Thesis (MPhil)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: Recent literature on values suggests that advanced, industrial societies are displaying a marked shift away from traditional values that stress material prosperity, physical and economic security towards values that are more expressive of individual freedom, autonomy and growth. According to Inglehart, forces of modernisation and globalisation have initiated a number of systemic level changes, that have ushered in processes of objective and subjective individualisation, dramatically altering the nature and structure of human value orientations and societal norms. Work values, as expressions of general life values in the work context, are no exception to this process. In the new world of work, intrinsic work values that stress personal growth, development and self-determination should gradually replace extrinsic work values such as good pay, job security and status. An understanding of the nature, direction and distribution of such value change could prove invaluable to the organizational practitioner and policy maker, since work values playa pivotal role in shaping organisational structure, process and policy. According to Inglehart, a number of developing countries are displaying similar shifts towards individualised values. Although classified as a middle-income, developing economy, South Africa has undergone a number of prolific economic, political and cultural changes over the last decade that would undoubtedly have altered the nature, direction and distribution of work values in the country. It is in the light of these political, economic and cultural developments that the current study embarked on an analysis of the nature, direction and distribution of work value change in South Africa between 1990 and 2001. The analysis was informed by the proposition that the work values of South Africans citizens should reflect a shift in the direction of individualised work values between 1990 and 2001. South Africans have, however, been exposed to and socialized within vastly different social, economic and political environments. The study has therefore taken cognisance of the fact that work value change in South Africa should reflect the stark cleavages and differences that exist within the population, and attempted to plot the differences in the nature and direction of work values between the various social categories defined by race, gender, educational and occupational level. The secondary analysis of survey data from the South African components of the 1990, 1995 and 2001 World Values Survey was performed in order to fulfil the objectives of the study. Work values of South African citizens were measured in terms of four dimensions, namely work centrality; work values relating to the distribution of power in the organization; work values relating to work preferences; and work values relating to authority systems in the workplace. Use was made of simple uni-variate and bi-variate analysis, as well as the comparison of means where appropriate. The results of the analysis suggest that work values relating to work centrality and the distribution of power in the organisation have become increasingly individualised. Work values relating to work preferences and authority have, however, displayed a trend in opposition to individualisation. Comparisons of work value change across the various sub-groups of the population reflect the changing economic, social and political landscape of South Africa. The data suggests that as various sub-groups of the population are exposed to the systemic level changes characteristic of the new South Africa, traditional value differences informed by race, gender, educational and occupational level will be gradually transformed and replaced by new value patterns untainted by the inequalities of the apartheid era. The analysis concludes by examining a number of explanations for the value changes described, and attempts to infer implications for the formulation and implementation of workplace policy and practice in South Africa. The high and increasing levels of unemployment and the increasing participation of women and previously excluded racial groupings into the South African labour market have increased perceptions of job insecurity in South Africa and have resulted in an expanding number of South Africans placing increased emphasis on traditional work preferences and systems of authority. Should this trend persist, the development of individualised work values will continue to be hindered, rendering the South African business environment less competitive and increasingly fraught with high levels of distrust and uncertainty. We suggest, therefore, that human resource practitioners and policy makers embark on the challenging task of reframing individual perceptions surrounding the meaning of work in South Africa, so as to better prepare South Africans for the challenges brought about by the new world of work / AFRIKAANSE OPSOMMING: Onlangse literatuur oor waardes dui daarop dat vooruitstrewende industriële gemeenskappe 'n merkbare verskuiwing toon weg van tradisionele waardes wat materialistiese welvaart, tasbare en ekonomiese sekuriteit beklemtoon, na waardes wat groter klem lê op individuele vryheid, outonomie en ontwikkeling. Volgens Inglehart het kragte van modernisering en globalisering 'n aantal sistemiese veranderinge teweeg gebring wat op hul beurt prossesse van objektiewe en subjektiewe individualisasie ingelei het en wat aanleiding gegee het tot 'n dramatiese verandering in die aard en struktuur van menslike waarde-orientasies en gemeenskapsnorme. Werkwaardes as uitdrukking van algemene lewenswaardes in die werkkonteks is nie 'n uitsondering in die proses nie. In die nuwe wêreld van werk behoort intrinsieke waardes wat persoonlike groei, ontwikkeling en selfbeskikking beklemtoon, geleidelik ekstrinsieke waardes soos goeie besoldiging, werksekuriteit en status te vervang. 'n Begrip van die aard, rigting en verspreiding van sodanige waarde-verandering kan van onskatbare waarde wees vir die organisatoriese praktisyn en beleidmaker aangesien werkswaardes 'n sentrale rol speel in die vorming van organisatoriese struktuur, prosesse en beleid. Volgens Inglehart vertoon 'n aantalontwikkelende lande 'n soortgelyke verskuiwing na geïndividualiseerde waardes. Alhoewel Suid-Afrika as 'n middel inkomste ontwikkelende ekonomie geklassifiseer word, het dit die afgelope dekade 'n verskeidenheid van ekonomiese, politieke en kulturele veranderinge ondergaan wat ongetwyfeld die aard, rigting en verspreiding van werkswaardes beïnvloed het. Met hierdie politieke, ekonomiese and kulturele ontwikkelinge as agtergrond, onderneem hierdie studie 'n analise van die aard, rigting en verspreiding van die verandering in werkswaardes in Suid-Afrika tussen 1990 en 2001. Die analise is in die veronderstelling dat die werkswaardes van die Suid-Afrikaanse gemeenskap 'n verskuiwing in die rigting van geïndividualiseerde werkswaardes sal weerspieël tussen 1990 en 2001. Suid-Afrikaners is egter blootgestel aan verskillende sosiale, ekonomiese en politieke omgewings. Die studie neem dus kennis van die feit dat werkswaarde-veranderinge in Suid- Afrika die skeiding en verskille wat voorgekom het in die bevolking sal weerspieël en poog om die verskille in die aard en rigting van werkswaardes te demonstreer tussen die verskillende kategorieë gedefinieer volgens ras, geslag, opvoedings- en beroepsvlak. Die sekondêre analise van opname data van die Suid Afrikaanse komponente van die 1990, 1995 en 2001 "World Values Survey" is ontleed ten einde uitvoering te gee aan die doelstellings van die studie. Werkwaardes van Suid-Afrikaners is gemeet aan die hand van vier dimensies, nl. werksentraliteit; werkswaardes wat verband hou met die verspreiding van mag in die organisasie; werkswaardes wat verband hou met werksvoorkeure, en werkswaardes wat gerig is op gesagstelsels in die werkplek. Gebruik is gemaak van enkelvariansie en dubbelvariansie analise asook die vergelyking van middelpunt, waar van toepassing. Die resultate van die ondersoek dui daarop dat werkswaardes wat verband hou met werksentraliteit en die verspreiding van mag in die organisasie toenemend geïndividualiseerd geraak het. Werkswaardes verwant aan werksvoorkeure en gesag demonstreer egter 'n duidelike neiging in stryd met individualisasie. Vergelyking van werkswaarde-veranderinge oor die verskillende sub-groepe van die bevolking weerspieël die veranderende ekonomiese, sosiale en politieke landskap van Suid-Afrika. Die data dui aan dat soos verskillende sub-groepe van die bevolking blootgestel word aan die sistemiese-vlak veranderings eie aan die nuwe Suid-Afrika, tradisionele waarde-verskille as gevolg van ras, geslag, opvoeding- en beroepsvlak, geleidelik sal verander en vervang word deur nuwe waarde-oriëntasies onbevlek deur die ongelykhede van die apartheidsera. Die analise sluit af deur 'n aantal verduidelikings vir die waarde-veranderings te ondersoek en poog om implikasies af te lei vir die formulering en implementering vir werkplekbeleid en praktyk in Suid-Afrika. Die hoë en steeds toenemende vlakke van werkloosheid, die toenemende toetrede van vrouens en voorheen benadeelde rassegroeperings tot die Suid Afrikaanse arbeidsmark het die persepsie van lae werksekuriteit in Suid-Afrika verhoog en het tot gevolg dat 'n toenemende aantal Suid-Afrikaners groter klem plaas op tradisionele werksvoorkeure en sisteme van gesag. Sou die tendens voortduur, sal dit die ontwikkeling van geïndividualiseerde werkswaardes belemmer, wat tot gevolg sal hê dat die Suid-Afrikaanse besigheidsomgewing minder kompeterend sal wees, met toenemende vlakke van wantroue en onsekerheid. Ek stel dus voor dat menslike hulpbron praktisyns en beleidsmakers begin met die uitdagende taak om individuele persepsies te beïnvloed met betrekking tot die betekenis van werk in Suid-Afrika ten einde Suid-Afrikaners beter voor te berei vir die uitdagings daargestel deur die nuwe wêreld van werk.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The purpose of the study is to gain clarity on the conflict that occurs around the minister in the congregation. The following questions will be asked: Why did the conflict occur, what caused it and how was this conflict handled? If there was a better understanding of the cause of the conflict, it can be better managed in the future. The following research question is formulated: What were the biggest hurdles in the missional transformation process in the Dutch Reformed Congregation Op-die-Berg en how was this unlocked? The notion of members of what the essence of the essence and being of the church is and what they expect of the minister play a very important part in the changing context in which the congregation try to discover her missional vocation and actually live missionally. For the purpose of the study the work was done within the field of practical theology on the basis of Richard Osmer’s (2008) model of practical theology. He explored four questions that guided our interpretation and our response to the situation. The four questions are: What is going on? Why is this going on? What ought to be going on? How might we respond? Answering these questions is the four tasks of practical theological interpretation. These tasks are: The descriptive-empirical task; gathering information that help us discern patterns and dynamics in particular situations and contexts. The interpretive task; drawing on theories of the arts and sciences to have a better understanding of and explain why these patterns and dynamics are occurring. The normative task; using theological concepts to interpret particular situations and constructing ethical norms to guide our responses. The pragmatic task: determining strategies of action that will influence situations in ways that are desirable and entering into a reflective conversation. Together, these four tasks constitute the basic structure of practical theological interpretation. A metaphor to describe this process will be that of a spiral and not a circle. Chapters two to six is a discussion of these questions en tasks. The hermeneutical lens of the research is the question of the missio Dei and the role of the Trinitarian God in the transformation process. The research want to help members to answer the question: How might we respond? Thus, they will be able to understand the four questions of Osmer, but will also be able to live with spiritual discernment. The study describes a paradigm shift which the congregation experienced during the past twenty years. The influence of the Christendom paradigm as well as the influence of the business model of running an organization, in which most of the members operate, is challenged by the theology that developed from the missio Dei and the Trinity concepts. The study described the process in a rural community which changed its identity and culture. The influence of the ever-changing context was discussed. Postmodern society challenged the influence of patriarchy. The community and its relationships form the backdrop in the research. This study shows that transformation can’t happen if the minister is not willing to be transformed. The practice of faith-forming habits played an important role. Leadership had to lead through spiritual discernment. The changes that happened doesn’t happen because of a program, but is discovered on a journey of spiritual discernment. / AFRIKAANSE OPSOMMING: Die doel van die studie is om helderheid te verkry oor die konflik wat in die gemeente rondom die persoon van die leraar ontstaan het. Wat het daartoe aanleiding gegee en hoe is dit ontlont? As die faktore wat daartoe aanleiding gegee het, beter verstaan kan word, kan dit ook in die toekoms beter hanteer word. Die volgende navorsingsvraag is geformuleer: Wat was die moeilikste hekkies in die missionale transformasieproses in die Nederduitse Gereformeerde Gemeente Op-die-Berg en hoe is dit ontsluit? Lidmate se kerkbegrip en die rolverwagting van die leraar speel ʼn wesentlike rol in ʼn veranderende konteks waarin die gemeente strewe om sy missie nie net te ontdek nie maar ook uit te leef. Dit is ʼn prakties teologiese studie aan die hand van Richard Osmer (2008) se model waarin vier vrae gevra word. Osmer het vier vrae ontwikkel wat ons interpretasie en reaksie op die situasie begelei. Die vier vrae is: Wat is aan die gebeur? Hoekom gebeur dit? Wat behoort te gebeur? Hoe behoort ons daarop te reageer? Om hierdie vier vrae te beantwoord, is die basis van prakties teologiese interpretasie. Die take wat voortvloei uit die vrae kan as volg beskryf word. Die deskriptief-empiriese taak: Hierdie taak behels die insameling van inligting sodat patrone en dinamika in gegewe situasies en kontekste geëvalueer kan word. Die interpretasie-taak: Die taak behels om deur middel van wetenskaplike metodes en teorieë beter te verstaan en te kan verduidelik waarom die spesifieke patrone en dinamika na vore kom. Die normatiewe taak is om met die hulp van teologiese konsepte die praktiese situasie te interpreteer. Etiese norme word daar gestel om die respons te begelei. Die pragmatiese taak ontwikkel strategieë wat die situasie positief sal beïnvloed en om oop reflekterende gesprek moontlik te maak. Die dinamiese interaksie en invloed van bogenoemde take op mekaar, ( vergelyk dit met die werking van ʼn spiraal in teestelling met die van ʼn sirkel), onderskei praktiese teologie van ander wetenskaplike navorsing. Veral die normatiewe en pragmatiese take is tot die wese van praktiese teologie. Die vier vrae en take word in hoofstuk twee tot ses bespreek. Die hermeneutiese lens van die navorsing, is die vraag na die missio Dei en die rol wat ʼn Trinitariese Godsbegrip in ʼn transformasieproses speel. Die studie wil lidmate help om die vraag te beantwoord: Hoe behoort ons te reageer op die situasie? Lidmate kry nie net in die studie ʼn verstaan van die vrae van Osmer nie, maar veral hoe om geloofonderskeidend in ʼn klein gemeente te lewe. Die studie beskryf die paradigmaskuif waardeur die gemeente van Op-die-Berg die afgelope twintig jaar beweeg het. Die invloed of houvas van die Christendom paradigma asook die uitwerking van die besigheidsmodel waarbinne meeste lidmate opereer, is uitgedaag deur ʼn nuwe verstaan van die missio Dei en die Triniteit. Die studie beskyf die proses en stryd wat ʼn klein plattelandse gemeente deurloop het tydens die skuif in identiteit en kultuur. Die invloed van die konteks word ook deeglik bespreek. Mens kan ook sê dat die postmoderne samelewing implikasies het vir patriargale sisteme. Die studie toon aan hoe sodanige verskuiwings baie van die predikant vra en dat dit net kan gebeur as die geestelike leiers van die gemeente leer om geloofonderskeidend te leef, veral deur die beoefening van geloofsgewoontes. Die gemeenskap en die onderlinge verhoudinge (koinonia) is die hele tyd op die spel. Die verandering wat gebeur het, is nie deur ʼn geïmplementeerde program bewerk nie, maar is op ʼn geloofsonderskeidende reis ontdek.

Thesis (PhD (Public Management and Planning))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Unless Africans and their leaders make a concerted effort to rid themselves of the harmful legacy of colonial spirituality by adopting new motives for living, entering into new relationships with themselves on the plane of beneficial values, Africa will not be able to escape the social, environmental, political and economic afflictions that currently beset her. The colonial forces that burst into Africa with violence from minds bent on foreign conquest were primarily driven by an ethos of covetousness that has come to characterize the existing international order. Stealing, not only of natural resources has continued side by side with the denuding of the very souls of people – as has happened so successfully in Africa – of their humanity. There is evidence that human existence has been beleaguered and governed by an unviable microphysical framework (mindset and spirituality). In the midst of what appears to be a bewilderingly dynamic, turbulent and complex world, this spirituality looms large, gaining a stronghold resulting in disconnectedness among self-worshipping humans and their environment. We now live in a world governed by a distructive innate iniquity that produces overwhelming inequity among humans and unprecedented damage in the natural environment that sustains us. This study draws from and connects the evidence provided by ancient history with current macro-physical endeavours to demonstrate that this micro-physicality still holds sway, albeit under various manifestations. Having been in a state of war with itself and its living environment, humanity has reached what observers have acknowledged as a crossroads. In the violence that has engulfed all humans since time immemorial, as evidenced in the co-existence of poverty and affluence, pandemics driven by a wide variety of illnesses, huge disparities in wealth within and between national economies, energy and environmental depletion and degradation that have earned us the unprecedented crisis of global warming, this crossroads has made itself very present. A particular kind of mentality and spirituality has taken us to this point. It is a spirituality that is obviously devoid and incapable of producing beauty of harmony and communion among us irrespective of our diversity, whether in race, culture, knowledge discipline or geographic space. The macro-physical condition we are experiencing cannot be viewed in isolation from the spirituality that produced it. We are now in an unsustainable world that must have been the fruit of an unsustainable spirituality. The answers to our global dilemma must fundamentally be sought not in any new technologies that emanate from the same mindset, but in a renewed mind and in a different pattern of spirituality. This study probes the dominant world mindest that directed the globally pervasive Western civilization and reviews some major historical and cultural trends that, it argues, have brought humanity to the zenith of its “world-hunt”-culture. This is a “world- hunt” of self-mutilation that manifested itself in Europe, the near-east, Asia and Africa over more than four millennia ago. The deforestation, land degradation, oppression of the poor, hunger, hatred that drives terrorist attacks, climate changes that drive natural disasters and the loss of species, are all the unmistakable bitter fruit of such a culture. It is a culture characterized and propelled by the absence of what this study coins as “aesthetic relational values”. This dominant mindset has strewn all over our globe various rule-based governance institutions characterized by an ethos of central control, manipulating people’s lives for self-centred gain. Though many of these institutions come in various garbs of apparent benevolence, faith-based, trade-based, knowledge/science-based and political governance bodies, all are adherents of the same worldview that is firmly grounded in a merciless and destructive pantheistic, and nature-worship belief system traceable to ancient Egypt. Many of these institutions, today, publicly claim to be proponents of sustainable development, the eradication of poverty and peace among the nations of the world, yet they are still clinging, esoterically, to a cosmological perspective of nature-worship that glorifies self-worship and disregards the well-being of others. The study contrasts this dominant spirituality with the Afrocentric one based on a knowledge system that propounds a belief in a compassionate and merciful Creator-God who is the source of all nature, including the human family, as illustrated in the daily lives of amaMbo peoples whose geographic origins are traced to ancient Ethiopia. As the former continues to make a nonentity of the Creator-God, Africans, realizing the spiritual bankruptcy of a self-glorification ethic that has polarised the people and ravaged their continent through rule-based institutions, are returning, in large numbers, to this knowledge system of their ancient fathers on which their social institutions of shared and consensus-based decision-making and governance, from the basic social unit as the family, to national political relations, were founded. In several encounters these patterns of spiritualities have produced unsavoury outcomes. In the Cape’s more-than-a-century long, bitter and protracted encounter between a branch of amaMbo called amaXhosa, that began with the seventeenth century arrival of the Western “world-hunt” culture through the Calvinist Dutch East India Company traders, Africa and the entire world have been provided, simultaneously, with indisputable evidence of the destructiveness of self-indulgent living on the one hand and the efficacy, on the other, of a relational aesthetic as a viable alternative out of the humanitarian and environmental crises that confront our globe. Views and principles regarding the harmonious living of life on earth have been advocated by many a great leader since antiquity. They have been vindicated in the lives of ancient Israelite patriarchs such as Abraham and Moses, who led his kinsmen out of the Egyptian bondage that lasted over four centuries; in the life of Tolstoy, who chose to be excommunicated from a society that regarded these principles with disdain; to that of Gandhi, on whom Tolstoy was a tremendous influence, and effectively applied them to unshackle a whole nation from British subjugation; and Dostoevsky, Tolstoy’s compatriot, who first referred to these as “aesthetic views”. These relational principles were embedded in the lifestyle of ancient Israel, lived and advocated later by the Jewish Rabbi called Jesus, whose very own people chose to shamefully murder Him rather that accept His teachings. These principles were taught, practised and handed down to His followers to influence humanity as never before. In their ancient setting these principles clashed with those of the pagan lifestyle of Egypt, Babylon, Medo-Persia, Greece and Rome, which culturally shaped the Western civilization that pervades our globe. The results were centuries of enslavements, dispossessions and persecutions. In the course of history pagan beliefs crept in and mingled with orthodox Jewish rites and worship, producing an adulterated Christianity and a plethora of what are known today as nature-based religions, which still uphold and advocate the individual gods to whom honour and worship is due rather than the Creator in the Hebrew and Afrocentric cosmologies. This study traces the effect of the absence of these relational values on the quality of the life of nations and their leaders. A remarkable trend and pattern characterized by self-mutilative living emerged among all such nations and people. Their efficacy and mutual beneficence, on the other hand, was unmistakable in societies such as that of amaXhosa, in their pre-colonial state in the Eastern Cape region of South Africa. As all of nature “groans” under the human self-mutilation caused by the impoverished spirituality in aesthetic relational values, this study argues that salvation lies in ibuyambo, the recalling of these under-appreciated relational values, and in ensuring the re-education of ourselves and our future leaders in them. The focus of the study is what these values are, the effect of their absence, how different they are to what are known as “social capital”, how they have been manifested and preserved in ancient African institutions such as the weekly memorial day of rest – the Sabbath in the creation narrative – in the lives of some individuals and people on our planet, particularly Africans and amaMbo, and the benefits they derived from respecting them. A vital observation in this study is that social systems that are driven by the motive of individual, corporate or national self-exaltation are invariably rooted in strife and discention. The conclusion is drawn that these under-appreciated relational values, aesthetic relational values, are not only a vital ingredient to the quest for and in all known facets of sustainability in development efforts, they hold the key to unlock the door to the mystery of “harmony” that has proven so elusive to individuals, families, communities, societies, nations and their governance systems. The study concludes, with Dostoevsky, that aesthetic relational values contain “a guarantee of tranquility” for all humanity and the natural environment that sustains them. The restoration, not only by all of Africa, of the lost spirituality of aesthetic relational values cherished by their ancient forebears, is key to the renewal of our world. / AFRIKAANSE OPSOMMING: under-appreciated relational values, and in ensuring the re-education of ourselves and our future leaders in them. The focus of the study is what these values are, the effect of their absence, how different they are to what are known as “social capital”, how they have been manifested and preserved in ancient African institutions such as the weekly memorial day of rest – the Sabbath in the creation narrative – in the lives of some individuals and people on our planet, particularly Africans and amaMbo, and the benefits they derived from respecting them. A vital observation in this study is that social systems that are driven by the motive of individual, corporate or national self-exaltation are invariably rooted in strife and discention. The conclusion is drawn that these under-appreciated relational values, aesthetic relational values, are not only a vital ingredient to the quest for and in all known facets of sustainability in development efforts, they hold the key to unlock the door to the mystery of “harmony” that has proven so elusive to individuals, families, communities, societies, nations and their governance systems. The study concludes, with Dostoevsky, that aesthetic relational values contain “a guarantee of tranquility” for all humanity and the natural environment that sustains them. The restoration, not only by all of Africa, of the lost spirituality of aesthetic relational values cherished by their ancient forebears, is key to the renewal of our world. op ons globale dilemma moet fundamenteel nie in enige nuwe tegnologieë gesoek word wat uit hierdie selfde geestesingesteldheid voortvloei nie, maar in ’n hernude sienswyse en in ’n ander spiritualiteitspatroon. Hierdie studie ondersoek die dominante wêreldingesteldheid wat die globaal omvattende Westerse beskawing gerig het en hersien ’n aantal belangrike historiese en kulturele neigings wat, volgens die argument, die mensdom tot by die toppunt van sy “wêreld-jag”-kultuur gebring het. Dit is ’n “wêreld-jag” van selfverminking wat sigself meer as vier millennia gelede in Europa, die Nabye Ooste, Asië en Afrika gemanifesteer het. Die ontbossing, grondagteruitgang, onderdrukking van die armes, hongersnood, haat wat terroriste-aanvalle aangedryf het en klimaatsveranderings, wat natuurrampe en die verlies van spesies laat toeneem het, is almal die onmiskenbare bitter vrugte van so ’n kultuur. Dit is ’n kultuur wat gekenmerk en voortgestu is deur die afwesigheid van wat hierdie studie “estetiese relasionele waardes” noem. Hierdie dominante ingesteldheid het verskeie reëlgebaseerde regeringsinstellings wat gekenmerk word deur ’n etos van sentrale beheer en die manipulering van mense se lewens vir selfgesentreerde gewin oor ons hele wêreld versprei. Hoewel baie van hierdie instellings in verskeie gewade van skynbare welwillendheid - geloofgebaseerde, handelsgebaseerde, kennis/wetenskapgebaseerde en politieke bestuursliggame - voordoen, is almal aanhangers van dieselfde wêreldbeskouing wat stewig in ’n genadelose en destruktiewe panteïstiese en natuuraanbidding-geloofstelsel gevestig is wat na antieke Egipte terugvoerbaar is. Baie van hierdie instellings maak vandag in die openbaar daarop aanspraak om voorstanders van volhoubare ontwikkeling, die uitwissing van armoede en vrede onder die nasies van die wêreld te wees, terwyl hulle nog, esoteries, vasklou aan ’n kosmologiese perspektief van natuuraanbidding wat selfverheerliking aanprys en die welsyn van ander verontagsaam. Die studie kontrasteer hierdie dominante spiritualiteit met die Afrosentriese siening wat op ’n kennissisteem gebaseer is, wat ’n geloof in ’n barmhartige en genadige Skeppergod voorstel wat die bron van alle natuur, met inbegrip van die menseras, is, soos blyk uit die daaglikse lewens van amaMbo-mense wie se geografiese oorsprong na antieke Ethiopië teruggevoer kan word. Terwyl die eersvdermelde steeds die niebestaan van die Skeppergod voorstaan, keer Afrikane – met die besef van die spirituele bankrotskap van ’n selfverheerlikende etiek wat mense gepolariseer het en hulle kontinent deur reëlgebaseerde instellings verniel het - in groot getalle terug na hierdie kennissisteem van hul voorvaders waarop hul sosiale instellings van gedeelde en konsensusgebaseerde besluitneming en regering, vanaf die basiese sosiale eenheid as die familie tot by nasionale politieke verhoudings¸ gevestig is. Hierdie patrone van spiritualiteite het in verskeie gevalle tot onaangename uitkomste gelei. In die Kaap se meer as ’n eeu lange, bittere en langdurige botsing tussen ’n tak van amaMbo bekend as amaXhosa, wat met die 17de-eeuse aankoms van die Westerse “wêreld-jag”-kultuur deur die Calvinistiese Nederlandse Oos-Indiese Kompanjie-handelaars begin het, is Afrika en die hele wêreld terselfdertyd voorsien van onbetwisbare bewys van die vernielsug van gemaksugtige lewe aan die een kant en, aan die ander kant, die doeltreffendheid van relasionele estetika as ’n lewensvatbare alternatief uit die humanitêre en omgewingskrisisse wat ons wêreld in die gesig staar. Sienswyses en beginsels omtrent ’n harmonieuse lewenswyse op aarde is al sedert die vroegste tyd deur vele groot leiers bepleit. Dit is gehandhaaf in die lewens van antieke Israelitiese patriage soos Abraham en Moses, wat sy stamverwante uit die Egiptiese slawerny van meer as vier eeue gelei het; in die lewe van Tolstoi, wat verkies het om verban te word uit ’n gemeenskap wat hierdie beginsels met minagting bejeën het; in dié van Gandhi, op wie Tolstoi ’n geweldige invloed gehad het, wat hierdie beginsels effektief toegepas het om ’n hele nasie van Britse onderwerping te bevry; en Dostojewski, Tolstoi se landgenoot, wat die eerste keer daarna as “estetiese sienswyses” verwys het. Hierdie relasionele beginsels is vasgelê in die lewenstyl van antieke Israel, en later uitgeleef en verkondig deur die Joodse Rabbi genaamd Jesus, wie se eie mense verkies het om Hom skandelik te vermoor eerder as om sy leringe te aanvaar. Hierdie beginsels is onderrig, beoefen en aan Sy volgelinge oorgedra om die mensdom te beïnvloed soos nog nooit tevore nie. Hierdie beginsels het in hulle antieke opset gebots met dié van die heidense lewenstyl van Egipte, Babilon, Medo-Persië, Griekeland en Rome, wat die Westerse beskawing wat oor die wêreld versprei is kultureel gevorm het. Die resultate was eeue van slawerny, onteienings en vervolgings. Met verloop van die geskiedenis het heidense gelowe ingesypel en met die Joodse rites en aanbidding vermeng, wat gelei het tot ’n verknoeide Christendom en ’n oorvloed van wat vandag as natuurgebaseerde gelowe bekend staan, wat steeds die individuele gode aanhang en verkondig aan wie eer en aanbidding toekom, eerder as die Skepper in die Hebreeuse en Afrosentriese kosmologieë. Hierdie studie belig die afwesigheid van hierdie relasionele waardes in die gehalte van die lewe van nasies en hulle leiers. ’n Merkwaardige verloop en patroon wat gekenmerk word deur ’n selfverminkende lewenswyse het by al hierdie nasies en mense te voorskyn getree. Hulle doeltreffendheid en wedersydse liefdadigheid is, aan die ander kant, onmiskenbaar in gemeenskappe soos dié van die amaXhosa, in hul voorkoloniale staat in die Oos-Kaapse streek van Suid-Afrika. Terwyl die hele natuur “kreun” onder die menslike selfverminking wat deur die verarmde spiritualiteit in estetiese relasionele waardes veroorsaak word, argumenteer hierdie studie dat die redding lê in ibuyambo, die herroeping van hierdie onderwaardeerde relasionele waardes, en deur seker te maak dat ons onsself en ons toekomstige leiers daarin heropvoed. Die studie konsentreer op wat hierdie waardes is, die uitwerking van die afwesigheid daarvan, hoe dit verskil van wat as “sosiale kapitaal” bekend staan, hoe dit in antieke Afrika-instellings soos die weeklikse gedenkdag van rus – die Sabbat in die skeppingsverhaal - gemanifesteer en bewaar is in die lewens van party individue en mense op ons planeet, veral Afrikane en amaMbo, en die voordele wat hulle trek uit die nakoming daarvan. ’n Belangrike waarneming in hierdie studie is dat sosiale stelsels wat deur die motief van individuele, korporatiewe of nasionale selfverheffing aangedryf word, sonder uitsondering aan onenigheid en verdeeldheid gekoppel is. Die gevolgtrekking word gemaak dat hierdie onderwaardeerde relasionele waardes, estetiese relasionele waardes, nie slegs ’n noodsaaklike onderdeel in die soeke na en in alle bekende fasette van volhoubaarheid in ontwikkelingspogings is nie, maar dat hulle die sleutel is tot die ontsluiting van die misterie van “harmonie” wat so ontwykend vir individue, families, gemeenskappe, samelewings, nasies en hul regeringstelsels geblyk het. Die studie kom, saam met Dostojewski, tot die gevolgtrekking dat estetiese relasionele waardes ’n “waarborg van kalmte” bevat vir die hele mensdom en die natuurlike omgewing wat ons onderhou. Die herstel deur meer as net die hele Afrika van die verlore spiritualiteit van estetiese relasionele waardes wat deur hulle antieke voorgeslagte gekoester is, is die sleutel tot die vernuwing van ons wêreld.

Thesis (PhD)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: 1. Aim of study The main aim of this study is to collect and evaluate the different ways of the theorizing of local power configurations and to assemble the elements thereof in a theoretical framework. A conclusion on the significance thereof for the South-African context is then drawn. To reach this aim, it was attempted to identify all the basic elements of all local power configurations and to show how the contents thereof change continuously and are determined by the powers therein. 2. The nature of local power configurations Local power configurations are those networks of dynamic relations, which occur between persons and groups and between persons and their needs, institutions and social, economical, political and natural environments, which influence people of a local political area, their actions and opinions and thus control the issues and people of that area. Local power configurations therefore consist of nine elements namely (1) changes which are continuously caused by (2) the biological characteristics and (3) interpretation of people and (4) by active powers which try to influence them. They are also further influenced by natural powers (they are (5) the natural environment, (6) people's needs and (7) natural resources) and created powers (they are (8) social patterns and products, (9) economic order and (10) political processes and structures). These basic elements of local power configurations exist under higher power configurations which consist of the same elements. The complexity of local power configurations is related to the overlapping of elements between these different power configurations. Neighbouring local power configurations can also share elements so that changes in the elements of one power configuration can have an influence on the neighbouring one. Similarly the changes in the elements of the power configurations on higher levels such as region, national and global also have important implications for the elements of local power configurations. Since active powers bring their influence to bear according to their conscious or unconscious interpretation of their situation, their exercise of power is therefore continually unique and therefore unexpected changes of the elements may occur. In order to prevent this, the national power configuration tries to structure the local power configuration in such a way that it limits its space for unique power actions. In this study the relations between these powers and how they influence each other are treated in detail. 3. South African local power configurations The local power configurations of South Africa function according to the same elements that occur at all local power configurations. The uniqueness of the South African local power configurations lies only in the contents which are given to it in South Africa. The contents of South African local power configurations are largely prescribed by the constitution and national laws. They specify the functioning of local politics in South Africa, which forms an important aspect of local power configurations. This, together with the nature of the South African cultural milieu and the nature of the natural environment and human needs, has an important impact on local power configurations. Yet local South African people and groups maintain their ability through their interpretation to act within their circumstances in original ways and bring about positive or negative changes to people's quality of life. 4. Guide material This study tries to furnish guide material to prospective researchers of South African local power configurations. Thereby academics can make a contribution so that local power configurations are directed towards change which is beneficial to the people. / AFRIKAANSE OPSOMMING: 1. Doel van studie Die oorhoofse doel van hierdie studie is om die verskillende wyses van teoretisering oor plaaslike magsopsette te versamel, te beoordeel en die elemente daarvan in 'n teoretiese raamwerk saam te vat en 'n gevolgtrekking te maak oor die betekenis daarvan vir die Suid-Afrikaanse konteks. Om hierdie doel te bereik, is gepoog om die basiese elemente van alle plaaslike magsopsette te identifiseer en aan te toon hoedat die inhoud daarvan voortdurend verander en bepaal word deur die magte daarin. 2. Aard van plaaslike magsopsette Plaaslike magsopsette is daardie netwerk van dinamiese verhoudinge, wat voorkom tussen persone en groepe en tussen hulle en hul behoeftes, instellings en sosiale, ekonomiese, politieke en natuurlike omgewings, wat mense, van 'n plaaslike politieke gebied, se handelinge en beskouings beinvloed en so die sake en mense in daardie gebied beheer. Plaaslike magsopsette behels dus (1) verandering wat voortdurend deur (2) menslike biologiese eienskappe en (3) betekenisgewing veroorsaak word en (4) aktiewe magte wat dit probeer beinvloed. Dit word ook beinvloed deur natuurlike magte, (dit is (5) die natuurlike omgewing, (6) menslike behoeftes en (7) natuurlike hulpbronne) en geskepte magte (dit is (8) sosiale patrone en produkte, (9) ekonomiese ordening en (10) politieke prosesse en strukture). Hierdie basiese elemente van plaaslike magsopsette staan onder hoer magsopsette wat uit dieselfde elemente bestaan. Die ingewikkeldheid van magsopsette hou verband met die oorvleueling van elemente tussen hierdie verskillende magsopsette. Naburige plaaslike magsopsette kan ook elemente deel sodat die verandering in een magsopset se elemente 'n invloed op die naburige een het. So ook het die verandering in die elemente van die magsopsette op hoer vlakke soos streek, nasionaal en globaal ook belangrike implikasies vir die elemente van die plaaslike magsopset. Omdat aktiewe magte hulle invloed laat geld volgens hulle bewustelike of onbewustelike betekenisgewing van hulle situasie, veroorsaak dit dat hulle magsuitoefening voortdurend uniek kan wees en onverwagte wysigings aan die elemente tot gevolg kan he. luis om dit te verhoed poog die nasionale magsopset om die plaaslike magsopset so te struktureer dat dit beperkte ruimte vir unieke magshandelinge laat. In hierdie studie word hierdie verhoudinge tussen hierdie magte en hoe hulle mekaar kan beinvloed breedvoerig behandel. 3. Suid-Afrikaanse plaaslike magsopsette Suid-Afrika se plaaslike magsopsette funksioneer op grond van dieselfde elemente wat by aIle plaaslike magsopsette voorkom. Die uniekheid van Suid-Afrika se plaaslike magsopsette Ie aIleen in die inhoud wat in Suid-Afrika daaraan gegee word. Die inhoud van Suid-Afrikaanse plaaslike magsopsette word grootliks voorgeskryf deur die grondwet en nasionale wette. Dit spesifiseer die funksionering van die plaaslike politiek in Suid- Afrika, wat 'n belangrike aspek van plaaslike magsopsette uitmaak. Dit, tesame met die aard van die Suid-Afrikaanse kulturele milieu en die stand van die natuurlike omgewing en menslike behoeftes, het 'n belangrike impak op plaaslike magsopsette. Tog behou plaaslike Suid-Afrikaanse mense en groepe deur hulle betekenisgewing die vermoe om in hulle omstandighede op oorspronklike wyses te handel en positiewe of negatiewe veranderings aan mense se lewensgehalte aan te bring. 4. Gidsmateriaal Hierdie studie poog om gidsmateriaal te verskaf aan voornemende navorsers van Suid- Afrikaanse plaaslike magsopsette. Daardeur kan akademici 'n bydrae lewer dat plaaslike magsopsette gerig word op verandering wat vir plaaslike mense voordelig is.

Thesis (MPA (Public Management and Planning))--University of Stellenbosch, 1999. / 130 leaves single sided printed, preliminary pages i-x and numbered pages 1-75 includes bibliography and digitized at 300 dpi (OCR), used Bizhub 250. / ENGLISH ABSTRACT: The basic premise of this study is that a curriculum for Theology and Community Development would provide theological institutions with a social purpose in their theological education program. This is necessary for the Church's involvement in social transformation, particularly in the South African context with its alarmingly ever-increasing proportions of unemployment, poverty, violence and crime. The research attempts to provide, as an outcome, theological institutions with a social development purpose by means of curriculum design. The reason for this is based on the conviction that the Church as a community-based organisation, particularly amongst the marginalised poor, can be an effective vehicle for community development. This is due to the Church's Biblical commission and commitment to the poor, its capacity, in terms of resourcefulness, viz. its members and capital, its understanding and experience of social realities and the holistic nature of its activities. The design of the curriculum is aimed at unlocking the Church's resources and building its capacity to become an agent or catalyst for substantial people and societal development. It is presupposed in the study that the Church, although it has a long history of mission and diaconic work, is more and more lacking in capacity to meet the challenges and need of the post-modern society and subsequently cannot effect social transformation - yet it undoubtedly has the potential. The reason for this incapacity can be ascribed to the nature of theological training, which has as a ministerial-formation model a managerial approach to organisation and maintenance of congregational ministry from inside the institutional structure. As the Church finds itself confronted with enormous community needs, the leaders feel inadequate to deal with the "demo-crisis" of society for there is little in their seminary background that could have prepared them to equip the members for ministries incorporating community development. It is argued in this study, based on an analysis of the Church as a community called by God, the essence of community development and the people-centred participatory development process, that the Church as a community-based organisation is essentially best served in effecting social change by orientating itself according to the people-centred participatory development approach. This approach is embedded in the theoretical assumptions of the Humanitarian school of thought combined with the Social Development school. In theological education a new theological paradigm in which theory re-orientates itself to a "new paradigm of humanity" is inevitable. According to this paradigm, the Church should align itself with the humanitarian focus of development because development is ultimately about a new vision for society, about a new humanity, empowerment of the people to experience full life as given by God in full respect of creation. Only in developing a theological understanding of development and in assisting to equip people for development, will it be able to answer to its calling - will it continue the process which was started by God in creating the Church as the "first fruits" of the new humanity. A curriculum for Theology and Community Development, based on the challenges of development, the sources of theology in the teaching tradition of the Church, the realities of the South African context and the principles of the People-centred Participatory Development Approach is designed to empower the Church to be an effective agent and/or catalyst for social transformation, particularly in South Africa. / AFRIKAANSE OPSOMMING: Die basiese uitgangspunt van hierdie studie is dat 'n kurrikulum vir Teologie en Gemeenskapsontwikkeling teologiese instellings sal voorsien met 'n sosiale doelwit in hul teologiese opvoedingsprogram: Dit is noodsaaklik vir die Kerk se betrokkenheid by sosiale transformasie, veral wat die Suid-Afrikaanse konteks aanbetref met sy ontstellende, steeds toenemende, mate van werkloosheid en die daarmee gepaardgaande spiraal van armoede, geweld en misdaad. Die navorsing voorsien as uitkoms, aan teologiese instansies 'n sosiale ontwikkeling doel deur middel van kurrikulumontwerp. Dit is gebaseer op die oortuiging dat die Kerk as 'n gemeenskaps-gebaseerde organisasie, in besonder onder die gemarginaliseerde armes, 'n effektiewe instrument kan wees vir gemeenskapsontwikkeling, gebasseer op die Kerk se Bybelse opdrag en toewyding aan die opheffing van die arme, sy verstaan en ondervinding van sosiale werklikhede en die holistiese natuur van sy aktiwiteite. Die kurrikulum is gemik op die ontsluiting van die Kerk se bronne en die bou van sy kapasitiet sodat die Kerk 'n effektiewe agent of katalisator van substantiewe mense- en sosiale ontwikkeling kan wees. Dit word in hierdie studie op grond van onderhoude en verslae voorveronderstel dat die Kerk, alhoewel hy 'n lang geskiedenis van Sending en Diakonie het, nie paraat is en nie die kapasiteit het om die uitdagings en nood van die post-moderne samelewing volgens die vereistes van sosiale transformasie die hoof te bied nie en gevolglik nie sosiale transformasie kan bewerkstellig nie. Dit terwyl die Kerk ongetwyfeld die potensiaal het. Die rede vir hierdie onvermoë kan herlei word na die Kerk se teologiese opleiding, wat as opleidings model 'n bestuursbenadering tot organisasie en instandhouding van gemeente bediening van binne die institusionele strukture het. Terwyl die Kerk gekonfontreer word met enorme gemeenskapsbehoeftes, voel die leiers onbevoeg om die demo-krisis te hanteer omdat daar baie min in hul teologiese opleiding was wat hulle kon voorberei om die lidmate vir bediening toe te rus wat gemeenskapsontwikkeling insluit. Dit word in hierdie studie geargumenteer, gebaseer op 'n analise van die Kerk as 'n alternatiewe gemeenskap geroep deur God en die wesenlikheid van gemeenskapsontwikkeling binne die verskillende benaderings in die ontwikkelingsproses, dat dit die Kerk as 'n gemeenskaps-gebaseerde organisasie wesenlik die beste sal baat indien dit sosiale verandering wil bewerkstellig om sigself volgens die mens-gesentreerde deelnemende,ontwikkelingsbenadering te orienteer. Hierdie benadering is ingebed in die teoretiese beginsels van die Humanitere Skool gekombineer met die Sosiale Ontwikkelingskool. 'n Nuwe teologies paradigma vir teologiese opvoeding waarin die teorie sigself herorienteer word tot 'n "nuwe paradigma van humaniteit" is onvermydelik. Dit word volgens hierdie paradigma op grond van eksegetiese studie voorveronderstel dat die Kerk erns maak met ontwikkeling omdat ontwikkeling uiteindelik gaan om 'n nuwe visie ten opsigte van die samelewing, 'n nuwe humaniteit - omdat dit gaan oor die bemagtiging van mense om die volle lewe met volle verantwoordelikheid teenoor die skepping te beleef wat deur God gegee is. Slegs deur 'n teologiese begrip van ontwikkeling te ontwikkel en deur saam te werk met ander instansies om mense toe te rus vir ontwikkeling, sal die Kerk in staat wees om waarlik te beantwoord aan sy roeping - sal dit die proses voortdryf wat deur God begin is toe Hy die Kerk as die "eerste vrugte" van die nuwe humaniteit in die lewe geroep het. Vir hierdie doel word die kurrikulum vir Teologie en Gemeenskapsontwikkeling ontwerp, gebaseer op die uitdagings van ontwikkeling, die bronne van teologie in die onderwys-tradisie van die Kerk, die realiteite van die Suid-Afrikaanse konteks en die beginsels van die Mens-gesentreerde Deelnemende Ontwikkelings benadering - om die Kerk te bemagtig om 'n effektiewe agent en/of katalisator vir sosiale transformasie, besonders in Suid-Afrika te wees.

Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The Performing Arts Councils (PACs) have been the primary recipients of national public funding for the performing arts, accounting for nearly half of the arts and culture budget of the Department of Arts, Culture, Science and Technology (DACST). They had to be restructured in order to free public resources for allocation to other disciplines and areas in need of redress. The four PACs addressed in this study are The Playhouse Company (Durban), Artscape (Cape Town), PACOFS (Bloemfontein), and the Spoornet State Theatre (Pretoria). The purpose of the study was to determine whether or not the PACs had achieved the transformation goals as defined by DACST. The research was approached from a qualitative perspective to ensure that as much nuanced information as possible was collected within a limited timeframe and financial constraints. Where necessary, as in analysis of staff and expenditure, quantitative analyses were undertaken. The study found that the process of converting PACs to playhouses had been inconsistently implemented, although some of the PACs had come a long way in transforming themselves. Funding was obtained from government subsidies, NAC funding for specific projects, sponsorships, and other minor sources of income such as box office sales. Traditional forms of the performing arts, specifically opera and ballet, still accounted for a large portion of the total expenditure. PACs have had considerable difficulty in obtaining provincial and local government support, or adequate business sector support to make them viable as stand-alone entities. None of the PACs has been able to secure sustainable funding on a reliable basis to meet their requirements. DACST regards the implementation of a Community Arts Development (CAD) component and the establishment of the NAC as essential for an equitable arts dispensation in the country. CAD is meant to provide education and empowerment of people from previously disadvantaged communities, access to PAC venues and NAC funding, and awareness and outreach programmes. The CAD component varies substantially from PAC to PAC. The White Paper on Arts, Culture and Heritage recognises that the future of arts and cultural expression lies in the development of new audiences and markets. Audience development and facilitating access to venues has been left to the PACs, with little effect in some cases. The transformation of the staff profile of PACs to reflect the demographics of their provinces has been achieved. As the resultsof the study show each PAC took it upon itself to transform itself in its own way. As a result, transformation by the various PACs was found not always to be in line with the imperatives contained in the White Paper on Arts, Culture and Heritage (DACST, 1996). / AFRIKAANSE OPSOMMING: Die Rade vir Uitvoerende Kunste (RUK) was tot op hede die vernaamste ontvangers van nasionale staatsbefondsing vir die uitvoerende kunste, en het bykans vyftig persent van die Departement van Kuns, Kultuur, Wetenskap en Tegnologie (DKKWT) se begroting vir kuns en kultuur verteenwoordig. Hierdie Rade moes herstruktureer word sodat staatshulpbronne wat vir ander dissiplines en gebiede wat regstelling nodig gehad het, aangewend kon word. In hierdie studie is die vier Rade vir Uitvoerende Kunste "The Playhouse" (Durban), "Artseape" (Kaapstad), RUKOVS (Bloemfontein) en die Spoornet-staatsteater (Pretoria) bestudeer. Die doel van die studie was om te bepaal of die Rade vir Uitvoerende Kunste 'n transformasie, soos gedefinieer deur die DKKWT, ondergaan het. Die navorsing is vanuit 'n kwalitatiewe perspektief benader om te verseker dat so veel moontlik genuanseerde inligting binne 'n beperkte tydsbestek en te midde van finansiele beperkinge ingesamel is. Waar nodig, soos in die analise van personeel en uitgawes, is 'n kwantitatiewe benadering gevolg. Daar is bevind dat daar deurgaans uitvoering gegee is aan die omskepping van die Uitvoerende Kunsterade in skouburgteaters, hoewel sommige Rade reeds 'n ver pad met betrekking tot selftransformasie geloop het. Befondsing was afkomstig van staatsubsidies, NUK-befondsing vir spesifieke projekte, borge en ander minder beduidende bronne, byvoorbeeld inkomste uit kaartjieverkope. Tradisionele vorms van die uitvoerende kunste, veralopera en ballet, het steeds 'n beduidende deel van totale uitgawes uitgemaak, en Rade vir Uitvoerende Kunste het groot probleme ondervind om genoegsame steun van provinsiale regerings, plaaslike owerhede en die besigheidsektor te werf om hulle in staat te stelom as lewensvatbare en onafhanklike entiteite te funksioneer. Nie een van die Rade vir Uitvoerende Kunste kon daarin slaag om befondsing van 'n standhoudende aard te bekom waarop hulle kon reken om aan hul vereistes te voldoen nie. Die DKKWT beskou die implementering van 'n Gemeenskapskunsontwikkelingkomponent (GKO) en die stigting van die NUK as onontbeerlik vir 'n regverdige kunste-bedeling in die land. GKO beoog om voorsiening te maak vir die opvoeding en bemagtiging van mense III die voorheen agtergeblewe gemeenskappe, toegang tot plekke waar GKO-optredes gehou word, NUKbefondsing, asook bewustheids- en uitreikprogramme. Die GKO-komponent wissel aansienlik van RUK tot RUK. Die Witskrif oor Kuns, Kultuur en Erfenis erken dat die toekoms van kuns- en kulturele uitdrukking in die ontwikkeling van nuwe gehore en markte opgesluit lê. Die ontwikkeling van gehore en makliker toegang tot plekke waar optredes aangebied word is in die hande van Kunsterade gelaat; in sommige gevalle met weinig effek. Die transformasie van die Rade vir Uitvoerende Kunste se personeelprofiel ten einde die demografiese werklikheid van elke provinsie te weerspieel was suksesvol. Soos duidelik uit die studie blyk, het elke Raad vir Uitvoerende Kunste onderneem om die transformasie op sy eie manier te implementeer. Die gevolg is dat die transformasie in die verskillende Rade vir Uitvoerende Kunste nie altyd tred hou met die bindende opdragte wat in die Witskrif oor Kuns, Kultuur en Erfenis (DKKWT, 1996) vervat is nie.

Thesis (D.Ed.)--University of Stellenbosch, 1999. / 330 Leaves printed single pages, preliminary pages i-vii and numberd pages 1-317.Includes bibliography and figures. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner. Digitized, Ivan Jacobs following an inter-library loan request on 1Augustus 2011, Lorenda Boyd / ENGLISH ABSTRACT: Africa, education has both reflected, and has been subjected to numerous perceptions, which inevitably led to various ideas and behaviour on the part of those participating in the educative act. Perceptions of others, objects or situations remain complex. The thoughts and behaviour which emanate from such complexity depend on factors such as personality, motivation, and social context. Culture also plays a cardinal role in the perceptual process. In the Republic of South Africa, as a culturally diverse country, divergent perceptions about education, where multi-culturalism is most evident, will be inevita ble. Mission education has been variedly adjudged, because of varied perceptions. This is understandable, as Black South Africans had been educated pre-dominantly by White missionaries up until the 1950's. Generally, politicians, academics and the media tend to give one-sided viewpoints, negating other interpretations and balanced perspectives. This takes place because of ignorance, bias or self-interest. Two commonly held perceptions about missionaries, are that they were racist and that their education system promoted colonialism. The understanding of racism, colonialism and missionaries' role therein, is in turn determined by numerous factors amongst historians, academics, politicians and journalists. The perceptions of each of these groups are often determined by partisan interests, which inevitably lead to unfair generalisations and stereotypes, since the rnetabletical nature of education is denied.In order to dissertate on past educational events, they need to be read contextually, taking into account both temporal and spatial dimensions of historical reality. When analysing historical perceptions, one needs to critically evaluate diverse interpretations of the past, and attempt to present a balanced perspective, instead of presenting a biased outlook,which tends to favour a specific hypothesis. This research critically analyses the various perceptions (past and present) surrounding mission education in South Africa, according to historical-metabletical guidelines, that they may be presented within a more balanced historical perspective. / AFRIKAANSE OPSOMMING: Suid-Afrika was onderworpe aan 'n groot verkeidenheid persepsies, wat onvermydelik gelei het tot uiteenlopende idees en gedragsuitinge onder praktisyns van opvoeding. 'n Mens se waarneming van andere, van voorwerpe en situasies, bly 'n komplekse saak. Gedagtes en handelinge wat uit hierdie kompleksiteit voorvloei, hang van faktore af soos, persoonlikheid, motivering en sosiale kontekste. Kultuur speel ook 'n sleutelrol in die waarnemingsprases. In die Republiek van Suid-Afrika, 'n land met 'n veelvoudigheid van kulture, waar multi-kulturalisme aan die orde van die dag is, sal uiteenlopende waarnemings random die opvoeding onvermydelik wees. Sendingonderwys, was verskillend beoordeel, as gevolg van die uiteenlopende waarnemings. Dit is te verstane, aangesien swart Suid-Afrikaners hoofsaaklik deur blanke sendelinge onderrig is, tot en met die vyftigerjare. Oor die algemeen, is politici, akademici en die media geneig om eensydige sieninge te huldig en weer te gee. Hierdeur word ander sienswyses of meer gebalanseerde sienswyses soms negeer. Dit gebeur as gevolg van onkunde, vooraordeel of eie-belang. Twee algemene sienswyses aangaande sendelinge, is dat hulle rassiste was, en dat hulle opvoeding kolonialisme gepropageer het. Die verstaan van rassisme, kolonialisme en die rol van sendelinge hierin, word medebepaal deur verskeie faktore onder historici, akademici, politici en joemaliste. Die waarneminge van hierdie graepe word dikwels bepaal deur graepbelange, wat onvermydelik lei tot onregverdige veralgemenings en stereotipering, omdat die metabletiese aard van opvoeding ontken word.Om oar opvoedingsgebeure van die verlede te kan redeneer, behoort dit kontekstueel gelees te word; terwyl beide die tyd-, sowel as die ruimtelike dimensies van die historiese werklikheid in ag geneem word. Die ontleding van historiese waarneming vereis kritiese interpretasie van 'n verskeidenheidinterpretasies uit die verlede. Daar moet oak gepoog word am 'n gebalanseerde eerder as 'n bevooroordeelde waameming, wat slegs een bepaalde hipotese onderskryf, daar te stel. Hierdie navorsing analiseer krities - volgens histories-metabletiese riglyne - verskeie waarneminge (verlede en teenswoordige), aangaande sendingonderwys in Suid-Afrika, am hierdeur tot 'n meer gebalanseerde historiese perspektief te geraak.

Thesis (DTh)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: The aim of the study is to explore whether the local church is acting as an agent of change in addressing the socio-economic needs of an impoverished grassroots community. This study falls within the area of missiology as it takes as point of departure the need for the church to appropriate a missional framework for development. However, this study considers the church in relation to its context, it draws on related sub-fields of theology and various development and social sciences to compose a picture of the current challenges the church faces in engaging poverty. The study focuses on the community of Lavender Hill situated on the Cape Flats of the Western Cape. Due to the interdisciplinary nature of this study, both theoretical and methodological triangulation have been employed. Chapter 1 introduces the study and provides a theological conceptualisation. Chapter 2 argues for a framework of Development as Transformation and presents a distinctive motivation, goal and ecclesial identity, which has to be taken into account when the church 'does development'. It is concluded that, while this framework is distinctive, it does not replace existing development theory, but rather engages it as a dialogical conceptual framework. Chapters 3 to 5 present the Second Carnegie Inquiry into Poverty and Development in South Africa (1984) as a useful theoretical tool. This study allows for a comparative historical analysis, particularly as Carnegie II poses a challenge to the church regarding poverty. Despite the prominent role accorded the church by history, Carnegie inquiries, government and broader civil society, it is concluded that the church continues to face many of the same challenges in a post-Carnegie II context. Both Chapters 3 and 4 conclude that, among the key challenges identified, there is a need for the church to evidence holistic theology and sustainable action with regard to social responsibility. Action remains, for the most part, in a dominant charity mode. Partnership, in its various forms, is identified as a necessary and more sustainable strategy in a context of inequality. Chapters 5 and 6 focus more specifically on the context of Lavender Hill and utilise the theoretical frameworks in order to analyse data. Methodological triangulation is employed and various methods of data collection are therefore used. Chapter 5 discusses the interlinked dimensions of poverty in Lavender Hill with reference to both Carnegie II and recent scholarship. Chapter 6 utilises the theoretical frameworks to focus more specifically on whether the local church in Lavender Hill is acting as an agent of change. The involvement of the church is described and explored with reference to the challenges (both contextual and missional) presented in Chapters 1 to 5. Findings indicate that the local church faces many of the challenges identified by Chapters 3 and 4 and that theology in particular is closely linked to praxis. Particular attention is, therefore, given to the role played by theology in determining action, and Development as Transformation is applied as a framework which addresses a lack of holistic theology. Recommendations for action are proposed in order to guide the local church in areas such as Lavender Hill to become more meaningful role players in their communities. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om ondersoek in te stel na die vraagstuk of die plaaslike kerk wel optree as 'n agent van verandering deur die sosio-ekonomiese behoeftes van 'n arm grondvlakgemeenskap onder die loep te neem. Hierdie studie kan in die gebied van missiologie geplaas word, deurdat dit die noodsaaklikheid vir die kerk om 'n missionere raamwerk vir ontwikkeling te gebruik as uitgangspunt het. Hierdie studie beskou die kerk egter in verhouding tot die kerk se konteks, dit maak gebruik van verwante subvelde van teologie en verskeie ontwikkelings- en sosiale wetenskappe om 'n oorsig saam te stel van die huidige uitdagings waarvoor die kerk te staan kom in die stryd teen armoede. Die studie fokus op die gemeenskap van Lavender Hill wat op die Kaapse Vlakte in die Wes-Kaap gelee is. Weens die interdissiplinere aard van hierdie studie is teoretiese sowel as metodologiese triangulasie aangewend. Hoofstuk 1 lei die studie in en verskaf teologiese konseptualisering. In hoofstuk 2 word 'n raamwerk van Ontwikkeling as Transformasie bepleit wat 'n eiesoortige motivering, doel en kerklike identiteit aanbied wat in ag geneem moet word wanneer die kerk 'ontwikkelingswerk doen'. Die gevolgtrekking word gemaak dat alhoewel die raamwerk kenmerkend van aard is, dit nie huidige ontwikkelingsteorie vervang nie, maar dit eerder as 'n dialogiese konsepsuele raamwerk ter taak stel. In hoofstukke 3 tot 5 word die Second Carnegie Inquiry into Poverty and Development in South Africa (1984) as 'n nuttige teoretiese werktuig aangebied. Hierdie studie neem 'n vergelykende historiese ontleding in aanmerking, veral aangesien Carnegie II 'n uitdaging aan die kerk stel met betrekking tot armoede. Ten spyte van die prominente rol wat aan die kerk deur die geskiedenis, Carnegie-ondersoeke, die regering en bree burgerlike samelewing gegee is, word die gevolgtrekking gemaak dat die kerk steeds na Carnegie II voor dieselfde uitdagings te staan kom. In hoofstuk 3 sowel as 4 word verskeie sleuteluitdagings geidentifiseer en die gevolgtrekking word gemaak dat dit vir die kerk noodsaaklik is om bewyse te lewer van 'n holistiese teologie en onderhoubare optrede met betrekking tot sosiale verantwoordelikheid. Optrede word steeds grotendeels op 'n liefdadigheidswyse uitgevoer. Vennootskap, in al sy verskeie vorme, word as 'n noodsaaklike en meer onderhoubare strategie in 'n konteks van ongelykheid geidentifiseer. In hoofstukke 5 en 6 word meer spesifiek op die konteks van Lavender Hill gefokus en word die teoretiese raamwerke gebruik om die data te analiseer. Metodologiese triangulasie is aangewend en daarom is verskeie metodes van dataversameling gebruik. In hoofstuk 5 word die verweefde dimensies van armoede in Lavender Hill bespreek, met verwysing na Carnegie II sowel as onlangse vakkundigheid. In hoofstuk 6 word die teoretiese raamwerke gebruik om meer spesifiek te ondersoek of die plaaslike kerk in Lavender Hill wel as agent van verandering optree. Die betrokkenheid van die kerk is beskryf en word verken met verwysing na die uitdagings (kontekstueel sowel as missioner) soos in hoofstukke 1 tot 5 uiteengesit. Bevindinge dui daarop dat die plaaslike kerk te staan kom voor baie van die uitdagings wat in hoofstukke 3 en 4 geidentifiseer word, en dat die teologie in besonder ten nouste verbind is aan die praktyk. Besondere aandag word daarom gegee aan die rol wat deur teologie gespeel word om optrede te bepaal, en Ontwikkeling as Transformasie word toegepas as 'n raamwerk wat 'n gebrek aan holistiese teologie ondersoek. Aanbevelings vir optrede word voorgestel sodat plaaslike kerke in areas soos Lavender Hill gelei kan word om meer betekenisvolle rolspelers in hul gemeenskappe te word.

Thesis (MEd)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Learners enter the classroom with different academic abilities, learning profiles and interests. Inclusive education is therefore seen as a possible answer to accommodate individual diversity in the classroom and to address the needs of every learner. During South Africa’s era of apartheid education, differences and disabilities were seen as learner-centred, and this led to labelling, marginalising and exclusion of specific learners. In the light of the aforementioned, the implementation of inclusion, which sees difference in learners (and between people in general) as a basic part of human life, is seen as challenging in South Africa. Differentiated instruction can be seen as a teaching strategy to promote inclusive education, as its focus is learner-centred and it is based on the philosophy that all learners can learn provided they are supported in the learning process. Although differentiated teaching is not unknown internationally and nationally and is most probably implemented in the classroom, the effective implementation thereof is not understood fully. This research study made use of the participatory action research design, and the main aim was therefore to effectively implement differentiated teaching in the Foundation Phase through collaborative teacher learning. A qualitative methodology was used, with six teachers as the participants in the natural setting of the school where they teach (in the Foundation Phase). The school is located in a less affluent urban community in the Western Cape province, one of the nine provinces in South Africa. During the first action research cycle it was found that not all aspects of differentiated teaching were internalised for effective implementation in the classroom. The evolving nature of the participatory action research design allowed an additional phase for problem definition and therefore the initiation of another action research cycle. The results will be shared with the participants as well as the relevant district’s office and the learning support educator, who will be employed during 2014, in an effort to ensure the sustainability of the process. Individual interviews were conducted with the participating teachers to formulate a problem definition for the next cycle in the participatory action research process. Although it was found after the first cycle that not all aspects of differentiated teaching were internalised for effective implementation, the teachers acknowledged the approach and initiated differences in their classroom. It is hoped that a longer intervention period may result in valuable outcomes. When the next cycle of the teacher learning process commences, whole-school development should be used as a starting point, where collaborative relationships exist in an inclusive school community and in which all role players are involved. / AFRIKAANSE OPSOMMING: Leerders betree die klaskamer met verskillende akademiese vermoëns, leerprofiele en belangstellings. Inklusiewe onderwys word tans as ’n moontlike antwoord gesien om individuele diversiteit in die klaskamer tegemoet te kom en in elke leerder se behoeftes te voorsien. Tydens Suid-Afrika se era van apartheidsonderwys is verskille en ook gestremdhede as probleme ervaar wat in die leerder gesentreer is, en dit het tot die etikettering, marginalisering en uitsluiting van sodanige leerders gelei. In die lig van voorafgaande word die implementering van inklusiewe onderwys, wat die bestaan van verskille tussen leerders (en tussen mense in die algemeen) as ’n basiese deel van die menslike lewe aanvaar, in Suid-Afrika as uitdagend beleef. Gedifferensieerde onderrig kan as onderrigstrategie gebruik word om inklusiewe onderwys te bevorder, aangesien die fokus van inklusiewe onderwys leerdergesentreerd is en op die filosofie gegrond is dat alle leerders kan leer mits hulle in die leerproses ondersteun word. Alhoewel gedifferensieerde onderrig internasionaal en nasionaal nie onbekend is nie en waarskynlik wel in klaskamers geïmplementeer word, word die effektiewe toepassing daarvan nie altyd ten volle verstaan nie. In hierdie navorsingstudie is van deelnemende aksienavorsing as ontwerp gebruik gemaak met die hoofdoel om deur middel van kollaboratiewe onderwyserleer die effektiewe implementering van gedifferensieerde onderrig in die Grondslagfase te bevorder. Daar is van ’n kwalitatiewe metodologie gebruik gemaak, met ses onderwysers as die deelnemers en die skool waarin hulle onderrig (in die Grondslagfase) die natuurlike omgewing. Die skool is in ’n minder welvarende stedelike gemeenskap in die Wes-Kaap-provinsie, een van die nege provinsies in Suid-Afrika, geleë. Ná afloop van die eerste aksienavorsingsiklus is bevind dat nie alle aspekte van gedifferensieerde onderrig genoegsaam geïnternaliseer is om effektiewe toepassing in die klaskamer te verseker nie. Die ontwikkelende aard van deelnemende aksienavorsing as navorsingsontwerp het egter ruimte gelaat vir ’n addisionele fase van probleemafbakening om ’n verdere aksienavorsingsiklus in die navorsingskool te inisieer. Die resultate van hierdie fase sal met die deelnemers gedeel word en ook aan die betrokke distrikskantoor en die leerondersteuner, wat die posisie gedurende 2014 sal beklee, bekend gemaak word in ’n poging om die volhoubaarheid van die proses te verseker. Individuele onderhoude is met elke deelnemende onderwyser gevoer ten einde ’n probleemstelling vir die volgende siklus in die deelnemende aksienavorsingproses te formuleer. Alhoewel daar ná afloop van die eerste siklus bevind is dat nie alle aspekte van gedifferensieerde onderrig genoegsaam geïnternaliseer is om effektiewe toepassing te verseker nie, het die onderwysers wel van die benadering tot onderrig kennis geneem en reeds veranderinge in hul klaskamers begin inisieer. Die hoop bestaan dus dat ’n langer intervensieperiode waardevolle uitkomste kan meebring Wanneer hierdie studie se volgende siklus van die onderwyserleerproses in aanvang neem, moet geheelskoolontwikkeling, waar daar ’n kollaboratiewe verhouding in die skool as ’n inklusiewe gemeenskap bestaan en waarby alle rolspelers betrek word, as vertrekpunt dien.

This research (the first long-term ethnographic study of FOI in Britain) investigates concepts at the heart of FOI - transparency, trust, secrecy, truth, private, public, power and agency. Eighteen months participant observation fieldwork, alongside policy-makers, practitioners, and end-users facilitated in depth, study of the radical subject-object transformations that FOI requires, and the aesthetics that underpin it. The introduction of FOI entailed a 'culture change' - from a culture of secrecy to one of disclosure - driven, in Scotland, by the Scottish Information Commissioner through conferences. These were an opportunity for practitioners to come into new knowledge about the Act, their shared knowledge dissolving the divisions between them. But new divisions then opened between practitioners and colleagues; culture change being in the replication of a form of a relationship that previously lay between government and citizens. In their replicated form, individual practitioners disappeared - were made 'transparent' - only to reappear on being differentiated, leaving them acutely aware of the personal relations this fissure disclosed, and throwing into sharp question a theory of people's division as indicative of their 'secrecy'. Transparency, here, depended on whether people were divided or combined - acting in their own capacity, or that of the organization. While making personal relations absent from new disclosures was necessary for FOI compliance, this concealment hid a complex network of relations, and turned knowledge into 'information'. Yet the division between information and knowledge was not crisp: end-users continued to read practitioners' personal relations in disclosed information, thus relations were both absent from and implied in the information released. Whether information was public (and accessible) depended on the undifferentiated status of those who created, handled, or were the subjects of, information. As people came into new knowledge, invoking their divided or common footing, they alternated between appearing 'private' or 'public' - person or thing - a division between individuals reflecting a division within each of them.