This study is about a conceptual framework in order to assist a minister to ensure that the whole family (consisting of different generations) is addressed in the same family service. In many churches different services are held for different generations while, when the family attend a service, the children and teenagers mostly feel that they are not addressed. Children are part of the family of God and should attend the church service with their parents or caretakers. They are the child’s mentors in more than one way and should also guide them to live their lives as Christians. Church leaders increasingly realise that what is happening in the life of a child is directly related to what is happening, or not happening, at home. Leaders recognise that in order to pass on the faith from generation to generation, a new paradigm of ministry is needed – one that is holistic and connects children, youth, family, congregation, community and culture. The generation theory is a tool to help a minister to understand the family members better. It is not a mechanism to label people. It is more like a dipstick into a period of time that groups people who tend, generally speaking, to think and act in a similar manner under certain conditions. With understanding comes insight as well as vision, and problem-solving may follow. A sermon group where families are invited to discuss the Scripture reading as well as the message of the text before and after the sermon may help the minister to address the whole family. The sermon group will enhance communication and understanding. It may also help with the building of relationships between the different generations within the family as well as with the minister. Praise and worship plays an important role in the family service. Traditional worship is word-driven and punctuated by organ music. Contemporary worship is music-driven with pianos, drums and guitars. In order to accommodate all the generations an integrated style is a possibility to explore. This style integrates all the music instruments and songs of the different generations. In a family service worship should link each part of the liturgy in such a way that the reformed character of the service is not neglected. The sermon in a family service, as well as the whole service itself, should be short. The minister should use ample metaphors and visual material in the sermon. It is also important to use simple language (and seldom theological terms) in order to facilitate better understanding amongst the children and teenagers. The person of the minister plays an important role in a family-service. There is always a minister who conducts the service. An honest, transparent and trustworthy minister’s message will be accepted by all generations, even if he/she might not be the best orator. After studying the literature, empirical research was conducted. The original conceptual framework was enriched and broadened by the life-experience interviews of the families regarding the church service. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / unrestricted

The purpose of this study is to see if there is any difference in speech space and teachers treatment against pupils with different gender.  I have made this study based on behaviorist and a socio-cultural approach. Children need a positive reinforcement to learn and to co-op with their environment. Together with a more competent student or teacher can a child learn more than on its own. I have observed two operating teachers on two different schools. Every teacher has been observed at four opportunities. I have used both an observation scheme and a sound recording of the classes. After the recording material and the observation scheme has been analyzed. The result has showed that the speech space between boys and girls is comparable with a small advantage of girls, girls more frequent want to speak their mind during class.  On the other hand, boys get more attention via encouragement and injunctions. The result also shows that the teacher foremost is using responsive initiation draws.  It’s the teacher who nominates who get the speak in the classroom and the follow-up to the students is usually short. / Syftet med denna studie är att undersöka skillnader i talutrymme samt lärarens bemötande i klassrummet utifrån elevernas kön. Studiens har utgått ifrån ett behavioristiskt och ett sociokulturellt synsätt. Barn behöver positiv förstärkning för att lära sig samt att människan lär i samspel med sin omgivning. Tillsammans med en mer kompetent, kamrat eller lärare kan ett barn lära sig nya saker som hen inte kan på egen hand.  Observationer har skett av två verksamma lärare på två olika skolor. Varje lärare observerades vid fyra olika tillfällen. Både observationsschema samt ljudinspelning av lektionen har använts. Det inspelade materialet har sedan tillsammans med observationsschemat analyseras.  Resultaten visar att talutrymmet mellan flickor och pojkar är jämnt fördelat med ett litet övertag på flickor, flickor är även mer frekventa på att vilja ha ordet. Pojkar får däremot betydligt mer uppmärksamhet i form av beröm och tillsägelser. Resultaten visar även att läraren främst använder sig av svarsindikterade initieringsdrag. Det är främst läraren som nominerar vem som ska tala i klassrummet, och uppföljningen till eleverna är ofta mycket kort.

The present study identifies processes contributing to variability in antisocial and prosocial behaviors in early adolescence. More specifically, we considered how perceived feedback from adults (i.e., adult praise) and peers (i.e., coolness) might account for some of the established associations between peer involvement in prosocial behaviors and an individual's engagement in prosocial and antisocial behaviors in the school context. Both adult praise and peer prosocial behavior are tested as predictors of school engagement and antisocial behavior in schools, with perceived feedback from peers (i.e., coolness) examined as both a mediator and moderator using multilevel analysis (MLM) in a statewide sub-sample (N=6,525) of 8th grade Middle School/Junior High students located in Southwestern United States. Results testing mediation indicate a significantly positive association between reports of peer prosocial behavior and individual's own involvement in prosocial behaviors, and a significantly inverse association between reports of peer prosocial behavior and individual's own antisocial behaviors. Perceived feedback from peers (i.e., coolness) only partially accounted for these associations. Conversely, results testing moderation indicated a significantly positive link between perceived feedback from adults (i.e., adult praise) and individual's own engagement in prosocial behaviors, and an inverse association between perceived feedback from adults (i.e., adult praise) and individual's own antisocial behaviors. No interaction effects were observed for perceived feedback from peers (i.e., coolness) on these associations. These findings extend literature regarding the processes through which peer involvement in prosocial behavior is linked to individual prosocial and antisocial behaviors. This study makes research advancements by considering the contributions of perceived feedback from both adults and peers that can both be significant during early adolescence. These results justify implications for practice and policy related to prevention/intervention efforts that include peer associations, since they matter for prosocial behavior.

The purpose of this study is to trace and describe the form, origin and history of the praise poem ‘Ba Masemola’. This praise poem was included in the volume Seriti sa Thabantsho (1956). In that period, E. M. Ramaila collected and transcribed traditional praise poems of different groups, such as the Bapedi, the Batau, the Mapulana, and others. During his collection, Ramaila urged these groups not to forget their descent and history, and pointed out that these particulars were all brought together in their praise poems. Of the clans that are represented by their praise poems in this volume, only the Batau are discussed in this study. The Batau is a large group that is in its turn divided into five smaller groups, namely the Mphanama, Masemola, Nchabeleng, Makobe and Bakgaditsi groups. From among these smaller units the ‘Ba Masemola’ are selected for closer examination. Among the praise poems about the ‘Ba Masemola’ different kings are praised, for instance Mokwene, Tseke, Mabowe, and others. Not all these poems will be scrutinised, though occasional reference will be made to them. The most important concepts that are discussed in this study are the following: the praise poem, the narrative poem (poem with epic characteristics) and the epic. These genres share certain characteristics, yet also differ from each other. With regards to the content of the poem, several important characters are praised. The foremost figures that are mentioned here are the praise poet, the praised one and the ‘audience’. Their conduct differentiate them from characters found in (other) narratives works. The actions that are described can be divided into two groups, namely those that operate autonomously from other actions, and those that link with other actions. Nevertheless, all these happenings belong to the past. The milieu in this praise poem largely corresponds to that found in the narrative works, mainly because in the traditional settings, the praise poem is a declamatory piece that has several characteristics in common with the stage performance. In the description of the structural composition of this praise poem, a distinction will be made between the poem as literary work and the poem as verse. In the first case the theme, title and structure of the poem will be examined. The description of the structure of ‘Ba Masemola’ entails the different techniques Ramaila employs to carry across his ‘message’ and elucidates his point of view. In the examination of the verse composition, the first emphasis is on metrical principles that govern form, i.e correspondence and co-ordination, and the way in which Ramaila used them is then illuminated. In the stylistic finish of the poem there is a noticeable emotional charge. This can be mentioned as an important quality of the poem, and brings to the fore the bravery and fearlessness of the clan of GaMasemola. / Dissertation (MA)--University of Pretoria, 2008. / African Languages / unrestricted

No description available.

This thesis tries to answer the question what Christians should be singing in worship and why. The situation in many congregations is one of conflict around music and worship styles. The question is how these can be bridged and how worship leaders can be guided to make responsible choices about what is sung in Sunday worship. It is argued that what is sung, strongly influences the theology and faith of congregants. The thesis locates the discipline of hymnology within a hermeneutical approach to practical theology and tries to develop a theory to answer the question how to determine quality in Christian songs. The current discussions in practical theology and hermeneutics are examined for their relevance to hymnology, particularly some of the insights of Habermas, Gadamer and Ricoeur. Here particularly the idea of “dialogue” and “fusion of horizons” becomes relevant for bridging the divides in the conflicts around worship music. The dissertation examines biblical and church historical answers to the question of whether and what Christians should be singing. It becomes clear that the answers have varied widely during the course of church history, sometimes swinging between extremes. The next chapter looks at songs in the context of the worship service, their function within various parts of the service, and particularly looks at the dialectical poles of worship which should be kept in balance. Musical perspectives are discussed looking at ways to help people not formally trained in music to evaluate tunes. This theoretical section leads to a catalogue of criteria for “Good songs”: These are criteria for quality, for “Good Text”, such as biblical and theological value, how easily it is understood, whether it takes human experience seriously and its poetic value. Criteria for “Good Tune” include its level of difficulty, how heavily it depends on accompaniment, and its balance between the familiar and the interesting and new. The third category of criteria evaluate the match between text and tune in mood, rhythm and climax. The last category looks at the balance in the song between different polarities, such as, amongst others, the balance of past and present, cognitive and emotive elements, between challenge and affirmation, and between universal and particular emphases. This list of criteria is then tested on three songs each of four different songwriters: two traditional and two contemporary: Paul Gerhardt, Charles Wesley, Graham Kendrick and Noel Richards. In each case a background is given, an overview of their work as a whole and a detailed analysis of each song. In the end the criteria themselves are evaluated as to their usefulness and user-friendliness. Suggestions are then made how these criteria can guide worship leaders in their choices of songs for the Sunday service. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

Kasida ya Hamziyyah, yumkini, ndiyo tafsiri ya Kiswahili ya zamani zaidi. Kiswahili kilichotumiwa katika ukawafi huu kimechakaa sana hata maneno mengine hayatumiki tena. Hii ni kasida ambayo ni maarufu sana katika ulimwengu wa fasihi na dini ya Kiislamu na Waswahili huikariri wakati wa sherehe za Maulidi ya Nabii Muhammadi au wanapocheza Twari la Ndiya. Kasida hii ya Hamziyah pia hujulikana kama Chuo cha Hamziyah au Utenzi wa Hamziyah. Kasida ya Hamziyyah ilitafsiriwa kutoka kwa Kiarabu na Sayyid Aidarus bin Athumani bin Sheikh Abubakar bin Salim hapo mwaka wa 1652b. Pamoja na kuinukuu kwa hati za Kirumi nimebawibu Hamziyah katika sehemu mbalimbali, kulingana na maudhui yake, ili iweze kusomeka kwa urahisi na iweze kuwavutia wasomaji. Katika miswada ya Kiswahili niliyoipata, mswada mmoja una ubeti mmoja zaidi.

Consistent high levels of physical activity are necessary for improved health in fitness in all individuals. Children are expected to engage in 60+ minutes a day of physical activity, but most do not meet this level (The Centers for Disease Control and Prevention, 2016). Methods to increase physical activity in these populations via social consequences and environmental manipulations have demonstrated efficacy in the past (Larson, Normand, Morley, and Miller, 2013) though primarily in a one-on-one setting. As most children’s opportunities for physical activity occur in group settings (i.e., recess) this study evaluates a possible observational learning approach to increasing physical activity among small play groups of young children via contingent delivery of praise. This study will evaluate the effects of contingent delivery of praise to one child on the physical activity of the entire group. The information obtained may be useful for the development of more effective methods of increasing physical activity in recess settings. Results, their implications, and potential future directions of research are discussed.

本論文では才能・努力ほめが「ほめ手」に与える効果について検討した。一連の研究の結果，努力ほめに関しては失敗経験後の動機づけに対する直接効果はみられなかった一方で，才能ほめはほめ手の失敗経験後の動機づけに負の影響を与える可能性が示された。このことから，才能ほめはほめ手に対して受け手と類似した影響を与えることが示唆された。 / 博士(心理学) / Doctor of Philosophy in Psychology / 同志社大学 / Doshisha University

Epideictic rhetoric, one of the classical modes of persuasion described by Aristotle, has faced some criticism concerning its value in the realm of rhetoric. Though attitudes have been shifting over the last several decades, there is still a tendency to undervalue epideictic, falling back on the Aristotelian system of ceremonial oratory. However, its “praise and blame” style of persuasion employs of the type of rhetor / audience identification described by Kenneth Burke. Epideictic rhetoric is a major component of virtually any communication, as the speaker or writer seeks to create a bond with that audience so as to persuade them of something. This is evident in Victorian women's travel narratives; not necessarily noted for rhetoricality, they are nonetheless powerfully rhetorical in their prose as they foster emotionally- based identifications. Through their employment of epideictic description, travel narratives are not merely showpieces, but rather catalysts for social consciousness and change. As we move from the civic discourse-based Aristotelian classification of epideictic to encompass literary works like the travel narrative, the multifaceted value of epideictic is undeniable.