M.Ed. (Educational Psychology) / Please refer to full text to view abstract

American minister John Graham Lake (1870-1935) was a pivotal participant in an era of profound religious and political transition. Surprisingly, Lake's often provocative life had previously been largely neglected as a field of academic inquiry. In the U.S. Lake associated with key Holiness, Wesleyan and Apostolic Faith charismatics like John Alexander Dowie of the Zion City, Illinois Utopia, Charles Parham of the Topeka Revival and William Seymour of the Azusa Street Revival. Lake served as an important intermediary between Parham's often reactionary, white orientation that was unreceptive to an enthusiastic black liturgy and Seymour's expansive African-American egalitarianism expressed through exuberant spirit manifestations. Lake's South African ministry was shaped by his middle class white business background, Azusa Street message and American perspectives. He brought together the faith healing movement inspired by Dutch Reformed minister Andrew Murray, P. Ie Roux's black and white Zion charismatic adherents affiliated with Dowie and the new U.S. Pentecostalism of Parham and Seymour. Lake's African-American influenced Pentecostalism was compatible with indigenous African worship. His emphasis on the spiritual needs of the disempowered found a receptive audience in talented black evangelists Elias Letwaba and Edward Lion. Even though acquainted with Mohandas Gandhi, Lake did not undertake a South African social gospel-type civil protest against societal injustice. In fact, Lake's participation with Afrikaner politicians like Louis Botha in fashioning a segregationist land use law was most troubling. Lake was ambivalent about racial integration. His belief in an egalitarian status for all Christians, his Populist/Progressive ethics and his enthusiastic promotion of women's rights were complicated by his advocacy, or at least tolerance, of some disparate racial treatment in his Apostolic Faith Mission and South African society at large. Lake's paternalism and notion of Westem cultural superiority conflicted with his love of all persons. Lake's otherworldly prioritization of individual spiritualism over a socioeconomic agenda usually stymied activism. His uncharacteristic use of nonviolent protest to protect faith healing formed a remarkable contrast with his reluctance to actively campaign against unequal racial treatment in Africa and America. Historiographical perspectives on Lake range from the saintly pioneer charismatic missionary to the Elmer Gantry type charlatan acting only for personal benefit. Lake was a unique personality with his flamboyant rhetoric, strong convictions and feelings of personal worth. His distinctive Jesus as healing and suffering God theology evidenced both consistency with precedent as well as creative anticipation. Shortcomings resulting from his preference to address social concerns on an individual spiritual rather than societal level, his liberties with truth and his bad business judgments resulting in litigation. Nevertheless, Lake's life demonstrated that a gifted but imperfect instrument could accomplish a meaningful ministry. / Adobe Acrobat Pro 9.5.4 / Adobe Acrobat 9.54 Paper Capture Plug-in

This treatise explores the Matatiele boundary demarcation dispute and, in particular, the role that unmet basic human needs play in this dispute. The subject of identity is also explored. In 2006, the government of South Africa decided that Matatiele should no longer be part of the province of Kwa-Zulu Natal (KZN) and instead should be incorporated into the province of the Eastern Cape. This decision divided the community of Matatiele into two groups; one was pro-KZN and the other, pro-Eastern Cape. In 2008, violence broke out between these two groups. The government’s decision and the resulting violence have created a situation of protracted conflict in the community of Matatiele with rivalries and antagonism being part of the fabric of the society. This treatise attempts to analyse this conflict and link it to the theory of basic human needs as advocated by conflict theorists such as John Burton and Johan Gultang. Human needs theorists hold the view that unmet psychological and physical needs are sources of social conflict and can lead to protracted conflict. This treatise also explores the efficacy of problem-solving workshops and referendums as conflict-resolution techniques for boundary demarcation disputes. The data were collected from unstructured, in-depth interviews with a sample of eleven respondents. The data indicate that there is a nexus between this conflict and the theory of basic human needs and that community-identity concerns are central to this dispute. The findings of this study suggest that the conflict is multi-faceted and that the underlying causes can be attributed to unmet human needs. The data was analysed using the grounded theory approach. This allowed the key causes of the conflict to be identified and subsequently informed the recommendations presented in the conclusion of this treatise.

Today‘s workforce consists of employees with diverse personalities, cultural backgrounds, nationalities, needs and wants, thus creating new challenges for today‘s leaders. One of the primary functions of leadership is the management of employee perceptions that influence organisational outcomes. Among these perceptions the perception of politics is an influential type of organisational phenomenon. There is no denying the fact that leadership greatly affects the performance of organisations. According to DuBrin (2010:8), an overview of research on managerial succession conducted over a 20 year period provides support that leadership has an impact on organisational performance. The analysis of the research found that leaders might be responsible for somewhere between 15 per cent and 45 per cent of a firm‘s performance. From the above mentioned research, it can be seen that the importance of leadership cannot be underestimated when regulating the effect of politics in the working environment and to achieve the company goals and objectives. Part of the challenge today‘s leaders face is to help employees to see the different perspectives of political actions as a positive force, rather than seeing these as negative processes that cause internal competition for resources, recognition and promotions. Company politics does not have to be about back stabbing, internal rivalry, manipulation for power and lack of trust. With the development of proper skills and personal and organisational goals, positive organisational politics provides the real foundation for competitive advantage to benefit the employee as well as the organisation. The main purpose of this research paper is to identify the influence of leadership on organisational politics. The first step was to complete a literature study on the iii selected factors which contribute to organisational politics. The factors selected were those of job ambiguity, scarcity of resources, personality, uncertainty and fairness. The literature study also includes the outcomes of organisational politics. These outcomes include job satisfaction, job performance, turnover intention and job stress. An empirical study was then used to analyse the views of staff in various departments. These questions were based on the selected factors mentioned in the previous paragraph. This involved the staff completing questionnaires. Based on the findings of the literature study and the empirical study, the last step is to make recommendations to the selected company on managing the perceptions of organisational politics. Recommendations are also made as to what leadership styles would best fit different situations

An analysis of the preoccupation writers of South African fiction display after the process started by the Truth and Reconciliation Commission is vital in post-apartheid South African writing. It becomes clear that a fascination with the past is not bound to any one specific racial or gender group within post-apartheid South Africa. Authors can therefore be said to continue the excavation work that the TRC started many years ago. The severe impact that the rigid classification of human beings into different groups based on race had, and continues to have, becomes evident in contemporary South African writing. The fact that white privilege always comes at a cost for those wanting to attain or maintain it cannot be overlooked and whiteness as a construct is examined.

Bibliography: leaves 115-131. / This thesis sets out to locate a post-apartheid perspective within what might be described as postcolonial Religious Studies, drawing on the genealogical method of Michel Foucault. Roughly stated, I understand the methodology to represent a shift away from preoccupation with the actual truth or otherwise of an idea, towards concern with the agitation - the discord, the discrepancies - that characterizes the appearance of an idea. Within the parameters, paradigms and possibilities imposed by this method, I inquire into the politics of theistic formulation in South Africa prior to the Union of South Africa (1910). Part One of the thesis discusses the politics of the advent of the Christian God in Southern Africa. In the three chapters that comprise this section, I situate colonial beliefs about God within colonialism as a discursive genre; in particular, evidence is provided of the deployment of religious (and in particular theistic) sensibility as a strategic category in the Othering discourse by which European expansion into Southern Africa was promulgated. Chapter Two opens by observing that colonial constructions of Otherness served not only to "erase" (Spivak) autochthonic identity, but also to eulogize and assert the colonial Self. Contextualizing my argument in the debate about the ambiguous effects of colonial missionary activities, I examine the mythically imbued, Othering discourse of Robert Moffat as a particularly conspicuous instance of the missionary qua colonial Self. Chapter Three gathers the concerns of Part One around the problem of theistic formulation in a colonial context, by discussing John Colenso's discovery of a theistic sensibility indigenous to autochthonic Africans as an example of a transgression of the Christian discourse that colonialism made function as truth. Part Two makes use of the categories established in Part One, and applies them to Afrikanerdom: its Othering in British colonial discourse; its religiously imbued, mythic history; and its beliefs in God. Having brought to theistic formulation a Foucauldian suspicion of systems of truth, my argument turns in Part Three to bring a particular theology, theologia crucis, alongside Foucault: accepting that the "dogmatic finitization" (Wolfhart Pannenberg) of Christian belief is inherently susceptible to the play of power, I observe that theistic formulation cast in terms of the cross - the "Crucified God" (Jurgen Moltmann) - holds a subversive potential in which may lie possibilities for an alternative to "truth".

Interaction between South Africa's government policy and the Nederduitse Gereformeerde Kerk's mission policy from 1948 tot 1954 were analysed. This interaction proved simbiotic. To meet black people's needs - seen as disrupted through straying from their ancestry - and to prove the credibility of apartheid, government appointed the Tomlinson Commission. They found christian mission to do wonders towards changing black people's so called attitude of obstinacy and therefore proposed a vital role to christian mission in realization of the Bantu Development Programme. Thus government and church became team members defining christian mission as answering to a Godly call to custodianship over black people seen as of a lesser race. Custodianship ends when black people reached a stage of self sufficiency. Meantime church members were challenged to bring offerings of missionary acts. This call resulted in missionary involvement of many church members and stirred a missiological revival in the N G Church. / Interaksie tussen Suid-A:frikaanse staatsbeleid en Nederduitse Gereformeerde Kerk-sendingbeleid tussen 1948 en 1954 is geanaliseer. Hierdie interaksie is simbioties bevind. Om swartmense - gesien as ontwrig weens vervreemding van hulle afstamming - se behoeftes aan te spreek asook die kredietwaardigheid van apartheid te bewys, benoem die owerheid die Tomlinsonkommissie. Hulle bevind christelike sending doen wonders om swartmense se sogenaamde onwil te verander en verleen daarom aan christelike sending 'n sleutelrol in die Bantoegebiede-ontwikkelingsgprogram. Sodoende word kerk en staat spanmaats en word sending gedefinieer as 'n Godgegewe roeping tot voogdyskap oor swartmense wat as 'n mindere ras gesien is. V oogdyskap eindig wanneer swartmense selfstandigheid bereik het. Tussentyd word lid.mate opgeroep tot sendingofferdade. Hierdie oproep het tot grootskaalse sendingbetrokkenheid en sendingherlewing in die N G Kerk gelei. / Christian Spirituality, Church History and Missiology / Th. M. (Sendingwetenskap)

Research report submitted to the Faculty of Commerce, Law and Management, University of the Witwatersrand, towards a 33% fulfillment of the requirements for the degree of Master of Management (in the field of Security). 11 November 2016. / South Africa, like other liberal democracies worldwide, is characterised by constant tension between government and the media, particularly the press. At the centre of the tension is the need by government to maintain a certain level of state secrecy on the grounds of national security on the one hand, and the need for transparency and the right of access to information on the other. Both these rights are provided for in international and local statutory instruments. Press reports about an alleged secret procurement by South Africa’s Department of Defence of a spy satellite have also heightened the tension. The purpose of the research is to explore the nature of the tension through a case study focusing on some national newspapers. The study examines if the South African press, which, when it dispensed information to the public, published sensitive state information that detrimentally impacted national security. This research shows that in some instances local newspapers published classified and sensitive information relating to national security. Although a court of law is the proper organ to determine whether the press contravened the law by publishing sensitive security information, the disclosure arguably prejudiced the national security interests of South Africa. / MT2018

M. Tech. Drama / The purpose of this study was to develop a broader understanding of aspects of identity relating to Coloured and Indian people in South Africa and the portrayal of these aspects on the post-Apartheid stage. The meaning of the term 'identity' and its relation to drama and theatre was investigated. Identity markers (individual and social) were identified to serve as a framework for the play analyses. Research was also conducted on both Coloured and Indian identities, seen against a historical background, as well as the theatrical and dramatic history of the two groups.

The Kairos Document ('KD' or 'Document') burst onto the socio-political and ecclesiastical scene in South Africa in 1985, presenting to churches, communities-of-faith and individuals the challenge of a decisive moment in the history of Christian opposition to Apartheid. The nature and extent of reactions and responses to the document exceeded the authors wildest dreams and most optimistic of expectations. This study traces the contours and discerns the patterns of reactions against and resonances with the Document in South Africa and within the international ecumenical community. The main focus of this research, however, is on the propensity and capacity of the institutionalised churches - and in particular the English-speaking churches in South Africa - to respond positively and constructively to a prophetic challenge, such that which emanated from the KD and the subsequent Kairos movement. One of the English-speaking churches, the United Congregational Church of Southern Africa (UCCSA), is singled out in this thesis and subjected to an extended examination and analysis, relative to its response to the challenge of the Document. The main reason for this special reference to the UCCSA is that this church denomination had embarked on a major process of ecclesiastical and denominational transformation in its response to the challenge of Kairos. It is 'upon this process of transformation within the UCCSA that I seek to critically reflect and to draw some learnings from the prophetic legacy of the Document. The UCCSA also happens to be the church denomination in which I have been nurtured in Christian faith, practice and ministry. The work, worship and witness of this church is therefore the primary frame of reference and ecclesiastical context in which my own prophetic consciousness has been awakened and shaped. I am, as such, acutely aware that my research on the responses to the KD by the UCCSA is being undertaken from the perspectives of an insider and that my passion for and commitment to the prophetic role of the Church makes me no neutral observer. It is my contention, however, that the above factors neither compromise nor diminish the academic credibility and ecumenical significance of this study. On the contrary, my strategic positioning within the UCCSA enables me to undertake such research from a privileged vantage point of first-hand experience, readily accessible data and greater understanding which derives from such close proximity. Needless to say, I shall endeavour to be as rigorous and critical as possible in my appraisal of the UCCSA's response which, in the final analysis, is an integral part of my overall critique of the nature of the churches' responses to the prophetic challenge of the KD. / Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 1998.