This thesis examines how the postmodern fusion of flamenco and non-flamenco elements in Rosalía's sophomore album, El mal querer (2018), not only justifies the artist's place within the "Experimental Generations" of flamenco fusion artists but also distances her from the rest. The thesis builds off the work of Carlos Morales Gálvez by centering its analyses around three of the album's video chapters; "Malamente," "Pienso en tu mirá," and "De aquí no sales." Through an exploration of the aural and visual manifestations of flamenco within these three video chapters, this thesis will first reveal how Rosalía aligns with other flamenco fusion artists through her ability to find a liminal space between flamenco's "traditions" and "innovations." The thesis will demonstrate how flamenco manifests itself in the album in ways that honor past forms and figures of flamenco while also cohabitating with non-flamenco elements in ways that allow it to adapt to the postmodern context of the album and the globalized context of our world. Then, through an analysis of the nature of flamenco's fusion with non-flamenco elements in the same three video chapters, the thesis will highlight the importance of Rosalía apart from other flamenco fusion artists. Unlike others, Rosalía's aural and visual melding of flamenco and non-flamenco elements creates an intertextual "universe" that gives global viewers the agency to create their own meanings alongside Rosalía. / Master of Arts / This thesis examines the ways in which Spanish artist Rosalía's usage of flamenco in her album El mal querer (2018) establishes her within a genealogy of flamenco fusion artists while also distancing her from that same genealogy. By exploring the presence of the art form within three of the album's video chapters, this thesis will first demonstrate that Rosalía, like other flamenco fusion artists, has found ways to honor flamenco's "traditions," meaning its past notable performers and artistic styles, while also allowing flamenco to continue evolving with the globalized world around it. Yet, by also exploring the nature of flamenco's fusion with other non-flamenco elements in the same three video chapters, this thesis will subsequently reveal that the implications of Rosalía's eclectic combination of flamenco with other art forms and cultural references distances her from other flamenco fusion artists. Her aural and visual fusion of many distinct artistic and cultural elements lead it to become a "universe" of meanings which encourages viewers from around the world to contribute their own interpretations.

Architecture is the pursuit of the integrity of materials, clarity of purpose and craftsmanship in building. These pursuits are embodied by a new style of architecture which is slowly emerging from Great Britain. It is an architecture of the world, not of a region. It is an architecture of exoskeletons and curtain walls. It is an open, airy and versatile architecture for our rapidly changing high speed world. It is High Tech Architecture. / Master of Architecture

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)

Text in Afrikaans / Hierdie navorsing belig en evalueer die ontwikkeling van die belangrikste wereldbeskouinge binne die Westerse kultuur deur op noodsaaklike interaksies tussen die filosofie, religie, wetenskap en geskiedenis te konsentreer. 'n Samehangende weergawe van die veranderende werklikheid is slegs moontlik wanneer die mens op historiese gebied goed onderle is. In die antieke wereld het Vorrne en Idees tydlose waarde gehad. Begrippe as skeppinge van die mens is as uitdrukkinge van die meer fundamentele idees of diepste werklikheid beskou. Hierdie Idees het die outentieke werklikheid en hoe die mens behoort te !ewe onverborge gemaak. 'n Fundamentele epogale verandering ('n Kopernikaanse omwenteling) in die perspektief en beeld van die modeme wereldbeskouing het met Descartes ingetree en sou by Kant 'n hoogtepunt bereik. Met die agteruitgang van die Christendom het die wetenskap meteens sy aanspraak op 'n nugtere benadering van die konkrete werklikheid versterk en as die bevryder van die mensdom na vore getree. Die mens is op radikale wyse uit die middelpunt van die Totale Werklikheid (Syn) verplaas. Hierdie verplasing is deur Darwin se relativisme versterk, soda! die wereld sonder geestelike doel en sin gelaat is. Die postmodeme intellektuele era toon 'n besondere kompleksiteit, besluiteloosheid en gebrek aan konsensus oor die wese van die werklikheid en die ongeslotenheid daarvan. Dit bied egter ongeewenaarde moontlikhede en perspektiewe sodat sake van die dag deurskou kan word en probleme opgelos kan word. Eietydse geskiedenis toon 'n universele neiging tot destruksie, maar ook 'n strewe na politieke, sosiale en fi!osofiese hemuwing. Dit wil voorkom of dit die regte tydstip is vir 'n metamorfose ('n periagoge') van fundamentele beginsels en simbole. Die Westerse denke behoort met die grondslae van sy bestaan of die Totale Werklikheid (Syn) te skakel om 'n groter eenheid te verkry en menslike ontheemding te transendeer. Die besinnende ofmetaparadigmatiese benadering kan 'n balans tussen berekende en besinnende denke bring en openheid vir 'n outentieke postmoderne denkmodel skep. Vertroue en geloof is nodig om die drumpel na die mees basiese werklikbeidstruktuur oor te steek. / This research elucidates and evaluates the development of the major worldviews of the Western culture by focusing on the crucial sphere of interaction between philosophy, religion, science and history. A coherent account of the changing conception of reality seems to be possible only to the extent to which one is historically informed. In the ancient world Forms and Ideas were timeless. Conceptual abstractions as creations of the human mind were expressions of the more fundamental ideas or deepest reality. These ideas unveiled authentic reality and how one should conduct life. A fundamental epochal shift (a Copernican revolution) in the perspective and fundamental metaphor of the entire modem worldview began with Descartes and culminated in Kant. Christianity was undermined and science suddenly stood forth as mankind's liberation appealing to common sense and concrete reality. The radical displacement of the human being from the centre of Total Reality (Being) was reinforced by Darwin's relativism of the human being, leading to a world devoid of spiritual purpose and intrinsic meaning. The postmodern intellectual era is profoundly complex, without consensus of the nature of reality, it is open-ended, but blessed with an unprecedented wealth of perspectives to engage the issues confronting it and to solve problems. Contemporary history reflects a universal mood of destruction but also a longing for political, social and philosophical renewal. It seems to be the right moment for a metamorphosis (a periagoge') of fundamental principles and symbols. The deepest passion of the Western mind should be to reunite with the ground of its being, to reconnect with Total Reality (Being), embrace a larger unity and transcend human alienation. The reflective or metaparadigmatic approach seems to create a balance between calculative and reflective thinking and create the necessary openness for an authentic postmodern model of thought. A threshold needs to be crossed demanding trust and faith to bring about the most basic structure of reality. / Educational Studies / D. Ed. (Filosofie van Opvoedkunde)

Flera av de funktioner som vi i allmänhet anser vara nödvändiga för att ha ett fungerandesamhälle lider idag av rekryteringsproblem. I media rapporteras det om underskott av såvällärare som sjukvårdspersonal men även Försvarsmakten har problem med att fyllakrigsorganisation. Det är därför intressant att undersöka om det finns ett intresse blandungdomar att söka sig till det som vi kallar “Kallyrken” och vilka motiv och attityder somungdomar har till dessa. Vår undersökning fokuserar på värnplikten och syftar till attidentifiera vilka drivkrafter ungdomar har för att genomföra eller avstå från den.Vårt teoretiska ramverk utgår från Fabrizio Battistellis motivationstypologi som beskriverdrivkrafter som endera paleomoderna, moderna eller postmoderna. Han menar att strömningari samhället påverkar våra motiv och att vi i dagens postmoderna samhälle snarare drivs avviljan att finna sig själv och söka äventyr än av patriotism och ekonomiska fördelar. Vi hardärutöver utvecklat vårt ramverk med delar ur careershipsteorin i syfte förstå vilkabakgrundsfaktorer som kan ha påverkat ungdomars motiv.Våra data har samlats in genom att intervjua tio ungdomar, fem som genomför sin värnpliktoch fem som går sista året på gymnasiet. I vår undersökning har vi kommit fram till att deundersökta ungdomarna i huvudsak har en positiv inställning till värnplikten och att de serfördelar med att genomföra den. Postmoderna drivkrafter är i huvudsak dominerade men vinoterar även en något högre frekvens av paleomoderna drivkrafter, såsom skyddet avnationen, jämfört med Battistellis tidigare forskning. En av de faktorer som de undersöktaungdomarna lyfter fram som mest betydelsefullt inför mönstring och värnplikt är tillgångentill trovärdig information. Den bild som förmedlas på sociala medier bidrar till ett ökatintresse, men den behöver kompletteras med information som ökar förståelsen för varför detär viktigt att alla är med och bidrar. Samtliga undersökta rekryter meddelar att värnplikten harvarit en positiv upplevelse och kan tänka sig en framtid i Försvarsmakten på något sätt.Studenter är inte heller främmande för ett engagemang i Försvarsmakten utan ser det som enframtida möjlighet. / Many of the social and governmental institutions, such as schools and hospitals, that wegenerally consider a necessity in a functioning society suffer from recruitment problems. TheSwedish Armed Forces are not exempted from this and also have problems manning theirorganisation. The purpose of this study is to determine the underlying motives today's youthexpress towards the newly reinstated compulsory service in the Armed Forces.Our theoretical framework derives from Fabrizio Battistellis motivation trichotomy in whichhe explains that a person's motivation can be either paleomodern, modern or postmodern. Hisconclusion is that today's youth are more motivated by the desire for adventure thanpatriotism and economic benefits. In addition we have used the careership theory in order tounderstand the underlying circumstances that may have influenced a person's motivation.Our data has been collected by interviewing ten young people, five who are in the midst ofcarrying out their military service and five who are attending their last year in high school.We can, in our study, determine, among today’s youth the postmodern motives and values arestill the main driving force, but we have also observed an increase in paleomodern motivesand values compared to Battistelli's previous research.

自17世紀以來，自然科學在人類物質文明的成就，已成為其它所有科學的「模型」，也成了影響人類文化與世界觀的重要來源。在笛卡兒與牛頓等人的引導下，科學家們運用一種機械性的世界觀來發展並精煉他們的概念架構，這種機械性的概念架構被擴展到我們生活的每個層面，根深蒂固地深植在我們的文化裡。課程作為一門正式學術探究領域的誕生也因而感染了濃厚的機械論色彩，奠基於工廠機械生產模式的課程理論不僅成為課程研究的起源，同時也未被加以批判地成為現代課程理論的基礎。而更令人驚訝的是，自二十世紀初以來，自然科學在歷經幾次觀念革命，並明顯放棄現代機械典範而朝向後現代有機典範發展的時候，當前主流的課程理論卻仍然固守著過時的機械論思想。為了促進課程理論與實務的變革，我們必須尋求新典範的轉移。本研究的目的，便在藉由科學從機械典範到有機典範的轉移，批判現代課程理論的缺失，並探討後現代有機典範對課程理論的意涵，建議一種有機典範的課程觀，期以對我國課程的發展與改革有所助益。藉由理論性的課程探究形式，本研究指出如下數點結論： 一、科學從現代典範轉向後現代典範的特徵 綜合對現代科學與後現代科學的探討結果，本研究指出自然科學從現代典範轉向後現代典範的特徵為：（1）從機械論到有機論，（2）從原子論到系統論，（3）從決定論到非決定論，（4）從線性到非線性，（5）從他組織到自我組織，（6）從靜態封閉到動態開放，（7）從簡單性到複雜性，（8）從「主客體二分」到「觀察者參與」，（9）從現實性到潛能性，（10）從物件階層到關係網絡，（11）從二元區分到互補統合，（12）從獨斷支配到謙遜關愛。 二、現代機械典範在課程中的體現與批判 本研究指出，機械典範被體現在巴比特與查特斯的科學化課程編製、泰勒的基本原理、塔巴等人對泰勒模式的補充，以及Gagne、Glaser與Popham等教學設計者對泰勒模式的特殊化，而諸如行為目標運動、能力本位教育運動、精熟學習、成果本位教育、課程本位評量等，也都體現機械性課程的共通樣式，它們都可視為是「牛頓學說的轉世化身」。本研究並進一步分析與批判這些課程理論或模式的機械性特徵。 三、建議一種有機典範的課程觀 藉由後現代科學返魅的啟示，本研究建議一種「有機典範的課程觀」，試圖為課程理論與實務指出一條能使學習者恢復主觀性、內在知覺、內在經驗與內在演化能力的道路。此種課程觀的要點如下： １、課程目標：應是「特定性」與「創新性」交互運作的結果。 ２、課程決定：必須「賦權」教師與學生成為「課程的共同創造者」。 ３、課程發展：課程必須是在學習的歷程中不斷自我組織與演化成形的。 ４、學習經驗的特徵：包括多元整體性、脈胳性與自我組織等特徵。 ５、學習經驗的評鑑：多元方式且「互為主觀」的成長性歷程。 四、啟思與建議 基於上述研究結論，本研究針對我國課程改革提出啟思與建議： １、應將「課程」的定義直指教室實際歷程的師生互動經驗，將課程標準視為一參考與輔助的架構，將教科書視為教學資源。 ２、有機典範的「課程統整」具有下列特徵：（1）課程統整是師生在教室互動的實際歷程中不斷演化開展的歷程；（2）就經驗型式而言，應強調多元與整體的認知參與型式；（3）就經驗內容而言，應試圖去使學科內容產生許多連結，產生脈胳化的意義；（4）應以促發自我組織的經驗統整為首要目標。 ３、教科書審查制度必須超越現有的審查規準：好的教科書必須具有適度的不確定性、異例、混沌、不平衡、耗散與生動的經驗，方能激發教師、學生與教科書之間的不斷對話與自我生成，產生創新性的學習目標與探究行動。 ４、依本研究探討範疇，建議有助於教師發展與實踐有機課程的專業能力之策略如下：（1）課程專家與教師專業成長團體的協同合作，（2）培養教師有機的自然觀與世界觀，（3）教師在教室情境中與學生共創課程的能力，應作為評鑑教師專業能力的關鍵指標。 ５、就未來研究而言，本研究建議有二，一是探討教室實際歷程中的師生共創教育經驗之歷程，另一是開發故事、敘事與隱喻在課程建構中的潛能。 / The purpose of this study is to explore the postmodern turn in science and its implications for curriculum. The study employs theoretical inquiry methodology to generate new understanding of curricular phenomena and processes. The results can be summarized as follows: 1. The differences between modern and postmodern science can be represented in the following shift of emphases: from mechanism to organicism, from atomism to systemism, from determinism to indeterminism, from linearity to nonlinearity, from passive matter to active matter (autopoiesis), from static-close to dynamical-open, from simplicity to complexity, from subject-object split to observer-participancy, from actuality to potentiality, from object-hierarchy to relationship-network, from either-or to both-and, and from assertive-control to modest-respect. 2. The tenets of mechanistic paradigm have directly dictated our conceptions of modern curriculum. It is reflected in Bobbitt’s and Charters’ scientific curriculum making, Tyler’s rationale, Taba’s curriculum development, and Gagne’s instructional design. Further more, the study analyzes and criticizes the mechanical characters of the above curriculum theories or models. 3. With the metaphors of postmodern science, this study proposes an organic paradigm perspective on curriculum. The main points are: (1) curriculum objectives should include “specific” and “ creative” ones; (2) teachers and students should be empowered as co-creators of curriculum; (3) curriculum development is indetermined; (4) learning experiences should be multiple, holistic, contextual, and self-organized; (5) evaluation should be an intersubjective process with multiple ways for the purpose of growing. Based on these results, the study offers suggestions for Taiwanese curriculum innovation.

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Text in Afrikaans / Hierdie navorsing belig en evalueer die ontwikkeling van die belangrikste wereldbeskouinge binne die Westerse kultuur deur op noodsaaklike interaksies tussen die filosofie, religie, wetenskap en geskiedenis te konsentreer. 'n Samehangende weergawe van die veranderende werklikheid is slegs moontlik wanneer die mens op historiese gebied goed onderle is. In die antieke wereld het Vorrne en Idees tydlose waarde gehad. Begrippe as skeppinge van die mens is as uitdrukkinge van die meer fundamentele idees of diepste werklikheid beskou. Hierdie Idees het die outentieke werklikheid en hoe die mens behoort te !ewe onverborge gemaak. 'n Fundamentele epogale verandering ('n Kopernikaanse omwenteling) in die perspektief en beeld van die modeme wereldbeskouing het met Descartes ingetree en sou by Kant 'n hoogtepunt bereik. Met die agteruitgang van die Christendom het die wetenskap meteens sy aanspraak op 'n nugtere benadering van die konkrete werklikheid versterk en as die bevryder van die mensdom na vore getree. Die mens is op radikale wyse uit die middelpunt van die Totale Werklikheid (Syn) verplaas. Hierdie verplasing is deur Darwin se relativisme versterk, soda! die wereld sonder geestelike doel en sin gelaat is. Die postmodeme intellektuele era toon 'n besondere kompleksiteit, besluiteloosheid en gebrek aan konsensus oor die wese van die werklikheid en die ongeslotenheid daarvan. Dit bied egter ongeewenaarde moontlikhede en perspektiewe sodat sake van die dag deurskou kan word en probleme opgelos kan word. Eietydse geskiedenis toon 'n universele neiging tot destruksie, maar ook 'n strewe na politieke, sosiale en fi!osofiese hemuwing. Dit wil voorkom of dit die regte tydstip is vir 'n metamorfose ('n periagoge') van fundamentele beginsels en simbole. Die Westerse denke behoort met die grondslae van sy bestaan of die Totale Werklikheid (Syn) te skakel om 'n groter eenheid te verkry en menslike ontheemding te transendeer. Die besinnende ofmetaparadigmatiese benadering kan 'n balans tussen berekende en besinnende denke bring en openheid vir 'n outentieke postmoderne denkmodel skep. Vertroue en geloof is nodig om die drumpel na die mees basiese werklikbeidstruktuur oor te steek. / This research elucidates and evaluates the development of the major worldviews of the Western culture by focusing on the crucial sphere of interaction between philosophy, religion, science and history. A coherent account of the changing conception of reality seems to be possible only to the extent to which one is historically informed. In the ancient world Forms and Ideas were timeless. Conceptual abstractions as creations of the human mind were expressions of the more fundamental ideas or deepest reality. These ideas unveiled authentic reality and how one should conduct life. A fundamental epochal shift (a Copernican revolution) in the perspective and fundamental metaphor of the entire modem worldview began with Descartes and culminated in Kant. Christianity was undermined and science suddenly stood forth as mankind's liberation appealing to common sense and concrete reality. The radical displacement of the human being from the centre of Total Reality (Being) was reinforced by Darwin's relativism of the human being, leading to a world devoid of spiritual purpose and intrinsic meaning. The postmodern intellectual era is profoundly complex, without consensus of the nature of reality, it is open-ended, but blessed with an unprecedented wealth of perspectives to engage the issues confronting it and to solve problems. Contemporary history reflects a universal mood of destruction but also a longing for political, social and philosophical renewal. It seems to be the right moment for a metamorphosis (a periagoge') of fundamental principles and symbols. The deepest passion of the Western mind should be to reunite with the ground of its being, to reconnect with Total Reality (Being), embrace a larger unity and transcend human alienation. The reflective or metaparadigmatic approach seems to create a balance between calculative and reflective thinking and create the necessary openness for an authentic postmodern model of thought. A threshold needs to be crossed demanding trust and faith to bring about the most basic structure of reality. / Educational Studies / D. Ed. (Filosofie van Opvoedkunde)

As the theme of the study indicates the study is a narrative study seeking to respond to two of the major challenges which congregations are facing within the context of ministry, namely postmodernity and globalization. After seeking a fuller description of these two challenges I sought a theological orientation within such a context (postmodern global village) as well as an ecclesiological praxis that could be transformative and redemptive within such a context. I believe to have found in the narrative orientation an appropriate way for doing theology in the postmodern context. The narrative orientation will guide the story of this study within four movements, namely descriptive theology (stories of need), historical theology (texts and tradition), systematic theology (re-authored story of the past) and lastly strategic practical theology (imagined story of the future). The climax of this journey (story) is in the fusion of horizons between the theory-laden questions of descriptive theology and the historical texts of the Christian faith within the narrative orientation of the study. I discovered that truly transformative and redemptive praxis is only possible within language communities (narrative communities). These narrative communities cannot exist in isolation, but are continuously confronted and relativised by the stories of other communities in the global village and therefore these language communities need to be open to the fragmentation and pluralism of the global village, otherwise they will not be able to respond to the reality of the globalization and postmodernity. The narrative communities needed a story (sacred story) that did not deny the reality of fragmentation and pluralism, but could incorporate this reality into its story. I found this story in the story of the cross and therefore refer to the narrative communities as communities of and under the cross of Christ. These ideas formed the basis for a transformative praxis within a specific congregation, namely Pastoral Redemptive Communities. The journey within these four movements was a critical journey in dialogue with other disciplines (economics, philosophy, psychology and sociology) and I tried to defend and describe my journey within the parameters of validity claims thereby opening the study for further dialogue. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)