The purpose of this study was to gain a better understanding of former teen talking circle participant’s experience with the practice of compassionate listening in talking circles and to explore compassionate listening as a form of spiritual activism. This study explored the use and effect of compassionate listening within the facilitator training materials developed and used by the organization Teen Talking Circles as well as the use and experience of compassionate listening within the teen talking circles. For the purpose of this study, I interviewed seven former female teen talking circle participants. Open ended semi-structured interviews were the means of data collection. Data were analyzed thematically and after reviewing the transcripts from all seven interviews, the five strongest themes to come out of the interviews were: increased communication skills, increased awareness, less judgment of self and others, deeper relationships and an increased sense of empathy.

The purpose of this study was to gain a better understanding of former teen talking circle participant’s experience with the practice of compassionate listening in talking circles and to explore compassionate listening as a form of spiritual activism. This study explored the use and effect of compassionate listening within the facilitator training materials developed and used by the organization Teen Talking Circles as well as the use and experience of compassionate listening within the teen talking circles. For the purpose of this study, I interviewed seven former female teen talking circle participants. Open ended semi-structured interviews were the means of data collection. Data were analyzed thematically and after reviewing the transcripts from all seven interviews, the five strongest themes to come out of the interviews were: increased communication skills, increased awareness, less judgment of self and others, deeper relationships and an increased sense of empathy.

This study discusses the importance of theories of care that are especially relevant to students in middle school art classes. Middle school students are going through an increasing number of changes emotionally, mentally, and cognitively that can be explored through an art curriculum that teaches them the value of caring for themselves and others, while also meeting their developmental needs. In this thesis research, teaching strategies are discussed that will cultivate an environment of care in the middle school classroom. This information will be used in the construction of developmentally sequenced art lessons that put these caring attitudes, strategies, and practices into action through art studio and criticism lessons incorporating the national art education standards.

God expresses Himself with emotions. This is well attested in Scripture, with statements of love (1Jn 4:8), anger (Ex 4:14), and delight (Isa 62:4). But the real question is not whether God has emotions, but what is the source of those emotions. If God emotes in the context of our suffering, and our suffering is not abated, does this mean that God is impotent or indifferent? Both possibilities yield a frightening conclusion. Rightly understanding the character and nature of God in this regard is paramount. For the past two thousand years, the prevailing doctrine was that God was in some way impassible, in that He is without passions or emotions with respect to his creation. This means that God does not change his feelings or thoughts about events on the earth. Even though certain passages called the “divine repentance” passages in the Old Testament (Ge 6:6-7; Ex 32:12-14; 1Sa 15:11, 35; Nu 23:19) appeared to contradict God’s impassibility, this was solved through the idea of anthropopathism, that is, the belief that God describes Himself with emotional terms. Prior to 1930, most of the English Bible renderings of the divine repentance passages preferred the word “repent,” because the prevailing theology was rooted in the impassibility of God, and these passages were deemed to be anthropopathic. But with the doctrine of God’s impassibility now in question, English Bible translations began to reflect the view that God actually reacts to our suffering with strong emotion. Words such as “sorry,” “grief,” “regret,” and even “changed his mind” were now used to describe the reaction of God whenever God appeared to be disappointed with his creation, or worse, if He was disappointed with his own plan. The purpose of this study is to provide an exegetical solution to the problem of God’s response in the divine repentance passages in four Old Testament historical texts. These passages are labelled as such because of the use of the Hebrew verb ~xn which describe God as “sorry” or “repenting.” For those who hold to God’s full immutability, the preferred view through the ages was that the Hebrew ~xn was to be taken as anthropopathically. This study will want to explore the possibilities of an alternative view for the Hebrew ~xn in the divine repentance passages which allow for God’s passibility while holding to his full immutability. Specifically, this study not only strives to answer the question “Does God repent?”, but through a sound methodology also wants to answer the larger question of the source of God’s emotion when his judgment or grace is in view. The methodology followed in this study is two-fold. First, it is biblical-theological, meaning that it utilises a whole-Bible theology, and following the work of Walter Kaiser and James Hamilton, posits that the Old Testament contains a theme or centre of grace within judgment. At the Fall in Ge 3, God simultaneously introduced judgment and grace into the world. That judgment and grace has never left. As one looks through the Bible, these are the two unbroken strands that weave their way through every chapter and every book. In addition, this study is also an exegetical study, and follows the grammaticalhistorical- lexical-syntactical methodology of Walter Kaiser. God disclosed Himself objectively through the words of a book. This book records actual historical events, as well as specific declarations and commands from God Himself. It is necessary that the words of this book be correctly understood in their context so that a correct understanding of God will result. Using this methodology, this study will explore the meaning of God’s ~xn in each divine repentance passage. The lexical study will be combined with the biblical-theological approach of a theme or centre of “grace within judgment” that flows through the Old Testament. Because of this, is it possible that God, who is fully immutable, provide us everything that we need to navigate a world of sin, suffering and uncertainty? The answer could very well be in the understanding of God’s ~xn in light of our suffering and sin. / PhD (Old Testament), North-West University, Potchefstroom Campus, 2014

Counselling as a profession has a decisive influence on the emotional functioning of the counsellor/therapist at both the professional and personal level. A unique emotional component is required of a counsellorltherapist. He/she as an emotional coach must have a special awareness of his/her own emotional processes so that adaptable emotional coping can be harnessed as a powerful therapeutic aid. In the past a void occurred within the context of the Christian counsellor/therapist concerning practical guidelines for managing the emotional life of the counsellor/therapist, which also is the specific focus of this study. A number of passages from the Bible were focused on from a basis theoretical point of departure, which is related to the emotional functioning of the Christian counsellor/therapist in one way or another. From this, among others, it became clear that God rather wishes to bring recovery, honour, renewal and joy instead of brokenness, grief and boundedness. During times of despondency, depression and burnout, God is involved and present in the Christian in a tender, though decisive manner. Rest as a physical, emotional and spiritual activity is also a command which is directly related to the execution of the calling to discipleship. Emotions are meant to be building blocks for fulfilment and joy in the Christian's life. Emotional intimacy and the self-disclosure associated with it, is the only way to grow spiritually and remain emotionally healthy. Life in Christ presents man with the essential foundation for this process. Hence emotion can be utilised to culture greater awareness of a deep dependence on God. In the lives of spiritual leaders, inner wounding often manifest as a noticeable separation1 splitting off between their mind and heart, public and private life, as well as personal and professional life. Like the counselled, the counsellor/therapist must do the necessary emotional work regarding his/her emotional pain so that emotional resolution and transformation can be accomplished. Deep inner wounds must eventually be "touched” in one way or another. Seen from the meta-theory, it became clear that the phenomena compassion fatigue and burnout normally indicates a period or season in which the humanness, fragility and weakness of the counsellor come to the fore. The treatment principle underlying compassion fatigue and burnout is increased self-esteem. A proactive choice of dealing with these phenomena can lead to a decisive levelling out of the phenomena compassion fatigue and burnout. Such action implies, among others, knowledge of the phenomena, self-care due to increased self-esteem, boundaries and a balanced view of discipleship. With regard to the empirical research, a qualitative research approach was followed by using a standard interview. A profile was compiled of the counsellor/therapist who does indeed function emotionally effectively, and eventually it served as the overarching aim of the counselling programme. It became clear that the effective functioning of the counsellor/therapist is directly linked to a process of healing which has taken place with regard to possible own emotional wounding and/or burnout and/or compassion fatigue. The result of this process is someone who is emotionally mature and also capable of maintaining good relationships and balanced emotional intimacy Concerning the practice-theoretical foundation, four basic themes were finally formulated by means of which progressive growth is accomplished. Firstly, the Christian counsellor becomes aware of important factors regarding his/her emotional life. Secondly, this process then flows over into deeper self-knowledge. The moment change regarding self-intimacy is brought about attention can thirdly be given to spiritual functioning. Fourthly, the individual who has received healing and enrichment can now utilise it in the work context in order to manage it better. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

Searching for meaning within the real life experiences of frontline social workers working with clients involved in the illegal drug trade. There is a strong likelihood that during the course of a career a front line social worker will have the opportunity to work with a client who is or has been involved in the illegal drug trade. As there is essentially no existing research literature about social workers who work with clients involved in the illegal drug trade, one of the purposes of this research was to explore this experience from the perspective of front line social workers and bridge the gap in this research area. This qualitative interpretative analysis provided the opportunity to gain insight into and put meaning to the experiences and perceptions of the 11 frontline social workers as they work with clients involved in the illegal drug trade. This research also provides valuable information and implications for practice and for further research.

The political and economically based social system of neoliberalism fosters an individualistic perspective that informs people’s actions when confronted by a stranger in crisis. When a stranger is witnessed in crisis, the witness follows the lead of the neoliberal individualistic social structures that deny the plight of those in crisis. The stranger is feared and left to fend for herself in her plight. The creation of spectacles and imaginary notions of ‘stranger danger’ as combined with individuals having blasé attitudes reinforce an individualistic perspective. The mass media help in circulating an archive of images in which the stranger is dangerous, different and to be feared. Because these images are so available, and have become expected, compassion fatigue is set in motion when people are confronted with images of strangers in crisis; compassion fatigue is reinforced by the surrounding individualistic social structures.

Counselling as a profession has a decisive influence on the emotional functioning of the counsellor/therapist at both the professional and personal level. A unique emotional component is required of a counsellorltherapist. He/she as an emotional coach must have a special awareness of his/her own emotional processes so that adaptable emotional coping can be harnessed as a powerful therapeutic aid. In the past a void occurred within the context of the Christian counsellor/therapist concerning practical guidelines for managing the emotional life of the counsellor/therapist, which also is the specific focus of this study. A number of passages from the Bible were focused on from a basis theoretical point of departure, which is related to the emotional functioning of the Christian counsellor/therapist in one way or another. From this, among others, it became clear that God rather wishes to bring recovery, honour, renewal and joy instead of brokenness, grief and boundedness. During times of despondency, depression and burnout, God is involved and present in the Christian in a tender, though decisive manner. Rest as a physical, emotional and spiritual activity is also a command which is directly related to the execution of the calling to discipleship. Emotions are meant to be building blocks for fulfilment and joy in the Christian's life. Emotional intimacy and the self-disclosure associated with it, is the only way to grow spiritually and remain emotionally healthy. Life in Christ presents man with the essential foundation for this process. Hence emotion can be utilised to culture greater awareness of a deep dependence on God. In the lives of spiritual leaders, inner wounding often manifest as a noticeable separation1 splitting off between their mind and heart, public and private life, as well as personal and professional life. Like the counselled, the counsellor/therapist must do the necessary emotional work regarding his/her emotional pain so that emotional resolution and transformation can be accomplished. Deep inner wounds must eventually be "touched” in one way or another. Seen from the meta-theory, it became clear that the phenomena compassion fatigue and burnout normally indicates a period or season in which the humanness, fragility and weakness of the counsellor come to the fore. The treatment principle underlying compassion fatigue and burnout is increased self-esteem. A proactive choice of dealing with these phenomena can lead to a decisive levelling out of the phenomena compassion fatigue and burnout. Such action implies, among others, knowledge of the phenomena, self-care due to increased self-esteem, boundaries and a balanced view of discipleship. With regard to the empirical research, a qualitative research approach was followed by using a standard interview. A profile was compiled of the counsellor/therapist who does indeed function emotionally effectively, and eventually it served as the overarching aim of the counselling programme. It became clear that the effective functioning of the counsellor/therapist is directly linked to a process of healing which has taken place with regard to possible own emotional wounding and/or burnout and/or compassion fatigue. The result of this process is someone who is emotionally mature and also capable of maintaining good relationships and balanced emotional intimacy Concerning the practice-theoretical foundation, four basic themes were finally formulated by means of which progressive growth is accomplished. Firstly, the Christian counsellor becomes aware of important factors regarding his/her emotional life. Secondly, this process then flows over into deeper self-knowledge. The moment change regarding self-intimacy is brought about attention can thirdly be given to spiritual functioning. Fourthly, the individual who has received healing and enrichment can now utilise it in the work context in order to manage it better. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

In this thesis I explore a connection between my personal experiences of paranormal (non-ordinary) consciousness, modern consciousness research, indigenous perspectives on health, and the spiritual pursuit of compassion. My methodology is grounded in a notion of `direct experience' and what comes of it. Insights are derived primarily from direct experience through a process of self-observation and reflection whilst under the tutelage of a number of indigenous-minded Elders with whom I have long standing relationships. Research insights are conveyed through narrative writing, providing both a vehicle for carrying autobiographical stories of synchronicity, mystical encounter, and yogic/shamanic healing and a paradigmatic framework through which to represent and make meaning of experience. Through story-telling I work to demonstrate applications of be-coming (being directly aware of) felt-sense experience and deepening my acceptance of said experience. My intention throughout this writing is to demonstrate the efficacy and value of paranormal consciousness as a vehicle for deepening one's compassion, and enhancing our personal and collective well-being.

Thesis (Ph.D.)--Syracuse University, 2008. / "Publication number: AAT 3345005."