This study focused on HIV-positive domestic helpers and the constructions of their experiences in their employing families. A literature survey established the primary theoretical assumption for the study that acknowledges the domestic helper as an integral part of the extended family of the employer. The study sought to generate grounded theory through content analysis, qualitative research methods and the constructivist-interpretative paradigm. Semi-structured interviews with open questions were conducted with 14 HIV-positive domestic helpers. Responses captured in audio recordings were transcribed and analysed. The textual data was then analysed and interpreted based on open, axial and selective coding. From this coding process four themes emerged as the ways in which HIV-positive domestic helpers construct their experiences within the families. The results from this study indicate that they construct their experiences around: <ul> <li> the HIV&AIDS diagnosis, </li> <li> their HIV&AIDS status, </li> <li> their emotions and </li> <li> their needs. </li></ul> A particularistic scrutiny of the data and research results indicate that participants experience that visible symptoms of HIV&AIDS may forewarn employers when domestic helpers are HIV-positive. These domestic helpers experience negative attitudes, reduction of job content and retrenchment with concomitant financial repercussions. However, the participants in this study indicated that the attitude of employers' children towards them remain positive after diagnosis. In terms of the way in which they construct their experience around emotion, results indicate that they experience complex emotions including shock, uncertainty, loneliness, unworthiness, guilt, rejection, concern, anger, shamefulness and depression. Yet, they also present high levels of acceptance and spiritual growth. In terms of needs, they indicate the need for HIV-friendly workplaces and medical care. They specifically desire employers to help care for their children when they pass away. A comprehensive appraisal of the research results points towards two key aspects: the lack of agency that is prevalent in this group of participants and the silences that is evident from their narratives. The narratives of the HIV-positive domestic helpers indicate that they easily negate agency of their lives to their employers and concomitantly that the lack of agency hampers their ability to retain a sense of worthiness and responsibility for their lives. The results from this study also ensconce silences in many guises. Silences were reflected: <ul> <li> through semantic values and linguistic nuances,</li> <li> regarding acts or omissions of employers,</li> <li> regarding communications,</li> <li> regarding needs and</li> <li> regarding reduction of job content</li> </ul> In rare instances, the construction of experiences of some participants confirmed the ability of HIV-positive domestic helpers to accept agency of their circumstances. In summary, HIV-positive domestic helpers in this study experienced a lack of agency, they report narratives of silences, but they also reflect elements of healing, growth and spiritual deepening when they construct their experiences of HIV&AIDS in their families of employment. Copyright 2004, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Barnard, JP 2004, MIV-positiewe huiswerksters se konstruering van hul ervarings van MIV en VIGS binne die werkgewersgesin (Afrikaans), PhD thesis, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-03112005-080007 / > / Thesis (PhD (Educational Psychology))--University of Pretoria, 2006. / Educational Psychology / unrestricted

This study sets of by investigating postmodernism and social constructionism. Postmodernism as 21st century world view (paradigm) influences everything in our lives, including the perspective from which a study is conducted. An attempt is made to follow the development of modernism (and with it the so-called pre-modern) and postmodernism. This culminates in a summary of a postmodern perspective on reality and the practical consequences of postmodernism. Social constructionism emphasises the reality that discourses and even the self is socially constructed and therefore dependent on context, time and place. Social constructionism leads to questions about the normative role of the Bible in the study and a postmodern society. The metaphor "a circle of circles" and "a meeting" are employed to describe the application of God's Word in postmodern context. The constructing community determines the normative role of the Bible. Concepts such as the gift, God, and community are central concepts with regard to postmodernism and Christianity, and can therefore be useful during communication of the gospel to postmodern people. Narrative research in the field of Practical Theology assumes practical theological wisdom (knowledge) of people to be a legitimate and rich resource for knowledge and understanding of certain experience within a certain context. This study employs a Postfoundationalist Practical Theology as a framework for narrative research. The adaptation process of the Vermaak family as result of a migration from South Africa to New Zealand was researched. The first movement of the of the framework explores context. New Zealand/Aotearoa, Hawera (the town they settled in) and the family within their parish (Baptist Hawera) is described as the context. The researcher's own context is also taken in consideration as an attempt to establish subjective integrity. The second movement describes the experiences of the Vermaaks just before and approximately a year after their move to New Zealand. During the third movement the experiences are interpreted in collaboration with co-researchers. Traditions of interpretations (discourses) that influenced their process of adaptation is described in the fourth movement. The next step was an attempt to honestly structure the family's experience of God's presence during this significant event in their lives. Insight from interdisciplinary investigation, mainly into psychology, is used during the sixth movement to further enrich and thicken understanding of the process. Lastly a few insights were formulated that may be useful beyond the researcher and co-researchers. An awareness and knowledge of postmodernism and social constructionism (the current 21st century paradigms) facilitates interpretation and understanding of experiences. A thorough grasp of narrative concepts is helpful to the process of adaptation after an overseas move. An active Christian faith provides a stable identity which contributes to a meaningful and successful adaptation process. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

The purpose of this study was to empower educators to mobilise assets and resources within their community in order to enable the community to cope better with the daily difficulties associated with HIV/AIDS. The study was conducted to explore and describe the process of mobilising assets in a HIV/AIDS infected and affected rural community. The working assumption was that the mobilisation of community assets could support and enhance community-based coping with the HIV/AIDS pandemic. A qualitative approach was followed. Purposeful sampling was applied to select an information-rich case for in-depth study (instrumental case study design). The case was a primary school in the Nelson Mandela Metropole. Ten educators participated in the study. The study was theoretically founded on an asset-based approach, with the focus on community-based coping. An interpretavist approach was used to describe and interpret the process of asset mobilisation in coping with HIV/AIDS. A number of data selection strategies were implemented: focus groups in combination with workshops, visual data, observation and a reflective field journal. The ten educators who participated in the study were empowered to identify and mobilise assets and resources within their community and to continue with the facilitation process on their own. The educators identified three priority areas and succeeded in establishing a vegetable garden on the school premises, a support group and an information centre at school, for HIV/AIDS infected and affected members of the community. These initiatives resulted in the wider community being better equipped and empowered to cope with the daily difficulties associated with HIV/AIDS that are being experienced on emotional, spiritual, materialistic, social and knowledge levels. It is concluded that the community, the school and individuals were empowered with regard to effective coping strategies, more specifically in dealing with the challenges associated with HIV/AIDS. / Dissertation (MEd (Educational Psychology))--University of Pretoria, 2006. / Educational Psychology / unrestricted

Afrikaans: Dit is nou byna honderd jaar gelede dat A. Kuyper sy waardevolle boek oor die erediens begin met 'n klag. Hy verwoord die gevoelens van vele ander oor die besef van wat die Christelike erediens is of beter gesê behoort te wees: "Jarenlang heerschte op dit punt grenzenlooze verwarring, ... " (Kuyper 1911 :7). Daarmee wil hy geen regverdiging gee vir die pleidooi vir slegs een strakke en onwisselbare vorm van liturgie nie. My sorg is dat die samekomste van die gemeente van die Here nie meer gesien en beleef word binne die raamwerk van God se verbond met sy gemeente nie. In die praktyk kom allerlei liturgiese vraagstukke aan die orde. Dit is egter my oortuiging dat die vraagstukke te veel bespreek word (en 'n plek kry in die erediens) as los- en opsigself staande aspekte van ons aanbidding. 'n Helder insig in dit wat beheersend is vir die erediens, is soek. Vraagstukke oor ons liturgie is geweldig belangrik, aangesien dit nie los staan van ons lewe van elke dag nie. Daar word gesê dat iemand leef soos hy bid. Tereg. Met eweveel goeie reg kan gesê word dat iemand voor die Here leef, soos wat die erediens beleef en ingevul word. Een sprekende voorbeeld behoort duidelik te maak wat hiermee bedoel word. In die Oosters-Ortodokse kerke word die kerkgebou gesien as 'n heiligdom. In hierdie heiligdom word die liturgie afgespeel as 'n heilige drama waarin die lewe van Christus uitgebeeld word. Hierdie drama moet die lidmate help om 'n mistieke ervaring en ontmoeting met God te ervaar. Die manier waarop Christus in so 'n erediens teenwoordig is, is nie deur sy Heilige Gees wat deur geloof in die harte van sy kinders leef en werk nie. Die prediking van die Woord van genade moes grootliks plek maak vir die drama van die goddelike. Geloofsvertroue in die Woord van Christus wat bedien word in die prediking, maak plek vir die belewing van 'n hemelse drama. Die erediens word 'n stuk hemel op aarde. Laasgenoemde word onderstreep deurdat die kerkdeure letterlik gesluit word om 'n ruimte te skep wat afgesluit is van die wêreld. Die lewe en wêreld van elke dag moet verlaat word om gemeenskap met God te kan hê. Vanwee hierdie mistiek in die erediens, kon die kerk in Rusland in die verlede ook heel maklik haar oë toesluit vir 'n daaglikse heilige lewenswandel en sosiale onreg wat die kerk spraakloos gelaat het. In 'n gereformeerde liturgiese besef, is die uitgangspunt nie dat die erediens los staan van die daaglikse lewe nie. Lewe in die erediens en in die lewenspraktyk van elke dag is 'n lewe voor die aangesig van God (coram Deo). Die praktyk van 'n lewe voor die aangesig van God word egter wei gevoed vanuit die erediens en het ook daar sy bron. God se Naam moet weer aangeroep word (Gen 4:26), ons afhanklikheid van die Here se genade vir elke dag en oomblik van ons lewens moet bely word, vanuit die Woord moet ons (geloof) gevoed word sodat ons met lofprysing tot die Here kan sing. In die erediens gaan dit daarom om 'n lewende, aktuele ontmoeting tussen die Lewende Here en sy verbondsgemeente binne 'n spesifieke tyd en konteks. Die liefde tussen die hemelse Bruidegom en sy bruid word gevier en gevoed. Die erediens moet daarom 'n struktuur hê van 'n dialoog - gesprek en reaksie van die een op die ander. Daarmee het ons nie gesê dat die prediking 'n dialoog is nie! In die prediking is dit nou juis die Bruidegom wat tot die hart van sy (sondige) bruid spreek. Die preek is liefdesverklaring van die Bruidegom. Daarin praat die gemeente nie saam nie, maar mag sy deur haar houding laat sien wat dit beteken om uit genade te leef. 'n Reseptiewe/ontvanklike houding van geloof pas by die gemeente. Natuurlik lok die liefdesverklaring lof op in die harte van die gemeente. Die lof van die gemeente is dan eerder 'n belydenis en dankoffer (Hebr 13:15) as wat dit deel is van dialoog in die prediking. Prediking is per definisie monoloog - eenrigtingsgeskenk van Christus aan sy gemeente. Wie wil en kan daarin saampraat? Sinergisme (medewerking tussen God en mens) in die prediking is net so onvanpas as wat dit in ons wedergeboorte is. Die boek Openbaring maak ons attent op die wesenlike eenheid tussen die erediens in die hemel rondom die troon van die Lam en die erediens van die gemeente hier op aarde (Op 4:6-11). Die diens rondom die hemelse troon is niks anders as 'n voortsetting van die diens hier op aarde nie. Dit het daarom veel te sê vir ons belewing van ons aardse erediens wanneer die gemeente van Christus saamkom. In die hemel is 'n erediens aan die gang waaraan nie alleen mense nie, maar ook engele deel het en waarvan die middelpunt ingeneem word deur die Lam wat geslag is vir ons sondes. Hy is die Een wat werd is om die boek met sy seëIs oop te maak, Hy is die Een wat waardig is om die lof van mense en engele te ontvang. Op die minste kan en moet daarom vanuit die Skrif gesê word dat ons erediens elke Sondag (of ander dae van die week) niks minder behoort te wees as 'n aardse samekoms wat reg laat geskied aan die hemelse samekoms (wat reeds aan die gang is en tot in alle ewigheid sal voortduur) nie. Die middelpunt van die hemelse erediens is die Lam wat in die allerheiligsle van die hemel ingegaan het met sy bloed ter wille van Sy verbondsgemeente. Met sy bloed pleit Hy as Hoëpriesler vir die gemeenle by die Vader. Dit doen Hy nie as bedelaar nie, maar as oorwinnaar en gestuurde van die Vader. Daarom die onstuitbare lof van die wat hulle klere gewas het in die bloed van die Lam wal rondom die troon staan. Wal ook al verder in 'n erediens gebeur, Iyk dit onontwykbaar dat bogenoemde die basis vorm van enige erediens wal Christelik wil wees. Binne so 'n erediens aileen kry die doopsformulier en nagmaalsformulier en bevestiging van ampsdraers 'n waardige plek as gawes van die Here. Sonder die leef vanuit die Lam op sy (genade)troon as middelpunt van ons erediens, word al ons sang slegs 'n klinkende metaal en Iuidende simbaal; ons gebede word mistieke en emosionele gesprekke met onsself of op sy meeste met ons naaste; die prediking word 'n uitroep om hulp van die een mens aan die ander. Dit Iyk vir my nie te veel gesê nie, dat die erediens niks minder mag wees as die viering van God se genadeverbond met sy gemeente nie. Los van hierdie besef word alle liturgiese besinning grepe in die lug waarin die een wat die hardste stem het of die langste sy argument kan volhou, die oorwinnaar gaan wees. Dan het die fees van die oorwinning van die Lam verdwyn. Dan laat die erediens in so baie van ons gemeentes my dink aan die laaste vers van Rigters: " ... elkeen het gedoen wat reg is in sy eie oe" (21 :25, vgl. ook 17:6). Van 'n "gesonde ontplooiing van die erediens (waarin) ... die liturgiese ordes kerklik vasgestel en eerbiedig word ... " is daar nie altyd 'n getuienis van nie. (Vergelyk: Handboek vir die Erediens:5). Oor die jare heen is reeds baie uitsprake - positief sowel as negatief - oor die erediens gemaak wat tot gevolg gehad het dat daar ook dan reeds verskeie boeke oor die erediens die lig gesien het wat aan die einde van die dag blote pogings was om die erediens óf af te kraak, óf heeltemal te omvorm. Pogings om die erediens te verdedig het ongelukkig gefaal omrede dit meestal sonder 'n diepgaande begronding van die wese, die doel en die inrigting van die erediens was. Hierdie uitsprake kan in twee kategorieë verdeel word. Die eerste kategorie is beskrywend van aard: Die erediens word beskryf as "die lewensaar van die kerk se lewe" (Barnard, 1981:3) en dat dit 'n "eeu-oue barometer" (Barnard, 1981:3) vir die lewe en arbeid van die kerk is. Die tweede kategorie is meer emosioneel van aard wat juis sinspeel op die gevoel en ervaring: "Die stemming van die eredienste is te somber, kleurloos en onbesield" (Barnard, 1981 :4). Voorts word die erediens getipeer as sonder sorg, dood of styf en dat dit vasgevang is in die kleed van gereformeerdheid. Dit is veral hierdie tweede kategorie uitspraak, nl. die emosionele, wat in ons dag die botoon voer. Ongelukkig bly dit nie by woorde nie, want ons verneem telkens van gevalle waar lidmate van ons kerk oorgaan na ander kerke of groepe waar daar 'n "warmer" atmosfeer SOU heers, of waar daar iets sou "gebeur". Wat meer is, diegene wat oorstap kom nie net uit ons lidmate-korps nie, maar ook uit ons regerende en lerende ampte. Nog 'n ontstellende feit is dat sosiologiese berekeninge daarop dui dat die gereformeerde kerke in die jaar 2000 soos eilandjies in 'n see van Charismatiese groepe sal wees! AI die bogenoemde feite is uiters ontstellend, en dit noodsaak beslis nadere besinning. Een van die faktore wat vir die bogenoemde oorstappers verantwoordelik is, is sonder twyfel die gebrek aan emosionele belewenis (ervaring) in die erediens. Daar dan die rede vir die keuse van die tema van hierdie verhandeling: "Die belewing van God se teenwoordigheid in die erediens." In gereformeerde kringe is daar egter 'n groot gereserveerdheid ten opsigte van en selfs vrees vir enige vorm van emosie in die erediens. Voeg daarby die tradisionele houding dat emosie 'n negatiewe of pejoratiewe verskynsel is, en 'n mens kom te staan voor die verwronge mensbeskouing: die mens is 'n rasionele wese wat wel 'n wil van sy eie het, maar geen emosie nie: as hy wel emosie het, moet hy dit liefs onderdruk! Waar mense egter tot geloof in Christus kom, het mense die behoefte - "voel hulle geroepe" (Barnard, 1981:3) - om die erediens by te woon en God se teenwoordigheid emosionele te beleef. Sodoende het Christenwees feitlik sinoniem geword aan erediensbywoning - iets wat ononderbroke gehandhaaf is vir baie eeue - ongeag die omstandighede. "Dikwels was daar die dreiging van die dood en vervolging, maar dit het nie die Christene afgeskrik nie. Baie martelare, soos byvoorbeeld die van Abitina, het verklaar dat hulle eerder bereid is om die marteldood te sterf as om die Nagmaalsdiens na te laat, want het hulle gesê: "Ons kan nie sonder die nagmaal leef nie" (Barnard, 1981 :3). 'n Baie duidelike bewys dat die teenwoordigheid van God in die erediens eens baie intens beleef was. Of dit vandag nog die geval is, is nie so seker nie. Waar mense in die verlede getrou eredienste bygewoon het, is dit vandag die algemene tendens dat lidmate aan die eenkant bloot net wegloop na ander kerke of groepe waar hulle in 'n meer "warmer atmosfeer" God se teenwoordigheid beleef .... of net eenvoudig wegbly van die erediens en hul tyd in die winkels of op die sportveld deurbring. Die moderne mens is van mening dat die erediens nog geklee is in 'n gereformeerde kleed van die verlede wat meebring dat dit nie in pas is met die hede nie. Daarom is die gereformeerde erediens vir hulle verouderd. In 'n postmoderne samelewing hoort die gereformeerde erediens aan die verlede en pas dit nie in by die huidige beweeglikheid. En asof dit nie al erg genoeg is nie, word die gebede in die erediens as irrelevant beskou. So word die erediens afgemaak as 'n passiewe en kragtelose eenrigting verkeer omdat die mens kwansuis nie aktief (met liggaam en siel) daaraan kan deelneem nie. Die middelpunt waarom al die besware teen die gereformeerde erediens draai is die prediking. "Dit word gesien as te monologies, en daar word gesoek na dialoog; dit is abstrak, teoreties, onbegryplik en irrelevant vir die daaglikse lewe" (Barnard, 1981 :5). Die moderne en postmoderne mens voel dat hy homself, sy wêreld, sy stryd, sy vrae, sy probleme en sy toekoms nie in die erediens kan vind nie. Antwoorde op lewensvrae is wetties, moralisties en negatief. Baie kere word onsekere, soms dubbelsinnige, en selfs geen antwoorde, gegee op vrae wat gevra word. Die algemene gevoel is dan ook dat die prediking en erediens nie rekening hou met die mondigheid van die lidmaat nie. Kritiek teen die inhoud en wese van die erediens het vroeër gegaan oor "die foute en misbruike van die erediens, maar die erediens self en die karakter daarvan, is nie bevraagteken nie" (Barnard, 1981 :6). Vroeër is gevra na die wyse van aanbidding en hoe daar saam aanbid moet word. Vandag gaan die nie meer oor wat die regte wyse van aanbidding is nie, maar of die erediens in sy geheel gesien nog enigsins moontlik is. Die erediens as sodanig het vir die postmoderne mens problematies geword. Nie net die vorm nie, maar die erediens self is verouderd. "There is no modern form of public worship because the modern world is secular" (C. Davis, soos aangehaal deur Barnard, 1981 :7). So word die erediens al stadig maar seker as oorbodig beskou. Volgens Barnard (1981 :7) word beweer dat ons God "alleen nog in die ontmoeting met die naaste" ken en dat die erediens dan alleenlik betekenis het deurdat die naaste in sy nood gedien word. "Daar word beweer dat Christus aileen in die dorstiges en hongeriges te vinde is. God staan nie teenoor ons nie, maar ons ontmoet Hom as lemand wat meely met die Iydendes. Die onvermoë van die moderne mens tot gebed en verering, tot meditasie en Bybellees, word nie as 'n gebrek gesien nie, maar juis as 'n bevryding" (Barnard (1981 :7). Die oomblik wanneer die mens God slegs kan vind in die werklikheid waarin hyself lewe, dan kan jy nie anders as om die gevoel te kry dat daar nie meer plek vir God is in die lewe en wêreld van die moderne mens nie. Na my mening Iê die antwoord in die mens se belewing van God se teenwoordigheid in die erediens. Maar dan moet ook onmiddelik gesê word dat indien die mens nie God se teenwoordigheid in sy/haar eie lewe, op 'n daaglikse basis, beleef nie, hy/sy ook nie God in die erediens sal beleef nie. AI word daar nou ook watter liturgiese model gebruik, hetsy van 'n eng konserwatiewe liturgie tot 'n "way out entertainment" liturgie, as jy nie God se teenwoordigheid in jou eie persoonlike lewe ervaar nie, sal jy dit baie beslis ook nie in die erediens ervaar nie. Hoe pragtig Lied 159 ("God is hier teenwoordig, ...... ), wat soms in die erediens gesing word, ookal mag klink, is die vraag egter nie "of God in die erediens teenwoordig is nie", - ons weet dat God in die erediens teenwoordig is, daaroor is daar geen twyfel nie. God belowe immers in sy Woord dat: ...... waar twee of drie in my Naam saam is, daar is Ek by hulle" (Matt 18:20). Nee, die vraag is eerder "of ek as mens God se teenwoordigheid in die erediens ervaar, en walter impak het dit op my persoonlike lewe." Dit is dus duidelik dat daar iewers ernstige fout is. Daarom is dit belangrik om na te gaan waarom mense die eredienste bywoon, of nie bywoon nie. Alhoewel baie dinge in die erediens (Iiturgie) verander (vernuwe) het, blyk dit tog dat die erediens iets van die bekoring van God se teenwoordigheid in die erediens verloor het. Daar dan die moontlike rede dat die erediens die brandpunt van kritiek, aan die een kant, en vernuwing, aan die ander kant, is nie. Die stroom van kritiek word net sterker en radikaler. Mense bly ontevrede oor die erediens. Maak nie saak hoe die erediens ingerig word nie, daar is altyd mense wat van mening is dat die erediens nie hulle behoeftes aanspreek nie. Daar sal dus opnuut gekyk moet word na wat die erediens werklik is, waarom mense dit bywoon, en hoe dit op 'n sinvolle wyse moet plaasvind. Die doel van hierdie studie is drieledig van aard: (a) om vas te stel of mense werklik God se teenwoordigheid in die erediens ervaar, al dan nie; (b) om vas te stel walter impak (invloed) die belewing of nie-belewing van God se teenwoordigheid in die erediens op die daaglikse lewe van die lidmaat het, en (c) om vas te stel of die belewing van die teenwoordigheid van God in die erediens enigsins verband hou met die lidmaat se persoonlike verhouding met God. Die motivering vir hierdie studie is geleë in die baie variasies in die liturgie, asook in die verskillende "modelle" wat deesdae in die erediens gebruik word dat 'n mens soms wonder waaroor dit werklik gaan in die erediens. Gaan dit oor God of gaan die oor die mens? ... Daarom is dit belangrik dat daar gekyk word na die redes hoekom mense die erediens bywoon - is dit omdat hulle God se teenwoordigheid in die erediens ervaar; of omdat dit maar net nog 'n ritueel (tradisie) is? Of moontlik Iê die rede daarin omdat dit alles oor my eie prestasies gaan (bv. die Fariseers) of omdat hulle wan hoop aan hulleself en heil by God soek (bv. die Tollenaar). Om 'n geheelbeeld van bogenoemde te kry, sal daar ook gekyk moet word na die redes waarom mense nie die erediens bywoon nie - het dit dalk iets te doen moet die nie-ervaring van God se teenwoordigheid in die erediens, al dan nie? Kort-kort lees en hoor jy dat die erediens "user-friendly" - die taal van die nuwe millennium? - moet wees. Die kerk wat God se teenwoordigheid simboliseer, word gereduseer tot 'n "showroom" waar die mens ge-"entertain" moet word deur die "entertainer" die liturg. So gesien, blyk dit vir my asof God se teenwoordigheid in die erediens afgewater word na 'n "skouspel" en "entertainment". Die belang van so 'n navorsing is geleë in die soeke na 'n erediens "styl" of "model" wat, aan die een kant, die mens help om werklik God se teenwoordigheid in die erediens te beleef sonder dat dit nodig is om 'n "skouspel" van die erediens te maak; en, aan die ander kant, om weer aan God sy regmatige plek in die erediens te gee waar Hy alleen verheerlik en gedien kan word. Hopelik sal die navorsing daartoe bydra dat mense weer nuut na die erediens sal kyk en God se teenwoordigheid in die erediens as onontbeerlik vir die Christelike lewe sal besef. Daar is van twee navorsingsmetodes gebruik gemaak, nl. (a) 'n Literatuur ondersoek om te poog om die vraag na 'n Gereformeerde erediens te beantwoord, asook om die belang van God se teenwoordigheid in die erediens opnuut weer te beklemtoon; en .... (b) 'n Kwalitatiewe empiriese ondersoek waar persoonlike onderhoude met tussen 10-15 mense gevoer is aan die hand van vooraf opgestelde vrae in 'n poging om antwoorde op genoemde probleemstellings te kry. English: It is nearly a hundred year ago that A. Kuyper started his book on worship with a complaint, addressing many scholars feelings regarding worship, what it is or should be: "Jarenlang heerschte op dit punt grenzenlooze verwarring, ... " (Kuyper 1911 :7). With this he does not plea for a fixed and immovable liturgy. It is my concern that the gathering of the congregation of the Lord are not seen and experienced within the frame of Gods covenant with his congregation. Many positive and negative have been said about worship over the years. Attempts to defend the liturgy have failed because it lack of a deep found definition of the essence, purpose and establishment of worship. These attempts can be divided into two categories. The one category describes the sermon as the lifeline of the church and that it is a barometer for the work and life of the church. The second category is concentrate more on the emotional - the feeling and experiencing - side thereof. Furthermore it is said that the worship is without any concern, it is dead and has been caught up in the old reformed tradition. In a reformed liturgy the starting point is that worship does not stand apart from the daily life. Life in worship and life in the day-to-day living-practice is life in the face of God (coram Deo). In worship it al come down to a life, actual meeting between the Living God and his covenant church in a specific time and context. Therefore the experiencing of God's presence in the worship of the church is vital to the personal everyday life. This brings the whole question on how God's presence in the worship of the church can be experienced on the theological table. The author has looked at the experiencing of God's presence in the worship of the church by in an attempt to answering the question regarding Reformed worshiping (chapter 1) and how does member of the church really experience the presence of God in the worship (chapter 3). He did this by means of a quality empirical survey on the one hand, and suggests a way of thinking about the presence of God by comparing the different views, e.g. the traditional, the modernism, the postmodernism and contemporary cultures. The presence of God in worship is something different from the omnipresence of God; that it is perceived in faith and that it interrupts the faithful's everyday life by addressing him or her on the self-sacrificing love of Christ for the world in need. God is then present in worship as He is in everyday life, which is in the face of need, and His presence can be more appropriately depicted as a confrontation reelle than a praesentia realis. / Dissertation (MA(Theology))--University of Pretoria, 2008. / Practical Theology / unrestricted

The aim of this study was to explore and describe the use of music therapy during intervention with primary school girls who have been sexually abused. An empirical study of limited extent was undertaken, which was qualitative in nature and conducted from the interpretivist paradigm. In depth case study was used as research design, whilst educational psychological assessments, intervention and re-assessments, observation, interviews, analysis of documentation, field notes and a reflective diary were employed as data gathering methods. Two primary school girls in a place of safety were selected as participants in the study. Despite the fact that these girls had to cope with the trauma of sexual abuse, they had to deal with emotions and behaviour closely related to such trauma, including depression, aggression, fear, hate, inappropriate interpersonal relationships, sleeping disorders, low self-concept and behavioural difficulties. The findings of the empirical study are supported by literature, namely that music therapy can provide a safe setting to children for revealing their emotions, fears and needs related to trauma, such as sexual abuse. Music therapy had a positive effect on both cases, who illustrated positive change during the process of intervention and were able to replace negative experiences with positive emotions. Further findings of this nature include an improvement of both girls’ ability to express themselves on an emotional level, self-confidence, assertiveness, self-concepts, social skills and interpersonal relationships, as well as a decline in negative behavioural patterns and symptoms. Subsequently, both girls could perform on a higher level on all various domains of functioning. / Dissertation (MEd (Educational Psychology))--University of Pretoria, 2005. / Educational Psychology / unrestricted

AFRIKAANS : Hierdie studie behels drie narratiewe wat gekonstrueer is uit onderhoude met boere wat die boerdery na 1994 verlaat het. Die fokus van die studie is om die private en openbare diskoerse wat ’n konteks skep vir boere om die boerdery te verlaat, te identifiseer. Daar is tans ’n eksodus van boere uit die landbou. Hierdie tendens skep ’n konteks vir destabilisasie van die platteland en beïnvloed al die betrokke rolspelers. Tog is min of geen navorsing in die sielkunde oor die belewenisse van hierdie groep mense onderneem nie. Die navorsing is uitgevoer vanuit ’n sosiale konstruksionistiese benadering wat binne die postmoderne diskoers geanker is. ’n Diskoersanalise is uitgevoer op die teks van drie navorsingsdeelnemers wat nog tot onlangs toe geboer het, maar intussen hul narratiewe moes rekonstrueer. Die unieke betekenis wat deur die navorsingsteks gekonstrueer word, is dat die verduidelikende lokus vir menslike gedrag vanaf die klassieke fokus op persoonlike belewenisse en verstandelike prosesse wat binne individue gesetel is, na ’n fokus op prosesse en strukture van menslike interaksie verskuif. Die navorsingsteks beskik dus oor die vermoë om ’n bewustheid by sielkundiges en verwante beroepe te konstrueer om vanuit ’n nuwe perspektief na die sielkundige diskoers te kyk. In hoofstuk een deel ek my eie boerderynarratief met die leser en stel die navorsingsvraag bekend. In hoofstuk twee word die konteks waarbinne boerdery in Suid-Afrika gesitueer is, aan die hand van ’n literatuurstudie uiteengesit. Dit word in hoofstuk drie opgevolg met ’n verduideliking van die paradigmatiese vertrekpunt, naamlik sosiale konstruksionisme. Diskoersanalise wat as ’n metode gebruik word om die teks te eksploreer word ook bespreek. Met hierdie agtergrond in gedagte word daar in hoofstuk vier oorgegaan na die fokus van die navorsing, naamlik die eksplorasie van teks. ’n Diskoersanalise is op die teks van drie navorsingsdeelnemers gedoen. Diskoerse wat in die proses geïdentifiseer is, sluit die volgende in: gesin-van-oorsprong-diskoers; beroepsdiskoers; politieke diskoers; misdaad-diskoers; ekonomiese diskoers; stoettelersdiskoers; middelman-diskoers; patriargale diskoers; ouderdomsdiskoers; beleggingsdiskoers; biomediese diskoers; opvoedingsdiskoers; die koöperasie as ’n instelling; sowel as diskoerse wat in die pers gevoer word. Hierdie diskoerse vorm saam die konteks waarbinne boere besluite oor hul toekoms neem. Die bevindings word nie as die waarheid hanteer nie, maar as die waarheid wat deur taal en magsverhoudings in stand gehou word. U word genooi om verder te lees en die sentrale posisie wat taal beklee in die skepping van die realiteit van die mens se bestaan, en in die konstruering van die navorsingsnarratief, vir uself te ontdek. ENGLISH : This study comprises three narratives that were constructed from interviews conducted with farmers who had given up farming after 1994. The focus of the study is to identify the private and public discourses that create a context for farmers to give up farming. Currently, an exodus of farmers is taking place from agriculture. This trend creates a context for the destabilisation of rural areas and affects all parties involved. However, in the field of psychology little research, if any, has been conducted into the experiences of this group of people. The research was conducted from a social constructionism approach anchored in the postmodern discourse. A discourse analysis was done of the text of three research participants who had been farming until recently, but who since had to reconstruct their narratives. The unique meaning constructed by the research text is that the explanatory locus of human behaviour has moved away from the classic focus on personal experiences and mental processes residing in individuals, to a focus on processes and structures of human interaction. The research text has the potential of constructing awareness among psychologists and related professions to view the psychological discourse from a new perspective. In chapter one I share my own farming narrative with the reader and introduce the research question. Chapter two comprises the context in which the farming industry is situated in South Africa based on a study of relevant literature. That is followed by an explanation of the paradigmatic point of departure known as social constructionism in chapter three. Discourse analysis is also discussed as a method used to explore the text. Bearing this in mind, chapter four moves on to the research focus, that is the exploration of text. A discourse analysis was done of the text of three research participants. Discourses identified in the process include the following: family-of-origin discourse; career discourse; political discourse; crime discourse; economic discourse; stud-farming discourse; middleman discourse; patriarchal discourse; age discourse; investment discourse; bio-medical discourse; educational discourse; the cooperative as an institution; as well as discourses conducted in the press. Together these discourses form the context within which farmers make decisions about their future. The findings are not dealt with as the truth, but as the truth maintained in language and relationships of power. You are invited to read on and to discover for yourself the central position which language holds in creating the reality of man’s existence and in constructing the research narrative. / Dissertation (MA)--University of Pretoria, 2008. / Psychology / unrestricted

Die rasionaal vir onderhawige studie was aan die hand van narratiewe navorsingsmetodes om insig en begrip te verwerf oor wat dit beteken om die moeder te wees van 'n seun met outisme. Ek (navorser) en die moeder (deelnemer) het verskeie data-inwinning-aktiwiteite aangewend, byvoorbeeld haar lewensverhaal, waarin ek en die moeder emosionele intelligensie komponente geïdentifiseer het met die verdere doel om haar belewinge van outisme te interpreteer. 'n Narratiewe navorsing-ontwerp, wat gebaseer is op interpretavistiese en konstruktivistiese paradigmata, kan dus die betekenisvolle emosies en ander belewinge van die moeder akkuraat interpreteer en kommunikeer oor wat dit beteken om 'n moeder te wees van 'n seun met outisme. In hierdie studie maak ek as navorser gebruik van 'n kwalitatiewe navorsingsbenadering met 'n narratiewe navorsings-ontwerp, waarin 'n multimetode benadering tot data-insameling aangewend word, met die doel om die belewinge van die moeder in die vorm van 'n lewensverhaal saam te vat. Die data-inwinning-strategieë wat aangewend is het gepoog om in-diepte, ryk en persoonlike verhaal-inhoude te genereer. Die volgende aktiwiteite is gebruik : 'n informele onderhoud, herinneringsboek (collages, staaltjies, lewenslyn en metafore), en 'n intellektuele bespreking van emosionele intelligensie. Die moeder het kollaboratief deelgeneem tydens die identifisering van emosionele intelligensie komponente in haar lewensverhaal. Dit was belangrik om deurlopend kollaboratiewe besprekinge met die moeder te skeduleer, aangesien haar insae met betrekking tot die wyse waarop die data georganiseer, geanaliseer en geïnterpreteer word verband hou met haar interpretasies van outisme en die verkenning van haar belewinge aan die hand van Bar-On (2003) se emosionele intelligensie komponente. Die betekenisvolle belewinge wat op grond van die moeder se verhaal-inhoude, in samehang met haar geïdentifiseerde emosionele intelligensie komponente, bespreek word, dui daarop dat die moeder 'n optimistiese, realistiese en intro-spektiewe uitkyk het met betrekking tot ouerskap en opvoeding. Dit kan as verantwoordbaar beskou word as ek as navorser dit stel dat die moeder begrip en insig demonstreer ten opsigte van die hindernis waarmee haar seun leef. Die moeder som haar belewing van outisme die beste op met die inspirerende aanhaling van Emily Pearl Kingsley: “Say goodbye to the child you wanted, or else your focus will never be with the child you have.” / ENGLISH : The rationale for this study was to gain a better understanding of what it means to be the mother of a child with autism, through the use of narrative research accounts. The mother (participant), and I (researcher) furthermore utilized the sources of collected data, such as her life story, to identify components of emotional intelligence with the purpose of additional interpretation. A narrative research design, firmly rooted in an interpretivist and constructivist paradigm, should therefore serve to accurately interpret the significant emotions and other lived-experiences that a mother attaches to living with a child that has been diagnosed with autism. A multi-method approach, directed by a qualitative research approach and a narrative research design, was followed in an attempt to capture the mother‘s experiences and life story. Data collection strategies employed to generate an in-depth, rich and personal life story consisted of the following activities: an informal interview, memory box (collages, anecdotes, life line, and methaphors) and an intellectual discussion regarding emotional intelligence. The mother also participated in a collaborative discussion to identify emotional intelligence components relevant to her life story. Further collaboration and discussion with the mother were required to ensure that the data were organised, analysed and interpreted according to the mother‘s lived-experiences of autism, along with her emotions that were identified on the basis of Bar-On‘s (2003) emotional intelligence components. The meaningful findings drawn from the mother‘s narratives (in relation to the identified emotional intelligence components) suggest that the mother demonstrates an optmistic, realistic and introspective view on parenting. It can be regarded as accountable for me as researcher to state that the mother displays an educated an comprehensive understanding of the disability with which her child is living. The mother perhaps best summarises her experiences of autism in the words of Emily Pearl Kingsley‘s inspirational words: “Say goodbye to the child you wanted, or else your focus will never be with the child you have.” / Dissertation (MEd)--University of Pretoria, 2010. / Educational Psychology / Unrestricted

Praktiese onderwys is onderrig aan leerders by skole. Die onderrigleier is die persoon wat die verantwoordelikheid vir die onderwysstudente by die skool aanvaar. Die doel van die navorsing is om vas te stel wat die rol van die onderrigleier in die opleiding van onderwysstudente by die skool is. As ‘n kwalitatiewe benadering is ‘n etnografiese ontwerp gebruik om vas te stel watter leierskaprol die geskikste sou wees vir die begeleiding van onderwysstudente by skole. Dienslewerende leierskap is as konseptuele raamwerk gebruik. In die navorsing van dienslewerende leierskap word die “SERVE”-model gebruik om die toepassing van dienslewerende leierskap te evalueer. Daar is gevind dat onderrigleiers wat dienslewerende leierskap toepas die onderwysstudene die beste dien deur hulle toekomsgerig voor te berei en deur professionele opleiding te bied wat gerig is op moontlike veranderinge en aanpassings in die onderwys. Die onderwysstudente moet voldoen aan die hoë verwagtinge wat gestel word deur die personeel by die skool. Dienslewerende onderrigleiers stel self die voorbeeld deur hulle leefwyse en professionele optrede in en buite die skool. Die onderrigleiers voldoen aan die verwagtinge van die universiteite en die Departement van Basiese Onderwys (DBO) deur dienslewerende leierskap aan te wend tot voordeel van die onderwysstudente. Die rol van die onderrigleiers is dus om die onderwysstudente te dien op alle vlakke van die onderwys. Die onderrigleiers moet in vennootskap tree met die universiteite en die universiteite adviseer oor tekortkominge en veranderinge in die voorgeskrewe kurrikulum wat die opleiding van onderwysstudente kan verbeter. Die onderrigleiers moet die verantwoordelikheid wat deur die DBO aan hulle opgedra is, nakom deur mentoronderwysers op te lei en te bemagtig sodat hulle saam met die onderrigleiers die onderwysstudente beter tot diens kan wees. / ENGLISH : Practical teacher training is the short-term “in-service training” (exposure to the teaching profession’s day-to-day tasks and responsibilities) of education students at schools. Practical teacher training is the responsibility of a specifically appointed instructional leader at a school. The purpose of the research is to determine what the role of the instructional leader should be in the practical training of education students at schools. As a qualitative approach an ethnographic design was used to determine what kind of leadership model would be most suitable for the instructional leader to utilise in the guidance of education students at the school during in-service training. Four case studies were used to assess the utilisation of the “SERVE” model (Blanchard en Miller, 1994) in the application of servant leadership by the instructional leaders during the practical teaching process at school. It was found that instructional leaders who use the “SERVE” model for the application of servant leadership serve their educational students best by preparing them for the future with a shared vision and through professional training and teaching them to be flexible so as to adapt to any changes and alterations in education. The education students will be able to satisfy the high expectations that are set by the staff at the school. Servant-instructional leaders set the example through their own way of life and their professional conduct in and outside the school. The instructional leaders are able to satisfy the expectations of the universities and the Department of Basic Education (DBE) through the application of servant leadership to the benefit of the education students. Therefore the role of the instructional leader at the school is to serve the education students on all levels of teaching. The instructional leaders must enter into a partnership with the universities to advise them about shortcomings and changes that can improve the practical teaching of education students. The instructional leaders must take up the responsibilities that the Department of Basic Education bestows on them by appointing mentor teachers who have been trained and empowered to assist the instructional leaders to best serve the education students. / Dissertation (MEd)--University of Pretoria, 2011. / Education Management and Policy Studies / unrestricted

The purpose of this study is to focus on constructing a modelling-based learning environment to improve learner performance in grade 6 mathematics classrooms. The purpose emanates from the continued poor performance of learners in mathematics at different school levels, especially grade 6. The teaching and learning of mathematics is explained from an ontological point of departure, focussing on constructivist paradigms. Different types of constructivism are discussed with special attention to the school mathematics domain. The learning, problem based learning, problem solving and learning environment are key components in the discussion. A theoretical perspective on the design of modelling as a powerful learning environment in primary schools mathematics classrooms is provided. Focus is placed on the applicability of the modelling-based learning environment on the South African mathematics curriculum and on study orientation as a key component to help develop an understanding of why learners perform or do not perform in mathematics. A mixed method research design, in which quantitative and qualitative are combined to achieve the outcomes of the research problem, is chosen for this research study project to provide a purposeful research framework. The findings of the research include not only learners’ improvement in dealing with non-routine, mathematical word problems but also in general-routine, mathematical word problems. A second finding shows that the overall SOM pre/post/retention showed good reliability, acceptable construct validity, good practical significance, and large effect but had low to medium effect in individual fields. The univariate analysis for the Crossover design used indicated that the problem solving field had statistical significance and practical significance, and the study milieu and mathematical confidence field might have statistical significance and practical significance. The third finding provided evidence concerning teacher administration, teacher and learner interaction, assessment and homework. The findings from the quantitative and qualitative data-analysis and interpretations, and literature review, guided the researcher in proposing a construct for a modelling-based learning environment as a means to improve learners’ mathematics performance in grade 6 mathematics classes in the John Toalo Gaetswe (JTG) District. The contribution that this study makes is to propose a construct for a modelling-based learning environment to improve learner performance in grade 6 mathematics. / PhD (Mathematics Education), North-West University, Potchefstroom Campus, 2014

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014