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Protective coatings are commonly used to protect culturally significant works, such as outdoor sculptures and architectural elements. Given the valuable nature of such metalworks, there is a surprising lack of environmentally sustainable coatings available for their conservation. High performance clear coatings are not developed or thoroughly tested for compatibility and longevity on outdoor sculptures. This can make the implementation of both methods and materials, no matter how promising in a lab, a significant hurdle for the conservation science community. This dissertation work initially aims to replace high-VOC formulations such as acrylic lacquers and waxes currently used as protective coatings for bronze with a waterborne coating by investigating the film formation differences between coating types. Such differences likely have implications for initial film barrier properties as well as long-term performance. For coating any large-scale metal object, cost-effectiveness limits applicable coatings to commercially available resins with some minor adjustments. Additional requirements for protective coatings for artwork require they must also be transparent, reversible, easily applied and environmentally sustainable. The chemical and physical properties of polymeric coatings with nanoclays modifiers were investigated as they may offer superior weatherability and act as better barriers to water absorption than commonly used lacquers and waxes. This work ultimately finds that nanocomposites with poly(vinylidene fluoride) latex and chemically stabilized nanoclays significantly improved performance and may be a viable option in the protection of material cultural heritage. Protection of high value objects where aesthetics is also important, such as airplanes, buildings, and sculptures are among the possible applications for this research.

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

Thesis (MEdPsych (Educational Psychology))--University of Stellenbosch, 2007. / The effect of poverty, opportunity-deprived and unstructured home environments, HIV/Aids, violence and crime put more and more children and youth at risk of becoming increasingly involved in high-risk behaviour. The Western Cape Education Department (WCED) recognises the fact that the school is an ideal setting to reclaim youth, by redirecting them away from self-defeating and destructive ventures, through enhancing resilience and developing self-esteem. However, strong community links and intersectoral collaboration will be essential to support schools in their efforts to become reclaiming environments. Supportive strategies and various alternative modes of intervention should be explored in order to assist schools. Adventure-based education programmes, and in the case of this study, wilderness rites of passage programmes, are examples of alternative types of intervention that could be considered to support school communities. The aim of this qualitative study was to explore the perceptions of youth about their wilderness rites of passage experience and the value they perceive the experience had for their lives. The researcher operated in an interpretive/constructivist paradigm. A qualitative research methodology was employed, which included purposive sampling to select participants, the use of individual interviews, documents, records, observations and reflections to collect data, and content analysis to analyse data. Research findings arrived at indicated that participation in a wilderness rites of passage programme contributed to the personal growth and development of the participants and thereby, through strengthening their protective factors, enhanced resilience. Wilderness rites of passage programmes can therefore be a major contributing factor towards school support for young people. Findings also highlighted that young people in the South African context are in need of caring school communities and adult mentorship. Young people are in need of support, discipline, guidance, as well as experiences of trust, love and care. School environments should change from being places of disappointment and become places of safety and growth. Such a culture of care possibly could curb the anger, resentment and distrust of youth and support learners who are experiencing or manifesting emotional or behavioural difficulties in schools. Keywords: perception, adventure-based learning, wilderness rites of passage, experiential learning, Circle of Courage, adolescence, emotional and behavioural difficulties

This thesis is an ethnography of how places like mountain pastures (jailoos), hydro-electric dams and holy sites (mazars) matter in striving for a good life. Based on eighteen months of fieldwork in the Toktogul valley of Kyrgyzstan, this study contributes to theoretical questions in the anthropology of post-socialism, time, space, work and enjoyment. I use the term ‘moral geography’ to emphasize a spatial imaginary that is centred on ideas of ‘the good life’, both ethical and happy. This perspective captures an understanding of jailoos which connects food, health, wealth and beauty. In comparing attitudes towards a Soviet and post-Soviet dam, I reveal changes in the nature of the state, property and collective labour. People in Toktogul hold agentive places like mazars and non-personalized places like dams and jailoos apart, implying not one overarching philosophy of nature, but a world in which types of places have different gradations of object-ness and personhood. I show how people use forms of commemoration as a means of establishing connections between people, claims on land and aspirations of ‘becoming cultured’. I demonstrate how people draw on repertoires of epic or Soviet heroism and mobility in conceiving their life story and agency in shaping events. Different times and places such as ‘eternal’ jailoos and Soviet dams are often collapsed as people derive personal authority from connections to them. Analysing accounts of collectivization and privatization I argue that the Soviet period is often treated as a ‘second tradition’ used to judge the present. People also strive for ‘the good life’ through working practices that are closely linked to the Soviet experience, and yet differ from Marxist definitions of labour. The pervasively high value of work is fed from different, formally conflicting sources of moral authority such as Socialism, Islam and neo-liberal ideals of ‘entrepreneurship’. I discuss how parties, poetry and song bring together jakshylyk (goodness) as enjoyment and virtue. I show how song and poetry act as moral guides, how arman yearning is purposely enjoyed in Kyrgyz music and how it relates to nostalgia and nature imagery. The concept of ‘moral geography’ allows me to investigate how people strive for well-being, an investigation that is just as important as focusing on problem-solving and avoiding pain. It also allows an analysis of place and time that holds material interactions, moral ideals, economic and political dimensions in mind.

The purpose of this study is to describe the geographic distribution of Aboriginal people who live in remote, isolated Aboriginal communities in Canada in terms of how geographic settings and features, particularly those that are characteristic of island dwellers, are related to and can impact aspects of culture and identity. Through this process, data was collected using a research synthesis, which allowed for a great deal of data from various sources to be analyzed, extracted, and coded. Based on this qualitative study, numerous geographic characteristics similar to those of islanders and islands emerged. Physically, islands and Aboriginal communities represent bounded, finite spaces that are located on the periphery and are impacted by isolation. These unique isolated areas allow for islanders and Aboriginal people to experience ethnic homogeneity and strong attachments to place, both of which allow for the preservation of culture and identity. That being said, islanders and Aboriginal people both experience migration as a way of life, and leaving their places of origin to experience life in larger, more diversely and densely populated areas is necessary for many. As a result of these findings, this study compares isolated Aboriginal communities in Canada and Aboriginal people to various small islands around the world as well as islanders, through various spatial metaphors.

While it is now well established that many Europeans were delighted with the landscapes they encountered in colonial Australia, the pioneer narrative that portrays colonists as threatened and alienated by a harsh environment and constantly engaged in battles with the land is still powerful in both scholarly and popular writing. This thesis challenges this dominant narrative and demonstrates that in a remarkably short period of time some colonists developed strong connections with, and even affection for, their 'new' place in Western Australia. Using archival materials for twenty-one colonists who settled in five regions across southern Western Australia from the 1830s to the early 1900s, here this complex process of belonging is unravelled and several key questions are posed: what lenses did the colonists utilise to view the land? How did they use and manage the land? How were issues of class, domesticity and gender roles negotiated in their 'new' environment? What connections did they make with the land? And ultimately, to what extent did they feel a sense of belonging in the Colony? I argue that although utilitarian approaches to the land are evident, this was not the only way colonists viewed the land; for example, they often used the picturesque to express delight and charm. Gender roles and ideas of class were modified as men, as well as women, worked in the home and planted flower gardens, and both men and women carried out tasks that in their households in England and Ireland, would have been done by servants. Thus, the demarcation of activities that were traditionally for men, women and servants became less distinct and amplified their connection to place. Boundaries between the colonists' domestic space and the wider environments also became more permeable as women ventured beyond their houses and gardens to explore and journey through the landscapes. The selected colonists had romantic ideas of nature and wilderness, that in the British middle and upper-middle class were associated with being removed from the land, but in colonial Western Australia many of them were intimately engaged with it. Through their interactions with the land and connections they made with their social networks, most of these colonists developed an attachment for their 'new' place and called it home; they belonged there.

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

Narrow riparian woodlands along non-perennial streams have made it possible for vervet monkeys to penetrate the semi-arid karoo ecosystem of South Africa, while artificial water points have more recently allowed these populations to colonize much more marginal habitat away from natural water sources. In order to determine the sequelae of life in these narrow, linear woodlands for historically 'natural' populations, I determined the size of troops in relation to their reliance on natural and artificial water sources and collected detailed data from two river-centred troops on activity, diet and ranging behaviour over an annual cycle. These data indicate that river-centred troops were distinctive primarily for their large group sizes and, consequently, their large adult cohorts, and the extent of home range overlap in what is regarded as a territorial species. While large group size carried the corollary of increased day journey length and longer estimated interbirth intervals, there was little other indication of ecological stress. Specifically, the rate of predation appears to be lower than observed at other sites. Predation encounters here, encourage the use of predator vigilance rather than influencing the use of space within the habitat. The high density of Acacia karoo, which accounted for a third of annual foraging effort in what was a relatively depauperate floristic habitat, allows for an adequate energy intake for groups of this size. I ascribed the large group size and home range overlap to the inability of groups to undergo fission. / xiii, 79 leaves : ill., maps ; 29 cm