This dissertation examines the attitudes of people regarding the worship music that is being used in South African Protestant churches during the last decade of the twentieth century. The research is aimed at the man-in-the-pew to identify general trends across a variety of denominations. 4920 questionnaires were sent to 980 churches countrywide and completed anonymously. Questions are divided into three categories: personal information, church related, personal opinions. Every question has space for comments. Chapter one is a general discussion on people's opinions and attitudes and the aim and method used. Chapter two is an historical synopsis. Chapter three is an analysis of the questionnaire including hypotheses, graphs, results and comments. Chapter four, the conclusion, identifies general trends regarding formality and informality, choirs and music groups, background music, traditional versus contemporary, education and influence of leaders, the need for policies, use of media and instruments. Proposals are suggested. / Art History, Visual Arts and Musicology / M. Mus.

Urbanization has increased rapidly throughout the world. The densification of urban areas has greatly reduced the number of natural areas occurring within the urban environment as well as impacting the ecosystem services that these areas provide. Urban greening and sustainable practices have been advocated as a means to once again provide the urban population with ecosystem services. Sacred natural areas that occur in surrounding forest, temple and cemetery sites have been known harbour a variety of biological diversity, as well as provide people with a number of cultural and spiritual benefits. Much of the literature on sacred natural sites comes from rural or eastern countries, leaving a large gap in the knowledge pertaining to information on these sites in both developed nations as well as urban areas. The aim of this study was to determine the abundance and composition of woody species, as well as the spiritual and cultural significance of sacred natural sites in Grahamstown. This study defined a sacred urban area as any form of garden surrounding a church, temple or mosque, as well as cemeteries. It looked at a total of 28 church gardens, one Hindu garden, one Mosque garden and five cemeteries in Grahamstown, South Africa. For each site the area was calculated and a tree and shrub inventory was done for all individuals above 1.5 m tall. Church/cemetery age, denomination and appearance were recorded as well as soil samples collected. An ordination of the data was done to summarize the community data, relating the community variation to environmental gradients. Questionnaires were completed by congregants who attended a religious building with a garden, as well as those that were not surrounded by a garden. These questionnaires were used to determine the cultural, spiritual and aesthetic value of trees and the sacred area, as well as the perceived and felt benefits that these areas provide. Those that were completed by congregants without gardens looked to find out whether or not it was believed that these areas would improve their experiences. There was an average plant density of 106.1 woody plants per hectare, with a total of 139 different species encountered. Of these, 56 percent were exotic species. This is slightly lower than that of studies done elsewhere in the world, but may be due to the omission of non-woody ornamentals and lawn species in this study. Of the top 11 most frequently occurring species, only two were indigenous. There was generally low similarity between plant assemblages found at the different sites. A significantly positive relationship was found between site size and woody plant basal area as well as the total number of woody plants. Site age and religious denomination had little influence on woody plant density, basal area, species richness or woody plant abundance. Congregants stated that a garden surrounding a religious building improved both their spiritual and aesthetic experiences. Stated spiritual and aesthetic experience was significantly influenced by basal area, while abundance significantly influenced stated aesthetic experience. Greenery was therefore important to many of the congregants, however, the species that were present were less influential. A greater sample size from a variety of religions and sacred areas within urban environments throughout the world would prove to be an interesting comparison for future research.

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / The second half of the 20th century marks a paradigm shift from Christendom to missional theology with implications for missional ecclesiology. The being of a triune, missional God urges the church towards a critical-hermeneutical self reflection on it’s identity and calling in terms of evangelization and active involvement in an all-inclusive witnessing in the world. Missional ecclesiology emphasizes diaconial involvement in the world. The reflection of the Dutch Reformed Church on diaconia can be learnt in its conceptualization of missional diaconial work and how it is being implemented in the practice of the church. This ecclesiological development is being studied using the ministry of compassion of the Dutch Reformed Congregation, Onrusriver as case study.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Church‘s approach during the apartheid-era was mainly characterised by liberation-theology, as well as liberation preaching. However, the post-apartheid era, which is still being marred by social degradation, moral decline, a general increase in poverty, family violence, divorce and a sense of individualism, requires an increased focus on the sustainable eradication of poverty. Furthermore, while Christian ethical reflection under apartheid was embodied through a series of violence and resistance movements aimed at breaking down the walls of apartheid, the Church must now shift the focus to a general sense of co-operation; to rebuild the social infrastructure, needed by the impoverished and marginalized. The underlying question of the undertaken study is: can the Church achieve this by starting with a theology of development, which will be a vehicle for socio - and economic reconstruction? This study furthermore suggests that a theology of reconstruction is also a contextual theology. It addresses the specific or current situations plaguing communities by posting clear questions regarding the economy and development-programmes that have an effect on people‘s daily lives. It is also a back-tracking theology, in the sense that it attempts to rectify the pain and suffering brought on by our history. The Church, who must serve the message of hope, can also identify with this theology, because it is emphasizing dimensions like healing and recovery. In this study it is argued that what post-apartheid South Africa urgently needs, is a fundamental consensus regarding binding values, non-negotiable standards and morally accepted humane attitudes to one another. It is in fact in this regard that the purpose and possibilities of preaching come into question. In this context of poverty, unemployment, uncertainty, a sense of non-belonging, apathy and emotional depression, ethical preaching can, as an orientation-instrument, create a new sense of dignity and value for many. / AFRIKAANSE OPSOMMING: Terwyl die kerk se benadering tydens die apartheidsera gekenmerk is deur bevrydingsteologie en prediking, vra die post-apartheid era, wat steeds gekenmerk word deur sosio-maatskaplike verval, morele verarming en veral toename in armoede, gesinsgeweld, egskeidings en 'n gees van individualisme, 'n verskerpte fokus op die volhoubare uitwissing van armoede. Terwyl Christelike etiese refleksie onder apartheid gekenmerk was deur 'n modus van weerstand, gemik daarop om die mure van apartheid af te breek, moet die kerk in die post-apartheid era skuif na 'n modus van samewerking, om die mure van die sosiale infrastruktuur wat deur die armes en gemarginaliseerdes benodig word, op te bou. Die onderliggende navorsingsvraag van die voorgeneme studie is dan ook: kan die kerk dít doen deur te begin met 'n teologie van ontwikkeling, wat sosiale en ekonomiese rekonstruksie veronderstel? Daar word ook in hierdie studie gepoog om aan te toon dat 'n teologie van rekonstruksie 'n kontekstuele teologie beteken. Dit spreek die spesifieke of huidige situasie van gemeenskappe aan deur, onder andere, duidelike vrae te stel oor die ekonomie en ontwikkelingsprogramme wat die lewens van mense elke dag beïnvloed. Dit is terselfdertyd 'n terugwerkende teologie, wat probeer om die oorsake van historiese pyn en lyding in die gemeenskap reg te stel. Die kerk, wat die boodskap van hoop moet verkondig, kan haarself tereg met hierdie teologie identifiseer, omdat dit onder andere dimensies soos heling en herstel beklemtoon. In hierdie studie word geargumenteer dat post-apartheid Suid-Afrika 'n fundamentele konsensus aangaande bindende waardes, ononderhandelbare standaarde en moreel aanvaarbare grondhoudings teenoor mekaar dringend benodig. Dit is juis in hierdie verband dat die rol van die prediking ter sprake kom. In 'n konteks van grootskaalse armoede, werkloosheid, onsekerheid en 'n gevoel van ongeborgenheid, apatie, onbetrokkenheid en depressie by baie, kan etiese prediking as 'n oriëntasiegebeurtenis 'n nuwe menswaardigheid by mense skep.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Over the past two decades the Dutch Reformed Church, a typical mainline church in South Africa, encountered radical challenges, as was the case with many similar churches worldwide. The DR Church had to face global societal shifts such as the emergence of postmodernism, the intensifying of secularisation and the growing impact of globalisation on the religious community. In addition, the members of the DR Church were exposed to radical challenges due to the dismantling of the apartheid system in South Africa. This dismantling was a particularly traumatic experience for the DR Church, seeing that this church did not only support the apartheid regime, but also legitimized it on theological grounds. It is therefore understandable that the publishing of the document Kerk en Samelewing (“Church and Society”) in 1986, which first signalled the rejection of apartheid in the DR Church, evoked a major reaction, not only among the church membership, but also within the ranks of white Afrikaners as social group. With the dawn of the post-apartheid era in South Africa in 1994, the issue of the church's relevance was already on the agenda of the ecumenical church. In recent times suddenly this theme also became critical to the church in South Africa and especially to the DR Church. The present study proposes that a missional diaconal ministry which focuses on the society as a whole will provide a modus to the DR Church by which it can function as a relevant church within the South African society. The rationale of this investigation is a follows: The DR Church is currently (2014) not in a position to impact significantly on the societal needs of South African citizens. The reason is that this church's current ministry of compassion is still based on an ecclesiocentric and specialist approach, which was typical of the Corpus Christianum. As a result, a new, unique praxis is needed for the diaconal ministry of this church. The present study argues that missional theology provides a new paradigm according to which an applicable missional diaconal praxis can be developed for the DR Church. Such a unique diaconal praxis can only develop when it is guided by a spirituality that leads to a diaconal attitude and sensitivity towards the poor and destitute. This diaconal spirituality, in turn, is activated and fed by a missional theology that builds on the triune God as origin, basis and final purpose of the diaconal ministry as such. Furthermore in this study it is shown that the concept of missio Dei implies that the diaconal ministry forms an integral part of God’s mission and is thus not an isolated church ministry besides other ministries. It is further argued in the present study that a multi-dimensional missional-diaconal practice should be developed for congregations and the various structures within the DR Church. To facilitate the conceptualisation and operationalisation of a missional diaconal ministry in this church, the study proposes that a specific research focus, namely “Missional-diaconal Studies” should be developed for the South African environment. For this purpose a research and teaching institution should be established to provide in such needs of the church. / AFRIKAANSE OPSOMMING: Die NG Kerk, ’n tipiese hoofstroomkerk in Suid-Afrika, het die afgelope 20 jaar – soos vele ander kerke wêreldwyd – voor ingrypende uitdagings te staan gekom. Hierdie kerk moes globale samelewingsverskuiwings verwerk, soos die opkoms van postmodernisme, ’n verskerping in sekularisasie en die impak van globalisering op die geloofsgemeenskap. Daarbenewens is die NG Kerklidmate blootgestel aan ingrypende veranderings wat gevolg het op die aftakeling van die apartheidstelsel in Suid-Afrika. Hierdie aftakeling was veral traumaties vir die NG Kerk omdat hierdie kerk nie slegs apartheid ondersteun het nie, maar dit ook op teologiese gronde verdedig het. Dit is gevolglik begryplik dat die verskyning van die dokument Kerk en Samelewing (1986), waarin die eerste tekens van ’n wegbeweeg van die apartheidsideologie in die NG Kerk sigbaar word, hewige reaksie ontlok het – tussen die kerklidmate, maar ook in die blanke Afrikaners as samelewingsgroep. Met die aanbreek van die postapartheid-era in Suid-Afrika in 1994 was die vraag na die relevansie van die kerk reeds wêreldwyd op kerklike agendas. Skielik het hierdie vraag nou ook vir die kerk in Suid-Afrika, en veral die NG Kerk, ’n kernsaak geword. In hierdie studie word voorgestel dat ’n missionaal-diakonale bediening wat op die samelewing in geheel fokus, ’n moontlike modus vir die NG Kerk kan verskaf om vir die Suid-Afrikaanse samelewing relevant te funksioneer. Die rasionaal van die ondersoek behels die volgende: As gevolg van die historiese ontwikkeling van die NG Kerk se diens van barmhartigheid, veral die verbondenheid aan ʼn volksteologie en nasionalisme die afgelope paar dekades, kan hierdie kerk binne die postapartheid-era tans (2014) nie werklik ʼn verskil aan die nood in die samelewing maak nie. Die bestaande barmhartigheidsbediening van hierdie kerk is steeds gebaseer op ʼn model wat nog spruit uit ʼn ekklesiosentriese en spesialisbenadering wat eie is aan die Corpus Christianum. Gevolglik is ʼn nuwe, eiesoortige praxis vir hierdie kerk se diakonaat nodig. In die huidige studie word betoog dat die missionale teologie ʼn nuwe paradigma voorsien waarvolgens ʼn toepaslike missionaal-diakonale praxis vir die NG Kerk ontwikkel kan word. So ʼn eiesoortige diakonale praxis kan egter slegs ontwikkel wanneer dit gerig word deur ’n spiritualiteit wat lei tot ’n diakonale gesindheid en houding teenoor die armes en noodlydendes. Hierdie diakonale spiritualiteit word aangewakker en gevoed deur ’n missionale teologie wat bou op God Drie-enig as oorsprong, basis en einddoel van die diakonaat. Verder word in hierdie studie aangetoon dat die missio Dei juis veronderstel dat die diakonaat ʼn wesenlike deel uitmaak van God se sending en gevolglik nie ʼn losstaande bediening van die kerk benewens ander bedienings is nie. In die studie word verder betoog dat ʼn multidimensionele missionaal-diakonale praktyk vir gemeentes en die onderskeie kerkverbande binne die NG Kerk ontwikkel behoort te word. Om die konseptualisering en operasionalisering van ʼn missionale diakonaat in hierdie kerk te bevorder word in die studie aanbeveel dat ’n navorsingsfokus, naamlik “Missionaaldiakonale Studie”, vir die Suid-Afrikaanse konteks ontwikkel word. Hiervoor behoort ʼn navorsings- en opleidingsinstelling in die lewe geroep te word om aan sodanige kerklike behoeftes te voldoen.

A Research Project Submitted to the Faculty of Education University of the Witwatersrand, Johannesburg for the Degree of Master of Education / THE COMMUNITY OF THE RESURRECTION'S INVOLVEMENT IN AFRICAN SCHOOLING ON THE WITWATERSRAND, FROM 1903 TO 1956 This research project is an historical reconstruction of the schools established and run by the Community of the Resurrection (CR) on the Witwatersrand from 1903 40 1956. The aim of this research is to contribute to knowledge and understanding of missionary education in South Africa, through a study of the educational work of this particular missionary body, as embodied in their schools. The report examines key aspects of the schools, including their financial and organizational structures, the education they offered and their ethos. The CR schools varied in physical size, numbers of pupils and level of sophistication, from the well established St Peter's Secondary School, to numerous one-roomed wood and iron shacks. Similarly, the products of these schools varied from well-known African leaders and academics to domestic servants. Although a definitive judgement on the merits of missionary education is not the focus of this study, the project concludes that the initial Eurocentric attitude of the CR towards Africans and their education was transformed to one of genuine sympathy and the CR brethren became leaders in the fight for equal education for Africans in the face of Government opposition. This project is based on primary source material located in the Church of the Province Archives of South Africa at the University of the Witwatersrand and is influenced by secondary sources such as historical works and theories on missionary education. as well as works by CR members themselves. / Andrew Chakane 2019

This study is an investigation and description of ways in which the Apostolic Faith Mission churchwomen are succeeding in overcoming patriarchy. It also gives a critical evaluation of the extent to which these women are successful in their endeavour to overcome it. Fifteen women from the AFM Church were interviewed using the narrative methodology. This method was chosen to give women freedom to narrate their stories without interference. The data collected was analysed using a feminist theoretical framework on what it means to be human and to be a church. To avoid repetition and to give a room for a detailed analysis, the study was limited to four stories of the AFM churchwomen. Furthermore library research and fieldwork were also used to give a broader picture in analysing the field research work. The findings of this study indicated that women ministries are not taken seriously and are not fully supported by the church. They are still struggling with the issue of partnership because the church does not trust them to be good leaders. It has been noted in this study that patriarchy is the root cause of the marginalization of women of the AFM church. However, the study has demonstrated that women are resisting patriarchy despite the struggles that they are facing inside this church. The study went further to investigate some Biblical texts that advocate for gender equality and to find ways in which the Bible can be used as the source of liberation for both women and men of the AFM church. It has been suggested that the church should engage in the pursuit of Biblical directives for the Body of Christ. The scriptures prove that men and women are given equality by God and also some differences that clearly express the human diversity in general. So, the AFM women are challenging the church to recognise, affirm and celebrate them. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

From Chapter 1: At the 1956 Conference of Headmasters and Headmistresses of Private Schools of South Africa a motion was introduced proposing that the term 'private school' in the title of the Conference should be replaced by that of 'independent school'. The motion was defeated on the grounds that such an alteration would be 'difficult and misleading', (HMC, 1956(1)). This might well have been the case, but the proposer of this motion was no doubt aware that the term 'private school' was equally difficult and misleading.The first problem with the term 'private school' is historical. South Africa was in the British sphere of influence for more than a century and a half and consequently education in South Africa in general and 'private' education in particular has owed a great deal to that influence.

No abstract available / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / unrestricted

The study is about a Zulu male vocal tradition called isicathamiya performed by 'migrants' in all night competitions called ingomabusuku. This is a performance style popularized by the award winning group Ladysmith Black Mambazo. Isicathamiya, both in its symbolic structure and in the social and culturalpractice of its proponents has much in common with the ritual practices of Zionists. And Zionists are worshippers who integrate traditional beliefs and Christianity. This study will reveal that isicathamiya performance and Zionists are linked in three major areas:in the sqcial bases and practice of its proponents, in the structural properties of their performances and tn the meanings attached to these practices. Firstly, Zionists, who are also called a Separatist or African Independent church, and isicathamiya performers have minimal education and are employed in low income jobs in the cities. Most groups are formed with 'homeboy networks'. Furthermore, performers, unlike their brothers in the city, cling tenaciously to usiko [custom and tradition]. Although they are Christians, they still worship Umvelinqangi [The One Who Came First], by giving oblations and other forms of offerings. Amadlozi [the ancestors] are still believed to be their mediators with God. Also commonplace in this category is the practice of ukuchatha, [cleansing the stomach with some prepared medicine]; and ukuphalaza [taking out bile by spewing, which is also done as a way of warding off evil spirits]. These are rural practices that have meaning in their present domiciles. The second area of similarity consists in the structure of the nocturnal gatherings that form the core of the ritual and performance practices among isicathamiya singers and Zionists. Thus, a core of the ritual of Zionists is umlindelo [night vigil] which takes place every weekend from about 8 at night until the following day. Likewise, isicathamiya performers have competitions every Saturday evening from 8 at night until about 11 am the following day. Although Zionists night vigils are liturgical and isicathamiya competitions secular, the structures of both isicathamiya choreography and Zionists body movements appear the same. These movements are both rooted in a variety of traditional styles called ingoma. Thirdly, the meanings attached to these symbolic correspondences must be looked for in the selective appropriation of practices and beliefs taken to be traditional. Using present day commentaries in song and movement, ingoma and other rural styles performed in competitions and Zionists night vigils reflect a reconstruction of the past. Isicathamiya performers and Zionists see themselves as custodians of Zulu tradition, keeping Zulu ethnicity alive in the urban environment. This is why in this study we are going to see rural styles like ingoma, isifekezeli [war drills], ukusina [solo dancing] that were performed on the fields, now performed, sort of feigned and 'held in' as they are p~rformed in dance halls with wooden stages.