Thesis (MA)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The aim of this research is to develop a specific period in the history of the historically important Karoo town of Graaff-Reinet. The importance of the period under discussion lies in the fact that during the period in question, Graaff- Reinetters engaged in a series of socially divisive conflicts that divided the society on a racial basis based on an individual’s use of either Afrikaans or English. In the aftermath of the Anglo-Boer War, an Afrikaner nationalistic trend established a foothold on the Afrikaans speaking population of Graaff-Reinet and forced them to counter the dominance of an Imperialist and British viewpoint that had been dominant in society up to that point. This was done by fighting for the importance of Afrikaans as a language as opposed to English. These two groups of language speakers engaged in a series of literal and metaphorical frictions within different sections of society, including on a political level well as in the education of students. Apart from the conflicts between the Afrikaans and English speaking population, this research will also examine the occurrence of conflicts within the Afrikaans community of Graaff- Reinet regarding the loaded decision about what language to use from the pulpit. In short this research examines the origin and development of Afrikaner nationalism in Graaff-Reinet during the period after Unification, but more than that and on a much deeper level it also looks at the social tendencies that manifested itself within this relatively small and rural Karoo society. / AFRIKAANSE OPSOMMING: Die mikpunt van hierdie navorsing is om ’n spesifieke periode in die geskiedenis van die histories belangrike Karoodorp, Graaff-Reinet te belig. Die belangrikheid van die periode onder bespreking lê opgesluit in die feit dat Graaff-Reinetters in daardie tydperk in ’n reeks sosiaal verdelende konflikte gewikkel was wat die samelewing op ’n rassegrondslag verdeel het; die konflik was gebaseer op ’n individu se taalgebruik van hetsy Afrikaans of Engels. In die periode ná die Anglo-Boereoorlog het ’n Afrikanernasionalistiese tendens ’n houvas gekry op Afrikaanssprekendes op Graaff- Reinet en dit het hulle genoop om in alle erns die oorheersing van ’n Imperialistiese Britse sienswyse in die samelewing teen te werk. Dit het behels dat die belangrikheid van Afrikaans vir Afrikaanssprekendes belig is teenoor die Imperialistiese Ryksgesindes wat weer Engels as die summa summarum van tale aangevoer het. Hierdie twee groepe taalgebruikers het op etlike terreine vir mekaar die letterlike en metaforiese stryd aangesê: ondermeer in die politieke speelterrein op die dorp sowel as in die opvoeding van leerders en met die samestelling van skool- en afdelingsrade. Buiten die konflikte tussen die Afrikaans- en Engelssprekendes wat op hierdie verskillende terreine belig gaan word, kyk hierdie navorsing ook na die voorkoms van taalkonflikte binne Afrikanerkringe self en hoe dit tot uiting gekom in die keuse van ’n taal by godsdiensbeoefening op die dorp. In kort fokus hierdie tesis dus op die voorkoms en opbou van Afrikanernasionalisme op Graaff-Reinet in veral die tydperk ná Uniewording, maar dit kyk ook op ’n wyer vlak na die onderliggende sosiale tendense wat deur die dekades heen op hierdie relatief klein Karoodorp gemanifesteer het.

This dissertation re-examines an era in the production and reception of English language poetry in South Africa by black writers. Intellectually the 1970's was the Black Consciousness phase of South African history and very few aspects of life in the country were untouched by the intellectual movement led by Steve Biko and other young black student leaders. The aesthetic and literary output of the time, like all other facets of South African life, exhibited the influence and pressures brought to bear by Black Consciousness. Moreover, the Black Consciousness poets introduced the most vibrant and innovative phase for English language poetry produced in South Africa. It is my contention, however, that such vibrancy and innovation has consistently been compromised by unsympathetic, often hostile, and almost-always ill-informed criticism. The dissertation offers a critique of the academic and journalistic practice of criticism in South Africa. I argue that critical practice in South Africa has been engaged throughout the twentieth century in the discursive enforcement of ‘discipline’. In his Discipline and Punish (1977) the French post-structuralist philosopher Michel Foucault demonstrated how power is wielded against oppressed/suppressed groups through self regulated proscriptions, and argued that power is a discursive rather than a corporeal phenomenon. My dissertation follows Foucault in reading the critical reception of Black Consciousness poetry as the practice of disciplinary power. The dissertation also engages critically with the poetry of Oswald Mtshali, Mongane Serote and Sipho Sepamla, and argues that their work is the inscription of black subjectivity into the literary and cultural mainstream. It situates their work within wider 6 societal debates and definitions of ‘blackness’. In this regard use is made again of Michel Foucault’s insights and methodology of discourse analysis as shown in The Archaeology of Knowledge (1972). I argue that Oswald Mtshali’s work is a failed attempt at a dissection of apartheid and colonialism from a broadly Christian and humanist perspective. In my reading of Mongane Serote I explore the relationship between women’s bodies and the practice of representation. It is my contention that Serote is most concerned with claims of belonging, and this is shown through his extensive use of the trope of ‘Mother’. My discussion of the poetry of Sipho Sepamla focuses on language and (self- )representation, particularly the use of practices of naming in constructing subjectivity. My contention is that Sepamla ultimately abandons attempts at representation in favour of oppositional self-construction in language. In the concluding chapter I defend the thesis that the politics of discipline have prevented the broad critical establishment from gaining access to these discursive constructions of blackness in the committed poetry of South Africa.

M.Ed. (Education Philosophy) / The purpose of this study is to indicate that school renewal and improvement is necessary. The researcher aims to describe the crisis in schools in South Africa and tries to give a practical solution to this crisis, by means of a literature study. The literature study describes the crisis in South African schools, as well as the role different agents play in the improvement of school practice. Finally, ten criteria for school improvement are identified and briefly described and a visual, practical model is developed to show how these criteria can be utilized in practice. The most important findings are: • that the school principal, teachers, parents and pupils have a definite role to play in school improvement; • that a change for the better can be brought about; • for improvement to the implemented in a successful mannerthe process of change and improvement involves certain criteria, which must be adhered to. Recommendations are: • school improvement in practice is possible, when crisis in the school situation is removed; • school improvement can only take place with the active participation of the agents or roleplayers of improvement such as the school principal, teachers, parents and pupils. • the practical implementation of such a process of improvement be applied through a practical process model taking the ten criteria of improvement into serious consideration.

The aim of this study is to present information to members of the South African press, academics in the field of journalism as well as individuals of the South African public who have a keen interest in printed communication in South Africa. The information presented discusses the practice of self-regulation in the South African press, through a study of the Press Council of South Africa (PCSA), the Press Ombudsman and the Press Appeals Panel that is a non-governmental organisation to regulate the press in South Africa. This study will include an analysis of the functions of the Press Ombudsman, the PCSA, the Press Appeals Panel, as well as the role of the constitution of the PSCA and the South African Press Code, which the PCSA uses as a guideline for publications that subscribe to it. Furthermore, a study into the complaints procedure and the determination of the outcome will be done in addition to the sanctions imposed on publications and journalists in breach of the Press Code as well as the acknowledgement given to individuals who have lodged a complaint to the Press Ombudsman, and the article or publication they have complained against had been in breach of the press code. In addition, this study will analyse the outcomes of selected complaints submitted to the PCSA as well as an analysis of submissions made to the PCSA task team and the Press Freedom Commission, an independent commission that was set up to research the regulations of the press. It was found that the PCSA strengthened the system of regulation with the help of the public. It is apparent that the organisation took into account many of the points raised in public submissions. Although the system is self-regulatory it is important to take note that it values and upholds the views of the public. Although though the sanctioning of wayward newspapers was not severe, it had become more defined in the amended code. A point of concern that did not improve over time is the time frame that the Press Ombudsman‟s Office took to resolve the disputes. The delays caused in some disputes were caused by loop holes in the press code and complaints procedure as well as defiant journalists. The PCSA is currently being restructured. As a society changes, the press industry needs to adapt to its needs. This means that the press code will have to constantly be developed to suit society‟s rapidly changing needs. The PCSA has attempted to meet those needs by constantly changing to ensure that the regulatory structure remains relevant.

It has become commonplace in academic studies, particularly those with a critical bent, to view nations as being historical constructs, as being without essence, though not without effects of exclusion and inclusion, of the constitution of the „authentic‟ national subject and the „other of the nation.‟ The critical impetus at work here is to show how a nation is constructed in order to bring into view the knowledge and power relations this construction entails, to show whose interests the construction serves, and whose it does not. This study examines the discursive production, the performative enactment and the spatial emplacement of post-apartheid „South Africanness‟ through a case study of Oppikoppi music festival. Oppikoppi is an annual event that emerged in 1994, on the threshold of the „new South Africa.‟ The festival is attended predominantly by young white Afrikaans-speaking South Africans and is held on a farm in the northernmost province of Limpopo, South Africa, an area notoriously conservative in its racial politics. Yet, curiously, Oppikoppi has been repeatedly referred to, and refers to itself with an almost obsessive regularity and repetitiveness, as a „truly South African‟ event. Indeed, the festival has been promoted, since 1998, as „The Home of South African Music,‟ and in 2009 the site of the festival was unofficially declared a „national monument.‟ Through the employment of concepts drawn from the writings of French philosopher and historian, Michel Foucault – particularly his earlier archaeological works – and from Sigmund Freud – particularly his metapsychological works – this study has posed two broad sets of questions. Firstly, from a Foucauldian perspective, what have been the conditions for the production of „South Africanness‟ at this festival? What have been the requirements, the discursive „rules of the game‟ for whiteness and Afrikanerness to become „South African‟? To what extent does this constitution of the festival as a „South African‟ event preserve older lines of division, difference and oppression? To what extent does this bring about meaningful social change? Secondly, from a psychoanalytic perspective, what are the fantasies constellated in the discourse of the festival as a „South African‟ event? Who, in these fantasies, is constituted as the „other of the post-apartheid nation‟? How has fantasy provided a kind of „hallucinatory gratification,‟ a phantasmatic compensation for, and a means of conserving, the losses of privilege in the new nation? And how has fantasy oriented the festival towards post-apartheid sociality, soliciting identifications with the post-apartheid nation? The overarching argument proposed is that anti-apartheid post-apartheid nation building has cultivated a melancholic loss of apartheid for whites in general and Afrikaners in particular, a loss that cannot be grieved – indeed, a loss that should not be grieved – and, as such, a grief that takes on an unconscious afterlife. Apartheid and the life it enabled – not only racialised privilege, but also a structure of identification and idealisation, of being and having – becomes a loss that is buried in, and by, the injunctions issued to post-apartheid memory and conduct. Without the discursive resources with which to symbolise this loss, disguised repetitions of the past, a neurotic refinding of the lost objects of apartheid, and melancholia are the likely outcomes, each of which engender a set of exclusions and enjoyments that run along old and new lines.

This study entails a critical investigation into the issue and trends that shaped Black perspectives on education in South Africa in the period between 1652 and 1993. A theoretical-philosophical exposition is presented to establish the fundamental characteristics of education and therefore characteristics valid for every human being under any circumstances at any time. These characteristics were used to eventually appraise the issues and trends underlying the shaping of Black perspectives on education in South Africa. This study has revealed that the shaping of Black perspectives on education in South Africa goes hand in hand with the growing realization among Blacks that education is not merely a political issue but also deeply imbedded in the interconnectedness and/or differences between social realities such as the church, the school itself, teachers' associations, the news media et cetera. This should be accounted for by every citizen in a responsible way. / Educational Studies / D. Ed. (History of Education)

This study entails a critical investigation into the issue and trends that shaped Black perspectives on education in South Africa in the period between 1652 and 1993. A theoretical-philosophical exposition is presented to establish the fundamental characteristics of education and therefore characteristics valid for every human being under any circumstances at any time. These characteristics were used to eventually appraise the issues and trends underlying the shaping of Black perspectives on education in South Africa. This study has revealed that the shaping of Black perspectives on education in South Africa goes hand in hand with the growing realization among Blacks that education is not merely a political issue but also deeply imbedded in the interconnectedness and/or differences between social realities such as the church, the school itself, teachers' associations, the news media et cetera. This should be accounted for by every citizen in a responsible way. / Educational Studies / D. Ed. (History of Education)

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / This study is about an investigation in the role of the prophetic voice of the church in a post-apartheid South Africa. In the first chapter I have given a brief description of the history of apartheid as well as a detailed description of the role the church played during these years in South Africa. I also looked at the impact that the Belhar Confession played during this time. In chapter two I have tried to deal with the difficult challenges that faced the church now after democracy and how the voice of the church can be heard in society. I have looked at the different ways that ministers made use of prophetic preaching during the apartheid era. Due to the apartheid system, many people suffered tremendously in this country. During these years of oppression people were leaning heavily on guidance from the church. This was not just for spiritual guidance but people were dependent on the church leaders for emotional support during their hours of need. I have tried to look at the different prophetic voices in the church during these difficult times. In chapter three I have tried to give possible recommendations to assist the church in regaining its prophetic voice in our society. I have looked at several ways in which our congregants could be challenged in terms of prophetic preaching. I have also looked at our understanding of the language of hope and lament. Finally, I have tried to give guidelines in terms of prophetic preaching in our context today.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Church‘s approach during the apartheid-era was mainly characterised by liberation-theology, as well as liberation preaching. However, the post-apartheid era, which is still being marred by social degradation, moral decline, a general increase in poverty, family violence, divorce and a sense of individualism, requires an increased focus on the sustainable eradication of poverty. Furthermore, while Christian ethical reflection under apartheid was embodied through a series of violence and resistance movements aimed at breaking down the walls of apartheid, the Church must now shift the focus to a general sense of co-operation; to rebuild the social infrastructure, needed by the impoverished and marginalized. The underlying question of the undertaken study is: can the Church achieve this by starting with a theology of development, which will be a vehicle for socio - and economic reconstruction? This study furthermore suggests that a theology of reconstruction is also a contextual theology. It addresses the specific or current situations plaguing communities by posting clear questions regarding the economy and development-programmes that have an effect on people‘s daily lives. It is also a back-tracking theology, in the sense that it attempts to rectify the pain and suffering brought on by our history. The Church, who must serve the message of hope, can also identify with this theology, because it is emphasizing dimensions like healing and recovery. In this study it is argued that what post-apartheid South Africa urgently needs, is a fundamental consensus regarding binding values, non-negotiable standards and morally accepted humane attitudes to one another. It is in fact in this regard that the purpose and possibilities of preaching come into question. In this context of poverty, unemployment, uncertainty, a sense of non-belonging, apathy and emotional depression, ethical preaching can, as an orientation-instrument, create a new sense of dignity and value for many. / AFRIKAANSE OPSOMMING: Terwyl die kerk se benadering tydens die apartheidsera gekenmerk is deur bevrydingsteologie en prediking, vra die post-apartheid era, wat steeds gekenmerk word deur sosio-maatskaplike verval, morele verarming en veral toename in armoede, gesinsgeweld, egskeidings en 'n gees van individualisme, 'n verskerpte fokus op die volhoubare uitwissing van armoede. Terwyl Christelike etiese refleksie onder apartheid gekenmerk was deur 'n modus van weerstand, gemik daarop om die mure van apartheid af te breek, moet die kerk in die post-apartheid era skuif na 'n modus van samewerking, om die mure van die sosiale infrastruktuur wat deur die armes en gemarginaliseerdes benodig word, op te bou. Die onderliggende navorsingsvraag van die voorgeneme studie is dan ook: kan die kerk dít doen deur te begin met 'n teologie van ontwikkeling, wat sosiale en ekonomiese rekonstruksie veronderstel? Daar word ook in hierdie studie gepoog om aan te toon dat 'n teologie van rekonstruksie 'n kontekstuele teologie beteken. Dit spreek die spesifieke of huidige situasie van gemeenskappe aan deur, onder andere, duidelike vrae te stel oor die ekonomie en ontwikkelingsprogramme wat die lewens van mense elke dag beïnvloed. Dit is terselfdertyd 'n terugwerkende teologie, wat probeer om die oorsake van historiese pyn en lyding in die gemeenskap reg te stel. Die kerk, wat die boodskap van hoop moet verkondig, kan haarself tereg met hierdie teologie identifiseer, omdat dit onder andere dimensies soos heling en herstel beklemtoon. In hierdie studie word geargumenteer dat post-apartheid Suid-Afrika 'n fundamentele konsensus aangaande bindende waardes, ononderhandelbare standaarde en moreel aanvaarbare grondhoudings teenoor mekaar dringend benodig. Dit is juis in hierdie verband dat die rol van die prediking ter sprake kom. In 'n konteks van grootskaalse armoede, werkloosheid, onsekerheid en 'n gevoel van ongeborgenheid, apatie, onbetrokkenheid en depressie by baie, kan etiese prediking as 'n oriëntasiegebeurtenis 'n nuwe menswaardigheid by mense skep.

Thesis (MA)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: The transformation of South African society since 1994 provides a suitable opportunity to investigate moral development amongst undergraduate students in the Western Cape. The Ethic of Care Interview (ECI), a measure based on Carol Gilligan's theory of gender-related moral development and designed by Skoe and Marcia (1991), was administered to 26 undergraduate university students from three universities. The Mann-Whitney distribution-free test was used to analyse the data. From these findings it appears that young South Africans are struggling to make ethical decisions based on care for self and other; however, black females were found to score at significantly higher levels than any other group on the ECI. There were no other significant differences across gender or interview type (conscious and unconscious). Reasons for results obtained are discussed and suggestions for future research made. Finally, the ethic of care is considered in terms of its potential value for the present context. / AFRIKAANSE OPSOMMING: Die transformasie van die Suid-Afrikaanse samelewing sedert 1994 bied 'n ideale geleentheid om morele ontwikkeling onder voorgraadse studente in die Wes-Kaap te ondersoek. Die "Ethic of Care" (ECl) onderhoud, 'n meet-instrument gebaseer op Carol Gilligan se teorie van geslagsverwante morele ontwikkeling, en ontwerp deur Skoe en Marcia (1991), is op 26 voorgraadse studente van drie universiteite toegepas. Die Mann-Whitney distribusie-vrye toets is gebruik om die data te analiseer. Van uit hierdie ondersoekbevindings blyk dit dat jeugdige Suid-Afrikaners dit moeilik vind om moreel etiese besluite, rakende dit etiek van omgee, ondervind; maar daar is bevind dat swart vroue beduidend hoër tellings op die ECl behaal het as enige ander groep. Daar was geen beduidende verskille tussen geslagte (mans en vroue) of tipe onderhoud (bewustelik en tydens hipnose) nie. Moontlike redes vir die bevindinge word bespreek en voorstelle vir toekomstige navorsing word gemaak. Ten slotte word die potensiële waarde van die "Ethic of Care" vir die huidige konteks, ondersoek.