[Preface] The broad outlines of Cape frontier historiography have so far been sketched from a study of official despatches and, to a lesser extent, of contemporary newspapers. There are many lacunae to be filled and many questions to be answered; here, it is evident that private papers have an indispensable role to play. Yet, despite isolated attempts to collect or index such papers, (such as that of Miss Una Long, in her Index to Unofficial, Privately-Owned Manuscripts relating to the history of South Africa), much untapped material still remains in private possession both in South Africa and overseas. In this study of a leading Eastern Province personality, prominence has been given to this type of material, and much of what has been used, has clearly not previoualy been examined by historians.

[Introduction] An investigation of relevant literature reveals numerous studies on the principles of effective advertising communications. These studies are based on work done overseas and may not apply to Blacks in South Africa. Pioneer advertising research into the Black market has been conducted in recent years by the University of South Africa's Bureau of Market Research (BM). The resultant data obtained indicated that communicating to the Black market should be treated separately from communicating to Whites in South Africa and further research is required on the effectiveness of advertising communications aimed at Blacks. This study was designed to supplement the research conducted by the Bureau of Market Research rather than to validate these findings.

The South African Council of Churches (SACC) played an extremely crucial role during the struggle against apartheid. The role of the SACC was first and foremost to provide a voice for the voiceless. It managed, among other tasks, to actively fill the void left by movements banned by the illegitimate apartheid government. As a result of its fight against the inequalities that existed in South Africa, its work adopted a political character. In the aftermath of post-apartheid South Africa, the SACC was left with the task of redefining its role within South African society and civil society, specifically. The euphoric sentiment in the mid-1990s was in part reflected in the SACC. However, the conclusion reached by the Council in 1995 was that it would also play a role of 'critical solidarity' which essentially meant that it would not shy away from attacking the government when the need arose. Since 1994, the South African government has implemented a number of policies that do not appear to be in the immediate interest of the majority of South African citizens atld have brought church and state into conflict. This thesis attempts to tackle three issues which are pertinent to the South African situation and which shed light on state-civil society interactions. These issues are HIV I Aids, the question of odious debt and the Zimbabwe crisis. By using both primary and secondary sources, the SACC's responses to government's handling of these matters will be compared with the responses of the South African Catholic Bishops Conference in order to determine their relationships with government. The conclusion of this investigation is that the SACC has in fact managed to maintain a position of critical solidarity. It has been faced with numerous challenges with regard to maintaining the fragile boundary of alliance with government on the one hand, and becoming anti-government on the other. However, by forming alliances with other civil society actors as well as fostering a relationship with government in order to facilitate mediation this dissertation argues that the SACC has become an essential member of South Africa's vibrant civil society.

Summaries in English, Sesotho and Isizulu / The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) were adopted from the Wesleyan Methodist Church in England when the Southern African Conference was constituted in 1882. This replication, together with the influences of colonialism and a Western epistemology, negatively impacted the ministry and mission of the church. In response to the appeals for the decolonisation and Africanisation of the denomination’s practices, aspects relating to both the doctrine and practices of ordination have been adapted from the colonial past to our southern African context. However, many elements remain Western and the food cooking in the African pot lacks the taste of authentic ingredients grown in southern African soil. The study researches whether a decolonised and Africanised model of ordination would be very different from existing understanding and practices and examines the impact that a new model would have on the MCSA. Drawing from literature and interviews with persons in leadership positions in the MCSA, the study determines those aspects of southern African culture and spirituality that would be appropriate to assimilate into the present doctrine and practices. The liturgy of the Service of Ordination forms the basis on which the contributions of southern African culture are applied to the doctrine and practices of ordination. A similar process of evaluation and assimilation follows when applying the data gained from the interviews to the doctrine and practices of ordination in the MCSA. The thesis then concludes by proposing concrete changes to both the doctrinal understanding and practice of ordination in the Methodist Church of Southern Africa. / Dithuto le ditlwaelo tsa ho hlomamiswa ha Kereke ya Methodist ya Afrika e Borwa (MCSA) di ile tsa amohelwa ho tswa Kerekeng ya Methodist ya Wesleyan ya Engelane ha Seboka sa Afrika e Borwa se thehwa ka 1882. Ho ikatisa hona, hammoho le ditshusumetso tsa bokolone le theori ya tsebo ya Bophirima, di amme tshebeletso le mosebetsi wa kereke. Ho arabela dillo bakeng sa ho tloswa ha thuto ya bokolone le Ho etsa dintho Seafrika ha ditlwaelo tsa bodumedi, dikarolo tse amanang le thuto le ditlwaelo tsa tlhomamiso ka bobedi di amohetswe ho tswa bokoloneng bo fetileng hofihlela maemong a rona a hona jwale. Leha ho le jwalo, dintho tse ngata di dutse e ntse e le tsa Bophirima, mme dijo tse ntseng di phehwa ka pitseng ya Afrika di haellwa ke tatso ya metswako e lengwang mobung wa Afrika e Borwa. Phuputso e batlisisa hore na mmotlolo o tlositsweng tsebo ya bokolone le o etsang dintho Seafrika wa tlhomamiso o ka fapana le kutlwisiso ya hona jwale le ditlwaelo le tshusumetso eo mmotlolo o motjha o ka bang le ona ho MCSA. Ho tswa ho dingodilweng le dipuisano le batho ba boemong ba boetapele ho MCSA, phuputso e lekanya dikarolo tseo tsa setso sa Afrika e Borwa le bomoya bo ka nepahalang ho utlwisisa ka botlalo thuto le ditlwaelo tsa hona jwale. Borapedi ba Tshebeletso ya Tlhomamiso bo etsa motheo oo ho ona diabo tsa setso sa Afrika e Borwa di sebediswang thutong ya tlhomamiso. Tshebetso e tshwanang ya iv tlhahlobo le kutlwisiso e phethahetseng dia latela ha ho sebediswa lesedi le fumanweng ho tswa dipuisanong ho thuto le ditlwaelo tsa tlhomamiso ho MCSA. Phuputso e phethela ka ho etsa tlhahiso ya diphetoho tse hlakileng kutlwisisong ya thuto le tlwaelong ya tlhomamiso Kerekeng ya Methodist ya Afrika e Borwa ka bobedi / Inqubo kanye nezinkambiso zokugcotshwa kwabefundisi eBandleni lamaWeseli, i-Methodist Church of Southern Africa (MCSA) kwathathelwa ebandleni i-Wesleyan Methodist Church eNgilandi ngenkathi kusungulwa i-Southern African Conference ngowe-1882. Ukwamukelwa kwenqubo leyo nezinkambiso, kanye nemithelela yenqubo yobukoloniyali, nokugxila kakhulu olwazini lwaseNtshonalanga, kwaba nomthelela omubi impela emsebenzini webandla wokuhambisa nokusabalalisa ivangeli. Njengomzamo wokusabela ezikhalazweni nezicelo zokuthi kushiywe phansi izinkambiso nezinqubo ezihlobene nenqubo yobukoloniyali futhi ebandleni kusetshenziswe izinkambiso ezisungulwe kwizwekazi lase-Afrika futhi ezihambelana kahle naleli zwekazi, sekuguqulwe izingxenye ezithile ezihlobene nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi zisuswa esimweni sazo esedlule ebesihlobene nenqubo yobukoloniyali, futhi esezakhiwe ngendlela ezozwana futhi ihambelane kahle nesimo samanje esiphila kusona. Kodwa-ke, kusekuningi kakhulu okuphathelene nalezi zinkambiso okusagxile kakhulu ezinqubweni zaseNtshonalanga, futhi lokho-ke kubangela ukuthi ‘isitshulu esiphekwe ebhodweni lase-Afrika sizwakale singenakho ukunambitheka kwezithako ezilinywe emhlabathini waseNingizimu ye-Afrika’. Lolu cwaningo luzama ukuthola ukuthi inqubo yokugcoba abefundisi engalandeli izinkambiso zobukoloniyali zamazwe aseNtshonalanga futhi okuyinqubo egxile ezinkambisweni zase-Afrika ingaba nawo yini umehluko omkhulu kulokhu kuqonda okukhona njengamanje kanye nezinkambiso ezilandelwayo esikhathini samanje, futhi luzama ukubheka nomthelela ebingaba nawo inqubo entsha ebandleni i-MCSA. Ngokususela emibhalweni efundiwe kanye nezingxoxo ezibanjwe nabantu abasezikhundleni zobuholi ebandleni i-MCSA, ucwaningo luhlonza lezo zingxenye zosiko-mpilo kanye nezinkolelo ezingokomoya zaseNingizimu ye-Afrika ezingakulungela ukulunjaniswa nofakwa ngaphansi kwenqubo nezinkambiso ezilandelwa esikhathini samanje. Izinqubonkambiso kanye nemidanti yeNkonzo Yokugcotshwa Kwabefundisi kwakha isisekelo okusetshenziselwa phezu kwaso izinqubo ezithile, ezithathwe kusiko-mpilo lweNingizimu ye-Afrika, enqubweni yokugcotshwa kwabefundisi. Inqubo efanayo yokuhlola nokulumbanisa iyalandela ngenkathi kusetshenziswa idatha etholakale ezingxoxweni ezibanjwe nababambiqhaza bocwaningo mayelana nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi ebandleni i-MCSA. Lo mbhalo wocwaningo uphetha ngokuthi uphakamise izinguquko eziphathekayo futhi ezinohlonze ezingenziwa kukho kokubili inqubo-kuqonda kanye nenkambiso yokugcotshwa kwabefundisi ebandleni i-Methodist Church of Southern Africa. / Philosophy, Practical and Systematic Theology / PhD. (Systematic Theology)

Housing delivery has been in a state of crisis long before the realisation of democracy in South Africa and still remains a point of contention for the poor. Issues of service delivery, particularly housing delivery, have consistently made newspaper headlines in post-apartheid South Africa. Between 2004 and 2012, service delivery protests increased from 34% in 2005 to 173% in 2012. The City Press, a weekly newspaper, focused on the coverage of issues of development in South Africa, emerging as an important voice in reporting on citizen action related to service delivery in the country during this time. Therefore, the principal objective of this study was to investigate the City Press representation of citizen action on housing delivery in South Africa between 2005 and 2015. With a view to providing insight into the role of the media in development, this study employed qualitative research methodology. Qualitative content analysis was utilised in studying the City Press editorials and the City Press individual journalist’ opinion pieces and the newspaper news reports. In addition, past and present City Press journalists identified with reporting on developmental issues were interviewed. The development communication theory was explored as an appropriate theoretical framework for this study, The investigation of the City Press representation of citizen action on housing delivery found that there were several complex issues and processes that negatively impacted the process of housing delivery during the second decade of South African democracy, including a scourge of corruption driven by inefficiencies administration of the housing delivery process. In that respect the study revealed that housing delivery has been hindered by many aspects, resulting in tensions and a strained relationship between the government and the poor citizens of South Africa. Furthermore, the study established that the City Press individual journalists played a significant role in the representation of citizen action through portraying housing delivery protests at key moments when these happened. / Communication Science / D. Litt. et Phil. (Communication)

This work is concerned with healing practices that are created within a participatory framework in pastoral theology. It works in post-colonial and postapartheid times in South Africa following on from the Truth and Reconciliation Commission. The thesis looks to forms of participation with both victims and perpetrators of apartheid. It seeks to challenge singular identities of victims and perpetrators, whites and blacks, which are bound up in juridical practices that are embedded within binary forms of identity. It exposes some of the problems associated with the splitting of a subject from an object of enquiry. The research concerns a journey with a group of Mothers who lost their sons and husbands to the violence of the apartheid state. It is also a journey with some of the perpetrators who were responsible for the elimination of these men. It seeks to deconstruct identity in order to find alternate descriptions of people, both the victims and perpetrators that are not constructed within a binary oppositional form. This is worked with ideas from the social construction movement particularly ideas relating to relational responsibility. The research attempts to create a safe enough context for accountability, vulnerability and healing to take place within a participatory frame of pastoral care. It works with post-modern theology and some of the philosophy of Derrida, Foucault and Levinas. / Practical Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

In the year 2004 South Africa celebrated its first ten years of democracy, which reflected the success of the struggle for the liberation of this country. The year 1960 was considered as a year of strong resistance throughout South Africa. Political leaders like Nelson Mandela, Oliver Tambo, Robert Sobukwe, Raymond Mhlaba, Chief Albert Luthuli, Walter Sisulu, Ahmed Kathrada, Lionel Bernstein, Dennis Goldberg and others played a vital role in leading the black people to resist the plan of the current Prime Minister Hendrick Verwoerd, who deprived Africans of their citizenship by forcing the Bantustan system upon them. On the 6th June 1960 more than four thousand Pondos from eastern Pondoland (Bizana, Lusikisiki, Flagstaff and Ntabankulu) met at Ngquza Hill with the intention of discussing their problems. They demanded the withdrawal of the hated system of the Bantu Authorities Act, the representation of all South Africans in the Republic's Parliament, relief from increased taxes and the abolition of the pass system. Before these problems were tabled before the people, a military force had occupied Ngquza Hill. The peaceful meeting was turned into a massacre of innocent people, when police shot victims, tear-gassed them and beat them with batons. Eleven people were killed, many of them were shot in the backs of their heads; and more than 48 casualties were hospitalized and arrested. The Paramount Chief, Botha Sigcau, was blamed for the massacre because he was seen as supporting the government, and this led to the uprising in Pondoland from 1960 to 1963. This event happened three months after the Sharpeville shooting of the 21st March 1960. More than 200 casualties were reported and 69 unarmed protesters were shot dead outside the police station. The ANC and PAC, the liberation movements of the day, were banned and a state of emergency was declared. The Nationalist government suspected the African National Congress of being behind the revolt in Pondoland. The ringleaders of the Pondo Revolt were Mthethunzima Ganyile, Anderson Ganyile, Solomon Madikizela and Theophulus Ntshangela. They listed the Acts that were to be protested against as follows: The Bantu Authorities Act of 1951, the Bantu Education Act of 1953, the Pass Law System of 1952, as well as rehabilitation and betterment schemes. These Acts were imposed by the National Party through Paramount Chief Botha Sigcau. All were detrimental to the future of the Pondo people. Church leaders such as Beyers Naude, Ben Marais and Bartholomeus Keet of the Dutch Reformed Church (DRC), Archbishop Geoffrey Clayton and Archbishop Desmond Tutu of the Anglican Church, Rev Charles Villa-Vicencio of the Methodist Church of Southern Africa, Allan Boesak of the Dutch Reformed Mission Church (DRMC) and others played a major role in confronting and challenging the Nationalist government, which justified apartheid as grounded on Scripture. Not all church leaders opposed this policy: the Dutch Reformed Church was the bedrock of apartheid, along with other Afrikaans speaking churches. This dissertation will serve as a tool to determine the involvement of the church regarding the Pondo Revolt in South Africa from 1960 to 1963. / Christian Spirituality, Church History and Missiology / M.Th. (Church History)

The thesis is about the relationship between State and Church, taking note of alternative relations which existed over the ages. The government of Bophuthatswana declared their state to be Christian. The main emphasis was that the Batswana were religious people who were deeply Christian and thus the state was to become Christian as well. This was not separated from the issue of land which also was seen as a gift from God for them. Winterveld was used as a case study to show how the state was justifying its own actions to discriminate against non-Batswana from obtaining citizenship and denying them access to land. The transition period showed that the church stood on the other side of the fence when it supported changes that were sweeping South Africa and calling for the end of states such as Bophuthatswana. This saw the new secular state of South Africa coming into existence. / Theology & Religion / D. Th. (Church History)

The apartheid state was vulnerable to the opposition of the End Conscription Campaign (ECC) on two fronts. From 1967 universal white male conscription was introduced, and progressively increased until 1984. This indicated the growing threat to the apartheid state from regional decolonisation which offered bases for the armed liberation movement. From 1977 a policy of "reformed apartheid" attempted to contain internal black opposition through socio-economic upliftment, but the failure of this containment intensified the need for military coercion. Minority conscription created an ongoing manpower challenge, which the ECC exacerbated by making the costs of conscription explicit, thus encouraging non-compliance and emigration. Secondly, the National Party used a security discourse to promote unity among whites, offsetting both its conscription demands and its decreased capacity to win white political support through socio-economic patronage. After the formation of the Conservative Party in 1982, the state faced conflicting demands for stability from the right, and for reform from the left. The ECC's opposition intensified these political differences, and challenged conscription on moral grounds, particularly the internal deployment of the SADF after 1984. Through its single-issue focus the ECC was able to sidestep divisions which plagued existing anti-apartheid opposition, uniting a variety of groups in national campaigns between 1984 and 1988. Since it could not afford to accommodate the ECC's demands, and in view of growing white acceptance of aspects of the ECC's opposition, the state repressed the ECC to limit its public impact. By 1988 - in a climate of growing white discontent around the material and personal costs of conscription, economic decline, political instability and conscript deaths in Angola - the ECC's call for alternatives to military conscription encouraged a broader range of anti-conscription sentiment, prompting the state to ban it. / History / M.A. (History)

This dissertation is a biography of Beyers Naude, from his birth in 1915 . until 1977, focusing attention on the period 1963 to 1977, when he was director of the Christian Institute. The study examines how Naude, whose father championed Afrikaans, became a leading minister in the Dutch Reformed Church (DRC). It examines the challenges which confronted Naude over the DRC's support fqr apartheid. The dissertation documents the factors that led Naude to reject apartheid and clash with the DRC, the Broederbond and the National Party government, culminating in his banning in 1977. It assesses the contribution he made to debates on apartheid in church and political circles and explains how he increasingly supported black initiatives to end white rule. The dissertation shows that Naude's background and leadership qualities enabled him to have an impact on the church and political scene as apartheid became a burning issue at home and abroad. / History / M.A. (History)