Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2007. / Typescript. Includes bibliographical references.

Shalom Schwartz invented the theory of Basic Human Values in 1987 – based on a study in which the quantitative data he collected, had been organised within an obscure manner. His theory has been validated and positioned as the universal way all individuals organise their values on a personal and cultural level, and has been researched in over 70 countries. South African researchers have however found significant challenges in replicating Schwartz's model within this multi-cultural society, and have ascribed the difficulties to ‘unintended item biases' within Schwartz's measurement instruments. This has been observed when utilising two different measurement instruments, as well as when further assessing ‘finer' sub-value types. A viable quantitative trend in utilising non-verbal assessment techniques has emerged, but has not been adapted for adults yet. In addition, Schwartz's theory has largely only been explored from a quantitative perspective, since its inception in 1987. Only four qualitative studies could be traced within Values-research which all highlighted a different way values were constructed and ordered, through utilising psycho-lexical research methodology. This type of research methodology does not necessarily highlight the effect of socio-economic and educational disparities within its participant's constructions, which Schwartz' highlighted a possible effect within South African research efforts. This study utilised a Social Constructionist approach known as Foucauldian Discourse Analysis to assist in deconstructing the ecology of values-talk from South African participants' linguistic expressions. Four focus group discussions were conducted across four different racial groups (White; Black; Indian and Coloured), as a means for unlocking the different discourses which govern the different ways in which South Africans ‘talk' about personal values. The analysis uncovered five different discourses which were activated and replicated throughout discussions – when constructing values which embraced participants socio-economic and educational positions. These discourses seemed to function in a complimentary and opposing nature at times, depending on the value being discussed. These constructions were compared to Schwartz's Basic Human Values model, and similarities and differences in constructions were discussed. In addition, the research findings were scrutinised to see how they could inform future qualitative research efforts to further explore how Schwartz's Basic Human Values model is ‘lived'. Finally, the study discusses its limitations and various considerations researchers would need to employ, when considering applying non-verbal assessment methodology within an abstract topic like values. / Dissertation (MCom)--University of Pretoria, 2017. / Human Resource Management / MCom / Unrestricted

This research attempted to gain insight into the perspectives of Orthodox, Jewish women regarding the abuse of women in heterosexual relationships, in their community. Feminist theory and social constructionism were utilised in order to facilitate in greater insight into the roles of women in Judaism and the manner in which Jewish doctrine and ideology influences women who are abused by their husbands. The research focused on specific principles that are intrinsic to Jewish faith and identity. It also explored Jewish persecution and its influence on the formation and perpetuation of many of the Jewish customs and traditions as a means of preserving or upholding Jewish faith. The sample comprised of nine women who fell within an age range of 25-35 years. Jewish women from Orthodox backgrounds were utilised. A qualitative paradigm was applied in order to gain access to information thereby ensuring that the content obtained was of a more personal nature involving the private perceptions of this study’s participants. The following themes were identified from the data and formed the basis upon which the analysis and discussion took place. The themes include: Jewish men treat women according to what men are taught, marriage precipitates acknowledgement of women and the Jewish community is not immune to social ills. The results of the research support the argument that Jewish religious and cultural values appear to influence women’s choices in abusive relationships. Furthermore, the roles that women typically assume in Jewish society seemingly perpetuate existing gender stereotypes in relation to women.

No description available.

Thesis (M.A.)--Wake Forest University. Dept. of Religion, 2006. / Vita. Includes bibliographical references (leaves 94-99).

Thesis (Th. M.)--Grace Theological Seminary, 1992. / Includes bibliographical references (leaves 101-120).

Submitted by Automa??o e Estat?stica (sst@bczm.ufrn.br) on 2017-11-06T19:05:23Z No. of bitstreams: 1 FernandoMartinsDeOliveiraNeto_DISSERT.pdf: 7599308 bytes, checksum: b4d6e1a05e5943d71fac97d8d928576b (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2017-11-18T00:33:11Z (GMT) No. of bitstreams: 1 FernandoMartinsDeOliveiraNeto_DISSERT.pdf: 7599308 bytes, checksum: b4d6e1a05e5943d71fac97d8d928576b (MD5) / Made available in DSpace on 2017-11-18T00:33:11Z (GMT). No. of bitstreams: 1 FernandoMartinsDeOliveiraNeto_DISSERT.pdf: 7599308 bytes, checksum: b4d6e1a05e5943d71fac97d8d928576b (MD5) Previous issue date: 2017-08-22 / O percurso acad?mico me ajudou a enxergar que os espa?os escolares n?o s?o os ?nicos a propiciarem a educa??o musical. Nos espa?os extraescolares podem ser descobertos in?meros mundos musicais e estes nos propiciam uma rica variedade de rela??es de ensino-aprendizagem sem a obrigatoriedade da presen?a do professor nesse processo, j? que, segundo Petitat (2011) ?a educa??o deriva da inser??o em rela??es ? ?s vezes escolares, mas, a maior parte do tempo, n?o escolares?. A Comunidade Cat?lica Shalom n?o tem por finalidade promover a aprendizagem musical, por?m, a rela??o estreita que seus membros t?m com a m?sica ? ineg?vel. A m?sica est? no centro da espiritualidade Shalom, presente no cotidiano e nas atividades que a Comunidade realiza (celebra??o eucar?stica, reuni?es dos grupos de ora??o, eventos). Em todas estas atividades realizadas pelo Shalom s?o atribu?das ? m?sica variadas fun??es e diversos usos. A presente obra tem como objetivo identificar as poss?veis rela??es de ensino-aprendizagem e transmiss?o musical nesse ambiente extraescolar. Para alcan?ar tal objetivo, fa?o uso da etnografia da m?sica, buscando, atrav?s da observa??o e coleta de dados, descrever as maneiras como as pessoas fazem a ?m?sica do Shalom?. / The academic route helped me to comprehend that school spaces are not the only spaces that provide music education. In the out-of-school spaces, many musical worlds can be discovered and these offer us a rich variety of teaching-learning relationships without the presence of the teacher in this process, since according to Petitat (2011) ?education derives from insertion in relations ? sometimes at schooling, but most of the time, not schooling?. The Shalom Catholic Community is not intended to promote musical learning, but the close relationship its members have with music is undeniable. Music is at the heart of Shalom spirituality, present in daily life and in the activities that the Community performs (Eucharistic celebration, prayer group meetings and events). In all these activities performed by the Shalom are assigned to the music varied functions and various uses. The present work aims to identify possible teaching-learning relationships and musical transmission in this out-of-school environment. To achieve this goal, I make use of the ethnography of music, seeking, through observation and data collection, to describe the ways in which people make "Shalom music".

The title of this mini dissertation is: “The role of the church in respect of restorative justice in the South African criminal justice system: a theological ethical perspective”. The purpose of this study is to investigate the concept of restorative justice from a theological ethical perspective and to see how it is applied in the South African criminal justice system so that it can be determined what role the church can play in this regard. In the South African criminal justice system, the focus has been on the perpetrator and how she/he has come into conflict with the state. The fact that in most crimes, victims are affected by the crime, has traditionally not been taken seriously. In this regard the concept of restorative justice can play a vital role. In the second chapter the concept of restorative justice is explained and it is shown what its relationship to retribution is. Various definitions of restorative justice is then given and it is then shown how restorative justice and the concept of ubuntu are interlinked. In Chapter 3, the role of restorative justice in the South African criminal justice system, is discussed. It is shown that restorative justice is already being implemented at various stages of the criminal justice system and also how the Child Justice Act, Act 75 of 2008, has made restorative justice an essential aspect of the child justice system. It then sets out in Chapter 4 the Biblical basis for restorative justice in both the Old and New Testaments and argues that Biblical justice is essentially restorative in nature. It is pointed out that the foundations of Biblical justice are Shalom, Covenant and Torah. On this basis it is then indicated that Biblical justice is an attribute of God, an object of hope and a primary obligation. It leads to a commitment to action and is a relational reality. Because of this relational aspect, it is then indicated how justice is a restorative activity. The Lex Talionis is then discussed and it is shown how retribution and restoration can walk hand in hand as two sides of the same coin. Jesus and Paul’s understanding of Justice is then discussed. In Jesus’s attitude towards forgiveness and the Lex Talionis, it is shown how the restoration of relationships are of primary concern to him. Paul’s view of Justice is then discussed and it is shown that for him Christ’s death is an act of justice which is driven by his love and therefore also restorative in nature. In the last chapter, the role of the Church in Restorative Justice, is discussed. It is shown how churches can support the Restorative Justice movement and mobilize the community to assist in making restorative justice an integral part of the criminal justice system. Finally, suggestions are made as to how churches (and their members) can get involved with victims and perpetrators of crime. Copyright 2011, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Van Rooyen, GHG 2011, Die rol van die Kerk ten aansien van herstellende geregtigheid in die Suid-Afrikaanse strafregstelsel : 'n Teologies-etiese perspektief (Afrikaans), MA(Theol) dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-03142012-200732 / > C12/4/811/gm / Dissertation (MA(Theol))--University of Pretoria, 2013. / Dogmatics and Christian Ethics / unrestricted

This essay examined how bilingual peace education can promote peaceful behaviours and social integration among otherwise segregated Arab- Israelis and Jewish- Israelis. By using The School for Peace at Neve Shalom/ Wahat al-Salam as a case study, accompanied with Jürgen Habermas theory of communicative action and New institutionalism with a conflict critical approach, we observed the behavioural mechanisms of institutions and social interactions. The empiric data consisted of three interviews conducted by author Nava Sonnenschein from the book The Power of Dialogue between Israelis and Palestinians. The interviewed students from The School for Peace had experienced both conventional education and bilingual peace education in adulthood. We found that informal values and narratives in educational institution influence the behaviours of its students. We also found that interactions between Arab- Israelisand Jewish- Israelis in the context of bilingual peace education promoted recognition of commonalities. While conventional education generally formed hostile behaviours and segregating incitements, the bilingual peace education gave opportunities for interactions and acknowledgement of both ethnic groups; consequently, leading to self-reflection, mutual understanding, peaceful behaviours and social integration.

This dissertation explores the history of the translation of world literature into Yiddish through a series of interconnected case studies, stretching from the “founding” decade of modern Yiddish literature through its interwar acme. It features diachronic studies of single translator-authors (Sh. Y. Abramovitsh; Der Nister; Isaac Bashevis Singer) which consider the relationship between translations and original writing; synchronic views of transformative moments in Yiddish literary (translational) history across its multiple centers (1903; 1910; New York, Warsaw, Moscow); and “distant” readings of periodicals and anthologies with an eye to their particular explicit and implicit translation theories and practices as well as to the role of editors and publishers (Sholem Aleichem; Avrom Reyzen) in shaping both real and imagined literary markets. Throughout, it mobilizes the chronically-neglected genre of homegrown Yiddish literary criticism and theory (I.L. Peretz, Chaim Zhitlowsky, Moyshe Litvakov) in the hopes of understanding the shifting stakes and meanings of translation on the terms of translators, authors, critics, and readers themselves. By attending to the ways in which translations functioned as both sources of livelihood and engines of literary growth, this dissertation examines the desired and intermittently realized modernization and “normalization” of Yiddish literature on the world stage.