The present thesis is a study of the women involved in the Anglican mission to the Japanese Canadians between 1903 and 1957. Drawing on a variety of primary source documents housed in the Anglican church archives in Toronto and Vancouver, as well as information gathered in interviews with three former missionaries, the study aims to determine who these women were, what their work consisted of, their reasons for choosing to work among Japanese Canadians, and what effects their efforts had, not specifically on the intended recipients, but on the women themselves. The thesis argues that much of the success of the mission, as measured by the number of Japanese Canadians who utilized its facilities and programmes, is due to the high level of involvement of local women. Until the World War II evacuation of Japanese Canadians from the coast of British Columbia, the mission's main facilities were located in Vancouver. In 1917 a male-dominated governing board took over the work, and attempted to 'professionalize' the mission during the interwar period. Still, of the over fifty middle-class Anglo-Canadian women, the majority were drawn from the local community, and a further seventeen Japanese Canadian women, originally from the mission's clientele, became involved in the work. A number of these women were employed as lay workers, and those who had the requisite training were engaged as professional missionaries, but more than half of the workers worked as volunteers. Work in the mission offered an attractive outlet through which these women channelled their energy, skills, and humanitarian propensities. It allowed Anglo-Canadian women to take on a public role while upholding contemporary notions concerning appropriate behaviour for their sex, "race" and class, while the Japanese Canadian workers gained the acceptance and esteem of their Occidental colleagues, and access to a respectable occupation at a time when they had few options to choose from. Thus by creating and largely maintaining the mission, a number of Anglican women, working within the confines of the maternal feminist ideology, built a sphere for themselves which encouraged their personal growth. / Education, Faculty of / Graduate

Thesis (M. Ed.) -- University of the North, 1988 / Refer to the document

As sometime course facilitator of the Marriage Preparation Course of my faith community, an Anglican Church of Southern Africa, I had become curious as to what meaning the couples had constructed of their participation in these courses, particularly relating to both the content and style of facilitating the Course. The research finding determined that the main value of the Course had been that the group discussions enabled couples to explore their personal positions on a number of issues related to marriage. The adoption of participative action research as a broad model for the Course is recommended to encourage the engagement between premarital couples and the course facilitator to create/find knowledges and practices that will prepare them for marriage. Furthermore, the course facilitator should adopt a not-knowing, curious stance toward the elements of marriage under discussion, employing the narrative tools of externalisation and deconstructive questioning to facilitate the couples' meaning-making. / Practical Theology / M.Th.(Specialization in Pastoral Therapy)

One of the consequences of the ethnic hatred between Hutu and Tutsi in Burundi is that around 10% of Burundians were forced to flee to Tanzania for their safety. Three decades after the creation of Ulyankulu Settlement through the joint efforts of the Tanzanian government, the United Nations High Commission for Refugees (UNHCR), and the Tanganyika Christian Refugee Service (TCRS) it is assumed that these refugees are fully assimilated and feel at home. However, this dissertation argues that they do not feel at home and consequently long to return to their homeland. This study is an attempt to understand the experience of refugees in Ulyankulu Settlement and the contribution of this experience towards their craving for their homeland. It also explores the role played by Anglican Church in shaping these refugees' experience. Finally the study proposes ways of improving the church's ministry among these refugees. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

This evaluation study was conducted to determine whether or not the Theological Education by Extension (TEE) Programme, of the Anglican Church of Kenya (ACK) is a suitable means of training lay church workers for pastoral ministry. The research was carried out to asses the TEE Programme already in progress. As the Anglican Church of Kenya continues to grow, there is need for training of church workers, using a cost effective programme, without compromising the quality of the church workers. The research sampled five out of the twenty-nine ACK Dioceses, in which the TEE Programme is vibrant. In the five dioceses, the research further sampled lay leaders already in the church ministry. The research took the form of cycles in which implementation stages were conducted. The result of the research was interpreted to draw the conclusion of the purpose of evaluation of the programme. / Open Distance Learning / M. Ed. (Open and Distance Learning

In 1994, Swaziland celebrated 150 years of Christianity. Three distinct eras are identified in the history of mission-church growth, each of which is related to elitism. 1884 saw the start of missions is Swaziland, but this effort was short-lived. The mission became caught up in internecine warfare, the resident missionary and the Swazi Christian community fled to Natal where the church grew and matured in exile during a period of missionary lacuna in Swaziland itself. After thirty-six years, the missionaries were once again allowed to settle in Swaziland and the church grew rapidly, mainly as a result of the widespread institutional work undertaken. Soon an elite Christian community developed as people came to identify with a mission or church, many of whom had little Christian commitment. In 1%8, Swaziland was granted independence. A return to culture accompanied a strong wave of nationalism. Mission-church growth in this period declined as those, whose commitment to the Christian faith was shallow, returned to culture or joined one of the Independent churches which catered for varying degrees of syncretism The third era outlined in this study is one of secularisation. Family structures were eroded, materialism took hold and the church was in danger of becoming irrelevant. The older churches continue their decline, but new churches, appealing particularly to the new elite, are growing. / Christian spirituality, Church history and Missiology / Th.M.(Missiology)

An historical study of the Diocese of St John's of the Church of the Province of South Africa, with special reference to Bishop Callaway's vision of a black clergy Henry Callaway (1813 - 1890) came to South Africa with Colenso. In 1857 he founded a mission at Springvale, and later at Highflats and Clydesdale. He was highly respected as an expert in the Zulu language, customs and religion. He became bishop of St John's in 1874. Callaway developed St John's from four isolated mission stations into a thriving diocese. He laid the foundations of education and health systems as well as organising the Church itself. Of special interest was the training a core of black clergy to carry the church to the people. Callaway resigned because of ill health in 1886. / Christian Spirituality, Church History and Missiology / Th. M. (Church History)

This dissertation examines the dynamics of the oral communication which takes place in the Easter Vigil at St. Augustine's Anglican Church, Thaba 'Nchu. The study uses an analytical framework drawn from Orality Theory and Speech Act Theory, to analyse oral communication in the preaching and singing of the Vigil. Through an approach of Participant Observation, details were obtained of the Easter Vigils of 1994, 1995 and 1996. The historical and cultural background of this All-Night Vigil is traced in European Church History and African Traditional Religion. The roles of the Mothers' Union, the St. Agnes Guild and the Guild of Bernard Mizeki are also highlighted. / Missiology / M.Th (Missiology)

Thesis (PhD)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: INTRODUCTION Religion is important in Africa and many churches are involved in HIV ministry. Prevention programmes, however, are less frequent in the church setting and there is little evaluation of them. If an effective model is found, it can contribute to HIV prevention efforts in Sub-Saharan Africa. This study was conducted in the Cape Town Diocese of the Anglican Church. Fikelela, an HIV/AIDS project of the Diocese, developed a 20-session peer education programme (Agents of Change) aimed at changing the risky sexual behaviour of youth. Workshops were also aimed at parents. A literature review was conducted looking at three areas: 'theories of behaviour change', 'adolescent sexual relationships' and 'religion and HIV'. A conceptual framework for the programme was developed by integrating findings from the literature review. The aim of this research was to evaluate the effectiveness and functioning of the programme, to develop a best practice model and to make recommendations for the use of the programme in the wider church. METHODS Outcome mapping was used to integrate an approach to the design, monitoring and evaluation of the programme. Changes in project partners, key project strategies and organisational practices were all monitored. Project partners were defined as peer educators, facilitators, young people, clergy and parents. Monitoring allowed an in-depth understanding of which aspects of the programme worked. Evaluation was designed as a quasi-experimental study that compared non-randomly chosen intervention and control groups. 1352 participants took part at base-line, 176 returned matched questionnaires in the intervention groups and 92 in the control groups. Reported changes in attitudes, knowledge and sexual behaviour were compared between the two groups. RESULTS The main factors leading to the success of the programme were: a well developed curriculum and programme, effective training camps, the support given by facilitators to peer educators, ongoing mentoring and training, role modelling by peer educators, a participatory style of education and positive peer pressure within a strong church based social network. Challenging the church.s negative attitude to condoms was also important. The weakest areas of the programme were amongst clergy and parents and in challenging media messages and norms on gender. The project impact evaluation showed significant differences at baseline between genders in terms of sexual beliefs and behaviour. There was no significant impact of religiosity on sexual activity. The programme was successful at increasing condom usage (Condom use score 3.5 vs. 2.1; p=0.02) and reduced sexual debut (9.6% vs. 22.6%; p=0.04). There was increased abstinence amongst the intervention group, but it did not reach statistical significance (22.5% vs. 12,5%; p=0.25). There was no effect on the number of partners (Mean 1.7 vs. 1.4; p=0.67). CONCLUSIONS Implementation: The programme should be promoted as a youth development programme rather than an HIV prevention programme. Priority should be given to churches in communities with the highest HIV rates. The target group should include younger teens. Peer educators should be selected by peers not by adults. Strategies: The strategies of training camp and quarterly gatherings are effective, but a new strategy needs to be devised to impact the parents. Content: The programme should build self-efficacy amongst the youth, develop a critical consciousness about sexual health, provide positive messages rather than fear-inducing ones, address sexual coercion and persuasion, explore the linking of condom use with trust, address inter-generational sex and promote community outreach and advocacy activities. The programme is effective and meets the threshold of evidence required to be rolled out. It should be rolled out through the Anglican Church with its estimated membership of two million and could be adapted for other denominations as well. / AFRIKAANSE OPSOMMING: INLEIDING Godsdiens is belangrik in Afrika en talle kerke is betrokke by HIV-bediening. Voorkomingsprogramme is egter ongewoon in die kerkomgewing en die evaluering daarvan vind selde plaas. Indien 'n effektiewe voorkomingsprogram model gevind kan word, behoort dit 'n belangrike bydrae te lewer tot HIV infeksie voorkomingspogings in Sub-Sahara Afrika. Hierdie studie is gedoen onder die lidmate van die Kaapstadse Biskoplike gebied van die Anglikaanse Kerk. 'n Bestaande HIV/VIGS projek van die Biskoplike gebied, genaamd Fikelela, het 'n 20-sessie portuurgroepopvoedingsprogram (Agente van Verandering) ontwikkel wat gemik is op die verandering van riskante seksuele gedrag onder die jeug. Daar was ook werkswinkels gemik op ouers. 'n Voorstellingsraamwerk vir die program is ontwikkel deur die integrasie van gedragsveranderingsteorieë met bewyse ten opsigte van verandering van seksuele gedrag onder adolossente en die invloed van godsdiens op adolossente seksualiteit. Die doelwit van hierdie navorsing was om die doeltreffendheid en funksionering van die program te evalueer, 'n optimale praktiese model te ontwikkel en aanbevelings vir die gebruik van die program aan 'n wyer sirkel van kerke te maak. METODES Uitkomskartering is gebruik om 'n benadering tot die ontwerp, waarneming en evaluering van die program te integreer. Alle veranderinge in projekvennote, sleutelprojekstrategieë en organisatoriese handelinge is waargeneem. Projekvennote is gedefinieër as portuurgroepopvoeders, fasiliteerders, jongmense, leraars en ouers. 'n Diepgaande begrip van watter aspekte van die program gewerk het, is bewerkstellig. Die evaluasie was ontwerp as 'n prospektiewe bykans-eksperimentele studie wat nie-lukraak gekose intervensiegroepe en kontrolegroepe vergelyk het. Daar was1352 deelnemers by aanvang, 176 afgepaarde vraelyste is teruggestuur in die intervensiegroepe en 92 in die kontrolegroepe. Veranderings in houdings, kennis en seksuele gedrag wat gerapporteer is, is tussen die twee groepe vergelyk. RESULTATE Die hooffaktore wat tot die sukses van die program gelei het, was: 'n goed ontwikkelde kurrikulum en program, effektiewe opleidingskampe, ondersteuning aan portuurgroepopvoeders deur die fasiliteerders, deurlopende raadgewing en opleiding, portuurgroepopvoeders as rolmodelle, 'n deelnemende styl van opvoeding en positiewe groepsdruk binne 'n sterk kerkgebaseerde sosiale netwerk. Die uitdaging van die kerk se negatiewe houding teenoor kondome was ook belangrik. Die swakste areas van die program was onder die leraars en ouers en in die uitdaging van media boodskappe en norme aangaande geslagskwessies. Die evaluering van die projekimpak het betekenisvolle verskille op grondslag tussen geslagte in terme van seksuele geloof en gedrag getoon. Daar was geen betekenisvolle impak van godsienstigheid op seksuele aktiwiteit nie. Die program was wel suksesvol in die toename van kondoomgebruik (p=0.02) en verhoging in ouderdom van eerste seksuele optrede (p =0.04), maar het geen impak in toename van geheelonthouding onder dié wie alreeds seksueel aktief is (p=0.25) of op die aantal seksmaats (p=0.67) gewys nie. GEVOLGTREKKING Implementering: Die program moet eerder as 'n jeug-ontwikkelingsprogram, as 'n HIV-voorkomingsprogram bemark word. Kerke in gemeenskappe met die hoogste HIV-koers moet voorkeur geniet. Die teikengroep moet jonger tieners insluit. Portuurgroepopvoeders moet deur portuurgroepe self aangewys word en nie deur volwassenes nie. Strategieë: Die strategieë van opleidingskampe en kwartaalikse byeenkomste is effektief, maar nuwe strategieë word benodig om 'n impak op ouers te maak. Inhoud: Die program behoort self-doeltreffendheid onder die jeug te bou, 'n kritiese bewustheid oor seksuele gesondheid te ontwikkel, eerder positiewe as vrees-gebaseerde boodskappe aan te bied, seksuele dwang en oorreding aan te spreek, die verband tussen kondoomgebruik en vertroue te verken, intergenerasie-seks aan te spreek en gemeenskapsuitreik- en aanbevelingsprogramme te bevorder. Die program is effektief en voldoen aan die verlangde bewyse ten einde aangewend te kan word.Met sy geskatte lidmaatskap van twee miljoen behoort die Anglikaanse Kerk dit aan te wend en kan dit ook vir ander denominasies aangepas word.

One of the consequences of the ethnic hatred between Hutu and Tutsi in Burundi is that around 10% of Burundians were forced to flee to Tanzania for their safety. Three decades after the creation of Ulyankulu Settlement through the joint efforts of the Tanzanian government, the United Nations High Commission for Refugees (UNHCR), and the Tanganyika Christian Refugee Service (TCRS) it is assumed that these refugees are fully assimilated and feel at home. However, this dissertation argues that they do not feel at home and consequently long to return to their homeland. This study is an attempt to understand the experience of refugees in Ulyankulu Settlement and the contribution of this experience towards their craving for their homeland. It also explores the role played by Anglican Church in shaping these refugees' experience. Finally the study proposes ways of improving the church's ministry among these refugees. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)