After-school programs play an increasing role in providing developmental and social skills through extra-curricular activities. Adolescents are most likely to engage in delinquent behavior during unsupervised after-school hours. Different after-school programs are available, both community-based and faith-based programs have risen in number in response to the need of children to have a safe environment with adult supervision. This study is interested in comparing after-school programs that are faith-based to community-based and see if any similarities or differences exist within each other. The purpose of this thesis was to contribute to the existing literature on after-school programs in two ways. First, this research will provide a brief history of after-school programs and a discussion of the types of programs. Second, this study will compare and contrast the various goals, structure, and performance of a community-based program and a faith-based program. Through in-person interview, a comparison will be drawn on organizational structure, activities, source and funding, goals and objectives, and outcomes of each program.

The context of this research is the Shigalo Tabernacle Worship Centre, where the researcher is currently ministering. The faith community is within Shigalo Village in the town of Malamulele in the Vhembe District, which has been plagued by numerous forms of violence, inflicting emotional, physical and psycho-spiritual pain on the community. Yet it has been the observation of the researcher that very few members of the community, particularly members who are also members of the faith community, seek professional help – help that is freely offered to the community by medical and other professionals, psychologists, social workers as well as pastors. The narrative that the researcher has identified in his involvement with this faith community was that some members of the faith community choose to rather suffer, by keeping all their physical, emotional, psychological, social and spiritual problems to themselves than to seek professional help. In the community there are various possibilities of seeking professional help – from doctors to psychologists, social workers as well as pastors. The research journey explores and describes how families of Shigalo Tabernacle Worship Centre perceive (view) professional help (counselling). The research sought to understand this perception within the context of their faith and their culture, trying to determine what narratives informed this perception. The objective of the research was first to understand this practice and second to seek ways in which these attitudes and perceptions can be overcome. To do this research, a sample of members was chosen, together with various professional caregivers: Two nurses, two social workers, two educators, two pastoral counsellors, one Medical doctor and a psychologist, who have been in the field of their specializations for more than five years and who are from the Malamulele area within the Thulamela Municipality of Vhembe district. The research was mainly to listen to the stories of the members and complementing these stories with the stories of the professional caregivers, trying to understand how these families constructed their view of faith and how it relates to seeking professional help. / Dissertation (MA Theol)--University of Pretoria, 2017. / Practical Theology / MA Theol / Unrestricted

Philosophiae Doctor - PhD / The worldwide African Methodist Episcopal Church (AME Church) is divided into 20 regional districts. These include thirteen districts in the United States of America (Episcopal Districts 1-13), six districts on the African continent, namely Episcopal Districts 14, 15 and 17-20 and one that comprises Suriname-Guyana, South America, the Caribbean, Windward Islands, Virgin Islands, Dominican Republic, Haiti Jamaica, London and the Netherlands (Episcopal District 16). Each of these districts is administered by a bishop assigned at the seat of the General Conference which is conducted every four year. The General Conference is the highest decision-making body of the AME Church. This research project focuses on the relationship between the American and the African districts of the African Methodist Episcopal Church during the period from 1896 to 2004. It investigates the factors which led to the tensions emerged in the relationship between the American districts and the African districts. It specifically investigates the reasons for the five secession movements that took place in the 15th and 19th Districts of the AME Church in 1899, 1904, 1908, 1980 and 1998. The research problem investigated in this thesis is therefore one of a historical reconstruction, namely to identify, describe and assess the configurations of factors which contributed to such tensions in relationship between the AME Church in America and Africa. The relationships between the American and the African districts of the AME Church have been characterised by various tensions around the sovereignty of the African districts. Such tensions surfaced, for example, in five protest movements, which eventually led to secessions from the AME Church in South Africa. The people of the African continent merged with the American based AME Church with the expectation that they would be assisted in their quest for self-determination. The quest for self-determination in the AME Church in Africa has a long history. The Ethiopian Movement was established by Mangena Maake Mokone in 1892 as a protest movement against white supremacy and domination in the Wesleyan Methodist Church.

O presente trabalho final de mestrado profissional estuda direitos humanos e prática social da comunidade da Igreja Evangélica de Confissão Luterana no Brasil (IECLB), em Cuiabá, com o olhar para o cuidado e a gestão de rede, na dimensão solidária e pedagógica. A área geográfica corresponde à referida comunidade, ampliada pela abrangência da paróquia de mesmo nome, no município de Cuiabá e circunvizinhança, no Mato Grosso. O recorte temporal é delimitado pela criação da paróquia de Cuiabá e a instalação de seu primeiro pastor residente, em 1979, e pela realização de XXII Concílio da Igreja Evangélica de Confissão Luterana no Brasil, no ano 2.000, em Chapada dos Guimarães, na paróquia de Cuiabá, sínodo Mato Grosso. O estudo está subdividido em 3 capítulos. É feito a partir da história religiosa, eclesial, filosófica, social e de diretos humanos. No primeiro capítulo, aborda o tema dos direitos humanos. Localiza historicamente e conceitua o tema. Ressalta a conceituação enquanto direitos individuais, coletivos e de solidariedade e o esforço de colocá-los em pactos e declarações, nos ordenamentos jurídicos, sua positivação na Constituição Federal e na primeira versão do Programa Nacional de Direitos Humanos. No segundo capítulo, as discussões se referem à prática diaconal, com ênfase em direitos humanos, na IECLB, e nas Novas Áreas de Colonização (NACs). O estudo busca discutir a inserção da IECLB na realidade social brasileira. Destaca a decisão conciliar de 1972 de atender a pessoa como um todo e todas as pessoas. E verifica as conseqüências desta decisão para o contexto das NACs, na busca de um novo jeito de ser e viver igreja. No terceiro capítulo, o estudo localiza ensaios do novo jeito, comprometidos com a realidade local, fiel à fé, em vida, em comunhão e em testemunho, em Cuiabá, MT. O estudo analisa jeitos de igreja praticados, convergências e divergências decorrentes na igreja local, no processo educativo de fé e solidariedade, na dimensão ecumênica e na construção de redes de direitos humanos / The present work analyses human rights and its practice the communities of the Evangelical Church of Lutheran the Confession in Brazil (IECLB), in Cuiabá, with the glance for the care and the network administration, in the solidary and pedagogic dimension. The geographical area corresponds to the one of the referred community, enlarged by the inclusion of the homonymous parish of Cuiabá and its suburbs, in the state of Mato Grosso. The chronological scope is delimited by the creation of the parish of Cuiabá and the installation of its first resident pastor, in 1979, and by the event of the 22nd general Assembly of the Evangelical Church of the Lutheran Confession in Brazil, in the year 2000, in Chapada dos Guimarães, in the congregation of Cuiabá, Mato Grosso Synod. The study is divided in three main chapters. It starts from the religious, ecclesial, philosophical, social and of human rights History. In the first chapter, it approaches the theme of human rights, placing it historically and considering the theme. It emphasizes its conceptions as individual, collective and of solidarity rights and the effort of putting them in covenants and declarations, in the juridical orders, its positivations in the Constitution of the Federation and in the first version of the National Program of Human Rights in Brazil. In the second chapter, the analysis refers to the diaconal practice, with emphasis on human rights, in the IECLB and in the New Areas of Colonization (NACs). The study attempts to discuss the insertion of IECLB in the Brazilian social reality. It analyzes the antecedents of the decision to reconcile in 1972, of assisting human persons as a whole and assist all. It also verifies the consequences of such decision to the context of NACs, in the search of a new way of being and living the church. In the third chapter, the study locates essays of the new way of being church, committed with the local reality, faithful to the faith in life and in communion and in witness, in Cuiabá, MT. The study analyzes new ways of being church already practiced, convergences and current divergences in the local church, in the educational process of faith and solidarity, in the ecumenical dimension and in the construction of networks of human rights.

Background: Domestic violence and abuse is a public health problem affecting more than one third of all women globally. It usually takes place between individuals in intimate relationships and/or within the family. In the United Kingdom (UK), while theoretical and policy interventions have led to an increase in domestic violence and abuse service provision for women, there is paucity of research on the disclosure and help-seeking practices of women from ethnic minority populations. Aim: To identify factors influencing disclosure and help-seeking practices of Nigerian (ethnic minority population) women resident in England with lived experience of domestic violence and abuse, in order to make recommendations to relevant stakeholders on domestic violence service provision and utilisation. Methods: A cross-sectional qualitative research design was utilised. This included a qualitative systematic review of literature on domestic violence research among women from ethnic minority populations in the UK; individual, in-depth semi-structured interviews with 16 Nigerian women resident in England with lived experience of domestic violence and abuse, and with nine Nigerian religious and community leaders based in England. The interviews were conducted between May 2012 and April 2014, and data were analysed using thematic analysis technique. Findings: Three main themes were identified as factors influencing the disclosure and help-seeking practices of Nigerian (ethnic minority population) women in England, UK. These are socialisation from country of birth, immigration status, and acculturation in the country of immigration. These findings were discussed using the modified sociological theory of domestic violence and abuse. Conclusion: There is a need for appropriate gender socialisation, and collaborative working with ethnic minority community groups and faith-based organisations to enhance access and facilitate utilisation of existing domestic violence services by Nigerian (ethnic minority populations) women resident in England with lived experience of domestic violence and abuse.

This research investigates the teaching and practice of moral formation at three theological education institutions in South Africa. The theological institutions, while acknowledging moral formation in their aims and teaching ethical theory, have difficulty developing and implementing a moral formation programme. Among the reasons for this are the complex nature of moral formation and the numerous and wide ranging expectations placed on the institutions. In this research, morality is described in terms of relationship with God, with self, with others in the Church and society and with the environment. The findings of the research suggest that the teaching and practice at the institutions that involve relationships are most effective for moral formation. Hence it is recommended that the institutions find ways to foster the students‟ relationship with God, with themselves, with others and with the environment. Modes of moral formation that involve thinking and knowledge are important, but so are those modes that encourage emotional development and character and spiritual formation. Through projects and assignments, students can be exposed to the harsh realities of life and opportunities created to reflect on these experiences in the light of faith. Practical suggestions such as encouraging students to pray, meditate, reflect, journal and study are made. Other suggestions are that lecturing staff make more use of participative teaching methods such as discussions, case studies and stories, including the stories of the students. The mentoring role of staff and the importance of the faith community are affirmed. These relational teaching methods and activities are easier to implement in a residential seminary than in a distance learning situation. In order to fully implement the relational aspects of a programme for moral formation, it would be helpful for the theological institutions to explore various forms of blended education and to develop partnerships and work with local churches. / Philosophy, Practical and Systematic Theology / D. Th. (Ethics)

This research investigates the teaching and practice of moral formation at three theological education institutions in South Africa. The theological institutions, while acknowledging moral formation in their aims and teaching ethical theory, have difficulty developing and implementing a moral formation programme. Among the reasons for this are the complex nature of moral formation and the numerous and wide ranging expectations placed on the institutions. In this research, morality is described in terms of relationship with God, with self, with others in the Church and society and with the environment. The findings of the research suggest that the teaching and practice at the institutions that involve relationships are most effective for moral formation. Hence it is recommended that the institutions find ways to foster the students‟ relationship with God, with themselves, with others and with the environment. Modes of moral formation that involve thinking and knowledge are important, but so are those modes that encourage emotional development and character and spiritual formation. Through projects and assignments, students can be exposed to the harsh realities of life and opportunities created to reflect on these experiences in the light of faith. Practical suggestions such as encouraging students to pray, meditate, reflect, journal and study are made. Other suggestions are that lecturing staff make more use of participative teaching methods such as discussions, case studies and stories, including the stories of the students. The mentoring role of staff and the importance of the faith community are affirmed. These relational teaching methods and activities are easier to implement in a residential seminary than in a distance learning situation. In order to fully implement the relational aspects of a programme for moral formation, it would be helpful for the theological institutions to explore various forms of blended education and to develop partnerships and work with local churches. / Philosophy, Practical and Systematic Theology / D. Th. (Ethics)