The primary focus of this qualitative research project is on the articulation of contexts and identity in operatic texts. In literature, postmodern appropriations and re-writings of classic nineteenth-century texts have changed perceptions about the ability of the marginalized Other’s identity to change. As a discursive phenomenon, opera helped to shape nineteenth-century perceptions of the exotic Other. This thesis argues that the appropriation of operatic texts to reflect various contexts induces the potential to shape alternative perceptions about identity. In U-Carmen eKhayelitsha (2005), a cinematic adaptation of Bizet’s Carmen (1873–74), director Mark Dornford-May revisits earlier versions of Carmen and uses semiotics and several other narrative strategies in order to articulate the identities of the African female Other within the context of a post-apartheid township. This thesis illustrates how the dialectic relationship between text, context and identity formation becomes evident in the analysis and comparison of Prosper Mérimée’s novella Carmen (1845), George Bizet’s eponymous opera and U-Carmen eKhayelitsha. / Thesis (PhD (Music))--North-West University, Potchefstroom Campus, 2013

The movement from modernism to postmodernism have brought about perceivable changes in contemporary thinking and social practices. An important step was the transition toward the “broader rationalistic” view made in the hermeneutical approach, inclusive of the realization that the collection and accumulation of knowledge is not primarily dependent on sharply formulated methodical rules, but also on the symmetrical interaction between and among equal participants in the communication process. The rise of social-constructionism based on the viewpoint, that the sense and meaning of reality are both reciprocally constructed, did not merely exercise its way and influence on the social sciences but also within the practical theology as a science. In this process the narrative model of counselling mode itself strongly known with the understanding that the story of a person and the particular meaning the person attaches to this story, is that which requires the urgent attention of the pastor. With the realization that several stories are involved in the pastoral occurrences, the question immediately arising is: In what way, does the story of God function in the narrative – pastoral discussion? Could the Story of God make any difference in the pastoral happenings? It was decided to research the role of Biblical contents in the pastoral occurrences by way of the qualitative method. The pastoral behaviour of two co-researchers was researched, this included mutual discussions with them about the use of Biblical contents in their counselling. Certain inferences were made from this discussion, the latter leading to further mutual discussions. In the second instance a focus group was brought into play to reflect on inferences made from individual discussions. Subsequently the researcher interactively related stories from the past (tradition) and modern stories, as well as the inferences from the research, with a view to assess whether a new story would possibly come to the fore. The final chapter concluded with the story in which it was realised, that the meta Story still had an unique and particular role in the pastoral counselling. The religious discourse still retains its primary importance for the pastor as a representative of God. This includes that a pastor cannot detach himself from the accompanying specific identity. Within the framework of thought of the postmodernism we should guard against elevating the meta Story to become the “most important” aspect. The reason for this is that the authoritative completeness of the story does not lie in its proclamation to be the most important aspect but it rather lies in the Story itself and in the omnipresence and involvement of God in this world. The pastor should realise that it is not necessary to bring into play the Word of God, because God’s love and compassion is evident in the demeanour and behaviour of the pastor. The specific and challenging task of the pastor persists, in bringing man into contact with the Story of Jesus of Nazareth. The timing and manner of this “bringing into contact” must be applied with a sense of responsibility. This should lead to additional opportunities in constructive dialogue in which HOPE is established. The Story of God’s hope that brings with it an unparalleled sense and meaning. Those who prefer to negate or omit the meta Story in an attempt to comprehend man and his particular circumstances, is guilty of a major error of reasoning. / Thesis (DPhil (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

Can Biblical narratives be applied to the pastoral care of primary school children between the ages of 6 and 13? If so, how are Biblical narratives effectively applied in the pastoral care of primary school children between the ages of 6 and 13? With these questions in mind, this research was undertaken with the goal in mind to eventually put forward a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The research was done by making use of the research method of Zerfass (1974: 166). * The basic-theoretical phase of this study was done by means of a study of available literature. It began by an enquiry into the relevant Biblical perspectives on pastoral care and was followed by a further inquiry into the relevant Biblical perspectives on narrative pastoral care. This phase of the study was completed by an inquiry on the basic principles of pastoral care of children, with specific reference to children between the ages of 6 and 13. * The meta-theoretical phase of this study was done by an overview of the handling of children between the ages of 6 and 13 through the course of history in Western society. This was followed by a study of adjacent disciplines concerning the value of a narrative approach to the pastoral care of primary school children between the ages of 6 and 13. The next part of this phase was done by identifying the most common pastoral needs of children between the ages of 6 and 13, by means of an empirical enquiry. * The practice-theoretical phase was done by providing guidelines for the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13. This was followed by an illustration of the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13, by means of case studies. This phase of the study was completed by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. This study has achieved success by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The model was provided within the epistemological framework of a post-postmodern epistemology. This model shows that Biblical narratives can be successfully applied in the pastoral care of primary school children and it also provides practical guidelines in the practical application of it. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

The motivation for the study had its origin in the fact that sexual abuse in South Africa seems to be a formidable problem which has a detrimental effect on the adolescent’s development and functioning. Social workers have to deal with sexual abuse often and do not always have the necessary programmes and skills acquired to follow through therapeutic intervention with these victims. Therefore this study focused on the development, implementation and evaluation of a narrative social work intervention programme where sand play techniques were integrated in the narrative process. The research problem formulated was that many adolescents suffer from the effects of sexual abuse and therefore the aim of the study was to develop and evaluate a narrative social work intervention programme for adolescent survivors of sexual abuse. The study served to broaden the body of social work knowledge by means of meaningful quantitative and qualitative enquiry. Quantitative data were obtained through the use of questionnaires and qualitative data through the use of combined sand play and narratives as approaches. Four (4) participants were included in a series of 10–15 sand play sessions. Only the data of one (1) participant was used for data–analysis. Two (2) sessions were used for general assessment and building of therapeutic relationship and an additional session was used for an interview with the parent(s). The researcher undertook mixed method research where the quantitative and qualitative approaches were combined into the research methodology of the single study. Intervention research was used as basic methodology. Purposive sampling was used in the selection of the research subject for this study. Collected data was analyzed according to Tesch’s approach to qualitative data analysis (Creswell, 1994). The researcher applied the developed social work intervention programme with four (4) adolescent participants who had allegedly been sexually abused. The sand play sessions were audio recorded and evaluated by means of data analysis. The findings of this study emphasized the psycho–social impact of sexual abuse on survivors of sexual abuse. This thesis reflects the contribution and impact that the social work intervention programme had on the adolescent survivor of sexual abuse. This programme was found to be a valuable tool that can be used in intervention with adolescents and could add to the knowledge of social workers and other professionals working with the survivors of sexual abuse. The research can be recognized as a positive demonstration of the value of a narrative social work intervention programme. Recommendations regarding future implementation of the narrative social intervention programme have been made. / Thesis (Ph.D. (Social Work))--North-West University, Potchefstroom Campus, 2012.

Can Biblical narratives be applied to the pastoral care of primary school children between the ages of 6 and 13? If so, how are Biblical narratives effectively applied in the pastoral care of primary school children between the ages of 6 and 13? With these questions in mind, this research was undertaken with the goal in mind to eventually put forward a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The research was done by making use of the research method of Zerfass (1974: 166). * The basic-theoretical phase of this study was done by means of a study of available literature. It began by an enquiry into the relevant Biblical perspectives on pastoral care and was followed by a further inquiry into the relevant Biblical perspectives on narrative pastoral care. This phase of the study was completed by an inquiry on the basic principles of pastoral care of children, with specific reference to children between the ages of 6 and 13. * The meta-theoretical phase of this study was done by an overview of the handling of children between the ages of 6 and 13 through the course of history in Western society. This was followed by a study of adjacent disciplines concerning the value of a narrative approach to the pastoral care of primary school children between the ages of 6 and 13. The next part of this phase was done by identifying the most common pastoral needs of children between the ages of 6 and 13, by means of an empirical enquiry. * The practice-theoretical phase was done by providing guidelines for the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13. This was followed by an illustration of the application of Biblical narratives in the pastoral care of children between the ages of 6 and 13, by means of case studies. This phase of the study was completed by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. This study has achieved success by providing a model for the use of Biblical narratives in the pastoral care of primary school children between the ages of 6 and 13. The model was provided within the epistemological framework of a post-postmodern epistemology. This model shows that Biblical narratives can be successfully applied in the pastoral care of primary school children and it also provides practical guidelines in the practical application of it. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

The motivation for the study had its origin in the fact that sexual abuse in South Africa seems to be a formidable problem which has a detrimental effect on the adolescent’s development and functioning. Social workers have to deal with sexual abuse often and do not always have the necessary programmes and skills acquired to follow through therapeutic intervention with these victims. Therefore this study focused on the development, implementation and evaluation of a narrative social work intervention programme where sand play techniques were integrated in the narrative process. The research problem formulated was that many adolescents suffer from the effects of sexual abuse and therefore the aim of the study was to develop and evaluate a narrative social work intervention programme for adolescent survivors of sexual abuse. The study served to broaden the body of social work knowledge by means of meaningful quantitative and qualitative enquiry. Quantitative data were obtained through the use of questionnaires and qualitative data through the use of combined sand play and narratives as approaches. Four (4) participants were included in a series of 10–15 sand play sessions. Only the data of one (1) participant was used for data–analysis. Two (2) sessions were used for general assessment and building of therapeutic relationship and an additional session was used for an interview with the parent(s). The researcher undertook mixed method research where the quantitative and qualitative approaches were combined into the research methodology of the single study. Intervention research was used as basic methodology. Purposive sampling was used in the selection of the research subject for this study. Collected data was analyzed according to Tesch’s approach to qualitative data analysis (Creswell, 1994). The researcher applied the developed social work intervention programme with four (4) adolescent participants who had allegedly been sexually abused. The sand play sessions were audio recorded and evaluated by means of data analysis. The findings of this study emphasized the psycho–social impact of sexual abuse on survivors of sexual abuse. This thesis reflects the contribution and impact that the social work intervention programme had on the adolescent survivor of sexual abuse. This programme was found to be a valuable tool that can be used in intervention with adolescents and could add to the knowledge of social workers and other professionals working with the survivors of sexual abuse. The research can be recognized as a positive demonstration of the value of a narrative social work intervention programme. Recommendations regarding future implementation of the narrative social intervention programme have been made. / Thesis (Ph.D. (Social Work))--North-West University, Potchefstroom Campus, 2012.

AFRIKAANS: In die tyd waarin ons leef is daar 'n wêreldwye oplewing in spiritualiteit. Mense raak al meer bewus van die feit dat hulle ook spirituele wesens is. Desnieteenstaande vind baie mense, veral Christene, dit moeilik om hul spiritualiteit uit te leef, aangesien tradisionele geestelike dissiplines nie noodwendig hul behoefte genoegsaam aanspreek nie. In hierdie studie is daar ondersoek ingestel na die gebruik van terapeutiese kuns as geestelike dissipline in die uitlewing van spirituele identiteit by die jong volwasse vrou. Terapeutiese kuns, wat as 'n hibried van tradisionele kunsterapie beskou kan word, het anders as kunsterapie 'n estetiese eindproduk ten doel nie, maar sou ook terapeuties van waarde kon wees. Die effek van 'n estetiese eindproduk op die skepper van die werk kan nie onderskat word nie. Estetika kan 'n belangrike element wees in die ervaring van God. Die estetiese aard van terapeutiese kuns staan daarom in diens van die uitlewing van spirituele identiteit. Dit is juis hierdie blootstelling aan skoonheid en ander estetiese ervarings wat 'n persoon se emosies kan transendeer en blootstel aan die groter, aangrypende realiteit van God. Die teologiese vertrekpunt waarvan hierdie navorsing uitgaan is gegrond in postfundamentele teologie met klem op bemagtigende, profeties-bevrydende, feministies-kontekstuele praktiese teologie. Die werkswyse wat die navorsing onderlê is die narratiewe benadering wat tuiskom binne sosiaal konstruksionisme. Daar word spesifiek gefokus op kwalitatiewe, feministiese, deelnemende navorsingsmetodologie. Die navorsing handel oor die verhaal van die Vyf Dogters van Eva, ek en vier mede-navorsers, wat deur die gebruik van terapeutiese kuns gesoek het na 'n manier om kuns in te span in die uitlewing van ons spirituele identiteit. Die waarde van hierdie navorsing is veral geleë in die feit dat dit gehandel het oor die werklike lewensverhale van vyf vroue en hul belewenis van terapeutiese kuns in die uitlewing van hul spiritualiteit. Die uitkoms van die navorsing is dus allesbehalwe 'n blote hipotese. Dit is "ervaarde werklikheid", wat hopelik ook vir ander van waarde sal kan wees. Alhoewel dit in hierdie studie duidelik word dat kuns en spirituele identiteit allesbehalwe onversoenbare terme is, bestaan daar steeds die persepsie in die kerk dat daar spanning tussen die kerk en kuns bestaan. Om hierdie rede word daar aandag gegee aan die verhaal van kuns in die kerk sedert die vroegste tyd, om sodoende te probeer verstaan waar hierdie spanning vandaan kom. Daar word ook gesoek na nuwe maniere om die verhouding tussen kuns en die kerk te beskou. Die veld van kunsterapie word ondersoek en daar word ondersoek ingestel na die treffende verband tussen kunsterapie en die narratiewe benadering. Daar word ook aandag gegee aan die vrou se unieke belewenis van haar spiritualiteit en geloofsontwikkeling, asook na spirituele identiteit, om sodoende verdere Iig te werp op die potensiele verhouding tussen kuns en geloof. Die belang van die ontwikkeling van 'n unieke simboolsisteem vir elke individu bestaande uit simbool, metafoor en ritueel in die beoefening van kuns as geloofsdissipline geniet ook aandag. ENGLISH: Recently there has been a worldwide revival in spirituality. People increasingly perceive themselves as spiritual beings. Yet lots of people, especially Christians, find it difficult to realise their spirituality. Traditional spiritual disciplines do not address this need sufficiently. In this research the use of therapeutic art as spiritual discipline in the realisation of spirituality in the young adult woman has been investigated. Therapeutic art, which can be seen as a hybrid of traditional art therapy, differs from art therapy in that it aims to achieve an aesthetic end product - yet it can be experienced as therapeutic. Although therapeutic art underlines the importance of aesthetics, it does not undermine the therapeutic process. The effect of an aesthetic end product on its creator can not be under estimated. Therapeutic art enhances the realisation of spiritual identity as its aesthetic quality serves as a means of experiencing God. It is this exposure to beauty and other aesthetic experiences that transcends an individual's emotions and exposes him/her to the greater, poignant reality of God. The theological basis of the research is grounded in postfoundational theology, focusing on empowering, prophetic-liberating, feministic-contextual practical theology. The research method is rooted in the narrative approach as found in social constructionism. Specific emphasis is placed on qualitative, feministic and participatory action research methodology. The research tells the story of the Five Daughters of Eve, myself and four co¬researchers, who use therapeutic art in search of the realisation of our spiritual identity. The research is not aimed at generalising outcomes. The outcome of the research is of specific value, due the fact that the true life stories of five women and their experience of therapeutic art in the realisation of their spirituality is highlighted. The outcome of the research is not only a hypothesis - it is based on 'experienced reality' that aims to serve as a contextual framework for others in search of the realisation of their spiritual identity. Research findings clearly support the fact that art and spiritual identity are not irreconcilable ideas. The relationship between the church and art are often perceived as strenuous. As point of departure, it is attempted to create an understanding for the narrative of the church and art. A common basis of understanding is required to fully comprehend the reason for this tension. As far as the relationship between the church and art is concerned, a search is undertaken towards new ways of understanding. The art therapy field is examined and used as basis for explanation. Research focuses on the connection between art therapy and the narrative approach. The unique experience of women's spirituality and faith development, as well as spiritual identity in relation to the potential relationship between art and faith are exposed. Inquiry is conducted in the importance of a unique system of symbols, consisting of symbol, metaphor and ritual in the pursuit of art as spiritual discipline. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

Cancer is a life threatening and hope inhibiting disease. Furthermore, as in the case of breast cancer and the concomitant loss of an intimate body part, it is an identity threatening disease. The disease, the mastectomy, as well as the treatment place high demands on the process of hope for the whole family. In various ways, the family is constantly busy constructing a hopeful story for the future. Hope develops from a conjunction of a rich variety of factors that consciously or unconsciously have an influence on the process of hope. For the Christian, faith is first and foremost anchored in God and his Word. Our hope grows, in various ways, when our own story becomes one with God’s Story of Hope. Many people with cancer experience spiritual growth, a transformation of faith narratives, and get to know God in a way that would not have been possible in any other conditions. However, hope is not only spiritual hope. Hope also grows in relationships in a social constructionist process. The woman who had undergone a mastectomy and experiences unconditional acceptance in various ways of support by family members and friends, can, as a result, construct a hopeful story for the future. Acceptance of the inevitable that is happening to her, as well as the consequential self-acceptance, helps her to establish a new identity. The ability to experience loss as only a small part of one’s self-identity is crucial for the process of emotional healing. During this process of healing, hope prospers. Positivism and hope are closely related and realism is always coupled with positivism. Hope is ingrained in reality. Positive, realistic people are able to make choices that will result in hope. In this freedom of choice lies the potential to transform a personal tragedy into a triumph. A viable system of belief with regard to the purpose of life of human existence, helps in creating a foundation of hope in a person’s life. The belief that a person’s existence is purposeful, despite the inevitable tragedies of life, equips the human being to live to the full, amidst tragedies. The return of a sense of humor is one of the most secure signs of a healthy recovery. Hope is stimulated within ourselves and others when we are able to laugh at ourselves and with others, amidst sad conditions. Reconstruction can be regarded as an aid in the process of growth of hope concerning the woman’s body image, providing her with feelings of balance and completeness, and enhancing her feeling of being a woman. Shared hope is one of the strongest sources of hope for people with cancer. To be able to talk to someone who had personally suffered from and outlived breast cancer has more value than merely taking note of the statistics of survivors. People suffering from cancer also experience oases of hope in things like a book that is significant to their situation, relationships, an unexpected meeting with a breast cancer survivor, or her work. Hope also becomes manifest in nature as a symbol of life and hope, in participation in research studies, in a reliable doctor. Even more hope will be established if all women have the privilege of having breast examinations performed at breast clinics where professional and sympathetic people can announce the diagnosis in cases where cancer is indeed diagnosed. Various treatment options can be discussed. Time can be made available to prepare the entire household and provide peace of mind for the children. / Thesis (PhD (Pastoral Family Therapy))--University of Pretoria, 2005. / Practical Theology / unrestricted

Internationally, there is concern among judges and organisers of documentary film festivals pertaining to the lack of a proper storyline in documentary films. According to certain documentary film producers and theoreticians, however, there is a solution. They are of the opinion that the three-act structure that was originally applicable to fiction films can also be applied to documentary films. The three-act paradigm serves as a guideline for the writing of successful fiction film screenplays. Should the three-act structure be applied to documentary films, the three-act paradigm could possibly achieve the same measure of success. Therefore, the research questions are, firstly: What are the basic elements of successful screenplay writer, Syd Field’s three-act structure? Secondly, to what extent do the three selected films by Michael Moore namely Bowling for Columbine (2003), Sicko (2007) and Fahrenheit 9/11 (2004) adhere to the requirements of Syd Field’s three-act structure? The research for this study was performed by means of a literature overview of Field’s three-act structure; secondly, by means of semi-structured interviews with four South African documentary film producers; and thirdly, a qualitative content analysis of three of Michael Moore’s films. The interviews consisted of semi-structured questions about the problem pertaining to story structure in documentary films, and how Syd Field’s three-act structure can make a contribution to the success of the documentary film. The study entails a qualitative content analysis of three selected documentary films by Michael Moore. The three-act structure of Syd Field was analysed by means of a literature study and seven main elements were identified as the important elements for a three-act structure. The three films by Michael Moore were analysed by means of a qualitative content analysis based on the seven elements to determine whether the three films adhere to the three-act structure elements. The findings of the study are as follows: The three documentary films by Michael Moore, namely Bowling for Columbine, Sicko and Fahrenheit 9/11, possess all seven elements of the analysis framework that was composed according to Syd Field’s three-act structure. The conclusion can therefore be drawn that a large part of the success of the three selected films by Moore is based on the three-act structure elements that can be found in all three films. / MA (Communication Studies), North-West University, Potchefstroom Campus, 2014

Internationally, there is concern among judges and organisers of documentary film festivals pertaining to the lack of a proper storyline in documentary films. According to certain documentary film producers and theoreticians, however, there is a solution. They are of the opinion that the three-act structure that was originally applicable to fiction films can also be applied to documentary films. The three-act paradigm serves as a guideline for the writing of successful fiction film screenplays. Should the three-act structure be applied to documentary films, the three-act paradigm could possibly achieve the same measure of success. Therefore, the research questions are, firstly: What are the basic elements of successful screenplay writer, Syd Field’s three-act structure? Secondly, to what extent do the three selected films by Michael Moore namely Bowling for Columbine (2003), Sicko (2007) and Fahrenheit 9/11 (2004) adhere to the requirements of Syd Field’s three-act structure? The research for this study was performed by means of a literature overview of Field’s three-act structure; secondly, by means of semi-structured interviews with four South African documentary film producers; and thirdly, a qualitative content analysis of three of Michael Moore’s films. The interviews consisted of semi-structured questions about the problem pertaining to story structure in documentary films, and how Syd Field’s three-act structure can make a contribution to the success of the documentary film. The study entails a qualitative content analysis of three selected documentary films by Michael Moore. The three-act structure of Syd Field was analysed by means of a literature study and seven main elements were identified as the important elements for a three-act structure. The three films by Michael Moore were analysed by means of a qualitative content analysis based on the seven elements to determine whether the three films adhere to the three-act structure elements. The findings of the study are as follows: The three documentary films by Michael Moore, namely Bowling for Columbine, Sicko and Fahrenheit 9/11, possess all seven elements of the analysis framework that was composed according to Syd Field’s three-act structure. The conclusion can therefore be drawn that a large part of the success of the three selected films by Moore is based on the three-act structure elements that can be found in all three films. / MA (Communication Studies), North-West University, Potchefstroom Campus, 2014