The main aim of this study is to investigate the relationship between landscape, memory and heritage. It aims to establish that landscape is not only an inseparable part of the intangible process of memory, but also the formation and perpetuation of cultural and individual identity. The composition of heritage, including the sociocultural and biophysical, is therefore a complex result of varying interactions between memory and landscape, as perceived by the living custodians. The intangible values of meaning, memory, lived experience and attachment, in relation to people's connection to locality and landscape, are traced back to the tangible fabric of place. Through means of qualitative and quantitative anthropological fieldwork methods and an extensive literature review, the sociocultural profile of the Mpondo is briefly documented. The subsequent case study explored a site in the Eastern Cape on Ngquza Hill, where the oral traditions and memories connected to the site are mapped. These elements were accessed through employing the theories of mnemotechnics. / Anthropology and Archaeology / M.A. (Anthropology)

This dissertation examines the changing perceptions which black history educators and learners have held toward secondary school history education from 1948 to 2008. The province of Mpumalanga is focused upon, although the perceptions held about history education by black secondary school educators and learners within the wider historical context of South Africa is also examined. It is argued that while the history education offered to black learners in South Africa secondary schools during the apartheid era was unpopular largely due to its pro-government subject matter, post-apartheid secondary school education is in danger of becoming increasingly marginalized within the school curriculum as it cannot successfully compete with a modern, technological and materialistically orientated society. / History / M.A. (History)

Text in Afrikaans / Bevrydingsonderwys is 'n verskynsel \vat wereldwyd voorkom. Dit word egter nie in alle werelddele dieselfde genoem nie. Popular Education in Latyns-Amerika, Progressiewe Onderwys in die VSA, Sosialistiese Onderwys in Tanzanie en People's Education in die RSA kan b)voorbeeld almal as voorbeelde van benydingsonderwys beskou word. In hierdie studie word die ontstaan, ontwikkeling, aard en wese van bovermelde onderwysvorme beskryf en vergelyk. Eers word aandag gegee aan die ontstaan en ontwikkeling van Popular Education en word die opvattings van onder andere Paulo Freire en Antonio Gramsci oor die verband tussen onderwys, bevryding en verandering bespreek. Daama word die historiese ontwikkeling van onderskeidelik Progressiewe Onderwys, Sosialistiese Onderwys en People's Education beskryf en bespreek. Die onderwysvorme word vervolgens met mekaar vergelyk en ooreenkomste en verskille blootgele. Ten slotte word bevrydingsonderwys aan die hand van opvoedkundige kriteria beoordeel en aanbevelings met betrekking tot onderwysverandering en -vemuwing in die RSA gemaak. / Education for liberation is a world-\"ide phenomenon. However, it is not named the same throughout the world. Popular Education in Latin America, Progressive Education in the USA Socialistic Education in Tanzania en People's Education in the RSA can, for instance, all be viewed as examples of education for liberation. In this study the origin, development and nature of the above-mentioned forms of education are described and compared. Firstly, the origin and development of Popular Education and the views of inter alia Paulo Freire and Antonio Gramsci regarding the relationship between education, liberation and change are discussed. Thereafter, the historical development of Progressive Education, Socialistic Education and People's Education are described and discussed. These forms of education are subsequently compared and similarities and differences are disclosed. Lastly, education for liberation is evaluated according to educational criteria and recommendations concerning educational change and renewal in the RSA are made. / Educational Studies / M. Ed. (Historiese Opvoedkunde)

The legal historical development of fairness in the South African common law of contract is investigated in the context of the political, social and economic developments of the last four centuries. It emerges that the common law of contract is still dominated by the ideologies of individualism and economic liberalism which were imported from English law during the nineteenth century. Together with the theories of legal positivism and formalism which are closely related to parliamentary sovereignty and the classical rule of law, these ideals were transposed into the common law of contract through the classical model of contract law which emphasises freedom and sanctity of contract and promotes legal certainty. This approach resulted in the negation of the court’s equitable discretion and the limitation of good faith which sustain the social and economic inequalities that were created under colonialism and exacerbated under apartheid rule. In stark contrast, the modern human rights culture grounded in human dignity and aimed at the promotion of substantive equality led to the introduction of modern contract theory in other parts of the world. The introduction of the Constitution as grounded in human dignity and aimed at the achievement of substantive equality has resulted in a sophisticated jurisprudence on human dignity that reflects a harmonisation between its Western conception as based on Kantian dignity and ubuntu which provides an African understanding thereof. In this respect, ubuntu plays an important role in infusing the common law of contract with African values and in promoting substantive equality between contracting parties in line with modern contract theory. It is submitted that this approach to human dignity should result in the development of good faith into a substantive rule of the common law of contract which can be used to set aside an unfair contract term or the unfair enforcement thereof. / Private Law / LL. D.

This paper presents the findings of part of a research project entitled "Population Mobility and Settlement Patterns in the Eastern Cape, 1950 to 1990", which was funded by the Human Sciences Research Council. The part of the project with which this paper is concerned, is the study of resettlement in the Border/Ciskei area of the (new) Eastern Cape Province. It involves two main foci: a) the Whittlesea district of the former Ciskei, where research was done in the resettlement area of Sada (where findings are compared with research done there in 1981) and Dongwe; and b) the Fort Beaufort area, where we looked at the two 'black spot' communities of Upisdraai and Gqugesi which were uprooted and moved to the Fort Beaufort township of Bhofolo in the 1960s, and at the establishment of black citrus farmers in the Kat River Valley in the late 1980s, on previously White owned farms which were bought out by the (then) Ciskei government. In the Conclusion, some important differences are suggested between resettlement in the Eastern Cape and in QwaQwa, one of the areas of South Africa that has been most severely affected by resettlement. Ways in which the South African material may be seen in terms of prevailing models for the analysis of resettlement, and may provide an input for the modification of these approaches, are briefly considered. / Digitised by Rhodes University Library on behalf of the Institute of Social and Economic Research (ISER)

Existing literature identify betrayal as one of the major challenges that former SADF soldiers face in the “new” South Africa, and identify a need for studying the nature and types of betrayal and the effects it has on relationships. This study aimed to describe and interpret former SADF soldier‟s lived experience by focusing on the psychology of betrayal. A cross-sectional qualitative research methodology was used, guided by an interpretive phenomenological approach. Data was gathered through semi-structured interviews, and the data was analysed using Heidegger‟s hermeneutical principles. The identified themes are (1) in the belly of the beast, (2) different agendas, (3) volte-face, (4) keeping the score (5) and just carry on. The findings offer deeper insights and understanding into how former SADF soldiers experience betrayal and the impact it has on their everyday lives. / Psychology / M.A. (Psychology, with specialisation in Research Consultation)

Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die "nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing. Die brandende vraag wat "reg" of hoegenaamd standpunt ingeneem moet perspektief (die Woord van God) "verkeerd" is en of daar word, word uit 'n Bybelse beantwoord, gegrond op die beginsel van die Reformasie: ecclessia reformata semper reformandum. Die geskiedenis van die lied van die vroee kerk tot by die Ref ormasie word kursories behandel. Die lied wat in die geskiedenis uit die mond van die gelowige, die lidmaat gehaal is en aan die priesters oorgelaat is, word deur Luther weer teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn, tsv die Ref ormasie slagspreuk, in sommige aspekte van sy beskouing van die kerklied, steeds 'n Roomse standpunt bly handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs sgn "heilige" liedere, direk uit die Bybel, musiek sender instrumentale begeleiding, kon gebruik word. Saam met ons voorsate, wat van oa Nederland gekom het, het ons liederebundels gekom. Van Riebeeck het met die Datheense Psalter (die amptelike Nederlandse kerklied) wat later deur die 1805- "Evangelische Gezangen" aangevul is, geland. Agv die "cuius regio eius religio"-beginsel het die Hollandse kerklied voorkeur bo Lutherse ea kerkliedere gekry. Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom is, het gelei tot misnoee in Colesberg en later in Rustenburg, wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel van die Trekkers, kommandolede (Anglo-Boereoorlog) en die krygsgevangenes in die konsentrasie- en krygsgevangenekampe. In die kampe was daar baie tyd vir die sing en skep van gewyde liedere. Nie-goedgekeurde bundels en die vertaling van die Bybel in Afrikaans (1933) het aanleiding gegee dat liederebundels hersien moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die 76/78-Psalmboek en die 1978 Gesangboek was die resultaat. 'n Dualistiese standpunt, dat sekere liedere geskik is vir kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984- Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie' bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die Psalm- en Gesangboek gebruik mag word. Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe fase van die kerklied in SA in as die Ned Herv Kerk ook begin om "nuwe" liedere op die proef te stel. Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare evaluerings oor die kerklied gedoen. Die "ou", die "nuwe" en die kontemporere kerklied (veral met verwysing na die NG Kerk) m6et almal plek kry in die musiekskat van die 21ste eeu. / The hymn and musical instruments play a cardinal role in the Bible. The Song of Moses (Ex 15) is used in Psalms and in Revelation 15:3. The question with regards to what is acceptable and unacceptable and whether it is at all imperative to take a defendant stance, is clarified from a Biblical point of view. It is based on the Reformation-principle: ecclesia reformata semper reformandum. The History of the 'Song' Hymn in the early church up to the Reformation is shortly mentioned. The "songs" (Hymns) of the believer were in the course of history transferred to the priests and were only in the Reformation once again bestowed on the believer by Luther. It would appear that Calvin, despite the slogans of the Reformation continued to postulate a Catholic point of view with regard to the Hymns and that the Reformation was restricted to the early church. Only socalled holy songs, direct from the Bible and songs without instruments/accompaniment could be usedo The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was Van Riebeeck who brought in the ''Datheense Psalter'' . Later, the 1805 - "Evangelishe Gezangen" were added to it. Owing to the cuius regio eius religio-principle, the Dutch Church Hymn was given preverance. Although heartily welcomed, the "1805-Evangelische Gezangen" lead to a split in the Church. The "Evangelische Gezangen" (Hymns), and the Psalmbook were used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer war) and in the Consentration and prisoners of war camps. In the camps was ample time for singing and composing new sacred songs. 'Non-approved' song books and the translation of the Bible in Afrikaans (1933) gave rise to the birth of various Hymn and Psalter books. Youth Praise and Worship books were also published. The Dutch Reformed Church opinion that certain songs in the formal Church inappropriate and should gatherings. struggles with the dualistic are suitable for worshipping service while other are only be used at informal / Theology / D.Th. (Theology)

The central problem in this dissertation entails how the concept volksmoeder (mother of the nation) gradually developed to secure a place in the Afrikaans drama. Chapter 1 determines the hypothesis of this dissertation. Chapter 2 focusses on the volksmoeder characteristics. The conclusion reached in Chapter 2 is that Maria in Langenhoven’s Die vrou van Suid-Afrika (1918) reveals similarities and contrasts with female characters in Dutch plays. Chapter 3 ascertains that characteristics of female personages as mothers of the nation determine their positions in patriarch/volksmoeder relationships in W.A. de Klerk’s Die jaar van die vuur-os (1952). Different types of volksmoeder appear in the above-mentioned farm play and in H.A. Fagan’s Ousus (1934). Chapters 4 and 5 identify how the present day volksmoeder in recent plaasdramas such as Deon Opperman’s Donkerland (1996), André P. Brink’s Die jogger (1997), Ek, Anna van Wyk (1986) and Die koggelaar (1988) by Pieter Fourie, indicate a further development in the concepts patriarch and volksmoeder. In the latter’s Koggelmanderman (2003) the man and woman are removed from the idea of gender. / Die sentrale probleem in die verhandeling behels hoe die konsep volksmoeder met verloop van tyd in die Afrikaanse drama neerslag gevind het. Hoofstuk 1 bepaal die hipoteses van die verhandeling. Hoofstuk 2 fokus op die kenmerke van die volksmoeder. Die gevolgtrekking in hoofstuk 2 is dat Maria in Langenhoven se Die vrou van Suid-Afrika (1918) ooreenstem en kontrasteer met Nederlandse vrouefigure. Hoofstuk 3 stel vas dat vrouefigure se kenmerke as volksmoeders hul posisie binne die patriarg/volksmoederverhouding in W.A. de Klerk se Die jaar van die vuur-os (1952) bepaal. Verskillende soorte volksmoeder -verskyn in bogenoemde plaasdrama en in H.A. Fagan se Ousus (1934). Hoofstukke 4 en 5 identifiseer hoe hedendaagse volksmoeders in nuwe plaasdramas, soos Deon Opperman se Donkerland (1996), Andre P. Brink se Die jogger (1997), Ek, Anna van Wyk (1986) en Die koggelaar (1988) van Pieter Fourie, verder binne die patriarg/volksmoederverhouding ontwikkel. In laasgenoemde se Koggelmanderman (2003) beweeg die man en vrou weg van die konsepte patriarg en volksmoeder. / Afrikaans & Theory of Literature / M.A. (Afrikaans)

It is generally agreed that during the apartheid era secondary school History education was perceived as either an indispensible aid toward furthering the National Party’s social and political programme of separate development by some sections of the South African community or as an insidious form of indoctrination by other sections of the community. One of the contentions of this thesis is that this form of apology or indoctrination was less successful than is generally believed. The white English and Afrikaans-speaking sections of the community, although practising very different cultures shared many perceptions, including the perception that secondary school History education was less important than was the study of other subjects. The result was that at least since the 1960s, History was a subject in decline at most South African white secondary schools. History education enjoyed a mixed reception on the part of black secondary school educators during the apartheid era although the majority of black secondary school educators and learners, particularly after the 1976 Soweto Uprising, rejected the subject as a gross misrepresentation of historical record. The demise of History as a secondary school subject during the post-apartheid era is well documented. The case is made that this is due to factors such as poor teaching and the tendency by school administrations to marginalise the subject. My own 2008 and 2012 research indicates that while many South African adults display a negative attitude toward secondary school History education, secondary school learners have a far more positive outlook. The finding of this thesis is that the future for History education in South Africa is not as bleak as many imagine it appears to be. / History / D. Litt. et Phil. (History)

Christian Education South Africa (CESA), formerly known as Accelerated Christian Education (South Africa) or ACE(SA), represents a significant number of evangelical Christian schools in South Africa. Most CESA schools are multiracial· and part of charismatic fellowships. The purpose of this study was to investigate CESA {its roots, philosophy of education and methodology) and to evaluate the quality of Christian education offered at CESA schools. Firstly, 'sound Christian education' was defined. Secondly, a model for assessing Christian education was developed. The SAPPAB model with its six criteria (spiritual, academic, physical, practical, administrative and balance) assess both the biblical and t educational 'soundness' of an education programme . . Information was gathered over six years by way of interviews, surveys, ethnographic and in-depth case studies. Evaluations included individual CESA schools, CESA as an organization and the ACE programme. The major finding was that individual CESA schools do contribute meaningfully to sound Christian education, but that the organization as such lost its vision and its influence. / Educational Studies / M. Ed. (History of Education)