This research study deals with educators' experiences and daily encounters within two diverse school settings. Educators from both schools are from diverse religious, racial and cultural backgrounds. The study focuses on issues of social groups based on religious affiliations and was guided by theories of oppression and social justice. The following questions were the focus of the study: 1. What have been the experiences of non-Christian educators in a predominantly Christian school around religion? 2. What caused these experiences to be constructed in a way they did? 3. To what extent have the experiences of non-Christians at the school been similar to earlier experiences in relationship to religion in their lives? 4. To what extent are the experiences of non-Christians evidence for describing their situation as one of 'religious oppression'? A qualitative approach was used. Semi-structured interviews were conducted at one school and questionnaires were completed at the second school, as the researcher was unable to interview educators because of time constraints. The results of the research indicated that educator experiences differed from one school to the next. Although it is not possible to make a judgement about religious oppression based on such limited contexts, there is significant evidence of social exclusion based on religion at the one school. At times these issues are caught up in racial and gender issues, or issues between non-Christian religions. However, at the second school educators experienced a high degree of inclusion. The research raises questions about the ways in which schools in South Africa are addressing the constitutional and policy requirements concerning the acceptance of religious diversity. / Thesis (M.Ed.) - University of KwaZulu-Natal, Durban, 2006.

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Doctor Theologiae / South Africa

Chapter 1 discusses the research proposal of the study. In this proposal the problem statement was identified and described, for example it is shown how the diverse religious work-force is being managed and ministered to by a traditional chaplain as if it shared a religion similar to that of the chaplain. Further this chapter discusses the research methodology, which clearly indicates the path that would be followed in this research. Chapter 2 looks at the profile of the South African Police Service (SAPS) in general. It has been shown that the SAPS forms a critical component of the criminal justice system. The objectives, mission and vision of the SAPS has been clearly outlined as aspiring to create a crime free society for all the inhabitants of South Africa. The SAPS would only acquire this vision through executing its tasks within the framework of the Human Rights Act. Chapter 3 focusses on the historical development of the chaplaincy in the SAPS since its inception during the year 1952 until the democratic dispensation in 1994. The pioneers behind the formation of the chaplains' corps are discussed. Lastly, the appointment procedure, the functions and the characteristics (qualities) of chaplains are looked at. Chapter 4 considers the various perspectives of culture and cultural particulars as a basic theory of the study. The latter has clearly indicated that people's views and understanding of certain things differ completely. Hence the need for proper cognisance of cultural diversity by the chaplain. Chapter 5 examines the concept of stress in the context of the SAPS. The stress-inducing factors, the impact of stress on SAPS members as well as the role of the chaplain in the management of stress levels is discussed. Chapter 6 explores the theology of death and the bereavement process (stages) to be followed generally. The role of the chaplain in this regard is shown. Chapter 7 is the quantitative investigation, whereby questionnaires elicited the views of both the policemen and women about the Chaplain Service ministry. Chapter 8 discusses the conclusions of chapters: 4, 5, 6 and 7 and synthesises them into one comprehensive idea. The reason behind this is that this study has to provide a model to be developed, which would better enable the chaplain to function across both cultural and religious lines. / Religious Studies and Arabic / D.Litt et Phil.(Religious Studies)

Chapter 1 discusses the research proposal of the study. In this proposal the problem statement was identified and described, for example it is shown how the diverse religious work-force is being managed and ministered to by a traditional chaplain as if it shared a religion similar to that of the chaplain. Further this chapter discusses the research methodology, which clearly indicates the path that would be followed in this research. Chapter 2 looks at the profile of the South African Police Service (SAPS) in general. It has been shown that the SAPS forms a critical component of the criminal justice system. The objectives, mission and vision of the SAPS has been clearly outlined as aspiring to create a crime free society for all the inhabitants of South Africa. The SAPS would only acquire this vision through executing its tasks within the framework of the Human Rights Act. Chapter 3 focusses on the historical development of the chaplaincy in the SAPS since its inception during the year 1952 until the democratic dispensation in 1994. The pioneers behind the formation of the chaplains' corps are discussed. Lastly, the appointment procedure, the functions and the characteristics (qualities) of chaplains are looked at. Chapter 4 considers the various perspectives of culture and cultural particulars as a basic theory of the study. The latter has clearly indicated that people's views and understanding of certain things differ completely. Hence the need for proper cognisance of cultural diversity by the chaplain. Chapter 5 examines the concept of stress in the context of the SAPS. The stress-inducing factors, the impact of stress on SAPS members as well as the role of the chaplain in the management of stress levels is discussed. Chapter 6 explores the theology of death and the bereavement process (stages) to be followed generally. The role of the chaplain in this regard is shown. Chapter 7 is the quantitative investigation, whereby questionnaires elicited the views of both the policemen and women about the Chaplain Service ministry. Chapter 8 discusses the conclusions of chapters: 4, 5, 6 and 7 and synthesises them into one comprehensive idea. The reason behind this is that this study has to provide a model to be developed, which would better enable the chaplain to function across both cultural and religious lines. / Religious Studies and Arabic / D.Litt et Phil.(Religious Studies)

At a Muslim school a group of boys with a reputation for stealing got the opportunity to share stories with communities of concern. Honesty meetings, honesty tests, honesty certificates and honesty celebrations formed part of narrative therapy ways of working together to try and regain reputations for honesty. As an outsider researcher/therapist I was confronted by stories of slavery, racism, unemployment, poverty, crime and violence. Through collaboration with a cultural consultant it became possible to do theology and pastoral care as a Christian in a Muslim community in a respectful and ethical way. The sharing of stories of pain and resistance contributed to the mutual care and community amongst participants from communities separated by racism and apartheid legislation as well as differences of culture and religion. Reflections on this journey mark a migration of identity for me as researcher, therapist, Christian and white South African practical theologian. / Practical Theology / M.Th. (Pastoral Theology)

At a Muslim school a group of boys with a reputation for stealing got the opportunity to share stories with communities of concern. Honesty meetings, honesty tests, honesty certificates and honesty celebrations formed part of narrative therapy ways of working together to try and regain reputations for honesty. As an outsider researcher/therapist I was confronted by stories of slavery, racism, unemployment, poverty, crime and violence. Through collaboration with a cultural consultant it became possible to do theology and pastoral care as a Christian in a Muslim community in a respectful and ethical way. The sharing of stories of pain and resistance contributed to the mutual care and community amongst participants from communities separated by racism and apartheid legislation as well as differences of culture and religion. Reflections on this journey mark a migration of identity for me as researcher, therapist, Christian and white South African practical theologian. / Philosophy, Practical and Systematic Theology / M.Th. (Pastoral Theology)