This dissertation investigates the requirements and design of a Mind Development Centre in the Pretoria Central Business District. The investigation touches upon the research done into the human mind and brain and the ways in which it can be improved and supported. Environmental factors that influence thinking and meta-thinking is investigated and applied in the design of a centre where research of the mind can be conducted and where knowledge gained can be disseminated. Historical paradigms about thinking play an important part in understanding the way one thinks about thinking. These are briefly discussed and the examination arrives at a contemporary and more appropriate theory of thinking and mind. Fields touched upon in this investigation include popular psychology, environmental psychology, education, health and fitness, neurology, sustainability issues and social reconstruction. The history and context of the site is examined in order to design a building that not only responds to its environment, but serves to project the principles it embodies its direct surrounding area. The normative position throughout the investigation is that thinking is a skill that can be taught and developed. It is accessible to all, but, like physical prowess, some might display a greater proficiency or natural aptitude. It is considered to be in the best interest of individuals and society alike that thinking skills be raised among as broad a base as possible. Through its influence on thinking, the built environment and appropriate design can contribute to this task. / Dissertation (MArch (Prof))--University of Pretoria, 2006. / Architecture / unrestricted

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<p>This thesis is concerned with a new generation of churches in Canada trying to respond to the significant changes being felt in communities across the country as a result of the federal government policies over the last 30 years dealing with immigration, refugees and multiculturalism.</p> <p>There is a growing awareness that churches will need to become more intentionally multicultural to accommodate the emerging generation. Many pastors are not equipped to minister cross-culturally and churches are often unwillingly to change to adjust to the changing communities in which they are located.</p> <p>A number of sociological and theological influences will be reviewed to determine their impact on Canadian churches. There will be a response to the issues raised by those who advocate an emerging postmodern worldview in search of genuine community. Theological observations on the possibilities of the diversity of a heterogeneous multicultural church model being a valid response to the pluralism of contemporary Canadian life will be developed.</p> <p>The research presented will be dealing with three emerging multicultural Canadian churches. These three churches are located in either Vancouver or Toronto and are representative of many other churches in Canada today. There will be a discussion on the current ministries and plans of these three churches and some common characteristics identified. An integration of the models presented, and the research observations will lead to a proposal for moving towards becoming a more intentional healthy multicultural church to meet the needs of the next generation.</p> / Doctor of Ministry (DMin)

published_or_final_version / Architecture / Master / Master of Architecture

<p>The McMaster University Inter-Varsity Christian Fellowship (IVCF) is the largest IVCF chapter in Canada and the second largest recognized group of any kind at McMaster. The majority of its members are conservative Protestants who espouse "fundamentalist" interpretations of the Bible, womens' roles, the age of the earth, alcohol consumption, sexual ethics, and the necessity of a personal relationship with Jesus Christ. IVCF members perceive a sharp distinction between themselves and their "non-Christian" peers and professors. An analysis of the apparently paradoxical success of this particular group should elucidate the relationship between contemporary evangelical groups and other secular institutions in North America. Drawing upon fieldwork with the McMaster IVCF, I argue that the chapter promotes two strategies for interacting with the nonChristian majority. First, the "fortress" strategy protects evangelicals and the evangelical ethos from a campus ethos many believers consider to be hostile to their values and beliefs. Second, the "bridge" strategy facilitates constructive and non-confrontational interactions between these evangelicals and their non-Christian peers. These two strategies help IVCF participants to negotiate metaphorical "contracts" between their faith on the one hand and their secular education and social setting on the other. Creative strategies such as those employed by McMaster IVCF members seem both to fortify and mitigate against evangelicals' sense of difference from non-Christians.</p> / Doctor of Philosophy (PhD)

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<p>As global politics realized a fundamental realignment with the end of the Second World War, the Canadian state desired the formation of a national consensus over its newly developed Cold War policies. It set about this task through the use of anti-communist rhetoric to facilitate a repressive and intolerant atmosphere where dissent of state policies could be identified as subversive and dangerous. In promulgating this Cold War ideology, Ottawa was wary of the illiberal approach that characterized American McCarthyism. Rather, Ottawa adopted a strategy of "privatizing" its anti-communism through the use of extra-state actors. By "farming" out its repressive activities, Ottawa could portray itself as a neutral defender of liberal values, while at the same time facilitating a climate of repression that would further its policy aims. Attendant to this, the extra-state actors used this state facilitated framework in order to advance their own interests and agendas. This strategy was starkly illustrated by the USWA raids against IUMMSW Local 598 in 1962. The interests of the state, the Catholic Church, CLC, and USWA coalesced around the elimination of Mine Mill local 598 as a representative of miners in northern Ontario. The Catholic Church sought the elimination of a progressive secularizing force in the Sudbury community that threatened the Church's institutional reproduction. For Steel, the acquisition of over 17,000 dues-paying members and the elimination of IUMMSW as a competitor in the membership rich northern Ontario mining communities. While the state prospered from the virulent anti-communist environment and the elimination of a potentially militant union from control over the largest source of nickel in the non-Communist world. Thus the boundaries demarcating the state from civil society are less clear than some would have us believe. The USW A/Mine Mill events illustrate the nuance in the relationship between the state and private actors in the mobilization of ideological hegemony.</p> / Master of Arts (MA)

Lorsque cette province quitta l’orbite française après une capitulation des troupes royales devant les armées impériales de Charles-Quint, la question de la représentation du territoire fut posée immédiatement. Les Etats de Tournai-Tournaisis naquirent de ce besoin en s’émancipant progressivement tant du Magistrat de Tournai que de l’office de bailliage dont ils reprirent certaines prérogatives. Bénéficiaires d’octrois des souverains espagnols, les Etats s’organisèrent autour de leur assemblée régulièrement convoquée à partir de 1556. Ils étaient présidés de droit par l’évêque ou son délégué. / When this province left the French orbit after a capitulation of the royal troops to the imperial armies of Charles V, the question of the representation to the territory was laid immediately. States Tournai-Tournaisis born of this need gradually emancipating both Magistrate Tournai as office bailiwick they regained some prerogatives. Award recipients of the Spanish sovereigns, States organized around their meeting duly convened from 1556. They were presided over by the Bishop of law or his delegate.