Bibliography: pages 366-388. / Historians of South African Jewry have depicted antisemitism in the 1930s and early 1940s as essentially an alien phenomenon, a product of Nazi propaganda at a time of great social and economic trauma. This thesis argues that antisemitism was an important element in South African society long before 1930 and that the roots of anti-Jewish outbursts in the 1930s and early 1940s are to be found in a widely-shared negative stereotype of the Jew that had developed out of an ambivalent image dating back to the 1880s. By then two embryonic but nevertheless distinctive images of the Jew had evolved: the gentleman - characterised by sobriety, enterprise and loyalty - and the knave, characterised by dishonesty and cunning. The influx of eastern European 'Peruvians' in the 1890s and the emergence of the cosmopolitan financier at the turn of the century further contributed towards the evolution of an anti-Jewish stereotype. By 1914, favourable perceptions of the Jew, associated mainly with the acculturated Anglo-German pioneer Jews, had eroded substantially and the eastern European Jew by and large defined the essence and nature of 'Jewishness'. Even those who separated the acculturated and urbane Jew from the eastern European newcomer exaggerated Jewish power and influence. Herein lay the convergence between the philosemitic and the antisemitic view. War-time accusations of avoiding military service, followed by the association of Jews with Bolshevism, consolidated the anti-Jewish stereotype. In the context of the post-war economic depression and burgeoning black radicalism, the eastern European Jew emerged as the archetypical subversive. Thus the Rand Rebellion of 1922 could be construed as a Bolshevik revolt. As eugenist and nativist arguments penetrated South African discourse, eastern European immigrants were increasingly perceived as a threat to the 'Nordic' character of South African society as well as a challenge to the hegemony of the English mercantile establishment. Nevertheless antisemitism in the crude and programmatic sense was rejected. The 1930 Quota Act ushered in a change and heralded the transformation of 'private' antisemitism into 'public' antisemitism. While this transformation was clearly related to specific contingencies of the 1930s, this thesis argues that there is a connection and a continuity between anti-Jewish sentiment, as manifested in the image of the Jew prior to 1930, and anti-Jewish outbursts and programmes of the 1930s and early 1940s. In short, anti-Jewish rhetoric at this time resonated precisely because a negative Jewish stereotype had been elaborated and diffused for decades.

Bibliography: pages 201-215. / This study provides a feminist perspective on aspects of change in white women's lives in South Africa between 1960 and 1990. Changing patterns of women's work, where work encompasses unpaid domestic labour as well as paid employment outside the home, are traced. The different ways in which women have combined their socially defined obligations as wives and mothers, as employees or employers, are considered. The primary sources used include open-ended interviews with women, magazines and the publications of women's organisations. The period 1960-1973 was one in which most white women left the paid labour force after marrying. Towards the end of the period, in the context of a booming economy and a perceived shortage of skilled white labour, more white wives were remaining in employment after marriage. The media, women's organisations, the state, big business and white male workers were addressing, in different ways, the conflict between white wives entering paid employment and the necessity to protect traditional values whereby 'good' wives stayed at home. 1974-1984 saw large and increasing numbers of white wives taking up paid work, both part-time and full-time. The period saw employed wives becoming increasingly commonplace, while the range of occupations open to them expanded. Observing that most remained in the lower levels of corporate hierarchies, women's organisations focused on eliminating the 'glass ceilings' said to block women's entry to higher paid positions. By 1985-1990, women were encouraged to be ambitious, assertive and to strive for self-fulfilment through their careers. The conflict of trying to achieve in the male dominated business world, combined with a sexual division of labour that persisted in defining the home and the family as women's work, saw many women leave the work place to start up home-based businesses.

Father-absence, whether it be in the context of short duration or total absence, tends to provide inadequacies in the child's interaction with his/her father, leading to accompanying debilitating effects on cognitive functioning (Sutton-Smith et al, 1986). In view of the South African context father-absence economically sanctioned through migrant labour amongst Africans, manifests itself during the formative years of children's lives. For this reason this study investigates the association between migrant father-absence and children's levels of high school academic achievement. The sample of matched father-absent and -present working class children was acquired from 39 schools under the Venda State department of Education. HSRC's standardised Scholastic Achievement Test (SAT) biology, English second language, and mathematics were used as data gathering instruments. 276 father-absent and -present high school (Std 10) students data was analysed. Analysis of variance (ANOVA) was used to establish how academic achievement among students varies by family patterns and gender. Differences established between family patterns and gender on SAT raw scores of the Total Battery, mathematics, English second language and biology are reported separately. The results of the study seem to suggest that father-absence has some remarkable deleterious effects upon scholastic achievement, apparently depending upon the type of skill tested. Furthermore, another significant finding indicated among these working class African children is that father-presence tends to benefit males more than females, while father-absence detrimentally affects females more than their male counterparts.

Thesis submitted for fifty percent completion of the degree of Master of Management in the field of Public Policy at the University of the Witwatersrand, Johannesburg. 28 March 2017 / In South Africa, sex work is illegal, and sex workers have operated in the shadows for decades, although the profession has been around for centuries. Sex workers are marginalised and vulnerable which affects their power and authority to participate in public policy deliberations. Their ability to participate in community forums and public discussions about issues that affect them is limited mainly due to their lack of agency, social exclusion and stigma. Ultimately, their equality in the democracy they live is compromised due to social norms, cultural values and religion. This study investigated the barriers that sex workers face to participate in public policy making. This research was a basic interpretive qualitative study which was conducted in Johannesburg, South Africa. Data was collected using structured and semi structured tools through focus group discussions with active sex workers and key informant interviews with policy makers, academics and legal experts. The data was collected and analysed through an exploratory lens that allowed a story to unfold and used people’s experiences to shed light on what these barriers were. The results from the study concluded that sex workers are in fact socially excluded within the communities they live and this exclusion fuels internal and external stigma. This structurally decreases their human and social agency and systematically excludes their voices, human rights, legitimate policy needs and opinions from public policy making processes within their communities. In order to address this structural disadvantage, an advanced form of behaviour change of communities, policy makers and public service personnel is recommended. / MT2017

This qualitative study conducted in South Africa, explores the socio-economic integration of Congolese migrants living in Johannesburg. Drawing on respondents own subjective experiences, this study investigates the way Congolese perceive and explain socio-economic integration and the role that gender-roles play in this understanding. Participants were identified using purposive sampling as well as snowballing techniques and narratives of ten Congolese women and men were employed in data collection using semi structured interview guide. Data for this study was analysed using a combination of content, narrative and discourse analysis. Analysis of the data revealed that loss of status played a major role on Congolese men’s and women’s feelings and perceptions of socio-economic integration. Loss of status was increased by migration through intersections of unequal power relations, access to services, and broader related migration issues. Findings also reveal that participants drew on specific migration related discourses including poverty, access to services (institutional), legal status, socio-economic status, socio-cultural status and xenophobia to explain their perceptions and feelings regarding socio-economic integration in South Africa. Further analysis indicates that being socially and economically integrated is not simply defined by having jobs, the right to access services, associating with South Africans but having the lifestyle that one had in the country of origin prior to migration. This includes feeling respected and finally having the same economic and social power as the locals. Among discourses drawn on, participants also used the discourse on traditional practices to justify their unwillingness to integrate into the South African community. The unwillingness to integrate also arises from what respondents described as the reversal of gender roles, and culture showing how these can be a barrier to socio-economic integration.

No description available.

Thesis (MPhil (Political Science))--Stellenbosch University, 2008. / For a long time, conflict studies have focussed on the grand national projects of negotiating peace, concluded by the major actors in the country, like political parties, as well as international mediating actors like the UN. This view on solving conflict as a set top-down process were in recent years challenged by new theories on how to solve conflict. The conflict settlement theory had to make ideological and practical space for others like conflict resolution and conflict transformation, in the broader arena of conflict management. In the last 3 decades, conflict transformation has grown into a formidable tool in explaining conflict and moves toward peace-building. The fact that so many countries had collapsed back into civil war after their settlements, surely has something to say about the lack of longevity of some countries’ conflict settlement or conflict resolution approaches. This is why conflict transformation is such an attractive approach, especially in the case of South Africa. The political settlement of the early 1990s, that lead to an official peace, were also backed up by policies and programs to deal with the underlying causes and grievances that caused the conflict. The TRC was one aspect on post-1994 peace-building and enduring conflict transformation. The importance of the TRC as a transformative vehicle has been highlighted by the fact that so many institutions and individuals have made work of it to study the impact of the TRC on social transformation in the post-war era. Although many surveys indicate that South Africans have come to deal with the past to varying degrees and are seeing the various groups in the country as intertwined with the future of the country, there are still many worrying aspects that have to be addressed: interracial understanding and trust, and tolerance for one’s former enemies. The TRC has done much to build bridges between the formerly segregated groups of South Africa and the aim of this paper is to shed some light on these changes in attitudes.

Thesis (PhD)--Stellenbosch University, 2006. / ENGLISH ABSTRACT: This thesis deals with the history of the Berlin Missionary Society (BMS) that commenced their work in 1834 in South Africa. Due to financial reasons the ZuidAfrikaansche Zendinggenootskap (SASG), which coordinated missionary work in South Africa, requested the BMS to take over their activities at the missionary station Zoar in the Little Karoo. Their missionary work ofthe BMS rapidly extended to the neighbouring Amalienstein, then Ladismith, Anhalt-Schmidt (Haarlem), Riversdale, Herbertsdale, Mossel Bay, Laingsburg and Cape Town. Culturally and ethnologically, the field of work of the missionaries of the BMS in the northern provinces differed radically from that of their colleagues in the Western Cape. By 1838 the coloured communities of the Western Cape were already well acquainted with Western culture as well as with the Christian religion. This did not prevent the missionaries from applying a strict pietistic and patriarchal approach towards the coloured people they worked amongst. As the owners of the land on which these missionary stations were established, the missionaries laid down strict rules and regulations and were able to control the spiritual and material behaviour of the members of their congregations. Their approach had two important effects: The mlSSionanes, m emphasising the important role of education, opened doors to better living conditions for the various communities on a short term basis that eventually created socio-economic empowerment. On the other hand, it led to opposition from within these communities, which in later years would have a profound influence on the political mobilisation of the coloured population of the Western Cape. Financial problems and poverty became an integral part of the history of the BMS in the Western Cape- and for that matter, in South Africa. This was especially apparent during the first half of the twentieth century, when two world wars had a devastating effect on their work. The effects during this time on the BMS and the communities they served were two-fold: Due to financial constraints, the BMS increasingly handed over spiritual and educational work to local pastors and teachers. Secondly, the missionaries came to associate themselves with the rise of Afrikaner nationalism. Their low profile in opposing the developing policy of apartheid - and even tacit approval of it - not only led to a break with the committee in Berlin, but also to the estrangement of many of their church members. In 1961, the year in which a republican form of government was established in South Africa and the Berlin Wall was erected, the German Lutheran missionary societies amalgamated to form the Evangelical Lutheran Church of South Africa (ELCSA) and the traditional missionary work of the BMS came to an end. Compared with the missionary activities of the much larger Dutch Reformed Church in the Western Cape, the role of the BMS may seem less relevant. When the impact of the work of the missionaries and their dedicated coloured church members are considered, their contribution to education and human development, is far bigger than their numbers represent. This allows them a place in the history and development of the Western Cape with its cultural diversity. / AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die Berlynse Sendinggenootskap (BSG) wat in 1834 in Suid-Afrika begin werk het. Sendingwerk onder die gekleurde gemeenskappe van die Wes-Kaap het in 1838 toevallig begin toe die Zuid-Afrikaanse Zendinggenootskap (SASG) die BSG versoek het om weens finansiele redes die sendingbedrywighede by Zoar in die Klein Karoo oor te neem. Van hier af het die sendingaksie vinnig uitgebrei na die nabygelee Amalienstein en daama na Ladismith, Haarlem in die Langkloof, Riversdal, Herbertsdale, Mosselbaai, Laingsburg en Kaapstad. Kultureel en etnologies het die sendelinge in die Wes-Kaap se bedieningsveld radikaal verskil van die van hulle kollegas in die noordelike provinsies. Die gekleurde gemeenskappe van die Wes-Kaap was teen 1838 alreeds met die Westerse leefwyse en kultuur bekend en was ook reeds in kontak met die Christelike boodskap. Dit het die sendelinge in hierdie gebied - met hulle sterk pietistiese agtergrond - nie verhoed om 'n sterk en streng patriargale benadering ten opsigte van hulle gemeentelede te volg nie. Om woonverblyf op die sendingstasies te bekom moes lidmate van die BSG die reels en regulasies wat die sendelinge neergele het, streng navolg. Hierdeur kon die sendelinge beheer oor hulle gemeentelede se geestelike en materiele lewe uitoefen. Hierdie benadering het twee belangrike uitvloeisels onder die gekleurde gemeenskappe van die Wes-Kaap tot gevolg gehad. Eerstens het dit vir hierdie gemeenskappe opvoedkundige deure oopgemaak wat hulle lewenskwaliteite op korttermyn verbeter het en op 'n langer termyn hulle sosio-ekonomiese posisie verbeter het. Tweedens het dit egter ook tot weerstand gelei waarin die stem van hierdie gemeenskappe vir die eerste keer gehoor is en wat in later jare 'n beduidende invloed op die politieke toekoms van hierdie gemeenskappe sou he. Finansiele probleme en armoede het soos 'n goue draad deur die geskiedenis van die BSG in die Wes-Kaap geloop. Dit was veral die geval gedurende die eerste helfte van die twintigste eeu toe twee Wereldoorloe 'n verwoestende effek op die genootskap se werksaamhede gehad het. Dit het twee belangrike uitvloeisels tot gevolg gehad: Eerstens was die genootskap gedwing om geestelike en opvoedkundige werk al hoe meer aan gekleurde werkers oor te laat- wat op sigself 'n bemagtigingsproses tot gevolg gehad het. Tweedens het die sendelinge van die BSG hulle al hoe meer met opkomende Afrikaner nasionalisme - en dus die ontplooiing van apartheid - vereenselwig wat nie alleen 'n breuk met die komitee in Berlyn tot gevolg gehad het nie, maar ook met hulle gekleurde gemeentelede wat aan die ontvangkant van rassesegregasie en diskriminasie was. Teen die einde van 1961, wat saamgeval het met die oorgang na 'n republikeinse staatsvorm in Suid-Afrika en die oprigting van die Berlynse Muur, het die verskillende Duitse Lutherse sendinggenootskappe saamgesmelt om die Evangeliese Lutherse Kerk van Suid-Afrika (ELKSA) te vorm en het die tradisionele sendingwerk van die BSG in Suid-Afrika tot 'n einde gekom. Gemeet aan die omvang van die werksaamhede van 'n kerkgenootskap soos die NG Kerk in die Wes-Kaap, veral tydens die twintigste eeu, mag die rol van die BSG gering voorkom. Op die langtermyn gesien is die invloed van die Berlynse sendelinge (en hul nageslag wat hulle permanent in Suid-Afrika gevestig het), asook die bruin lidmate van die BSG, in hierdie streek buite verhouding groot; veral ten opsigte van onderwys en opvoeding. Hiermee verdien die Berlynse Sendinggenootskap 'n staanplek in die ryk skakering van die W es-Kaapse geskiedenis.

Thesis (MEd) -- Stellenbosch University, 1997. / Includes bibliography / ENGLISH ABSTRACT: A sudy was undertaken to investigate the agogic need in deprived urban areas and the possible alleviation of the problem. To investigate the problem, a wide range of literature was consulted that consisted of educational projects, magazine articles, pamphlets and literature pertaining to community colleges. Interviews were conducted with different social workers, chairmen of different organisations, guidance teachers, clergy of different religions, community leaders and even a gang-leader. An empirical study of Elsies River community was conducted to determine the problems and shortcomings. The variety of problems experienced in the community, appears to be the symptoms of a more profound nature. Different organisations in the area that are actively busy in the combating of problems are also used as references. Attention is also given to life-long education, continuous education, informal education and distance education. Also noted is the fact that humans possess a certain yearning that should be addressed by educational accompaniment. This yearning must be acknowledged by the educationist in any educational programme and must be considered against the background of the realities of being human. If these yearnings are not considered, as well as the realities of being human, it can have dire consequences for a country and its people. In conclusion, more specific attention is paid to community colleges. Also noted will be recent educational reports and the proposals made in this regard. Specific attention was paid to the viability of the possibilities to establish a community college in Elsies River. It seems as if a community college can render a considerable contribution to the alleviation of the agogic need. / AFRIKAANSE OPSOMMING: n StudIe is onderneem om ondersoek in te stel na die agogiese nood in agterblewe stedelike gebiede en die moontlike verligting van die probleem. Om die probleem te ondersoek, is 'n wye spektrum van literatuur nagevors wat bestaan uit opvoedkundige werke, tydskrifartikels, pamflette en literatuur met betrekking tot Gemeenskapskolleges. Onderhoude is gevoer met maatskaplike werkers, voorsitters van verskillende organisasies, voorligtingsonderwysers, predikante, 'n Imam, gemeenskapsleiers en 'n Ieier van 'n bende. 'n Empiriese studie van Elsiesrivier se gemeenskap is gemaak om vas te stel wat die probleme en die tekortkominge daar is. Die verskeidenheid probleme wat in die gemeenskap ervaar word, blyk die simptome van dieperliggende probleme te wees. Ook word daar verwys na verskillende organisasies wat aktief besig in die omgewing is om van die probleme die hoof te bied. Ook word daar aandag geskenk aan lewenslange onderwys, voortgesette onderwys, nie-formele onderwys asook afstandsonderrig. Daar is ook rekening gehou met die feit dat die mens oor bepaalde hunkeringe beskik wat deur middel van opvoedkundige begeleiding aangespreek behoort te word en net so moet die opvoedkundige in enige opvoedkundige program rekening hou met bepaalde realiteite van menswees. Indien hierdie hunkeringe die realiteite van menswees nie in ag geneem word nie, kan dit vir 'n land met sy mense hul ondergang beteken. Ten slotte word daar spesifiek gekyk na Gemeenskapskolleges. Ook word daar gekyk na resente onderwysverslae en die voorstelle wat gemaak is ten opsigte van hierdie instelling. Daar word ook spesifiek gekyk na die moontlikhede vir die bestaan van so 'n Gemeenskapskollege in Elsiesrivier. Dit blyk dus dat die Gemeenskapkollege 'n aansienlike bydrae kan lewer tot die verligting van die agogiese nood.

This thesis seeks to investigate Senegalese migrants' experiences of xenophobia in South Africa. It explores prevailing theories used to explain the phenomenon of xenophobia and uses data collected via anthropological fieldwork to support arguments made. It is argued that a culture of migration in Senegal and the significance of migration as a rite of passage in Senegalese masculinity assists migrants to orientate themselves in host countries, and influences the way Senegalese are „received‟ by South Africans. In addition, Senegalese Islam (Sufi Orientation), which organises its members into brotherhoods, assists in the social integration of Senegalese men in Port Elizabeth. The men belong to the Mouride Brotherhood and the thesis shows how membership to the brotherhood provides a strong network of support for migrant men without resulting in the enclaving of the men in the broader social and economic context of Port Elizabeth. This has important implications for the individual and collective migration experience of Senegalese and influences the men's creation of meaning in their experiences as migrants. The thesis makes use of the concept of transnationalism to analyse the complex and multifaceted nature of transnational migration, arguing that migration experiences are influenced by a range of transnational factors and is deeply culturally influenced. The research suggests that migration experts and government departments in South Africa should take these complexities into account when formulating new programmes and policies for migrants.