Thesis (D.Ed.)--University of Stellenbosch, 1999. / 330 Leaves printed single pages, preliminary pages i-vii and numberd pages 1-317.Includes bibliography and figures. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner. Digitized, Ivan Jacobs following an inter-library loan request on 1Augustus 2011, Lorenda Boyd / ENGLISH ABSTRACT: Africa, education has both reflected, and has been subjected to numerous perceptions, which inevitably led to various ideas and behaviour on the part of those participating in the educative act. Perceptions of others, objects or situations remain complex. The thoughts and behaviour which emanate from such complexity depend on factors such as personality, motivation, and social context. Culture also plays a cardinal role in the perceptual process. In the Republic of South Africa, as a culturally diverse country, divergent perceptions about education, where multi-culturalism is most evident, will be inevita ble. Mission education has been variedly adjudged, because of varied perceptions. This is understandable, as Black South Africans had been educated pre-dominantly by White missionaries up until the 1950's. Generally, politicians, academics and the media tend to give one-sided viewpoints, negating other interpretations and balanced perspectives. This takes place because of ignorance, bias or self-interest. Two commonly held perceptions about missionaries, are that they were racist and that their education system promoted colonialism. The understanding of racism, colonialism and missionaries' role therein, is in turn determined by numerous factors amongst historians, academics, politicians and journalists. The perceptions of each of these groups are often determined by partisan interests, which inevitably lead to unfair generalisations and stereotypes, since the rnetabletical nature of education is denied.In order to dissertate on past educational events, they need to be read contextually, taking into account both temporal and spatial dimensions of historical reality. When analysing historical perceptions, one needs to critically evaluate diverse interpretations of the past, and attempt to present a balanced perspective, instead of presenting a biased outlook,which tends to favour a specific hypothesis. This research critically analyses the various perceptions (past and present) surrounding mission education in South Africa, according to historical-metabletical guidelines, that they may be presented within a more balanced historical perspective. / AFRIKAANSE OPSOMMING: Suid-Afrika was onderworpe aan 'n groot verkeidenheid persepsies, wat onvermydelik gelei het tot uiteenlopende idees en gedragsuitinge onder praktisyns van opvoeding. 'n Mens se waarneming van andere, van voorwerpe en situasies, bly 'n komplekse saak. Gedagtes en handelinge wat uit hierdie kompleksiteit voorvloei, hang van faktore af soos, persoonlikheid, motivering en sosiale kontekste. Kultuur speel ook 'n sleutelrol in die waarnemingsprases. In die Republiek van Suid-Afrika, 'n land met 'n veelvoudigheid van kulture, waar multi-kulturalisme aan die orde van die dag is, sal uiteenlopende waarnemings random die opvoeding onvermydelik wees. Sendingonderwys, was verskillend beoordeel, as gevolg van die uiteenlopende waarnemings. Dit is te verstane, aangesien swart Suid-Afrikaners hoofsaaklik deur blanke sendelinge onderrig is, tot en met die vyftigerjare. Oor die algemeen, is politici, akademici en die media geneig om eensydige sieninge te huldig en weer te gee. Hierdeur word ander sienswyses of meer gebalanseerde sienswyses soms negeer. Dit gebeur as gevolg van onkunde, vooraordeel of eie-belang. Twee algemene sienswyses aangaande sendelinge, is dat hulle rassiste was, en dat hulle opvoeding kolonialisme gepropageer het. Die verstaan van rassisme, kolonialisme en die rol van sendelinge hierin, word medebepaal deur verskeie faktore onder historici, akademici, politici en joemaliste. Die waarneminge van hierdie graepe word dikwels bepaal deur graepbelange, wat onvermydelik lei tot onregverdige veralgemenings en stereotipering, omdat die metabletiese aard van opvoeding ontken word.Om oar opvoedingsgebeure van die verlede te kan redeneer, behoort dit kontekstueel gelees te word; terwyl beide die tyd-, sowel as die ruimtelike dimensies van die historiese werklikheid in ag geneem word. Die ontleding van historiese waarneming vereis kritiese interpretasie van 'n verskeidenheidinterpretasies uit die verlede. Daar moet oak gepoog word am 'n gebalanseerde eerder as 'n bevooroordeelde waameming, wat slegs een bepaalde hipotese onderskryf, daar te stel. Hierdie navorsing analiseer krities - volgens histories-metabletiese riglyne - verskeie waarneminge (verlede en teenswoordige), aangaande sendingonderwys in Suid-Afrika, am hierdeur tot 'n meer gebalanseerde historiese perspektief te geraak.

Thesis (MEd) -- Stellenbosch University, 1989. / ENGLISH ABSTRACT: Much has been written about the history of the Moravian Church in South Africa and especially about Genadendal. In this thesis however, an effort is made by means of a temporality-pedagogic study to show the relationship, in the field of education, between church and school. The aim of this study is to establish the contribution made by the Moravian Church, especially in Genadendal with regards to education and schooling. / AFRIKAANSE OPSOMMING: Vele geskrifte oor die geskiedenis van die Morwiese Broederkerk In Suid-Afrika en oor Genadendal in besonder het al die lig gesien. In hierdie tesis egter, word 'n poging aangewend om deur middel van 'n temporaliteitspedagogiese studie die vennootskap tussen kerk en skool aan te dui. Die doel van die studie is om vas te stel watter bydrae die Morawiese Kerk veral in Genadendal ten opsigte van opvoeding en onderwys gemaak het.

The Seventh-day Adventist Church is one of the youngest Christian denominations in modern history. It is also one of the smallest, numerically, in South Africa. However, because of the church’s high evangelistic zeal Adventists can be found in almost every part of South Africa. From a motley figure of about 3500 at the time of the church’s legal organisation in 1861, Adventists now number about 18 million globally. There is a notable presence of Adventists in Soweto, west of Johannesburg. In this study, the focus is on how the Adventist church responds to the phenomenon of poverty in Soweto. The intent is to identify current activities of the church relative to poverty alleviation, actual or possible weaknesses in the church’s response to poverty and whether these are consequences of socio-theological or other factors in the structures and institutions of the church. The end of the study will be a propositional discourse that will suggest pointers towards a more relevant and sustainable poverty alleviation programme informed by sound theological, practical pastoral and developmental considerations. This work is a missiological study focusing on Soweto, seeking to critically assess the extent to which Adventists are involved in alleviating poverty in Soweto. It also explores a model by which they can successfully and redemptive encounter the poor at their point of need. Although the main focus will be given to the missiological task of the Adventists of Soweto, the study will also integrate other disciplines to deal with sociological and political considerations. The approach adopted in this study is a pastoral contextual approach of doing theology in Soweto. Within this contextual approach I shall apply the pastoral cycle since this method converges with other relevant methods of analysis and social critique. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This thesis examines the work of the American Zulu Mission in Natal from 1835 to 1910. Of the institutions controlled by this mission, the most famous was that known in the 20th Century as Adams College, named after one of the founders of the Natal work, Dr Newton Adams. Although other research work has been done on this institution and this mission in general, this thesis attempts to examine the work in the light of the mission's own view of its educational purpose and the expectations of the Colonial Government of what could be expected of missionary education. To meet this purpose particular stress was laid first on the actual development of the mission's educational institutions, especially when reports and letters assessed the aims of the developments and the ways in which these aims were being met. Secondly, the aims of missionary education were explained through five capital Colonial Government Commissions, which looked, in a number of different ways, at the current position and future of the Zulu peoples of Natal. These Commissions reported in 1846, 1852-1853, 1881-1882, 1892 and 1902. Two major findings emerge from the investigation. The first was lack of clarity, not only on the part of what the mission was trying to do, but also on what the Colonial Government expected it to do. To this absence of clarity must be added the continuous shortage of finance, the reluctance of the Zulu themselves to accept the combination of education (which they wanted) and conversion (of which they were often suspicious). In these circumstances, their slow progress of the 75 years from 1835 to 1910 becomes understandable. Had these years been the total extent of the mission' s contribution to Natal, there would be little justification for any extended investigation, or any reason behind the high prestige which the mission enjoyed. It is shown, however, that from 1902 onwards a new, more incisive and directional policy, especially on the question of education, came from the mission. This emerged particularly under the leadership of Le Roy, Principal from 1903 to 1925. The last part of this thesis assesses this new direction. The detailed investigation comes to an end at 1910 when with the creation of Union, an entirely new organisation and dispensation came into being. In the last years of Le Roy's principalship the promise of the period of 1902 to 1920 came to fruition and in the final chapter a brief summary of these developments are given

The Church social missions have undergone different paradigm shifts whilst trying to respond to challenges faced by the poor in the society. It seems that at the beginning the Development paradigm was the one used by churches in designing their social mission strategies. According to this paradigm, help for the poor in the society was to come from the Western countries’ development initiatives; in the process of implementing such strategies the local people’s cultural aspirations were often neglected. On the other hand, the poor were not given a chance to take destiny into their own hands in order to define the solutions to their problems. However, this paradigm was later declared a failure and a need to move to the Post Development Paradigm was advocated. This study argues that most churches in Mankweng still base their social missions strategies on the Development paradigm and therefore they fail to adequately respond to the challenges faced by the poor in that community. The study therefore looks at a possibility of developing a new social mission strategyin Mankweng that is based on the Post Development Paradigm. Though the title is about Mankweng, the focus of the study is on the Western part of the Township called Ntshitshane. Observations and interviews were conducted amongst the community members in that area. After a thorough analysis of the findings it was established that the poor in that context relies among other things on their cultural ethic of bothoas a means of addressing their social challenges. This study concludes that the same cultural ethic of botho used by the poor there can be a viable point of departure in defining a social mission strategy within that context. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This thesis is an investigation of the part played by Theopolis Mission on the Frontier, in the community (both secular and religious)and in the context of race relations. The Journal itself provides the terse, sometimes angry core of commentary on the total situation, and an attempt has been made, by setting it in a broader context, to dispel some of the myths which persist about the role of the Christian missionary, about Khoi Missions (in sharp contast to Xhosa Missions) and about Dr John Phllip. A clear picture has emerged of a people whose life-style, antecedents and history have been inadequately researched in tne period subsequent to 1800.

No abstract available / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / unrestricted

Thesis (M. Ed.) -- University of the North, 1988 / Refer to the document

This research report focuses on the origin and development of the Medingen Mission Station, near Ga-Kgapane in the Limpopo Province, and the provision of education at this station since its establishment in 1881. After an account of missionary endeavours in South Africa during the second half of the nineteenth century (with the emphasis on the activities of the Berlin Missionary Society), an explanation is provided of how missionaries became involved in the weal and woes of the Balobedu tribe. This is followed by an indication of how Reverend Fritz Reuter took the initiative to provide basic education to the inhabitants of Ga-Kgapane and how education provision developed at Medingen since then. Reasons are advanced for the prominence Medingen Primary School currently enjoys and the study concludes with the assertion that Medingen Mission Station can be regarded as an important, though not exclusive source of the Balobedu’s present-day identity. / Educational Foundations / M.Ed. (History of Education)

Any society is by nature coercive and its institutions are no exception. This was true of mission institutions in South Africa. While acknowledging the invaluable contribution of mission education to the development of black South Africans predominantly, it is clear that Lovedale Missionary Institution exemplifies the concept and reality of a ‘total institution’ which was as susceptible to the problems of power relations as any institution, secular or religious. Idris Shah’s concept of ‘coercive agency’ is apposite for this study. Lovedale’s foundation was laid and developed by the first two Principals. In a very real sense, it was perfected by the third Principal of Lovedale, James Henderson who, like his predecessors, emphasised the ultimate aim of conversion through a thorough process of character formation which infiltrated every aspect of life at Lovedale, especially discipline and the programme of industrial education. Those who studied there internalised its ethos in a manner which could not simply be discarded on leaving the Institution for it had become part of their identity, their indigenous personality and traditional life-style having been largely obliterated and reconstructed according to the ideological ideals of western Christian civilisation and European colonialism. Coercive agency was successful in that it effectively encouraged adaptation to missionary ideology. However, this was not an irreversible process for many Lovedale students came to reject the mores of the religion and education they received both during their stay at Lovedale and in later life in a variety of ways as they challenged and resisted the effects of the coercive agency of internalisation. Institutionalisation is, by nature, resistant to change as can be seen in the policies of the respective Principals. Yet, Henderson was able to initiate change while maintaining essential continuity of purpose. Consequently, black people were alienated by a process of ‘exclusion’. The Christian principles of justice, love and peace have a universal application and are appropriate tools for the development of a new model of education in South African society whose mission is to work towards reconciliation between individuals, within society and with the God who wishes to ‘embrace’ the totality of creation. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)