Bibliography: leave 85-90. / Health care systems play an important role in maintaining good health in communities. In South Africa, Africans are continually faced with the dilemma of choosing western or traditional values. The literature has shown that African people use both western and traditional systems simultaneously. The South African government is also considering to include traditional healers in the national health policy .This study examines the opinions of African parents or caretakers of children at Red Cross War Memorial Children' s Hospital regarding their use of western and traditional health systems and their opinion regarding their linkage. The research method for this exploratory study was a focus group and structured interview. The results indicated that in the communities from which the respondents were drawn there are many Africans who consult traditional healers. The results further indicated that many Africans consult both western doctors and traditional healers for the same medical problem. The results also indicated that the respondents considered it necessary to link traditional healers to western health settings. Recommendations for future research are included.

A research report submitted to the Faculty of Engineering and the Built Environment, University of the Witwatersrand, Johannesburg, in partial fulfilment of the requirements for the degree of Master of Science in Engineering, 2016 / The purpose of this research is to identify and outline the sustainable funding models for BEE transactions in the South African mining industry. It is proposed that from the early 2000s to 2014 the sustainability of BEE funding models was driven by regulatory pressure. In the absence of regulatory pressure, there would be a need to develop alternative funding models. The study uses a quantitative research methodology by examining the frequency of use of various funding models, the impact of regulatory interventions and use of various funding sources on the sustainability of funding models, regression analysis and significance testing. The research results show that the percentage of third party finance in funding structures has a negative correlation with the success of BEE transactions. Vendor finance shows a positive correlation with the sustainability of transactions, more so above 60% in the funding structures. Equity finance has a positive impact on the success of transactions from as low as 20% in the funding structures. An ideal funding structure would consist of the following funding sources:  Third party: Vendor: Equity = 40%: 20%: 40%, in the case of a BEE company that has equity available and  Third party: Vendor = <40%: > 60%, where no equity is available to BEE entrepreneurs. In the absence of BEE laws third party finance will dominate funding of empowerment transactions. Funding models based on third party finance must rely more on cash flow based payments rather than dividend payments to service debt.

Witchcraft discourse in South Africa has increasingly permeated all social structures, thereby becoming a real threat to the process of reconstruction and development. The neglect of witchcraft accusations and their resultant consequences can cause the country to lose all it gained as a result of the liberation struggle. In this study I examine the historical developments of witchcraft accusations around the world in general, and in South Africa in particular as well as the threats they pose to society. I analyse five broad areas: 1) The inborn h tendency to scapegoat; jealousy; and the role religion plays in the escalation of these problems; 2) The African world-view and its consequences on interpersonal relationships; 3) Colonial and missionary attempts to suppress the African world-view; 4) Ways and means of containing the conflicts arising from the witchcraft problem; and 5) Summary of findings. The research was occasioned by the untold suffering victims of witchcraft accusations have to undergo in the three Northern Provinces of South Africa. Because of the cruelty and misery such accusations cause the poor people of these rural provinces urgent attention is needed to contain them, especially since such accusations have not diminished despite all governmental efforts to curtail them. At the centre of witchcraft accusations there are stress, hatred, vindictiveness, and aspirations to become famous. The fear that one may be victimised by either being accused of witchcraft or being bewitched is very real even today. The relevance of the study is apparent when one considers the feelings of helplessness that paralyses the opponent of this carnage, such as government and the churches. A number of resources should thus be employed to counter would be put into it. This threat which is aggravated by the abject poverty prevalent in the rural communities of the three Provinces. The prevailing conditions of abject poverty play a definite role in the creation, promotion and escalation of the scourge. Policy makers should therefore have clear grasp of the extent to which poverty has influence on society in any effort to contain witchcraft accusations. I conclude the study by ~ecommending transformational paths to the Government, NonGovernmental Organisations and other Community Leaders to follow in attending to improve the lot of the poor. This is done by highlighting ten findings that emerged during the study. The findings were the result of analyses of archival records, literature and case studies on witchcraft accusations. Because the subject of witchcraft is so wide and emotive I have employed several sociological and anthropological theories to cover as wide a field as possible. The incorporation of so many theoretical approaches into the study presents on interpretive and analytical explanation of the causes, effects and containment of witchcraft accusations. The overall conclusion is encapsulated by the title of the study Moloi ga a na mmala (A witch has no colour). A witch remains unidentifiable, but witch-hunters and sniffers know how to identify their witches. Although the process remains paradoxical, it is practised on a daily basis. / Religious Studies & Arabic / D.Litt. et Phil. (Religious Studies)

This research surveys the Swiss missionaries' management of social transformation in South Africa (1873-1976). It has as its major focus the management of schools, hospitals and churches as the primary institutions of social change in society. The researcher's realisation that more often than not, the changes brought to bear on proselytes by the change forces take time to manifest themselves vividly induced him to extend the scope to include the dawn of the new political dispensation in this country in 1994. This need not surprise the readership as the triadic approach, which is synonymous with historial analyses compels researchers to avail readers of what happened in the past, present as well as what is likely to occur in future. In other words, readers will encounter the ethnic nationalism engineered by different change agents in this country and the repercussions thereof, and the schism within the Swiss Mission in South Africa/Evangelical Presbyterian Church in South Africa that started in 1989 and became reality by 1991. Finally, the thesis also appraises readers of what should be done in periods of rapid social change. / Educational Studies / D. Ed. (History of Education)

Witchcraft discourse in South Africa has increasingly permeated all social structures, thereby becoming a real threat to the process of reconstruction and development. The neglect of witchcraft accusations and their resultant consequences can cause the country to lose all it gained as a result of the liberation struggle. In this study I examine the historical developments of witchcraft accusations around the world in general, and in South Africa in particular as well as the threats they pose to society. I analyse five broad areas: 1) The inborn h tendency to scapegoat; jealousy; and the role religion plays in the escalation of these problems; 2) The African world-view and its consequences on interpersonal relationships; 3) Colonial and missionary attempts to suppress the African world-view; 4) Ways and means of containing the conflicts arising from the witchcraft problem; and 5) Summary of findings. The research was occasioned by the untold suffering victims of witchcraft accusations have to undergo in the three Northern Provinces of South Africa. Because of the cruelty and misery such accusations cause the poor people of these rural provinces urgent attention is needed to contain them, especially since such accusations have not diminished despite all governmental efforts to curtail them. At the centre of witchcraft accusations there are stress, hatred, vindictiveness, and aspirations to become famous. The fear that one may be victimised by either being accused of witchcraft or being bewitched is very real even today. The relevance of the study is apparent when one considers the feelings of helplessness that paralyses the opponent of this carnage, such as government and the churches. A number of resources should thus be employed to counter would be put into it. This threat which is aggravated by the abject poverty prevalent in the rural communities of the three Provinces. The prevailing conditions of abject poverty play a definite role in the creation, promotion and escalation of the scourge. Policy makers should therefore have clear grasp of the extent to which poverty has influence on society in any effort to contain witchcraft accusations. I conclude the study by ~ecommending transformational paths to the Government, NonGovernmental Organisations and other Community Leaders to follow in attending to improve the lot of the poor. This is done by highlighting ten findings that emerged during the study. The findings were the result of analyses of archival records, literature and case studies on witchcraft accusations. Because the subject of witchcraft is so wide and emotive I have employed several sociological and anthropological theories to cover as wide a field as possible. The incorporation of so many theoretical approaches into the study presents on interpretive and analytical explanation of the causes, effects and containment of witchcraft accusations. The overall conclusion is encapsulated by the title of the study Moloi ga a na mmala (A witch has no colour). A witch remains unidentifiable, but witch-hunters and sniffers know how to identify their witches. Although the process remains paradoxical, it is practised on a daily basis. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

This dissertation aims to critically evaluate the Incwala Sacred Ceremony and its relevancy to Ancestral Veneration in the life of the Swazi Nation. Swazis to a greater extent are believed to be quite obsessed about their cultural heritage. They view this cultural event as sacred and very important in their national unity and pride of being a sovereign entity. They religiously observe this rite as an integral part of their cultural heritage and see it as a vital glue that holds together the national unity and cements the eternity of the Swazis' existence. Celebrating and commemorating this sacred festival can be equated to what Christians do when celebrating and observing Good Friday or Holy Easter. It could also be related to the Islamic Pilgrimage to Mecca. Swazis are strongly connected to their Ancestral Veneration. It is inculcated in their core system of beliefs and is part of their lives because it tends to shape their religious view, as well as moulding it. The Supreme God (Mvelinchanti) is believed to have spoken to the founding fathers of the nation about how the nation ought to conduct its affairs (in different forms through visions and dreams). Hence there is a deeply held view that the departed kings and the forefathers are believed to be alive and closer to that very Supreme God. According to this long held view the dead are asleep and are continually involved in directing the affairs of the nation. Indeed they decide on blessings, health and life of the living. It is embedded in the subconscious mind of Swazis that the living dead (emadloti, labaphasi or labalele) continually influence the affairs of the nation and any given family; hence they need to be consulted from time to time. Emadloti are the mediators between human beings and God and they can be contacted through the spiritual mediums. The national elders and advisors to the Monarchy,1 as well as traditional medicine persons (muti) people (Tinyanga and Tangoma), are there as custodians of the Incwala Ceremony. In any given family, emadloti (ancestors) are consulted in times of marriages, new births and any other eventualities that may befall that family. In the life and worldview of Swazis, nothing just happens without any involvement and sanction of the ancestors. In fact, for anything to happen in the life of a Swazi, there must be a supernatural cause or reason, hence in the very core of foundational beliefs there are involvements of the supernatural powers and the forces believed to be operational. / Practical Theology / M.Th. (Specialization in Urban Ministry)

South Africa has embarked on a journey of transformation since 1994. The ruling ANC has introduced many policies aimed at achieving equality, known as "black empowerment". The `empowerment' of black women professionals is especially critical in the transformation era. Empowerment is defined as a process, which "involves individuals gaining control of their lives and fulfilling their needs, …as a result of developing the competencies, skills, and abilities necessary to effectively participate in their social and political worlds" (Kreisberg, 1992:19). From this perspective, empowerment is the essential expression of individualism and self-determination since it embodies the belief that the individual has the ability to effect changes and improve their lives. This individually oriented definition presupposes the importance of constructing one's `self' as unitary and independent. The `unitary self' is a support of the logic of the `Same', which entails the exclusion of otherness and difference. In contrast to this approach, the postmodern theory of Julia Kristeva, with its inherent suspicion of doctrines of pure origins and essences, is corrosive of discourses such as `empowerment' that are developed according to the logic of the Same. Kristeva proposes a subject which is always already `in process'. Identity is a constructed process, rather than a fundamental essence. The Oedipal model, extracted from the Kristevan theory of subjectivity, shows how the nine professional women who partook in this study constructed their selves by placing equality and difference in an antithetical relationship. However, a deconstruction of the Oedipal model opens the construct up to its blind spots and, these subjects are shown to base their identities on the splitting off of their feminine capabilities. Instead of being `unitary self', the subjects are subjects-in-process, and they operate both across and within the competing discourses of traditional femininity and masculinity. As a possible alternative to the positivist paradigm of `empowerment', a Kristevan `herethics' is considered. In South Africa, this is exemplified by the `ubuntu' principle, which entails the recognition of our interdependence. Finally, in order to assist these professional women to embrace the alterity within, whilst competing in a constantly changing and intellectually challenging world, life skills coaching which focuses on the often repressed, emotional aspects, is recommended. / Psychology / D.Litt et Phil. (Psychology)

The purpose of this study is to provide a groundwork for the understanding of the psychosocial development of black South African men. This need stems from the limitation of current models of psychosocial development, which have a white, middleclass bias, and from the dearth of research relating to black psychosocial development in South Africa. Questions which have guided the present study include the following: What is the nature of the psychosocial development of black men? What are the main developmental tasks that they have to negotiate, especially in relation to family and career? How do sociocultural, political and economic factors influence development? How does the development of black South African men compare with other conceptualisations of adult development? Daniel Levinson's (1978) theory of the life structure was used as a framework to explore these questions. This involved a series of in depth qualitative interviews with eight men between the ages of 29 and 41, from diverse educational and socio-economic backgrounds. The grounded theory approach used to analyse the data involved the simultaneous process of data collection and data analysis. Similarities and differences in the men's evolving life structures were identified through a process of coding, or organising the data into categories and themes. The findings highlighted the importance of understanding the dialectical nature of development, the role of life events, and the significance of role strain across the life span of black South African adults. Discrimination, economic constraints, traditional values, and the sociopolitical context were found to have an impact on the important developmental tasks. The coping strategies employed to deal with external barriers had an especially influential impact on the men's evolving life structures. A model of psychosocial development was proposed which addresses these factors, and which is thus more relevant to the lives of black South African men, than stage models such as Levinson's. Important implications on a societal and theoretical level, and for the professional practice of psychology emerged. It is hoped that these findings will enrich developmental theory in psychology training programmes, and guide career and personal counselling in the South African context. / Psychology / D.Litt. et Phil. (Psychology)

Dissertation submitted in compliance with the requirements for the Masters Degree in Technology: Business Administration, Durban University of Technology, 2012. / The aim of this research project was to study the basic understanding the decision makers of construction companies in KwaZulu-Natal had of the Broad-based Black Economic Empowerment (BBBEE) initiative. This initiative has evolved from its origins as a form of affirmative action in the early 1990s into the broad-based initiative embodied in the Broad-based Black Economic Empowerment Act promulgated in 2003 and gazetted in 2007. Research was conducted using a questionnaire to assess the targeted population’s understanding of BBBEE. A census of the 259 construction companies affiliated with the KwaZulu-Natal Master Builders Association (NMBA) at the time of the research was used. The questionnaire was distributed primarily by email and the returns were assessed using statistical methods. The results were also tested as a cross-tabulation based on the demographics and the BBBEE rating of the respondents. The findings showed that although most of the respondents knew about the BBBEE initiative and indicated a level of understanding of this policy, certain of their perceived understandings were misguided. The way in which the Act was intended to be implemented and was intended to benefit those who were previously disadvantaged had been misread by all parties. The way in which the government has rolled out its BBBEE initiative has not been effective. This needs to be addressed by both training and partnering with those SMMEs that can most effect change to implement the Act. This study only scratched the surface of the effects the BBBEE legislation will have on small to medium-sized businesses. It has highlighted the need for further research into both the trickle-down effect of this initiative and into the availability of skilled personnel to grow the economy in the way the BBBEE Act intended.

Thesis (MPhil)-- Stellenbosch University, 2001. / ENGLISH ABSTRACT: This ethical case study of public slaughter has indicated that there is an urgent need to address the issue of public slaughter, because it has resulted in animosity and polarisation between black and white people living in the Goldfields. Black people feel that their rights are violated, and they are not protected by the government because they encounter problems when practising their rituals. White people feel that the government is not protecting them from the health hazards caused by black people. The ultimate aim of the study is to contribute to and amplify the existing body of knowledge with regard to the extent of the problem experienced by people in the Goldfields, its impact in their every day lives and to propose guidelines that will help when regulations governing environmental issues are drawn. In order to accomplish these aims the following objectives should be realised by this study: • South Africa is a multi-racial country so a uniting policy is needed. • Each culture is unique and it has a special value, so no culture must be marginalised. • The old policy needs to be revised and amendments made. • Identify the actual causes of these problems. Are they racist driven or are they driven by genuine health concerns? This ethical study also indicates that the following are central values that should inform decision-making: • Health. • Respect and tolerance. • Communication. • Participation. Transparency. • Commitment. Based on the findings from the research conducted it is clear that both clashing parties (black and white people) need to live in peace at the ultimate end although their description of peaceful life differs, so the following recommendations are made as to how to address and alleviate problems caused by public slaughter. • A formal meeting must be convened to discuss this critical issue. • Drafted proposals must be produced. • The proposals must be debated. • The proposal must be adopted. • The existing bylaws must be changed. / AFRIKAANSE OPSOMMING: In hierdie gevallestudie in etiek oor slagtery in die openbaar is bevind dat daar 'n dringende behoefte bestaan om die probleem van slagtery in die openbaar aan te spreek, veralomdat dit in die verlede reeds tot spanning en polarisasie tussen swart en wit groepe in die Goudveld aanleiding gegee het. Swartmense voel dat hulle regte aangetas word en dat hulle nie genoegsaam deur die owerheid beskerm word om hulle rituele uit te voer nie. Witmense voel weer dat die owerheid hulle nie beskerm teen gesondheidsgevare wat geskep word deur swartmense nie. Die uiteindelike doel van hierdie ondersoek is om 'n bydrae te lewer tot die uitbouing van bestaande kennis oor die omvang van die probleem wat mense in die Goudveld ondervind met slagtery in die openbaar, wat die impak daarvan is op die alledaagse lewens van mense, en om voorstelle aan die hand te doen wat gebruik kan word wanneer regulasies opgestel word oor omgewingskwessies soos hierdie. Om hierdie oogmerke te bereik sal die volgende punte in hierdie studie aandag ontvang: • Suid-Afrika is 'n veelrassige land, so 'n beleid word benodig wat mense verenig. • Elke kultuur is uniek en het 'n besondere waarde, dus geen kultuur mag gemarginaliseer word nie. • Die bestaande beleid moet hersien en aangepas word. • Die werklike oorsake van die probleme moet geïdentifiseer word. Is hulle rassisties van aard, of gebaseer op werklike gesondheidsoorweginge ? In hierdie etiese studie is ook vasgestel dat die volgende kern-waardes die proses van besluitneming behoort te beïnvloed: • Gesondheid. • Respek en verdraagsaamheid. • Kommunikasie. • Deelname. • Deursigtigheid. • Verbintenis ("commitment"). Vanuit die bevindinge van die navorsing is dit duidelik dat albei die botsende partye (swart- en witmense) uiteindelik in vrede met mekaar moet saamleef, alhoewel hulle omskrywings van 'n vreedsame lewe verskil van mekaar. Gevolglik is die volgende aanbevelings gemaak om die probleem van slagtery in die openbaar aan te spreek: • 'n Formele byeenkoms moet saamgeroep word om die kritiese probleem te bespreek. • Skriftelike voorstelle moet vir so 'n byeenkoms opgestel word. • Die voorstelle moet bespreek word. • 'n Voorstel moet aanvaar word. • Die bestaande regulasies moet verander word.