgroepbespreking. Die leerders en die LO-onderwysers van Ekuphumleni, Funda, Hewu, Nomphumelelo en Sovuke Sikhanye hoër skole is gebruik as 'n steekproefbevolking. Resultate Byna al die leerders, 90 % vind LOeffektief om aan hulle behoeftes en uitdagings te voldoen. LOhet gehelp om hulle groepsdruk te weerstaan, nee te sê vir negatiewe en gewaagde gedrag, en om moeilike situasies soos die verlies van geliefdes te hanteer. Die LO-onderwysers vind ook die program nuttig en relevant deurdat dit voldoen aan die behoeftes en uitdagings van die jeug. Die LO-onderwysers het egter opgemerk dat alhoewel die program nuttig en relevant is, die verwagte houdings en gedrag van leerders in teenstelling hiermee is. Hierdie teenstrydigheid kan toegeskryf word aan die maatskaplike euwels in die gemeenskap, soos dwelmmisbruik, gesinsgeweld, bloedskande, werkloosheid, armoede en die negatiewe invloed van die media. Gevolgtrekking Die bevinding van die studie het getoon dat alhoewel die leerders en LO-onderwysers die program relevant en nuttig vind in die aanspreek van die behoeftes en uitdagings van die leerders, daar so baie sosiale euwels in die gemeenskap is wat die leerders vernietig en laat ontspoor, datdat daar 'n wanverhouding tussen wat gesê is oor die program versus die gedrag en houding wat vertoon word, bestaan. Vanweë hierdie teenstrydigheid word 'n beroep gedoen vir 'n diskoers tussen onderwysers en ouers, sowel as die gemeenskapleiers, pastore en ander belanghebbendes.

Assignment (M. Div.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: HIV/AIDS has a great impact on lives of all South Africans – but especially on women. HIV/AIDS also presents the greatest threat and danger to the ones living in poverty and without sufficient education and independence in relationships –that mostly includes South African women. In a first chapter I will discuss the connection between poverty and HIV/AIDS as well as between HIV/AIDS and the status of women in South Africa. In a second chapter I want to discuss a feminist ecclesiology of memory and hope and how it is presented by the catholic feminist theologian Elizabeth A. Johnson. In a third chapter I want to use the feminist ecclesiology of memory and hope to link it with the context of South Africa. In that last part I want to give a framework of the effect that a feminist ecclesiology of memory and hope could have on the South African society.
AFRIKAANSE OPSOMMING: HIV/VIGS het 'n groot impak op die lewe van alle Suid-Afrikaners - veral op die lewens van vroue. HIV/VIGS is ook een van die grootste bedreigings en gevare vir mense wat in armoede leef en geen toegang het tot voldoende onderrig en onafhanklikheid in verhoudings nie. Vroue word weereens die meeste geimpakteer. In die eerste hoofstuk sal ek hierdie verhouding tussen armoede en HIV/VIGS bespreek sowel as tussen HIV/AIDS en die status van vroue in Suid-Afrika. In die tweede hoofstuk wil ek die boek aangaande ’n feministiese ekklesiologie deur die katolieke feministiese teoloog Elizabeth A. Johnson bespreek. In die derde hoofstuk wil ek hierdie feministiese ekklesiologie van herinnering en hoop gebruik en dit toepas op die konteks van Suid-Afrika. In die laaste hoofstuk wil ek 'n raamwerk oor die effek wat hierdie feministiese ekklesiologie van herinnering en hoop op die Suid-Afrikaanse gemeenskap kan hê, weergee.

This study was aimed at exploring the impact of spirituality on the well-being of students at Rhodes University in South Africa. The study was conducted within a qualitative research paradigm deploying an interpretive phenomenological analysis strategy for data analysis. The study involved a sample of four female Honours students who were all active Christians. The selected students were interviewed to elicit their experiences of spirituality and how this related to their everyday lives. The study used semi-structured interviews in order to get as much information as possible from the small sample of research participants. Data generated in this study was processed, presented and interpreted inductively and hermeneutically in order to identify emerging superordinate themes. This study found that spirituality was experienced as having a positive impact on well-being by all the four students. The study revealed that belief and faith in God amongst the students resulted in enhanced and positive experiences of hope, optimism and compassion which provided the students with a deeper sense of meaning of life and a source of direction in difficult times. The study further showed that participants experienced spirituality as a regulatory mechanism shaping their lifestyles and behaviours. Participants viewed their spirituality and religiosity as a source of social support helping them to cope with distressful situations. The findings of this study are consistent with the findings of previous studies done in the field of psychology and spirituality. The fact that this study has shown that spirituality and religion has a positive impact on student’s well-being may mean that University administrators and psychologists may find the study interesting and valuable

Thesis (MTh)(Practical Theology and Missiology)--University of Stellenbosch, 1997
ENGLISH ABSTRACT:The church is commissioned to make disciples by baptising them and teaching them what the Head of the church, Jesus Christ, taught his disciples. One of the accents in recent literature is that faith development (making disciples) is also a socialising process. The church is one of the socialising agents and plays a special role in the faith development of each individual member, and especially in the faith development of the child. According to developmental psychology a special developmental task of the pre-school years is socialization. These years are very important for socialising in general, and therefore for faith development as a socialising process. How successful is the socialising process when the pre-schoolers comprise a very small part of a congregation? The Dutch Reformed Church Stellenbosch- Sentraal has an aging congregation; pre-schoolers comprise a mere 3% of its members. If they do not experience that they belong to the congregation and if there are insufficient opportunities for them to take part in congregational activities the necessary faith development (in so far as it'comprises socialization) is impaired.The body of the church should communicate to pre-schoolers that they form part of the body. In our era of electronic communication it may happen that communication between congregation and pre-schooler is unsuccessful when the congregation do not communicate purposefully and in the language and in the range of perception of the pre-schooler of this era. The question is therefore posed: How effectively does the Dutch Reformed Church Stellenbosch- Sentraal communicate to its pre-schoolers that they are part of the body of this church? In order to answer this question one should study the results of the communication process of the pre-schoolers. One should look at the cognitive contents already established in the pre-schoolers, but this alone can be misleading. The author holds the opinion that pre-schoolers form perceptions about the congregation in the process of communication. Their perceptions form a positive or negative filter through which all further communication is sent. If the pre-schoolers have positive perceptions of this congregation, it will be conducive to further faith development. The problem is therefore posed: Do the perceptions of the pre-schoolers of the Dutch Reformed Church Stellenbosch-Sentraal on the congregation show that they associate themselves positively with the congregation? An answer to this question will enable the local church to evaluate whether it understands its role as socialising agent in faith development. This may lead to adjustments in its ministry. For the Christian church in general the processes taking place and being described in one specific congregation may lead to reflection and evaluating of similar processes taking place within every Christian church. Such reflection is even more necessary in our secularised pluralistic world, a world in which the Christian church wishes to maintain the uniqueness and necessity of the Biblical salvation message. With the aim of discovering and describing their perceptions, all pre-schoolers in the congregation born between 01-01-1989 and 31-12-1990 were selected and methods were designed to reveal and describe their perceptions about the congregation. Their perceptions were revealed and described through kinetic drawings (interpreted by more than one person), the design of a projective measuring instrument with pictures and reporting (conversations). At the same time the attitude of the congregation towards these pre-schoolers were gauged by means of participant observation and in a random opinion poll. Conclusions Although the researcher had (thanks to the research!) very good relations with most of the pre-schoolers and they probably were inclined to give answers which they would regard as having a positive influence on that relationship, their answers during conversations with them point to positive perceptions of aspects of the congregation of which they are part. Their good relationship with the researcher is one of these positive aspects. It does not however necessarily follow that positive perceptions are in the majority. There are negative perceptions as well. Some positive remarks made by the pre-schoolers were cancelled in part by remarks by their parents indicating that they objected to going to some of the meetings of the church. They used some surprising concepts about the congregation. In so far as faith development contains a knowledge component (faith = knowledge + trust) it can be accepted that the concepts that they use at the moment will form an important basis for further faith development. Perceptions, unlike concepts, suggest something about the relationship between subject (child) and object (congregation). The concepts do not necessarily point to the existence of positive perceptions about the congregation. However, the researcher found that the cognitive basis was supported by a moderately positive affective component. It seems that there are several elements of enjoymenU pleasantness in • the socialising (fellowship) of the smaller primary gatherings such as family prayers and get-togethers of a few families, • the service aspect of outreaches to small children in squatter camps at secondary meetings such as "kinderkrans", the weekly children's meeting (empathy, compassion, missions) • and the festive elements such as singing, lighting of candles, and going to the pulpit in family services as tertiary meetings. Whether these positive experiences resonate sufficiently in the words, deeds and attitudes of other (adult) members of the church remains to be seen. The research has shown that the congregation is making adaptations in order to heighten the effectiveness of its communication and that the pre-schoolers point to these elements as pleasant congregational experiences. The research also showed that pre-school children need symbols to express their identification with the congregation. The church council should therefore stress representative symbol communication and rituals in a building without important symbols such as a tower and bells, and where the neighbouring church building is rich in symbols. However, effective communication within a congregation is not only about visible symbols and rituals, but are about communication which is born in the heart of a loving Father God. In union with Jesus Christ, his Son and Head of the body of the church, members are involved in a great communication process of which the content may be typified as gospel (good news). In order to talk about effective communication, the congregation should listen to and search for the vision of God, and they should expect the Creator Spirit to grant the congregation gifts that can be used in the new communication era in order to further the evangelical dialogue between God and the pre-school child (amongst others) and between the congregation and the pre-school child. Should the congregation not grasp that each member is there for the sake of others, the congregation is in danger of breaking up in generational or other groupings, not grasping the benefits from inter-generational gatherings where each group can contribute towards the faith development of other groups. When harmony, reconciliation and supplementation are pursued in a pluriform way in the worship and service programmes of the congregation, the pre-schooler should not be absent. When the pre-schooler forms part of this kind of worship, he finds his own meaning. The congregation is the setting where this glorification of God is realised in the temporal. If this research contributes towards empowering the congregation to incorporate the pre-school children of the congregation in congregational activities in honour of God, to glorify Him, then this research may be regarded as the practice of successful practical theology.
AFRIKAANSE OPSOMMING:Die gemeente het die opdrag om dissipels te maak deur hulle te doop en alles te leer wat die Hoof van die gemeente, Jesus Christus, sy volgelinge beveel het. Een van die beklemtonings in die meer resente Iiteratuur is dat geloofsvorming (om dissipels te maak) o.a. 'n sosialiseringsproses is. Die gemeente is een van die besondere sosialiseringsagente en speel 'n spesiale ral in die vorming van die geloof van elke indiwiduele lidmaat, en in besonder die geloofsvorming van die kind. In die kleuterjare is sosialisering volgens die ontwikkelingsielkunde "n spesiale ontwikkelingstaak. Die kleuterjare is dus besonder belangrik vir sosialisering in die algemeen, maar dan ook vir geloofsvorming as 'n sosialiseringsproses. Hoe geslaagd is hierdie sosialiseringsproses wanneer die kleuters 'n baie klein persentasie van 'n gemeente uitmaak? Die Ned. Geref. Kerk Stellenbosch- Sentraal is 'n verouderende gemeente waarvan slegs 3% van sy lidmate voorskools is. Sonder die ervaring dat hulle aan die gemeente behoort, en sonder genoeg geleentheid tot deelname aan die aktiwiteite van die gemeente, word die nodige geloofsvorming (in soverre dit sosialisering is), benadeel. Die gemeenteliggaam behoort aan die kleuters te kommunikeer dat hulle deel is van die gemeente. In die nuwe elektroniese kommunikasie-era mag dit egter gebeur dat die kommunikasie tussen gemeente en kleuter nie staag nie, omdat die gemeente nie doelgerig, in die taal en belewingswereld van die kleuter van hierdie era kommunikeer nie. Die vraag word dus gestel: Hoe effektief kommunikeer die Ned. Geref. Kerk Stellenbosch-Sentraal aan sy kleuters dat hulle deel van die gemeenteliggaam is? Om hierdie vraag te beantwoord, kan 'n mens probeer kyk na resultate van die kommunikasieproses by die kleuters. 'n Mens sou kon kyk na die kognitiewe inhoude wat reeds by die kleuters gevestig het, maar dit aileen kan misleidend wees. Die navorser is van oordeel dat die kleuters in die kommunikasieproses persepsies oor die gemeente vorm. Hierdie persepsies vorm 'n positiewe of negatiewe filter waardeur aile verdere kommunikasie gestuur word. Indien die kleuters dus positiewe persepsies van die gemeente het, kan dit bevorderlik wees vir verdere geloofsvorming. Daarom lui die probleemstelling: Dui die persepsies wat die kleuters van die Ned. Geref. Kerk Stellenbosch-Sentraal oor die gemeente het daarop dat hulle hulleself positief met die gemeente verbind? 'n Antwoord op hierdie vraag kan die plaaslike gemeente help om te evalueer of hy sy rol as sosialiseringsagent in die geloofsvorming verstaan. Dit kan lei tot aanpassings in die bedieningspraktyk. Vir die Christelike kerk in die algemeen kan die prosesse wat in een gemeente gebeur en beskryf word, lei tot besinning en evaluering van dieselfde prosesse wat binne elke Christelike gemeente plaasvind. Hierdie besinning is des te meer noodsaaklik in 'n gesekulariseerde pluralistiese wereld, waarbinne die Christelike Kerk die uniekheid en noodsaaklikheid van die Bybelse verlossingsboodskap wil handhaaf. Met 'n eksplorerend-beskrywend doel voor oe is all die kleuters wat aan die gemeente behoort en wat tussen 01-01-1989 en 31-12-1990 gebore is, geselekteer en metodes ontwerp om hulle persepsies oor die gemeente aan die Iig te bring en te beskryf. Deur kinetiese tekeninge (wat deur meer as een persoon ge'interpreteer is), die ontwerp van 'n projektiewe meetinstrument met prente, en selfrapportering (gesprekke) is die persepsies van die kleuters ontbloot en beskryf. Terselfdertyd is die houding van die gemeente teenoor hierdie kleuters gepeil deur middel van deelnemende waarneming en in 'n steekproef-meningsopname. Gevolgtrekkings: Alhoewel die navorser (danksy die navorsing!) op baie goeie voet met die meeste kleuters geplaas is en kleuters in gesprekke waarskynlik ook antwoorde gegee het wat hulle as bevorderlik vir die verhouding tussen hulle en die navorser kon beskou, wil dit tog voorkom asof die kleuters aangename persepsies oor aspekte van die gemeenteliggaam het. Die positiewe verhouding met die navorser op sigself is een so 'n positiewe aspek. Dit beteken egter nie noodwendig dat daar 'n oorwig van aangename persepsies is nie. Daar is ook negatiewe persepsies. Positiewe opmerkings deur kleuters oor aktiwiteite word gedeeltelik uitgekanselleer deur opmerkings van kleuterouers wat aandui dat hulle protesteer teen sekere soort byeenkomste. Die kleuters het In aantal verrassende konsepte rondom die gemeente gebruik. In soverre geloofsvorming ook 'n kenniskomponent het (geloof = kennis + vertroue), kan daar aanvaar word dat die begrippe wat die kleuters tans hanteer 'n belangrike onderbou vorm vir verdere geloofsvorming. Persepsies, anders as konsepte, suggereer egter iets van die verhouding tussen die subjek (kleuter) en die objek (gemeente). Die konsepte dui dus nie sonder meer die bestaan van positiewe persepsies oor die gemeente aan nie. Die navorser het egter ook waargeneem dat die kognitiewe onderbou ondersteun word deur 'n redelik positiewe affektiewe komponent. Daar is genoeg aanduiding dat daar heelwat elemente van genieting/aangenaamheid is in • die sosialisering ('fellowship') by veral die kleiner primere byeenkomste soos by huisgodsdiens en wanneer 'n paar gesinne bymekaar kom, • die diensgerigtheid en uitreike na kleuters van die nabygelee plakkers-area by die sekondere groeperings soos die kinderkrans (empatie, barmhartigheid, sending), • en die vieringselemente soos die sang, aansteek van kerse, beweging na die liturgiese ruimte by die gesinsdienste as tersiere byeenkomste. Of hierdie aangename ervarings genoegsaam resoneer in die woorde, dade en houdings van ander (volwasse) lidmate, bly 'n ope vraag. Die navorsing het aangetoon dat die gemeente aanpassings maak om die effektiwiteit van die kommunikasie te verhoog en dat die kleuters juis na hierdie vernuwende elemente verwys as aangename gemeente-ervarings. Die navorsing het egter ook aangetoon dat kleuters visuele simbole nodig het om uitdrukking te gee aan hulle gemeente-identiteit. Die kerkraad behoort erns te maak met die representatiewe simboolkommunikasie en rituele in 'n kerkgebou waar belangrike simbole soos die toring en klokke ontbreek, en waar die buurgemeente se kerkgebou besonder ryk is aan simbole. Effektiewe kommunikasie binne gemeenteverband het egter nie net te doen met uiterlike simbole en rituele nie, maar met 'n kommunikasiegebeure wat ontspring in die hart van die Iiefdevolle Vadergod. In verbondenheid aan Jesus, sy Seun, die Hoof van die gemeenteliggaam, is die gemeentelede betrek by 'n groot kommunikasieproses waarvan die inhoud as evangelie (goeie nuus) getipeer word. Om dus te praat van effektiewe kommunikasie sal daar meer geluister en gesoek moet word na die visie van God, en meer verwag moet word dat die kreatiewe Skeppergees sy gemeente sal begenadig met gawes wat in die nuwe kommunikasie-era gebruik kan word om die evangeliese dialoog tussen God en kleuter (onder andere), asook gemeente en kleuter te bevorder. Indien die gemeente nie verstaan dat elke lid daar is ter wille van die ander nie, kan die gemeente in generasiegroepe of ander groepe opbreek sonder dat hulle verstaan dat die gemeente baat by intergeneratiewe byeenkomste waarbinne elke groep 'n bydrae lewer tot die geloofsvorming van die ander. Wanneer daar egter op pluriforme wyse (baie style, vorme, smake) in die aanbidding en diensgerigtheid saam harmonie, versoening en aanvulling gesoek word mag die kleuter se plek nie leeg wees nie. Wanneer die kleuter in hierdie aanbidding deel kry, vind hy ook sy eie sin. Die gemeente is by uitstek die ruimte waarbinne hierdie verheerliking in die tydelike bedeling realiseer. In soverre hierdie navorsing 'n bydrae kon lewer om die gemeenteruimte te help vul met die sinvolle inskakeling van die gemeentekleuters wat God saam verheerlik, in soverre was die navorsing die beoefening van geslaagde praktiese teologie.

The goal of this research study was to explore and describe the experiences of parents whose children have completed the diversion programme in order to make recommendations to probation officers, social workers and people who facilitate the diversion programmes. The study focused on the Youth Empowerment Scheme programme (YES Programme) because it is the diversion programme mostly used in the Eastern Cape. The aim of the programme is to divert young people in trouble with the law away from the criminal justice system and to rehabilitate the young offenders by providing them with essential life skills that can address the offenders’ real problems. In the study the researcher made use of a qualitative research approach in an attempt to explore the experiences of parents whose children have completed the YES programme. The permission of the gatekeeper was sought before the study commenced. The researcher used purposive sampling to recruit participants. Data was collected by means of semi-structured interviews. In analysing the data, the researcher used the steps for qualitative data analysis as stated in Creswell (2003:192). Three main themes along with sub-themes and categories were identified during the process of data analysis. The main findings that emanated from this study were: the seemingly upcoming culture of lack of respect for authority on the part of the youth of today. Another major finding of this study is that the traditional function of families, notably, socialisation of young people within the family structure is on the wane. The recommendations that emanated from this study are: that the YES programme needs to be adjusted to address the specific needs of children that are referred to the YES programme and those of their families and communities. Family life should be strengthened through community development programmes that seek to address family problems of any nature, namely, material, psycho-social, economic, to mention just a few. Community development programmes should address fragile families through community development approaches that are comprehensive and integrated.

This dissertation examines the meanings that young adults give to their mobile phones in the township of Hooggenoeg in Grahamstown in the Eastern Cape. The research was predominantly conducted through individual interviews with nine young adults as well as two small gender-based focus groups. Participant observation as well as a close reading of the popular mobile website Outoilet also contributed to the study. Drawing on Silverstone, Hirsch and Morley’s (1992) work into the meanings attributed to the mobile phone through the domestication processes of appropriation, objectification, incorporation and conversion, the study argues for the heterogeneous roles defined for mobile phones as they are integrated into different cultural contexts. The term ‘raw phones’ in the thesis title refers to a particular cultural understanding of respectability in mainly working-class ‘coloured’¹ communities in South Africa, as described by Salo (2007) and Ross (2010), in which race, class and gender converge in the construction of the respectable person’s opposite – a lascivious, almost certainly female, dependent, black and primitive ‘raw’ Other. The study argues that in Hooggenoeg, the mobile phone becomes part of semantic processes that define both respectability and ‘rawness’ , thus helping to reproduce social relations in this community along lines of race, class and gender. A major focus of the study is the instant messaging application MXit, and how it assists in the social production of space, by helping to constitute both private and dispersed network spaces of virtual communication, in a setting where social life is otherwise very public, and social networks outside of cyberspace are densely contiguous and localised. In contrast, gossip mobile website Outoilet seems to intensify this contiguous experience of space. My findings contest generalised claims, predominantly from the developed world, which assert that the mobile phone promotes mobility and an individualised society, and show that in particular contexts it may in fact promote immobility and create a collective sociability.

This thesis covers a period of drastic change in that part of Xhosaland later known as Victoria East. Chapters one and two deal with the clash between the Glasgow missionaries at Lovedale and the amaXhosa who were expected to simply discard their way of life in favour of the new dispensation. Chapter three explains the arrival in the Eastern Cape of the amaMfengu, formerly called abaMbo, and their role in the divisive policies of the colonial government. Chapter four recounts the brief interlude (1836-1846) during which the colonial government tried but ultimately rejected a more equitable model of cross-border relations known as the Treaty System. The final chapter deals with the introduction of direct rule over the newly-created district of Victoria East, and with the policies of Henry Calderwood, its first magistrate, which were artfully constructed to perpetuate ‘Divide and Rule’ so as to maintain a comfortable life for the white settlers in the border area.

Today’s world in the new Millennium is a far cry from church and home life for young people (18-30) fifty years ago, where quantum change on top of change, and disconnectedness in family structures, have all contributed in various ways to an exodus of young people from mainline churches throughout the world. To counteract this ongoing trend, significant effort has been applied by mainline churches throughout the world, and South Africa in particular, to grow young people in the “Faith”, all of which has resulted in young people continuing to exodus the church after confirmation or graduating from high school. However, the bottom line challenge being faced is not simply one sided with young people exiting the church - for so called ‘better’ activities, but that the church has also not found an effective strategy for engaging with non-churched young people (those who have never been to a church) and those who used to actively participate, but have now abandoned the church and its ministry. Parents of today’s young people to a great extent have failed to understand and recognize that it is impossible for their children to accept the ‘faith and truth’ if they don’t role model and practice it in their homes. Similarly, if they don’t help their children to see and understand how faith is applied and has meaning in their everyday lives, then the current status quo between children, family and church will continue to grow exponentially. The church, and more particularly parents, need to understand and listen to the young people’s postmodern views and how it has reshaped their lives, in comparison to the preceding generations. By adopting the conclusions and broad practical recommendations from this research, churches may be able to reach out more effectively to parents, children and young people, to help them discover a life changing relationship – in their walk with Jesus Christ
Christian Spirituality, Church History and Missiology

D.Ed. (Philosophy of Education)
The madressa is a system of instruction for Muslim children, believers in the religion of Islam. Madressa classes are held daily, concurrently with classes of the ordinary secular school. Classes begin after the ordinary school day has ended. They start at about 14:30 and last for about two and a half hours. Most Muslim children, about 97% in Lenasia, attend these classes. This study originated from a concern about the educational justifiability of the madressa system. The madressa involves the religious formation of children. It shapes the attitudes, consciousness and behaviour of those who attend it, yet it is not subject to any form of control or supervision by an outside agency. If it is not in conformity with educational criteria, it can be open to abuse. There is also an enormous expenditure of time and effort on the madressa. It is necessary to consider whether the madressa is worth the effort devoted to it, whether it fulfils its religious purposes. The aim of the study was therefore, to determine whether the madressa: operates within the framework of acceptable educational criteria; fulfils its religious purposes. The research techniques employed are primarily qualitative, but a quantitative component has been added to make the study more comprehensive. Criteria for education have been established through literature study. These criteria serve as the bases for the evaluation of the madressa. The structure of an educational situation has been examined and has been divided into the following component parts: the aim; the learning content; the method; the persons involved: the educator and the learner; educational relations, particularly authority, discipline and punishment. Criteria for each of these components have been determined. The madressa owes its existence to its religious purposes. It exists to prepare learners to be good Muslims, who know and fulfil their religious obligations. For these reasons, the principles of Islam have also been described. There has also been a detailed study of the practices in the madressa. The research has revealed that: the practices in the madressa are in conformity with educational criteria; the madressa is directed towards achieving its religious purposes. However, there are areas of the madressa's activities that need further attention: there has to be much greater concentration on improving the skills of the educators and on ensuring that they have the required attributes; it is also necessary to promote greater co-operation between parents and educators; it is essential that both parents and teachers provide positive examples of behaviour; greater self-discipline has to be acquired by learners as this is crucial to the performance of religious duties. This study can provide the bases for a reconsideration of aspects of the madressa's activities to promote more effective education. This study also provides an example of a community's ability to create educational structures, by its own efforts, to reproduce its beliefs and values.

Text in Afrikaans
Summaries in both Afrikaans and English
Religiositeit is 'n antropiese ontisiteit en kinders word in 'n bepaalde geloof opgevoed. 'n Christelik-Protestantse perspektief van godsdiensopvoeding word aangebied. Die betrokke opvoedingsmoveerders en hul verhouding tot mekaar word bespreek. Ter aanduiding van wat jeugdige-wees wesenlik kinder-antropologiese kategoriee beskryf, is, word bepaalde gevolg deur 'n sinkroniese en 'n diakroniese perspektief van godsdienswording. Die hedendaagse jeugdige se leefwereld en gepaardgaande struikelblokke word bespreek. Die taak, die doel, asook relevante religieuse kriteria en essensies van opvoeding word bespreek. Die Afrikaanse Christen-Studentevereniging is een van die opvoedingsmoveerders betrokke by die godsdienswording van sommige jeugdiges. Die oorspronklike struktuur en benaderingswyse van die vereniging, asook die veranderde struktuur en benaderingswyse en die redes daarvoor, word beskryf. Die missie, toekomsvisie en modus operandi van die vereniging word deur hierdie veranderinge geraak. Omdat persone van verskillende denominasies by die vereniging mag aansluit, word 'n oorsig van dogma binne die Christelike geloof gegee, gevolg deur 'n bespreking van ideologies-religieusestrominge wat van belang mag wees. Die vereniging se confessio van 1988, 1992 en 1994 word vergelyk met die oog op die moontlike veranderinge rakende godsdiensopvoeding. 'n Evaluering is onderneem vanuit sowel die struktuurdenke as die sisteemdenke. Hierdie evaluering geskied op drie vlakke. Op die ontologiese vlak word gekyk of die vereniging rekening hou met sekere neaniagogies-antropologiese kategoriee. Op die terrein van die pedagogiese word die realisering van bepaalde opvoedingsessensies, van die verhoudings- en verloopstruktuur en van Protestants-Christelike geestelike volwassenheid as doel ge-evalueer. Die vereniging se bewustheid van sekere bepalende aspekte rakende godsdiensopvoeding, asook die bantering van sommige van die leefwereldprobleme word geevalueer. Die aktualiteit van die werksaamhede word vergelyk met 'n Amerikaanse jeugbedieningsmodel. Op teologiese gebied word moontlike ooreenkomste tussen verskillende Christelike belydenisse aangedui. 'n Christelike evaluering van die werksaamhede van die vereniging word onderneem. Godsdiensopvoeding gaan moontlik in die "nuwe" Suid-Afrika veranderinge ondergaan en daarom word 'n prospektiewe blik op die moontlike rol van die vereniging in die veranderde situasie gebied.
Religiosity is an anthropological onticity and children are educated in a specific religion. A Christian-Protestant viewpoint of religious education is presented. The educational motivators involved, as well as their inter-relatedness, are discussed. To indicate what it means to be a youth, certain childanthropological categories are described, followed by a synchronical and diachronical perspective of religious growth. The influence on the life-world of today's youth and related problems are discussed. The task, aim and relevant religious criteria and essences of education are discussed. The Afrikaanse Christen-studentevereniging is one of the educational motivators involved with certain youths. The orginal structure and attitude of the organisation, as well as the changes in its structure and attitude and the reasons for these changes are described. The organisation's mission and vision, as well as its methods, are affected by these changes. Because people from different denominations can become members of the organisation a cursory description of dogma within the context of the Christian religion is given, followed by a discussion on ideological religious mainstreams that may be of importance. The organisation's confessions of 1988, 1992 and 1994 are compared in view of the probable changes concerning religious education. An evaluation is done from both a structural thinking and systems thinking point of view. This evaluation is conducted on three levels: On an ontological level it is evaluated with regard to what extent the organisation is taking neaniagogical categories into account. on a pedagogical level the realisation of the pedagogical relationship and sequence structures and its essences as well as Christian-Protestant religious maturity as aim are evaluated. The organisation's awareness of certain determining aspects concerning religious education, as well as the handling of some of the lifeworld problems are evaluated. The actuality of the organisation's activities are compared to an American youth program model. On a theological level possible similarities between different Christian confessions are indicated. A Christian evaluation of the organisation's activities is also rendered. Since religious education may undergo certain changes in the new South Africa a prospective view is presented of the possible role the organisation may fulfil.
Education Studies
D.Ed.

Abstracts in English and Xhosa
This research focused on how youth leaders and their senior pastors perceive youth ministry in the black township of Khayelitsha, A practical theological reflection of youth ministry in Khayelitsha. Youth ministry is an important ministry for a local church, as it is a platform to deal with youth challenges. Youth ministry has a value to add to the young people of its society, in their spiritual and development formation. The first aim of youth ministry, among other things, is to assist with spiritual formation in the lives of the young people. The underlying assumption of the study was that youth ministry in Khayelitsha was about game and entertainment with no spiritual input in the lives of young people. Research findings of this study reveal that in the black township of Khayelitsha there are a lot of activities that are happening under the banner of youth ministry, but there is a lack of a practical theological understanding of youth ministry. It was discovered also in this research that young people after they have been elected to lead a youth ministry, were not trained and developed for their task. The recommendation therefore which can help youth ministry in the black township of Khayelitsha to be practical and theologically oriented is that youth leaders need to be trained so that they may be able to develop or discover for their constituency a sound theology of youth ministry and the purpose of the youth. Youth leaders and their young people need to think about the importance of encapsulating and capturing a vision for youth ministry in their contexts, respectively. Youth leaders need to be trained on leadership issues and other youth ministry related matters, such as socio-economic and youth culture. Youth ministry is so broad, but it is important firstly for the Khayelitsha youth to get the basics right before focusing on other dynamics and dimension matters of youth ministry. It is important that youth need to know that youth ministry is about God first, not social projects. Youth ministry is just a normal youth work if it does not take the relationship young people to have with God and develop them into maturity. Youth ministry should be regarded as a national asset as it has a lot to contribute to the Khayelitsha community through the socially-focused projects that the young people engaged in for their communities. Churches should be intentional about youth ministry when they prepare young people for youth ministry by supporting these young people financially who would like to study this ministry.
Inkonzo yabantu abatsha ibaluleke kakhulu kwinkonzo nganye esekuhlaleni eKhayelitsha. Inkonzo yabantu abatsha inegalelo enalo kubantu abatsha ekuhlaleni, kubomi babo bokukholwa nakuphuhliso lwabo gabalala. Eyokuqala injongo yenkonzo yabantu abatsha enkonzweni kukunceda ukuba bakhule abantu abatsha eMoyeni. Eyona ibiyintsusa yolucwaningo kukurhanela nokukrokrela ukuba inkonzo yabatsha eKhayelitsha igxile ekudlaliseni abantu abatsha kunokukhulisa ubomi babo bakuMoya. Iziphumo ngoko zolucwaningo ziveze ukuba zininzi intshukumo nezinto ezinziwayo ezinkonzweni phantsi kwegama lenkonzo yabantu abatsha, kodwa kukhona ukuswela ulwazi lokuba umsebenzi wabatsha yipraktikali thiyoloji. Kukwafumanesekile ukuba bakuba benyulwe abantu abatsha ezinkonzweni zabo ukuba bakhokele inkonzo yabatsha, inkokheli ezo zabatsha aziyi ziqeqeshwe zixhotyiselwa umsebenzi lo wabo. Ingcebiso ngoko ngokubhekisele kwiziphumo zolu cwaningo zicebisa ukuze umsebenzi wabatsha ukuze ube yipraktikal thiyoloji yeyokuba kumelwe baqeqeshwe abantu abatsha bakuba benyulwe ukuze bazi ukuba ungantoni kanye kanye umsebenzi wabatsha enkonzweni. Inkokheli zabatsha kunye nabatsha bazo kufuneka bacinge nzulu ukuba bangawenza njani umsebenzi wabatsha uze ufanele bona nalendawo bahlala kuyo. Inkokheli zabatsha zimele ziqeqeshelwe kwezokukhokela abantu abatsha, ingxaki abantu abatsha abajongene nazo umzekelo isimo sentlalo abakuso abantu abatsha, kwaye kufuneka zazi nenkcubeko yabantu abatsha. Umsebenzi wabantu abatsha ubanzi, ugabalele ngoko kubalulekile ukuba inkokheli zabatsha zazi izinto zokuqala nezisiseko somsebenzi/inkonzo yabantu abatsha kuqala phambi kokuba bazi ezinye izinto ezingawo umsebenzi wabantu abatsha. Inkonzo yabantu abatsha ingafana nomsebenzi nje ongabantu abatsha ukuba awuyithatheli ingqalelo ubudlelwano abantu abatsha abanabo noThixo, kwaye bukhuliswe kubo.Inkonzo yabantu abatsha mayithathwe njengenkonzo enegalelo elikhulu esizweni ngenxa yezinto abantu abatsha abathi bazibandakanye kuzo ukuzama ukuphucula indawo abahlala kuzo eKhayelitsha. Inkonzo nazo maziyinike ingqwalasela nengqalelo inkonzo okanye umsebenzi wabatsha ngokuwuxhasa ngezemali kwaye zihlawulele abantu abatsha abafuna ukuyo wokufundela umsebenzi wabantu abatsha.
Practical Theology
D. Th. (Practical Theology)

This research set out to investigate factors that lead to seemingly prevalent pre-marital sex by Botswana Seventhday Adventist youth aging between 12 and 30 years. A 31- item questionnaire, divided into four sections, was used on a group of 45 youths. It was discovered that 78% of the youths studied had been involved in pre-marital sex at some point in their lives. Thirty-seven percent were still practicing it. The most vulnerable age range was 14 to 18 years, but some had started experimenting with sex as early as six years. Some of the contributing factors to the youth's involvement in sex included media, friends and lack of knowledge due to parents not giving them guidance.Prevention of pre-marital sex can be made possible by the cooperation of entities like the family, the church, the school and the individual. Hence, the suggested model called the Integrated Sexuality Education.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)

Summaries in Afrikaans and English
Text in Afrikaans
Hierdie proefskrif is die resultaat van kwalitatiewe navorsing oor bestaande en veronderstelde teoriee en praktyke in die kerklike onderrig van die Ned. Geref. Kerk aan adolessente. 'n Teologies-refleksiewe benadering is gevolg waaruit die oortuiging na vore gekom het, dat antwoorde vir effektiewe kerklike onderrig gesoek moet word in die proses van vernuwing (agogie) wat binne elke geloofsgemeenskap plaasvind; 'n proses wat lei tot 'n bedieningsmodel wat uniek vir daardie geloofsgemeenskap is. Die vernuwingsproses sal veral in die sinode, kerkrade en gemeentes se verstaan en toepassing van kerklike onderrig moet plaasvind. Hierdie vernuwing sal uiteindelik binne die konteks van die plaaslike gemeente moet realiseer, maar dan as 'n vernuwing wat meer is as hoe die praktyk moet verander om by die teorie van die status quo aan te pas, dit sou net die status quo tot ideologie verhef. Netso min beteken vernuwing dat dit wat in praktyk werk tot norm verhef kan word, ongeag die veronderstelde teoriee of metodes daaragter, dit sou die gevaar loop van ongeoorloofde pragmatisme. Ook mag verandering en vernuwing nie met mekaar verwar word nie, want nie alle veranderinge wat aangebring word, het noodwendig enige vernuwing tot gevolg nie. In die vernuwingsproses gaan dit nie oor die greep wat die kerk op jongmense moet kry nie, maar om hulle die kans te gun om hul eie geloofsvisie in hul gemeente te ontdek; daarom vra dit 'n gedifferensieerde onderrig benadering, vanwee die differensiasie gedurende adolessensie; die kerk moet leer om die taal te praat wat in die daaglikse werklikheid van adolessente sin maak en hulle die ruimte gun om hul ervarings en vrae te kan leer verwoord in die taal van godsdiens. In die kerk se onderrig aan adolessente is geloofskommunikasie en geloofsbelewing soms belangriker as die deurgee van geloofskennis. Die ontwikkel ingsprosesse tydens adolessensie, hul geloofsvorming en die kerk- 1 ike onderrig wat hulle ontvang, bepaal grootliks hul uiteindelike geloofsvolwassenheid en spiritualiteit. Ten einde die kerk se verantwoordelikheid teenoor adolessente na te kom, sal kerklike onderrig binne die konteks van adolessensie verstaan moet word in terme van die kognitiewe, affektiewe en konatiewe ontwikkeling en behoeftes van adolessente, soos wat dit binne hul leef- en portuurgroepkonteks voorkom.
This thesis is the result of a qualitative research on theories and practices which are followed or assumed to be followed in the religious education of the Dutch Reformed Church. The research was done by means of a theological reflective approach. The study concludes that the solution for effective teaching by the church lies within the process of renewal (and change) within each congregation; a process that leads to a model of ministry that will be unique to that congregation. This process of renewal must take place in the understanding and practice of church education by the synod, church councils and congregations. Ultimately this takes place within the context of the local church. But then as a renewal that should be more than just another way to change the praxis to accommodate the status quo, for this would transform the status quo into an ideology. Renewal is likewise not a quest to sanctify that which seems to work, irrepective of the theories and methods which are implicated, this would lead to an illegal pragmatism. Nor should renewal be confused with change, for not all changes necessarily causes any renewal per se. An important aspect in this process of renewal, is not the grip that the church has on its youth, but the chance(s) they are given to discover their own religious convictions in their congregation; this needs a differentiated education approach because of the differentiation during adolescence; the church will have to learn to speak in a language which make sense in their daily reality and to give them the chance to express their own experiences and questions in the language of religion. This means that the church will have to understand their context of lifestyle and peergoup influences and accordingly address the cognitive, affective and conative aspects of religious education. In the church religious education to adolescents, communicating and experiencing religion is sometimes more important than the knowledge they should obtain. The developmental processes of adolescents, the shaping of their convictions of faith and the teaching of the church strongly influences their ultimate religious maturity and spirituality.
Philosophy, Practical & Systematic Theology
D. Th. (Praktiese Teologie)

This thesis examines the role of Melodi Ya Tshwane Christian Youth Ministry (MyT CYM) in the context of what is increasingly observable environmental crisis with a view of developing a contextual approach to ecological mission. The research does not focus primarily on the environmental crisis itself except to note that its scope incorporates not only environmental issues, but has some important implications for social justice as well. The research recognises the role that MyT CYM must play as part of their contribution towards addressing the environmental crisis. Such a role is based not on a pragmatic response to the situation, but flows from the missional nature and theology of the church. Therefore, the missional church has an obligation to address this issue, through Christian mission that takes seriously the biblical call to care and preserve the integrity of creation. Finally, this research aims to assist MyT CYM to understand the theological basis for contextual action towards developing an appropriate ecological mission.
Christian Spirituality, Church History and Missiology
M. Th.(with Specialisation in Urban Ministry)

A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of the Witwatersrand December 2016
Within a narrative paradigm, this research project had two elements. Firstly, the project aimed to enable the researcher to gain an understanding of the construction of adolescent identity from the perspective of a cohort of first-generation, post-Apartheid adolescents as members of an NGO’s after-school support programme. Secondly, a participatory action element aimed to provide the participants with an opportunity to reflect upon their own lives in a positive, empowering way thereby providing an understanding of their past lives, strengthening a realistic power of agency for their future lives, balanced between self-identity and self transcendence in the present (Crites, 1986). Within this research, the self is theorised psychosocially, presented as both a narrated and narrating subject in which identity construction is consolidated through story-telling and the adaption of these stories to different audiences and cultural contexts. 12 volunteer participants were provided with disposable cameras and asked to take photographs of people and objects that were important to them. Using these photographs, the participants then constructed art timelines of their lives in the narrative format of ‘past’, ‘present’, and ‘future’. Each participant was then narratively interviewed twice, four months apart. The two datasets (the art timelines and the interview transcripts) were subject to three levels of analysis. Firstly, the construction of each participant’s descriptive narrative portrait was analysed across the time zones of ‘past life’, ‘present life’, and ‘future life’; secondly, thematic analysis was horizontally conducted across the narrative portraits identifying the similarities and differences between the participants, extending the specific experiences discussed by the participants into generalised themes; and thirdly, the vertical analysis of portraiture was re-invoked in greater depth, examining how the different theoretical dimensions of narrative identity identified, coalesce in one case history. The first level of analysis focused specifically on the imagoes, or personified concepts of the self, identified within the narrative portraits of three participants. It was found that these imagoes had significant effects on the identity construction of these young people, specifically on those whose parents had died. In the second phase of analysis three different dimensions of, or ways of thinking about, narrative identity were distinguished: relationality and the sense of belonging or alienation experienced by the participants in their interaction with others; the consolidation of life stories at adolescence and the participants’ social positioning within the systems of structural identity markers of race, class, gender and sexuality; and lastly the participants’ hopes and dreams, their narrative imaginations and future-orientated lives. In the third level of analysis, one participant’s narrative was selected to illustrate the theoretical concepts that underpin the construction of narrative identity, particularly constructionist intersectionality (Prins, 2006) and cultural creolisation (Glissant, 1989). These young people’s narratives indicate a patent tension between their lives to date, the histories of their families marked by insecurity and feelings of being unsafe as the effects of racism, disease and poverty, and their future imagined lives characterised by the promise of freedom and agency, education, employment and health. Through listening to and analysing these young people’s past, present and future stories, this study gained an insight into the ambivalence that exists in their lives, the contradictions they face between their moments of belonging and their moments of alienation, and how all these experiences inform and contribute to their identity constructions.
MT2017

Quality-of-life studies are ideally suited to fulfilling the new international youth research agenda, which focuses on ‘positive youth development’ to make recommendations for policy and practice. The paper reports a South African case study conducted among disadvantaged youth for this purpose. A sample survey of close on 900 African youth, aged 15-24 years, sought to identify indicators of positive development to serve as goals of youth and community work in Grahamstown East/Rini, in the Eastern Cape province of South Africa. The setting is unique. This mainly rural province is among the poorest, least developed, and has one of highest unemployment rates. Nevertheless, Grahamstown may offer special development opportunities for local youth due to the proximity of the city centre and diverse extension projects for youth. The survey found that development opportunities were unequally distributed with the materially advantaged youth being more exposed to development opportunities through their schools, spare time activities, and community contacts. They were more ambitious than others and more aware of risks facing contemporary youth. Advantaged youth also reported higher levels of subjective well-being and optimism, findings consistent with earlier studies conducted among adult populations, which report remarkable congruence between material and subjective well-being among South Africans. The analysis used overall life satisfaction as key indicator of successful youth development to learn more about major youth aspirations and goals. In conclusion, the study was able to identify a youth development initiative based on the aspirations of the youth, which might be pursued as a researcher-practitioner partnership project in line with the new international youth research agenda.

This research sought to explore the effects of a postmodern career life story intervention on a sample of eight disadvantaged grade 12 learners. A qualitative research design using pre and post intervention interviews was used to explore whether the participants reevaluated or reinterpreted their responses to the interview questions in light of the intervention. The results of the study indicated that the participants experienced increased self-understanding, self-esteem, initiative and hope, optimism and empowerment through the intervention. The participants appreciated the time and space to be able to reflect on their lives. It appears as if all the various components of the life story intervention had a powerful impact on the participants. Writing life stories and using art materials appeared to be a method that was effective with disadvantaged grade 12 learners.

This descriptive study investigates the link between religion, (institutional and private) identity (ethnic and personal) and the community (Portuguese and South African) in the context of religious and cultural pluralism. It analyses sixteen Portuguese women in Durban - nine Roman Catholics, five Protestants and two agnostic and it is executed within the framework of the theory of conditionalism or 'radical relationality', as expounded by J.S. Kruger. The religious practice, experience and identity of the participants are explored, and their social integration as well as famiIy and marital relationships (with special reference to submissiveness) are examined in the light of Catholic Feminist theology. The influence of their experiences on their religion and vice-versa, as well as the fluidity of their identities are analysed. The. results of the study highlight the paradoxical role of religion, as well as a decline in ethnic identity and Catholicism.
Religious Studies and Arabic
M. Th. (Religious Studies)

Cross cultural research on the association between Life Events, Social Support, Religious Affinity, and Depression is limited. In view of the clinical impression that depression is becoming more prevalent in the Indian South African population, a community which is culturally distinct from Anglo-American populations, and the fact that there are no studies on these three variables in the Indian population, a study was planned to investigate the association between Life Events, Social Support, Religious Affinity, and Depression in the Indian South African population. The research design involved the analysis of data on Life Events, Social Support, and Religious Affinity. This data was obtained from a sample of 15 female depressives (which formed the Experimental group) and 15 matched community controls (henceforth designated the Control group). Informed consent was obtained from both sample groups prior to participation in the study. A 50 item Social Readjustment Rating Questionnaire - Chohanls Adaptation (SRRQ-CA), a 4 item Social Support Scale, and a 4 item Religious Affinity Scale was administered to both groups to assess Life Events, Social Support, and Religious Affinity respectively. A t-Test analysis of the scores obtained produced the following major findings: 1. The Experimental group experienced a significantly higher degree of life stress than the Control group. 2. The Experimental group experienced a significantly greater number of life events than the Control group. 3. The Experimental group experienced lower social support than the Control group. This result was not statistically significant. 4. The Experimental group reported less religious affinity than the Control group. This result was not statistically significant. These findings lend themselves to further research in this field and have significant therapeutic implications.
Thesis (M.Med.)-University of Natal, Durban, 1986.

M.A.
This chapter has been dedicated towards painting a picture of the quality of life issues regarding migrant workers living in hostels. The results and findings as interpreted has brought about useful information that will be utilised to draw conclusions and recommendations. Quality of Life of Migrant Workers at Eskom The findings have reconfirmed who the migrant worker is in terms of the description given by Leatt (1981) which was the definition adopted for the study. The indices drawn from the objective and subjective indicators of quality of life which were adopted from Moller, Schlemmer and Du Toit's (1987) were used as the basis from which the interview schedule was drawn, and has proved useful. Reference is made in particular to questions 12,13 and 14. Relevant construct for quality of life were found, with more usable constructs from questions 12 and 13. Furthermore the statistical analysis of the vector of the mean test scores referring to the HOT 1 has also given useful information as it enabled the student to analyse three variables independently and jointly see section 3.3. Cross tabulations representing correlations between indices created out of quality of life indicators namely core quality of life issues as identified by Question(s) 12,13 and 14 and the objective indicators of quality of life, namely accommodation, the intake of nutritious food, and recreation practices. There is a clear demonstration of quality of life issues that should be looked at if the quality of life of migrant workers living in hostels has to be improved. Although there are many diverse quality of life issues identified in the study the three that were selected with the framework of this study has given usable information. The next chapter will address the conclusions and recommendations.

This purpose of this study was to investigate the relationship between religious beliefs, religious affiliation, religious orientation, as defined by Allport and Ross (1967) and help-seeking behaviour amongst students at the University of KwaZulu-Natal, Pietermaritzburg campus. The need for this research has been motivated by the limited amount of previous research in this area. The influence of gender on help-seeking behaviour and on religious orientation was also explored. Questionnaires comprising of the Religious Orientation Scale, General Help-seeking questionnaire and demographic information in terms of age, gender and religious affiliation were administered to students at the University of KwaZulu-Natal, Pietermaritzburg campus. The sample consisted of 100 students from various religions, language, sexual orientation, age. The results revealed a significant difference between religious beliefs and religious orientation on help-seeking behaviour. In terms of demographic variables, gender had influence on religious orientation or help-seeking behaviour, respectively. However, religious affiliation had no influence on help-seeking behaviour.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Unemployment is a major issue in South Africa and if not properly addressed, will have devastating effects in the near future. The challenges facing the South African government is poverty, inequality and unemployment. When carefully examined, all these problems are interrelated. Studies have shown the causes of structural unemployment in South Africa, because despite the high statistical figures, unemployment is highly concentrated on specific racial groups and age cohorts. The purpose of this study was to investigate the experiences of youth unemployment in two selected townships. The motivation for the selection of the research participants for this research was because persons in the same age cohorts are likely to share many characteristics that might influence their labour market experiences and outcomes. A qualitative study was undertaken in two locations in 2016, using two research instruments namely; the In-Depth Interviews (IDI’s) and the Focus Group Discussion (FGD’s). In both locations selected for the study, four FGD’s were conducted with both males and females, each with 8 participants and the IDI’s had 10 per site, 5 for males and 5 for females respectively. The data was analysed using the Nvivo computer software. The findings revealed that where the participants have solid family support, the experience of living with unemployment is severe because their potential to contribute in society goes untapped. However, the experience of living with unemployment is cushioned by the support they receive in their families. However, in households where the participants lack family support life becomes difficult for the unemployed. On the other note, the family support also makes the research respondents not to be serious when looking for employment opportunities. It renders them redundant. Another finding concerns the social grant provided by government. Participants in households that receive social grants are shielded from abject poverty. Many participants reported that it is not easy to get into the EPWP while others are not interested in it at all. Finally, none of the research participants have participated in the EPWP programs before, with some being aware of their existence while others are not. The research has shown that young people will not take up any job opportunity that is available for them.
Sociology
M.A. (Sociology)

Marriages with differences in religion are a source of misunderstanding, friction, and disharmony, and as a result, such marriages are exposed to a breakdown. Religion is not merely a set of beliefs, but a way of living and thinking. When this differs, it causes misunderstanding in the family and may cause marriage failure as adjustments to each other becomes compocated. D vorce is much more common in mixed marriages whether of different culture, religious or socio-economic background than when the backgrounds are similar. Religious similarity is linked to marital durability. The researcher wanted to indicate through this work that the increase of. marriages between people of different religious faiths does not really matter to people any longer. It is proved in this research that the outcome of such marriages is in most cases disastrous. Mixed marriages are the object of attention in every society because of their life meaning. Marriage is more than a relationship between individuals. It involves many more people, It is suggested in this study that African traditional methods like mahundwane (camping or a miniature village), betrothal and the giving of thakha (bride wealth} in marriage should be used to prevent both mixed marriages and marital problems which usually leads to marriage breakdown.
Religious Studies and Arabic
D. Litt et Phil. (Religious Studies)

Multicultural youth ministry is increasingly becoming an important reality concerning ministering to adolescents within a Christian community. A holistic focus was used to analyse the practices concerning ministering to diverse adolescents within a local youth ministry context. The study was exploratory in nature and made use of a qualitative case study approach using semi-structured interviews and focus group interviews via Skype. The data was analysed within a descriptive-interpretive framework using content analysis. Findings mainly related to five themes that emerged during the research, namely: multicultural understanding, purposeful program, relationship centeredness, transforming spirituality, and the youth leader’s realm. The data also reflected underlining contextual ministry realities namely, authenticity, inclusiveness, intentionality and limited diversity. This research provides meaningful insight within the practical theological realm as the current South African literature regarding multicultural youth ministry is limited. Similarly, this study is focused on the theological conversation within a culturally diverse youth ministry context.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)

The Indian diaspora has now more than ever before exported the inhabitants of the sub-continent to very many countries in the world. They are presently to be found settled in far-off places like Alaska, Norway, Denmark, New Zealand, the Unites States of America, England, Canada and elsewhere. By far the largest group that had emigrated under the tri-partite patronage of South Africa, India and Britain between 1860 and 1911 to South Africa were a mixture of Hindus, Christians and Muslims representing the four major Indian language groups of Tamil, Telugu, Hindi, Gujarati. The indentured, in no small measure, played a significant part in drastically uplifting the economy of Natal as efficient and hardworking labourers in the sugarcane farms, the coalfields of Northern Natal and in the wattle farms of the mist belt of the Midlands of Natal. No doubt in some cases their working conditions were extremely trying and painfully difficult; but they triumphed. They were not willing to remain in their immigrant servitude. After their contract, as is now, patently well known that in about 140 years they have reached against all odds. They are world recognized in nearly all fields where human endeavour calls for the best. They have produced renounced academics and artisans and are visible wherever excellence is the benchmark. After 1994 they have integrated with ease within the South African plural society without abandoning their language, culture, traditions, belief systems, dietary habits and the distinct dress of the women in particular and the men in general. Undoubtedly their inborn patience and tolerance and the ability to change and adapt within a multi-religious and multi-ethical milieu is a humble credit to their forbearance.
Thesis (M. A.)-University of Durban-Westville, 2003.

A PhD Thesis to the Anthropology Department, Faculty of Humanities: University of the Witwatersrand.
This study will argue that; (i) that the evolution of hip-hop arises out of the need by young people to give expression and meaning to their day-to-day socio-political and economic struggles and the harsh realities of urban life, and (ii) that hip-hop has become the audible and dominant voice of reason and a platform that allows youth to address their plight, as active citizens, and (iii) that, as a music expression, the hip-hop narrative can be used as an unsolicited yet resourceful civic perception survey to gauge the temperature and the mood of society at a point in time. My research question is premised on the argument that the youth looks at society and their immediate surroundings through the lens of rap music and the hip-hop culture. It presupposes that it is this hip-hop lens that has become the projector through which the youth views and analyses society and then invites the world to peep through, to confirm and be witnesses to what they see. It is not the purpose of this research to argue how much influence hip-hop has on young people, but instead to look at how youth is using hip-hop to express their discontent and what the various sites are where their relentless desire for a better life is being crafted and articulated. In my investigation, I have argued that it is at these social sites that open or discreet creative expressions are produced/created by the hip-hop generation as the subordinate group and directed to those perceived to be the gatekeepers to their aspirations and their rites of passage. In my investigation I have explored how, out of indignation and desire, the hip-hop generation has employed creative ways to highlight and vent their frustration at a system that seems to derail their aspirations. This is the story of hip-hop where Watkins (2005) argues that the youth have crafted "a vision of their world that is insightful, optimistic and tenaciously critical of the institutions and circumstances that restrict their ability to impact on the world around them" (p. 81) With regard to hip-hop in South Africa critical questions and a central thesis to this paper begin to emerge as to whether hip-hop, as an artistic expression and a seemingly dominant youth culture, has found long-hidden voices through which young people now engage with this art form to address and reflect on their socio-economic and political conditions as active citizens in search of a meaningful social contract. By investigating the triangular relationship between commerce, politics and hip-hop, this study looks at how creative, adaptive people with unrealised potential, who find themselves trapped by illusion and exploitation (realistic or perceived), always try to find a meaning to make sense of their worlds.
AC2018

MAAS
Department of African Studies
This study analysed the consequences of the on-going transitional rites on youth morality in the Thulamela Municipality, South Africa, using a qualitative descriptive design. The participants were sampled using a non-random sampling procedure, specifically, a purposive sampling technique and snowball sampling technique. A semi-structured interview guide was used to collect data from the Indigenous Knowledge (IK) custodians, the parents of the youths and the youths until point of saturation. The analysis was performed using a thematic content method. With the emergence of themes and sub-themes, broad categories were generated to differentiate and explain the thoughts expressed by the various respondents and the observations made in the field. The study findings suggest that the on-going transitional rites is mark by weekend’s social activities with the practice of substance use and abuse among the youth’s in recreational spot. The transitional rites are structured under guise of “freaks” as an evolve culture among the youths. The freaks culture is a counterculture of the usual initiation’s schools for transitional rites of passage which instil morality among youths. The emerged findings comprehensively show that the on-going transitional rites effect inappropriate youth morality. This study concluded that the on-going transitional rites activities and practices evolved as a current socialization standard for quick maturity status, as a result of that, it will be harder to provide a complete change of this evolving culture. However, what will work is to build on the exciting transitional rites of passage to moderate appropriate youths’ morality in Thulamela communities.
NRF

This study in Practical Theology has been motivated by a concern that, in post-apartheid South Africa, it has become more difficult for yoling people in general, and university students in particular to have a vision for, and hope in the future, and hence to demonstrate commitment to working for a new world. It therefore seeks to identify ways in which such commitment and leadership can be nurtured, by engaging in a critical reflection on ministry to university students. This is done through the use of the critical hermeneutical method of correlation between the Christian tradition and human life experience as employed by Don S. Browning, lames and Evelyn Whitehead, and Stuart Bate. This involves beginning with concrete practice, going to theory, and then concluding with practice, in an ongoing hermeneutical circle. A case study is presented of the Association of Catholic Tertiary Students (ACTS) at the University of Natal in Pietermaritzburg (UNP), and an analysis of their situation is undertaken, using two mediations. A psychological mediation identifies the psychological structures to which university students are capable of evolving at their stage of development, which is characterised by relativism and probing commitment. A socio-cultural mediation explores the roots of the loss of a sense of commmunity, and the growth in a spirit of individualism that epitomise the central issues within the UNP ACTS group. These roots are identified in the globalisation that is taking place at an economic, social and cultural level, resulting in relativisation, rationalisation, and personalisation in all dimensions of life. This gives rise to increasing competition, individualism and cultural dislocation, which are particularly evident since the demise of apartheid and the international integration of South Africa, coupled with the collapse of many of the hopes generated in the struggle against apartheid. A theological judgement of the ministry being employed within ACTS is then made, which points to the forms of ministry which could offer good news, evoke deeper commitment, and build stronger moral leadership amongst the students. The priority emerging is to foster selfesteem amongst them, primarily through building a joyful, accepting community with a small group pedagogy so that they can discover liberating message of the gospel in their quest for God, for survival in a hostile world, and for personal intimacy and acceptance. Such empowerment, it is suggested, makes deeper commitment possible.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

In 1968 a group of Afrikaans believers protested that the Seventh-day Adventist Church in South Africa had remained foreign to their experience. They maintained that American leaders had dominated the Church. They also asserted that their cultural, linguistic and literary needs had not been adequately catered to, and that the work of evangelization in the Afrikaans speaking areas had been sadly neglected. Some headway had been made by the Church in the years prior to 1968 with translations, firstly, into Dutch and later also into Afrikaans. Advancement had also been made by evangelists into the Afrikaans-speaking areas of the Transvaal and the Orange Free-State. The history of the Seventh-day Adventist Church in this country, however, corroborates many of the grievances enumerated by the dissatisfied Afrikaans believers. The predominance of English in the administrative work of the Church and at its educational institutions had always been a thorny issue, resulting in continuous friction between the Church leaders and the Dutch and Afrikaans-speaking members. Problems had also arisen with regard to the use of Afrikaans at the publishing house of the Church. Positions of leadership in almost every department of the Church had been filled by non-South Africans. As a result, by the late 1960s, tensions in the Church had reached a boiling point. At the end of 1968, at a special business session of the Transvaal Conference, the objections of the Afrikaans believers met with very strong resistance. No opportunity was granted to them to air their frustrations and grievances and, as a result, a number of delegates left this meeting in protest before it had been officially closed. This unilateral action resulted in the establishment of an organization called Die Afrikaanse Konferensie van Sewendedag Adventiste. This new conference was, however, considered to be schismatic and was never acknowledged by the established Church. From the outset, the Afrikaanse Konferensie set out to cater to the needs of Afrikaans-speaking people in very forceful fashion. Many people felt that this new conference had a legitimate cause and its membership grew very rapidly. It initiated a welfare society, opened up several geriatric centres, its own printing press and a correspondence Bible school. It also held, throughout the ensuing years, numerous evangelistic campaigns. By the middle of 1973, however, the opposition and incessant pressure applied by the established Church and the severe problems that had emerged from within the ranks of the Afrikaanse Konferensie, swiftly contributed to its demise, with most of its members eventually rejoining the established Church. At the time of the disintegration of the Afrikaanse Konferensie, the leaders of the Church resolved to strengthen the evangelistic work directed at Afrikaans-speaking people. They also determined to have more literature produced in Afrikaans, and to strongly promote the use of Afrikaans at the publishing house and at the Church's educational institutions. These resolutions, however, proved ineffectual , and in the years that followed, the work of the Church showed no improvement in its approach to the Afrikaans speaking people. Twenty-five years have passed since the demise of the Afrikaanse Konferensie and the Church finds itself, because of both, external and internal factors, in a position that could be considered decidedly worse than at the time of the formation of the Afrikaanse Konferensie in 1968. As from 1995, after a protest march by students on the campus of Helderberg College, instruction in Afrikaans was no longer provided at a tertiary level. The production of Afrikaans books and the translation of reading material into Afrikaans is almost non-existent. As a result, voices of dissent are once again being heard that the Afrikaans work is being neglected. This predicament in the Church can neither be ignored nor circumvented and the only way for the Church is to deal with the crisis in the utmost sincerity without allowing itself to succumb to it. The source of the problem appears to lie primarily in Seventh-day Adventist ecclesiology where a gulf exists between its interpretation of unity, and its understanding of mission in a multicultural context. Authentic church unity cannot consist only of an outer dimension whereby unity and mission are cosmetically combined. It involves a deeper internal dimension, where the striving for unity becomes a witness to the gospel of Jesus Christ, while the mission of the church simultaneously embodies the obligations to cater to the cultural and linguistic needs of all of Christ's people. It is this essential synthesis that has yet to take place in the Seventh-day Adventist Church, where both these facets are to be fostered as complementary aspects of its total vocation. It is this fusion of unity and mission which will open the way for the Church to complete its mission, unhindered either by the polarizing and divisive effect of religious and cultural diversity, or by any misguided attempts to impose uniformity. In their quest for positive resolutions for the challenges facing the Church, its leaders must ask what it means to be "church" in the social context in which it finds itself, what precisely is its mission in the pluralistic, multicultural situation in which it is located and how essential is the Church to God's mission in this country? Judging from the nature of the dilemma that the Seventh-day Adventist Church in South Africa still faces today, it appears that these are questions that have not been satisfactorily answered. After assessing both the past and present modes of the Church's operation it becomes essential for the Church leaders to do some critical rethinking about certain facets of its existing ecclesiology and its missionary strategies. It is just as important to systematically abandon the organizational structures that no longer fit the purpose and mission of the Church and to realign them with new paradigms that will effectively cater to the spiritual, cultural and linguistic needs of all the peoples of this country.
Thesis (Ph.D.)-University of Durban-Westville, 1999.

An evaluation of the spiritual experience of South African expatriates living in or migrating to other African countries, as a process of practical theology, established that expatriates do not isolate themselves from their churches in South Africa (SA). SA churches only make provision for traditional missionary outreaches and do not make provision for the SA expatriates, black or white, living in these African metropolitan areas. The subjects studied included SA expatriates, the relationships between SA churches, local African churches and expatriates, the act of migration, repatriation and its challenges together with the spiritual and social impact on individuals, marriages and families. A topical view implicates a direct relationship between fieldworkers, missionaries and chaplains deployment into African countries from SA. Furthermore, from research it is implied that the church in SA remains the spiritual home and resource centre of the migrant. The practical theological call for a realignment of mission praxis is vital and is linked to Christ’s parable of the ninety nine sheep, whilst one is lost (Matthew 18:12-14; Luke 15:4-7). This analogy produces the direct requirement of the Church to reconstruct missions to encompass combined support for their congregants in SA, the ninety nine, and those expatriates living in other African countries, the one. The missions to Africa should no longer be missions that only seek to convert African tribes to Christianity, but rather to serve Africans and others immigrating to countries on the continent. Church resources for SA expatriates would be made available when a visionary change occurs at the planning stages of strategies for African missions. Proposed mission strategies should include cell church, care group and discipleship models geared for missions and the African expatriate terrain. A realistic strategy that harmonises resources within the church to serve those abroad shall ensure positive impact on the spirituality, family and marriage of the expatriate. Finally two challenges are laid before the SA church, one, to continue with missions in Africa according to the Great Commission of Jesus Christ, Matthew 28:19-20, with the second, to combine the expatriate discipleship models into its mission strategies.
Philosophy, Practical and Systematic Theology
D. Th. (Practical Theology)

PhD (African Studies)
Department of African Studies
Literature and media reports constantly show increased incidences of ill-discipline and lawlessness amongst the youth. These misdemeanours adversely affect communities and the behaviour of the youth as active, responsible and proactive members of the society and community members. Unfortunately, there are insufficient conversations about morality across social strata. The elders often seem disenfranchised by the popularity of the rights-based approach and modernity. In addition, communities are not proactive in coming up with initiatives that encourage on-going nyambedzano between the elders and the youth on issues around morals and discipline. Nyambedzano is a Venda concept that does not seem to have the exact English translation, so in this study I will use the concepts communication, conversation and dialogue interchangeably. Furthermore, there is a continuous blame game in the community about who should lead effective conversations that should buttress the development of responsible youth citizens. The purpose of this study was to explore the relevance of nyambedzano between the youth and elders about African morality among the youth. The study also aimed to investigate factors that were hindering nyambedzano to take place. I conducted qualitative appreciative focus group discussions with the elders and youth (who were in and out of school) that were purposively selected. Data was analysed thematically in relation to the stages of an Appreciative Inquiry approach. Findings revealed that nyambedzano between the elders and the youth about youth morality is relevant; however, its application is complicated by several factors which include the changing family structure, the changing parenting age, media and technology influences, a rightsbased approach to child rearing, and the denigration of cultural values at home, school and in the community. These findings were synthesised to develop a facilitative nyambedzano programme. Contrary to Vhavenda cultural practices, nyambedzano would have to be a two-way communication process between the elders and the youth. It would take place at different contexts, the home being the starting point. There would have to be some compromise between the rights- based contemporary approaches and traditional cultural ways of dealing with morality. This study makes methodological, empirical and theoretical contributions. An Appreciative Inquiry approach was applied to the Vhavenda ethnic group to explore the possibility of Nyambedzano between the youth and elders. The empirical contribution is that this study is the first to address nyambedzano as a process for promoting morality among the youth, within the context of the Tshivenda culture. The theoretical contribution of this study lies in the development of the facilitative nyambedzano programme that describes how nyambedzano between the elders and the youth should take place, taking into consideration the cultural values of the Vhavenda people. The recommendations are based on the creation of supportive parents, families, teachers, schools, churches, community members and policy makers.
NRF

Following the heuristic research method of inquiry and using in‐depth interviews as the vehicle of investigation with five gay South African men; ‐who have either attained a high standing in gay society or have achieved a high level of functioning ‐ the real life experiences of these men were investigated. The premise was that their experiences would be similar in terms of rejection and non‐acceptance in a prevailing homophonic South African society. The core investigation was to plot the spiritual development they underwent in order to attain the high level functioning evident in their social standing and position. The theoretical backdrop, against which the research was investigated and the findings described, was Viktor Frankl’s theory of Logotherapy, with specific emphasis on his descriptions of the avenues to meaning in human existence. Historical perspectives on gay history and legal breakthroughs were provided to further illuminate the real life experiences of gay men.
Psychology
M.A. (Psychology)

This paper is based on the youth culture and the language in Tsakane which in situated in Gauteng Province. It uncovers the lifestyle of both young females and males in the area mentioned above. It looks at how "Tsotsitaal" is used by both sexes and also look at different activities in which the youth are involved, ranging from the perception of the youth towards their given names and how they change their original names. The paper also looks at the world view of the youth, the youth have their own view of the world, for example, they don't see themselves as the "lost generation" as the media has in the past constructed them to be. The paper also reflect the youth involvement in politics both at the local, provincial and national level and again covers the participation of the youth in the 1995 local elections. Other topics covered are how the youth generate income for their survival, the eating habits both at homes and outside homes. It also covers the tendency to undermine or underestimate the adults and the rural youth. The involvement in love affairs as well sexual habits are also covered. In a nutshell the whole paper covers the youth lifestyle on a daily basis.
Thesis (M.A.)-University of Durban-Westville, 1996.

Vatican II provided the Catholic Church with an opportunity for deep reflection and to align its theological teachings with modern times. This reflection resulted in a resurgence of the importance of Christian marriage and family living. Beyond Vatican II, the Christian family has been described as a ‘domestic’ church. This description defines the family founded on marriage as a cornerstone for the church and society. The Church has realised that if she has to succeed in her mission of evangelisation, she needs to strengthen the families founded on the sacrament of marriage and also to take care of broken families. The theme of a ‘domestic church’ was further explored and discussed in the 1994 Special Synod for the Bishops of Africa. This synod strongly used the image of the family as an effective tool for evangelisation in Africa. The rationale for this emphasis was that the institution of the family founded on marriage is held in high esteem in Africa and it is one of the most important custodians of cultural values. This institution, the bishops argued, can now be used as a custodian for Christian values. Hence, the family founded on marriage will become a school where these values are cherished and taught to offspring. The family founded on marriage is celebrated across the global cultural spectrum. It is through the family that the age old wisdom of ancestors is propagated. This ensures the survival and the development of the different communities. Communities develop because they are built upon strong ethical, religious and cultural values which are safeguarded by the institution of the family founded on marriage. The Catholic Church teaches that marriage is the custodian of life. Marriage is about life. Hence, the respect of human life is safeguarded by the family. The collapse of such a pivotal institution has serious implications for the community. The institution of the family founded on marriage is presented in this thesis as a turn around strategy to the challenge of moral permissiveness in our country. It is a commonly accepted theory that development can only take place where there is stability. The lack of infrastructural development in most African countries is due to lack of political stability. Instability often results in chaos and anarchy. Marriage promises stability which is rooted in the self giving of the couples. Such an environment becomes conducive for human life to be propagated, nurtured and developed. It further creates a sense of being loved and belonging to the child. These qualities are essential for proper and integral human development. Furthermore, marriage ties together the goals of parenting, namely, procreation and parenthood and they are inseparable. They prepare children for social integration.The purpose of this research is to demonstrate how the institution of the family founded on marriage can help us develop a coherent moral vision in South Africa. This turn around strategy is proposed by systematically analysing the causes and consequences of family breakdown. The thesis establishes that the institution of the family founded on marriage is undergoing a crisis. This crisis manifests itself through single-parenthood, high rate of divorce, fatherlessness, etc. The consequences of this crisis are not favourable for individuals and the society.
Philosophy & Systematic Theology
D. Th. (Theological ethics)

This study was undertaken to determine whether a disrupted family life and school climate has an impact on the self-concept of the adolescent. This problem was tackled and investigated from different angles : factors within the home, factors outside the home, intrapsychic factors, interpersonal factors and school factors. An analysis of the above factors and their impact on the self-concept of the adolescent was done by means of measuring instruments in the form of a questionnaire. The results of the empirical research indicated that the more positive the family and school climate, the more positive the academic, social and emotional self-concept of the adolescent. The educational implications of the findings of the literature and the empirical study are discussed to assist teachers and parents to identify and eliminate factors that cause adolescents from disrupted families to underachieve and have negative self-concepts.
M.Ed. (Socio Education)