Discourse between development agents and nomads implies that development for nomadiccommunities is a contradiction in terms. A "market-oriented" subtext underscores the investors'power of international agencies, the brokers' competition of intermediate organizations, and thenomadic clients' opportunism. Interviews and participant-observation focused on relationsbetween Wo??aa??e communities, bilateral and local organizations, and government extensionservices. I compare the data obtained with historical events to illuminate current phenomena.Approaches of structuration, political ecology, and disequilibrium theory aid an examination ofcommunication and discourses, and gaps in understanding between the parties. I find thatessential pastoral livelihood strategies of mobility and customary institutions are threatened bythe development system. How will social change affect cultural mechanisms that facilitateresource access and allocation? Rather than promoting sustainable development, projects thattarget nomadic communities may only result in increased stratification, wealth disparity andmarginalization for the majority of nomadic households. Will "development" become too costlyfor households, local ecology, and even national economy? I conclude with recommendationsfor participative development through collaborative research.

<p> This mixed-methods study investigated the transformative learning that occurred in the alumni of the 22-lesson Christian discipleship process called the Immersion Experience by Aphesis Group Ministries. Quantitative data was collected from a survey sent out to the 850 alumni. Deep interviews were conducted with 16 participants who had the additional prerequisite of being raised in a religiously confused home of origin. The transformative learning was examined through the theoretical framework of Mezirow's transformative learning theory. An additional lens was resistance to change. Argyris and Schon's theory of action developed the concept of double-loop learning. Their theory was extended by Kegan and Lahey's immunity-to-change perspective. The final lens was a synthesis of Brown's development of wholehearted living, Bowlby's Attachment Theory, positive psychology, and virtue ethics. This has been summarized as living wholeheartedly with virtue. The Immersion Experience seeks to help professing Christians evaluate their inner lives and discern the discrepancies between their espoused Christian beliefs (what they say they believe) and their theories-in-use (what they actually live out) in the attempt to bring them into alignment. The intent is to help believers be able to practically live out their Christian commitment each day of their lives.</p>

<p> This study was an interpretative phenomenological analysis (IPA) of six world-renowned, "five-fold apostolic" leaders--three from a Pentecostal/charismatic sample population and three from a Protestant/evangelical sample population. A series of lengthy, semi-structured, qualitative interviews were conducted with all the leaders, who related their life/leadership development stories and then reflected at length on the nature of apostolic leadership. IPA research methodology was then used to explore the emergent themes across the interview data for the purpose of articulating the "essence" of the phenomenon. The emergent themes/essence was then examined in relation to its possible correlations within leadership theory. Two meta-themes emerged from the data: an overall aptitude for "wise master building" that all the leaders possessed and the various, more particular aptitudes that were possessed by each individual leader--aptitudes within the overall aptitude, so to speak. Eighteen common subthemes concerning their development and leadership practices also emerged, which were divided into six sub-thematic clusters related to: calling, power, learning, building, equipping, and focus. These were analyzed in conjunction with leadership theory as well. Strong elements of charismatic, transformational, and "movemental" leadership emerged from within the phenomenon. These were discussed, along with the tension between leading movements versus leading institutions/organizations. Complexity leadership theory was then posited as a possible bridge between the two. Some of the possible implications for ministerial practitioners were discussed as well, including: the distinction between apostolic leadership and traditional understandings of pastoral leadership, the generalizablity of the research findings within a North American ministerial context, and the strong similarities between the apostolic leadership practices of both sample populations. Numerous recommendations were also provided for future research into five-fold apostolic leadership in conjunction with leadership theory and practice, including: continued and more extensive dialogue between leadership, theology, and the social sciences in relation to the phenomenon, continued utilization of the IPA research methodology in the service of both leadership and ministry, continued consideration of complexity leadership theory in conjunction with apostolic and "movemental" leadership and, finally, continued exploration into the possibility of the five-fold leadership paradigm informing general leadership theory and practice across all domains. Keywords: Five-fold apostolic leadership, apostolicity, executive leadership theory, interpretative phenomenological analysis, charismatic leadership, transformational leadership, movemental leadership, complexity leadership, church leadership, apostles, Christianity</p>

<p> Taiwan and Korea have been categorized in the same cluster of Confucian and hierarchical cultures. However, Korean missionary pastors in Taiwan experience significant cross-cultural differences that directly affect the effectiveness of their leadership among Taiwanese congregants. </p><p> This study discloses the four factors contributing to the effectiveness of select Korean missionary pastors: (a) personal traits, (b) interaction on cross-cultural issues, (c) trust, and (d) spirituality. Working as a whole, four key factors result in a four-fold transformation of leadership: (a) leaders responded to cross-cultural encounters with cognitive discernment, (b) which resulted in movement from authoritarian to servant leadership, (c) which fostered trust among followers, (d) which resulted in movement from servant to transformational leadership. </p><p> The theory in this study on the effectiveness of cross-cultural leaders in Taiwanese context is derived from the ground theory study using in-depth semi-structured interviews, and participant observation.</p>

It is a terrible shock to parents when they hear from a medical specialist that their child is not normal like other children, but retarded. Such parents are traumatized to the same extent as other parents may be when they lose a child to death. They go through the same phases of shock, denial, anger and mourning. A complicating factor is that these parents cannot recover from this loss as they are reminded of this sorrowful fact on a daily basis and to an increasingly difficult level. The aim of this investigation is firstly to determine the effect that severely retarded child has on the functioning of the family. Secondly, to determine what the needs of such a family are in respect of pastoral care; and finally, to provide guidelines for the care of a family with a severely retarded child. This research is based on the practical-theological model of Zerfass and comprises: • A basis-theory that reveals Biblical perspectives that have been researched about the topic; • A meta-theoretical assessment based on the literature survey (also in related fields), as well as empirical research. The empirical study is based on a number of interviews that were undertaken with families who have severely retarded children; • Theory for application that proposes guidelines for the pastoral care of the family with a severely retarded child in their care. The research results reveal lacunas that exist in available literature in respect of pastoral care for families with a severely retarded child. It is also clear from the results of the empirical research that ignorance about this type of pastoral care is common. The conclusion of this research is that these families who have severely retarded children do not enjoy the benefit of proper pastoral care. This happens because both pastoral care-givers as well as members of the parish underestimate the influence that such a child has on the family. The research results could assist in educating people who are, to a large extent, ignorant in this regard; as well as equipping pastoral care-givers with guidelines to care for families with severely retarded children. / Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 2004.

The central theoretical argument of this study is that biblical mediation may be a useful short-term method for use in pastoral care, specifically within the bounds of reconciliation in troubled marriages. The goal of formulating a basis theory was to explore what the Biblical teaching is on marriage, marital conflict, mediation and reconciliation. In general, a revelation-historical approach was followed. Specific cases of marital conflict in the Bible were examined. In researching reconciliation the role of Jesus Christ and pastors as mediator was explored. A grammatical-historical exegesis was done on Mat. 59, Mat. 18:15-17 and Rom. 14:19. It was concluded that marriage is a union of companionship based on a covenant and ordained by God and foreshadowing the eternal joyous relationship between Christ and the Church. God hates divorce, which is permitted only in certain circumstances. It was found that biblical teaching on conflict in general may be applied to marital conflict. It was concluded that although not all conflict is caused by sin, sinful attitudes and behaviours, including sinful desires or legitimate desires elevated to demands and distortion of the husband - wife roles designed by God before the Fall, do play a part in causing conflict. With regard to reconciliation it was concluded that Jesus acted as Mediator on the cross, making possible reconciliation between God and man, which also reflects God's will for the horizontal relationship between his people, particularly in marriage. Several examples of informal mediations and of calls to peacemaking were found in the Bible. It was found that Mat. 185-17 allows for mediation or counselling by one or two others in the church in certain circumstances. For establishing a meta theory the goal was to examine biblical mediation as a third party intervention in pastoral care for reconciliation in troubled marriages. A literature study was conducted on mediation, biblical mediation as taught by Peacemaker Ministries and on marital conflict and intervention methods resembling mediation by a survey of the literature in the social sciences. A qualitative empirical study was conducted, by doing biblical mediation with three Christian couples. It was concluded that mediation, and particularly the biblical mediation model used by Peacemaker Ministries, may be used to advantage by pastors for reconciliation in troubled marriages. The aim of establishing 'a practice theory was to propose a biblical mediation model to guide pastors in working toward reconciliation in troubled marriages. This was done by an analysis and synthesis of the basis - and meta theory in hermeneutical interaction. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

The research on pastoral counseling of persons struggling with complex trauma was undertaken with the aim of designing a practice-orientated model for pastoral counseling in order to guide such persons to emotional healing, stability and spiritual growth. An exegetical study throws light on the role of prayer and trust in God. One can entrust to God one's problems and one's supplication for help in the firm belief that He will provide a way out. An investigation into counseling perspectives in the Scriptures and in the literature on Christian counseling brought to light that pastoral counseling, which is a mandate given to believers, affords a unique opportunity for lovingly encouraging and consoling people with complex trauma. Contributions by psychiatry and psychology emphasise the phase approach. They stress security and stability, the processing of the traumatic memory and mourning, as well as a renewed commitment to new relationships. The core of the findings is that persons with complex trauma - which is an intricate syndrome relating to a spectrum of post-traumatic disturbances following intense, protracted and repeated trauma - can be guided by pastoral counseling to emotional healing, stability and spiritual growth. Specific reference is made to victims of prolonged family violence and/or physical and/or emotional and/or sexual abuse and/or protracted physical and/or emotional neglect in family context. The empirical research confirmed that the children of the Abraham Krielkinderhuis, Potchefstroom, who were subjected to these traumatic experiences in their parental homes exhibit the typical symptomatology of complex trauma. These entail emotional disturbances like anger and self-injury, disturbances of consciousness like dissociation, disturbances of self-image like stigma, guilt and shame, disturbances in the image of the perpetrator, like unrealistic expectations and finally disturbances in relationships like distrust and loss of faith. The principles and outcome of the empirical research are eventually applicable to all persons struggling with complex trauma. A practice-orientated counseling model was designed which focuses on stabilisation and security, the processing of the traumatic memory and mourning, as well as a renewed commitment to life in abundance and new relationships. In this therapeutic relationship of faith the distress narrative and the narrative of the past are central. God allows everything to turn out for the best for those who trust in Him. In Christ people are more than victors through God's will for their lives. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2006.

Thesis (M.A. (Pastoral Studies)--North-West University, Potchefstroom Campus, 2008.

In this study the focus is on the pastoral guidance of the emotionally traumatized person. From the exegetic study it became clear that suffering forms part of every person's life and growth. In Ecclesiastes 7: 1-14 it is stressed that not only is prosperity given by God but that God also allows suffering. There with Romans 8: 18-25 stresses that which awaits the true believer in eternal life. It is given as motivation to persevere through the here and now of suffering. The Epistle of James (5:13-16) emphasizes in particular the communion of believers as a source of support. Psalm 13 encourages the believer to call upon God in his distress because God listens to his children's cries of distress. In the chapter dealing with Theological Basis Theory it became clear that emotional trauma normally happens where the person's own outlook on life was darkened by something that happened to him, which he was not prepared for. A pastoral approach to therapy is consequently based on the viewpoint that God is the Great Healer. In the process of pastoral counseling, attention must also be paid to any pending processes of mourning. Where the whole process of consultation eventually results in an attitude of servant hood in the counselee, it has truly been successful. It further became evident that various aids may creatively be used in process of guiding the counselee to wholeness -one of the most prominent of these is prayer that has to be continuously interwoven with the different counseling sessions. As far as the Meta-theory is concerned, the focus has been on contributions made by disciplines outside theology. It was pointed out that emotions, inter alia, can also become "sick" on occasion. This happens where a person does not allow himself to live through specific experiences of his emotions. A person, however, has control over the value he attaches to on emotion. Each person is unique and consequently the experiencing of his or her emotions will differ from person to person. Under normal circumstances a person experiencing intense emotions will allow them to flow freely from the body. Where this does not happen, such a person must receive professional help from somebody that can guide him towards healing. As part of the Meta-theoretical Section, there has also been focused empirically on the emotional trauma of a number of co-workers. It has been found, inter-alia that emotional pain that has not been dealt with, often leads to emotional trauma. It is also possible that emotional trauma may be disguised at times and may manifest itself by way of certain symptoms. Empirical research has again confirmed the important fact that the emotionally traumatized person must be guided to identify the deeper roots of the problem in order to activate the healing process. In the Practice-theoretical Section a number of practical guidelines stemming from the basic-theoretical and meta-theoretical perspectives have been formulated for the pastoral guidance of the emotionally traumatized person to emotional and spiritual healing. The importance of prayer as part of the pastoral therapeutically process again proved to be very prominent. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

In recent years, Pastoral leadership has been in crisis as a result of globalisation and its far reaching effects. Added to this is the stereotypical, social image of the word 'pastor' and what it takes to be considered successful in ministry. Related to these factors, the key problem that stands out in this research is that pastoral ministry has been governed by success and of the wrong kind: consumerism and relevance. The objective of this research is to examine the concept of pastoral ministry effectiveness. New Testament texts, and not excluding contributions from the Old Testament, indicate models of pastoral ministry that support the need to redefine and refine our understanding of pastoral leadership effectiveness in ministry in the face of globalisation. In order to accomplish this study, the central theological argument was that pastoral ministry is most effective in a global society when it is rooted in the Imago Dei. The questions raised are: What is the doctrine of the Imago Dei? What role might it play in a concept of pastoral effectiveness now? The importance of the Christian faith and core beliefs cannot be ignored, in particular that we are created in the Image of God. On the fundamental basis of Christ's events it is argued that unless pastors internalise the teachings and examples of Imago Christi by the works of the Holy Spirit in continua, pastoral ministry is not only ineffective but is also a misrepresentation of the theological aspect and also, a distortion of the historical literature of humankind. A precise meaning is sorely needed of what it is to be successful as a pastor, of the limits of human capacity and of the fallen nature and redeemed status of humankind. On this topic, it is posited that the pastor who is set apart by God to shepherd His sheep according to what Jesus Christ has shown and done, is a proper and superior measure of whether Christ incarnate in us correctly characterises the successful and effective pastor. That pastoral conviction and action is essential to true discipleship to God is exemplified through a description of Paul the pastor-apostle. This essence of true discipleship emerges after examination of linguistic material available on the subject; for example, lexicon, commentaries, theological dictionaries and the theological methodology employed. Without denying the advantages brought to human living, the negative impact of globalisation and of pastoral thought and actions are discussed. Investigation into certain of the current practices of pastors and of what has confused and distorted humankind made in the Imago Dei indicates that the assumptions of this thesis are apt. Recommendations are provided to explain the transformation and reformation changes required to counter the potential danger inherent in the corruption of mankind made in the Image of God. Equally significant is the idea that it is the generous sharing of God in Christ and the power of the Spirit in His ministry to the world that form the highly valuable aspects of Pentecost and revival times, not the disciple's effort. Finding is achieved by revisiting these times and by analysis of the literary contributions employed in these two events: Pentecost and revival times. The resultant contributions are integrated into the ongoing development of the Central Theoretical Argument in order to indicate that pastoral ministry effectiveness and success are dependent on the works of the Spirit in continue Furthermore, examination is undertaken of the concepts and models of contemporary scholars who have contributed to the idea of the final restoration of the church and believers and to the idea of the 'very good' of humankind being created in the Image of God and for the glory of Jesus Christ. The ultimate, God's reign and our acknowledgement that our chief purpose is to glorify our Creator, imply our understanding of the nature of pastoral effectiveness in globalisation. The inquiry concludes with the assertion that Jesus Christ, incarnate in us, effects successful ministry and that this is how we become promising pastors who will globalise and become globalising Images of Christ in a rapidly changing world. Findings in this research are considered within the framework of a fresh and comprehensive formulation of pastoral ministry. A concise model is presented in the unique proposal of this research: pastoral ministry is most effective when rooted in the Imago Dei / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.