Thesis (MMil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Sidi Rezegh and Tobruk are the largest disasters suffered by South Africa in its military history. Yet, despite their enormity, Sidi Rezegh and Tobruk are little understood and hardly remembered. South Africa declared war on Germany on the 6 September 1939, after a bitter internal debate, amounting to a conflict between Afrikaner nationalists and those who supported the British Empire. South Africa’s political ambivalence and disunity ran parallel to her unpreparedness for war in every important department from the lack of vital coastal defences to the miniscule size of her army and air force and complete lack of a navy. The first six months of 1941 saw the South Africans play a significant part in completely defeating the Italian colonial forces in East Africa. However, the campaign was poor preparation for what the South Africans were to encounter in the North African Desert months later. South African troops spent their time rebuilding fortifications in Egypt rather than in essential training to acclimatise this “bush war” army to harsh desert conditions. In a reluctant political decision, the unprepared South Africans were committed to Operation Crusader. The inexperienced South Africans met up with the battle hardened Afrika Korps at Sidi Rezegh on 23 November 1941 and were annihilated in the face of overwhelming odds. In revisiting this forgotten battle, it has been found, using primary and secondary sources, that the South Africans extracted an enormous price on the German armour in what may have been the true turning point of Operation Crusader. In May 1942, Rommel’s Afrika Korps sallied forth in a series of lightning moves that demonstrated the Axis grip on combined operations and managed to isolate the vital port of Tobruk commanded by an inexperienced South African, Major General H. B. Klopper. His surrender in one day is often compared to the previous siege endured under similar circumstances, where the Australians managed to hold Rommel at bay for 244 days until the siege was lifted. Klopper’s surrender of Tobruk resulted in a political crisis for Winston Churchill and for Jan Smuts, as the fiasco caused considerable tension within the Allied camp and within South Africa. On re-examination, interesting facts have emerged from the primary source material, as to the state of the Tobruk defences and of its unfortunate commander and how the United Kingdom, acting in concert with South Africa, sought to suppress the true facts. Immediate post-war memory has been shaped and distorted by sensitive political considerations that affected relations between South Africa and the United Kingdom. Thereafter, the memory of Sidi Rezegh and Tobruk was relegated first by a nationalistic Afrikaner government and then since by a democratically elected government, both of which have seen very little use in incorporating these two milestones into the national memory. / AFRIKAANSE OPSOMMING: Sidi Rezegh en Tobruk is die grootste nederlae wat Suid-Afrika in sy militêre geskiedenis ervaar het. Ten spyte van hul omvang, word daar min van Sidi Rezegh en Tobruk verstaan of onthou. Na ‘n hewige interne debat wat tot konflik tussen Afrikanernasionaliste en pro-Britse Suid-Afrikaners gelei het, het Suid-Afrika op 6 September 1939 oorlog teen Duitsland verklaar. Suid-Afrika se politieke verdeeldheid het saamgeval met die Unie se totale onvoorbereidheid vir oorlog, wat gestrek het van kritieke tekortkominge in kusverdediging, tot die ontoereikende grootte van die leër en lugmag en die totale afwesigheid van ‘n vloot. Gedurende die eerste ses maande van 1941 het Suid-Afrika ‘n beduidende rol gespeel om die Italiaanse koloniale magte in Oos-Afrika te verslaan. Dié veldtog was egter nie effektiewe voorbereiding vir die uitdagings waarteen die Suid-Afrikaners kort daarna in Noord-Afrika te staan sou kom nie. Die Suid-Afrikaanse troepe het daarby hul tyd daaraan bestee om vestings in Egipte te herbou in plaas daarvan om noodsaaklike opleiding te ondergaan om hul “bosoorlog”-leër vir ruwe woestynoorlogvoering voor te berei. ‘n Huiwerige, teensinnige politieke besluit het die onvoorbereide Suid-Afrikaners tot Operasie Crusader verbind. Die onervare Suid-Afrikaners het op 23 November 1941 by Sidi Rezegh teen die geharde Afrika Korps te staan gekom, waar oorweldigende magte hulle verpletter het. ‘n Heroorweging van hierdie vergete veldslag aan die hand van primêre en sekondêre bronne het aan die lig gebring dat die Suid-Afrikaners ‘n hoë tol van die Duitse pantser geëis het, wat besmoontlik die ware keerpunt in Operasie Crusader gebring het. In Mei 1942 het Rommel se Afrika Korps deur ‘n reeks blitsige bewegings wat die greep van die Spilmagte op gekombineerde operasies gedemonstreer het, daarin geslaag om die kritiese hawe van Tobruk, waar die onervare Suid Afrikaanse generaal-majoor H.B. Klopper in bevel was, te isoleer. Sy oorgawe binne ‘n enkele dag word dikwels vergelyk met die vorige beleg van Tobruk toe die Australianers Rommel onder vergelykbare omstandighede vir 244 dae teruggehou het totdat die beleg opgehef is. Klopper se oorgawe het ‘n politieke krisis vir Winston Churchill en Jan Smuts geskep, deurdat dit aansienlike spanning binne sowel die Gealieerde kamp as Suid-Afrika veroorsaak het. Die herevaluering van die gebeure het interessante feite uit die primêre bronne na vore gebring ten opsigte van die toestand van Tobruk se verdedigingstellings, die ongelukkige bevelvoerder, en hoe die Verenigde Koninkryk in samewerking met Suid-Afrika die ware feite wou toesmeer. Die onmiddellike naoorlogse geheuebeeld van die gebeure by Sidi Rezegh en Tobruk is geskep en verwring deur sensitiewe politieke oorwegings wat die verhouding tussen Suid-Afrika en die Verenigde Koninkryk beïnvloed het. Sedertdien het ‘n nasionalistiese Afrikaner-regering en daarna ook die demokraties-verkose, post-apartheid-regering die herinneringe aan Sidi Rezegh en Tobruk tot die vergetelheid verdoem; nie een van die twee het die nut daarvan gesien om dié twee mylpale in die nasionale geheue te verewig nie. Stellenbosch University http://scholar.sun.ac.za

Using dirt and cleaning as a point of departure, I have examined how categorization and intentionality affects our perception of value. The work is partly performative in its nature where this performativity sets the limelight on the transition between categories: From dirt to craft, from irrational behaviour to art. In the artistic process, I have used coffee rings on table cloths, shoeprints on wallpapers and  the act of mopping as a means of questioning. Through this, I also reveal and question hierarchies in society. The essay discusses and theoretically relates to the artistic work. / Med utgångspunkt i smuts har jag underökt hur kategorisering och intentionalitet påverkar vår uppfattning av värde. Arbetet är delvis performativt till sin natur, där denna performativitet sätter fokus på övergången från en kategori till en annan: Från smuts till konsthantverk, från irrationellt beteende till konst. I den konstnärliga processen har jag använt mig av kafferingar på dukar, skoavtryck på tapeter och moppande av golv som medel för ifrågasättande. PÅ detta vis blottlägger och ifrågasätter jag hierarkier i samhället. I uppsatsen diskuterar jag och relaterar teoretiskt till det konstnärliga arbetet.

The research conducted was done on the basis of providing an initial platform or starting point for insight and discussion into what a strategic transcultural model of leadership might look like which was relevant to the early 21st Century Christian context in the cities of Southern Africa. A strategic transcultural leader is essentially a transformational leader who exhibits an ability beyond the norm in being able to cross socio-political barriers and thus inspiring the multicultural dynamic, while also honouring the individual cultures represented. In order to study strategic transcultural leadership models a strong leadership angle was taken, which employed investigating six leaders, three political and three Christian as to the structures, styles, values, transcultural abilities and Christian/political beliefs and/or philosophies they employed. The thesis poses the problem of urban unrest in the cities of Southern Africa. The problem of an influx into the cities, of the many different ethnicities and tribes from throughout Southern Africa and the pressures this has caused is briefly alluded to. This problem has been further exacerbated in South Africa by the arrival of many peoples from throughout Africa, south of the Sahara seeking their fortune without having to leave the African Subcontinent, and in Zimbabwe by the political policies of the Zimbabwean government, over land and in clearing away her unapproved urban high-density housing, and her informal business and white farming sectors of the economy. With these issues in mind, there is a need for strategic transcultural leadership to address these and other issues of unrest. The examples of Mandela and De Klerk as transformational leaders, inspire hope, that the vacuum of strategic transcultural leadership seen in Africa at large and specifically in relation to Southern Africa can be met, as is noted by the progress made in recent years in the arena of transformational leadership which the Group of eight and the United Nations and others allude to. While this is true, there are still problems in relation to the political decision-making within South African, as seen by Mbeki’s stance in the past on HIV-AIDS, and Zimbabwe’s woes. The stage is set from a missiological and historical perspective by looking at multicultural models of leadership in the Early Church with specific reference to Paul and the Antiochan model he used as a prototype. The Jerusalem Church is mentioned as a bi-cultural model, which has significant use outside of large urban environs. However it was the Pauline-Antiochan model that provided a platform, in the later use of a synthetic-semiotic model, to deduce or synthesis a transcultural model. Paul’s model of leadership was analysed specifically in relation to the five elements already noted (structures, styles, etc.) and is particularly useful as a model as Paul himself provides firstly an insight into a man of bi-cultural heritage yet someone who was empire-conscious. Paul was able to uphold both the cultural distinctive or uniqueness of both the Greek and Jew (noting Paul’s use of both Hebraic and Hellenistic styles of the diatribe for example) as well as the universal, in that he was empire-conscious which played into his Kingdom perspective. Secondly he provides a reasonable grounds for understanding that if the belief system of the individual is changed on one of its most fundamental levels – allegiance – then given time the macro-cultural identity of a nation, even empire can be significantly altered. He was able to do this primarily because the Graeco-Roman Empire had a common linguafranca in Greek, and the Christian community – as the followers of the Way became known as – had an ethos of reconciliation, enhancing the multicultural and one also of inclusivity (for example a worship style that encompasses both Jewish and local expressions) enhancing the particular. In declaring the One God of Israel and Jesus Christ – Messiah, as the only true Kyrios, Paul replaced the Emperor and the whole Greek pantheon of the Gods with the one true God and Father of us all, and his one and only Son.< /p> The three political leaders – Moshoeshoe, Smuts and Mandela – and the three Christian leaders – Mutendi, Cassidy and Tutu – are investigated in terms of the five elements (structures, styles, values etc.) that comprise the model of leadership. Each of these leaders in turn made a lasting contribution to national and/or tribal change. After looking at the six leadership models an initial conceptual framework for a multicultural model of leadership is outlined. However, in order to bring significant current postmodern/neo-African/tribal/multicultural paradigms of thought and the associated socio-political forces and philosophies of the day, to bear on the evolving model, these were specifically highlighted and brought into the process of synthesizing a model. Lastly once all these inputs are brought together in a tabulated framework, and the evolving multicultural model is screened against three known working scenarios, and further synthesized such that the refined model was then called a strategic transcultural model of leadership. Before this can be achieved however, various North American multicultural models posited were looked at in a literary review, which served to reinforce the understanding of the need to balance the universal and the particular aspects of culture. In refining a strategic transcultural model, the thesis next attempted to address the problem of developing a national macro-cultural identity. A strict delineation in a postmodern era between Church and State was considered to be not only unnecessary but a modern myth, also noting that the State mirrors the Church in many of the problems of community and identity. Thus the meso-level of the Church provided key insights into the macro-level of the State. An argument all along was posed for not just orchestrating a macro-culture based on multiculturalism, nor in just upholding the micro-cultural individual identities at the expense of participation in a national framework and beyond this the global village, but an argument was made for a both/and scenario. In doing this the thesis sought to address both the macro-cultural and individual cultural identities at every level and in every element of the model of leadership. The plausibility of the argument for today was based on the prevalence of a language of choice – in most cases English – and an ethos of reconciliation and inclusivity for which Madiba and Tutu among others have set the standard. A final picture of a community based on both was posited for reflection, a picture that John paints where the great heavenly host (mirroring the macro-level of the Kingdom) is contrasted with the micro-level of a people made up “from every tribe and language and people and nation” (Rev 5:9). / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2007. / Science of Religion and Missiology / PhD / Unrestricted

Ecofeminism perceives an interconnection between the domination of women and poor people, and the domination of nature. This domination is founded on modern, Western, patriarchal, dualised structures, which subordinate all considered as "the other" compared to the superior masculine archetype. Hence, all feminine is seen as inferior and may therefore be exploited. This is presently manifested in the neo-liberal economic development ideal. Its global penetration generates huge economic profits, which are reaped by Northern and Southern elites, while its devastating crises of poverty, violence, environmental destruction, and human rights abuses makes life increasingly unmanageable for Southern women, poor people and nature. Feminism and ecology have therefore come together aiming at liberating women, poor people and nature. They want to change the dualised, reductionist perception of reality into a holistic cosmology. Ecofeminism consequently aims to integrate the concerns of women, poor people and nature into development. / Development Studies / M.A. (Development Studies)

A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

This thesis provides a survey and an analysis of South Africa's relations with the British Commonwealth (Commonwealth of Nations) between the years 1945 and 1961. It outlines and explains the deterioration of this relationship in the context of the crisis in South Africa's foreign relations after World War II. Documentary evidence is produced to throw more light on the relationship with Britain and, to a lesser extent, other Commonwealth countries. This relationship is analysed in the context of political, economic and strategic imperatives which made it necessary for Britain to continue to seek South Africa's co-operation within the Commonwealth. This thesis also describes how the African and Asian influence began to be felt within the Commonwealth on racial issues. This influence was to become particularly important during the crucial period after the Sharpeville incident. The attitudes of Britain and other Commonwealth countries at the two crucial conferences of 1960 and 1961 are re-examined. The attitude of extra-parliamentary organisations in South Africa towards the Commonwealth connection is an important theme of this thesis in addition to the other themes mentioned above. It is demonstrated how Indian and African opinions became increasingly hostile towards what was seen as British and "white" Commonwealth "appeasement" of South Africa. These attitudes are surveyed in the context of an increasing radicalisation of black politics in South Africa. The movement by English and Afrikaans-speaking white South Africans toward a consensus on racial and foreign policy is also examined. Finally, the epilogue to this thesis discusses the return of South Africa to the Commonwealth in 1994. It includes a brief survey of developments in the Commonwealth attitude to South Africa since 1961. / History / D. Litt. et Phil. (History)

A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

Ecofeminism perceives an interconnection between the domination of women and poor people, and the domination of nature. This domination is founded on modern, Western, patriarchal, dualised structures, which subordinate all considered as "the other" compared to the superior masculine archetype. Hence, all feminine is seen as inferior and may therefore be exploited. This is presently manifested in the neo-liberal economic development ideal. Its global penetration generates huge economic profits, which are reaped by Northern and Southern elites, while its devastating crises of poverty, violence, environmental destruction, and human rights abuses makes life increasingly unmanageable for Southern women, poor people and nature. Feminism and ecology have therefore come together aiming at liberating women, poor people and nature. They want to change the dualised, reductionist perception of reality into a holistic cosmology. Ecofeminism consequently aims to integrate the concerns of women, poor people and nature into development. / Development Studies / M.A. (Development Studies)

This thesis provides a survey and an analysis of South Africa's relations with the British Commonwealth (Commonwealth of Nations) between the years 1945 and 1961. It outlines and explains the deterioration of this relationship in the context of the crisis in South Africa's foreign relations after World War II. Documentary evidence is produced to throw more light on the relationship with Britain and, to a lesser extent, other Commonwealth countries. This relationship is analysed in the context of political, economic and strategic imperatives which made it necessary for Britain to continue to seek South Africa's co-operation within the Commonwealth. This thesis also describes how the African and Asian influence began to be felt within the Commonwealth on racial issues. This influence was to become particularly important during the crucial period after the Sharpeville incident. The attitudes of Britain and other Commonwealth countries at the two crucial conferences of 1960 and 1961 are re-examined. The attitude of extra-parliamentary organisations in South Africa towards the Commonwealth connection is an important theme of this thesis in addition to the other themes mentioned above. It is demonstrated how Indian and African opinions became increasingly hostile towards what was seen as British and "white" Commonwealth "appeasement" of South Africa. These attitudes are surveyed in the context of an increasing radicalisation of black politics in South Africa. The movement by English and Afrikaans-speaking white South Africans toward a consensus on racial and foreign policy is also examined. Finally, the epilogue to this thesis discusses the return of South Africa to the Commonwealth in 1994. It includes a brief survey of developments in the Commonwealth attitude to South Africa since 1961. / History / D. Litt. et Phil. (History)

<p>Cnior Mobile AB i Lindesberg utvecklar en mobil trygghetstelefon för äldre. Detta examensarbete går ut på att utforma en handsfree-enhet för denna. Handsfree-enheten ska integreras i larmknappen, som bärs av användaren runt handleden, och har kontakt med telefonen via blåtandsradio. I examensarbetet ingår att välja ut lämplig högtalare och mikrofon, hitta lösningar för smuts- och vattentålighet samt att lösa problem med ekon och bakgrundsstörningar.</p><p>En högtalare hittades som uppfyllde kraven för smuts- och vattentålighet samtidigt som den hade utmärkt frekvensgång för återgivning av tydligt tal. Vattenavrinning från högtalaren löstes genom att ett sinussvep sänds ut från högtalaren varje gång ett samtal ska kopplas upp. På så sätt pressar ljudtrycket ut vattnet från handledsknappens kavitet. Olika utformningar av ljudhålen i handledsknappens skal provades. Den bästa lösningen för vattenavrinningen var att använda sju stycken runda hål med 1,3 mm i diameter. En ljudtrycksmätning säkerställde att ljudtrycket inte blev lidande av denna utformning av ljudhålen.</p><p>Ekosläckning och bakgrundsstörningsundertryckning sköts av GSM-modulen i trygghetsmobilen. I ekosläckningens manual finns beskrivet hur ekosläckningens 24 parametrar kan justeras för att passa olika applikationer. Endast en mindre ändring av de rekommenderade parametervärdena behövdes för att ekosläckning och bakgrundsstörningsundertryckning skulle fungera tillfredställande.</p><p>Eftersom mikrofonernas datablad visade på så snarlika egenskaper överlämnades mikrofonvalet till företaget, då det kan vara klokt att låta priset avgöra.</p>