The study focuses on the influence of Christian based education on the building of the Afrikaner nation. The children settling with their parents in the Zuid-Afrikaansche Republiek (ZAR) after the Great Trek all received Christian based education. The unique way in which both the country and the nation developed was the result of Christian based education. It had a direct influence on the development and functioning of the ZAR resulting in the forming of a Christian country with a Christian based constitution and Christian based laws. Christianity and Christian based education also influenced the social lives, culture and worldview of the people living in the ZAR, leaving a permanent mark on the Afrikaner nation. The stern Calvinistic religion, together with the influences of early Pietism and the worldview of the Romanticism as well as the traditional Christian based education brought from the Netherlands, all worked together to mould the Afrikaners into a unique nation. Religion was the one outstanding factor that determined all aspects of the lives of the Afrikaners, from their character and worldview to their way of speech and the standard of education given to the children. The goal of all education was to enable children to study the Bible - the Handbook to Life - and to become members of the Church. Their faith in and commitment to the Lord, was the force that kept the Afrikaners a unique nation with a strong character despite the extreme living conditions and changing circumstances through which they lived in the short years of the existence of the ZAR. The people living in the ZAR were the carriers of the influence of the Christian based education and the stories of their lives bear witness to the impact their education had on the development of the country and the nation. The legacy of Christian based education, as it was used in the ZAR, is still alive in the hearts and minds of Afrikaners today. The focus of the thesis made it necessary to use material from several different academic fields. Aspects of South African Church history, the general and political history of South Africa and the ZAR, the history regarding the development of education, as well as the social and cultural history of the Afrikaner nation were brought together to give a picture of the impact that Christian based education had on the ZAR. The historical-critical method is used, in order to establish what really happened and to show its significance, both in the historical context and in the present situation. The theoretical framework being used is didactical theological. / Chr Spirit, ChurchHist, Miss / DTH (CHURCH HISTORY)

Submitted in partial fulfilment of the requirements of the degree of Master of Technology: Fine Art, Durban University of Technology, Durban, South Africa, 2015. / The purpose of this research was to investigate the interrogation of Afrikaner culture and identity in the work of Andries Botha (1952) and Marlene de Beer (1957) in the context of Afrikaner nationalism. Anthony Smith’s theory of ethno symbolism (2010) and writings on nationalism by Montserrat Gibernau (1996, 2004a, 2000b) are used as a theoretical framework for an analysis of Afrikaner culture and identity, in the form of Afrikaner nationalism. A qualitative research methodology was used, within an art historical, theoretical and practice led investigation into the interrogation of Afrikaner culture and identity. A reflective approach clarified and made meaningful concepts which relate to both my theoretical and practical work, which are interlinked. De Beer makes use of cultural symbols, in interrogating the position of the female in Afrikaner identity and culture, in the context of South African history. Botha interrogates masculinity and patriarchy in Afrikaner culture and identity through a reference to his father and events and imagery from South African history. A personal exploration of Afrikaner culture and identity, in the context of my family history and life experiences, reveals a persistent questioning of Afrikaner culture and identity, resulting in the formation of an individual identity. Arising from this research, it is evident that there is a need for further research into the possible formation of a multicultural identity post 1994 in South Africa. / M

Thesis (DPhil (History))—University of Stellenbosch, 2009. / The study analyzes the reconfiguration of Afrikaans identities in post-apartheid South Africa as mediated by two prominent Afrikaans-orientated arts festivals, namely the Klein Karoo National Arts Festival and Aardklop. Fieldwork was conducted in the two host towns – Oudtshoorn and Potchefstroom. A variety of research methods such as archival research, participant observation, semi-structured interviews and informal conversations were employed. The arts festivals emerged during a time of perceived crisis for particularly Afrikaans communities in the 1990s, when Afrikaans and the arts were in need of being renewed. The study compares and contrasts the Afrikaans-oriented arts festivals to the former Afrikaner volksfeeste in order to illustrate the marked contrasts between them. Whereas the volksfeeste were designed to advance Afrikaner nationalism in a narrow sense, the newly established Afrikaans-oriented arts festivals were envisioned as inclusive celebrations. Both festivals were established to advance the arts in Afrikaans, to redeem Afrikaans, given its tainted reputation as the language of apartheid, and to help bring about national reconciliation. The study traces the historical development of the two festivals in relation to these aims. The literature indicates that festivals as liminal events facilitate conditions during which festivalgoers are united in celebration and experience a sense of community or social communitas. The study utilizes the notion of liminality – the process by which the ordinary is rendered extraordinary during festivals. Six conditions of liminality are distinguished: extensive planning and preparation, different senses of time, the alteration of everyday routines, re-discovery and reappropriation of private and public spaces, the activation of festival spaces and the reworking of rules. It shows how liminality, rather than being self-evident, was carefully constructed. The study assesses the festivals’ potential ‘to bring people together’ against this background by looking at three possible means of social transformation: through the experience of the arts, through the use of public space and through encountering Afrikaans. The assessment reveals the discrepancy between official festival policy and practice. The tensions that existed – between ‘high culture’ and ‘popular culture’, centre and periphery, and inclusion and exclusion – hindered social transformation. The festivals nevertheless contributed to the establishment of a temporary sense of belonging or communitas amongst some festival-goers. Although Afrikaans was central to most manifestations of social communitas, festival-goers celebrated ‘being Afrikaans’ in diverse ways. The study concludes that these festivals were characterized just as much by the presence as the absence of social communitas.

Thesis (DPhil (History))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The discussion concerning the history of the Afrikaners as a white minority in Rhodesia is a purposeful attempt to historically investigate the presence and fundamental contributions of this particular population group. In methodological terms this study falls within the framework of diaspora and migration studies, movement of nations and the dynamics of minorities living in a host country. Since 1890 Afrikaners from South Africa, mostly as the result of the search for improved living conditions and job opportunities, gradually found their way to the territory north of the Limpopo River. The organised and individual treks, and the sporadic movement of Afrikaner immigrants to Rhodesia would lay the foundations of a self-supporting, though geographically straggling population group. In almost every terrain of life Afrikaners would participate in the provision of essential labour service. Since the Afrikaners mainly represented a rural population, they became very familiar with agricultural practices and surroundings. Predominantly, the Afrikaner farmers would in due time play a contributory role in the overall agricultural industry and economy of Rhodesia. The Afrikaner churches and cultural organisations in Rhodesia would decisively serve to unite Afrikaners religiously and socially, and to knit them together. The influence of Christian ministry and reformist mission work would not remain limited to Afrikaners, but would at the same time also include the Christianisation of black people. Politically, the Afrikaners lived in relatively friendly coexistence with the dominant English-speaking population of a British colony, although unsympathetic political attitudes, preconceived ideas and the fear of Afrikaner nationalism often hampered relations. The restrictive colonial immigration policies, compulsory military service and the rejection of Afrikaans as the second official medium of instruction by the Rhodesian authorities confirmed the political subjection of Afrikaners in Rhodesia. Mutual acceptance among Afrikaners and English-speaking Rhodesians would only emerge after the declaration of independence in 1965. Due to the aspiration of preserving their language and group and national identity, the Afrikaners would consequently not be politically assimilated into the mainstream of the English-speaking population. / AFRIKAANSE OPSOMMING: Die bespreking van die geskiedenis van die Afrikaners as blanke minderheid in Rhodesië is 'n doelbewuste poging om die teenwoordigheid en wesenlike bydraes van hierdie bepaalde bevolkingsgroep histories te ondersoek. In metodologiese terme ressorteer hierdie studie binne die raamwerk van diaspora- en migrasiestudies, volksverskuiwing en die dinamika van minderhede woonagtig in 'n gasheerstaat. Sedert 1890 het Afrikaners vanuit Suid-Afrika, merendeels weens die soeke na verbeterde lewensomstandighede en werksgeleenthede, geleidelik hul weg na die gebied noord van die Limpoporivier gevind. Die georganiseerde en individuele Afrikaner-trekke en die sporadiese verhuising van Afrikaner-immigrante na Rhodesië sou die fondamente van . selfonderhoudende, dog geografies wydverspreide bevolkingsgroep lê. Afrikaners sou op feitlik alle lewensterreine en in die verskaffing van noodsaaklike arbeidsdienste deelneem. Aangesien die Afrikaners in hoofsaak 'n landelike bevolking verteenwoordig het, het hulle goed vertroud geraak met die boerderypraktyk en -omgewing. Die Afrikaner-boere sou oorwegend met verloop van tyd 'n bydraende ontwikkelingsrol in die algehele Rhodesiese landboubedryf en ekonomie vervul. Die Afrikaner-kerke en -kultuurorganisasies in Rhodesie sou 'n deurslaggewende godsdienstige, sosialiserings- en saambindende funksie verrig om Afrikaners te verenig. Die invloed van Christelike bearbeiding en reformistiese sendingwerk sou nie tot Afrikaners beperk bly nie, maar terselfdertyd ook die kerstening van swart mense insluit. Polities het Afrikaners in relatief vriendskaplike naasbestaan met die dominante Engelssprekende bevolking van 'n Britse kolonie verkeer, hoewel onsimpatieke politieke houdings, vooropgestelde idees en vrees vir Afrikaner-nasionalisme dikwels verhoudinge belemmer het. Die beperkende koloniale immigrasiebeleide, verpligte militere diensplig en die afkeur van Afrikaans as tweede amptelike voertaal deur die Rhodesiese owerhede, was bevestigend van die politieke onderworpenheid van Afrikaners in Rhodesië. Wedersydse aanvaarding tussen Afrikaners en Engelssprekende Rhodesiers sou eers na die onafhanklikheidverklaring in 1965 na vore kom. Danksy die strewe om die behoud van hul taal, groepsidentiteit en volkseie sou die Afrikaners dus nie polities in die hoofstroom van die Engelssprekende bevolking geassimileer word nie.

M.A. / During the 1930's industrial expansion which marked the rise of industrial trade unions also precipitated the process of urbanization and proletarianization of large numbers of rural Afrikaans-speaking migrants, resulting into acute poverty and unemployment. The Labour Party, dominating the established trade union movement during this period, drew its support from the craft unions in the Trades and Labour Council-structure which strongly opposed the new rural migrants clustering around the least skilled and lowest paid occupations in the rising industrial unions. At the same time foreign and communistic influences also prevailed in the existing trade unions. National-minded leaders who became increasingly concerned with the serious effects of proletarianization set out to smash the ideology of class which threatened national unity. Thus their endeavour to capture working class support for Afrikaner na- tionalism by means of organizing the Afrikaans-speaking workers in right wing inclined trade unions which they labelled 'Christian National'. As control over trade union funds also proved to be a valuable source of income, the mobilization of the Afrikaner worker provided both the means of developing Afrikaner capital and gaining political power. In October 1936 the Nasionale Raad van Trustees (NRT) was formed to provide the financial backing for Afrikaner trade unions and to act as liaison body with the Afrikaner nation. It's aim to break the power which the Labour Party had gained in South African politics led to the organization of Afrikaans speaking mine workers in the Trades and Labour Councils' largest non-craft affiliate, the Mine Workers Union (MWU). This resulted in the formation of the Afrikanerbond van Myn- werkers (ABM) as a alternative union to the MWU during November 1936.

D.Litt. et Phil. (History) / Please refer to full text to view abstract

A research report submitted to the Faculty of Arts, University of the Witwatersrand, Johannesburg, in partial fulfilment of the requirements for the Degree of Master of Arts in the F'ield of Psychology by Course Work arid Research Report: 1996 ..7 Johannesburg, 1997 / This research project set out to explore the racial identities of a selected group of South African whites who were Afrikaans-speaking, Unstructured, in-depth interview techniques were employed, in which the conversations with the participnnts were recorded and transcribed, These transcripts were then subjected tr) a discourse analysis, whereby any possible effeci s and functions of the talk were examined, A number of theoretical approaches informed this task. These included Foucault's concept of discourse and his account of the functioning of disciplinary power in modern societies. Adorno and Horkheimer's ideas 011 prejudice and racism were also found to be of t;!C,lt relevance to this research, as well i1S Altlmsser's formulation of the concept of ideology, ideological state apparatuses, incerpellation and subject positioning. The relationship between psychic and social structures was also explored in the light of Adorno and Horkhelmer's fermulation of prejudice M ,\ defence mechanism. Within this broad framework, it was shown that aside from its overt content, racise talk could be described as having important ideological effects. These included normalisation. legitimation and j\lstificatioll of the existing unequal relations ill. society. The discourse analytic striitcgy facilitated an ,111;11Y5is of the conditions under which the participants were constructed .\S subjects, and the manner In which the terms they used (such I\S race, culture and nation) were imbricated with broader discursive and ideological formations, The influence of social class, gender and uge variables in the interview settings were also evaluated.

This study focuses on the lived experience of four women who have undergone induced abortions. The women are white, Afrikaans speaking and from a middle to upper class background. Their ages range from 38 to 45 years. It was expected that these women would reflect and articulate their experiences in their own ways. This study was therefore of a qualitative nature. More specifically, the methodology used was a phenomenological exploration of the lived experience of each woman. The primary aim of this study was, therefore, to understand the experiences of women who have undergone induced abortions, using a qualitative form of enquiry. The acknowledgement of abortion as a potentially ambivalent experience allows one to consider the abortion process as complex, and that different women in different contexts will have both unique and common reactions to abortion. This study utilized theories of motherhood, gender and reproduction to explore the various contexts. The themes of guilt, isolation and anger that emerged were experienced by all the women, but each one not only experienced them differently but also contextualized them differently. Some general suggestions for future research are offered: exploring the different ways in which women deal with this situation could be helpful in working with those who might present with psychological symptoms. This would be particularly helpful to the role which psychologists could play in dealing with women who have undergone an abortion. The importance of support and acceptance is highlighted in this study. With the change in legislation regarding abortion, it would be helpful to consider the attitudes of the health professionals who may encounter women having abortions. In addition it is important to consider post-abortion counselling. Post abortion feelings could be normalized by explaining to women that reactions are not uni-dimensional and that positive and negative reactions are to be expected. As stated, some women do experience negative symptoms post-abortion and more research is needed to examine in depth the experience of these women. Longitudinal studies and narrative research could be beneficial in this regard. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2009.

No abstract available. / Thesis (B.Mus.)-University of Natal, Durban,1992.

This dissertation investigates five texts: Damon Galgut‟s The Imposter (2008), Anne Landsman‟s The Devil’s Chimney (1998), Eben Venter‟s My Beautiful Death (1998) and Trencherman (2008) and Zoë Wicomb‟s David’s Story (2000). In addition to being written in the post-apartheid era, these five texts are all set wholly or partially in the Karoo, a semi-desert landscape unique to South Africa. The Karoo is, however, more than just a common setting onto which their individual stories have been transposed. It is part of the literary imagination of each text. Within these texts are a number of fluid interactions between the consciousnesses and the landscapes they portray. Of course, to attempt to examine these interactions as occurring purely between landscape and consciousness would be foolhardy. As such, this project investigates these links by comparing the texts under investigation to the historical literary form of the plaasroman and by scrutinising them through the theoretical concept of hospitality, as outlined by Jacques Derrida. According to J.M. Coetzee term „plaasroman‟ refers to the type of early twentiethcentury Afrikaans novel which “concerned itself almost exclusively with the farm and platteland (rural society) and with the Afrikaner‟s painful transition from farmer to townsman” (1988: 63). This project investigates all five texts in relation to a number of the concerns common to the plaasroman, including the idea of the farm as a patriarchal idyll, its valorisation of near-mythical ancestral values and the pushing of black labour to the peripheries of narrative consciousness. These concerns, along with the fact that the plaasroman marks out the farm as a fenced off area surrounded by threatening forces, means that it is an ideal form to include in an investigation involving hospitality Derrida outlines hospitality, at its most basic level as “the right of a stranger not to be treated with hostility when he arrives on someone else‟s territory” (Derrida 2007: 246). This relationship, however, goes further than a simple binary. Both host and guest give and receive hospitality. From Derrida‟s meditations on the subject come two forms of hospitality: Conditional and unconditional. The primary distinction between these two kinds of hospitality is a distinction “between a form of subjectivity constituted through a hostile process of inclusion and exclusion and one that comes into being in the self‟s pre-reflective and traumatic exposure, without inhibition, to otherness” (Marais 2009: 275). Unconditional hospitality is the latter and morally preferable. In linking the two concepts, this dissertation illustrates the degrees to which each text, through subverting, or conforming to the conventions of the plaasroman, achieves instances of unconditional hospitality. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.