Thesis (MTech (Architectural Technology))--Cape Peninsula University of Technology, 2014. / The growth of Cape Town's northern suburbs during the first few decades of the twentieth century is closely related to the socio-economic history of local Afrikaners who, during this time, left the farms to seek employment in Cape Town's industrial areas. Most of them settled in or near these industrial areas, causing the expansion of the northern suburbs. The first railway line in Cape Town, which was inaugurated in 1862, passed through Bellville on its way from Cape Town station to its terminal point in Eersterivier. The first official station at Bellville was only built in 1882, however, and a stop in Parow only followed in 1903The first Bellville town council was established as recently as 1922 (Bergh, 2009: 5-6). This is an indication of how sparsely populated this area was at the time. The Dutch Reformed Church has traditionally played a central role in the cultural and spiritual life of Afrikaners, and consequently the establishment of Dutch Reformed churches in the northern suburbs stands in clear correlation to the growth of Afrikaner populations in these suburbs (see below). Because of the low population of the Parow and Bellville areas, Dutch Reformed Church members living there were initially part of the Cape Town congregation, and, from 1832 onward, part of the newly established Durbanville congregation. It is only in April 1900 when, in the Bellville area, numbers had increased considerably, that monthly services were held in a school building. By 1920 membership had grown so much that weekly services had to be held. In 1922 a church hall with 300 seats was inaugurated (Bergh, 2009: 7-8). Local services in Parow were only instituted in 1905, with the first church building, a Neo-Gothic structure, following in 1907. In 1917 a separate congregation was established in Parow (i.e. separate from the Durbanville mother congregation), with Bellville following suit in 1934. Goodwood congregation became independent in 1926, having separated from Parow (Van Lill, 1992: 6-9; Bergh, 2009: 8). In subsequent years, as numbers increased, numerous other congregations were established after separating from these three mother congregations, most of which built Modernist churches. The first Dutch Reformed church built in the Goodwood-Parow-Bellville area was the old Parow church. This building no longer exists, but it was built in the Neo-Gothic style which had been current throughout the 19th century, and which was still, at the beginning of the 20th century, the accepted traditional style (see Le Raux, 2008: 21). The Rondebosch Dutch Reformed church, for example, was built in this style during the last decade of the 19th century. (The southern suburbs, which include Rondebosch, had developed gradually over the previous three centuries, and by the early 20th century were well established, leaving relatively few prospects for working class Afrikaners to settle there). At the beginning of the 20th century, with the emergence of a nationalistic consciousness in the wake of the Anglo-Boer War (1899-1902), there was a fervent search for a 'true' Afrikaans church architecture. This search was lead and directed by Gerhard Moerdijk (1890-1958) and Wynand Louw (1883-1967). They emphatically rejected the Gothic style for various reasons. Firstly, because it was designed around the Roman Catholic liturgy and was therefore unsuitable for Protestant worship, and secondly, because it is historically identified with the growth and expansion of the Catholic Church and therefore also with the persecution of Protestants, including that of the Huguenots who fled to the Cape to become ancestors of many Afrikaners (Le Roux, 2008: 22). However, if this style was indeed so offensive to Huguenots because of its Catholic associations, it would possibly not have become so popular during the 19th and zo= centuries. These Neo-Gothic churches are, in fact, unmistakably Protestant in the austerity of their interiors which could not be mistaken for a Catholic Gothic church interior with its abundantly rich ornamentation and sacred imagery. Likewise, the exteriors of these Neo-Gothic churches are distinctly Protestant in their reserved use of ornamentation. Nevertheless, Gothic churches were originally designed around the Catholic liturgy and consequently their layout does not serve the Protestant liturgy well. Here Moerdijk makes a very valid point, and one which would be taken up by subsequent architects as well as writers (see Chapter Seven below). Moerdijk, in his published writings, upholds Classicism and the Renaissance as examples worthy of following (Le Roux, 2008: 22). The resulting new style which he and Louw pursued from the 1920s onwards, and which became enormously popular, is generally referred to as sentraalbou (due to its centralised floor plan) (see Le Roux, 2008: 25-28). Later writers on Afrikaner Protestant church design tend to stress the supposed Byzantine ancestry of this type of church (see below).

M.A. (Development Studies) / Please refer to full text to view abstract

This study presents the moratorium debate as a phenomenon of its own time. The challenges the moratorium debate poses to the Evangelical Lutheran Church in the Southern African/Central Diocese come under the spotlight. The AICs have taken the lead in attempting to live up to the “four selves” principle, that is, self-governing, self-supporting, self-propagating and self-theologizing, and areas which ELCSA/CD can learn from the AICs are highlighted. Finally the study explores issues of mutuality and interdependence, and few guidelines are proposed for ELCSA/CD. / Christian Spirituality / M. Th. (Missiology)

Thesis (MBA)--Stellenbosch University, 2015. / ENGLISH ABSTACT: The global Christian industry has undergone a radical shift in the past decade. There are many influences and forces active in the industry affecting church and there is evidence that the Christian industry is in a decline phase. This study analyses and assesses the strategic architecture of the Unite180 church. Even though the church has been operating its ministry successfully since 2006 as a youth ministry, it has never formalised its strategic architecture. The research study thus performed a thorough strategic architecture assessment of the Unite180 church and concluded with a strategy map and Balanced Scorecard to be utilised as practical tools to monitor the church’s achievements in terms of its strategic initiatives. The research question can be expressed as follow: What can be learnt from the current strategic architecture of the Unite180 church and how can it be changed, improved and further developed to ensure that the Unite180 church continues to create value sustainably? The study focused on a qualitative approach and the literature review explored the field of business model innovation and strategy.

This mini-thesis is a small-scale exploratory case study into the experiences of eight mature women members of a particular parish in the Church of the Province of Southern Africa (CPSA) situated in the Diocese of Cape Town. Using qualitative feminist research methodologies, this study sets out to explore how this group of non-ordained women perceives their roles in the church structure. The study examines what initially attracted the participants to this parish and what motivates them, despite the challenges, to continue performing their voluntary licensed and unlicensed roles in the church. It then goes on to consider the contradictory ways in which their roles as individuals, gendered as women, serve to simultaneously reinforce and challenge the patriarchy of the church. In this respect the participants often held conflicting views within themselves, thus demonstrating the complexities surrounding such issues. Upon reflection the researcher acknowledges that, similar to the participants, she also holds contradictory views on some of these issues. The research therefore identifies and explores three main themes in this regard, firstly the reasons why women originally joined the parish church, secondly the ways in which these women are active in the church and lastly the ways in which women&rsquo / s activities simultaneously challenge and reinforce the patriarchy and continued male domination of church.

The Cape of Good Hope was discovered by Ba.rtholomew Diaz, a Portuguese navigator, in 1487, but it did not occur to any European nation to make a settlement there until one hundred and sixty.years after that date. On the 6th April, 1652, Jan van Riebeeck founded the earliest settlement at the foot of Tab1e Mountain. Holland was at that time at the height of her political and commercial prosperity. The Dutch East India Company, founded in 1602, had acquired a practica~ monopoly of the sea-borne traffic with India and the East, and it was in order to provide a port of call for the outgoing and returning vessels of this Company that a tawnship was established and a castle built at the Cape of Good Hope in 1666, under the nsme and title of "the frontier fortress of India".

This study was sparked by a concern abou t the impact of economic and social injustices and ecological destruction on the livelihoods of communities in Southern Africa. While the churches’ responses to th ese injustices have been palliative and benevolent, the study argues th at the church has not done enough to critically engage the oppressive systems which maintain these in justices. One of th e key questions that this study seeks to answer is: What is needed in order to develop a culture of ‘critical engagement’ given that the church has oppo rtunities, means and infrastructure to enable a critical and liberatory ethos, for the community at large? In order to answer this que stion, a case study with the Wo men’s Associations of the United Congregational Church of Southern Africa (UCCSA) was pursued. This case study allowed for an intensive investigati on of the Women’s Associations in the church through which pertinent questions we re asked of how and why things happen in the way that they do. The research question therefore was “In the light of the enormous challenges faced by women in church and society in the twenty-first century in Southern Africa, do the Women’s Associations in the UCCSA offer a liberatory learning ethos to enable individual and communal empowerment for its members?” The study first establishes principles of a liberatory learning ethos that could be empowering to women. These principles for a liberatory learning ethos are drawn from two theoretical frameworks, namely, Village learning and African Women’s theologies. Thereafter, the study describes the current challenges faced by women in Southern Africa so as to explain why a liberatory learning ethos is a necessity in the Women’s Associations of the UCCSA. A survey of the prevalent learning ethos is undertaken in order to demonstrate some of the limitations the Women’s Associations and the UCCSA experience in responding to the challenges faced by women. The study concludes with an exploration to establish the extent to which African culture and theological resources developed in Southern Africa can assist to construct a liberatory learning ethos for the Women’s Associations of the UCCSA. Such an ethos ought to enable individual and communal empowerment for its members. Key Terms: African and Black Theology; African Traditional Culture; African Women’s Theology; Apartheid Education; Ba tswana; Bible; Biblical hermeneutics; Botho; Council for World Mission; Feminist Theology; Jesus Movement; Kairos Theology; Liberatory Learning Ethos; Missionary Education; Mukti Barton; Paulo Freire; Southern Africa; Steve Biko; Tswana Learning; United Congregational Church of Southern Africa; Village learning; World Alli ance of Reformed Churches; Women’s Associations; World Council of Churches. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

This mini-thesis is a small-scale exploratory case study into the experiences of eight mature women members of a particular parish in the Church of the Province of Southern Africa (CPSA) situated in the Diocese of Cape Town. Using qualitative feminist research methodologies, this study sets out to explore how this group of non-ordained women perceives their roles in the church structure. The study examines what initially attracted the participants to this parish and what motivates them, despite the challenges, to continue performing their voluntary licensed and unlicensed roles in the church. It then goes on to consider the contradictory ways in which their roles as individuals, gendered as women, serve to simultaneously reinforce and challenge the patriarchy of the church. In this respect the participants often held conflicting views within themselves, thus demonstrating the complexities surrounding such issues. Upon reflection the researcher acknowledges that, similar to the participants, she also holds contradictory views on some of these issues. The research therefore identifies and explores three main themes in this regard, firstly the reasons why women originally joined the parish church, secondly the ways in which these women are active in the church and lastly the ways in which women&rsquo / s activities simultaneously challenge and reinforce the patriarchy and continued male domination of church.

Thesis (MA)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: During the 12th century the Ab Suger, a church leader from near Paris in France, initiated a new approach to church architecture, the Gothic style. He diverted from the existing traditions and utilized pointed arches as one of the basic components of the new style. Pointed arches, unlike normal arches, distribute load-carrying weight not only downwards, as normal arches do, but also sideways. Strategically placed flying buttresses can help neutralize the thrust to the sides and reduce the weight on walls. Walls no longer had to be massive and it became possible to utilize big parts of the walls for windows, which were filled with brightly coloured glass. The style deliberately made use of height and enclosed spaces as a design element, to an extent unknown until that time. For some four centuries cathedrals in this style were built all over Europe, before the style was replaced with the coming of the Renaissance. The 19th century saw the coming of a style of Gothic Revival. New building materials had become available and there were fundamental differences between the original Gothic style and the Neo-Gothic (or Gothic Revival) style. In some instances elements of the original style lost their functions and were applied in a purely decorative function in the Gothic Revival style. With the colonization of Africa, the Neo-Gothic style came to South Africa. It took root locally and became part of South African church architecture. Local conditions required that some adaptations be made and several varieties of the Neo-Gothic style became part of the South African architectural landscape. Many church buildings were constructed in South Africa in this style during the last century and a half. The ones older than sixty years enjoy some measure of protection under current legislation relating to heritage conservation. It became evident that within the variety of Neo-Gothic idioms a number of churches have become so simplified that only some characteristics of the style have remained. Throughout the study it was indicated how the significance of a building and its architectural style also impact on the non-material culture of a community. / AFRIKAANSE OPSOMMING: Gedurende die 12de eeu het ab Suger, ‘n kerkleier van naby Parys in Frankryk, met ‘n nuwe benadering tot kerkargitektuur na vore gekom wat later as die Gotiese styl sou bekend staan. Hy het afgewyk van bestaande tradisies en gebruike in verband met kerkargitektuur. Deur die aanwending van spitsboë is die afwaartse druk van ‘n kerk se dak gedeeltelik na buite verplaas, in plek van alles na onder. Strategies geplaasde boogstutte het die sywaartse druk geneutraliseer. Hierdie boumetode is saam met die gebruik van geribde gewelwe gebruik om die druk in so ‘n mate van symure af te haal dat die mure nie meer dik en sterk moes wees nie en dit moontlik was om groot dele van die mure met vensters van gekleurde glas te vul. Die nuwe styl het ingeslote ruimtes en hoë gewelwe gehad soos die Middeleeuse mens nog nie vantevore geken het nie. Vir sowat vier eeue lank het katedrale in dié styl oral oor Europa opgeskiet, totdat dit met die koms van die Renaissance deur ander style vervang is. In die 19de eeu het daar ‘n herlewing in die Gotiese styl gekom. Beter boumateriale was beskikbaar en die Gotiese Herlewingstyl het in sommige opsigte groot verskille met die oorspronklike getoon. Van die Gotiese boustyl se komponente is aangepas om totaal ander funksies te vervul. Verskeie aspekte van die Gotiese styl is slegs behou as versiering. Met die kolonisasie van Afrika het die Gotiese Herlewingstyl na Suid-Afrika gekom. Die styl het posgevat en versprei in Suid-Afrika maar plaaslike omstandighede het aanpassings daarvan genoodsaak en etlike variasies op die Neo-Gotiese tema het na vore gekom. ‘n Groot aantal kerke is in die afgelope anderhalf eeu in Suid-Afrika in hierdie styl gebou. Sommiges daarvan geniet ‘n mate van beskerming ingevolge Suid-Afrika se bewaringswetgewing. Hierdie studie fokus op kerkgeboue met Neo-Gotiese stylkenmerke in ‘n bepaalde geografiese gebied in Suid-Afrika. Daar is bevind dat van die variasies op die Neo-Gotiese styl so vereenvoudig het, dat daar slegs enkele stylkenmerke by hulle oorgebly het. Deurgaans is aangedui op watter wyse die betekenis van die kerkgebou en die styl daarvan ook die nie-tasbare kultuur van ‘n gemeenskap geraak het.

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.