No description available.

Doctor of Philosophy / Department of Mathematics / Charles N. Moore / The main focus of this work is to study the classical Calder\'n-Zygmund theory and its recent developments. An attempt has been made to study some of its theory in more generality in the context of a nonhomogeneous space equipped with a measure which is not necessarily doubling. We establish a Hedberg type inequality associated to a non-doubling measure which connects two famous theorems of Harmonic Analysis-the Hardy-Littlewood-Weiner maximal theorem and the Hardy-Sobolev integral theorem. Hedberg inequalities give pointwise estimates of the Riesz potentials in terms of an appropriate maximal function. We also establish a good lambda inequality relating the distribution function of the Riesz potential and the fractional maximal function in $(\rn, d\mu)$, where $\mu$ is a positive Radon measure which is not necessarily doubling. Finally, we also derive potential inequalities as an application.

In any democratic dispensation public participation is a wide spread concern and highly topical to guide a discourse on openness, transparency, and inclusiveness in government. The importance and contribution of public participation to a healthy and developing democracy should not be underestimated. There are various forms of public participation that are known in the literature. They range from general consultation, submission of comments to public institutions, to direct negotiations and interaction. In the South African Police Service, the notion and principles of public participation are embedded in a modern community policing approach. This approach was adopted by the South African Government post-1994. The concept Community Policing is generally about making policing more community-centred through the active engagement of community members in the affairs of the police. Community policing is multidimensional in addressing social problems such as crime and poverty. It also involves community empowerment to guide the community in addressing their own challenges. To give operational impetus to a community policing approach, Community Policing Forums (CPFs) have been established as a mechanism to foster public participation in general and active community engagement in policing matters in particular. The roles of CPFs are entrenched in national legislation and a comprehensive regulatory framework further guide the functioning of these structures. The functioning of these CPFs is, however, not without challenges. By following a qualitative case study design, this study investigated the particular challenges associated with public participation in the CPFs of the Tlokwe Local Municipality (TLM). The study has been conducted in the three police stations of TLM, namely Potchefstroom, Ikageng and Buffelshoek. The aim of this study was to present the need for the development of a comprehensive strategy to enhance public participation in CPFs in TLM. Such a strategy is suggested as main solution to address the variety of challenges identified. / MA (Public Management and Governance), North-West University, Potchefstroom Campus, 2015

In any democratic dispensation public participation is a wide spread concern and highly topical to guide a discourse on openness, transparency, and inclusiveness in government. The importance and contribution of public participation to a healthy and developing democracy should not be underestimated. There are various forms of public participation that are known in the literature. They range from general consultation, submission of comments to public institutions, to direct negotiations and interaction. In the South African Police Service, the notion and principles of public participation are embedded in a modern community policing approach. This approach was adopted by the South African Government post-1994. The concept Community Policing is generally about making policing more community-centred through the active engagement of community members in the affairs of the police. Community policing is multidimensional in addressing social problems such as crime and poverty. It also involves community empowerment to guide the community in addressing their own challenges. To give operational impetus to a community policing approach, Community Policing Forums (CPFs) have been established as a mechanism to foster public participation in general and active community engagement in policing matters in particular. The roles of CPFs are entrenched in national legislation and a comprehensive regulatory framework further guide the functioning of these structures. The functioning of these CPFs is, however, not without challenges. By following a qualitative case study design, this study investigated the particular challenges associated with public participation in the CPFs of the Tlokwe Local Municipality (TLM). The study has been conducted in the three police stations of TLM, namely Potchefstroom, Ikageng and Buffelshoek. The aim of this study was to present the need for the development of a comprehensive strategy to enhance public participation in CPFs in TLM. Such a strategy is suggested as main solution to address the variety of challenges identified. / MA (Public Management and Governance), North-West University, Potchefstroom Campus, 2015

No abstract available / Systematic Theology and Ethics / D. Th.(Systematic Theology)

My thesis consists of a commented translation of five selected short stories, including the title story of Thomas King’s One Good Story, That One, and a theoretical and contextual introduction. My commentary, beyond the explanation of my syntactic and vocabulary choices -which I will relate to King’s interfusional use of idiolect, which is to say his uniquely personal use of orality in writing-, discusses the use of irony and the Trickster as instruments of anticolonial resistance (based on King’s “Godzilla vs. Post-colonial”), with which King hopes to both challenge Western paradigms and raise awareness of Natives’ plight. King uses both of these strategies, interfusional dialect and the Trickster, not simply as postcolonial but rather as anticolonial instruments of discursive resistance (based on King’s “Godzilla vs. Post-colonial”), being in tune with King’s vision that postcolonialism is a concept which only lives in academia and in fact has no real basis in our current society, since we are still, in many ways, living in colonial times. King uses satire, first, to raise awareness of Natives’ physical and psychological plight to this very day, and second, to create a sense of accountability in these same people, to transform them by playfully making them aware of their unwitting complicity in this sordid affair. King's use of the Trickster Coyote as well is an important humorous element which also serves as an instrument of anticolonial discursive resistance and education, and whose mythological significance is crucial to the development of an alternate ideological structure, one which King establishes as a healthy counter-part to the Western religiously inspired one with its traditional Judaeo-christian dualism. When commenting on my translation, I note how King, with his use of the Trickster, satire and orality, contests the validity of Eurocentric paradigms with his literarily and orally established framework of modern Native mythologies and perspectives. With my translation, my aim was to reproduce King’s own translation of orality and traditional Native storytelling into writing, albeit with a slightly different use of dialect (closer to international French than Quebec French), since translating King's idiolect was no easy feat. And so, my main concern was to stay as true as possible to the original work, its gaps, repetitions, syntax and phatic (speech used as social function) use of language. In doing so, my goal was to once again foster the reader’s understanding of Natives and their plight, establishing an oral bond through the translation of King's orality between them and the translated work. Pertaining to the latter will be a discussion on how translation also ideally bridges the gap between cultures while expanding their horizons, just as King's modern, syncretic Native storytelling breathes new life into traditional spiritual practices and beliefs. However, as King warns us about stories, which can be not only healing but also harmful, translation can adversely widen that gap and harm intercultural relationships when improperly harnessed. When properly harnessed, however, translation re-enacts a narrative to launch it in a new language-culture (Benjamin in Venuti), in the same manner that Native storytelling (both traditional and modern) enacts a performative that not only preserves culture but recreates it anew. Hence my interest in discovering the links between the fashioning of a new world, full of promise, through narrative, and the refashioning of a narrated text through translation into a new language-culture. Translating the activism at work in King’s own telling of One Good Story, That One, I would further like to capture the ways in which King's modern Native storytelling and the bleak, satiric humour with which much of it is tinged, continues to combat neocolonialism to this day, even in this so-called postcolonial society. Eva Gruber's Humour in Contemporary Native North American Literature is an in-depth and informative work on this subject. I would like to elaborate on Gruber's statement that humour, more than just a coping strategy, as many would claim, is also, more importantly, especially to a non-Native audience, a Trojan horse of sorts: “Sneaking up on readers through shared laughter, humour can align their empathy with Native viewpoints, obscuring conflicts and hierarchies and triggering consensus and solidarity instead” (“Humour in Native Lit”, 118). As well, I take into account in the course of my translation how in presenting Western history and religion from a humorous angle, the author is exposing its fallacies in a tragi-comical context which blurs the boundaries between reality and myth, and thus alleviates the burden of colonialism upon his Native & non-Native readers, while also encouraging accountability. // Abstract : Mon mémoire consiste en une traduction commentée de cinq nouvelles, incluant la nouvelle titre, du recueil One Good Story, That One de Thomas King, ainsi qu'une introduction théorique et contextuelle. Mon commentaire, au delà de la justification de ma syntaxe et de mes choix de mots -que je relierai à l'utilisation d'un idiolecte interfusionnel de l'auteur, c'est-à-dire son usage personnalisé d'oralité dans son écriture- aborde l'usage d'ironie et du Trickster en tant qu'instruments de résistance anticoloniale (basé sur l'article « Godzilla vs. Postcolonial » de King), avec lesquels King espère contester les paradigmes occidentaux et contribuer à la reconnaissance du fardeau des Autochtones. King utilise ces deux éléments en tant qu'instruments discursifs de résistance anticolonialiste plutôt que postcoloniale, en accord avec son idée que le postcolonialisme est un concept qui n'existe que dans un contexte académique et non dans la réalité quotidienne de notre société, puisque nous vivons ultimement encore dans un contexte colonial. King utilise la satire premièrement pour contribuer à la reconnaissance du fardeau physique et psychique des Premières Nations jusqu'à ce jour, et deuxièmement, pour créer un sens de responsabilité chez ces même gens, pour les transformer en les rendant humoristiquement conscients malgré eux de leur complicité dans cette histoire sordide. L'usage de King du Coyote trickster est aussi un élément humoristique important qui est également un instrument discursif de résistance et d'éducation anticolonialiste, dont la signification mythologique est cruciale au développement d'une structure idéologique de rechange, qu'il établit en tant que saine contre-partie à celle inspirée par les religions occidentales, avec sa dichotomie traditionnelle judéo-chrétienne. Je commente sur le fait que King, avec son usage du Trickster, de la satire et de l'oralité, conteste la validité des paradigmes eurocentristes avec sa littérature oralisée portant sur les mythologies et perspectives autochtones modernes, qui exposent les problèmes de ces 8 paradigmes. Avec ma traduction, mon but est de reproduire la propre traduction de l'oralité des contes traditionnels autochtones de King dans un contexte littéraire, quoique avec un usage partiellement différent de dialecte (plus près du français international que de celui du Québec), puisque traduire l'idiolecte de King n'était pas une tâche aisée. Donc, ma principale priorité était de rester aussi fidèle que possible à l'original, à ses pauses, ses répétitions, sa syntaxe et son usage phatique de la langue (le langage en tant que fonction sociale). En ce faisant, mon but est encore une fois de donner une meilleure contextualisation aux lecteurs de la cause des Premières Nations, et d'établir une relation orale entre eux et la traduction. En relation à ce dernier aspect, je discute du fait que la traduction est aussi idéalement un pont entre les cultures qui sert également à élargir leurs horizons, comme les contes modernes, syncrétiques de King insufflent une vie nouvelle dans les croyances et pratiques spirituelles autochtones traditionnelles. Cependant, comme King nous met en garde contre les histoires, qui peuvent guérir mais aussi empoisonner, la traduction peut également élargir ce fossé et nuire aux relations interculturelles quand elle n'est pas adéquatement utilisée. Quand elle l'est, par contre, la traduction recrée une narration pour la relancer dans une autre culture langagière, de la même façon que les contes autochtones (traditionnels et modernes) recréent une performance qui non seulement préserve la culture mais la fait renaître. C'est pourquoi j'ai un tel intérêt dans la découverte des liens entre la création d'un monde nouveau, plein de possibilités, à travers la narration, et la nouvelle création d'un texte narré dans une nouvelle culture langagière à travers la traduction. À travers la discussion de l'activisme de King dans les nouvelles que j'ai traduites, je discute aussi des façons dont les contes modernes de King et leur humour noir et satirique continuent de 9 combattre le néocolonialisme jusqu'à ce jour, même dans notre société soi-disant postcoloniale. Le livre d'Eva Gruber, Humour in Contemporary Native North American Literature, est un ouvrage approfondi et très informatif à propos de ce sujet. Je voudrais élaborer partiellement sur l'affirmation de Gruber que l'humour, bien plus qu'une stratégie de survie comme plusieurs le croiraient, est aussi un cheval de Troie en quelque sorte, particulièrement pour un lectorat non-Autochtone : « S'approchant discrètement des lecteurs grâce au rire partagé, l'humour peut créer une empathie pour les points de vue autochtones, obscurant les conflits et les hiérarchies et déclenchant au lieu une solidarité et un consensus. » (« Humour in Contemporary Native Lit », 118, ma traduction). Je discute également de comment, en présentant l'histoire et la religion occidentale d'un point de vue humoristique, l'auteur expose ses faussetés dans un contexte tragi-comique qui estompe les barrières entre réalité et mythe, et ainsi réduit le fardeau du colonialisme sur les épaules de ses lecteurs autochtones et non-autochtones, tout en encourageant une prise de responsabilité.

This study critically assesses the appropriateness of the governance system used to control all aspects of oil exploration and production within the Nigeria São Tomé and Príncipe Joint Development Zone (NSTP-JDZ). The motivation for carrying out the research emerged from a review of the literature on oil and gas joint venture operations which straddle more than one country’s borders. In the case of the NSTP-JDZ, several reports had criticised its governance practices but had failed to provide a rigorous analysis to substantiate their claims. The study therefore contributes to the literature relating to the governance of oil and gas joint development zones. A mixed method approach was used in the empirical research and the results were analysed against a globally acknowledged good governance theoretical framework. The results confirmed that there are major flaws in the NSTP-JDZ governance system, although there are also positive aspects of the practices. Four areas of concern were identified: Firstly, inadequate personnel skills were impairing management of the zone to such an extent that it could not be guaranteed that resources will be safeguarded for the benefits of future generation. Secondly, control of resources was severely impaired by an uncertainty about who had the authority to implement actions and, of more concern, by political and other conflicting interventions in the management decisions of the NSTP-JDA. Thirdly, the findings indicated the need for improvement in the audit procedures and communication culture between local communities and NSTP-JDZ operators. Lastly, there was a body of opinion that employment practices within the zone were unfair. In addition to identifying the above deficiencies in the governance system, the study has identified and analysed differences in views on governance issues between key stakeholders in the zone. These differences are important as they may well pinpoint why the governance system is deficient and, more importantly, reveal how the governance system can be improved. The vested interests of stakeholders are known to shape stakeholder views and, when there are stakeholders from different countries representing their nation’s interests, these differences can be acute; the findings may be extrapolated to other joint development zones although the various characteristics of the parties involved in each zone will affect the degree to which it is applicable. Finally, the study may have significant economic consequences for both Nigeria and the São Tomé and Príncipe - bearing in mind the importance of oil resources to both countries.

This purpose of this business plan is to evaluate the feasibility and to form a strategy of offering healthy food services in Taipei city, Taiwan. Analysis of market trend and competitors is included in this business plan together with a market survey which is conducted to understand the potential market and the needs of the target customers. Keywords : Healthy, Food, Restaurant, Business Plan

No description available.

Master of Arts / Department of History / Charles W. Sanders, Jr. / Today, Walt Whitman is considered a famous nineteenth-century American poet. At the outbreak of the American Civil War however, he was underrated and underappreciated by American readers. Three editions of his book of poetry, Leaves of Grass, were not received well by American readers and his future in writing looked bleak. This was despite the fact that Whitman’s literary friend, Ralph Waldo Emerson, wrote an encouraging review of the first edition, which Whitman included in the second and third iterations. Ironically, Whitman’s career made a turn for the better when his brother, George Washington Whitman, was reported to be among the wounded or killed in the Battle of Fredericksburg on December 13, 1862. A dedicated family man, Whitman immediately boarded a train in New York and headed for Falmouth, Virginia, to check on his brother’s wellbeing. Whitman visited several makeshift hospitals before coming across Chatham Mansion, the temporary Union Hospital Headquarters. He saw at the base of a tree a pile of human limbs that had been tossed out of a first floor window following amputations. The scene was horrific and he paused to record what he saw in his diary. This experience forever changed Whitman the man and Whitman the poet and the transformation was evident in his subsequent writing, as Whitman first took on the persona of what I have designated as the Wound Dresser and years after the war the Good Gray Poet. This evolution changed the public perception of Whitman, and it occurred in phases. The initial phase was before the war, his work was considered obscene among American society due to his previous publications. The second transformation in Whitman was initiated by fear of personal loss when his brother was listed among the wounded and dead at Fredericksburg and the sight of the amputated limbs at Chatham Mansion. Had Whitman been exposed to the war slowly over time, the effect might not have been so profound, but Chatham was an earth shattering event in his life, as he admitted. The third phase was the result of daily exposure for years to the wounded and dying in the hospitals. He developed a personal connection with the men and was determined to stay with them, despite direct orders from hospital doctors that he should return home for his own physical and emotional recovery. His experience in the hospitals had transformed from a middle aged healthy man to a frail and brittle shell, evident in photographs of him during these years. The final phase was marked by the transformation in his writing. It was in this phase that Whitman created the most memorable and remarkable Civil War poetry that is still celebrated today. It was this poetry that caused American’s to revere him as the “Good Gray Poet.”