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Previous research on the demography of South Africa has not resolved whether the South African fertility decline should be viewed as rapid given the institutional forces ranged against the everyday lives of African South Africans, or as slow, given the country’s level of socio-economic development and the vigour with which successive governments implemented family planning programmes. The thesis presents a detailed demographic analysis of the South African fertility decline. By 1996, fertility among African women had fallen to 3.5 children per woman, not even half the level estimated for 1960. However, projected median birth intervals increased from around 30 months in 1970 to greater than 60 months by the late 1990s. Using official and historical sources, many of which are in Afrikaans, the thesis argues that the institutional context that prevailed under apartheid is responsible for the slow decline in African fertility and the increase in birth intervals. Birth intervals increased because African women used contraception for neither fertility limitation nor birth spacing as they are conventionally understood. This secular trend towards longer birth intervals is neither parity- nor cohort-specific. African women used modern contraception to postpone childbearing sine die as a result of the impositions of apartheid. Hence a third, new, pattern of contraceptive use is identified. The continued increase in birth intervals after the end of apartheid is not associated with changes in marriage patterns, or social instability caused by internal unrest. Birth intervals have increased most for educated, wealthier and urban women. Using the South African fertility decline as an example, the thesis argues that the institutional context in which a fertility decline occurs plays an important role in determining the pace of that decline.

By the end of the Seventeenth century, when the Dutch settlement at the Cape was already firmly established, and the foundation had thus been laid for the present political dominance of the white man in the country, Africa south of the Kunene Okavango and Zambesi Rivers was inhabited by a considerate. number of different native peoples On the basis of racial, linguistic and cultural distinction, these can all be classified into four main stocks, commonly known as the Bushmen, the Hottentots, the Bergdama and the Bantu respectively. The Bushmen are a short, brownish-yellow people, with certain peculiar and racial characteristics, they all speak languages of a uniform, well-defined and easily recognizable type, phonetically remarkable especially for the great prevalence of click consonant; and they practice neither agriculture nor pastoralism, but live in small separate commutative which lead a nomadic hunting and collecting existence.

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This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their 3 survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves. / Philosophy, Practical and Systematic Theology / D.Th. (Theological Ethics)

This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their 3 survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves. / Philosophy, Practical and Systematic Theology / D. Th. (Theological Ethics)

This study investigated the effect of cross-cultural differences on conflict episodes in a multicultural organisation in South Africa. The sample consisted of seven people, who represented six cultures. The phenomenological method of inquiry was used. Following the data collection process, the researcher identified the sources of conflict, then determined the qualities of leadership which aid in minimizing conflict. The five conflict management strategies were discussed, with further exploration into the use of confrontation and mediation. The researcher believes that the framework for describing conflict management strategies may need to be expanded as cross-cultural interaction is better understood. Finally, the study explored the positive and negative outcomes of conflict. Although many conflicts are costly to an organisation, some conflicts may assist people in cross-cultural understanding. Because diversity is becoming a more pressing issue in the 21st century, most people and organisations are facing the need to effectively communicate cross-culturally. The researcher recommends a three stage diversity training programme, which begins with new employees, then includes all employees and, finally, becomes an ongoing learning process in the organisation. / Education management / M.Ed.(Management)

This study investigated the effect of cross-cultural differences on conflict episodes in a multicultural organisation in South Africa. The sample consisted of seven people, who represented six cultures. The phenomenological method of inquiry was used. Following the data collection process, the researcher identified the sources of conflict, then determined the qualities of leadership which aid in minimizing conflict. The five conflict management strategies were discussed, with further exploration into the use of confrontation and mediation. The researcher believes that the framework for describing conflict management strategies may need to be expanded as cross-cultural interaction is better understood. Finally, the study explored the positive and negative outcomes of conflict. Although many conflicts are costly to an organisation, some conflicts may assist people in cross-cultural understanding. Because diversity is becoming a more pressing issue in the 21st century, most people and organisations are facing the need to effectively communicate cross-culturally. The researcher recommends a three stage diversity training programme, which begins with new employees, then includes all employees and, finally, becomes an ongoing learning process in the organisation. / Education management / M.Ed.(Management)