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Bibliography: leaves 129-135. / The topic is "Steve Bantu Biko: Politician, 'Historian' and 'Proponent' of African Traditional Religion". It is known by everybody that Steve Bantu Biko was a politician. This has been revealed by his teachings, what his contemporaries have written and by his commitment to the course of the struggle. He displayed a commitment to the struggle for freedom of the oppressed blacks in South Africa. His ideology was 'Black Consciousness' which was a threat to the regime and an affirmation and a creation of true humanity for the oppressed. What became clear is the fact that there is a difference between a politician and a freedom fighter. To describe him as a freedom fighter is more appropriate than a politician. He was denied free political activity by the apartheid regime which clamped down on all opponents labelling them as 'un-Christian', 'heretic', 'rebels', 'agitators' and 'terrorists'. The 'Black Consciousness' ideology was viewed by the state as subversive. The question arises, how could a person who encouraged black community programmes and black unity be regarded as a terrorist? Fear from the whites of a black majority government is the cause for such an attitude. He was indeed a man of peace, an activist and not a terrorist. It has been noticeable that politics, history and religion are inseparable. This is a response to those who wonder what politics has to do with religion.

M.Ed. (Curriculum Studies) / Various observations by the researcher aroused an interest to investigate the position of Religious Education on Black Senior Secondary level. This study may in part be seen as a model as to why this subject has been introduced in Black Secondary schools. This study is also designed to enquire as to why the subject is taken as an examination subject in some schools and not in others.

Abstract not available. / Thesis (M.A.)-University of Durban-Westville, 2002.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2002.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1986.

This thesis proposes that Christian mission in South Africa should be understood in terms of liberation. To achieve this aim, the author listens attentively to Black Theology, and then responds from a position of solidarity to the double challenge which it poses: a negation of traditional mission and an affirmation of liberating mission. Since black theologians grapple with the concrete implications of their blackness, a white theologian needs to make a consciously white =esponse in order to do justice to it. Since Black Theology emerged out of the Black Consciousness movement and developed in dialogue with it, the study begins with an examination of the theory and praxis of the Black Consciousness movement. Then follows an overview of the two phases of Black Theology in South Africa, in which the emphasis is placed on the organisations and events which embodied this approach, rather than on individual theologians. In the systematic analysis of Black Theology, attention is first given to the element of negation. In this section the five inte=related dimensions of South African Christianity which cause black suffering are examined. Then an analysis is made of the element of affirmation: the liberating action proposed by black theologians for the eradication of suffering and the attainment of new human beings in a new South Africa. Since Black Theology has an holistic understanding of mission, attention is given to personal, ecclesial and societal dimensions. The final section is a white response to this double challenge. First, it develops the notion of liberating mission and conversian in the white community. Secondly it establishes a number of fundamental criteria for liberating mission. This final part draws conclusions from the analysis done in the earlier parts, and asks critical questions about some aspects of Black Theology. In this way the basis is laid for white involvement in liberating mission and for ongoing interaction with Black Theology. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This dissertation aims to critically evaluate the Incwala Sacred Ceremony and its relevancy to Ancestral Veneration in the life of the Swazi Nation. Swazis to a greater extent are believed to be quite obsessed about their cultural heritage. They view this cultural event as sacred and very important in their national unity and pride of being a sovereign entity. They religiously observe this rite as an integral part of their cultural heritage and see it as a vital glue that holds together the national unity and cements the eternity of the Swazis' existence. Celebrating and commemorating this sacred festival can be equated to what Christians do when celebrating and observing Good Friday or Holy Easter. It could also be related to the Islamic Pilgrimage to Mecca. Swazis are strongly connected to their Ancestral Veneration. It is inculcated in their core system of beliefs and is part of their lives because it tends to shape their religious view, as well as moulding it. The Supreme God (Mvelinchanti) is believed to have spoken to the founding fathers of the nation about how the nation ought to conduct its affairs (in different forms through visions and dreams). Hence there is a deeply held view that the departed kings and the forefathers are believed to be alive and closer to that very Supreme God. According to this long held view the dead are asleep and are continually involved in directing the affairs of the nation. Indeed they decide on blessings, health and life of the living. It is embedded in the subconscious mind of Swazis that the living dead (emadloti, labaphasi or labalele) continually influence the affairs of the nation and any given family; hence they need to be consulted from time to time. Emadloti are the mediators between human beings and God and they can be contacted through the spiritual mediums. The national elders and advisors to the Monarchy,1 as well as traditional medicine persons (muti) people (Tinyanga and Tangoma), are there as custodians of the Incwala Ceremony. In any given family, emadloti (ancestors) are consulted in times of marriages, new births and any other eventualities that may befall that family. In the life and worldview of Swazis, nothing just happens without any involvement and sanction of the ancestors. In fact, for anything to happen in the life of a Swazi, there must be a supernatural cause or reason, hence in the very core of foundational beliefs there are involvements of the supernatural powers and the forces believed to be operational. / Practical Theology / M.Th. (Specialization in Urban Ministry)

The impact of religious conversion on cultural identity is a study of conversion story of South African Indian Anglican Christians rooted in the oppressive history of casteism in India and Racism in South Africa. This study has used multi discipline approach using various schools of human sciences and broader theological framework in dealing with moral and ethical issues. This study defends the religious conversions and highlights the impact it has made on cultural identity of converts from social, economic, psychological and spiritual perspectives. While highlighting the positive impact of religious conversion on cultural identity this study has also pointed out some ambiguities attached to this process. This study looks into the possibilities of Native and Indian Christians working together to create a healing culture in South Africa. An attempt is made to point out the interrelatedness of the experiences of suffering of Native Christians and Indian Christians from indentured backgrounds in South Africa. This study does not cover disparity issues between native Africans and the Indian Community in South Africa. However, an attempt is made to encourage Indian Christians in South Africa to connect with the pain and pathos of poor communities in South Africa. This study encourages the Indian Christians hi South Africa to read Dalit theology and get involved with Black theologians in formulating appropriate mission praxis for their mission and ministry in post apartheid South Africa. This study concludes on a positive note and hope based on my eight years of ministry in Lenasia. During my ministry I had experienced that South African Anglican Indian Christians and native Christians have the developing ability and capacity to become a spiritual resource in building a transformed and transforming society in South Africa. I could see in them a reconciled 'wounded healers' and for me this is a powerful impact of religious conversion on their cultural identity, "Victims' now have the capacity to act as 'Wounded Healers'. / Religious Studies & Arabic / D.Th. (Religious Studies)