Submitted in fulfillment of the requirements Master’s Degree in Technology: Public Management, Durban University of Technology, 2013. / Trauma is worldwide phenomenon that affects many individuals and communities. In the case of South Africa, the apartheid regime has been the major cause of trauma for individuals as well as for communities. Although the Truth and Reconciliation Commission played a kind of healing role for traumatized individuals and communities, many were left unhealed and not reconciled. To bridge the gap left by the TRC in the context of trauma healing, some NGOs, such as the Institute for Healing of Memories, have taken up the task by organizing workshops aimed at healing affected individuals, churches and communities. In addition, they also helped people to forgive one another, reconcile and build peace. This research examines the impact of Healing of Memories workshops carried out in Durban some years ago. The participants reported significant progress towards trauma healing and reconciliation.

The two most prominent cultures that continue to have a defining influence on the socio-political developments in a multi-cutural South African society, are the Western and African cultures. Because of the differences between these two cultures and the respective roles members of each culture have played in the socio-political history of South Africa (especially with regard to the rise and fall of apartheid), conflict and alienation in most cases define the relationship between members of these cultures. Not only does it negatively impact on the multi-cultural society of South Africa as such, it also has far-reaching Implications for the continent as a whole, seeing that South Africa Is regarded as the economical and political powerhouse of Africa upon which are pinned the hopes of millions for a better life. As a result, the importance of reconciliation and unity in the multi-cultural South African society cannot be overemphasized. It is a Biblical imperative that all members of society should live together in peace and harmony. To this end, the church is commanded to serve the reconciliation of Christ to the world (2 Corinthians 5:11-21). One of the instruments to the dlsposal of the reformed churches in South Africa for the completion of this mission, is the liturgical song. The reformed liturgical song consists of poetry (text) and music (melody) which are woven together in such a way that the text of the song is carried directly into the heart of the singer or listener. The combined power of poetry and music provides the church with a powerful therapeutic and communicative instrument by which the truth of the gospel of Christ can effectively be proclaimed to the world. A closer look at the current situation in the multi-cultural South African society reveals that the reformed churches in South Africa (of both Western and African backgrounds) haven't as yet properly played their part in the attaining of reconciliation and unity in society. The central question for research in this study, therefore, is the following: In what way can the reformed liturgical song contribute to the attainment of the ideal of reconciliation and unity in the multi-cultural South African society? The research in this study is structured according to the model for Practical Theology that was developed by Zerfass (1974:164-177). This model entails that specific base theoretical principles are compared with meta-theoretical perspectives to eventually arrive at a theory of practice from which is derived a new set of practical guidelines. In Part 1 of this study, research centres around the base-theoretical principles with regard to culture, multi-culturality, reconciliation, unity, reformed worship and liturgical song, In Part 2 meta-theoretical perspectives are given with regard to culture and multi-culturality in South Africa, reconciliation and unity in the South African context, as well as reformed worship and the use of liturgical song in the multi-cultural South African society. In Part 3 a theory of practice is articulated in which a new set of practical guidelines for the use of the reformed liturgical song towards the attaining of reconciliation and unity in the multi-cultural South African society is given. Finally it is concluded that, with certain adjustments, the reformed liturgical song can effectively be used as an instrument for attaining reconciliation and unity in the multicultural South African society. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2007

Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2007.

In recent decades, the truth commission has become a mechanism used by states to address historical injustices. However, truth commissions are rarely used in established democracies, where the commission of inquiry model is favoured. I argue that established democracies may be more amenable to addressing historical injustices that continue to divide their populations if they see the truth commission mechanism not as a unique mechanism particular to the transitional justice setting, but as a specialized form of a familiar mechanism, the commission of inquiry. In this framework, truth commissions are distinguished from other commissions of inquiry by their symbolic acknowledgement of historical injustices, and their explicit “social function” to educate the public about those injustices in order to prevent their recurrence. Given that Canada has established a Truth and Reconciliation Commission (TRC) on the Indian Residential Schools legacy, I consider the TRC’s mandate, structure and ability to fulfill its social function, particularly the daunting challenge of engaging the non-indigenous public in its work. I also provide a legal history of a landmark Canadian public inquiry, the Mackenzie Valley Pipeline Inquiry, run by Tom Berger. As his Inquiry demonstrated, with visionary leadership and an effective process, a public inquiry can be a pedagogical tool that promotes social accountability for historical injustices. Conceiving of the truth commission as a form of public inquiry provides a way to consider the transitional justice literature on truth commissions internationally along with the experiences of domestic commissions of inquiry to assemble strategies that may assist the current TRC in its journey.

In recent decades, the truth commission has become a mechanism used by states to address historical injustices. However, truth commissions are rarely used in established democracies, where the commission of inquiry model is favoured. I argue that established democracies may be more amenable to addressing historical injustices that continue to divide their populations if they see the truth commission mechanism not as a unique mechanism particular to the transitional justice setting, but as a specialized form of a familiar mechanism, the commission of inquiry. In this framework, truth commissions are distinguished from other commissions of inquiry by their symbolic acknowledgement of historical injustices, and their explicit “social function” to educate the public about those injustices in order to prevent their recurrence. Given that Canada has established a Truth and Reconciliation Commission (TRC) on the Indian Residential Schools legacy, I consider the TRC’s mandate, structure and ability to fulfill its social function, particularly the daunting challenge of engaging the non-indigenous public in its work. I also provide a legal history of a landmark Canadian public inquiry, the Mackenzie Valley Pipeline Inquiry, run by Tom Berger. As his Inquiry demonstrated, with visionary leadership and an effective process, a public inquiry can be a pedagogical tool that promotes social accountability for historical injustices. Conceiving of the truth commission as a form of public inquiry provides a way to consider the transitional justice literature on truth commissions internationally along with the experiences of domestic commissions of inquiry to assemble strategies that may assist the current TRC in its journey.

The two most prominent cultures that continue to have a defining influence on the socio-political developments in a multi-cutural South African society, are the Western and African cultures. Because of the differences between these two cultures and the respective roles members of each culture have played in the socio-political history of South Africa (especially with regard to the rise and fall of apartheid), conflict and alienation in most cases define the relationship between members of these cultures. Not only does it negatively impact on the multi-cultural society of South Africa as such, it also has far-reaching Implications for the continent as a whole, seeing that South Africa Is regarded as the economical and political powerhouse of Africa upon which are pinned the hopes of millions for a better life. As a result, the importance of reconciliation and unity in the multi-cultural South African society cannot be overemphasized. It is a Biblical imperative that all members of society should live together in peace and harmony. To this end, the church is commanded to serve the reconciliation of Christ to the world (2 Corinthians 5:11-21). One of the instruments to the dlsposal of the reformed churches in South Africa for the completion of this mission, is the liturgical song. The reformed liturgical song consists of poetry (text) and music (melody) which are woven together in such a way that the text of the song is carried directly into the heart of the singer or listener. The combined power of poetry and music provides the church with a powerful therapeutic and communicative instrument by which the truth of the gospel of Christ can effectively be proclaimed to the world. A closer look at the current situation in the multi-cultural South African society reveals that the reformed churches in South Africa (of both Western and African backgrounds) haven't as yet properly played their part in the attaining of reconciliation and unity in society. The central question for research in this study, therefore, is the following: In what way can the reformed liturgical song contribute to the attainment of the ideal of reconciliation and unity in the multi-cultural South African society? The research in this study is structured according to the model for Practical Theology that was developed by Zerfass (1974:164-177). This model entails that specific base theoretical principles are compared with meta-theoretical perspectives to eventually arrive at a theory of practice from which is derived a new set of practical guidelines. In Part 1 of this study, research centres around the base-theoretical principles with regard to culture, multi-culturality, reconciliation, unity, reformed worship and liturgical song, In Part 2 meta-theoretical perspectives are given with regard to culture and multi-culturality in South Africa, reconciliation and unity in the South African context, as well as reformed worship and the use of liturgical song in the multi-cultural South African society. In Part 3 a theory of practice is articulated in which a new set of practical guidelines for the use of the reformed liturgical song towards the attaining of reconciliation and unity in the multi-cultural South African society is given. Finally it is concluded that, with certain adjustments, the reformed liturgical song can effectively be used as an instrument for attaining reconciliation and unity in the multicultural South African society. / Thesis (Ph.D. (Liturgics))--North-West University, Potchefstroom Campus, 2007

Thesis (MA (History))--University of Stellenbosch, 2007. / The Truth and Reconciliation Commission (TRC) may be described as one of the most important events in the recent South African past. The TRC’s activities included an examination of gross human rights violations between 1960 and 1994, as well as amnesty hearings for those believed to be guilty of human rights violations. In addition, the TRC had to decide on the possibilities for reparations to victims, and had to compile a comprehensive report on the nature of the abovementioned violations. This process was shrouded in controversy. For example, criticism was levelled at the TRC because of the perception that it was intended as a witch-hunt against Afrikaners. The danger of subjectivity was also mentioned often. How was the public kept up to date about the activities of the TRC? The media played an important role in the distribution of information to those who could not readily attend the various hearings of the TRC.

No description available.

Magister Legum - LLM (Criminal Justice and Procedure) / Transitional justice mechanisms have become commonplace as a tool for recovery for societies emerging from conflict and repressive regimes. The extent to which women's rights concerning development and long-term economic advancement in the arena of transitional justice is dealt with is almost negligible. The significance of including development as a means of protecting marginalised groups such as women has been mostly disregarded in the transitional justice context. Currently, the discourse on gender justice has placed civil and political rights as well as sexual crimes against women at the centre stage. Transitional justice mechanisms have failed to give effect to long-term sustainable and substantive change in women's lives following conflict and periods of repressive rule. The core aims of transitional justice are prosecution of offenders, reconciliation and reparations for the victims of gross human rights abuses. Reparations are usually used as a medium through which restitution and compensation for the harm suffered by victims are made possible. Reparations are also deemed as an essential element for the healing and recovery of the individual victim and the society affected by egregious human rights violations.

The focus of this study is to establish how victimization through violence has affected the families who are interviewed. The purpose is to describe how the family’s world has changed in different moments during the political strife in South Africa. The different context or moments are those of political inactivity, the struggle years, the period after the struggle when the Truth and Reconciliation Commission was constituted and the new world order in which the families continue with their lives. Using a phenomenological approach, the experiences of families subjected to different forms of political violence, such as disappearances of victims, torture in detention and death in detention, are discussed. The literature review on violence in the South African context situates any discourse which occurred within the broader social, historical and political context. Systems Theory, Social Identity Theory and an Integrated Theory of Political Violence are used as theoretical perspectives in understanding the interconnectedness between violence which affected the families in the present study and the whole society. The qualitative research interview method postulated by Kvale (1996) has been used to collect data from the families. This procedure has enabled the researcher to study the data as it emerged thus allowing an understanding of the essential meanings implicit in the participants’ descriptions of their experiences. The data consists of audio taped interviews conducted with twenty-two members from ten families. This resulted in twenty-two protocols which were transcribed and analysed. The analysis of the protocols, though used differently from the situated structure identified by Wertz (1983), brought essential themes common to all participants. The research findings reveal themes which demonstrate that experiences of the families subjected to political violence had an impact on their lives. They remember living routinely before the struggle against the apartheid structures. This is remembered as a very long time. The struggle years brought disintegration of the family unit as people fled their homes into exile. Others disappeared, were detained, tortured and dies in prison. The relationship between the families and their children was that of concern, as parents discouraged their children to participate in the political activities. The effects of violence culminated in hardship for many families as they experienced an absence of a helpful community, alienation from political organizations, and distrust of the State during the time that missing family members could not be traced by the security police. This distrust also existed among the communities who were experiencing suffering through incidents of black on black violence. The introduction of the TRC, as a major these with sub-themes of healing and forgiveness, is perceived positively by these families. At last, they feel that through this process their suffering of loss of their children, husbands and wives is acknowledged. However, there are divergent opinions about this acknowledgement, as research findings point to an incomplete sense of individual healing for these families though they have told their stories of pain and suffering. This is a controversial issue which needs further research to explicate if individual experience off the victim is perceived to be similar to the collective experience of the broader community. The performance of rituals and memories on behalf of their dead fulfils an important healing role for the families. There is ambivalence about forgiveness for many families as they feel that perpetrators who seek amnesty have not made full disclosures about their activities. There is polarization that surfaces between the present government and the families who testified with regard to reparation which was included as a clause in the TRC process. The families in the present study perceive that in order to continue with the new world order, they have to be compensated for their suffering. Further research should investigate if reparations to individuals who testified before the TRC would be healing, before implementing processes that would heal the whole nation. / Thesis (DPhil (Psychotherapy))--University of Pretoria, 2007. / Psychology / unrestricted