The Study of Theology plays a crucial role in the construction of a sound theology in this post liberation era of Southern Africa. This exercise is conformed to the academic learning and creates an environment where theology can dialogue with other disciplines. It helps in the critical reflection on the issue of God and human beings as the object of theology in African context. The study of theology and the doing of theology are methods which bring praxis and theory together. The doing of theology is the daily work of a pastor in a congregation. It is an exercise that put theological theories into practice. This is a methodology that guides the process of developing a contextual theology in Southern Africa. It is a process of taking theology from classroom to the congregations the community. The study of theology and the doing theology are soul mates. They work hand in hand to address contemporary situations. Human beings should know their physical organic environment. They are the object of theology. People experience God from natural science. Liberation theologies e.g. Africanist, Black and Women/Feminist theologies should use new approaches in order to meet the post liberation error challenges. The wholesome approach is another alternative to be used by these theologies. The approach is based on the interconnectedness of God, human beings and physical organic universe (Theanthropocosmic principle). The principle of Theanthropocosmic helps to direct theology in Southern Africa to be contextual and universal. Some new contextual theologies are born because of the theanthropocosmic approaches to modern challenges. The modern society is build under principles of democracy, good governance, peace and tranquility. The major role of theology is to ensure that the society enjoys those principles. Theology is directed to a group and individuals. The social, political and economical challenges should be approached as a group. The wholesome approach is an appropriate method to address challenges imposed by globalization ideologies. The increase rate of poverty in Southern Africa brings up other social illness in communities e.g. corruptions, crime, diseases. There is a need to engage theology in economic globalization. The concept of Botho calls everyone in the community to participate in the fight against these social illnesses in the society. Theology is obliged to restore economic justice. The Church is encouraged to participate in the cultural liberation and renewal. She is compelled to do mission work in this paradigms of cultural changes. African renaissance is an urgent thing to be implemented order to overcome challenges imposed by globalization in Southern Africa. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Even though language formed part of the post-apartheid agenda which was set out to redress the ills of the pre-democratic South Africa, there are still concerns that the status of indigenous languages has not been elevated. Using decolonial work of Steve Biko, Ngugi wa Thiong’o and Frantz Fanon as theoretical lens, I aimed at exploring perceptions of key informants on post-apartheid language policies, young South Africans and parents /guardians toward indigenous languages. In-depth and narrative interviews were used to collect data from language policy key informants and young South Africans who started schooling after 1994 and focus group discussions with parents/guardians were held. Thematic, narrative and discourse analyses were used to analyse the data. Indigenous languages were perceived by participants as having an inferior status compared to languages of oppression and that was attributed to inferiority complex, lack of will from government to promote these languages and absent voice of indigenous language speakers in the fight for the status of indigenous languages. South Africa’s language diversity was also perceived as a challenge believed to contribute toward the difficulty of properly implementing post-apartheid language policies. The study results suggest a need for a stronger civil society which would assist in the dismantling of categorising languages as superior and inferior. Furthermore, the results point to a need for a more humanising approach which treats indigenous languages with respect. / Psychology / D. Phil. (Psychology)

Thesis (MEdPsych)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Little is known about the experiences that previously disadvantaged bursary and scholarship learners have in independent South African schools. Many scholarship and bursary recipients are from homes that fall into the low to middle income groups and they find themselves surrounded by boys and girls who are from high income, affluent homes. The aim of this study is to gain an understanding of the experiences that scholarship learners have within independent school environments and to find out what the opportunities and challenges are that they may face. Bronfenbrenner‟s bioecological model was used as theoretical framework as it incorporates a number of different interconnected systems that will influence the participant's lives and their experiences. These microsystems included parents, school, peers and the individual. This study's research methodology is a phenomenological approach which is embedded within the interpretative paradigm. Purposeful sampling was used to select eight learners from four different independent schools in the Western Cape. Two semi-structured interviews were conducted within two months of each other, with each of the participants. Phenomenological data analysis was conducted to analyse the information provided in the interviews. The research findings indicated that previously disadvantaged scholarship learners face a great deal of pressure in the form of high expectations being placed on them, both academically and behaviourally. Racial stereotyping was found to be prevalent with regards to assumptions made about learner's academic abilities and financial backgrounds. Challenges related to cultural difference and financial challenges were also noted. / AFRIKAANSE OPSOMMING: Min is bekend oor die ervarings wat voorheen benadeelde beurs-leerders in onafhanklike (private) Suid-Afrikaanse skole. Baie beurshouers kom uit huise wat in die lae tot middel inkomste groepe val, en hulle vind hulself tussen seuns en meisies wat van hoë-inkomste huise kom. Die doel van hierdie studie is om die ervarings wat die beursleerders in onafhanklike skool omgewings beter te verstaan en vas te stel watter geleenthede en uitdagings hulle ervaar. Bronfenbrenner se bioëkologiese model word gebruik as ‟n teoretiese raamwerk omdat dit verskillende stelsels insluit wat ‟n invloed sal hê op die deelnemers se lewens en ervarings. Die mikrostelsel sluit die ouers, skool, portuurgroep en individu in. Hierdie studie se navorsingsmetodologie is 'n fenomenologiese benadering wat binne die interpretatiewe paradigma ingebed is. Doelgerigte steekproefneming is gebruik om agt leerders van vier verskillende onafhanklike skole in die Wes-Kaap te kies. Twee semi-gestruktureerde onderhoude is gevoer met elkeen van die deelnemers tussen ‟n tydperk van twee maande. Fenomenologiese data-analise is gebruik om die inligting van die onderhoude te analiseer. Die navorsingsbevindinge het aangedui dat die deelnemers baie druk ervaar in die vorm van hoë verwagtinge wat op hulle geplaas word, in terme van hul akademiese prestasie en gedrag. Algemene rasse-stereotipering was gevind met betrekking tot die aannames wat gemaak is oor die leerders se akademiese vermoëns en finansiële agtergronde. Kulturele verskille en finansiële uitdagings is ook opgemerk.

This research sought to understand the perceptions of the township dwellers who are the beneficiaries of the RDP houses in a selected township, Chris Hani block 3 in Mdantsane, East London, in the Eastern Cape. The study specifically sought to establish whether the houses delivered to the residents through the Reconstruction and Development Programme (RDP) adequately meet the basic standards prescribed by the relevant housing policy of South Africa. During the apartheid era black South Africans were marginalised, their development was separate from that of whites and they had no say in what was provided for them, hence they were inadequately housed. On coming into power, the post-apartheid government undertook through legislation to provide sustainable, adequate housing that would address the needs of the historically disadvantaged citizens/poor people of South Africa. The main finding of this study conducted on a sample of ten RDP housing beneficiaries, through personal interviews is that, the RDP is a good programme; however, its implementation is characterised by corruption and greed. The people, whom the programme is meant to benefit, have never been involved in their own development with the results that the houses provided to them, are of a sub-standard quality. The houses do not adequately address the housing needs of the people. The housing policies are also not adequately implemented. It is the author’s hope that the recommendations made by this study, if implemented, will improve the standard of the RDP houses provided to the poor people of South Africa.

Human capital development is one of the key factors in human development in which the state plays a tremendous and critical role. Policies and systems established by the government to enable education, trade and socialisation help or undermine human capital development. The study argues that in the post-apartheid era, the government has moved on from apartheid human capital development to equal human capital development. The state has moved away from providing a fragmented system of a racial and exclusive education and training system to a non-racial and inclusive education and training system that creates equal opportunities for learning for all races. The study identified several challenges that hinder human capital development and recommended that there is need for the current government to create clear working relations between various bodies administering the post-school system. In order to arrive at those findings, the study adopted a quantitative research methodology. / Economics / M.Com. (Economics)

Text in English / While intergenerational transmission of trauma has been widely studied, there is a paucity of literature on intergenerational humiliation. Furthermore, humiliation is regarded as a significant feature of transgenerational transmission of trauma and revenge production. Therefore, the present study aimed to contribute to addressing this paucity and to explore and understand intergenerational humiliation as experienced by 20 children and grandchildren of victims of apartheid-era gross human rights violations. Conceptually, historical trauma theory framed the study. A hermeneutic phenomenological methodology was used to achieve the aims. Through purposive-criterion sampling, data was collected and analysed using interpretive phenomenological analysis. Results show that the consequences of intergenerational humiliation are varied as feelings of hurt and loss perpetuate through the generations. Although positive influences counter these feelings within a generation, they remain alive in memories. This has implications on ethnic and racial inter-group relations as transitional societies such as South Africa seek social cohesion. / Psychology / M.A. (Psychology (Research Consultation))

Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics)

This dissertation is concerned with pastoral care with men in the Anglican Church. It is grounded in the rapidly changing post-apartheid years in the East Rand region of South Africa. It seeks to explore through participatory action research the negative effects of patriarchy as a discourse of power and entitlement on the lives of men of differing cultures in South Africa as victims and perpetrators of abuse. It also seeks to explore ways of pastorally caring with men through the creation of participative care groups that enable personal stories of men to be told, invitations to responsibility for abuse made, and the negative effects of patriarchal cultural and theological discourse deconstructed, and alternate understandings of masculinity constructed and performed. The work is done from a contextual theology, pro-feminist perspective, and collaborating with postmodern philosophers Derrida and Foucault, the social anthropologist Bruner and the narrative therapists White, Epston and Jenkins. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology, Specialisation in Pastoral Therapy

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. / Philosophy, Practical and Systematic Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

Text in Afrikaans / Apartheid is verby. Die nuwe Suid-Afrika het gekom. Maar met die koms van die nuwe Suid-Afrika het die oue nie verdwyn nie. Die oue van die apartheidsverlede is nog met ons. Ons is die erfgename van apartheid en dra die letsels van apartheid nog saam met ons. Armoede, werkloosheid, behuisingsnood en geweld en misdaad is deel van die post-apartheid samelewing en kan nie weggewens word nie. Die kerk is geroep om die evangelie in die samelewing aan alle mense te kommunikeer. In hierdie kommunikasie moet die evangelie in 'n post-apartheid samelewing gesien en ervaar kan word in dade van diens. Daarom staan dade van diens in hierdie studie sentraal. Hierdie studie handel dus oor die diens van gelowiges wat 'n kommunikasievoertuig is van die evangelie in 'n post-apartheid samelewing. Vanuit die nood en behoeftes van mense in die post-apartheid samelewing is twee dade van diens geidentifiseer wat sentraal staan in die kommunikasie van die evangelie. Dit is bemagtiging en versoening. Omdat 'n groot dee! van die samelewing in die verlede geen mag op ekonomiese en politieke terreine gehad het nie, is dade van diens wat mense bemagtig noodsaaklik. In hierdie bemagtiging speel ekonomiese-, sosiale- en psigologiese bemagtiging 'n groot rol. En omdat mense deur die verlede van apartheid op grond van velkleur van mekaar geskei en geisoleer is, vra dit dat mense met mekaar versoen word. In die proses om versoening tussen mense te bewerkstellig speel verantwoordelikheid, erkenning van apartheidskuld, restitusie, regstellende aksie, die luister na mense se stories en vergifnis 'n baie belangrike rol. Vanuit 'n geloofsperspektief is die <liens van die gelowige in 'n post-apartheid samelewing in verband gebring met Jesus Christus se di ens wat Hy as voorbeeld voorgehou het vir al sy navolgers. Omdat gelowiges navolgers is van Christus is alle gelowiges die subjekte van diens aan mense in die samelewing. Vir hierdie diens in die samelewing word die gelowige in die geloofsgemeenskap (of gemeente) deur gemeenskap (koinonia) opgebou en deur die geestelike leiers toegerus om diensbaar aan mense in die samelewing te wees. / Apartheid is a thing of the past. The new South Africa has dawned. But that does not mean that the "old" South Africa has disappeared. The "old" South Africa is still present. We are the inheritors of apartheid and have to live with the scars of apartheid. Poverty, joblessness, a shortage of housing and violence and crime are an integral part of the post-apartheid society and cannot be wished away. The church is called upon to communicate the gospel to all people in society. In a post-apartheid society it is important that in this process of communication, the gospel is seen and experienced in deeds of service. Deeds of service are thus central in this study. This study entails service of believers as communication vehicles of the gospel in a post-apartheid society. Derived from the needs of people in the post-apartheid society two deeds of service are identified which are essential in the communication of the gospel. These are empowerment and reconciliation. A large part of the society previously had no power on the economical and political fronts - therefore deeds of service that cultivate empowerment are essential. In this process economic, social and psychological empowerment plays an important role. And because people were separated and isolated on the ground of skin colour, people need to be reconciliated. In the process of establishing reconciliation among people, it has to be recognised that responsibility, confession of guilt, restitution, affirmative action, listening to people's stories and forgiveness have an important role. From a Christian perspective the service of the believer in a post-apartheid society is orientated to the service of Jesus Christ. His service serves as an example to all his followers. Because believers are followers of Christ, they are all his instruments of service. For this service believers are edified in their local churches by community (koinonia) and equipped by the spiritual leaders to be of service to people in the society. / Philosophy, Practical and Systematic Theology / D. Th. (Praktiese Teologie)