Ph.D. (Art History) / By applying Panofsky's method of iconological analysis to Maggie Laubser's interpretation of motifs I could ascertain the following: * Christian Science played a decisive role in the development of her symbolic language; * the great mother archetype, as defined by Erich Neumann, features dominantly in her art; 'k Laubser's use of light is not purely painterly, but has symbolical and mythical implications; * the scenes depicting harvesting at the Cape or in the Orange Free State have besides historical also religious and symbolic connotations.Christian Science discerns the threefold character of ·God as the Fathe~ as the Son and as; the Mother. In analyzing Laubser's interpretation of the shepherd image, the aged shepherd, who corresponds to Saturn or Father Time, is the father who disposes of life and death. The young shepherd corresponds to the Good Shepherd though he has no physical contact with the sheep in his fold. The motherhood of God is demonstated by using an African woman in the untraditional working situ~tion of herding sheep. By juxtaposing the woman, with a child on her back, and a hut the image of provision which corresponds to the image of God as Mother is procured. Laubser explores the different phases of womanhood which embraces not only motherhood but also the possibility of rebirth through woman as goddess. In portraying the divine union where earth and heaven are united in the hieros gamos, Laubser explores the different implications of light. Her use of light motifs is not restricted to the depiction of either the sun or the moon. Buddha, the Enlightened Being and symbol of radiant light is incorporated instill lives so that the sun is brought within the eonfines of the interior. The ca t , ancanLmaLias socLa ted wi th the moon, later on substitutes the statuette of Buddha in still lives. In this way one can discern between work belonging to a sun period and work belonging to a moon period. Though harvesting signifies the end of a cycle and the reaper is seen as a symbol of death, Laubser uses cloud and child motifs to symbolize regeneration...

The Bhacas are people whose history has not yet been clearly written. Unlike the Mpondo, Xhosa and Thempu chiefdoms, the Bhacas are comparatively recent immigrants into the Cape area. The first chapter deals with origins of the Bhacas and introduces the reader to Bhaca affairs. The chiefdom is said to have been a victim of the disruptive Tshakan wars of the early 19th century, and Madzikane, who later on assumed the reputation of being the architect of the Bhaca nation, left Natal seeking a place where to establish his independence. He collected a large number of fugitives scattered in the southern part of Natal and migrated to the Embondzeni Great Place in Mount Frere. The second chapter concentrates on the habits and customs of the Bhacas. The Bhacas of Mount Frere district are divided into two autonomous chiefdoms according to the descendants of Sonyangwe and Ncapayi, sons of the renowned Great Bhaca chief, Madzikane. Bhaca customs are characterised by their First Fruit Festival dialect.(ingcubhe) and their distinctive Thsefula Then comes the era of Ncapayi who had been renowned for his warlike propensities, and the controversial Voortrekker attack of 1840. It was however, during his reign that mission work started amongst the Bhacas. This left an indelible impression among the Bhacas because Osborn Mission Station was established in 1858 during Mamjucu's reign, the widow of Ncapayi, many years after his death . The influence of missionaries coupled with the problems encountered by Makaula, Ncapayi's son from the surrounding chiefdoms, led to the acceptance of colonial rule. This leads us to chapters 6, 7 and 8 where the colonial government interfers in the Bhaca traditional administrative system especially in matters relating to the allocation of land, appointment of headmen, relations between Makaula and Nomtsheketshe and relations between the Bhacas and the Mpondo. It was during Makaula's regime that many denominations were established in the Mount Frere district. A great measure of credit should be given to these churches for placing systematically before the Bhacas the higher standards of belief and conduct. The history of Bhacas from the 1860's was characterised by change and modification due to the increasing contact with the white man's culture.

The study is on Healdtown Missionary Institution. A broad background has been given from 1855 when the Institution was established by Sir George Grey. The emphasis has, however, been from 1925 when the earliest respondents were admitted, up to 1955 when the Department of Bantu Education took over from the missionaries. This period has been deliberately chosen since Healdtown was largely run by the Wesleyan Missionaries during that time. It must also be mentioned that the administration side of Healdtown has not been covered, since Professor Hewson has given a broad picture of this aspect in his doctoral thesis (1959). Similarly, the situation in the classrooms has not been considered except where appropriate references have been cited by respondents. The stress is on the different activities that took place, mainly in every day life in the Institution. Some of these are the positions of responsibility held by respondents in the Institution and their effect on them (the respondents) in later life. This can be coupled with the contribution the respondents made to their communities after leaving Healdtown. The most important thing about the study is what has been revealed with regard to the three generations: the parents of the respondents, the respondents themselves and the children of the respondents. In this aspect a picture of how elite produces elite has been highlighted. To add more flavour, the memories, both good and bad, have been analysed and in order to see whether these are common or peculiar, a comparison was made with similar day schools (secondary) in Soweto. In the conclusion, especially, the limited opportunities for Black pupils to have secondary education during this period is also highlighted. This goes with the eagerness and efforts shown by parents to give secondary schooling to their children. Last, but not least, in the conclusion to this thesis certain deductions from the study have been exposed. What the graduates think about the future of the Institution together with how they view the pupils of the eighties has received a place. It must also be mentioned that the graduates seem to view Healdtown as having prepared them for life

In Suid-Afrika het die opkoms van die sosialistiese gedagte teen die einde van die negentiende eeu ook merkbare invloed op die staatshuishouding gehad. In die negentiende eeu was die ekonomiese wetgewing, hoofsaaklik onder invloed van die indiwidualisme volgens die leer van "Laissez- faire", daarop gerig om die maksimum welvaart te verkry deur vrye mededinging aan te moedig en te beskerm, en om privaat inisiatief sy gang te laat gaan. Daar het egter geleidelik 'n verandering in hierdie houding en beleid ingetree. Deur 'n verandering in die beskouing omtrent die einddoel van die menslike arbeid en sy ekonomiese bedrywigheid moes die staat uit sosiaal-ekonomiese oorwegings sekere seksies van die samelewing deur spesiale en beskermende wetgewing te hulp kom. Die ontwikkeling van die aandeel wat die staat geneem het in die beheer en bevordering van die welvaart van die boere in die Suid-Afrikaanse Republiek is ' n voorbeeld van die voorgenoemde omwenteling in die ekonomiese en bedryfslewe teen die einde van die vorige eeu. Die staat het aanvanklik weinig gedoen vir die bevordering en beheer van die onderhoudsboerdery. Later, met die veranderde boerderyekonomie, het staatshulp, staatsvoorligting en -beheer egter noodsaaklik geword. Gedurende die laaste jare van die Suid- Afrikaanse Republiek het die owerheid meer en meer verpligtings teenoor die boeregemeenskap aanvaar. Namate die staat groter hulp en diens verskaf het, na dié mate moes hy ook groter beheer uitoefen.

From Preface: "The function of the historian is neither to love the past nor to emancipate himself from the past, but to master and understand it as the key to understanding the present." (E.H. Carr, What is history?, 1964 p.26.) The existence of an independent Bantu Presbyterian Church (B.P.C.) has raised many questions and problems which could only be probed by tracing its history. It is fascinating that even with the passing of so many years the issues at stake are still in the forefront. Perhaps in understanding the past one may better understand the present, but only one with acute vision will know the "right solution". The "Presbyterian mission" has been one of many in South Africa and has been present for over 150 years, yet I found little, as far as published work is concerned, which deals comprehensively with the various bodies comprising this mission. Nor is it clear, even in Presbyterian circles, what its history and policy has been, or meant, in the life of this country. Unfortunately, material is not always readily available, (which I found to my dismay), and both time and expense is involved in collecting such. I have consequently had to rely on scanty information as well as the dry-as-dust, uninformative blue books of the B.P.C.and P.C.S.A., which may indicate trends but very little by way of individual thought. With some spadework done by a few, it is an ardent hope that more will be done to uncover the past to knit the Presbyterian tradition together, that it may take its place amongst other histories, not in any partisan manner, but only to contribute to a healthy ecumenical climate where the worth of each tradition is acknowledged and used to increase the spirit of closer co-operation. The question of Presbyterian Union has long been present. My hope is that this thesis may clarify and encourage.

From Introduction: The most natural divisions of time for this historical survey of the growth and development of the Seventh-day Adventist Church in Southern Africa fall into three periods: (1) from 1920, when the African Division of Seventh-day Adventists was organized, to 1931, when it was reorganized under the name Southern African Division; (2) from 1931 to 1945, covering the period years of the Great Depression and Second world War; (3) from 1946 to 1960, the post-war. Attention is given in Chapter I to a certain phase of church development because the church had emerged at the highest level of Adventist organization, i.e. a Division. Although the first group of Adventists adopted the simplest form of organization in 1892 known as the South African Conference, the church was small and little known. The church at Division level therefore embarked on a programme of orientation and adaptation to gain recognition and make itself known everywhere. Closely allied to this was organization. Chapter II defines the organization of the church and explains how it was financed. The history of its organization and reorganization is also traced. Chapters III and IV deal with an era of expansion during the twenties in the establishment of missions, medical missions and training institutions, while new mission fields were entered and old mission fields were further developed. Chapters V and VI continue to trace the development of missions, mission fields, medical missions, and training institutions together with important changes in the medical and educational work. Further reorganization and new developments in the European church and African church are also outlined. The great emphasis on expansion and the development of institutions finally reached a point whereby "institutionalism" overtook "evangelism". Chapter VII discusses this problem and what was done to try and arrest it. Thus the history of the church is brought to an interesting turning point and climax in Part Two. Chapter VIII breaks from the common run of growth and development in missions, medical missions and institutions and traces the development of the principles and practice of the Adventist Church. The Southern African Division set itself the objective of full maturity in the establishment of a self-supporting, self-governing and self- propagating church in Africa. The history of these principles are covered together with the principles governing the reception of government grants-in-aid. Chapter IX deals with the analysis and development of the three-fold ministry of teaching, preaching and healing. These chapters in Part Three do not constitute a conclusion but simply give further insights in the growth and development of the church .

The crime of in-transit robbery is a sub-specie of the common law crime of robbery, which in essence is a crime of theft with violence. Robbery had evolved from begging, where beggars would harass their victims for money or items of value and then elevating their begging efforts to threats of violence, and in certain instances the usage of physical violence to solicit alms. As soon as road transport became prominent in society, the incidence of in-transit robbery increased where violence was used to overcome any form of resistance from the victim. During sea-faring transportation, piracy occurred using similar methods of violence to obtain goods from victims. In-transit robbery has undergone many changes in terms of modus operandi. From the early days of violent begging during the Roman Empire it has now become a greed driven, carefully planned crime, which is executed with military precision with high technology weapons of war. Robbery has advanced in judicial terms from a non-codified crime to a specific defined crime which carries prescribed minimum sentencing as punishment. / Abstract

The following dissertation considers the ways in which we have come to perceive of our post-apartheid South African urban spaces. It focusses on the representation of our contemporary urban spaces as I posit that they are re-imagined in the works of Phaswane Mpe, K.Sello Duiker, Nadine Gordimer and Lauren Beukes. In particular, it is concerned with the representation of Johannesburg, and specifically Hillbrow, in relation to the space of the rural, the suburban enclave and the city of Cape Town. I argue that while so-called urban ‘slums’ such as Hillbrow have been denigrated in the local imaginary, the texts that I have selected draw attention to the potentialities of such spaces. Rather than aspiring to ‘First World’ aesthetics of modernity then, we might come to see such spaces as Hillbrow anew, and even to learn from them as models, so as to better create more fully integrated and dynamic African cities.

M.A. (Historical Studies) / Please refer to full text to view abstract

Bibliography: p. 202-206. / This study sets out to examine the order of categories and values, structuring men's thought and perception at a fundamental level although not systematically formulated, in terms of which the Transkeian magistrates viewed the African communities under their governance. It is thus an essay in colonial administration, but the critical focus has been narrowed and is centred primarily upon the ideas and assumptions the magistrates used in the business of administration to explain society, government and law. At the same time, a major concern of this work has been to place the particular problem with which it deals - the elucidation of magisterial ideas and attitudes - within a wider framework of contemporary social and political thought, to fit them into the matrix of Victorian culture as it conditioned and shaped the administrators' perceptions and responses touching the indigenous black population. A methodological pitfall opens here, of assimilating individual or local currents of ideas to more general patterns - the 'climate of opinion' or what Matthew Arnold called the 'main movement of mind' of the age; of trying to press disparate, multifarious and often carelessly formulated ideas and assumptions into a conceptual framework or theoretical construct that was independently arrived at and presented as given. The mode of procedure followed was one that allowed the source material to suggest broader patterns and larger perspectives according to which it could be most intelligibly and satisfyingly ordered; one also that wove together various logically independent concepts and general propositions, derived from general studies of the topic and period, and brought them to bear on the Transkeian situation. In this way it is hoped that the main features and contours of the magisterial mind have been rendered with as much precision of detail and emphasis as the demands of analytical depth and conceptual rigour would permit.