Texte remanié de: Ph.D.--Social ethics--Boston, Mass.--Boston university, 1980. / Bibliogr. p. 312-326. Index.

Thesis (D. Min.)--Perkins School of Theology, Southern Methodist University, 1988. / Abstract and vita. Includes bibliographical references (leaves 141-144).

Thesis (MHCS (History)) -- University of Pretoria, 2004. / Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1982. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 244-253).

Akademisk avhandling--Samhällsvetenskap--Uppsala, 1980. / Bibliogr. p. 227-234.

Between 1972 and 1979, the politicians and officials of South Africa's Department of Information attempted to manipulate and neutralise the international media's treatment of South Africa. This programme of activity was exposed at the end of the decade in what became known as the Information scandal. Meanwhile, in Europe and North America, South African exiles and British and American citizens opposed to apartheid, campaigned under the banner of 'anti-apartheid'. Foreign correspondents in South Africa numbered little more than a dozen in 1972. By the end of the 1970s, they had become a formidable force. This expansion was directly related to events on the ground, most notably the South African invasion of Angola (1975) and the Soweto uprising (1976). The introduction of the Cold War to the southern African sub-continent transformed the nature of the international media's coverage, leading, eventually, to a greater American media presence in South Africa. The increased number of American journalists, resident in the Republic, served to expand the scope of the debate regarding the intertwining of colonialism and racism in apartheid. In general, Americans tended to represent South Africa as a metaphor for the racial problems of the United States, whereas British commentators discussed the country in the context of a decolonisation story that had somehow gone wrong. One of the most significant developments in the coverage of South Africa, during the 1970s, was the re-emergence of colonial representations of both Africans and Afrikaners. This followed the temporary' suspension of such representations in the 1960s. Despite the extensive efforts of the anti-apartheid movements and the Department of Information to influence the Stiuth African 'story', these shifts in representation appear to have originated with the international media. It should, however, be acknowledged that the British and American media's dependence on the South African English-language press remained profound throughout the decade.

Philosophiae Doctor - PhD / Sport has both uniting and dividing features, often manifesting contradictory outcomes in terms of conflict or co-operation. Sport is a social construct and its role and function depends largely on what society makes of it, and how it is consumed by society. If sport’s potential is to unfold, the dividing features should be guarded against and the desired positive effects must be furthered. The aim of this study is twofold; on the one hand, the study focuses on evaluating the post-apartheid South Africa’s experience, of reconciliation through Sport Intervention Programs (SIPs), and on the other hand, the study explores mechanisms through which sport can serve as a vehicle to integrate racialized South African youth identities with the aim of promoting, reconciliation and integration for change. The study identified 12 Non-Governmental Organizations (NGOs) that are facilitating grassroots sport initiatives that use sport as a platform to combat social issues in previously marginalised communities of the Western Cape Province, South Africa. Purposive sampling was used to identify12 focus group discussions, consisting of 10participants in each group, ranging from 14-20 years, totaling 100 youth as well as another group of 13 respondents for semi-structured interviews, ranging from 25-68 years old, which include sport managers, coaches/officials, role models, government and UN officials, who contributed to the SIPs and their organizations in different capacities. Both the discussion groups and face-to-face interviews were conducted on a voluntary basis. Thematic content analysis was carried-out to analyse the data. This study explored existing theories, literature, and good intervention practices, and has established the relative interlinkages between sport and peace-building, as pivotal to the ongoing scholarly debates in the field of Sport for Development and Peace (SDP). From the findings, reconciliation and integration through SIPs may require a unique method in the holistic approach for transformation and social change in post-1994. From the findings in this study, the SIPs’ effort and approaches highlighted a number of positive inroads. The majority of the discussion groups and face-to-face interviewees felt the desire to have a united and non-racial South Africa. Within the discussion group, the notion of the ‘Rainbow Nation’ emerged as a ‘counter discourse’, and, a reaction to the apartheid discourse ‘racial segregation’, both discourses found to have impacts on the youth identities. The youth participants also referred as ‘Born Frees’ are still deeply marked by their racialized past, but they also showed a drive to make a different present, and a new future. From the findings, the SIPs foci of learning by doing, such as team cohesion on the field, and peace education off the field were found instrumental in building relationship. Networking, non-violent conflict resolution, and collaboration for shared goals, which reduced, negative perceptions among the South African racialized youth, at personal and relational level. However, the structural and cultural dimensions require multiple changes at all societal levels. The interconnection of the hierarchies of change in relation to the program in-put, out-puts and outcomes, on how the attitudes and behaviours of the individual youth are expected to change by the SIPs, and how these personal changes are sought to change the structural, and cultural practices, within the programme design, monitoring and evaluation of the SIPs were found unclear, and under-developed. The reflexive learning within the current research process postulate that, first, conflict resolution, racial integration and reconciliation within the SIPs endeavors is characterized by a complex set of factors and dynamic forces on the ground such as race relations and social change. As such, a systems approach is necessary to approach this field in comprehensive manner. The present research study shows that a model is required that needs to integrate the various elements in a comprehensive fashion to promote reconciliation, conflict resolution, peace and development. Secondly, the SIPs may serve as a platform and provide contextual mechanism for conflict resolution, and this study discovered that the ‘theory of change approach’ is an effective tool to unpack the change process between the SIPs’ activities and its ultimate goal. Thirdly the genuine effort of SIPs and its NGOs in the lives of the future leaders is well articulated; however, they seem to confront a problem way bigger than their capacity, which involves power and massive resources. The fieldwork experience from the present study, commends the SIPs’ culture of networking, and collaboration can only be enhanced when it is framed by the ‘scaling-up’ strategy developed by Lederach et al. for wider social impact, and,sustainability. In light of the findings, while the above three imperatives considered as an original contribution to the existing knowledge in the field of Sport for Development and Peace (SDP), it also concluded by providing possible recommendations that may guide sport practitioners to effectively design, implement, monitor and evaluate programmes and the SIPs’ in post-apartheid South Africa, in Africa and beyond.

AFRIKAANS: Die ekologiese wêreldkrisis is die gevolg van die mens se oorskryding van die perke ten opsigte van vrede, geregtigheid en die heelheid van die skepping. Die kerk het bygedra tot hierdie krisis, en daarom kan dié krisis as ‘n sendingkrisis gesien word. Deur prinsipieel-teologiese beredenering bring hierdie studie duidelikheid oor die kerk se aandeel aan die ekologiese krisis in die wêreld as makrokonteks (afdeling A) en in Suid-Afrika as mikrokonteks (afdeling B) en oor die kerk se missionêre roeping as antwoord op dié krisis. ‘n Ekologiese sendingbenadering bied ‘n oplossing vanuit Suid-Afrika as mikrokonteks vir die wêreld in ‘n makrokonteks (afdeling C). Die studie word in drie afdelings aangebied. Afdeling A onder die opskrif: Die ekologiese krisis en die sending, ondersoek die invloed van die sending op die huidige ekologiese krisis in die makrokonteks. Aangesien die industriële rewolusie die grootste bydrae tot die ekologiese krisis gelewer het, word die sending se aandeel aan die krisis binne drie verskillende tydperke ondersoek. Gedurende die voorindustriële tydperk word die Middeleeuse klooster as teelaarde vir 'n kultuur van plundering bekyk. Verder word die proses van kolonisasie bespreek. Gedurende die vroeë industriele tydperk word daar gefokus op die wêreldbeskouing waardeur die mens as subjek teenoor die.aarde as objek te staan sou kom. 'n Kritiese blik word op die sending se propagering van die Westerse kultuur as 'n kultuur van vooruitgang gewerp. Gedurende die volwasse industriële tydperk word daar gekyk na die sending se bydrae in die totstandkoming van 'n teologie van ontwikkeling. Afdeling B se opskrif is: 'n Ekologiese perspektief op sending in die Suid-Afrikaanse konteks. Hier word op ekologie en sending in Suid-Afrika as mikrokonteks gefokus. Aangesien kolonisasie, industrialisasie en groot-apartheid die grootste bydraende faktore tot die ekologiese krisis in Suid-Afrika is, word die,sending se aandeel tot die krisis ook hier in drie verskillende tydperke hanteer. Gedurende die voorindustriële tydperk word daar gefokus op die sending se aandeel aan die viervoudige proses van grondroof as aspek van die kolonisasieproses. Gedurende die vroeë, industriële tydperk word daar gekyk hoedat die sending doelbewus industriële kultuurwaardes en die Naturelle Grond Wet van 1913 help vestig het. Gedurende die volwasse industriële tydperk word daar gefokus op die sending se steun aan 'n onregverdige sosio-ekonomiese en sosio-politieke sisteem wat op groot-apartheid sou uitloop. Afdeling C onder die opskrif: Riglyne vir 'n ekologiese sendingbenadering in ‘n postapartheid Suid-Afrika, wil die kerk se missionêre roeptng in 'n ekologiese krisis-wêreld verwoord. Hierdie benadering word in terme van tien aspekte van die sending omskrywe. Die basis en vertrekpunt van so 'n benadering is gerig op die koninkryk van God: Geregtigheid teenoor die kosmos vorm die kern van hierdie benadering. 'n Ekologiese sendingbenadering as onder meer evangelisasie, behels dat die Goeie Nuus van Jesus Christus se verlossing so verkondig moet word dat dit die sondaarmens oproep tot 'n nuwe lewe waarin qie nuwe mens as rentmeester van God se skepping lewe. 'n Ekologiese sendingbenadering as Eko-Teologie roep onder meer die kerk tot 'n nuwe manier van teologisering wat ingrypende implikasies vir Teologiese opleiding in 'n postapartheid Suid-Afrika inhou. 'n Ekologiese sendingbenadering vanuit 'n postapartheid Suid-Afrika as mikrowêreld bied vrede, geregtigheid en die heelmaking van die skepping as die kerk se missionêre antwoord op die ekologiese krisis vir die makrowêreld. ENGLISH: Mankind has shattered the justice, peace and integrity of creation. This has resulted in the ecological crisis of the world. The Church has contributed to this crisis. Therefore it may be seen as a mission crisis. Through theological analysis this study examines the role of the Church’s mission regarding the ecological crisis in the world in a macrocontext (section A) and microcontext (section B), as well as the Church’s vocation in the light thereof (section C). An ecological approach to mission from South Africa in a microcontext offers a model for this vocation in a macrocontext. The study consists of three parts. During the pre-industrial-period the study focuses on Medieval monasteries. Among other things a culture of plunder evolved here. The process of colonialism was also the result. In the early industrial period the focus is set on that philosophy of life in which man came to be the subject in opposition to the earth as object. This philosophy brought about the missionary proclamation of a Western culture of progress. During the mature industrial period the contribution of mission towards the establishment of a theology of development is discussed. In part two an ecological perspective on mission in the South African context is given. Because colonialism, industrialisation and grand apartheid are the greatest contributing factors to the ecological crisis in South Africa, mission's contribution towards the crisis is examined during three periods: During the pre-industrial period, the study focuses on the quadruple process mission undertook in the process of colonisation. During the early industrial period the study reflects on how mission deliberately helped establish a set of industrial cultural values and the Land Act of 1913. The mature industrial period focuses on the support of mission to the creation of an unequal socio-economical and socio-political substructure which would eventually lead to grand-apartheid. In order to express the Church’s mission agenda in an ecological crisis world, part three under the heading: Guidelines towards an ecological approach to mission in a post-apartheid South Africa, presents a few guidelines for a new approach to mission in a post-apartheid South Africa. An ecological approach as a comprehensive approach, includes the following aspects: Mission directed towards the Kingdom of God serves as basis and point of departure for such an approach whereas justice towards the cosmos forms the centre thereof. An ecological approach to mission also consists of evangelism where the Good News of the Gospel of Jesus Christ calls mankind as sinner, to a new life in which man’s stewardship of God’s creation is being acknowledged. An ecological approach to mission as Eco-Theology calls the Church to a new way of theologising with radical implications for theological formation in a post-apartheid South Africa. An ecological approach to mission from the microcontext of a post-apartheid South Africa, offers justice, peace and the integrity of creation as the Church’s missiological response to the world in ecological need in the macrocontext. / Thesis (DD)--University of Pretoria, 2010. / Science of Religion and Missiology / unrestricted

Magister Artium (Psychology) - MA(Psych) / Apartheid created deep-rooted emotional scars of inequality, discrimination, and racial tension within the South African population. Literature regarding the population of contemporary South Africans remains, to some extent, divided by racial lines (Naidoo, Stanwix, & Yu, 2016; Harris, 2016). Since caregivers are the main socialisation agents influencing adolescents this research study sought to explore caregivers’ experiences of apartheid as a means to create an understanding of the views and perspectives of apartheid that are relayed by South African caregivers to their children.

In both South Africa and the United States, the occurrence of certain political and social events have affected the cultural structure of the African society. As the patterns of community have been lost over time, due to colonialism and conquest, the foundations of traditional culture and tribal ritual have also been lost. There must be a recovery from this hopeless state of non-community. In the examination of the growth and development of a culture, it is pertinent to identify how people relate to themselves and other groups as a function of cultural identity. An intricate part of this is the way in which the individuals interact with each other spatially, and as a result of their surrounding environment. / Master of Architecture