Elephant management traditionally centers on reducing ecological impact and human-elephant conflict by controlling numbers. However, such an approach only deals with symptoms, and ignores the causes of the problem. Planning for cases when a species is a nuisance in some areas, but threatened in others, could benefit from the application of metapopulation theory. The theory offers a framework that is elegant, and have ecological as well as political appeal. Applying classic metapopulation theory to long-lived species that are widely distributed in stochastic environments where they can resist extinctions is problematic. However, empirical evidence for metapopulation structure may exist when applying more lenient criteria. I examined the literature for empirical support of classic criteria set by Hanski (1999) and for a more lenient sub-set of criteria proposed by Elmhagen&Angerbjörn (2001) for specifically mammals. I propose that for small mammals (≤5kg) the full complement of classic criteria must be applied to yield perspectives on population regulation and conservation. However, for large (>100kg) and medium sized (>5≤100kg) mammals only habitat discreteness, potential of demographic asynchrony and the likelihood of dispersal among sub-populations must be evaluated. Metapopulation theory could then be useful when constructing conservation plans that ensure the persistence of a species and contribute to forces that stabilize populations regionally. I evaluated the applicability of metapopulation theory to southern Africa’s elephant sub-populations. I identified 51 discrete administrative sub-populations that occurred in six conservation clusters. Population growth rates varied across space and time within and among conservation clusters. Some sub-populations and conservation clusters increased or decreased while others remained stable. Therefore, elephant populations in southern Africa were in demographic asynchrony, both on a local and regional scale. I also suggest that dispersal may occur among sub-populations within clusters. Consequently, the regional population is stabilized by emigration to, or immigration from neighboring sub-populations as a result of demographic asynchrony across an ecological gradient. Elephant populations across southern Africa thus adhered to one and could possibly adhere to all metapopulation criteria. Observed changes in elephant numbers could also be the result of survey error. To gain an understanding of how survey error could affect estimates, I used dung counts and measurements to estimate population size and construct an age structure for the elephants living in the Maputo Elephant Reserve in Mozambique. I suggest that dung surveys can yield population estimates with known precision and can be used in monitoring programmes aimed at assessing population trends - despite the fact that it can be affected by observer bias. In this thesis I show that metapopulation theory provides the opportunity of applying a spatio-temporal approach to elephant conservation that is not obsessed with numbers. When implementing metapopulation theory, management no longer have to centre on elephants, but can focus on the landscape as a spatially and temporally dynamic area. Local fluctuations in elephant numbers could be construed within a regional context, rather than implementing management strategies on a local scale. Such an approach will focus on the causes rather than the symptoms of the elephant problem and may contribute to the persistence of elephants as well as other components of southern African biodiversity. AFRIKAANS : Die ekologiese impak van olifante en konflik tussen mense en olifante word tradisioneel hanteer deur olifant getalle te beheer. Ongelukkig los so ʼn benadering net die simptome en nie die oorsaak van die problem op nie. Gevalle waar ʼn spesie ʼn problem is in sommige areas maar bedreig is in ander, kan baat vind by die toepasing van die metabevolkings teorie. Die teorie bied ʼn elegante raamwerk wat op ekologiese en politieke gebiede aanklank vind. Die toepasing van die klassieke metabevolkings teorie op lang lewende spesies wat wyd versprei voorkom in stochastiese omgewings waar hulle weerstand kan bied teen uitsterwings skep egter probleme. Emperiese bewyse vir ʼn metabevolkings struktuur kan egter voorkom waneer meer gematigde kriteria ondersoek word. Ek het die literatuur ondersoek vir emperiese ondersteuning vir die klassieke kriteria wat Hanski (1999) voorgestel het, asook vir ʼn meer gematigte sub-groep van kriteria wat deur Elmhagen&Angerbjörn (2001) vir spesifiek soogdiere voorgestel is. Ek stel voor dat die klassieke kriteria aangewend kan word om bevolkings van klein soogdiere (5≤kg) te reguleer, beter te kan verstaan en dan te bewaar. Vir groot (>100kg) en medium groot (>5≤100kg) soogdiere kan die metabevolkings teorie net gebruik word as die bestaan van aparte habitate, demografiese asinkronie en die potensiaal van verstrooing tussen tussen subbevolkings bewys kan word. Die metabevolkings toerie kan dan gebruik word om bewarings inisiatiewe in te stel wat spesies in staat sal stel om voort te bestaan en oor die streek te stabiliseer. Ek het die toepasbaarheid van die metabevolkings teorie vir suidelike Afrika se olifant sub-bevolkings ondersoek. Ek het 51 aparte administratiewe sub-bevolkings geidentifiseer wat in ses ‘bewaringsklosse’ voorkom. Bevolkings groeitempos het binne in en tussen bewaringsklosse gewissel. Sommige het of toegeneem of afgeneem terwyl ander stabiel gebly het. Olifant sub-bevolkings in Suider Afrika was dus in demografiese asinkronie, op ʼn lokale sowel as op ʼn streeks vlak. Ek het ook voorgestel dat verstrooing kan voorkom tussen sub-bevolkings binne in bewarings klosse. Die olifant bevolking van die streek word dus deur emigrasie na, of immigrasie van naburige sub-bevolkings as gevolg van demografiese asinkronie oor ʼn ekologiese gradient gestabiliseer. Olifant bevolkings in Suider Afrika het dus voldoen aan een, en kan potensieel voldoen aan alle metabevolkings kriteria. Opmerklike veranderinge in olifant getalle kan ook wees as gevolg van foute wat tydens tellings gemaak word. Om beter te verstaan hoe sulke foute bevolking skattings affekteer, het ek olifant mis tellings en metings gebruik om ʼn bevolking skatting en ouderdomsstruktuur vir olifante in die Maputo Olifant Reservaat in Mosambiek saam te stel. Ek stel voor dat mis opnames bevolking skattings kan lewer wat bekende presiesie het en dat dit gebruik kan word in moniterings programme wat neigings in olifiant bevolkings ondersoek - alhoewel sulke skattings beinvloed kan word deur die vooroordeel van waarnemers. In hierdie tesis toon ek aan dat die metabevolkings teorie ʼn geleentheid skep vir ʼn ruimtelike-tydelike benadering in olifant bewaring wat nie net op getalle fokus nie. Wanneer die metabevolkings teorie toegepas word, kan bestuur op die landskap as ʼn ruimtelike en tydsgebonde dinamiese area fokus, in plaas van net op olifant getalle. Lokale wisselings in olifant getalle kan binne in ʼn streek konteks geinterpreteer word, eerder as om bestuurs inisiatiewe net op ʼn lokale vlak in te stel. So ʼn benadering sal fokus op die oorsprong in plaas van die simptome van die olifant problem en mag bydra tot die voorbestaan van nie net olifante nie, maar ook tot die biologiese diversiteit van Suider Afrika. Copyright / Dissertation (MSc)--University of Pretoria, 2010. / Zoology and Entomology / unrestricted

Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: South Africa faces many challenges, as a country. Our communities are struggling with many issues such as poverty, inequality, rape, abuse, violence, corruption and many more. Yet, our faith community seems reluctant to lament these issues during their worship services. This research looks specifically at the practice of the Uniting Reformed Church in Southern Africa. The question that this research wrestles with is: “Given the challenging times that we live in, in what way could a re-discovery or a re-claiming of lament in liturgy, against the background of healing and hope, obtain new meaning in our congregations?” The assumption of the research is that if the church wants to be relevant in the lives of their members today, she would need to revisit and reclaim the process of lament in the liturgy. It could further be argued that a re-thinking and a re-introduction of lament in liturgy could have far-reaching and enriching implications in the life of the faith community, especially where the healing of memories is concerned. Part of the research was a literature study while another section consisted of empirical studies. Congregations from the Uniting Reformed Church in Southern Africa, in the Western Cape, took part in the studies. The main focus of the research was descriptive empirical and the information gathered had to be interpreted. Through the normative task, theological reflections could be carried out and finally possible criteria could be deduced in terms of how lament could be re-integrated into existing liturgies of our church. / AFRIKAANSE OPSOMMING: Suid Afrika word gekonfronteer met baie uitdagings. Ons gemeenskappe gaan gebuk onder geweldige druk en word daagliks gekonfronteer met armoede, ongelykheid, verkragting, mishandeling, geweld, korrupsie en nog vele meer. Ongeag hierdie uitdagings blyk dit asof ons geloofsgemeenskap teensinnig is om te weeklaag gedurende eredienste. Hierdie navorsing kyk spesifiek na die praktyk rondom weeklaag in die liturgie van spesifieke gemeentes in die Verenigende Gereformeerde Kerk in Suider Afrika. Die vraag waarmee hierdie navorsing worstel is: “Gegewe die uitdagende tye waarin ons lewe, op watter manier kan die herontdekking of die her-besit van weeklaag in liturgie (teen die agtergrond van heling en hoop), nuwe betekenis aanneem in ons gemeentes?”. Die uitgangspunt van die navorsing is dat as die kerk relevant wil bly in die lewens van haar lidmate, dan het sy nodig om die proses van weeklaag, binne die liturgie, weer te besoek en te eien. Verder kan dit geredeneer word dat ‘n nuwe denkpatroon en ‘n nuwe bekendstelling aan weeklaag in die liturgie verreikende gevolge kan hê in die lewens van die geloofsgemeenskap, veral waar daar na die heling van ons verlede gekyk word. Een deel van die navorsing was ‘n literêre studie terwyl die tweede deel ‘n empiriese studie was. Gemeentes van die Verenigende Gereformeerde Kerk in Suider-Afrika het deel uitgemaak van die empirisie navorsing. Die klem van die navorsing was beskrywendempiries en die data moes interpreteer word. Gedurende die normatiewe deel kon daar teologies gereflekteer word oor die maniere waarop weeklaag weer deel van die bestaande liturgie gemaak kan word in ons kerk. Verskeie moontlikhede het aan die lig gekom in hierdie verband.

This research aims to investigate the understanding, attitudes and application of Article 4 of the Belhar Confession by Melodi ya Tshwane (MyT). The aim specifically outlines the current mission praxis of MyT and its missionary activities, the church’s missionary calling in line with Article 4 of Belhar , evaluate the extent to which Article 4 of Belhar is applied, and to propose missionary praxis for MyT . The research findings include: participants have a narrow understanding of missions; conducting outreach activities in the form of charity. Some gaps identified include: lack of understanding of God as the missionary God, and a narrow interpretation of justice. Guiding principles on being missional include: missions should be Christ-centred, relational, collaborative, transformational, and lived out in word and deed. Proposed mission praxis consider the following approaches: the church as an institution, as a living organism and the church’s corporate service, and missional consciousness. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

No abstract available / Thesis (MA)--PU vir CHO

No abstract available / Thesis (MA)--PU vir CHO

The Nyctaginaceae Juss. is a small flowering plant family of about 30 genera and 400 species mainly found in the tropical and subtropical regions of the New World. In Africa, six genera and 49 species occur, and in southern Africa, five genera and 19 species. Boerhavia L. and Commicarpus Standl. are the most species rich genera in southern Africa, with seven and eight species respectively. These species have not previously been studied taxonomically nor phylogenetically, and the objective of this study was to provide a systematic and phylogenetic treatment of these groups for southern Africa. Plant material was collected from the diversity centres of Boerhavia and Commicarpus in southern Africa. Leaves, flowers and anthocarps stored in ethanol were measured and examined with a stereomicroscope and surface studies conducted with a scanning electron microscope (SEM). Material fixed in paraformaldehyde was embedded, sectioned, stained and examined with a light microscope. Pollen samples were acetolized before examination with a SEM. Sequencing analyses were done with a DNA Sequencer and neighbor-joining and maximum likelihood trees drawn. Distribution and habitat information were obtained from voucher specimens from various herbaria. The pollen grains are uniform in shape and sculpture and provide no diagnostic characters with which to distinguish between species. They do, however, provide broad characters to distinguish between the genera. Morphological, anatomical and molecular investigations, however, provided a series of characters to distinctly discern between Boerhavia and Commicarpus. Morphologically, Boerhavia and Commicarpus differ in growth form, inflorescence type, shape and indumentum of the upper and lower part of the flower, and shape and indumentum of the anthocarp. Anatomically, Boerhavia can be distinguished from Commicarpus by the Kranz anatomy around the minor veins of the leaves (which is absent in Commicarpus) and the sclerenchyma bundles which are present within the rib and inter-rib areas of the anthocarp (sclerenchyma bundles are only present in the rib area in Commicarpus). Molecular analyses group Boerhavia and Commicarpus as distinct clades with high bootstrap support. The differentiation is such in southern Africa, that Mirabilis and Acleisanthes, two non-African genera, are even placed intermediately between the two. The different species of Boerhavia and Commicarpus can be distinguished by the lower, coriaceous part of the flower and the anthocarp, as the arrangement of the glands, ribs and trichomes on these structures is species specific. The anatomy of the stems, leaves and anthocarps of the different species is uniform and uninformative and cannot be used to distinguish between the species. Molecular analyses support the distinction of the different species as defined by the morphology, and group the morphologically similar C. fruticosus and C. squarrosus in close relation. The aliens, Boerhavia cordobensis, B. diffusa var. diffusa and B. erecta, group together and the indigenous B. coccinea var. coccinea, B. deserticola, B. hereroensis and B. repens subsp. repens group together. The widely distributed C. plumbagineus and C. helenae var. helenae are closely related to each other, as are C. pentandrus and C. decipiens which are limited in theitr distribution to the African. This systematic study has shown that Boerhavia and Commicarpus are two distinct genera in southern Africa with well-defined species. This provides a workable classification system for southern Africa. This classification requires to be further refined by combining the morphology, anatomy, palynology and phylogenetics of the southern African Boerhavia and Commicarpus species into a single phylogeny. The phylogenetic investigations are, however, incomplete as the molecular analyses still need refinement and incorporation of more genes and taxa. / Thesis (Ph.D. (Environmental Science))--North-West University, Potchefstroom Campus, 2012

The Nyctaginaceae Juss. is a small flowering plant family of about 30 genera and 400 species mainly found in the tropical and subtropical regions of the New World. In Africa, six genera and 49 species occur, and in southern Africa, five genera and 19 species. Boerhavia L. and Commicarpus Standl. are the most species rich genera in southern Africa, with seven and eight species respectively. These species have not previously been studied taxonomically nor phylogenetically, and the objective of this study was to provide a systematic and phylogenetic treatment of these groups for southern Africa. Plant material was collected from the diversity centres of Boerhavia and Commicarpus in southern Africa. Leaves, flowers and anthocarps stored in ethanol were measured and examined with a stereomicroscope and surface studies conducted with a scanning electron microscope (SEM). Material fixed in paraformaldehyde was embedded, sectioned, stained and examined with a light microscope. Pollen samples were acetolized before examination with a SEM. Sequencing analyses were done with a DNA Sequencer and neighbor-joining and maximum likelihood trees drawn. Distribution and habitat information were obtained from voucher specimens from various herbaria. The pollen grains are uniform in shape and sculpture and provide no diagnostic characters with which to distinguish between species. They do, however, provide broad characters to distinguish between the genera. Morphological, anatomical and molecular investigations, however, provided a series of characters to distinctly discern between Boerhavia and Commicarpus. Morphologically, Boerhavia and Commicarpus differ in growth form, inflorescence type, shape and indumentum of the upper and lower part of the flower, and shape and indumentum of the anthocarp. Anatomically, Boerhavia can be distinguished from Commicarpus by the Kranz anatomy around the minor veins of the leaves (which is absent in Commicarpus) and the sclerenchyma bundles which are present within the rib and inter-rib areas of the anthocarp (sclerenchyma bundles are only present in the rib area in Commicarpus). Molecular analyses group Boerhavia and Commicarpus as distinct clades with high bootstrap support. The differentiation is such in southern Africa, that Mirabilis and Acleisanthes, two non-African genera, are even placed intermediately between the two. The different species of Boerhavia and Commicarpus can be distinguished by the lower, coriaceous part of the flower and the anthocarp, as the arrangement of the glands, ribs and trichomes on these structures is species specific. The anatomy of the stems, leaves and anthocarps of the different species is uniform and uninformative and cannot be used to distinguish between the species. Molecular analyses support the distinction of the different species as defined by the morphology, and group the morphologically similar C. fruticosus and C. squarrosus in close relation. The aliens, Boerhavia cordobensis, B. diffusa var. diffusa and B. erecta, group together and the indigenous B. coccinea var. coccinea, B. deserticola, B. hereroensis and B. repens subsp. repens group together. The widely distributed C. plumbagineus and C. helenae var. helenae are closely related to each other, as are C. pentandrus and C. decipiens which are limited in theitr distribution to the African. This systematic study has shown that Boerhavia and Commicarpus are two distinct genera in southern Africa with well-defined species. This provides a workable classification system for southern Africa. This classification requires to be further refined by combining the morphology, anatomy, palynology and phylogenetics of the southern African Boerhavia and Commicarpus species into a single phylogeny. The phylogenetic investigations are, however, incomplete as the molecular analyses still need refinement and incorporation of more genes and taxa. / Thesis (Ph.D. (Environmental Science))--North-West University, Potchefstroom Campus, 2012

Thesis (PhD(Godsdiens- en Sendingwetenskap))--Universiteit van Pretoria, 2009. / Includes bibliographical references (leaves 310-318).

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Hungarian psychiatrist, Ivan Boszormenyi-Nagy developed Contextual therapy from the systems-approach in family therapy during the previous millennium. He distinguish himself in the field of psychology with his relational ethics, bringing ethics into play within his approach. When you look at someone you have to look deeper or past what is in sight. The person you see has an address. He/she comes from somewhere, is the son or daughter of a man and a woman and is linked to them with ‘n chord of loyalty that cannot be broken. They didn’t choose each other, yet it is a connectedness for life. It orientates the individual and launches him/her into life. This man and woman are then again the son and daughter of a man and a woman and so we can stretch back into past generations. Each individual on earth is somehow wove into this fabric of relations and in each relation is a dynamic process of give and take at stake – or not. Where there is reciprocity in relations concerning this balance in give and receive there is growth and a nurturing environment. The opposite is unfortunately also a reality. Then people wound and exploit each other. It is therefore true of every individual on earth that he/she brings with him/her baggage from his/her place of origin. It comes from far. Each one has a context – a context where he/she could excel in developing his/her unique identity or a background of pain, suffering and discrimination. Therefore, do not judge people from the outside. What you see and what you make out of the situation or the person is your perception. You make an object of the person, a thing, and go around him/her with all your prejudices and opinions. That is not the authentic other. It is your image of him/her. Rather allow them to introduce themselves to you. In a meeting like that, in the moment of meeting, something cataclysmic happens and opens new horizons. But this is only possible when you attend to the other in an empathic way, recognizing his/her connectedness to his/her origins and the people who played major roles in ‘shaping and molding the clay’. They also become your conversation partners. With an attitude of multi-directed partiality you become trustworthy. This is where ‘ethics’ happens in relationships (Nagy). Even in the broader community these core values can be lived because each person has an address and comes from somewhere and is on ‘n journey towards the future. When people see and recognized each other it is simultaneously an invite to a dialogue, a meeting. This is the only way to meet someone in the present because he/she can converse with words and images and thoughts and this is the only way you meet the ‘real’ other and together you can journey onwards to tomorrow. This should also be true inside the church. This is the Good News. We are created as relational beings and are being called upon to acknowledge each other, respect each other, be able to forgive each other and take hands in unity. It is all about the justice of the human order. / AFRIKAANSE OPSOMMING: Die Hongaarse psigiater, Ivan Boszormenyi-Nagy ontwikkel sy Kontekstuele terapie vanuit die sisteem-benadering in familie-terapie in die vorige eeu. Hy onderskei hom daarin dat hy ‘n etiese dimensie inbring in die psigoterapeutiese proses met gesinne en hy noem dit – relasionele etiek Wanneer jy na iemand kyk, sê hy, moet jy nie net dit sien wat jy sien nie – die uiterlike. Die persoon voor jou het ‘n adres. Hy/sy kom van êrens. Hy/sy is immers die kind van twee mense wat hom/haar verwek het. Hy/sy is aan hulle verbonde met ‘n onbreekbare band van lojaliteit. Lojaliteit is ‘n bestaansgegewe. Jy kan nooit nie lojaal wees aan jou ouers nie. Jy is ongekies verbind aan hulle – ‘n verbondenheid vir die lewe. Dit is jou oriënteringskema. Dit is leweskenkend Maar hulle op hulle beurt is ook die seun en dogter van ‘n man en ‘n vrou en so kan teruggegaan word in generasies in. Binne hierdie netwerk van relasies is elke individu ingeweef en binne hierdie weefsel is hy/sy deel van ‘n dinamiese gebeure van gee en ontvang wat aan die een kant opbou en sorg en groei bewerk maar aan die anderkant ook destruktief kan wees daarin dat dit kwes en verwond. Van elke individu op hierdie aardmantel kan gesê word dat hy/sy onuitwisbaar bagasie dra wat hy/sy ontvang het in hul huis van afkoms. Dit kom van vêr. Elkeen het ‘n konteks – konteks waar daar paslik gegee en ontvang is of ‘n konteks waar daar te korte aan die orde van die dag was in terme van die balanse van gee en neem. Daarom moet jy geen mens bloot op die uiterlike oordeel nie. Wat jy sien en wat jy dink aangaande die persoon is ‘n persepsie. Dit is jou beeld waarmee jy die ander objektiveer. Ruimte moet eerder gegee word dat die ander hom/haar in hul outentiekheid aan jou voorstel. In daardie moment gebeur daar ‘n ontmoeting wat verreikend is met die oog op die toekoms. Dit vra egter sagte oë en empatiese luister want die persoon het ‘n adres en almal met wie hy/sy verbind is moet by wyse van spreke ook jou gespreksmaats word ten einde die persoon voor jou te verstaan en te ontvang. So gedoen met ’n houding van meersydige partydigheid word jy betroubaar voor jou naaste. Dit is waar ‘etiek’ gebeur aldus Nagy. Wanneer mense buite die gesin om in breër verband na mekaar uitreik, geld dieselfde grondbeginsels. Almal kom van êrens en is oppad na die toekoms. Wanneer hulle mekaar raaksien en erken , nooi hulle mekaar uit tot ‘n gesprek, ‘n dialoog,. ‘n ontmoeting. Só alleen ontmoet jy die werklike ander in die hede want hy/sy kan praat en ek kan hom/haar hoor sodat my beeld van hom/haar geskiedenis word en ons vanuit die hede verder aamstap na môre. Binne die kerk behoort dit wat hier geskrywe staan geensins grieks te wees nie. Dit is immers die evangelie. Menswees is saamwees met ander en die saamwees met ander vra vir ‘n houding van onvoorwaardelike aanvaarding, respek, begrip, vergifnis en oorgawe. So alleen word die reg gevoed en instand gehou in die menslike samesyn. Bo alles vra dit dat ek die ander sal raak sien.

Thesis (Ph.D.(Kerkgeskiedenis en Kerkreg))--Universiteit van Pretoria, 2009. / Includes bibliographical references (leaves i-xxviii).