The central thesis of this study is that Newbigin‟s thought and writing can contribute to understanding the church as an integral part of Indian society, in terms of both her identity and role. Newbigin‟s writing, subsequent to his return to the West after more than three decades in India, often sought to address what he saw as the Western church‟s loss of confidence in its role and position in a post-enlightenment, post-Christendom society. This study tries to work with this material, as well as what was written during his time in India. The second chapter and the third chapter give consideration to the two central elements in Newbigin‟s understanding of the church‟s mission and identity: the eschatological renewal of the whole earth that will occur at the return of Christ and the connection of this end to Christ‟s death on the cross. As the third chapter will consider, while he locates the focus of the church‟s mission in relation to the end, the death of Christ indicates the way in which this mission will be carried out. The remainder of the third chapter will consider the implication of this for the church‟s mission in relation to the presence of poverty and marginalisation in Indian society and its movement towards a consumer economy. The fourth chapter will consider the place of the church in relation to India‟s long and rich culture, suggesting ways in which the church is to become an incultured community. The fifth chapter will address the issue of the relationship of the church to the followers of other faiths. Through interaction with some Indian theologians it will be shown how Newbigin gave attention to the church as both open to the movement of the Spirit beyond the boundaries of the church, while also emphasizing the church as central to our knowing Christ. The sixth chapter will draw out the ways in which Newbigin was consciously engaging with the post colonial context of the church, particularly in his interpretation of the relationship between the Spirit and the church. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

Thesis (MA (Modern Foreign Languages))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This dissertation investigates the different forms of otherness and alterity (“Fremde”) in Bulgarian born German author, Ilija Trojanow’s novel, Der Weltensammler (2006). In this novel, alterity, as portrayed by Trojanow, is read as threatening and uncanny (“unheimlich”), on the one hand, and fascinating on the other. The novel, Der Weltensammler, translated by William Hobson and published under the title The Collector of Worlds (2008), narrates the life of the historical figure Sir Richard Francis Burton. Burton, a colonist, traveller and explorer, undertakes a journey across continents: British-India, Arabia and East Africa. As one of the first Europeans to do so, Burton - disguised and converted to Islam - undertakes a pilgrimage to Mecca. Like the title of the novel suggests, Burton is a contradictory man who not only collects worlds, but also obsessively adopts the cultures of the colonised. However, this British officer’s bizarre lifestyle and unusual ability to adapt to and adopt the foreign world raises certain questions regarding the relationship between coloniser and colonised. More importantly, he grapples with the portrayal of otherness. Throughout the novel both the narrator and a writer (the Lahiya) try to put together the pieces of Burton’s life. As the narrator warns in the preface of his novel, Burton remains an enigma. His antipodes are another historical figure, the former slave Sidi Mubarak Bombay and his servant Naukaram. Unlike in Burton’s and Stanley’s travel diaries where Bombay takes a marginalised position, he comes to the fore in Der Weltensammler. Though Burton appears to become part of the foreign world, it is the change of narrative perspectives between coloniser and colonised that puts their relation into question, thereby dissolving binary opposites. This thesis begins with a general discussion of the novel and its significance within German post-colonial literature. The study moves on to a discussion of the discourses surrounding the concept of alterity, identifying one key form of alterity, namely mimicry, a term borrowed from the theorist Homi K. Bhabha. The greater part of the thesis is devoted to the analysis of the novel. The first part deals with the analysis of alterity and otherness by focussing attention on the portrayal of otherness as threatening and fascinating, the concept of mimicry, and finally, Burton’s transformation. The second part investigates the process of re-writing that takes place and the manner in which alterity is portrayed in the novel paying particular attention to the relation between author, writer and narrator. Following this analysis of alterity and its rewriting, this thesis moves to the more general question of how Ilija Trojanow’s novel, Der Weltensammler, functions as a refutation (Gegenschrift/Kampfabsage) of Samuel Huntington’s Clash of Civilizations and the Remaking of World Order. Relying on the words of Stephen Slemon, this study finally questions whether this novel can be read as another “scramble for post-colonialism”. Based on the theoretical framework developed on the concept of culture by Homi K. Bhabha on the one hand and the insights on cultures by Polish journalist Ryszard Kapuscinski on the other, this study demonstrates how it is through the processes of revision and re-writing of literary borrowings, e.g. Joseph Conrad’s Heart of Darkness (1899), that the concept of alterity is redefined and the novel in itself gains a post-colonial voice. Furthermore, this thesis shows how otherness is deconstructed to such an extent that it is not difference that is highlighted, but instead a literary model for the co-existence of cultures. / AFRIKAANSE OPSOMMING: Hierdie tesis is ‘n studie van die verskillende fasette van vreemde, die onbekende en alteriteit (“Fremde”) in die Duits-Bulgaarse skrywer, Ilija Trojanow se roman Der Weltensammler (2006). In hierdie roman word alteriteit, soos deur Trojanow uitgebeeld, gelees as bedreigend en unheimlich, en gelyktydig as fassinerend. Die Roman, Der Weltensammler, deur William Hobson vertaal as The Collector of Worlds (2008), beskryf die lewe van die historiese figuur Sir Richard Francis Burton. Hy onderneem as kolonis en ontdekkingsreisiger ‘n reis regoor verskeie kontinente: Brits-Indië, Arabië en Oos-Afrika. Vermom en bekeer tot Islam, onderneem hy as een van die eerste Europeërs ‘n pelgrimstog na Mekka. Soos deur die titel van die roman gesuggereer word, is Burton op sigself ’n ambivalente karakter wat nie net wêrelde nie, maar ook die kulture van die gekoloniseerdes approprieer. Dit is juis hierdie Britse offisier se vreemde leefstyl en buitengewone vermoë om die vreemde toe te eien, wat sekere vrae ten opsigte van die verhouding tussen die kolonisator en die gekoloniseerde laat ontstaan. Van grootste belang vir hierdie analise is veral die uitbeelding van die vreemde. Deurgaans poog die verteller en ‘n skribent (die Lahiya) om uitsluitsel oor Burton se lewe te kry. Soos die verteller alreeds in die voorwoord van sy roman waarsku, bly Burton egter ‘n enigma. Sy teenpole is die ander minder bekende historiese figuur, die gemarginaliseerde en voormalige slaaf Sidi Mubarak Bombay en sy bediende Naukaram. Anders as in onder andere Burton en Stanley se reisbeskrywings waar Bombay slegs ‘n randverskynsel is, kry hy nuwe betekenis in Trojanow se roman. Ofskoon Burton deel van die vreemde blyk te word, word die verhouding tussen die kolonisator en die gekoloniseerde veral bevraagteken deur die verandering van narratiewe perspektiewe. Terselfdertyd word binêre opposisies gedekonstrueer. Die tesis word ingelei deur ‘n algemene oorsig van die roman en sy betekenis binne die konteks van Duitse postkoloniale literatuur. Na afloop van die oorsig, volg ‘n bespreking van die diskoerse rondom die konsep alteriteit. Die klem val hier veral op een spesifieke vorm van alteriteit, naamlik mimiek, ‘n term ontleen aan die teoretikus Homi K. Bhabha. Die grootste deel van die tesis word gewy aan die analise van die roman. In die eerste deel van die analise word die konsep alteriteit onder die loep geneem. Die klem val hier veral op die uitbeelding van die vreemde as bedreigend en fassinerend, mimiek and laastens Burton se gedaanteverwisseling. Die tweede deel van die analise fokus deurentyd op die verhouding tussen die skrywer, skribent en verteller en bestudeer veral die herskrywingsproses (re-writing) wat plaasvind en die wyse waarop alteriteit beskryf word. Deur die loop van die studie volg die meer algemene vraagstuk van hoe Ilija Trojanow se roman Der Weltensammler beskou kan word as ‘n weerlegging (Gegenschrift/Kampfabsage) van Samuel Huntington’s Clash of Civilizations and the Remaking of World Order. Laastens word op Stephen Slemon se algemene vraagstuk gesteun of die roman beskou kan word as ‘n “scramble for postcolonialism”. Hierdie analise word volgens die teoretiese raamwerke van twee outeurs nl. Homi K. Bhabha en die Poolse verslaggewer Ryszard Kapuscinski ondersoek. Dit is veral deur die proses revisie en die herskrywing van literêre ontlenings, bv. Joseph Conrad se Heart of Darkness (1899), dat die begrip alteriteit geherdefinieer word en die roman op sigself ‘n postkoloniale perspektief inneem.Vervolgens word die begrippe vreemde en alteriteit tot so ‘n mate gedekonstrueer deurdat die aandag nie op ongelykheid val nie, maar ‘n literêre model vir die naasbestaan van kulture ontskep word.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The aim of this research was to explore the interaction between governance and development in post-colonial Africa. The departure point of the thesis was the understanding that the state remains a pre-eminent actor in the international system. Keeping this assumption in mind, the study made use of a comparative analysis; comparing governance and development in Botswana with governance and development in Zaire/the Democratic Republic of the Congo (DRC), focusing on the post-colonial era. The importance of this research lies in its contribution to the debate on the role of the state in post-colonial Africa. It explores the influence of institution formation and policy implementation by governments (in other words, governance) on development. Understanding the effect of governance on development can have invaluable lessons for other African states in their efforts to develop further. The research question, which guided the thesis thus, was: in the era of the pre-eminence of the state, making use of a comparison between Botswana and Zaire/DRC, what is the influence and effect, of state institution formation and policy implementation (governance) by governments, on state development in terms of economical-, political- and social development? The two main variables were governance and development. Development was sub-divided into three indicators: political, economic and social development. Governance was evaluated in terms of being seen as poor or good governance, as per the World Bank’s definition and understanding of governance. Zaire/DRC, as an example of a failed state, was analysed first, followed by Botswana, selected for its arguably “best practice” experience. For each country the analysis was subdivided into three phases as per the theoretical framework of Chazan, Lewis, Mortimer, Rothchild, and Stedman’s book, Politics and Society in Contemporary Africa (1999). Their book describes three stages of change in African state development in the post-colonial era (Chazan-framework). This framework uses the Chazan-framework and thus subdivides the post-colonial era into: the concentration (centralisation) phase, the elaboration phase, and finally the reconsideration of state power phase. The research found that Zaire/DRC followed a process of state collapse in the post-colonial era, whereas in sharp contrast Botswana experienced positive state development. Since independence Zaire continuously practised poor governance whilst Botswana largely practiced good governance. This was true in all three phases of the Chazan-framework. At the same time, or perhaps due to poor governance, Zaire continuously experienced negative development in all three development categories whilst Botswana continuously experienced positive development in all three development categories, again perhaps due to good governance. The research concludes that even though Botswana is not necessarily an example of a perfect state, it is special in an African context, because of its good governance record. This study does not draw direct relationships between good governance and development, but finds that Botswana probably benefited greatly in development due to the implementation of good institutions, good government policies and general good governance. The research also found that states benefit when their governments practice and adopt policies that are anti-corruption, pro-democracy, pro-competition, pro public-private partnerships, and pro market-orientated economics. In addition, the following are also conducive to good governance: leadership with integrity, peaceful and regular leadership changes, clear distinction between government (party) and the state, and empowered government oversight institutions that act, even against the government itself when needed. The practice of good governance is thus shown to be supportive of long-term development. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die interaksie tussen regering en ontwikkeling in post-koloniale Afrika te ondersoek. Die tesis gaan uit vanuit die oogpunt dat die staat steeds ‘n dominante akteur in die internasionale stelsel is. Die studie het gebruik gemaak van ‘n vergelykende ontleding. Regeringstyl en ontwikkeling in post-koloniale Afrika is met mekaar vergelyk. Die vergelyking is getrek tussen Botswana en Zaïre/Demokratiese Republiek van die Kongo (DRK). Die belangrikheid van die navorsing lê in die bydrae tot die debat oor die rol van die staat in Afrika in die post-koloniale era. Dit bekyk die belangrikheid van instellingskepping en beleids-implementering (met ander woorde, regeerstyl of regering) deur regerings in terme van invloed op die ontwikkeling van state in Afrika. Beter begrip van hierdie verhouding kan waardevolle lesse bevat vir ander Afrikastate in hul pogings om verder te ontwikkel. Die navorsingsvraag wat die tesis gelei het was dus: in die era van die voorrang van die staat, en deur gebruikmaking van ‘n vergelykende studie tussen Botswana en Zaïre/DRK, wat is die invloed en effek van staatsinstelling-vorming en van beleids-implementering (regering) deur regerings, op staatsontwikkeling in terme van ekonomiese-, politieke- en sosiale ontwikkeling? In hierdie studie was regering en ontwikkeling die twee belangrikste veranderlikes gewees. Ontwikkeling is onderverdeel in drie aanwysers: politieke, ekonomiese en maatskaplike ontwikkeling. Regering is geëvalueer in terme van wat gesien word as swak of goeie regering, volgens die Wêreldbank se definisie en begrip van goeie regering. Zaïre/DRK is eerste as ‘n voorbeeld van 'n mislukte staat ontleed, gevolg deur Botswana, gekies vir sy veronderstelde "beste praktyk"-ervaring. Die analise vir elk van hierdie lande is onderverdeel in drie fases, soos gebaseer op die teoretiese raamwerk van Chazan, Lewis, Mortimer, Rothchild, en Stedman in, Politics and Society in Contemporary Africa (1999) (die Chazan-raamwerk). Hierdie raamwerk onderverdeel die post-koloniale era in: die konsentrasiefase (sentraliseringsfase), die uitbreidingsfase en uiteindelik die fase van die heroorweging van staatsmag. Die navorsing bevind dat Zaïre 'n proses van ineenstorting van die staat in die post-koloniale era ervaar het, terwyl Botswana in skrille kontras positiewe staatsontwikkeling ervaar het. Hierdie tendens was aanwesig in al drie fases van die Chazan-raamwerk. Sedert onafhanklikheid het Botswana ook goeie regering toegepas terwyl Zaïre/DRK meestal swak regering toegepas het. Terselfdertyd, dalk ook weens swak regering, het Zaïre/DRK voortdurend negatiewe ontwikkeling ervaar in al drie van die ontwikkelings kategorieë, terwyl Botswana voortdurend, moontlik te danke goeie regering, positiewe ontwikkeling in al drie die ontwikkelingskategorieë ervaar het. Die navorsing kom tot die gevolgtrekking dat, selfs al is Botswana nie noodwendig ‘n voorbeeld van 'n perfekte staat nie, dit steeds weens ‘n goeie regeringstradisie, uniek is in Afrika-konteks. Alhoewel hierdie studie nie 'n direkte verhouding tussen goeie regering en ontwikkeling probeer bevestig het nie, bevind dit wel dat Botswana moontlik in terme van ontwikkeling, weens die implementering van goeie instellings, goeie regeringsbeleid en algemene goeie regering, baie voordeel getrek het. Die navorsing bevind ook dat state voordeel trek wanneer hul regerings beleid aanvaar en toepas wat teen korrupsie is, maar wat demokratiese ideale, markkompetisie, openbare-private vennootskappe en markgeoriënteerde ekonomiese aktiwiteite bevorder. Goeie regering word ook bevorder deur leierskap met integriteit, vreedsame en gereelde verandering van leierskap, duidelike onderskeid tussen die regering (party) en die staat, sowel as nie-regeringsinstellings met die mag om as oorsigliggame oor die regering te funksioneer. Die praktyk van goeie regering blyk dus langtermyn staatsontwikkeling te bevoordeel en te ondersteun.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2007. / This dissertation has explored the Biblical basis for a redefinition of stewardship, and has done so in the light of land ownership customs and ethos in some parts of Africa. It has employed a postcolonial hermeneutics in interpreting Genesis 1:26-28 using also a functional equivalence approach in its translation and exegesis. In chapter one the conceptual scheme is outlined, while providing a highlight of the problem, the hypothesis, the methodology and various definitional terms which feature in the discussion. In chapter two various scholarly views are examined in order to critically assess the criteria for either a humans-above-nature or humans-in-partnership-withnature mindset. The implications of such divergent views have been critically examined. In the third chapter views of African scholars were brought to bear on gerontocracy which has transcended pre-colonial, colonial and post-colonial economic and political influences and has sustained an ongoing cultural practice of a “giraffe principle” of stewardship, land ownership and use. In the fourth and fifth chapter, the use of a postcolonial critical hermeneutics in interpretation is rationalised. A functional equivalence approach in translating our pericope into Ogba is used, and then re-read using a postcolonial critical hermeneutics. The imago Dei and the cultural mandate which goes with it has been re-interpreted in line with a hermeneutics that is humane and sensitive to a post-colonial context. In the sixth chapter a redefinition of stewardship has been attempted, using the fruits of our close reading, functional translation, and the cultural perceptions derived from our empirical research. In the final chapter, a conclusion has been drawn to show how this study contributes to a new appreciation of the concept of stewardship when applied to land ownership and use especially when humans are properly located in a relationship with God and with nature that is ongoing.

In this thesis, I trace my personal journey and the precursors of unlearning and conversation necessary to start to move towards anti-racism. With a focused look on specific aspects of feminist history, Scripps College as a place was historically contextualized. This allowed for an exploration of its student body, a look at the ways in which traditional gender meanings and expectations necessarily operate within that space. White students who claim the label feminist add complexity to that space, though their reactions to conversations of race can be traced back to the historic and gender over-determined systems of domination and victimhood that produce caustic white feminist tears. Finally, different ways of having difficult conversations are discussed, along with detailed understandings of why those conversations are necessary. In conclusion, I try to envision a kind of feminism that I would like myself and my peers to continue to work for, and emphasize again the sort of education that one must undergo in order to continue their awareness and work.

Blacks who have descended from the nineteenth century Atlantic slave trade have historically debated and worked to claim a sense of cultural identity that reflects their African heritage and their identity as diasporic. I am particularly interested in how people of the black Atlantic claim their multiple identities since, for people of a diaspora, one main factor is the fact that they inhabit multiple spaces but cannot call any home. How does transnationalism become a better way to describe the cultural identity of those in the "black Atlantic" since these people have to create new or adapted identities as they move from place to place? For Paul Gilroy, the "black Atlantic" applies to people who descended from slaves forced to come to New World (19). In a sense, slavery is a major part of African diasporic history, but I would claim that as time has progressed and people of this lineage came to find homes in the Caribbean, America, and Europe and they have not lost their heritage. Instead, they have retained these identities in a transnational sense. Multiple cultural identities become integrated into each transnational individual, making each person unique to his or her culture without losing sight of his or her common heritage. I explore these identity formations through a close reading of The Butterfly's Way: Voices from the Haitian Dyaspora (sic) in the United States (2001), a collection of short stories, poetry, and personal accounts from Haitian diaspora in the United States, whose stories delve into the issue of transnational identity. The idea of diaspora as read in the text of The Butterfly's Way emphasizes that the more fluid and encompassing terms of hybridity and transnationalism more accurately describe the geographical movements and consequential amassing of black identification within Paul Gilroy's concept of the "black Atlantic." My analysis is supported by a survey of theoretical discourses, particularly those related to black identity. I utilize post-colonial theory while focusing particularly on transnationalism and diasporic studies through Stuart Hall, as well as W.E.B. Du Bois's conception of "double consciousness" to support and develop my argument on how blacks negotiate multiple identities (11). To discuss the formation of a people, I use the work of political theorist Ernesto Laclau, in particular, his arguments in On Populist Reason (2007) on group identity and demand. Gilroy's concept of the "black Atlantic" has many similarities to Laclau’s notion of the "empty signifier" as a way for people to form groups for collective action. I conclude that transnationalism works as better way to describe the black diaspora since black descendants of slaves have retained multiple identities as Africans as well as citizens of their current nations. My paper argues that transnationalism and hybridity function as better terms to describe people who have the Atlantic slave trade in their history.

This thesis addresses how Japanese and Japanese Americans may have lived and been perceived in Virginia from 1900s through the 1950s. This work focuses on their positions in society with comparisons to the nation, particularly during the “Jim Crow” era of “colored” and “white,” and after the bombing of Pearl Harbor in 1941. It highlights various means of understanding their positions in Virginia society, with emphasis on Japanese visitors, marriages of Japanese in Virginia, and the inclusion of Japanese in higher education at Roanoke College, Randolph-Macon College, William and Mary, University of Virginia, University of Richmond, Hampden-Sydney College, and Union Theological Seminary. It also takes into account the Japanese experience in Virginia during Japanese internment, while focusing on the Homestead, Virginia, as well as the experiences of Japanese students and soldiers, which ultimately showed Virginia was distinct in its mild treatment towards the Japanese as compared to the West Coast.

This doctoral thesis examines how Sami women were represented in Swedish and Sami press during the years 1966, 1986 and 2006. Moreover, it problematises how the image of "the Sami woman" was constructed and represented in the press, in relation to the (re)production of normality and deviance, with special attention to the concepts of ethnicity and gender. The thesis adopts a theoretical framework informed by post-colonial theory and intersectional analysis, and the empirical study was approached through critical discourse analysis. Concepts such as orientalism, intersectionality, and strategic essentialism are central to the study, and the thesis includes discussions on ethics, reflexivity, knowledge and power as well as scrutinizing the hegemonic Western perspective in connection to Sami related research. As the main source materials, the Sami magazine Samefolket, and the Vilhelmina Sami press clippings archive were used. In addition to the articles, some of the women who appeared in the newspapers and magazines were interviewed, providing a valuable complement to the printed source materials. The study shows that Sami women were represented in a stereotypical manner in both Samefolket and in the Swedish press, with clear connections to the image of the Sami as it was formulated in the Swedish Sami policy during the 20th century. The balance between Sami and Swedish ethnicity was given increased attention over time, and women approached the theme by expressing themselves through various forms of art such as literature, film, photography or other extroverted activities. The importance of Sami women for the Sami ethno-political mobilisation appears to be more significant than has previously been noted, however women act from artistic platforms aswell as the traditional political arenas. As the dominant Swedish society, including members of the media, generally hold a low level of knowledge about Sami societies the discussion on Sami society, history and culture is kept at a rudimentary level. As a consequence, opportunities for in-depth discussions that represent the Sami from heterogeneous and alternative perspectives are limited. / <p>20160120: författaren har numera efternamnet Drugge. /ME</p>

Using the film La Haine (1995), directed by Mathieu Kassovitz, as an object of analysis, this paper explores culture as a tool of exclusion in France through sociological, architectural, and political contexts. It investigates La Haine as one of the first representations of the banlieue to mainstream French audiences, as well as the ways in which the film reveals how immigrants and children of immigrants struggle to find personal, cultural, and national identity in France.

The problems focused on in this study are to determine (1) if racial differences exist when American College Testing Program (ACT) scores are used to predict Grade Point Average (GPA); (2) how placement decisions may be affected if differences do exist; (3) and what guidelines or recommendations can be formulated to avoid possible test bias and discrimination in placement procedures. Subjects consisted of the total population of 139 Black freshman students and a sample of 139 White freshman students entering a Southeastern regional university in the fall of 1970. Separate regression analyses were performed for Black, White and combined (total) groups on several sets of data. Regression analyses consisted of English GPA on English ACT scores, Math GPA on Math ACT scores, Psychology GPA on Social Studies ACT scores. Analyses were also performed for first semester GPA on Composite ACT scores, and second and fourth year GPA on Composite ACT scores. Based on Cleary’s (1968) definition of test bias, the results indicate that a single regression plane cannot be used to predict grades for Blacks and Whites, Current University placement guidelines were found to place Blacks in courses where their probabilities of success are lower than that of their White counterparts. It is recommended that a more flexible placement policy be instituted in order to avoid challenges of bias and/or discriminatory placement practices. It is recommended that individual students decide whether or not to enroll in a particular course. This decision is to be aided by updated University placement guidelines (based on regression equations) issued to faculty advisors, along with reference to updated expectancy tables.