Spiritual mapping is an emerging trend within Evangelicalism which is affecting Christian mission globally. Spiritual mapping maintains that Satan has assigned territorial demons to every geo-political unit in the world. Territorial demons hold the people in their locality in spiritual bondage to sin, false religion or other evils.Spiritual mapping is the practice of identifying these territorial demons in order to loosen the influence of these demons by means of strategic level spiritual warfare (SLSW). SLSW refers to the practice of 'territorial exorcism' through identificational repentance, prayer walks, proclamation and other means. Spiritual mapping can be appreciated for its focus on liberating people and societies from evil. However, spiritual mapping and its underlying theology is defective from a biblical, historical and contextual perspective and is potentially harmful for church and mission in Africa. Further missiological reflection on a spiritual warfare dimension in mission is necessary within the global hermeneutical community. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

This diploma thesis is created for Salon MIA. It evalutes the current situation of the salon and the market in which operates. The thesis includes design of marketing strategies to increase customer base and promotion of the main salon service - changes of the image. The proposed strategy will lead to the creation of profit.

Text in Afrikaans This research paper has been prepared against a background of an apparent lack of symbols and rituals in Reformed services of worship. Chapter 1 deals with the importance of symbols and rituals in light of the demands of changing times. It has furthermore been suggested that the Dutch Reformed Church (“DRC”) has a particular problem with the use of symbols and rituals during the Easter Season. The central hypothesis has been formulated as follows: “In the Reformed liturgy it is necessary that the use of liturgical symbols and rituals be adapted to be presented in a way, meaningful and relevant in the world of churchgoers.” Chapter 2 describes the Practical Theological grounds on which the study is based. It has been demonstrated that Practical Theology is a theological science in its own right. The use of liturgy as a communications medium in the proclamation of the gospel allows liturgical symbols and rituals to claim their rightful place. The formulation of liturgical practice must also be determined by and within the background of the local religious community. The outcome of the study of relevant literature is set out in Chapter 3. The Reformed liturgical tradition, when adapted to the demands of changing times, allows for the use of liturgical symbols and rituals during the Easter Season in a concrete form. Liturgy, including all verbal and non verbal liturgical actions, finds its place as a communicative medium in evangelical services. The communications media of the 21st century serve as strong carriers for the formation of liturgy. The traditional Reformed liturgy is enriched by an amalgamated liturgy that is the result of a unique process based on the similar use of symbols and rituals by the various traditional religious groupings. Ritualism is the term used to describe liturgical acts. Symbols and rituals are used as the communication tools to translate the relevance of liturgy into modern life. The Easter Season, with its inherent Christian content, is an ideal opportunity for the use of ritualism. The liturgical symbols and rituals used during Easter must be based on sound Biblical and theological grounds and must be focused on God and the religious requirements of mankind. The maximum use of modern multimedia is necessary out of respect for the experience of the worshipper. The experiences and the senses of man, however, must be accessed under the guidance of the Holy Spirit. As the church is essentially outwardly directed, the <ib>missio Dei</ib> must play its rightful role in the formation of the liturgy. At the end of Chapter 3, a theological theory is put forward suggesting a new and unique proposal on the possible use of symbols and rituals in the Easter Season. Based on a questionnaire, in which the needs and attitudes of worshippers were tested empirically, Chapter 4 indicates that in general their needs are adequately catered for by the current liturgical practices of the Easter Season. However it has also been established that the people do not have a great need for physical symbolism and neither are they keen to become involved in the preparation for or delivery of worship services. Chapter 5 sets out the insights gained from the study of literature and the empirical investigation. It is indicated that the Reformed liturgy, enriched by other media, still has the ability to bring the message of the relevant Christian events of Easter into the world of the worshipper in a meaningful way. Ekserp Hierdie navorsing is gedoen teen die agtergrond van ‘n oënskynlike armoede aan simbole en rituele wat in die Gereformeerde erediens bestaan. In Hoofstuk 1 is die belangrikheid van simbole en rituele in die lig van die eise van veranderende tye, aangetoon. Daar is ook uitgewys dat daar in die NG Kerk ‘n probleem bestaan wat die gebruik van liturgiese simbole en rituele in die Paassiklus betref. Die sentrale hipotese is soos volg geformuleer: “In die Gereformeerde liturgie is dit noodsaaklik dat die gebruik van liturgiese simbole en rituele gedurende die Paassiklus aangepas word om die toepaslike Christusgebeure singewend te verkonkretiseer in die wêreld van erediensgangers”. In Hoofstuk 2 is die Prakties-teologiese vertrekpunte vir die studie beskryf. Daar is uitgewys dat Praktiese Teologie ‘n teologiese wetenskap is. Die liturgie as kommunikatiewe handeling in diens van die evangelie, bied die ruimte waarbinne liturgiese simbole en rituele tot hul reg kom. Die konteks waarin die plaaslike geloofsgemeenskap haarself bevind speel ‘n medebepalende rol in liturgievorming. Hoofstuk 3 dien as resultaat van die literatuurstudie. Die gebruik van liturgiese simbole en rituele in die Paassiklus kry konkreet gestalte in die Gereformeerde liturgiese tradisie met inagneming van die eise van veranderende tye. Liturgie vind plaas as kommunikatiewe handelinge in diens van die evangelie en sluit alle verbale en nieverbale liturgiese handelinge in. Een-en-twintigste eeuse kommunikasiemiddele dien as struktuurdraers vir liturgievorming. Verder verryk konvergensieliturgie die tradisionele Gereformeerde liturgie. Die term ‘samevoegingsliturgie’ is geskep as ‘n unieke proses waarvolgens liturgieë uit verskillende tradisiestrome ‘n sinergerende gebruik van simbole en rituele teweeg bring. Die term ritualiteit word gebruik as aanduiding van die liturgiese handelinge. Simbole en rituele dien as kommunikasiedraers wat mense in kontak met die werklikhede van die lewe bring. Die Paassiklus, met gepaardgaande Christusinhoude, vorm ‘n geskikte medium waarbinne ritualiteit gestalte kry. Liturgiese simbole en rituele in die Paassiklus moet Bybels teologies verantwoord wees. Dit moet gefokus wees op God en antropologies gerig wees. Omdat die ervaring van erediensgangers ernstig geneem word, moet die moderne multimedia maksimaal en konkreet ontgin word. Onder die leiding van die Heilige Gees moet erns gemaak word met die ervaring en sintuie van die mens. Omdat die kerk in wese ook gerig is na ‘buite’, moet die <bi>missio Dei in liturgievorming ‘n regmatige rol speel. Aan die einde van Hoofstuk 3 word ‘n teologiese teorie vir die gebruik van simbole en rituele in die Paassiklus beskryf en aangebied as ‘n besondere bydrae tot ‘n nuwe verstelde praktykteorie. In Hoofstuk 4 is die behoeftes en houdings van erediensgangers met behulp van ‘n vraelys empiries getoets en is bepaal dat daar oorwegend tevredenheid heers oor die bestaande liturgiese praktyke gedurende die Paassiklus. Daar is egter ook vasgestel dat mense nie groot behoefte het aan liggaamlikheid nie en nie begerig is om mee te werk aan die voorbereiding en aanbieding van eredienste nie. In Hoofstuk 5 is die insigte verkry uit die literatuurstudie en die empiriese ondersoek, beskryf. Verskeie verdere navorsingsmoontlikhede is uitgewys en daar is aangetoon dat die Gereformeerde liturgie, met verryking deur ander media, steeds oor die drakrag beskik om die toepaslike Christusgebeure in die Paassiklus singewend te verkonkretiseer in die wêreld van erdiensgangers. / Thesis (DD (PracticalTheology))--University of Pretoria, 2007. / Practical Theology / unrestricted

This article examines how the phenomenon of sound-and-light shows fulfills the purposes of preaching and, as such, can be perceived as a form of public proclamation. Originating in France but now offered all over the world, these shows use large-scale video projection to display images on the facades of historic buildings, many of which are religious in nature, set to sound effects and music. The author begins by addressing three purposes of preaching that arise within homiletical discourse: testimony of God’s story, empowering transformation, and engendering encounters with God. Drawing from recent qualitative research into spectators’ experiences at sound-and-light shows, the author then examines how three specific shows serve as case studies that demonstrate that, while not sermons, they can indeed fulfill each of the purposes of preaching. As such, these spectacles can be seen as a vibrant form of proclamation amidst contemporary public settings.

Aim of the study: The main aim of the study is to examine and pursue research regarding the history and role of law in the disintegration of the institutions of traditional leadership in South Africa, Botswana and Lesotho in order to make recommendations regarding the challenges and opportunities facing traditional authorities in these countries. The traditional systems, roles and functions of these institutions are traced from the pre-colonial era up to the period of democratic regimes in these countries. This study is based on the premises that the jurisprudence of the institution of traditional leadership is as old as mankind and that this institution is rooted in the rural soil of African communities. Research Methodology: This study is based on legal comparative research with reference to South Africa, Botswana and Lesotho. A literature survey of the most important sources dealing with history, legislation and policy documents was undertaken. Conclusion and Recommendations: The institution of traditional leadership is one of the oldest traditional institutions of governance in South Africa, Botswana and Lesotho. During the pre-colonial era traditional authorities constituted an important component in the traditional system of the administration of the traditional community. Traditions placed a great amount of responsibility on traditional leaders to look after the best interests of their communities. When the colonial government took over the reigns of these three countries, they changed the pre-colonial form and nature of traditional authorities. These colonial governments exercised control over traditional leaders and allowed minimum independence in their traditional rule. The post-colonial governments of South Africa, Botswana and Lesotho retained the institution of traditional leadership. The Constitutions of these countries provide the legal framework for the recognition and functioning of the office of traditional leaders. However, it has been noted in this study that the relationship between the traditional leaders and the governments of these countries has been a mixture of conflict and cordiality. One of the reasons for this uneasy relationship between the traditional leaders and the central governments of these countries is that the status, authority, power and functions of traditional leaders have been reduced considerably when new institutions such as Local Governments, Land Boards, District Councils and Village District Councils were given powers and functions previously exercised by traditional leaders. The post-colonial transformation of traditional leadership in these three countries has led to a steep decline in the authority of traditional leaders. In order to encourage active participation of the traditional leaders in the new democratic structures and bodies, the institution of traditional leadership must be adapted to the changing political, social and economic environments. Rural local government bodies and the national governments of these countries should not view the institutions of traditional leadership as competitors for political power. The post-colonial governments of South Africa, Botswana and Lesotho should introduce traditional leaders as equal partners in the development and advancement of rural communities. In order to achieve this goal the governments of these countries should empower and capacitate traditional leaders so that they do not become misfits in the new constitutional and democratic settlements. / Thesis (LL.D. (Indigenous Law))--North-West University, Potchefstroom Campus, 2007.

Aim of the study: The main aim of the study is to examine and pursue research regarding the history and role of law in the disintegration of the institutions of traditional leadership in South Africa, Botswana and Lesotho in order to make recommendations regarding the challenges and opportunities facing traditional authorities in these countries. The traditional systems, roles and functions of these institutions are traced from the pre-colonial era up to the period of democratic regimes in these countries. This study is based on the premises that the jurisprudence of the institution of traditional leadership is as old as mankind and that this institution is rooted in the rural soil of African communities. Research Methodology: This study is based on legal comparative research with reference to South Africa, Botswana and Lesotho. A literature survey of the most important sources dealing with history, legislation and policy documents was undertaken. Conclusion and Recommendations: The institution of traditional leadership is one of the oldest traditional institutions of governance in South Africa, Botswana and Lesotho. During the pre-colonial era traditional authorities constituted an important component in the traditional system of the administration of the traditional community. Traditions placed a great amount of responsibility on traditional leaders to look after the best interests of their communities. When the colonial government took over the reigns of these three countries, they changed the pre-colonial form and nature of traditional authorities. These colonial governments exercised control over traditional leaders and allowed minimum independence in their traditional rule. The post-colonial governments of South Africa, Botswana and Lesotho retained the institution of traditional leadership. The Constitutions of these countries provide the legal framework for the recognition and functioning of the office of traditional leaders. However, it has been noted in this study that the relationship between the traditional leaders and the governments of these countries has been a mixture of conflict and cordiality. One of the reasons for this uneasy relationship between the traditional leaders and the central governments of these countries is that the status, authority, power and functions of traditional leaders have been reduced considerably when new institutions such as Local Governments, Land Boards, District Councils and Village District Councils were given powers and functions previously exercised by traditional leaders. The post-colonial transformation of traditional leadership in these three countries has led to a steep decline in the authority of traditional leaders. In order to encourage active participation of the traditional leaders in the new democratic structures and bodies, the institution of traditional leadership must be adapted to the changing political, social and economic environments. Rural local government bodies and the national governments of these countries should not view the institutions of traditional leadership as competitors for political power. The post-colonial governments of South Africa, Botswana and Lesotho should introduce traditional leaders as equal partners in the development and advancement of rural communities. In order to achieve this goal the governments of these countries should empower and capacitate traditional leaders so that they do not become misfits in the new constitutional and democratic settlements. / Thesis (LL.D. (Indigenous Law))--North-West University, Potchefstroom Campus, 2007.

Submitted by Liliane Faria Corrêa Pinto (mandraga@yahoo.com) on 2015-02-24T23:32:42Z No. of bitstreams: 1 Sao Jose do Rio Pardo e sua revolta republicana_ Liliane Faria Correa Pinto.pdf: 2738768 bytes, checksum: f609325cc7e8f4d4b8bd00cf026ac639 (MD5) / Approved for entry into archive by Rafael Aguiar (rafael.aguiar@fgv.br) on 2015-03-25T14:01:46Z (GMT) No. of bitstreams: 1 Sao Jose do Rio Pardo e sua revolta republicana_ Liliane Faria Correa Pinto.pdf: 2738768 bytes, checksum: f609325cc7e8f4d4b8bd00cf026ac639 (MD5) / Approved for entry into archive by Marcia Bacha (marcia.bacha@fgv.br) on 2015-05-05T17:09:22Z (GMT) No. of bitstreams: 1 Sao Jose do Rio Pardo e sua revolta republicana_ Liliane Faria Correa Pinto.pdf: 2738768 bytes, checksum: f609325cc7e8f4d4b8bd00cf026ac639 (MD5) / Made available in DSpace on 2015-05-05T17:09:33Z (GMT). No. of bitstreams: 1 Sao Jose do Rio Pardo e sua revolta republicana_ Liliane Faria Correa Pinto.pdf: 2738768 bytes, checksum: f609325cc7e8f4d4b8bd00cf026ac639 (MD5) Previous issue date: 2014-08-22 / A tese analisa a revolta republicana que ocorreu em São José do Rio Pardo em agosto de 1889. Para isso, estudamos a formação econômica e política da localidade. No aspecto econômico, identificamos a cidade com a região de produção cafeeira e, no político, os grupos que comandavam São José do rio Pardo. Analisamos a sociedade riopardense e os grupos que a compunham para compreender as relações entre eles e o desenvolver da revolta. Discutimos as fontes e as várias versões da revolta, bem como sua repercussão em São Paulo. / The dissertation analyzes the Republican revolt that took place in São José do Rio Pardo in August 1889. For that, we studied the economic and political formation of the locality of São José do Rio Pardo. In the economic aspect, we identified the city with the coffee producing region and, in the politically aspect, we analyzed the groups who led Sao Jose do Rio Pardo. We studied the Riopardense society and the groups that composed it to understand the relationships between them and the developing of the revolt. We discuss the sources and the various versions of the revolt and its repercussions in São Paulo.

Summary in German and English / Die Arbeit untersucht aus interdisziplinärer Perspektive, wie das christliche Profil der (Gemeinwesen-) Diakonie dargestellt wird, welche Herausforderungen sich daraus ergeben und in welchem Bezug Mission dazu steht. Hierzu dienen die geschichtlichen Entwicklungen von Diakonie und Mission innerhalb Deutschlands und die Ausführung des ganzheitlichen Missionsverständnisses nach David J. Bosch als Grundlage. Die Arbeit zeigt, dass in der Verbindung von Theologie, Diakonie und der Sozialen Arbeit wesentliche Grundannahmen und -spannungen gegeben sind, die Parallelen zur Missionstheologie aufzeigen, welche aber nicht als ‚Mission’ benannt oder anerkannt werden.Das Ergebnis dieser Forschungsarbeit lautet, dass die missionarisch ganzheitlich verstandene Gemeinwesendiakonie einen Ausweg aus der mangelnden Praxisrelevanz theologischer Leitbilder darstellt und somit einen Beitrag zur Stärkung des christlichen Profils diakonischer Einrichtungen liefern kann. / Using an interdisciplinary perspective, this piece of work examines how the Christian profile of diaconal community work is portrayed, the challenges that emerge and how missionary work relates to the debate. The historical developments of social work and missionary work in Germany, as well as David J. Bosch’s holistic understanding of mission serve as a foundation for the analysis. The study will show that the relationship between theology, diaconal community work and social work reveals major assumptions and tensions which show parallel elements to a theology of mission but are not named or acknowledged as such. The conclusion of this study will state that diaconal community work, understood as holistic mission, can offer a solution to the decreasing relevance of theological mission statements and therefore contribute to strengthening the Christian profile of diaconal institutions. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Made available in DSpace on 2016-08-03T12:20:56Z (GMT). No. of bitstreams: 1 Ricardo Gondim.pdf: 474928 bytes, checksum: c5c425e193764100734e45b834ad3b54 (MD5) Previous issue date: 2009-09-03 / The identity of the Evangelical Movement comes from the Puritans, from the revival movements, but specially from the milleniarisms that marked the final of the nineteenth century and the beginning of the twentieth century. The fundamentalism concepts emerged to support the scatologic longing of these groups. The evangelical identity hás been formed from the fundamentalism attempt to diminish the impact of the Darwinism theory in the United States. The evangelicals organized themselves through conferences and seminars, magazines and evangelistic efforts that strenthgthened them throughout the world, specially in Latin America. Even though they showed a more flexible way in interacting with the culture, the evangelicals kept their millenarist and fundamentalist concepts. In Latin America , the evangelicals had a very relevant participation in the International Evangelization Conference in Lausanne, 1974. They proposed that the church mission should include social responsibility with the same importance as the proclamation of the faith contents. Even having arrived late in Brazil, young leaders mobilized themselves around the Integral Mission proposition. However, the question about what should be considered priority was not totally answered causing disappointment and discouragement among the evangelicals.(AU) / A identidade do Movimento Evangélico vem dos puritanos, dos movimentos avivalistas, mas principalmente dos milenarismos que marcaram o final do século XIX e o começo do século XX. Os pressupostos do fundamentalismo foram articulados exatamente para dar sustentação ao anseio escatológico desses grupos. A identidade evangélica se formou a partir dos vexames do fundamentalismo que tentou diminuir o impacto do darwinismo nos Estados Unidos. Os evangélicos se organizaram e mostraram capacidade de mobilização. Seminários, revistas, conferências e eventos evangelísticos tornaram os evangélicos uma força no cenário mundial, principalmente na América Latina. Embora tenham demonstrado maior flexibilidade em interagir com a cultura, os evangélicos mantiveram os pressupostos milenaristas e fundamentalistas. Na América Latina, conseguiram relevante participação no Congresso Internacional de Evangelização em Lausanne, 1974. Foi proposto que a missão da igreja incluísse responsabilidade social com a mesma relevância que a proclamação dos conteúdos da fé. Mesmo tendo chegado tarde ao Brasil, lideranças jovens se mobilizaram em torno da proposta da Missão Integral. Entretanto, a questão sobre o que deve ser considerado prioritário não foi totalmente respondido, gerando decepção e desencorajamento entre evangelicais.(AU)

Die verhandeling begin met 'n beknopte oorsig oor die plek en aard van plaaslike geskiedenis in Westerse en Suid-Afrikaanse historiografie. Machadodorp se geografiese ligging, sowel as fisiese faktore soos geografie en klimaat was bepalend tydens die vroeë vestigingsgeskiedenis. Uit argeologiese navorsing wat in die groter streek gedoen is, is vasgestel dat Steentydperkmense, Ystertydperkmense en swart gemeenskappe soos die Koni, Pedi en Swazi van die vroegste inwoners van die gebied was. Gedurende die laaste helfte van die negentiende eeu het die eerste wit setlaars die gebied binnegekom. Die bou van die hoofspoorlyn, die Oosterlijn, na die Portugese hawe Delagoabaai was belangrik vir die behoud van die politieke en ekonomiese onafhanklikheid van die ZAR. Die geskiedenis van die opmeet, bou en ontwikkeling van hierdie spoorlyn en die ontstaansgeskiedenis van Machadodorp is nou verweef. Aanvanklik was albei nedersettings, Machadodorp en Carolina, deel van die Lydenburglanddrosdistrik. Toe Carolina in 1893 tot onafhanklike landdrosdistrik geproklameer is, moes die ZAR-regering uitsluitsel gee tot watter distrik Machadodorp sou hoort. Die uiteindelike besluit dat dit deel van die Lydenburg-landdrosdistrik moes bly, sou vir Machadodorp en omgewing langdurende administratiewe gevolge inhou. Die Anglo-Boereoorlog was die mees ingrypende gebeurtenis in Machadodorp se geskiedenis voor 1904. Nadat Pretoria, die hoofstad van die ZAR, deur die Britse magte beset is, het Machadodorp die tydelike regeringsetel van die ZAR geword (5 Junie 1900 tot 27 Augustus 1900). Die Britse troepe het Machadodorp op 28 Augustus 1900 beset en op 1 September 1900 het lord Roberts, die opperbevelhebber van die Britse troepe in suider-Afrika, die Transvaal as deel van die Britse ryk geproklameer. Britse troepe was op die dorp tot na die vredesluiting in 1902. Die verhandeling word afgesluit met 'n bespreking van die administratiewe proses waarvolgens Machadodorp tot dorp geproklameer is. Hierdie proses, wat deur die uitbreek van die oorlog onderbreek is, is tydens die koloniale tydperk voltooi. Op 30 Desember 1904 is Machadodorp tot dorp geproklameer en het die eerste fase in die dorp se ontwikkelingsgeskiedenis tot 'n einde gekom. ENGLISH : The dissertation begins with a brief review of the nature and status of local history in Western and South African historiography. The geographic location of Machadodorp as well as physical factors, such as geology and climate, determined early settlement patterns. From archaeological research in the area it was determined that the earliest inhabitants of the greater Machadodorp area were Stone Age people, Iron Age people and black communities, such as the Koni, Pedi and Swazi. During the last half of the nineteenth century the first whites settled in the region of Machadodorp. To retain their political and economic independence the ZAR had to obtain a non- British route to the outside world. This idea could only be realized if a railway line, the Oosterlijn, was built to the Portuguese harbour of Delgoa Bay. There is a very close link between the surveying, planning, building and development of this railway line and the history of the establishment of Machadodorp. Initially, the two settlements, Machadodorp and Carolina were part of the Lydenburg magisterial district. When Carolina was proclaimed an independent magisterial district in 1893, the ZAR government had to make a decision regarding the district to which Machadodorp would belong. The eventual decision that Machadodorp should remain part of the Lydenburg magisterial district resulted in long term administrative consequences for the Machadodorp area. The Anglo Boer War was the most influential event in the history of Machadodorp prior to 1904. After Pretoria, the capital of the ZAR was occupied by the British forces Machadodorp became the temporary seat of the ZAR government (5 June 1900 – 27 August 1900). On 28 August 1900 the town was occupied by the British troops and on 1 September 1900 Lord Roberts, Commander-in-chief of the British troops in Southern Africa, proclaimed the Transvaal as part of the British Empire. The British troops remained in Machadodorp until after the peace negotiations in 1902. The dissertation concludes with a discussion of the process by which Machadodorp was proclaimed a town. This process which started before the outbreak of the war was disrupted by the war and was only completed after the war. On 30 December 1904 Machadodorp was proclaimed a town, whereby the first phase in Machadodorp’s developmental history was concluded. / Dissertation (MA)--University of Pretoria, 2011. / Historical and Heritage Studies / unrestricted