This research was an evaluation of Westerhoff's model of catechesis in order to determine whether a new model of religious education relevant to the present context in South Africa may be developed from his views on catechesis. The research also highlighted key contributions from other writers with regard to Westerhoff's work on catechesis.

This research was an evaluation of Westerhoff's model of catechesis in order to determine whether a new model of religious education relevant to the present context in South Africa may be developed from his views on catechesis. The research also highlighted key contributions from other writers with regard to Westerhoff's work on catechesis.

Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Domino Servite School (DSS) is a private school, founded in 1986, and situated on KwaSizabantu (KSB) mission station in the Natal midlands. This research into DSS is a case study which aims to present an illuminative evaluation in the Whole School genre, within that branch of educational research concerned with effective schools. The project aimed to make use of a compatibility paradigm accommodating nomothetic and anthropological data. In attempting triangulation of methodological approaches, it tried to establish the extent to which DSS may be considered an efficient and effective 'New Private' school. It also aimed to understand the school's raison d'ětre. In order to illuminate the relevance and social processes of DSS, evaluation made use of internal and external referents. The internal investigation sought to make judgements in reference to the efficiency of the school as an organisation. On the macro-level, whole school evaluation required extensive curriculum evaluation. On the micro-level, appraisal of teaching and assessment of pupil performance was undertaken. This internal investigation required a critical analysis of the school's formal, informal and hidden curriculum. The external evaluation sought to make judgement in reference to the effectiveness of DSS. On the macro-level, this required evaluation of the findings of the internal investigation in terms of a broader South African context. Implications, for example of the school's 'private' status, and its 'Christian' curriculum in respect of multi-culturalism, education for nationhood , and ethnicity were examined. The analysis of these dimensions paid attention to the school's spatial context in terms of both its 'rural' and missionary setting. Here the focus was on the school's formal curriculum. Analysis of the inter-relational context paid attention to its informal curriculum or the way in which the school deals with the commonality and diversity of its clientele and staff. The inter-relational context of the school examined the hidden curriculum, or the relationship between the school and the broader South African Community. A critical ethnographic account of this institution was therefore possible because of the dual focus on the internal and external evaluation reference points. Internal evaluation made extensive use of direct (non-participant) observation, structured and nonstructured interviews, questionnaires, and documentary analysis. Indirect (participant) observation, in particular Clinical Supervision (CS), was also used. Indirect (non-participant) observation made extensive use of Flanders' Interaction Analysis Categories (FIAC). Teacher self-evaluation was also included, while analysis of pupil performance made use of 'standardised' achievement testing and a tracer study. External evaluation required detailed study of local and international literature on issues relating to private schooling, rural and multi-cultural education, education for nationhood and ethnicity. The research found that much of the school's curriculum path is incongruous with its rural context largely because of its association with the former Department of Education and Training (DET), and because of its missionary heritage. As such the school is presently (1) located within a questionable (formal) curriculum tradition which has little relevance to, nor potential for, the transformational needs of either rural Natal or South Africa in general. However, this does not preclude the possibility of the school making a contribution to education for development in South Africa. (2) The school advocates a mono-cultural Christian value system and modified cultural pluralism which attempts to assimilate pupils from diverse socio-economic and ideologically homogeneous backgrounds. Multi-cultural education, plural values, religious and values democracy are therefore not part of the school's raison d'ětre. (3) The school, through its associated organisation Christians for Truth (CFT), represents a social view espousing either a modified cultural pluralism or multi-nationalism which allows for allegiance to a transcendent value system without compromising group. values and associations. This means that the school aims at assimilating or amalgamating diversity into a mono-cultural unity that transcends group identity. This transcendent culture is defined in Christian terms. The study recommends inter alia, further investigation into the educational implications of_values neutrality and the particularism of secular humanism; a comparative analysis of a random sample of private missionary schools and ordinary state controlled rural schools so that more generalisable results might be obtained; and a more thorough investigation into the parental and pupil contributions to the school, their attitudes and perspectives on missionary education and their feelings about the management styles evident in the organisation.

Thesis (MTech (Education))--Cape Peninsula University of Technology, 2006 / A uniquely African framework for training community counsellors is urgently required to address the range and impact of contemporary community counselling needs in Africa. Training methodologies utilised in Christian higher education throughout Africa shoulddynamically reflect on the socio-cultural context in order to gain a regional understanding of community counselling needs and apply distinctively regional interventions. This study has found that a limited number of Christian higher education institutions in Africa is actively engaged in undergraduate training of community counsellors - primarily in the sphere of Christian counselling. At the same time, the range and severity of community mental health needs is accelerating rapidly, requiring a new generation of community counsellors who have received relevant and effective regional training at an undergraduate level of study. Presently, amongst those institutions where such training is provided, the emphasis within the curriculum has revealed a marked bias towards western knowledge constructs and values - particularly in parts of Africa where European influences are so strong. The study reveals that psychosocial phenomena as experienced in the context of developed societies of Europe and North America have questionable relevance to the distinctive regional challenges facing Africans today. This study presents a case for Christian higher education in Africa to adopt a uniquely African framework for training community counsellors to address the range and impact of contemporary community mental health needs. The study has explored a curriculum development process that dynamically reflects on the socio-cultural context in order to gain a regional understanding of community mental health needs to ensure that community counsellors are provided with effective intervention skills. A unique strategy for integrating the outcomes of such a community assessment into a relevant curriculum design is presented. This strategy comprises a four-step community assessment model utilising focus groups to investigate the range and severity of counselling needs in communities throughout the Great Lakes region (Kenya, the Democratic Republic of Congo, Rwanda and Burundi). The results of this community assessment provide guidelines intended to assist Christian higher education in this regional selling to re-curriculate existing undergraduate curricula in community counsellor training and to develop new curricula. The author demonstrates how lessons learned from conducting one such regional study can be meaningfully applied to other regions on the African sub-continent. The global relevance of this study is reflected in the interface between the 'bio ecological systems theory' of Uri Bronfenbrenner (Bronfenbrenner, 1979) and the pedagogic paradigm developed in this study. Both emphasise the vital importance of exploring and understanding socio-cultural frameworks if training methodologies are to be psychologically and culturally valid.

M.Ed. / Please refer to full text to view abstract

D.Ed. (Educational Management) / Please refer to full text to view abstract

Christian Education South Africa (CESA), formerly known as Accelerated Christian Education (South Africa) or ACE(SA), represents a significant number of evangelical Christian schools in South Africa. Most CESA schools are multiracial· and part of charismatic fellowships. The purpose of this study was to investigate CESA {its roots, philosophy of education and methodology) and to evaluate the quality of Christian education offered at CESA schools. Firstly, 'sound Christian education' was defined. Secondly, a model for assessing Christian education was developed. The SAPPAB model with its six criteria (spiritual, academic, physical, practical, administrative and balance) assess both the biblical and t educational 'soundness' of an education programme . . Information was gathered over six years by way of interviews, surveys, ethnographic and in-depth case studies. Evaluations included individual CESA schools, CESA as an organization and the ACE programme. The major finding was that individual CESA schools do contribute meaningfully to sound Christian education, but that the organization as such lost its vision and its influence. / Educational Studies / M. Ed. (History of Education)

Christian Education South Africa (CESA), formerly known as Accelerated Christian Education (South Africa) or ACE(SA), represents a significant number of evangelical Christian schools in South Africa. Most CESA schools are multiracial· and part of charismatic fellowships. The purpose of this study was to investigate CESA {its roots, philosophy of education and methodology) and to evaluate the quality of Christian education offered at CESA schools. Firstly, 'sound Christian education' was defined. Secondly, a model for assessing Christian education was developed. The SAPPAB model with its six criteria (spiritual, academic, physical, practical, administrative and balance) assess both the biblical and t educational 'soundness' of an education programme . . Information was gathered over six years by way of interviews, surveys, ethnographic and in-depth case studies. Evaluations included individual CESA schools, CESA as an organization and the ACE programme. The major finding was that individual CESA schools do contribute meaningfully to sound Christian education, but that the organization as such lost its vision and its influence. / Educational Studies / M. Ed. (History of Education)

The aim of this study is to deal with the theoretical and philosophical aspects of Christian education and to evaluate the realisation thereof in Gazankulu schools. Concepts dealing with the study, such as education, Christian education, learning, teaching, pedagogy, religion and Christianity are firstly discussed. A brief background of the area of study is also given. Secondly a philosophical orientation is given in which an attempt is made to answer the question 'What is philosophy?'. Important aspects of a Christian philosophy is also established and philosophical categories, the nature and aims of Christian education are discussed. Christian schooling are thirdly discussed, especially Christian schooling as it ought to be. Important aspects thereof, such as major learning goals and components of the education situation are dealt with. The position and status of scripture teaching in school, as well as the position of religious education in Gazankulu are outlined. In the fourth place, an empirical study to evaluate the stand of Christian education in Gazankulu schools, are discussed. This study involved principals, parents, pupils and teachers. Finally conclusions are given and certain recommendations regarding Christian education are made. / Die doel van hierdie studie is om die teoretiese en filosofiese aspekte van Christelike onderwys te deurgrond en om die realisering van hierdie aspekte in skole in Gazankulu te evalueer. Begrippe wat met die studie te make het, soos opvoeding, Christelike onderwys, onderrig-leer, pedagogie, geloof, en Christelikheid, word bespreek. 'n Beknopte oorsig van die studiegebied word ook gegee. Daar word tweedens 'n filosofiese orientering gegee, waarin daar gepoog word om vrae soos 'Wat is filosofie?' te beantwoord. Belangrike aspekte van 'n Christelike filosofie word ook bespreek en filosofiese kategoriee, die aard van en doelstellings met Christelike onderwys, word aangespreek. Christelike onderwys, en veral Christelike onderwys soos dit behoort te wees, word derdens bespreek. Belangrike aspekte daarvan, soos die onderrigleerdoelstellings en die komponente van die opvoedingsituasie word aangeraak. Die plek en status van Bybelonderrig in Gazankulu word ook beskryf. In die vierde plek word 'n empiriese ondersoek om die stand van Christelike onderwys in Gazankulu te evalueer, bespreek. Hierdie ondersoek het hoofde, ouers, leerlinge en onderwysers betrek. Laastens word daar tot sekere gevolgtrekkings gekom, en aanbevelings gemaak ten opsigte van Christelike onderwys. / Educational Studies / M. Ed. (Philosophy of Education)