This thesis examines the countercultural community in the Parisian neighbourhood of Montmartre during the 1880s and 1890s. This period stands out for its unique cultural atmosphere, heavily influenced by the turbulent advent of modernity. Traditionally accepted norms that dictated individuals' sense of identity were being questioned as new understandings of class, gender, sexuality and nationality gained acceptance. Aspiring artists and writers who sought to express these new identities were excluded from the world of official culture. Many congregated in the traditionally bohemian Montmartre where a sense of belonging to a youthful and energetic community afforded the opportunity to struggle and come to terms with their opposition to dominant ideals. Montmartre became, and continues to be, heavily commercialised but its enduring legacy testifies to its significance as herald of numerous social and cultural changes that would mark the twentieth century.

For over forty years, at the turn of this century, the white settlers of Southern Rhodesia devoted considerable energy to the discussion and the regulation of inter-racial sexual relations. The settlers' worries about maintaining their position in power were expressed, in part, in the periodic outbreaks of 'black peril' hysteria, a term which well-captures white fears about the threat that African men were thought to represent to white women. Although voluntary sexual encounters between white women and black men were prohibited from 1903 onwards, no such prohibition existed for white men in their relations with black women. The white women made several attempts to have legislation passed prohibiting such liasons, and failed largely because in doing so they were perceived to be challenging the authority of the white men. The regulation of interracial sexual intercourse thus served to reinforce the white male domination of Rhodesian society.

The aim of this study was to describe the knowledge and attitudes of college students of the Manzini Nazarene Teacher Training College with regard to HIV/AIDS. The aim was to identify risky sexual practices of the college students as well, which may require redress in order to enhance their effectiveness in combating the spread of HIV.

Abstract not supplied. / Thesis (Ph.D)-University of Natal, 1959.

No abstract available. / Thesis (Ph.D.)-University of Natal, Durban, 1981.

This study aims to explore community perceptions and understandings of Rwandan Genocide Memorials. It used selected samples of ten genocide memorials that are scattered throughout the country. Those memorial sites are Bisesero, Kamonyi, Kiziguro, Murambi, Nyamashake, Nyamata, Nyange, Nyanza, Rebero and Shyorongi. The genocide of 1994 has strongly affected Rwandans and its consequences continue to distress the social and cultural values. Today Rwanda is tirelessly committed to rebuild and restore the remnants of material and non material aspects of the country. One of the non material aspects emphasized in this research is remembrance. In building genocide memorials, Rwanda is refusing to let go unrecognized the victims of genocide. Through pictures, graphics and photographs, genocide memorials talk to the community. The population reads and interprets differently the messages genocide memorials communicate. The community's interpretation is often influenced by various personal experiences and by social, cultural, political and religious environments. The way the community reads and interprets the message of genocide memorials has the potential to influence social relationships. The approach used to discover the perceptions and interpretations of the genocide memorials messages from the community views was the functionalist theory. Manifest and latent functions helped to determine respectively the pre-defined and non-recognized functions. This theory helped to discover the dysfunctional roles of those symbols among the community. The present research is an empirical study which used a qualitative approach. It helped the researcher to describe and analyze different perceptions and understandings attributed to the genocide memorials from the ordinary people. The methodology that was used in order to achieve relevant results was focus groups and personal interviews. Through group discussions and interviews, it was discovered that genocide memorials communicate a non violent message that assist Rwandans to improve their social relationships. On the other side, genocide memorials communicate a violent message able to stand in the way of improving social relationships in the community and both poles were stressed. The third position stood between those two extreme poles. It accepted the positive and the negative effects of the messages of the genocide memorials. The themes that were identified by the respondents reflected and articulated these functional and dysfunctional consequences of genocide memorials messages in the community. Although genocide memorials are important monuments, their messages are critical to the Rwandan situation where the community relationships are still not settled. The atrocities that continue to be expressed necessitate a particular consideration in order to reduce their negative consequence. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

The relationship between sacred (communal, public) and profane / No abstract available. / Thesis (M.Soc.Sc.)-University of Natal, Durban, 1994.

The history of conflict in the Evangelical Lutheran Church in Zimbabwe (ELCZ) has had negative results for the life of the church. This history has seen at its best the disintegration of the strongest social cords that ever existed, including the indigenous resources ubuntu and ukama. In the communal life of the Shona and the Ndebele in Zimbabwe, the concepts of ukama and ubuntu challenge, in a neighbourly way, negative views that people hold against each another. This position is strengthened by Luther’s teaching on neighbourliness through the metaphor of “becoming a Christ for your neighbour.” This metaphor expresses the deeper relationship that exists within members of the same faith shared with those outside their boundaries. Luther’s notion of neighbourliness can be combined with the local resources to achieve unity and break tensions within the local communities in Zimbabwe. Divisions and tensions tarnish human identities and mar the future potential of people in the country in general. Besides, the tensions and divisions distract the vision and purpose of the church in society. An indigenous African theology of unity can be constructed to counter the dehumanization of humanity. This study attempts to construct a local theological framework of unity that can guide the ELCZ in the continuing divisions and tensions that exist. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.

This study establishes what the Akan and Biblical concepts of a human being are in terms of origin, constitution, gender, body form, age, status, moral behaviour, ethnic affiliation, and communality. It then compares the Akan concepts with the Biblical concepts to see what the similarities are, and, what the differences are? The findings are that in terms of origin, constitution, gender, age, status, moral behaviour, ethnic affiliation and communality, the concepts are similar even though there are some differences. For example, while in both Akan and Biblical thought, the human being consists of material and immaterial components, the Akan have five components, namely, :Jkra, honhom, sunsum, mogya and nipadua, and the Biblical has three, body, soul and spirit. In terms of body form, Akan thought is completely different from Biblical thought. The presence of such differences in thought poses a problem in evangelism as it often leads to conflict. Yet this should not be for it then affects the effectiveness of evangelism. This study therefore illustrates how Akan culture, just as it is, can be interpreted by the Bible and thus establishes that it is possible to evangelise cross culturally without creating conflict so that the Christian faith can be integrated into the culture. This is possible only if evangelists know and understand the culture in which they try to evangelise, if they know what needs their beliefs and practices meet for them. The study proposes that for effective evangelism to take place, the church must take up the study of cultures seriously and provide funds for it. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

La conversion a Christ pour un Africain suppose, en general le passage d' un concept religieux traditionnel a celui de l'Evangile. Cette nouvelle situation engendre sans aucun doute des mues ou ruptures meme si une continuite demeure a certains niveaux des croyances et pratiques entre les deux systemes de la foi religieuse. Dans le cas specifique du peuple Dan, en nous appuyant sur l'ouvrage de Sanon, les sources oracles et d'autres ecrits, nous avons fait une analyse de six elements fondamentaux de la religion traditionnelle Dan tout en faisant ressortir les points de contacts et de ruptures entre ceux-ci et la foi chretienne. Les concepts qui ont fait I' objet de notre reflexion sont: Dieu, les sacrifices, la priere, les mediateurs, la mort et I' au-dela. A chaque niveau de notre analyse, nous avons constate qu'il existe bel et bien des caracteristiques communes entre la foi traditionnelle Dan et le message de I'Evangile. Celles-Ia constituent les elements de continuite qu'il faut preserver et perfectionner a la lumiere de I'Evangile. Mais, par ailleurs, nous avons releve certaines croyances et pratiques qui s'opposent aux principes de la ...•. parole de Dieu et dont le Dan doit se detacher s' il veut demeurer dans les normes et exigences d'une conversion authentique a Christ. Il appartient donc a l'Eglise d' aider le chretien Dan a consolider sa foi par l'abandon de tout ce qui dans son patrimoine culturel et religieux s'oppose a l'Evangile. Elte l'encouragera aussi a preserver les elements de sa religion qui peuvent contribuer a sa croissance spirituelle. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.