In recent decades tourism has asserted its importance as the biggest employer and foreign exchange earner in both the developing and developed countries. Consequently, there has been increasing attention to tourism development as a strategy to stimulate economic growth, local economic development and poverty alleviation, especially in the developing countries. This study was undertaken with the objective of determining the direct benefits of the growth in tourism to the local communities in the vicinity of protected areas in South Africa's Mpumalanga Province. The tourism sector is strategically located within the economic mainstream as it links easily with other sectors of the economy such as agriculture, hospitality, transport and entertainment. It has added advantages, including the fact that the tourist product is consumed at the destination. This offers local communities opportunities in job creation, skills development, economic empowerment and social development. The study found that meaningful involvement of local communities in the tourism industry through ownership of tourism-related enterprises was almost non-existent. There were no meaningful linkages between the industry and the local communities other than the communities' supply of unskilled labour. There were also no programmes aimed at harnessing the phenomenal growth in South Africa's tourism for the economic empowerment of local communities. The economic empowerment of local communities need not be achieved through the ownership of tourism-related enterprises only, but may also include shareholding, outsourcing, affirmative procurement and social responsibility programmes by the industry.The continued marginalisation of the local communities by the tourism industry was attributed to unsatisfactory progress with the industry's transformation. The launch of the Tourism Black Economic Empowerment Charter and Scorecard in 2005 provided impetus for the transformation of South Africa's tourism industry. However, more work still needs to be done in the identified areas of ownership and control of tourism-related businesses, distribution of tourism benefits and the development of tourism-related skills and entrepreneurial culture in local communities. The role of the private sector in stimulating community involvement in tourism is particularly important. The private sector is singled out because of government policy that tourism development would be regulated by government and be private-sector driven. Furthermore, the private sector has the capacity and the resources to mobilise, not only to improve the attractiveness and marketing of a destination and the overall management of the tourism industry, but also to build thriving local communities. / Development Studies / D. Litt. et Phil. (Development Studies)

Between 1980-2006, thousands of South African pension funds converted members from defined benefit to defined contribution structures. This research set out to answer the questions of why this phenomenon occurred and whether peculiar environmental circumstances influenced the outcome. The research framework identified various stakeholders in the retirement fund industry - government; regulator; pension fund adjudicator; ombudsman for long term insurance; trade unions; members; trustees; business; employers and service providers - and isolated the elements to be considered in the research. Industry experts were interviewed to obtain a macro view of the phenomenon and specific manifestations of the phenomenon were also considered in case studies. The purpose of the research was to develop a model for managers to assist them in dealing with environmental change. Qualitative research methodology was utilised and feedback from semi-structured interviews was categorised into several emergent themes. Within-case and cross-case analyses were conducted. Research results indicate that the conversion phenomenon occurred in two waves - one initiated in the 1980s and driven by the trade unions and a second in the 1990s, driven by employers, often at the advice of their consultants. Evidence of the start of a third wave also emerged. Results indicate that an environmental shock exerted a substantial influence on the course of events. Under these:  Various factors combined to drive organisational evolution (i.e. adaptation to the environment).  Adaptation speed was inappropriate and exceeded that which was required for sufficient thought.  Uncertainty and vacuum circumstances arose leading to consequences that require redress.  The power of the relative stakeholders changed and influenced the strategic outcome.  An imbalance in stakeholder interests arose and ethical factors became consequential.  Business acted to restore certainty for itself. Existing literature explained organisational behaviour in environments of competitive shock and high turbulence, but not in circumstances of environmental shock. A model emerged to assist managers to deal with environmental change, which was applied to an analysis of pension fund reform. It was also applied to the pension fund perspective on Broad-Based Black Economic Empowerment. This model may also be applied in analysis of land redistribution, sanctions and constitutional development. / Business Management / DBL

Text in Afrikaans / Apartheid is verby. Die nuwe Suid-Afrika het gekom. Maar met die koms van die nuwe Suid-Afrika het die oue nie verdwyn nie. Die oue van die apartheidsverlede is nog met ons. Ons is die erfgename van apartheid en dra die letsels van apartheid nog saam met ons. Armoede, werkloosheid, behuisingsnood en geweld en misdaad is deel van die post-apartheid samelewing en kan nie weggewens word nie. Die kerk is geroep om die evangelie in die samelewing aan alle mense te kommunikeer. In hierdie kommunikasie moet die evangelie in 'n post-apartheid samelewing gesien en ervaar kan word in dade van diens. Daarom staan dade van diens in hierdie studie sentraal. Hierdie studie handel dus oor die diens van gelowiges wat 'n kommunikasievoertuig is van die evangelie in 'n post-apartheid samelewing. Vanuit die nood en behoeftes van mense in die post-apartheid samelewing is twee dade van diens geidentifiseer wat sentraal staan in die kommunikasie van die evangelie. Dit is bemagtiging en versoening. Omdat 'n groot dee! van die samelewing in die verlede geen mag op ekonomiese en politieke terreine gehad het nie, is dade van diens wat mense bemagtig noodsaaklik. In hierdie bemagtiging speel ekonomiese-, sosiale- en psigologiese bemagtiging 'n groot rol. En omdat mense deur die verlede van apartheid op grond van velkleur van mekaar geskei en geisoleer is, vra dit dat mense met mekaar versoen word. In die proses om versoening tussen mense te bewerkstellig speel verantwoordelikheid, erkenning van apartheidskuld, restitusie, regstellende aksie, die luister na mense se stories en vergifnis 'n baie belangrike rol. Vanuit 'n geloofsperspektief is die <liens van die gelowige in 'n post-apartheid samelewing in verband gebring met Jesus Christus se di ens wat Hy as voorbeeld voorgehou het vir al sy navolgers. Omdat gelowiges navolgers is van Christus is alle gelowiges die subjekte van diens aan mense in die samelewing. Vir hierdie diens in die samelewing word die gelowige in die geloofsgemeenskap (of gemeente) deur gemeenskap (koinonia) opgebou en deur die geestelike leiers toegerus om diensbaar aan mense in die samelewing te wees. / Apartheid is a thing of the past. The new South Africa has dawned. But that does not mean that the "old" South Africa has disappeared. The "old" South Africa is still present. We are the inheritors of apartheid and have to live with the scars of apartheid. Poverty, joblessness, a shortage of housing and violence and crime are an integral part of the post-apartheid society and cannot be wished away. The church is called upon to communicate the gospel to all people in society. In a post-apartheid society it is important that in this process of communication, the gospel is seen and experienced in deeds of service. Deeds of service are thus central in this study. This study entails service of believers as communication vehicles of the gospel in a post-apartheid society. Derived from the needs of people in the post-apartheid society two deeds of service are identified which are essential in the communication of the gospel. These are empowerment and reconciliation. A large part of the society previously had no power on the economical and political fronts - therefore deeds of service that cultivate empowerment are essential. In this process economic, social and psychological empowerment plays an important role. And because people were separated and isolated on the ground of skin colour, people need to be reconciliated. In the process of establishing reconciliation among people, it has to be recognised that responsibility, confession of guilt, restitution, affirmative action, listening to people's stories and forgiveness have an important role. From a Christian perspective the service of the believer in a post-apartheid society is orientated to the service of Jesus Christ. His service serves as an example to all his followers. Because believers are followers of Christ, they are all his instruments of service. For this service believers are edified in their local churches by community (koinonia) and equipped by the spiritual leaders to be of service to people in the society. / Philosophy, Practical and Systematic Theology / D. Th. (Praktiese Teologie)

The study explored the extent of women’s economic empowerment for sustainable livelihoods through the Fast Track Land Reform Programme (FTLRP) in Zimbabwe, focusing on three wards in the Makoni district. The study addressed the paucity of information on the usefulness of land redistribution on women’s improved food security and disposable income. Using a qualitative case study, the researcher purposefully selected thirty female land beneficiaries to participate in focus group discussions and five land officers from government departments to be interviewed as key informants. Findings reveal that the FTLRP generally meant that men accessed more land than women. Women’s livelihood initiatives were hampered by their failure to access sufficient support from the government and external partners. Despite the government signing various charters purported to support women’s empowerment, there is still a lot to be done to achieve it. / Lolu cwaningo lwaluhlola izinga lwamandla okuthuthukiswa komnotho kwabesifazane ukuze kube nokuphila okusimeme ngokusebenzisa Uhlelo Lokusheshiswa Kokuguqulwa Komhlaba eZimbabwe, lugxile ezigcemeni ezintathu eMkhandlwini waseMakoni. Lolu cwaningo lwethula ukuntuleka kolwazi ngokubaluleka kokubuyiswa komhlaba kabusha okumayelana nokuvikelwa kokuthuthukiswa nokuphepha kokudla kwabesifazane nokuthola imali engenayo. Ukusebenzisa ucwaningo lwesigameko olubhekene nobungako bento, umcwaningi wakhetha ngenhloso abazuzi noma abahlomuli besifazane bomhlaba abangamashumi amathathu ukuba babambe iqhaza ezigxoxweni zeqembu ezigxile kokuthize kanye nenhlolokhono nezikhulu zomhlaba ezinhlanu ezivela eminyangweni kahulumeni njengabantu ababalulekile. Kuye kwatholakala ukuthi Uhlelo Lokusheshiswa Kokuguqulwa Komhlaba luchaza ukuthi abesilisa yibona abahlomula kakhulu ukudlula abesifazane. Izindlela zokuphila zabesifazane zavinjelwa ukwehluleka kwabo ekutholeni uxhaso olwanele oluvela kuhulumeni kanye nabambisane nabo abangaphandle. Ngaphandle kokuba uhulumeni asayinde incwadi ewumqulu enikezelana ngelungelo noma amandla okubhekiswe ekusekeleni kokuxhaswa kokuthukiswa kwabesifazane, kuningi okusamelwe kwenziwe ukufezekisa lombono. / Esi sifundo saqwalasela ubungakanani bokuxhotyiswa kwabafazi ngamandla ezoqoqosho abawanikwa ngenkqubo ekuthiwa yiFast Track Land Reform Programme (FTLRP) eZimbabwe, kugxininiswa kwiiwadi ezintathu ezikwisithili saseMakoni. Esi sifundo salungisa ukunqaba kolwazi olumalunga nokuba luncedo konikezelo lomhlaba malunga nokuphuculwa kokuqinisekiswa kokutya nemivuzo yabafazi. Ngokusebenzisa isifundo esigxila kumgangatho ngokuthatha imizekelo yeemeko ezithile, umphandi wakhetha ngononophelo abafazi abangamashumi abathathu nababenikwe umhlaba, wabasebenzisa kwiingxoxo zamaqela, waqhuba udliwano ndlebe namagosa eSebe lezemihlaba. Okwafunyaniswayo kwadiza ukuba ngokweFTLRP amadoda afumana umhlaba omninzi ngaphezu kwabafazi. Intlalo nempilo yabafazi iqhwaleliswa kukungafumani kwabo inkxaso eyaneleyo kurhulumente nakumaqabane karhulumente angaphandle. Nangona urhulumente etyikitya izivumelwano ezininzi ezithi uxhobisa abafazi, kusekuninzi ekufuneka kwenziwe ukuze iphumelele loo njongo. / Development Studies / M.A. (Development Studies)

Although Swazi women's contribution to national development has been phenomenal, they like any other women in patriarchal societies confront an overbearing situation in which they have been regarded and treated as minors, both in the family and most spheres of public life. This has largely been due to the social construction of gender. Traditional gender-based attitudes, deeply ingrained in the people's mind set, not infrequently, have limited women's access to and control of various aspects of public life, and impinge on their rights, most especially the rights to selfdetermination and equal participation in the decision making process. Coupled with religion which influences "the deepest level of what it means to be human" (King, 1994:4) and zealous cultural conservatism, the Swazi women, with a few notable exceptions, experience an asymmetry of power due to the pervasive nature of gender. Nonetheless, the history of Swaziland bears testimony, however muted, to a legacy ofwomen's struggles to overcome gendered conditions imposed upon them either by taking full advantage of their spiritual endowment and charisma to overcome attitudinal barriers or by organising themselves into groups to work for the social transformation of their conditions and status. This study examines the Swazi women's search for gender equality. It discusses the social and cultural context of gender in Swaziland, the various moments in the Swazi women's quest for equality and its manifestations, and the push and pull effect of religion and culture. Particular attention is given to four organisations, namely Lutsango lwakaNgwane (loosely referred to as women's regiments), the Council of Swaziland Churches, the Women's Resource Centre (Umtapo waBomake) and Swaziland Action Group Against Abuse (SWAGAA). The study shows that Swazi women have, across a passage of time, adopted different strategies, including ritual, economic empowerment and creation of new knowledge through promotion of gender awareness and social advocacy either in a womanist approach that accepts women's embeddedness in Swazi culture or in the liberal feminist tradition that espouses women's individual rights. However, the study shows that the women's movement has yet to reach the critical mass level so as to influence public policy and come to terms with the deconstruction of the dominant gender ideology. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Although Swazi women's contribution to national development has been phenomenal, they like any other women in patriarchal societies confront an overbearing situation in which they have been regarded and treated as minors, both in the family and most spheres of public life. This has largely been due to the social construction of gender. Traditional gender-based attitudes, deeply ingrained in the people's mind set, not infrequently, have limited women's access to and control of various aspects of public life, and impinge on their rights, most especially the rights to selfdetermination and equal participation in the decision making process. Coupled with religion which influences "the deepest level of what it means to be human" (King, 1994:4) and zealous cultural conservatism, the Swazi women, with a few notable exceptions, experience an asymmetry of power due to the pervasive nature of gender. Nonetheless, the history of Swaziland bears testimony, however muted, to a legacy ofwomen's struggles to overcome gendered conditions imposed upon them either by taking full advantage of their spiritual endowment and charisma to overcome attitudinal barriers or by organising themselves into groups to work for the social transformation of their conditions and status. This study examines the Swazi women's search for gender equality. It discusses the social and cultural context of gender in Swaziland, the various moments in the Swazi women's quest for equality and its manifestations, and the push and pull effect of religion and culture. Particular attention is given to four organisations, namely Lutsango lwakaNgwane (loosely referred to as women's regiments), the Council of Swaziland Churches, the Women's Resource Centre (Umtapo waBomake) and Swaziland Action Group Against Abuse (SWAGAA). The study shows that Swazi women have, across a passage of time, adopted different strategies, including ritual, economic empowerment and creation of new knowledge through promotion of gender awareness and social advocacy either in a womanist approach that accepts women's embeddedness in Swazi culture or in the liberal feminist tradition that espouses women's individual rights. However, the study shows that the women's movement has yet to reach the critical mass level so as to influence public policy and come to terms with the deconstruction of the dominant gender ideology. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)