Thesis (MTech (Design)--Cape Peninsula University of Technology, 2016. / The research was motivated by my lived experience in the Olifants River community of Namaqualand. In this community there are many diverse ethnic and social groupings with considerable potential to contribute to indigenous knowledge and creative practices. These groupings are, however, fragmented, with no platform for their varied and rich cultural assets to be displayed and acknowledged. In addition, the research was motivated by the call for a platform for the arts in the region. It is argued that visual art practice is an instrumental tool in the advancement of both creativity and social cohesion in this community. The research commenced with a pilot study, comprising workshops, which were run by art practitioners from various sectors in the region. Primary literature that influenced the emerging research design was that of Solomon (2007) as well as the holistic cultural viewpoints of Schafer (2014). The organic process of qualitative research methods as described by Ellingson (2009) was a natural personal directive. Body mapping was used during a preparatory phase that led to the creative exploration of community members’ own identity. Storytelling and dance were included in the design methodology since they enabled a psychosocial process of validating art practice as an economic asset within the community as well as enhancing social cohesion in the community. Crystallisation methods implemented in the process-driven body map workshops were held for grassroots -, town – and township sectors in the Olifants River valley. Each of the workshops comprised ten participants who were invited to participate in a subsequent do-designed collaborative event.

Doctor of Philosophy / Department of Sociology, Anthropology, and Social Work / L. Frank Weyher / Deadheads (fans of the Grateful Dead) created a durable culture that has lasted for over 50 years despite the death of several band members and the break-up of the band in 1995. What mechanisms account for the rise and persistence of this culture? This empirical question informs a theoretical question: what mechanisms are responsible for social cohesion? Social cohesion has been widely studied in sociology, but because these studies range from sovereign states to interpersonal interaction, the field lacks definitional consensus for the term. Instead of focusing on definitions, therefore, this study instead seeks to contribute to the understanding of underlying mechanisms that are responsible for the development and maintenance of social cohesion. This study employs a mixture of qualitative methods: I conducted seven years of face-to-face and online participant observation, conducted 22 semi-structured, informal face-to-face interviews with 39 interviewees, and collected 86 online, long-form surveys (combined n=125). This study uses both inductive and deductive approaches to analyze material gathered from a mixture of qualitative methods: ethnography, open and closed coding of interviews and surveys, and triangulation to the body of historical work on the Grateful Dead. The mechanisms that emerged from this study suggest that processes related to ritual, religion, and identity, all operating through emotion, are central mechanisms in the longtime cohesion evidenced in the deadhead community. Fan behavior at Grateful Dead shows is reminiscent of Durkheim’s description of tribal behavior in The Elementary Forms of Religious Life, and my research shows that fans create collective effervescence, sacred objects, and feel that they are part of something larger than themselves. Randall Collins builds on Durkheim in his theory of Interaction Ritual Chains, which informs the ways in which deadheads, through engaging collectively in intense rituals, create a long-term sense of community. Finally, I explore the structural symbolic interactionist school of identity theory with Stryker, McCall and Simmons, and Burke. When combined, these theories describe influences on deadhead group composition, explore the complex interaction between the individual and the group, and emphasize the role that emotion plays in that identity-work. Using an inductive approach and Hedström and Swedberg’s (1996) typology of mechanisms, I arrive at a number of mechanisms at work in deadhead cohesion: (1) situational (macro-level) mechanisms include internal and external constraint; (2) individual action (micro-level) mechanisms include self-transcendence, self-reinforcement, and self-talk; and (3) transformational (micro-level to macro-level) mechanisms include group maintenance and disruption. Future work should test these mechanisms using a group that shares characteristics with deadhead culture (such as transience, emergence, boundedness, motivation, and with little official structure) such as the grassroots political movement that emerged after the November 2017 national election, as well as hate groups that have existed for years but have recently become more active. Looking forward, more work is needed on meaning-making and the role of emotions in social cohesion. This work has implications for several sociological disciplines, such as group behavior, social movements, and culture, as well as social cohesion, religion, ritual, and identity theory.

The focus of this research aims to target feelings, tendencies, and perceptions of community belonging in order to highlight current challenges in negotiating urban social relationships. The mixed-methods empirical study deployed attempted to identify the multiple and intersecting perspectives contributing to the conceived representations of community in each city. Applying theoretical constructs taken from studies on social cohesion, intersectionality, and metamodernism, this thesis looks to multidimensionality in forming a new theoretical model for achieving cohesive community and social belonging; the purpose of which is to uncover how planning can be conceived as a solution to ethnoracial division and lack of community and social belonging. As individuals, respondents found that meeting on the same premises, taking the perspectives of others into account, and actively acknowledging the presence of unity in difference were all conceived as constructive measures to take. Developing approaches to incorporating these desiderata into planning strategy therefore becomes a logical implication of my research.

Alhoewel dit hierdie jaar agtien jaar gelede is, nadat die Apartheidsisteem tot ‘n einde gekom het, kan die voetspore van verdeeldheid op grond van ras en etnisiteit tog nog gesien word in die Suid-Afrikaanse samelewing. Verskeie akademici erken wel dat die land ver gekom het in terme van versoening en sosiale kohesie, maar dat daar nog ‘n lang pad voorlê. Statistiek Suid-Afrika toon aan dat die Suid-Afrikaanse samelewing oorwegend religieus is, daarom is die navorser se vermoede dat die kerk ‘n groter rol kan en moet speel in terme van die bevordering van versoening en sosiale kohesie in Suid-Afrika. Die navorser stel dus ondersoek in na multikulturele liturgieë en of multikulturele eredienste as rolspelers in die bevordering van versoening en sosiale kohesie. Die vraagstelling van die navorsing is dus: Watter ritueel-liturgiese kwaliteite tydens multikulturele aanbidding kan ‘n positiewe en opbouende effek op sosiale kohesie en versoening in die huidige Suid-Afrikaanse konteks hê? Die navorser het die navorsingsvraag ondersoek deur middel van ‘n literatuurstudie in die veld van liturgie, antropologie en ook sosiologie. Die vraag is ook verder ondersoek deur middel van empiriese navorsing by drie verskillende multikulturele eredienste in Pretoria. Die volgende aspekte is deur die loop van die jaar nagevors: <ul> <li> Teologiese en sosiologiese interpretasie van die huidige sosiale konteks van Suid-Afrika – in hierdie gedeelte van die navorsing het die navorser gepoog om die konteks van die Suid-Afrikaanse samelewing vir die leser weer te gee. Daar is grotendeels gebruik gemaak van die Sensus 2001 om die demografiese gegewens van Suid-Afrika weer te gee. Verder is die samelewing ook ondersoek deur gebruik te maak van sentrale teoretiese begrippe naamlik vergifnis, versoening, sosiale transformasie, sosiale kohesie en sosiale identiteit.</li> <li> Die aard van multikultulturele eredienste en die waarde van simbole, rituele en seremonies – in hierdie hoofstuk word daar ondersoek ingestel na die teologie van multikulturele liturgieë. Eerstens word daar gekyk na die waarde van simbole, rituele en seremonies binne multikulturele eredienste. Daarna word die ontwikkeling van die liturgie soos beïnvloed deur kultuur in breë trekke beskryf. Die essensie van aanbidding word ook op die tafel geplaas. Laastens word ‘n voorlopige teologie van multikulturele eredienste saamgestel uit die literatuurstudie.</li> <li> Gedetailleerde beskrywing van drie onderskeie eredienste – die drie multikulturele eredienste word in die fynste detail beskryf na aanleiding van wat voor, tydens en na die erediens gebeur. Die struktuur van die kerkgebou asook die liturgiese ruimte word in detail weer gegee.</li> <li> Empiriese navorsingsdata (fokusgroepe) analise – die navorser het onderhoude gevoer met gekose kandidate wat gereeld die onderskeie multikulturele eredienste bywoon om verdere kennis aangaande mense se belewenis van die eredienste in te samel.</li></ul> Die gevolgtrekking van die navorsing vind dan neerslag in die voorlopige teorie van multikulturele eredienste wat versoening en sosiale kohesie bevorder. ENGLISH : Although 2012 marks eighteen years since the demise of Apartheid, traces of division based on race and ethnicity can still be witnessed in the South African society. Several academics acknowledge that the country has made good progress with regards to reconciliation and social cohesion but that there is still a lot of work to be done. Statistics South Africa show that the majority of the South African society are religious. The researcher therefore supposes that the church can play a greater role in the promotion and strengthening of reconciliation and social cohesion. The research question are therefore as follows: Which ritual-liturgical qualities during multicultural worship can have a positive and edifying effect on social cohesion and reconciliation in the current South African context? The researcher has investigated this research question through a literature study in the fields of liturgy, anthropology and sociology. The research question was furthermore investigated through means of empirical research at three different multicultural worship services in Pretoria. The following aspects were studied throughout this year: <ul> <li> Theological and sociological interpretations of the current social context in South Africa – in this part of the research the researcher focused on providing the reader with a reflection on the current context in South Africa. The researcher primarily made use of the South African Census of 2001 to present the demographic information of the country. The society was also investigated by making use of a number of central concepts including forgiveness, reconciliation, social transformation, social cohesion and social identity.</li> <li> The nature of multicultural worship and the value of symbols, rituals and ceremonies – in this chapter multicultural liturgies are investigated. Firstly the researcher looks at the value of symbols, rituals and ceremonies in multicultural worship services. The development of liturgy as it was influenced by culture are discussed in broad terms. The essence of worship is also touched upon. Lastly a preliminary theology of multicultural worship services are developed based on the literature study.</li> <li> A detailed description of the three different worship services – the three multicultural worship services are descibed in as much detail as possible based on what happens before, during and after the worship service. The physical structure of the church building as well as a desciption of the liturgical space is also presented.</li> <li> Analysis of the empirical data (focus groups) – the researcher conducted interviews with selected candidates who attend the different multicultural worship services regularly in order to gain more knowledge about their experiences of the worship services.</li></ul> The conclusion of the research can then be found in the preliminary theory of multicultural worship services that promotes reconcilation and social cohesion. / Dissertation (MTh)--University of Pretoria, 2012. / Practical Theology / unrestricted

Thesis (M. Sc. (Microbiology) -- University of Limpopo, 2019 / Marula wine plays a fundamental role in the livelihoods of rural communities where it enhances social cohesion and also provides a reasonable income to the primary traders who often have no alternative source of income. Spontaneous fermentation will inevitably include microbes that produce undesirable metabolites, which lead to the spoilage and short shelf life of the wine. The aim of this study was to profile the microbial and chemical changes during fermentation of marula wine. Marula wines were collected from three areas in the Limpopo province namely: University of Limpopo, The Oaks village and Makhushane village. The bacterial species Gluconobacter oxydans, Acetobacter pasteurianus, Lactobacillus brevis, Lactobacillus nagelii, Lactobacillus parabuchneri and Lactobacillus plantarum species and yeast species Hanseniaspora guilliermondii, Pichia guilliermondii, Saccharomyces cerevisiae, Rhodotorula mucilaginosa and Meyerozyma caribbica were identified in marula wines at varying stages of fermentation. Non-fermenting yeast species such as H. guilliermondii together with lactic acid bacteria such as L. brevis and L. plantarum and the Enterobacteriaceae dominated the early stages of fermentation, whereas S. cerevisiae and Acetic acid bacteria dominated the late stages of fermentation. Chemical profiling of the marula juice and wine, which was achieved using both high performance liquid chromatography (HPLC) and gas chromatography (GC), revealed sucrose as the most abundant sugar in the marula juice with a range of 60.43 mg/mL to 73.20 mg/mL. Volatile organic compounds such as ethanol, ethyl acetate and isobutanol were observed during the fermentation process with none to very little of the volatile compounds detected in marula juice. Ethyl-acetate was the most abundant compound whereas ethanol concentration was observed to be high during the late stages of fermentation at a range of 1.16 g/L to 12.63 g/L. Common microbiota from different marula wines showed low intraspecific diversity indicating that the microorganisms responsible for the spontaneous fermentation are the same throughout the different areas that were selected for this study. The outcomes of the study provide empirical data to develop a wine with a long shelf life.

This study is aimed at identifying ways in which architecture can facilitate social cohesion and desegregation. The preindustrial vernacular, which has failed to adapt from apartheid ideologies, has been proposed to include social integration as opposed to the creation of segregated environments. This is achieved through the design of an urban waiting room and gateway at the threshold between Pretoria Station and the inner city of Pretoria. The investigation can be summarised as creating entopia, which translates to achievable space, focus on architecture of the every day, cater to real world needs of city users and address problems unique to place and setting - which in the context of Pretoria, includes the promotion of social integration. Copyright 2011, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Heinrich, O 2011, Entopia : creating an urban transition space, MArch(Prof) dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-11292011-162950 / > C12/4/38/gm / Dissertation (MArch(Prof))--University of Pretoria, 2011. / Architecture / unrestricted

The tension between the Ndebele and Shona people dates back to the precolonial era and this has been one of the major threats to Zimbabwe’s peace. Ethnic tensions have resulted in the loss of thousands of lives since the country’s independence, especially during the Entumbane clashes and Gukurahundi massacres. The government has in several ways, tried to bring social cohesion between the two with limited success. Four examples are: the initiatives done through the 1980 reconciliation pronouncement by Prime Minster Robert Mugabe, 1987 Unity Accord between PF ZAPU and ZANU PF, the Government of National Unity, and the Commission on National Healing and Reconciliation of 2008. The failure may be attributed to amnesia and the unwillingness to repent from past evils by the perpetrators. Seemingly, the major problem may be attributed to the fact that interested parties often played the mediatory role; and one cannot objectively be both player and referee. In addition, over the years, the church through her ecumenical bodies has tried to build bridges between the two but the efforts were also fruitless due to the unwillingness by the government to take recommendations from the church and civic organisations. The thesis proposes Pauline ethics regarding reconciliation in the Corinthian correspondence as inspiration for social cohesion between the Ndebele and Shona tribes. As hermeneutical tools, Paul’s key symbols such as Christ, the Cross of Christ, Ambassador, New Creation, and Baptism shall be deployed as epistemological lenses in promoting identity tags that go beyond ethnicity. I propose that, for these symbols to be effective, the following recommendations should be taken seriously; setting up of the Truth and Reconciliation Commission (TRC), refraining from using ethnic offensive language, introduction of Ndebele and Shona languages in primary and secondary schools in the provinces dominated by these two ethnic groups, substituting ethnic provincial names with neutral ones, substituting ethnic registration system of people with a neutral one, and the devolution of power. / Thesis (PhD)--University of Pretoria, 2018. / Biblical and Religious Studies / PhD / Unrestricted

京都大学 / 0048 / 新制・課程博士 / 博士(社会健康医学) / 甲第19276号 / 社医博第67号 / 新制||社医||9(附属図書館) / 32278 / 京都大学大学院医学研究科社会健康医学系専攻 / (主査)教授 中山 健夫, 教授 川上 浩司, 教授 福原 俊一 / 学位規則第4条第1項該当 / Doctor of Public Health / Kyoto University / DFAM

In conflict-affected and divided societies, citizenship education has gained considerable attention for its potential to promote democratic peace and address issues of identity and societal divisions. This study demonstrates the vital role of gender equality for social cohesion by illustrating how aspects of inclusive democratic citizenship needed for social cohesion are undermined by hierarchical social relations and harmful masculinities fostered through the patriarchal aspects of education and schooling. This inquiry examines if and how policies for social cohesion through education, specifically citizenship education, contribute to peace in conflict-affected Sri Lanka, a county plagued by 30 years of war. Through a document analysis of the grade 6-9 citizenship textbooks, interviews and surveys with teachers and students, and classroom and school observations, this study explores how policies related to education for social cohesion are appropriated and enacted within schools and classrooms and how students consequently understand their role as citizens in a conflict-affected society. The study design is a transformative design mixed methods study of 13 schools across four provinces in post-war Sri Lanka. Using a post-colonial feminist approach, this study draws conclusions on how gender roles and relations intersect with citizenship education and its potential to contribute to gender transformative peacebuilding. Qualitative and quantitative findings reveal that attitudes on gender equality are closely related to attitudes on social cohesion. Many of the factors associated with patriarchy, including harmful masculinities, not only reduced gender equality, but they also undermined the egalitarian foundations of democracy needed for peace and social cohesion. However, when educators were able to engage in practices that fostered the knowledge and skills to empathize across differences (gender, ethnic, and religious) and build egalitarian relationships, they fostered inclusive democratic citizenship among students and contributed to social cohesion. At the same time, results indicate that education’s capacity to promote social cohesion, through the formal and informal curriculum, is limited due to a state-centric belligerent approach to citizenship and citizenship education, which is primarily focused on developing a personally responsible citizen.

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