In 2015, The Truth and Reconciliation Commission (TRC) released a list of Calls to Action aimed at redressing the harms of the residential school system through improving and reconciling relationships between Indigenous and non-Indigenous communities in Canada. Within these Calls to Action, there are five Calls that directly address sport. Lacrosse, as a sport currently dominated by white men, is an Indigenous physical practice that has been, and continues to be, widely appropriated by settlers. This ongoing legacy of settler colonialism positions lacrosse as a pressing site through which to investigate reconciliatory efforts. Further, the current landscape of lacrosse as a white male dominated sport, coupled with the ongoing cultural appropriation of lacrosse from Indigenous communities, creates an important opportunity to investigate interlocking systems of settler colonization and heteropatriarchy within sport. These areas are considered through the publishable papers of my thesis. The questions that have guided my Master’s of Arts by publishable paper are two-fold: how are national and provincial lacrosse organizations in Canada taking up the TRC’s sportrelated Calls to Action, and in what ways are these efforts gendered? Chapter 2, the first of my publishable papers, I argue that these Calls to Action need to be extended to lacrosse organizations within Canada. In this chapter, I investigate how representatives from seven lacrosse organizations within Canada conceptualized their organizations as attending (or not) to the Calls to Action. In Chapter 3, in which I present the second of my publishable papers, I focus on the gendered elements of the participants’ responses to how lacrosse organizations have taken up the Calls to Action and have addressed Indigenous women’s involvement in lacrosse.

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Thesis (PhD(Science of Religion and Missiology))--University of Pretoria, 2007. / Includes bibliographical references (leaves 171-189).

This study is a contribution to the growing literature on the subject of the role of education in national reconstruction and reconciliation in countries that have experienced conflict and severe dislocation. It takes as its focus the case of Zimbabwe during the period 1980-2010 but related to experiences of conflict in countries such as Angola, Liberia, Mozambique, Sierra Leone, Somalia, the Sudan and Rwanda in Africa and, elsewhere, in Bosnia, Iraq, Israel, Palestine, Lebanon and Northern Ireland.

The role of religion in the construction of peace has often been associated with healing, forgiveness and reconciliation once violence has stopped. The burden of peacebuilding, however, often lies on the shoulders of religious actors while the conflict is still happening. This thesis studies how religious actors have used the construction of social memory as a tool for peacebuilding in a context of thin transition and on-going conflict. It contributes towards our understanding of the relationship between religion and social memory, in the construction of master narratives of suffering after the massacre of Bojayá. The research design followed the approach of the case study method and was conducted through the use of ethnography, interviews, archival research, and the use of secondary data. The thesis explains how initiatives of religious peacebuilding have changed in response to different stages of conflict in Chocó. It argues that religious beliefs, such as social sin and accompaniment, influenced the creation of a wider narrative of social memory that includes not only crimes against human rights but abuses against economic and cultural rights. These beliefs contributed to strengthening a participatory bottom-up process of social memorialisation and peacebuilding. Contrary to official and widely spread narratives of social memory, the local church has contributed to explain violence in Chocó as a crime against humanity. This narrative has served two purposes. First, it aims to instigate a sense of urgency about the conflict that affects Afro-Colombian communities, demanding the intervention of the national civil society to stop the violence in the region. Second, broad narratives of atrocities can prevent the personalisation of violence and targeting individual perpetrators as the source of violence, averting the creation of new cycles of violence. In addition, the social construction of emotions in a religious context can shape the narratives of social memory that encourage the social construction of positive emotions in victims, such as dignity, optimism and happiness. Positive emotions are crucial in supporting a social peace process even before a political peace agreement has been signed. These initiatives of religious peacebuilding were analysed for their contribution to a model of emancipatory peacebuilding, which can expand our understanding of religious peacebuilding and the role of social memory in the construction of peace, by supporting the claims of transformative reparation and social justice from below.

Among positions hitherto held is the idea that religion when it comes to the matter of conflict, has been destructive contributor. However, in recent times, attention has been granted to the role of religion and religious peoples in conflict resolution and the process of making peace. As such, this research argues that, the Qur'ānic concept of 'adl ('justice') is a significant resource to the Qur'ānic concepts of salām ('peace') and ṣulḥ ('reconciliation'). Analysing Qur'ānic resources on 'adl, salām and ṣulḥ such as Q.2:30; 49:13; 16:89, 90 reveals a Qur'ānic conceptual interconnectedness between the Qur'ānic concepts of tawḥīd ('submission to the will of Allah'), hidāyah ('guidance'), salām, 'adl and ṣulḥ. This revelation is significant towards the commitment of Muslims to 'adl as the command to be just articulated in Q.16:90 is interpreted to mean lā ilāha illā 'llāh ('there is no god but Allah'), which also stands for tawḥīd, and tawḥīd, in turn, is said to lead to peace and reconciliation as expressed by salām and ṣulḥ. The above Qur'ānic conceptual interrelationships are revealed as a result of the Qur'ānic comparative methodology involving five Arabic exegetical works that the researcher has employed, to promote a better Qur'ānic understanding. The choice of this methodology was in response to the call for a better way of elucidating the text of the Qur'ān. The application of the above methodology is however limited to this research alone. The research reveals that even though Muslims may be committed to Qur'ānic commandments due to their divine origin, it remains to be seen how these doctrinal issues are put into practice. The research has contributed to the body of knowledge by discussing the significant role of religion, and religious text in organising a just society in general and, in particular, in promoting 'adl, salām and ṣulḥ in society.

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This study is an exposition and analysis of Wolfhart Pannenberg’s doctrine of reconciliation as it appears in his three volume <i>Systematic Theology</i>.  It suggests Pannenberg’s doctrine of reconciliation is best approached by bearing in mind its three most salient characteristics, all of which are inter-dependent, and make the essential tenets of his account transparent: Divine action, history and divine faithfulness–reconciliation as ‘holding fast’ to creation. While the principal focus of the study will be the careful analysis of Pannenberg’s doctrine of reconciliation, this bears upon his understanding of the relationship between the immanent and economic Trinity. So without claiming to be an exhaustive study of this doctrine per se, our exposition of the <i>actual unfolding </i>of his account of God’s reconciling acts makes it well-suited to address some questions about the relationship between the immanent and economic Trinity in <i>ST.</i> Further, in the course of the material Pannenberg’s attention turns time and again <i>both </i>to the saving movements of the Trinitarian God in history and to the ‘commerce and communion’ generated between him and his creatures. The task and challenge of marking out these patterns of encounter so that God’s actions are found to <i>include</i> creatures exerts a great deal of force over Pannenberg’s formulations.  The study is required therefore to consider how Pannenberg’s presentation shapes one’s understanding of specific, temporal instances of creaturely ‘commerce and communion’.  Doing so reveals how Pannenberg works to demonstrate how god’s reconciling action <i>includes</i> human actions, how the particularity and independence of human creatures are not set aside but <i>transformed</i>.  In short, as Pannenberg’s doctrine of reconciliation marks out God’s action in the world as the true Infinite, it issues an invitation to consider how such a God extends himself in reconciling love to his creatures so that their finite creatureliness is at every turn affirmed and found to be in the end ‘good’.

The purpose of this study is to show how, in a world with a system of values based on love, the characters in the novels of John Steinbeck are alienated and reconciled.

This study focused on exploring the key markers associated with how Indigenous Peoples living in the Nlaka'pamux Territory perceive success in sport. It was designed using Community- Based Participatory Research (CBPR) approach and underpinned by decolonial theory that attempts to deconstruct colonial misunderstandings by drawing on the rich lived experiences of Indigenous Peoples in community. Six individuals from the Citxw Nlaka’pamux Assembly were part of a conversation circle that employed open-ended questions and a conversational interviewing style. An interview guide was also used alongside the broader research questions that specifically looked more in-depth at how the Citxw Nlaka'pamux Peoples define success in sport. By employing thematic analysis to identify common markers in the data, we were able to address the overall research questions. The key markers identified were zuʔzuʔscút (take courage, feel encouraged, courage), kn̓ ə́m (support help along, access), ceʔcʔexw (showing happiness/love, enjoyment), relationship, nk̓ seytkn (family, community, cohort,), wʔexw (Live, Be as you are, self-determination) and ƛ̓ əq̓ mey̓ t (cultural teachings, values, and principals, identity). The findings contribute important knowledge for grassroot sports organizations, through to provincial and federal sporting bodies, in addressing the lack of Indigenous voice currently existing in the conventional sporting environments. For success to be achieved, there is an urgent need to include more grassroot local level sporting experiences, and to ensure Indigenous Peoples’ voices are included at all planning stages for all levels of sport. / Graduate