Many accounts, both ancient and modern, have maintained that the Julio- Claudian women had unprecedented influence in their spheres. This dissertation attempts to determine the degree of autonomy and influence that the Julio-Claudian women had and to examine the factors that may have contributed to their exceptional influence. In trying to establish the extent and nature of the influence of the Julio- Claudian women, the ancient sources (literary, documentary and iconographic), in conjunction with modern scholarly views, were critically examined throughout. In attempting to determine the factors that influenced such weight and autonomy as these women had, the dissertation looks at the influences on women of earlier times, in particular the late Roman Republic, from a legal and a socio-historical angle. Whether the Julio-Claudian women could be considered, for example, to have been part of a “super-elite” in comparison with aristocratic women of earlier, and even later, times, was discussed and evaluated. On the surface the Julio-Claudian women did seem to enjoy a wider range of freedoms, power and influence than their counterparts, or the Roman women before or after them. Yet it is clear from the sources that these women also had restrictions laid upon them and that the patriarchal framework still curtailed their influence. When they over-stepped the accepted bounds, they were invariably vilified by the ancient historians, and often came to be negatively portrayed by subsequent generations. Whether these women truly deserved their vilification, or whether it can simply be ascribed to the bias of the ancient writers, was also explored throughout. / Classics and World Languages / M.A. (Classical Studies)

Bibliography: pages 360-378 / In this study, the researcher investigates an HIV and AIDS prevention programme known as Education for Life (EFLP) run by the Roman Catholic Church (RCC). The programme seeks to encourage behaviour changes as a viable approach for the prevention of HIV and AIDS through education. EFLP is faith-based and run by the RCC as one of the programmes in RCC pastoral mission activities to mitigating the HIV and AIDS epidemic. EFLP aims at preventing HIV and AIDs through creating awareness of human values in the context of the gospel, facts about HIV and AIDs and promoting behaviour change, particularly among the youth. The programme is youth-led, peer-driven and peer support based. The researcher examines EFLP in Sterkspruit Parish from 2003 to 2013 to assess whether EFLP was effective in bringing about preventative sexual behaviour, as a result of participants in the programme changing attitudes and values and acquiring life skills. RCC and many Christian churches promote behavioural intervention abstinence, fidelity within marriage, counselling and delaying sexual debut and partner reduction. Behavioural change programmes have, however, not been without controversies. A qualitative research method was followed to investigate the impact of EFLP. Data were obtained and tape-recorded during one-on-one interviews of 25 youth participants. The researcher employed the theory of reasoned action to examine the data. Analysis of data revealed that the mission of the church could be achieved through social transformation in the lives of the youth, especially behavioural change concerning HIV and AIDS. It also showed that a single preventative approach should not be taken to the exclusion of others in the prevention of HIV and AIDs. The study recommends combining different approaches, including promoting behavioural change / Christian Spirituality, Church History and Missiology / Ph. D. (Missiology)

This project is an exploration of how design can help redefine our interactions and engagement with tax. By using a combination of design methodologies, it explores what tax is to people today, what it could be in future and what social technological and environmental elements might be important to consider in designing future tax systems. With a particular focus on the UK, I apply user-centred research methods to gain insights into how tax, technology and non human life entities currently fit into people's lives. Using a more life-centred framework, I then synthesised the results of this research into design principles. Alongside these, I create a range of speculative probes which serve to illustrate and develop the different lenses and frictions through which the topic of tax could be approached and mapped. The final result is a more refined proposal for one way in which we might engage with tax differently in society by making it possible for citizens to allocate taxes to things in their surroundings and then track their impact. While the conclusion of this project has focused into developing a more refined result, I believe the bulk of its value has been in beginning to map a space, which up until now might have felt too complex and difficult for many designers to tackle. Tax is indeed very complex, and while the scope of this project has only allowed me to dip my toe into it, I would like to argue that it should not be neglected by design. On the contrary, as the complexity of tax inevitably collides with increasing digital complexity of our connected world, it is perhaps more important than ever that the field design takes part in any future dialogue, so that it can advocate for both human and non human perspectives within the wider picture of systemic impact.

Text in Afrikaans / Coronary artery disease (CAD) is a life-threatening disease. When heart patients in the treatment of their disease, due to certain subjugating discourses practised by the biomedical model or biomedicine, are treated in a way that contributes to their anxiety and they feel themselves marginalised by society, then CAD becomes even more threatening. The narrative-pastoral approach of this study aims to treat heart patients in a way that has a calming effect on them that could assist them to deal with their heart disease more efficiently. This study shows how a heart patient's illness stories can be centralised by means of narrative therapy and how a pastoral and ethical attitude of love and respect can produce a climate that's conducive to better health and well-being. I indicate how my methodology of participatory action research succeeds in making the heart patients active participants to the research project. Their active participation indicates that meaning is not created on their behalf in therapy; rather, they are responsible for the process of richer construction of meaning. I describe how the participants socially co-constructed alternative and richer descriptions of their illness. Futhermore, I point out how their richer descriptions of illness contribute to perceptible and measurable results that are of value to the heart patients. / Koronere hartvatsiekte (KHS) is 'n lewensbedreigende siekte. Wanneer hartpasiente in die behandeling van hul siekte vanwee sekere onderdrukkende diskoerse van siekte vanuit die biomediese model of biomedisyne s6 hanteer word dat dit spanning op hul plaas en deur die samelewing gemarginaliseer word, word KHS des te meer gevaarlik. In hierdie studie gaan dit oor 'n narratief-pastorale benadering wat hartpasiente op 'n kalmerende manier hanteer sodat hulle kan kom tot 'n meer doeltreffende hantering van hul hartsiekte. Hierdie studie toon aan hoe hartpasiente se siekteverhale deur middel van narratiewe terapie gesentreer word en hoe 'n etiese en pastorale gesindheid van liefde en respek 'n klimaat skep wat bevorderlik is vir beter gesondheid en welwese. Ek dui aan hoe my metodologie van deelnemende aksienavorsing daarin geslaag het om die hartpasiente aktiewe deelnemers te maak aan die navorsingsprojek. Hul aktiewe deelname impliseer dat betekenis nie in terapie vir hulle geskep word nie, maar dat hulle self skeppend betrokke is in die proses van ryker betekeniskonstruering. Ek beskryf hoe die deelnemers altematiewe en ryker beskrywings van hul siekte sosiaal ko-konstrueer. Ek dui verder aan hoe hul ryker beskrywings van siekte bydra tot sigbare en meetbare resultate wat vir hartpasiente van waarde is. / Practical Theology / D. Th. (Praktiese Teologie)

Text in Afrikaans / Coronary artery disease (CAD) is a life-threatening disease. When heart patients in the treatment of their disease, due to certain subjugating discourses practised by the biomedical model or biomedicine, are treated in a way that contributes to their anxiety and they feel themselves marginalised by society, then CAD becomes even more threatening. The narrative-pastoral approach of this study aims to treat heart patients in a way that has a calming effect on them that could assist them to deal with their heart disease more efficiently. This study shows how a heart patient's illness stories can be centralised by means of narrative therapy and how a pastoral and ethical attitude of love and respect can produce a climate that's conducive to better health and well-being. I indicate how my methodology of participatory action research succeeds in making the heart patients active participants to the research project. Their active participation indicates that meaning is not created on their behalf in therapy; rather, they are responsible for the process of richer construction of meaning. I describe how the participants socially co-constructed alternative and richer descriptions of their illness. Futhermore, I point out how their richer descriptions of illness contribute to perceptible and measurable results that are of value to the heart patients. / Koronere hartvatsiekte (KHS) is 'n lewensbedreigende siekte. Wanneer hartpasiente in die behandeling van hul siekte vanwee sekere onderdrukkende diskoerse van siekte vanuit die biomediese model of biomedisyne s6 hanteer word dat dit spanning op hul plaas en deur die samelewing gemarginaliseer word, word KHS des te meer gevaarlik. In hierdie studie gaan dit oor 'n narratief-pastorale benadering wat hartpasiente op 'n kalmerende manier hanteer sodat hulle kan kom tot 'n meer doeltreffende hantering van hul hartsiekte. Hierdie studie toon aan hoe hartpasiente se siekteverhale deur middel van narratiewe terapie gesentreer word en hoe 'n etiese en pastorale gesindheid van liefde en respek 'n klimaat skep wat bevorderlik is vir beter gesondheid en welwese. Ek dui aan hoe my metodologie van deelnemende aksienavorsing daarin geslaag het om die hartpasiente aktiewe deelnemers te maak aan die navorsingsprojek. Hul aktiewe deelname impliseer dat betekenis nie in terapie vir hulle geskep word nie, maar dat hulle self skeppend betrokke is in die proses van ryker betekeniskonstruering. Ek beskryf hoe die deelnemers altematiewe en ryker beskrywings van hul siekte sosiaal ko-konstrueer. Ek dui verder aan hoe hul ryker beskrywings van siekte bydra tot sigbare en meetbare resultate wat vir hartpasiente van waarde is. / Philosophy, Practical and Systematic Theology / D. Th. (Praktiese Teologie)

Text in German with summaries in German, English and Afrikaans / Bibliography (pages 133-140) / Die vorliegende Arbeit beschäftigt sich mit der Milieufixierung der Gemeinden des Bundes Freier evangelischer Gemeinden in Deutschland, ihren möglichen inneren und äußeren Ursachen und deren Überwindung durch aktuelle oikodomische Entwürfe. Dazu werden zunächst die Auswirkungen der Milieufixierung anhand der Mitgliederentwicklung und des eingeschränkten Konversionswachstums sowie des Stagnierens und Eingehens von Gemeinden nachgezeichnet. In einem zweiten Schritt werden mögliche Ursachen anhand der Geschichte und der spezifischen Ekklesiologie und Organisationsstruktur Freier evangelischer Gemeinden diskutiert und die sozialen Veränderungen innerhalb der bundesdeutschen Gesellschaft der letzten Jahrzehnte, insbesondere die Herausbildung von Milieus, aufgezeigt. Der Hauptteil der Arbeit besteht in der systematischen Analyse und dem Vergleich von fünf oikodomischen Modellen, die innerhalb des Bundes Freier evangelischer Gemeinden Anwendung finden. Verglichen wird hier insbesondere die milieuüberwindende Potenz dieser Entwürfe. Abschließend werden in Form von sechs Thesen mögliche hilfreiche Schlussfolgerungen für den praktischen Gemeindebau im Bund Freier evangelischer Gemeinden gezogen. / The study discusses the milieu fixation found in the Free Evangelical Churches in Germany, the potential internal and external causes of it and asks how milieu fixation might be overcome by current oikodomic strategies. The effects of milieu fixation are evaluated by looking at membership development, slow congregation growth owing to lower levels of conversion, and the reasons for stagnation and decline in congregations. Thereafter the history of specific ecclesiological and organisational structures of Free Evangelical congregations (FeG), as well as the social changes in German society in recent decades, are examined and analysed. A specific focus is placed on identifying possible causes leading to the formation of milieus. The main part of the study consists of a systematic analysis and comparison of five oikodomic models applied in the Federation FeG, together with a comparison of potential models for reversing milieu fixation. Finally, six propositions are laid out to draw a possible conclusion for practically building up the church in the Federation of Free Evangelical Churches. / Hierdie studie bespreek milieufiksasie wat in die Vrye Evangeliese Kerke in Duitsland aangetref word, die potensiële interne en eksterne oorsake daarvan, en hoe milieufiksasie deur huidige oikodomiese strategieë te bowe gekom kan word. Eerstens word die uitwerking van milieufiksasie geëvalueer deur na lidmaatskapontwikkeling, lae gemeentegroei as gevolg van bekering, en redes vir stagnasie en afname in gemeentes te kyk. Daarna word die geskiedenis van spesifieke ekklesiologiese en organisatoriese strukture van Vrye Evangeliese gemeentes (VeG) en die maatskaplike veranderinge in die Duitse samelewing in onlangse dekades bestudeer en ontleed. ’n Spesifieke fokus word geplaas op die identifisering van moontlike oorsake wat tot die vorming van milieus aanleiding kon gegee het. Die belangrikste deel van die studie bestaan uit ’n sistematiese ontleding en vergelyking van vyf oikodomiese modelle wat in die Federasie van VeG toegepas word, ’n vergelyking van potensiële modelle om milieufiksasie om te keer. Ten slotte word ses stellings ontleed om tot ’n moontlike gevolgtrekking vir praktiese kerkbou in die Federasie van Vrye Evangeliese Kerke te kom. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Text in English with abstracts in English, Sesotho, isiZulu and Afrikaans. Translated titles in Sesotho, isiZulu and Afrikaans / In the thesis, I critically examine the art acquisition policy of the Unisa Art Gallery (UAG) during and after apartheid in South Africa. The Unisa Art Gallery acquisition policy (UAGAP) is investigated against the transformation imperatives as informed by national policies on arts and culture. I take the view that the process of art acquisition does not exist outside of the sociopolitical discourse. Although the thesis is registered in the subject of Art History, the research adopts a multidisciplinary approach as it straddles the domains of visual art and cultural policy. Therefore, its focus on acquisition policy requires a combination of methodologies that can accommodate the intended research objectives. The study is based on the hypothesis that the collecting of art and acquisition policies are still untransformed from the Eurocentric paradigm of thought. I adopt Afrocentricity and decoloniality as theoretical frames of analysis. University museums are public cultural institutions, and the South African Constitution guarantees the right to culture. Therefore, the reluctance of public institutions to uphold the imperatives demonstrates a level of resistance to transformation. In the study, I investigate circumstances that influence the positive or negative way the UAGAP seemingly responds to the socio-economic and political imperatives of national policies in post-apartheid South Africa. Data analysis shows that there is no explicit relation between the White Paper on Arts, Culture and Heritage (WPACH) (DAC 1996) and the UAGAP. Another finding is that artworks collected in the past were mainly informed by epistemologies which were predominantly Eurocentric, whereby especially the black society has little or no say in the development of university museum policies. Lastly, the perception of arts practitioners is that the pace of transformation of university art collection policies is slow. The findings give rise to a recommendation that government should go beyond “the arms-length approach” (Deacon 2010) in the transformation of arts institutions, and intervene. Another recommendation is that unless the government White Papers are translated into law, they will continue to be ignored by public institutions. / Kule thesisi, ngiphenya ngendlela egxekayo ukutholakala komsebenzi wobuciko. Umgomo omayelana nokutholwa komsebenzi wobuciko kwisikhungo Sombukiso Wobuciko saseNyuvesi yaseNingizimu Africa (Unisa Art Gallery) ngesikhathi sombuso wengcindezelo nangemuva kwesikhathi sombuso wengcindezelo eNingizimu Africa. Umgomo omayelana nokutholakala kwemisebenzi yobuciko yesikhungo Sombukiso Wobuciko eNyuvesi yaseNingizimu Africa uphenywa kubhekwe kwezinto ezinhle ezilethwa yizinguquko njengoba lokhu kugunyazwa yimigomo yezwe kwezobuciko kanye namasiko. Ngithatha umbono othi uhlelo lwezokutholakala kobuciko alwenzeki ngaphandle kwemithelela yezenhlalakahle yabantu kwezepolitiki. Yize ithesisi ibhaliswe kwisifundo soMlando weZobuciko, ucwaningo lwamukela indlela equkethe izifundo eziningi njengoba le thesisi ifinyelela emikhakheni yomsebenzi wobuciko obukwayo kanye nakumgomo wosiko. Ngakho-ke, impokophelo yale thesisi kumgomo wokutholakala komsebenzi wobuciko ifuna inhlanganyela yezindlela zokuhlaziya ezingaxuba phakathi izinhloso zocwaningo eziqondiwe. Ucwaningo lususelwa kwihayiphothesisi/isihlambiselelo esithi imigomo emayelana nokuqoqwa kwemisebenzi yobuciko kanye nokutholakala kwemisebenzi yobuciko ayikaguquki kwizimpande zemibono yaseNtshonalanga/yaseYurophu. Ngamukela imibono egxile kubu-Afrika nemibono eqeda ubukoloni njengezinhlaka zemibono yokuhlaziya. Izikhungo zokugcina amagugu asenyuvesi zingamaziko wamasiko omphakathi, kanti uMthethosisekelo waseNingizimu Afrika unikeza ilungelo lokwenza usiko. Ngakho-ke, ukuba manqikanqika kwamaziko ombuso ukuphakamisa ubuhle bamasiko ngokuhlukahlukana kwawo njengokomgomo kukhombisa izinga lokunqaba ushintsho. Kulolu cwaningo, ngiphenya izimo ezinomthelela phezu kwendlela enhle noma embi uhlelo lwe-UAGAP elibonakala libheka ngayo nezindaba ezimayelana nenhlalakahle yabantu kwezomnotho nakwezepolitiki, ezindabeni zemigomo yezwe esikhathi sangemuva kombuso wengcindezelo eNingizimu Africa. Ukuhlaziywa kwedatha kukhombisa ukuthi abukho ubudlelwane obubonakalayo phakathi kwe-White Paper kwezoBuciko, ezamaSiko kanye nama-Gugu (WPACH) (DAC 1996) kanye nohlelo lwe-UAGAP. Okunye okutholakele ukuthi imisebenzi yobuciko eqoqwe esikhathini esedlule beyincike kakhulu kuma-ephistemoloji ebegxile kwingqubo yase-Yurophu/yaseNtshonalanga, kanti-ke, umphakathi ompisholo ikakhulu akukho nokuncane noma akukho ongakukhuluma mayelana nemigomo yokuthuthukiswa kwezikhungo zokugcina ubuciko bamagugu. Okokugcina, umqondo wabasebenzi kwezobuciko uthi izinhlelo zezinguquko zemigomo yokuqoqwa kwemisebenzi yobuciko emanyuvesi zihamba ngonyawo lonwabu. Ulwazi olutholakele kucwaningo luphakamisa isinqumo sokuthi uhulumeni kufanele asebenze ngomgomo owodwa “the arms-length approach” (Deacon 2010) kuhlelo lwezinguquko kumaziko obuciko, bese angenelele. Esinye isinqumo ukuthi ngaphandle kokuthi ama-White Paper kahulumeni ashicilelwe abe wumthetho, amaziko ombuso azoqhubeka nokuwashaya indiva. / Mo polelotheong eno, ke tlhatlhobile pholisi ya phitlhelelo ya botsweretshi ya Lefelo la Botsweretshi la Unisa (UAG) ka tsela ya tshekatsheko ka nako ya, le morago ga tlhaolele mo Aforikaborwa. Pholisi ya phitlhelelo ya Lefelo la Botsweretshi ya Unisa (UAGAP) e batlisisiwa e bapisitswe le ditlhokego tsa phetogo jaaka di kaelwa ke dipholisi tsa bosetšhaba tsa botsweretshi le setso. Ke akanya gore tirego ya phitlhelelo ya botsweretshi ga e diragale kwa ntle ga puisano ya politiki ya loago. Le fa e le gore polelotheo e kwadisitswe mo setlhogong sa Hisetori ya Botsweretshi, patlisiso e tsaya boitlhagiso jwa melebomentsi jaaka fa e paraletse mo mefameng ya botsweretshi jwa pono le pholisi ya setso. Ka jalo, go tota ga yona pholisi ya phitlhelelo go tlhoka motswako wa mekgwa e e ka amogelang maikemisetso a patlisiso a a lebeletsweng. Thutopatlisiso e ikaegile ka tshitshinyo ya gore dipholisi tsa kokoanyo le phitlhelelo ya botsweretshi di sa ntse di sa fetoga go tswa mo mogopolong wa setso sa Yuropa. Ke tsaya boikaego jwa Aforika le tloso ya bokoloniale jaaka letlhomeso la tiori la tokololo. Dimusiamo tsa diyunibesiti ke ditheo tsa setso tsa setšhaba, mme Molaotheo wa Aforikaborwa o sireletsa tshwanelo ya setso. Ka jalo, go belaela ga ditheo tsa setšhaba go tsweletsa ditlhokego go bontsha go kgaratlha kgatlhanong le diphetogo. Mo thutopatlisisong, ke batlisisa mabaka a a tlhotlheletsang mokgwa o o siameng gongwe o o sa siamang o go lebegang e kete UAGAP e tsibogela ka ona ditlhokego tsa ikonomiloago le sepolitiki tsa dipholisi tsa bosetšhaba tsa Aforikaborwa ya morago ga tlhaolele. Tokololo ya data e bontsha gore ga go na kgolagano e e tlhamaletseng magareng ga Pampiritshweu ya Botsweretshi, Setso le Ngwaoboswa (WPACH) (DAC 1996) le UAGAP. Phitlhelelo e nngwe ke ya gore ditiro tsa botsweretshi tse di kokoantsweng mo nakong e e fetileng di ne di ikaegile bogolosegolo ka diepisetemoloji tse di neng di na le phekeetso e kgolo ya setso sa Yuropa, moo tota setšhaba sa bantsho se nang le tshwaelo e e seng kalo gongwe se se na tshwaelo epe mo go tlhamiweng ga dipholisi tsa dimusiamo tsa diyunibesiti. Kwa bokhutlong, kakanyo ya badiragatsi ba botsweretshi ke gore kgato ya diphetogo ya dipholisi tsa kokoanyo ya botsweretshi jwa diyunibesiti e bonya. Diphitlhelelo di baka katlenegiso ya gore puso e tshwanetse go dira go feta “molebo o o sa gateleleng taolo gongwe tekanyetso” (Deacon 2010) mo diphetogong tsa ditheo tsa botsweretshi, mme e tsereganye. Katlenegiso e nngwe ke ya gore kwa ntle ga gore Dipampiritshweu tsa puso di fetolelwe go nna molao, ditheo tsa setšhaba di tlaa tswelela go di ikgatholosa. / In hierdie tesis ondersoek ek die kunsaankoopbeleid van die Unisa Kunsgalery (UKG) tydens en ná apartheid. Die kunsaankoopbeleid van die Unisa Kunsgalery (KABUKG) word volgens die nasionale transformasiebeleid oor kuns en kultuur beoordeel. Kunsaankope staan na my mening nie los van die sosiopolitieke diskoers nie. Ofskoon hierdie tesis onder die vak Kunsgeskiedenis ingeskryf is, word ʼn multidissiplinêre benadering gevolg aangesien die navorsing die terrein van die visuele kunste en dié van kultuurbeleid bestryk. Om die navorsingsdoelwitte te behaal, is ʼn kombinasie van metodologieë dus nodig. Die studie berus op die hipotese dat die versameling van kunswerke en die aankoopbeleid steeds Eurosentries gerig is en nie getransformeer het nie. Ek neem Afrosentrisiteit en dekolonialiteit as teoretiese ontledingsraamwerke. Universiteitsmuseums is openbare kultuurinstellings en die Suid-Afrikaanse Grondwet waarborg burgers die reg op kultuur. Openbare instellings se onwilligheid om die opdragte uit te voer, dui op ʼn weerstand teen transformasie. Ek verken die omstandighede wat bepaal hoe die KABUKG ná apartheid op die sosioëkonomiese en politieke opdragte reageer. Die dataontleding toon dat daar tussen die Witskrif oor Kuns, Kultuur en Erfenis (WKKE) (DAC 1996) en die KABUKG geen verband bestaan nie. Voorts is bevind dat kunswerke wat in die verlede aangekoop is, oorwegend Eurosentries was. Buitendien het swart mense tans weinig of geen seggenskap in universiteite se museumbeleide. Ten slotte is die tempo waarteen universiteite se aankoopbeleide transformeer volgens kunspraktisyns uiters traag. Daarom word op grond van die bevindings aanbeveel dat die regering sy armlengtebenadering (Deacon 2019) tot die transformasie van kunsinstellings laat vaar, en ingryp. As witskrifte nie wet gemaak word nie, sal openbare instellings aanhou om hulle te ignoreer. / Arts and Music / D. Phil. (Art)