Masters of Art / A child friendly city (CFC) is the embodiment of the rights of the child manifested in the policies, programs, and laws of a city. A critical aspect in the creation of a CFC is the consideration of the natural environment (NE). Premised upon a child participatory perspective, this study explored the manner in which adolescents perceive and attach meaning to the NE, as there is limited research concerning this. The primary aim of the study was to investigate children’s perceptions of the NE, and within this process to elucidate the meanings that children attach to environmental issues, and how these meanings contribute toward the creation of CFC’s. This study employed the broad epistemological position of social constructionism, and the theoretical framework of the Person-environment (P-E) fit theory. Methodologically, a qualitative research design was adopted, employing focus group interviews as the method of data collection. The study was conducted in an impoverished community on the Cape Flats in the Western Cape Province of South Africa. Four focus group interviews were conducted with two groups of 8 children between the ages of 13 and 14 in grade 9. Thematic Analysis was utilised to analyse and interpret the findings. The findings indicate that the participants perceive the NE through the lens of safety as natural areas in the community are characterised by crime, violence, pollution, and a haven for gangsters. The participants’ worldviews appear to be permeated with this milieu of danger which is pervasive in their community. Although the participants express the need to engage in the NE, their mobility is greatly restricted due to their own, parental, or guardians fears of threat. There is evidently incongruence between the participants’ expectations for the NE, and the reality of the unsafe nature of the NE. The participants thus fall outside the prevailing categories of the social and cultural construction of childhood, as they undergo an immense burden of adversity and suffering which breaches what childhood is supposed to signify.Along with many children in South Africa, the participants are exposed to an escalating level of crime and community violence which has a negative impact upon their sense of wellbeing,their ability to negotiate their mobility and to freely explore NE’s, and engage in childled initiatives to counteract impending safety and security concerns within their communities.It was also found that the participants consider the natural world as crucial in the creation of a CFC. Ultimately, the participants revealed that their community is not child friendly, and thereby suggest the requirement for a child and environmentally friendly city. The participants therefore proposed that environmental education (EE) be incorporated into the school curriculum to instil a greater awareness of environmental issues among their peers.

Magister Legum - LLM

Denna litteraturstudie utgörs av en kvalitativ textanalys av utvald kurslitteratur inom en förskollärarutbildning. Analysen har tagit stöd i Biestas teori om demokratiska dimensioner inom utbildning (Biesta, 2011a). Resultatet i vår studie visar på ett gap mellan det förskollärarstudenter får med sig från kurslitteraturen gentemot hur de ska praktisera och därmed realisera denna kunskap ute i förskolans verksamhet. Tillfällen för samtal och reflektion behövs för att kunna överbrygga detta gap som uppstår, och därmed mildra den osäkerhet som finns för utövandet av det komplexa uppdraget som förskolläraryrket innebär. Samtal och utbyte av erfarenheter kan verka som en bro mellan teorin och praktiken, och därmed är detta ett nödvändigt inslag inom förskollärarutbildning men även i förskoleverksamhet. / This literature study consists of a qualitative text analysis of selected course literature within a preschool teacher education. The analysis has been supported by Biesta's theory of democratic dimensions in education (Biesta, 2011a). The results of our study show a gap between what preschool teacher students get from the course literature in relation to how they should practice and thus realize this knowledge in the preschool's activities. Opportunities for conversation and reflection are needed to be able to bridge this gap that arises, and thereby alleviate the uncertainty that exists for the performance of the complex task that the preschool teaching profession entails. Conversation and exchange of experiences can act as a bridge between theory and practice, and thus this is a necessary element in preschool teacher education but also in bu

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

Legal status of a minor and the Children's Ombudsman in civil proceedings Abstract As the title may indicate, the main author's purpose is to address specific aspects of participation of a minor in civil proceedings, to highlight complications related to procedural (in)capacity of minors and to suggest solutions for the major issues, which the author sees especially in unsatisfactory representation of a minor and in disregard for the child's right to participation. Using concrete examples, it is demonstrated that current law does not need to be modified fundamentally in order to significantly improve position of minors as parties to civil proceedings. On top of that, in pursuit of livening up this frequent topic, the thesis provides a critical analysis of the Children's Ombudsman bill that may give rise to an entirely new office of the Children's Ombudsman, which already exists in almost all EU member states, however, Czech Republic is not one of them. Therefore, a brief comparative study of several European legislations on Children's Ombudsman will be conducted. According to the bill, the potential Children's Ombudsman's authority should apply, inter alia, to some civil proceedings. Namely, the Children's Ombudsman would be entitled to initiate or participate in vast majority of special court proceedings...

What role can, or do, children’s literature play in development communication? Recently, neotonous childlike curiosity and creativity has become a research and development strategy and a trendy corporate culture for companies like Google. Including children in decision making and in the search for development solutions – PDC & PR4D – is also being advocated by the U.N. and Plan International especially with regards to issues that affect children.This paper will explore how children’s books open spaces for dialogic communication with children by examining how we define them, how we speak about them, how we speak for them, how we speak to them and how they may talk back through children’s texts.The aim is to relate elements of traditional storytelling to modern forms of dialogic communication and, by extension, to development goals: “helping adults understand children’s issues through their lens” (Commissioner for Children, Tasmania).

The 2011 Indian Census indicates that children under the age of 18 constitute more than 400 million, and most of them are Children at Risk (CAR). This study suggests that the care and protection of children at risk is not a twentieth- or twenty-first-century secular enterprise but has precedents in Protestant missions in India from the late eighteenth century. In the first section, the study focuses on evaluating contemporary Protestant mission contexts in India and a brief historical survey of Protestant missions to CAR in India through case studies. The evaluation concentrates on the implications of the United Nations Convention on the Rights of the Child (UNCRC) for the predominant Protestant models of mission in contemporary India - which may be summarised as child evangelism, child compassion and child advocacy. The thesis argues that child care and protection is increasingly becoming secularised and professionalised. Moreover, with the emergence of new laws and with increasing, vigilance from international and national agencies, and from Hindu fundamentalists, Christian mission to CAR is itself at risk. Under these circumstances, the study also investigates whether there is a transition from ideas of 'saving' CAR to ideas of protecting the human rights of CAR. In the second section, this hypothesis is further substantiated by case studies of select Protestant churches and Christian NGOs engaging with CAR in the cities of Bangalore and Chennai. Using empirical data, it then claims that the predominant Protestant approaches of evangelism, compassion, and advocacy are still underdeveloped and inadequate primarily because the majority of caregivers working with children still perceive CAR as objects of their mission - an assumption that may be contrary to UNCRC (Articles 14 and 30). Further, it argues that the churches and agencies most active among CAR are from a 'conservative' background, who are often exclusively 'spiritual' and otherworldly in their concerns. The final and most constructive section, based on the evaluations of the empirical data, seeks to recommend a preliminary theology of mission in and through the idea of 'childness' based on Matthew 18: 2-5, an idea developed by Adrian Thatcher in the context of a theology of child participation. Based on these foundations, it suggests that UNCRC can be integrated as a set of principles for contemporary Christian missions with CAR in South India through a missiological process called 'dialogue,' emerging from a pluralistic Indian context. It further proposes that adults and children are to be perceived not as either independent (liberational) or dependent (paternalistic) agencies, but as interdependent agencies working together in God's mission. This thesis finally proposes basic principles for Christian mission to/for/with CAR - a multi-dimensional approach integrating CAR as subjects of God's mission and not just as objects.

Contesting international strategies for combatting child labour that derive from modern, Western conceptions of childhood, several developing country organizations have embraced the principle of child protagonism by declaring that working children can become the leading agents in struggles to advance their interests when they are mentored in forming their own independent organizations. This thesis first explores how an African NGO, informed by its urban animation experiences, developed its own specific discourse of child protagonism and employed it as the basis for establishing an African working children’s organization designed to provide compensatory literacy and skills training and to empower members to improve their own and other children’s working conditions. The thesis considers this foundational child protagonism discourse in light of data collected in Senegal by means of participant observation and interviews in grassroots groups and associations of working children, as well as in the offices of both the local NGO and its international NGO donor. Fieldwork revealed limitations of the specific child protagonism practice pursued over the past two decades. Specifically, redirecting resources from direct pedagogical accompaniment of grassroots working child groups towards bureaucratic capacity building for the “autonomization” of higher hierarchical levels of the organization, as well as towards international meetings, has resulted in the organization’s diminished impact for vulnerable groups in Dakar, particularly migrant girl domestic workers. Deepening implication with international donors has forced shifts in the priorities of the local NGO and the working children’s organization it facilitates, yet the two have been largely successful in buffering donor probes precisely into the ground level effectiveness of their child protagonism strategy. No previous independent research has sought to confront the discourse of child protagonism with a comprehensive examination of a working children’s organization’s practice, from its most local processes to its international dimensions and donor relations.

Contesting international strategies for combatting child labour that derive from modern, Western conceptions of childhood, several developing country organizations have embraced the principle of child protagonism by declaring that working children can become the leading agents in struggles to advance their interests when they are mentored in forming their own independent organizations. This thesis first explores how an African NGO, informed by its urban animation experiences, developed its own specific discourse of child protagonism and employed it as the basis for establishing an African working children’s organization designed to provide compensatory literacy and skills training and to empower members to improve their own and other children’s working conditions. The thesis considers this foundational child protagonism discourse in light of data collected in Senegal by means of participant observation and interviews in grassroots groups and associations of working children, as well as in the offices of both the local NGO and its international NGO donor. Fieldwork revealed limitations of the specific child protagonism practice pursued over the past two decades. Specifically, redirecting resources from direct pedagogical accompaniment of grassroots working child groups towards bureaucratic capacity building for the “autonomization” of higher hierarchical levels of the organization, as well as towards international meetings, has resulted in the organization’s diminished impact for vulnerable groups in Dakar, particularly migrant girl domestic workers. Deepening implication with international donors has forced shifts in the priorities of the local NGO and the working children’s organization it facilitates, yet the two have been largely successful in buffering donor probes precisely into the ground level effectiveness of their child protagonism strategy. No previous independent research has sought to confront the discourse of child protagonism with a comprehensive examination of a working children’s organization’s practice, from its most local processes to its international dimensions and donor relations.

Contesting international strategies for combatting child labour that derive from modern, Western conceptions of childhood, several developing country organizations have embraced the principle of child protagonism by declaring that working children can become the leading agents in struggles to advance their interests when they are mentored in forming their own independent organizations. This thesis first explores how an African NGO, informed by its urban animation experiences, developed its own specific discourse of child protagonism and employed it as the basis for establishing an African working children’s organization designed to provide compensatory literacy and skills training and to empower members to improve their own and other children’s working conditions. The thesis considers this foundational child protagonism discourse in light of data collected in Senegal by means of participant observation and interviews in grassroots groups and associations of working children, as well as in the offices of both the local NGO and its international NGO donor. Fieldwork revealed limitations of the specific child protagonism practice pursued over the past two decades. Specifically, redirecting resources from direct pedagogical accompaniment of grassroots working child groups towards bureaucratic capacity building for the “autonomization” of higher hierarchical levels of the organization, as well as towards international meetings, has resulted in the organization’s diminished impact for vulnerable groups in Dakar, particularly migrant girl domestic workers. Deepening implication with international donors has forced shifts in the priorities of the local NGO and the working children’s organization it facilitates, yet the two have been largely successful in buffering donor probes precisely into the ground level effectiveness of their child protagonism strategy. No previous independent research has sought to confront the discourse of child protagonism with a comprehensive examination of a working children’s organization’s practice, from its most local processes to its international dimensions and donor relations.