Thesis (MA (Political Science))--University of Stellenbosch, 2008. / This thesis contributes to existing literature on violent and peaceful societies generally, and more specifically contributes to debates on gender egalitarian societies within the fields of Peace, Gender and Indigenous Studies, by focusing on the KhoeSan, and KhoeSan women especially. This research project focused on two critically intersectional components: (1) reconstructing knowledge in general and reclaiming indigenous knowledge, from an African feminist perspective; and (2) analysing and reclaiming peaceful societies and the notion of nonviolence as a norm. Inextricably tied to these primary research questions, is the issue of gender, and gender egalitarianism, especially as it relates to women. An interdisciplinary, intersectional approach was used, combining the analytical lenses of the fields of Political Science (Peace Studies), Anthropology and Gender Studies, with some attention to cultures and spiritualities. The participatory methods employed include focus group discussions and unstructured interviews with KhoeSan community leaders, especially women elders. Concrete skills exchange with, and support for, the participating communities was consciously facilitated. Scholarship on, as well as practices of, the Khoesan evince normative nonviolence, as well as gender egalitarianism. These ancient norms and practices are still evident in modern KhoeSan oral history and practice. This thesis sets the following precedents, particularly through the standpoint of a female KhoeSan scholar: (a) contributing to the research on peaceful societies by offering an analysis of the KhoeSan’s nonviolence as a norm; (b) and extending scholarship on gender egalitarian societies to the KhoeSan. Further research in these intersecting areas would be invaluable, especially of peacefulness, social egalitarianism and collective leadership, as well as gender egalitarianism, among the KhoeSan. Broadening research to encompass Southern Africa as a region would significantly aid documentation.

En 1971, le plateau du Larzac, jusque-là inconnu, accède à une notoriété inattendue lorsqu’est annoncée l'extension du camp militaire situé en son cœur. Les agriculteurs locaux s'engagent dans une protestation, qui durant une décennie (1971-1981), mobilise autour d'eux un large et hétéroclite mouvement, dynamisé par les comités Larzac ayant essaimé dans toute la France. La victoire de 1981 ne signifie pas la fin de l'activisme de cette population renouvelée. Au contraire, durant les trois décennies qui suivent, le Larzac militant s'engage dans l'aménagement foncier de son territoire, mais aussi dans le syndicalisme agricole et dans des réseaux de solidarité internationale qui mènent à l'altermondialisme. Avec l'émergence de José Bové, trait d’union entre les deux périodes, le Larzac revient au devant de la scène. Ses actions spectaculaires se situent dans une certaine continuité de la lutte initiale, dont les acteurs perpétuent la mémoire. Le souvenir de ce passé poursuit son cheminement légendaire, bien au-delà des limites du plateau… / In 1971, the plateau of Larzac, up to then unknown, reaches an unexpected renown when the extension of the military camp located in its heart is announced. The local farmers enter into a protest, which during one decade (1971-1981), mobilizes around them a wide and disparate movement, instigated by the Larzac committees having spread in all France. The victory of 1981 does not mean the end of the activism of this renewed population. On the contrary, during the three following decades, the activist Larzac begins the improvement of land of its territory, but also the agricultural trade unionism and networks of international solidarity which lead to the altermondialism. With the emergence of the figure of José Bové, bridging the gap between the two periods, Larzac returns in the lime light. Its spectacular actions are in a certain continuity of the initial fight, whose actors perpetuate the memory. The memory of this past continues its legendary advance, well beyond the limits of the plateau…

Miroslav Volf's theology of embrace in the context of CHC theology focusing on the question of eschatology leading to Christian engaged life Filip Sedlák Abstract At the turn of the 19th and 20th century theology has reevaluated its basis so that eschatology regained its position of this basis. The view, which was kept only by the outsiders in the period of the Enlightment, has become a generally accepted one. The intensity of this shift changed in a variety of ways but it cannot certainly be said that it was overcome or replaced by a new wave until now. The importace of the eschatological viewpoint in contemporary theology has affected to a great extent also the theology of the Czechoslovak Hussite Church (CHC). However, the importace of eschatology in the CHC theology does not stem from the mentioned shift only, but has its historical roots in the Czech Reformation from which the subject of eschatology is inseparable, as well as in its understanding eschatology as an impulse to practical action perceived as preparing the ways for the Lord's coming which can eventually turn to the revolutionary dimension. The continuity with the Czech Reformation was declared soon after the foundation of the new church using the slogan: "Completing the Czech religious reformation." It is undoubtedly clear from many...

The diploma thesis "Martin L. King vs. Malcolm X: Two Competing Visions of the Fight for Civil Rights in the United States of America" deals with two different visions of the fight for civil rights, which reperesented by the two pivotal personalities of Martin L. King and Malcolm X. The thesis investigates wheather racial integration or separation is better and more suitable for blacks, or if it is better to gain rights and respect by nonviolent means or by any means necessary. Emphasis is placed on the evolution of opinions and ideas of both personalities during their lifetimes.

Text in German, with summaries in German, English and Xhosa / Includes bibliographical references (leaves 131-138) / In dieser Foschungsarbeit werden zwei theologische Ansätze auf Gemeinsamkeiten und Unterschiede zueinander untersucht. Hierfür wird zunächst die täuferisch-mennonitische Gemeindearbeit auf ihre zugrundeliegende Theologie und Ekklesiologie untersucht. Als nächstes wendet sich der Fokus dem zweiten Ansatz, der Missionalen Theologie zu. Auch hier wird die zugrundeliegende Theologie und Ekklesiologie untersucht. Die notwendige Zuspitzung erfolgt durch die Eingrenzung auf die Entwicklungen in Deutschland. Nach dieser synchronen Herangehensweise können beide entfalteten theologischen Ansätze miteinander verglichen werden. Anschließend werden praktische Folgerungen gezogen, ob und inwiefern beide theologischen Ansätze miteinander kompartibel sind und welche Integrationsmöglichkeiten lohnenswert erscheinen. Hierbei wird die inhaltliche Nähe beider Ansätze deutlich. Die Missionale Theologie scheint der täuferisch-mennonitischen Gemeindearbeit eine Chance zu bieten, durch Ganzheitlichkeit und Kontextualisierung mehr Relevanz für die Gesellschaft zu entwickeln. / In this research, two theological approaches are examined for commonalities and differences. For this purpose, the Anabaptist-Mennonite church work is first examined for their underlying theology and ecclesiology. Next, the focus turns to the second approach, the missional theology. Again, the underlying theology and ecclesiology is examined. The necessary aggravation is achieved by limiting it to developments in Germany. Following this synchronic approach, both unfolded theological approaches can be compared. Subsequently, practical conclusions are drawn as to whether and to what extent both theological approaches are compatible with each other and which integration options seem worthwhile. The content of both approaches becomes clear. Missionary theology seems to offer Anabaptist-Mennonite church work a chance to develop more relevance for society through holistic and contextualization. / Kolu phando, iindlela ezimbini zakwalizwi ziyavavanywa kwizinto eziqhelekileyo kunye nokwahluka. Ukulungiselela le njongo, umsebenzi wecawe yama-Anabaptist-Mennonite kuqala uvavanyelwa isiseko sabo semfundiso yenkolo kunye ne-ecclesiology. Emva koko, ukugxila kugxila kwindlela yesibini, i-theology yobufundisi. Kwakhona, kuyaxilongwa ubuxhakaxhaka besayensi kunye ne-ecclesiology. Ukongezwa okufanelekileyo kufezekiswa ngokunciphisa umda kuphuhliso lwaseJamani. Ukulandela le ndlela ye-synchronic, zombini iindlela ezingachazwanga zenkolo zingathelekiswa. Emva koko, izigqibo ezisebenzayo ziyatsalwa malunga nokuba ingaba iindlela zombini ezi ndlela zenkolo ziyahambelana kwaye yeyiphi indlela yokudibanisa ebonakala iluncedo. Umxholo wezi ndlela zombini ucacile. ITheology yabefundisi ibonakala ngathi inika icawe yama-Anabaptist-Mennonite ithuba lokuphuhlisa ukubaluleka koluntu ngokubhala izinto nangomxholo / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

This study aims at exploring the connections between nonviolence and sustainability in two cases. The relationship between nonviolence and sustainability is identified and discussed in light of the theories on nonviolence of Johan Galtung and theories of the ethical framework of ecocentrism. The theories are positioned in contrast to the two cases Swedish Muslims for Peace and Justice and The Sámi Parliament that are explored with connections to nonviolence and sustainability. The notion of peace and nonviolence and sustainable development is a relatively unexplored territory. So, through the first analysis of the two cases, I found three concepts of knowledge, cooperation and environment that appeared relevant. Therefore, I did my analysis with focus on these three concepts as helpful tools for the analysis and further discussion. These were used throughout the work in the study, in the light of the theories and vice versa, the material was then accessible. Then I could read between the lines and make the connections between nonviolence and sustainability, more explicit. The first conclusion made from this study is that nonviolence and sustainability are two realms that can and should be understood in terms of each other. Nonviolence and sustainability are both highlighted by understanding them in relationship to each other. There is a need to promote long-lasting peace. We also need to consider both people and nature to reduce our environmental footprints. We need to consider needs for all living beings, including nature. The study also concluded with a need for knowledge and cooperation to fight against structural and cultural violence. Furthermore, there is need to consider the earth and people, everything, and everyone in cooperation in the communal struggle´s, with focus on sustainable peace at every level of society.

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Text in Afrikaans / Suid-Afrika het as gevolg van apartheid vir etlike dekades oor 'n gedeeltelik legitieme plaaslike regeringstelsel beskik. Die probleem is dat die land se apartheidsregering afsonderlike stelsels vir blankes en swartes in aparte woongebiede in stand gehou het, welke beleid vir meeste Suid-Afrikaners onaanvaarbaar was. Swart plaaslike owerhede wat swart plaaslike regering moes bedryf, was nog polities nog ekonomies lewensvatbaar. Die rede hiervoor is dat hul enersyds deur die gemeenskap verwerp is en andersyds nie voldoende inkomstebronne gehad het om plaaslike owerheidsdienste finansieel onafhanklik te lewer nie. Stedelike swart gemeenskappe was aan 'n, vir hulle, onaanvaarbare apartheidsgestruktureerde swart plaaslike regeringstelsel onderworpe. Swart plaaslike owerhede was voorts as gevolg van hul ekonomiese nie-lewensvatbaarheid, gekniehalter in die lewering van plaaslike owerheidsdienste asook die daarstelling en instandhouding van kapitale ontwikkelingsprojekte. Stedelike swartes was dus blootgestel aan gebrekkige dienslewering in aparte, onderontwikkelde "slaapdorpe" waar hulle noodgedwonge moes woon. 'n Vraag waarna gevolglik gekyk word, fokus op die kenmerke van 'n ideeeltipiese model van plaaslike regering wat die gedeeltelik legitieme stelsel behoort te vervang. As gevolg van die onaanvaarbaarheid van die swart plaaslike regeringstelsel was swart plaaslike owerhede sedert die vroee tagtigerjare die teikens van aksioniste teen hierdie apartheidsproduk. Aksioniste het nie-gewelddadige aksie (NGA), geskoei op die Gandhiaanse filosofie en metodiek van Satyagraha, aangewend ten einde swart plaaslike owerhede te vernietig. NGA (wat dikwels ook tot gewelddadigheid gelei het), het tot gevolg gehad dat die owerheid later noodgedwonge 'n nuwe plaaslike regeringstelsel vir die totale Suid-Afrikaanse samelewing, met alle deelvennote moes beding. Onderhandelings het vervolgens meegebring dat 'n oorgangsproses na legitieme (demokratiese) plaaslike regering vir alle Suid-Afrikaners ingevolge die Oorgangswet op Plaaslike Regering, 1993 (Wet No. 209 van 1993) geaktiveer is. In hierdie proefskrif is gevolglik vasgestel: (1) welke invloed die politieke bedeling (apartheidsbedeling) op die ontwikkeling van stedelike swart gemeenskappe en die bedryf van swart plaaslike regering gehad het; (2) wat die aard en effek van NGA op die ontwikkeling van swart plaaslike regering was; en (3) hoe geldig die onderhandelde plaaslike regeringstelsel is, vergeleke met die ideeel-tipiese model wat geidentifiseer is. / As a result of apartheid South Africa possessed a partially legitimate local government system for several decades. The problem is that the country's apartheid government maintained separate systems for whites and blacks in separate residential areas, a policy that was unacceptable to the majority of South Africans. Black local authorities who had to maintain black local government were neither politically nor economically viable because they were rejected by the community and lacked sufficient sources of revenue to render financially independent local government services. Urban black communities were subject to what, for them, was an unacceptable apartheid-structured black local government system. Black local authorities were also prevented by their economic nonviability from delivering local government services effectively and from instituting and maintaining capital development projects. Urban blacks were therefore subjected to poor service delivery in separate, underdeveloped "dormitory towns" where they were forced to live. An issue to be considered in this regard concerns the characteristics of an ideal-typical model of local government that should replace this partially legitimate system. As a result of the unacceptability of the black local government system local authorities became the targets of activists who waged a campaign against this product of apartheid since the early eighties. Activists used non-violent action (NV A), based on the Gandhian principle of Satyagraha, to destroy black local authorities. As a result of NVA (which often led to violence) the central government was eventually forced to negotiate a new local government system for the whole of South African society with all stakeholders. Negotiations led to a process of transition to legitimate (democratic) local government for all South Africans as promulgated in the Local Government Transition Act, 1993 (Act No. 209 of I 993). Consequently the following has been established in this thesis: (1) the influence of the political dispensation (apartheid dispensation) on the development of urban black communities and the maintenance of black local government; (2) the nature and the effect of NV A on the development of black local government; and (3) how valid the negotiated local government system is, compared to the identified ideal-typical model. / Development Studies / D. Litt. et Phil. (Ontwikkelingsadministrasie)

Violence in traditional “satisfaction” atonement theologies is addressed here. An alternative non-violent view follows in discussion with Weaver / Heim. Weaver outlines a nonviolent Jesus narrative focussing on God’s rule made visible in history. Jesus’ saving death stems not from God but Jesus’ opposing evil powers. For viability violent biblical texts are disregarded. Church history interpretation is nonconventional. Early church is nonviolent. The subsequent Constantinian “fall” births the violent satisfaction model. Weaver’s problematical violence definition receives attention. Girard’s scapegoating philosophy and Jesus’ rescuing humankind from this evil undergirds Heim’s approach. Scapegoating establishes communal peace preventing violence. The bible is antisacrificial giving victims a voice. Jesus becomes a scapegoating victim, yet simultaneously exposes and reverses scapegoating, his death stemming from evil powers not God. Nonviolent atonement influences numerous theological concepts with Incarnational theology demonstrating Jesus’ humanness impacting upon atonement. Four ways to live out transformation established by Jesus’ saving work follow. / School of Humanities / MTH (Systematic Theology)