The TRC hearings is the most important form of assessment in the South African social system yet, because it was used as an evaluation of social life and trauma under apartheid. Both victims and perpetrators therefore, took the TRC seriously. The Khulumani support group observes that the TRC achievement in reconciliation and reparation needs further consideration to make proper reparation. The purpose of this study is to understand why political victims are still hurting in post apartheid South Africa. The empirical research comprises of a survey of 10 victims of political trauma. The survey questionnaire solicits information on kinds of trauma, the impact of trauma on individual and community, and the shattering of mental schemas amongst others. The survey revealed that most victims of political trauma are probably females, middle aged and illiterate. These people need to find themselves forms of guidance from older and more experienced victims. In addition, the survey revealed that although the value of psychological help was recognized, most victims did not attend such programs. Victims also said that, "the Government had not recognized their hurts". It can therefore be concluded that the government is still accountable for the state victims are in. The pilot research studies also revealed that the victims' high expectations are measured or based on the material things that they see political leaders having. However, achievement should be consistent with availability of resources, education, and psychological help for the victims themselves. Furthermore, the case stories showed that there are valid problems that these victims continue to experience. There is an urgency for more focused research into parameters that define effectiveness and efficiency in helping political victims in South Africa. Furthermore, it is imperative that the country deliberately increases psychological help. In addition there is a need to increase financial assistance. Finally, it is important to localize support groups, and to develop alternative ways to educate the existing traumatized victims. On this respect Christian Counselling groups may be of assistance. / Thesis (M.A)-University of Durban-Westville, 2005.

Tenants represent a marginalised group in South Africa, with land and housing, and particularly rental accommodation in great demand. Renting is a viable option for certain tenants but in the absence of the provision of rental housing, tenants are trapped in a "feudal" system of tenant-landlord relationship. The importance of this study stems from the fact that there appears to be violations of tenants' rights and that the obligations of both tenant and landlord from a Shari-ah perspective have either been overlooked or ignored completely thus far. This study examines the hardships faced by tenants specifically in privately owned residential accommodation in Durban and other major South African cities. It aims to critically examine Islamic perspective on housing and land tenure and guidelines that govern tenant-landlord relationship in respect of residential rental accommodation. It also looks at the South African development of land and housing policy, legislation, the provision of public and rental housing and tenure and tenant-landlord relationship. It examines the historical development of such a relationship in the west and the development of rent legislation in South Africa and the most recent legislation, the Rental Housing Act 50 of 1999. This study sought responses from recognised, well-established Muslim organisations in South Africa to a questionnaire dealing specifically with residential rental accommodation and general information on a range of tenant-landlord related matters. It is hoped that their response that are analysed and discussed would contribute to a better tenant-landlord "culture". The overall findings of this study into the Islamic and South African perspective on tenant-landlord relationship have implications for policy makers, Islamic scholars, NGOs and a whole range of stakeholders, locally as well as internationally. In the light of this study, suggestions are made to stimulate further research on some of the pertinent issues addressed. / Thesis (M.A.)-University of Durban-Westville, 2001.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1991.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2001.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1994.

Abstract available in pdf file.

No abstract available. / Thesis (M.A.)--University of Durban-Westville, 2004.

This dissertation investigates the relationship between religion and the state in Enlightenment Europe as articulated by John Locke, Benedict de Spinoza and Jean Jacques Rousseau. I conduct the study focusing mainly on the primary texts of the above-mentioned theorists. Locke and Spinoza conceived of toleration to be the best way in which religion and the secular state could peacefully co-exist, even though they differed considerably in their respective understanding of the concept. Locke conceived of toleration using a moderate theological framework, predominantly paying attention to freedom of worship and the separate spheres of influence for religion and the state. On the other hand, Spinoza was radically secular in his interpretation focusing mainly on the freedom of thought, speech and even the press. Rousseau provided the main alternative to Locke and Spinoza's ideas on toleration. His understanding of the most effective relationship between religion and the state revolved around the implementation of a civil religion. This would be a religion based on civil principles. Rousseau argued that good citizenship, a good lawgiver, patriotism, the doctrine of separation of powers and an elective aristocracy were important for his ideas on civil religion to function effectively. Given the context of Enlightenment Europe, this dissertation concludes that toleration, or more exactly Locke's version of it, now forms the foundation of most Western secular states. This is because it did not digress from the most important aspects of contemporary religious doctrine. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2009.

Abstract not available. / Thesis (Ph.D.)-University of Durban-Westville, 1997.

When something is about masculinities it is not always about men. Kosofsky-Sedgwick (1995 :12) Any society that is lauded for its exemplary National Constitution that asserts and affords their citizens basic human rights is accountable for how those rights are translated into the "lived experiences" of its citizens. In South Africa, a pronounced and violent identity has become notoriously established by the blatant disrespect for women's rights, a reality predominantly present within the marital dyad. Unfortunately, even after eighteen years of political liberation and some fourteen years after the promulgation of the much-lauded Domestic Violence Act No. 116 of 1998, the culture of human rights has not demonstrably translated into women's rights as countless women continue to be challenged in their marriages by the dictates and privileges of hegemonic masculinities that their husbands subscribe to. In order to engage with this prevailing and destructive state of disharmony and abuse in marriages, this study concentrates on a simple yet logical question of "why do men do what they do?" centred as it is within the compass of their violent relationships with their wives. This exploratory research project afforded an in-depth understanding and examination of seven married men who were afforded an opportunity to engage in four focus group discussions to describe and detail their subjective narratives of their violent relationships. This research provided spaces for men's reflective accounts of their violence, thereby offering insightful interpretations of the contours of the contradictions contained in the social construction of masculinities which in South Africa is multi-faceted. The sample frame comprised of men who reside in Phoenix, a large township, north of the city of Durban. According to racial profile, all were South African Indian. Their ages ranged from 34 to 61 years, while their wives were between 35 to 60 years of age. Years of marriage ranged from 3 to 35. Three respondents were in their first marriage, while four were married for the second time. Five respondents had matriculated; while one possessed a post-matriculation qualification and one had completed Standard Six (present High School Grade 8). Concerning their religious affiliation, six of the respondents were Christian and one was Muslim. Utilising critical, freminist and masculinity theories, the 'authoritative discourses' offered by the respondents were meaningfully interrogated, examined and analysed. In particular, the study paid careful attention to the inextricable links between the constructions of masculinities, domestic violence and the sociology of religion. Emergent meta-themes that emanated from the extensive narratives of the men on their violent relationship with their wives included the priveleges of patriarchy; religion and male privelege, and finally the clash between religious belief and the South African criminal justice system. It is within the acknowledged space of the "web of associated factors" which contribute to domestic violence, that conclusions were reached. The study logically concludes that a deliberate, coherent, sustained, and spiritual ethos is needed in South Africa so as to ameliorate the damaging and destructive effects that are presently and overwhelmingly dictated by the presence of hegemonic masculinities. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.