Thesis (MPhil)--University of Stellenbosch, 2008. / ENGLISH ABSTRACT: The non-standard “way of speaking” associated with gang members on the Cape Flats is the focus of the present study. This thesis is not about gangsters and gang culture, neither is it an attempt to analyze their use of language. Rather, it is an investigation of the linguistic markers of the language variety spoken by gang members on the Cape Flats, according to the film Dollars and White Pipes. This film portrays the true story of Bernie Baatjies and is set in Hanover Park, an area on the Cape Flats characterized by a high level of unemployment and low levels of education. During the Apartheid years, people of colour all over Cape Town were displaced: they were forced to move to barren land and start rebuilding their lives all over again. The youth perceived their parents as cowards for not fighting back against the system. Their anger with their parents led to the formation of gangs on the Cape Flats. These gangs resort to violence, using it as a means of dominating others and showing power through claiming territory. Gang members establish in-group distinctiveness through speech divergence. In this thesis, the notion of establishing membership of a specific linguistic community, in this case gang membership, by means of vocabulary use is examined with reference to concepts such as slang, anti-language and social judgments based on linguistic aspects. It is shown that the linguistic repertoire of the Cape Flats gangsters as a speech community can broadly be categorised as non-standard Afrikaans, non-standard English and English-Afrikaans code switching. In order to examine the linguistic markers of the language variety spoken by gang members on the Cape Flats, utterances in the film that were judged non-standard were transcribed orthographically. The standard version of each utterance was also identified. Non-standard words and phrases were then grouped according to language and parts of speech. These non-standard words and phrases were in turn presented to real–life gangsters from the Cape Flats in order to obtain judgements on their authenticity. Research approaches and methods drawn on in the thesis are Critical Discourse Analysis (CDA) and Discourse Analysis (DA), both of which are briefly discussed. / AFRIKAANSE OPSOMMING: Die nie-standaard “manier van praat” wat geassosieer word met bendes op die Kaapse Vlakte is die fokus van hierdie studie. Hierdie tesis handel nie oor bendes en die bendekultuur nie en is ook nie ʼn poging om hul gebruik van taal te analiseer nie. Dit is eerder ‘n beskrywing van die linguistiese merkers van die taalvariëteit wat deur bendes op die Kaapse Vlakte gepraat word, volgens die rolprent Dollars and White Pipes. Hierdie rolprent is die ware verhaal van Bernie Baatjies en speel af in Hanover Park, ‘n area van die Kaapse Vlakte gekenmerk deur ‘n hoë vlak van werkloosheid en lae vlakke van opvoeding. As gevolg van Apartheid is mense van kleur regoor Kaapstad verplaas: hulle is forseer om na dor land te verskuif en om hul lewens van oor af op te bou. Die jeug het hul ouers gesien as lafaards omdat hulle nie terug baklei het teen die stelsel nie. Hulle woede teenoor hulle ouers het gelei tot die vorming van bendes op die Kaapse Vlakte. Hierdie bendes het hulle gewend na geweld. Geweld is gebruik in ʼn poging om andere te domineer en om mag ten toon te stel in die aanspraak op gebied. Bendelede bewerkstellig spraak uiteenlopenheid as ʼn metode om in-groep onderskeibaarheid daar te stel. In hierdie tesis word die idee van bewerkstelliging van lidmaatskap van ʼn spesifieke linguistieke gemeenskap, in hierdie geval bendelidmaatskap, by wyse van die woordeskat wat hulle verkies om te gebruik, bekyk met verwysing na konsepte soos groeptaal, anti-taal en sosiale oordeel gebaseer op linguistieke aspekte. Daar word gewys dat die linguistiese repetoire van die bendes van die Kaapse Vlakte as spraakgemeenskap, gekategoriseer kan word as nie-standaard Afrikaans, nie-standaard Engels en Afrikaans-Engels kodewisseling. Om die linguistiese merkers van die taalvariëteit wat deur bendes op die Kaapse Vlakte gepraat word te bekyk, is uitings in die rolprent wat nie-standaard ge-ag is, ortografies getranskribeer. Die standaard weergawe van die uitings is ook geïdentifiseer. Nie-standaard woorde en frases is gegroepeer volgens taal en woordsoorte. Hierdie nie-standaard woorde en frases is aan werklike bendelede van die Kaapse Vlakte voorgelê om betroubaarheidsoordele te verkry. Die navorsingsbenaderinge en metodes waarop gefokus is, is Kritiese Diskoers Analise (KDA) sowel as Diskoers Analise (DA), wat beide kortliks bespreek word.

No abstract available.

No abstract available.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Gangsterism, as described in this study, is a serious problem. It has deep historical roots in Cape town has developed into a kind of ‘resident evil’ that rears its ugly head time and again, despite several efforts by state organs to crush it. The study was not attempted as a thorough and in-depth research on gangs as such. The main research question was: How do faith communities, in particular Christian churches, respond to the challenges of gangsterism on the Cape Flats. The research gives an overview of gangsterism as a global phenomenon and how it specifically manifests and presents itself within the context of the Cape Flats of Cape Town. The discussion of gangsterism deliberately wanted to dispel the notion that there are quick-fix solutions to gangsterism. People of faith should guard against superficial analyses and over-simplification of social issues, including gangsterism, poverty and unemployment. With this in mind, the research has traced the historical origins of gangsterism in Cape Town, highlighting various socio-political, economic as well as cultural and personal factors that contributed to the formation and establishment of street gangs. It was also noted how some of these factors still exist in postapartheid South Africa and continue to provide fertile ground for gangsterism to continually raise its ugly head in communities on the Cape Flats. It was important to note that many gangs have evolved from ordinary street gangs to sophisticated, high-profile crime syndicates that have built strongholds in poor communities. This furthermore underlines the fact that there are not quick-fix solutions to gangsterism as if it is only a few youngsters causing trouble that should be sorted out [Chapter 2]. Faith communities on the Cape Flats have come a long way themselves. These communities have shown an incredible resilience in the face of many challenges as a result of socio-political factors. It is therefore important to discuss some of the elements that contributed to this resilience as the research explores the nature of the ecclesiology that has developed over a period of time. What transpired is that the ecclesiology under discussion is dynamic, not static in nature. The type of ecclesiology on the Cape Flats may be called a social-systemic ministry of inter-contextual presence. It is responsive to the social context, and is kept alive by the context with a huge emphasis on orthopraxy rather than orthodoxy. The situation on the Cape Flats requires a missional ecclesiology as faith communities are challenged to continuously involve themselves in the mission dei. While reaching out to the world, faith communities are also called iv upon to be open, practicing hospitality as they welcome gangsters and ex-gangsters into their spaces of worship [Chapter 3]. The next question to explore is: What kind of pastoral care is needed when faith communities on the Cape Flats have to deal with the challenge of gangsterism and other social phenomena like poverty, unemployment and substance-abuse? In order to answer this question, it was necessary to trace back the development of pastoral care and counseling over many centuries. Learning from these historical developments, a communal-contextual paradigm for pastoral care was chosen as a base theory. This choice indicates a move away from individual care with a focus on the human “self” to a hermeneutics of systemic, public care and compassionate presence. Some of the elements of this kind of care is discussed which include contextuality, as well as the eco-systemic, hermeneutical, anthropological, relational and public nature of pastoral care. It is also important that pastoral care operates and is practiced inter-disciplinary in order to provide the best possible help to care-seekers. The final question that is posed is: How different is the care that faith communities provide from the care of any other welfare agency or non-governmental organization (NGO)? In order to link an eco-systemic and social hermeneutic paradigm to the theology of presence of God within communal and contextual systems, a pneumatological approach to theory formation in pastoral care is proposed. Pastoral care has to offer more than behavioural and social sciences, because we believe that the salvation and grace it offers are good news to people. Pastoral care offers not only comfort and consolation, but also transformation (change and growth) and the fostering of a mature faith and spirituality by means of Scripture, prayer and the sacraments within the communion sanctorum, the familia dei. / AFRIKAANSE OPSOMMING: Gangsterisme, soos dit in hierdie studie beskryf word, is ‘n ernstige probleem. Dit het diep historiese wortels in Kaapstad, wat met die verloop van tyd ontwikkel het in ‘n tipe ‘plaaslike euwel’ wat gereeld kop uitsteek, ten spyte van talle pogings deur staatsorganisasies om dit uit te roei. Die studie is nie aangepak met die doel om ‘n deeglike en in diepte navorsing te wees op bendes as sodanig nie. Die hoof navorsingsvraag was: Hoe reageer geloofsgemeenskappe, meer spesifiek Christelike kerke, op die uitdagings van gangsterisme op die Kaapse Vlakte? ‘n Oorsig word gegee van gangsterisme as ‘n wêreldwye verskynsel en hoe dit spesifiek manifesteer en voorkom in die konteks van die Kaapse Vlakte van Kaapstad. Die bespreking van gangsterisme stel ten doel om die idee te verwerp dat eenvoudige oplossings te vinde is vir gangsterisme. Gelowige mense moet waak teen oppervlakkige ontledings en oorvereenvoudiging van sosiale aangeleenthede, insluitend gangsterisme, armoede en werkloosheid. Gedagtig hieraan, het die navorsing die historiese oorsprong van gangsterisme in Kaapstad nagetrek, met klem op die verskeie sosio-politiese, ekonomiese sowel as die kulturele en persoonlike faktore wat bygedra het tot die vorming en vestiging van straatbendes. Melding was ook gemaak van die feit dat sommige van hierdie faktore steeds bestaan in post-apartheid Suid-Afrika en voortgaan om ‘n geskikte milieu te skep vir gangsterisme om voortdurend kop uit te steek in gemeenskappe op die Kaapse Vlakte. Dit was belangrik om te vermeld dat bendes ontwikkel het van gewone straatbendes na gesofistikeerde, hoë profiel misdaadsindikate wat hulle ingegrawe het in arm gemeenskappe. Dit bevestig verder dat daar geen eenvoudige oplossings is vir gangsterisme, asof dit slegs ‘n paar jongelinge is wat kwaad aanvang en uitgesorteer behoort te word. Geloofsgemeenskappe op die Kaapse Vlakte het self ook ‘n lang pad gestap. Hierdie gemeenskappe het ‘n ongelooflike weerstand getoon in die aangesig van menigte uitdagings as gevolg van sosio-politiese faktore. Gevolglik is dit belangrik om sommige van die elemente te bespreek wat bygedra het tot hierdie weerstand in die lig van die bespreking van die aard van die ekklesiologie soos dit met die verloop van tyd ontwikkel het. Dit het geblyk dat die ekklesiologie onder bespreking dinamies en nie staties van aard is. Die ekklesiologie van die Kaapse Vlakte kan na verwys word as ‘n sosiaal-sistemiese bediening van inter-kontekstuele teenwoordigheid. Dit reageer op die sosiale konteks, en word aan die gang gehou deur die konteks, met meer klem op ortopraksie eerder as op ortodoksie. Die situasie op die Kaapse Vlakte vereis ‘n missionale ekklesiologie soos geloofsgemeenskappe voortdurend uitgedaag vi word om hulle te betrek in die mission dei. Wyl hulle uitreik na die wêreld, word geloofsgemeenskappe ook opgeroep om toeganklik en gasvry te wees teenoor bendelede en gewese bendelede deur hulle in hul midde in plekke van aanbidding te verwelkom. Die volgende vraag om te ondersoek is die vraag na die tipe pastorale sorg wat nodig is wanneer geloofsgemeenskappe op die Kaapse Vlakte te doene het met die uitdagings van gangsterisme en ander sosiale verskynsels soos armoede, werkloosheid en dwelmmisbruik. Om hierdie vraag te kan beantwoord, was dit nodig om die ontwikkeling van pastorale sorg en berading oor die eeue na te speur. Gegrond op hierdie historiese ontwikkelinge, is besluit op ‘n gemeenskaplik-kontekstuele paradigma as basis teorie vir pastorale sorg. Hierdie keuse dui op ‘n wegbreek van individuele versorging met die fokus op die menslike ‘self’ na ‘n hermeneutiek van sistemiese, publieke sorg en medelye teenwoordigheid. Sommige van die elemente van hierdie tipe sorg word bespreek, wat kontekstualiteit insluit, sowel as die eko—sistemiese, hermeneutiese, antropologiese, relasionele en publieke aard van pastorale sorg. Dit is verder ook belangrik om kennis te neem dat pastorale sorg interdissiplinêr werksaam is en uitgevoer word om die bes moontlike sorg te bied aan diegene wat om sorg aanklop. Die laaste vraag wat gestel word: Hoe verskil die sorg wat deur geloofsgemeenskappe voorsien word van die sorg van enige ander welsynsorganisasie of nie-regeringsorganisasie (NRO)? Om ‘n eko-sistemiese en sosiaal hermeneutiese paradigma te verbind met die teologie van teenwoordigheid van God binne gemeenskaplike en kontekstuele sisteme word ‘n pneumatologiese benadering tot teorie vorming in pastorale sorg voorgestel. Pastorale sorg het meer om te bied as die gedrags- en sosiale wetenskappe, want ons glo dat die verlossing en genade wat dit bied goeie nuus is vir mense. Pastorale sorg bied nie net bemoediging en vertroosting nie, maar ook transformasie (verandering en groei) en die kweking van ‘n volwasse geloof en spiritualiteit deur middel van Skrif, gebed en die sakramente binne die communion sanctorum, die familia dei.