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Objectives : This study focused, unusually, on the experience of people who gave testimony in person to the TRC many years previously. The study’s objectives were firstly to explore the personal, social and political events that participants recounted as motivating them to testify to the South African Truth and Reconciliation Commission (TRC), and secondly to analyse the meanings that participants gave retrospectively, about fourteen years later, to testifying before the TRC. METHOD: 30 participants were recruited, from poor socioeconomic backgrounds, in Gauteng and Western Cape provinces, South Africa. Semi-structured interviews were conducted in participants’ preferred SA languages. Data were analysed using principles of modified grounded theory. Findings: Participants from the two provinces testified through shared hopes for change but differed in the specific political and violent events that they wished to make public. Looking back, many participants expressed disillusionment with the TRC’s effectiveness. Participants were concerned by unfulfilled promises, inadequate reparations and lack of socioeconomic improvement. Memories of horrific abuses were still vivid, and most doubted that the TRC process could result in forgiveness, amnesty, reconciliation and healing. Participants felt unacknowledged, invalidated and inadequately recompensed, symbolically and monetarily. Nonetheless, participants expressed suspended hope, if not for themselves but for the future generations. ‘Misrecognition’ emerged as the overarching theme, an experience of feeling ignored and dismissed, finding promises for material recompense broken, and their contribution to the seemingly successful TRC processes not recognised. Conclusion: The TRC process neglected the abuse of the apartheid period, which has left a legacy. This study has shown that many participants continue to struggle with the legacy of a very unequal society, and further follow-up research is vital to review participants’ long-term needs. Lack of improvement in social and economic conditions has led some people in South Africa to question the effectiveness of the TRC.

Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

Counselling as a profession has a decisive influence on the emotional functioning of the counsellor/therapist at both the professional and personal level. A unique emotional component is required of a counsellorltherapist. He/she as an emotional coach must have a special awareness of his/her own emotional processes so that adaptable emotional coping can be harnessed as a powerful therapeutic aid. In the past a void occurred within the context of the Christian counsellor/therapist concerning practical guidelines for managing the emotional life of the counsellor/therapist, which also is the specific focus of this study. A number of passages from the Bible were focused on from a basis theoretical point of departure, which is related to the emotional functioning of the Christian counsellor/therapist in one way or another. From this, among others, it became clear that God rather wishes to bring recovery, honour, renewal and joy instead of brokenness, grief and boundedness. During times of despondency, depression and burnout, God is involved and present in the Christian in a tender, though decisive manner. Rest as a physical, emotional and spiritual activity is also a command which is directly related to the execution of the calling to discipleship. Emotions are meant to be building blocks for fulfilment and joy in the Christian's life. Emotional intimacy and the self-disclosure associated with it, is the only way to grow spiritually and remain emotionally healthy. Life in Christ presents man with the essential foundation for this process. Hence emotion can be utilised to culture greater awareness of a deep dependence on God. In the lives of spiritual leaders, inner wounding often manifest as a noticeable separation1 splitting off between their mind and heart, public and private life, as well as personal and professional life. Like the counselled, the counsellor/therapist must do the necessary emotional work regarding his/her emotional pain so that emotional resolution and transformation can be accomplished. Deep inner wounds must eventually be "touched” in one way or another. Seen from the meta-theory, it became clear that the phenomena compassion fatigue and burnout normally indicates a period or season in which the humanness, fragility and weakness of the counsellor come to the fore. The treatment principle underlying compassion fatigue and burnout is increased self-esteem. A proactive choice of dealing with these phenomena can lead to a decisive levelling out of the phenomena compassion fatigue and burnout. Such action implies, among others, knowledge of the phenomena, self-care due to increased self-esteem, boundaries and a balanced view of discipleship. With regard to the empirical research, a qualitative research approach was followed by using a standard interview. A profile was compiled of the counsellor/therapist who does indeed function emotionally effectively, and eventually it served as the overarching aim of the counselling programme. It became clear that the effective functioning of the counsellor/therapist is directly linked to a process of healing which has taken place with regard to possible own emotional wounding and/or burnout and/or compassion fatigue. The result of this process is someone who is emotionally mature and also capable of maintaining good relationships and balanced emotional intimacy Concerning the practice-theoretical foundation, four basic themes were finally formulated by means of which progressive growth is accomplished. Firstly, the Christian counsellor becomes aware of important factors regarding his/her emotional life. Secondly, this process then flows over into deeper self-knowledge. The moment change regarding self-intimacy is brought about attention can thirdly be given to spiritual functioning. Fourthly, the individual who has received healing and enrichment can now utilise it in the work context in order to manage it better. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

Counselling as a profession has a decisive influence on the emotional functioning of the counsellor/therapist at both the professional and personal level. A unique emotional component is required of a counsellorltherapist. He/she as an emotional coach must have a special awareness of his/her own emotional processes so that adaptable emotional coping can be harnessed as a powerful therapeutic aid. In the past a void occurred within the context of the Christian counsellor/therapist concerning practical guidelines for managing the emotional life of the counsellor/therapist, which also is the specific focus of this study. A number of passages from the Bible were focused on from a basis theoretical point of departure, which is related to the emotional functioning of the Christian counsellor/therapist in one way or another. From this, among others, it became clear that God rather wishes to bring recovery, honour, renewal and joy instead of brokenness, grief and boundedness. During times of despondency, depression and burnout, God is involved and present in the Christian in a tender, though decisive manner. Rest as a physical, emotional and spiritual activity is also a command which is directly related to the execution of the calling to discipleship. Emotions are meant to be building blocks for fulfilment and joy in the Christian's life. Emotional intimacy and the self-disclosure associated with it, is the only way to grow spiritually and remain emotionally healthy. Life in Christ presents man with the essential foundation for this process. Hence emotion can be utilised to culture greater awareness of a deep dependence on God. In the lives of spiritual leaders, inner wounding often manifest as a noticeable separation1 splitting off between their mind and heart, public and private life, as well as personal and professional life. Like the counselled, the counsellor/therapist must do the necessary emotional work regarding his/her emotional pain so that emotional resolution and transformation can be accomplished. Deep inner wounds must eventually be "touched” in one way or another. Seen from the meta-theory, it became clear that the phenomena compassion fatigue and burnout normally indicates a period or season in which the humanness, fragility and weakness of the counsellor come to the fore. The treatment principle underlying compassion fatigue and burnout is increased self-esteem. A proactive choice of dealing with these phenomena can lead to a decisive levelling out of the phenomena compassion fatigue and burnout. Such action implies, among others, knowledge of the phenomena, self-care due to increased self-esteem, boundaries and a balanced view of discipleship. With regard to the empirical research, a qualitative research approach was followed by using a standard interview. A profile was compiled of the counsellor/therapist who does indeed function emotionally effectively, and eventually it served as the overarching aim of the counselling programme. It became clear that the effective functioning of the counsellor/therapist is directly linked to a process of healing which has taken place with regard to possible own emotional wounding and/or burnout and/or compassion fatigue. The result of this process is someone who is emotionally mature and also capable of maintaining good relationships and balanced emotional intimacy Concerning the practice-theoretical foundation, four basic themes were finally formulated by means of which progressive growth is accomplished. Firstly, the Christian counsellor becomes aware of important factors regarding his/her emotional life. Secondly, this process then flows over into deeper self-knowledge. The moment change regarding self-intimacy is brought about attention can thirdly be given to spiritual functioning. Fourthly, the individual who has received healing and enrichment can now utilise it in the work context in order to manage it better. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2007.

This article examines the effects of participation in transitional justice rituals. Truth Commissions and trials have instrumental goals of distributive justice, and serve as rituals given their marked symbolic character, helping to achieve reconciliation and the reconstruction of social norms. Evidence suggests that participation in trials increases negative emotion and negative emotional climate. However participants in such rituals have evidenced increased empowerment, despite conditions of limited justice and reparation. Moreover, participation in Gacaca or popular trials in Rwanda, decreases shame in victims, and decreases negative stereotypes and increases individualization of out-groups. Finally, a collective analysis of 16 Latin America nations found that trials and a successful Truth Commission reinforces respect for human rights. / El análisis de las experiencias de la Comisión de la Verdad y la Reconciliación en Sudáfrica, los juicios populares o Gacaca en Ruanda y los rituales de los procesos de transición a la democracia concluye que la participación en comisiones y juicios implica un coste emocional para los participantes (aumenta la emocionalidad negativa y los síntomas) y aumenta el clima emocional negativo en la sociedad, pero también aumenta la sensación de control y eficacia de los participantes, disminuye algunas emociones negativas en los sobrevivientes como la vergüenza, y aumenta los estereotipos positivos y una visión más diferenciada del exogrupo. En países de América Latina donde se han desarrollado procesos y comisiones de verdad más eficaces, se constató una mejora del respeto a los derechos humanos.

As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)

As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Philosophy, Practical and Systematic Theology / Thesis (D.Th. (Pastoral Therapy)

No description available.

本研究採用「發展性」、「互動式」、「團體書目療法」的進行方式，選取中介班學生4位，高關懷學生7位，其中5男6女，共11位九年級學生，進行每周兩小時為一次，共十二次書目療法團體課程，並採用「青少年心理健康量表」做為研究工具，蒐集11位成員在書目療法團體前後，關於「憂鬱向度」、「焦慮向度」、「自傷向度」、「衝動向度」、「精神困擾」等心理構念的百分等級變化情形，並輔以訪談資料，分析書目療法團體課程對於中輟高關懷學生之心理層面與行為的改變和影響。 　　研究之結果，中輟高關懷學生經過十二次書目療法團體後，在青少年心理健康量表各向度有明顯的下降，顯示書目療法之「認同」、「淨化」、「領悟」架構有助於調節情緒，並達到改善其心理健康之狀態。 / "Development", "interactive" and "group bibliography" were implemented to this study. 5 male and 6 female students in the ninth grade were selected, including 4 students from midway-resources-class and 7 students with high risk. A total of 12 times bibliographic therapy group courses were conducted on weekdays, and the (MHSA-SA) was used as a research tool to collect 11 members before and after the bibliographic therapy courses , on "depression-tendency", "anxiety-tendency", "suicide-tendency", "impulse behavior", "mental disturbance" and other psychological conception of the percentage of changes in the course situation, and supplemented by interviews with information, analysis of bibliographic therapy group courses for dropout high-risk students psychological level and changes in behavior and influence. 　　The results of the study showed that the items of (MHSA-SA) had decreased significantly after 12 times of bibliographic therapy group courses, and the "identification", "catharsis" and "insight" adjust the mood, and to improve the state of its mental health.