The theses explains the Evolution Packet System (EPS) and subsystem IP Multimedia Subsystem (IMS). It also informs how these systems cooperate and through which interfaces the main data and signals between these two technologies are transfered. The thesis includes practical section, in which installation and configuration of sections of the IMS system including its "core", and application and medial server. For verification of the functionality of the system, two dissimilar clients are installed, and emulator WAN is applied for simulation of Internet. The product of the theses is the design of the laboratory exercise drafted in such a way that it can be solved by students less knowledgeable of the issues.

This thesis falls into a field of user interface design. It focuses on tangible user interfaces which utilize a camera and projector to augment physical objects with a digital information. It also includes description of calibration of those devices. The primary object of this thesis is the implementation of an augmented user interface for application windows management. The system consists of a stationary camera, overhead projector and movable tangible objects - boards. The boards are equipped with fiducial markers, in order to be tracked in a camera image. The projector displays the conventional desktop onto the table and the tangible objects. For example, application windows can be projected onto some boards, while the windows move and rotate simultaneously with the boards.

The objective of this research is to examine the theological ideas and moral vision of Jean-Bertrand Aristide, and to explore how his theology (and theological hermeneutics and ethics) has influenced his politics of solidarity and social activism on behalf of the oppressed and the poor in Haiti in particular, and the wretched of the earth, in general. Through the use of the postcolonial, decolonial, and Liberation Theology paradigms as hermeneutical and theoretical methods of investigation, the project seeks to answer a threefold question: what is the relationship between theology and social activism and transformation in the thought and writings of Jean-Bertrand Aristide? What is the place and function of the community of faith, the poor, the oppressed, hope, and human liberation in the political theology of Jean-Bertrand Aristide? What is the place of (defensive) violence in Aristide’s theology? Our goal in this scholarly investigation is an attempt to provide an answer to these daunting questions above and to explore more fully and intelligently the theology of Jean-Bertrand Aristide. This present study considers Aristide’s democratic and social justice projects and theological reflections and theological intersections in the disciplines of theological anthropology, theological ethics, and political theology, as he himself engages all four simultaneously. The doctoral thesis locates Aristide’s thought and writings within Black intellectual tradition both in continental Africa and the African Diaspora. It establishes shared intellectual ideas and parallelisms, and strong ideological connections between Aristide and Black theologians and thinkers in both continental Africa and the African Diaspora. On one hand, Aristide’s intellectual ideas and political activism should be understood in the context of the struggle for democracy in Haiti; on the other hand, it is suggested the intellectual articulations and propositions of these Black and African thinkers aim at a common vision: the project to make our world new toward the common good. While we do not undermine the problem of violence in Aristide’s theology and political program in the context of Haitian history, the doctoral thesis argues that Aristide’s theological anthropology is a theology of reciprocity and mutuality, and correspondingly, his theological ethics is grounded in the theory of radical interactionality, interconnectedness, and interdependence, and the South African humanism of Ubuntu. It also contends that Aristide’s promotion of a theology of popular violence and aggression in the Haitian society should be understood as a cathartic mechanism and defensive violence aimed at defending the Haitian masses against the Duvalier regime and their oppressors. / Thesis (PhD)--University of Pretoria, 2017. / Dogmatics and Christian Ethics / PhD / Unrestricted

The main purpose of our study was to gain a deeper understanding of how culture influences the interpretation of ethical leadership by both leaders and followers in Zambia and Sweden. The study was conducted using an interpretative narrative inquiry with a small sample of ten participants (i.e. leaders and followers) selected using a purposive sampling method. The participants were drawn from six small and medium local authorities in Sweden (three medium size Kommuns) and Zambia (Two municipalities and one District Council). The empirical data was collected using semi-structured interview guides with interview sessions lasting 45 minutes on average. The data collected was transcribed and analyzed using narrative and thematic analysis. Based on this analysis, we came up with four main themes regarding the interpretation of ethical leadership by leaders and followers, and these are: Morality, Law, Humanity and Nature which constitute our Culture-Ethical Leadership interpretation model.   The empirical narratives demonstrated some similarities in the interpretation of ethical leadership between leaders and followers in Sweden and Zambia. The leaders and followers from both countries affiliated ethical leadership to morality, humanity, adherence to the law, and, caring and protecting nature. Our research also led us to conclude that there is a degree of variance in the interpretation of ethical leadership which relates to the differences in the cultural contexts. In Zambia, leaders and followers show high inclination to the law as being ethical which is reflected in Bello (2012)’s statement that failure to follow rules and regulations is a manifestation of unethical leadership while in Sweden, leaders and followers are inclined to high morality and humanity influenced by high levels of trust as narrated by our participants from Sweden. / <p>Alumbwe leza!</p>

African Religion offers new images and symbols of reconciliation that may enhance existing Christian reconciliation metaphors and liturgies. Traditionally, Christians understood reconciliation through the images of either Augustine’s victory model, Anselm’s objective model or Abelard’s subjective model. While these images offered valuable insights, they are limited and increasingly difficult to understand in our modern context. Postmodern philosophy presents theologians with the possibility of deconstructing dominant discourses in order to consider new possibilities. This approach is eminently applicable to the traditional Christian reconciliation models. A comparative study of Western Christian and African reconciliation myths, rituals and concepts is used to deconstruct the accepted positions on the matter of reconciliation. Interviews with four African theologians, John Mbiti, Agrippa Khathide, Daniel Ngubane and Tinyiko Maluleke, reveal that African Christians have often understood reconciliation in more and different ways than those available in traditional Christian thought. They often derived their ideas from African Traditional Religion as well as the modern liberation struggle. In studying African Traditional Religion, it becomes clear that that African religion offers very different options to traditional Christianity with regard to its view on God, ancestors and spirits, life force, and of special importance for this study, shame, guilt and sin. African religion’s this-worldly focus views reconciliation as taking place on a mostly human level rather than between humans and God. African reconciliation rituals can be classified according to the purpose or the myths behind them. Some rituals are intended to create or restore community, while others are meant to propitiate or at least transfer guilt. A third grouping of rituals have the purpose of either expelling or accepting (and thus in a certain sense neutralising) evil (or perceived evil) in the community. Other rituals have a number of intentions, and can use unlikely rituals like open rebellion or dance to bring about reconciliation. A comparison between two religions should treat the religions equally. An investigation that examines both the integrating and transcending possibilities of religions can highlight the strengths and weaknesses of the various reconciliation models without reference to some sort of supernatural reality. The anthropological and social sciences also offer valuable insights into the possible structure of reconciliation. And the South African context demands some minimum requirements for reconciliation in this country. When all these criteria are used to evaluate African and Christian reconciliation models, new possibilities emerge. Different models show themselves to be useful in different contexts. Some African models can improve our understanding of reconciliation between humans and God, while others fit the social context of South Africa. It seems that African thought and religion has a lot to offer to the study of reconciliation. The African emphasis on this-worldliness and community, the use of rituals and symbols, as well as Africa’s still-coherent myths presents new and exciting perspectives. These insights and models can be incorporated into Christian liturgies and rituals that will deepen Christians’ understanding and celebration of reconciliation. / Thesis (DD (Science of Religion and Missiology))--University of Pretoria, 2005. / Science of Religion and Missiology / unrestricted

The Kaplan and Norton’s (1992) Balanced Scorecard model was designed for Western countries that operate within a capitalist system. African countries differ from Western developed countries in respect of aspects such as their infrastructure, markets and customers, sources of capital, government interventions, literacy levels, and socio-cultural frameworks. Thus, the original Balanced Scorecard model cannot be reconciled fully with an African environment that is more humanist, community-based and socialist in nature. Hence, the study set out to establish whether or not a different understanding or new perspectives on the Balanced Scorecard model were needed and could be conceptualised and developed specifically for organisations in Africa. A structured questionnaire was used for the primary data collection. Exploratory factor analysis and correlation analysis, using SPSS Version 16.0, were employed to identify the four significantly intercorrelated perspectives of the African Balanced Scorecard model which is proposed in this study: (1) the relationships and culture perspective, which looks at an organisation’s continued stakeholder dialogue and relationships; (2) the stakeholder perspective, which looks at the recognition of contributions by individual stakeholders; (3) the value creation perspective, which considers maximum economy, efficiency and effectiveness when creating organisational wealth, and (4) the corporate conscience (resource allocation) perspective, which looks at the equitable allocation of organisational wealth to all stakeholders, especially those that are usually disregarded, such as local communities and the natural environment. The results of the study will facilitate the review and design of better corporate planning and performance measurement systems, the review and design of government and industrial policies and regulations, management consultancies, and will promote and facilitate change in accounting and auditing principles and practices. The study is subject to some limitations, particularly a lack of larger geographic coverage (as only Southern Africa was covered), the limited availability of information from some participants, and the need for further validation of the cause-and-effect relationships between the four perspectives of the proposed African Balanced Scorecard model. / Thesis (PhD)--University of Pretoria, 2011. / Financial Management / unrestricted

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No description available.

This qualitative arts-based narrative inquiry explored and analyzed the experiences of five Black women dance educators who teach with micro-interventions of care, love, and mentorship toward racial uplift in Black youth. This inquiry’s data collection included participants’ journal entries, sent weekly via email; one-on-one, semi-structured interviews with the women; and roundtable sista’ circles convened within community dialogues. Participants were prompted to share stories of their lived experiences as community members, artists, educators, and scholars. The collected data was analyzed using thematic and narrative methods, beginning with deductive coding and continuing with chunked comparisons of the women’s narratives. This study’s findings revealed that the women’s narratives as educators, persons, and community leaders, centered Blackness, care and love for themselves and their community, and Afrofuturity extant in their dance education practices. The narratives themselves revealed anecdotes of community, artistry, spirituality, culture, and healing, told and retold in the form of storytelling and poetry. This study sheds light on the unique experiences and perspectives of Black women dance educators, highlighting the importance of their contributions to the field. This study also proposes future considerations for research and practice in unearthing more stories of dance education as a micro-intervention of care, love, and mentorship toward racial uplift in Black youth. The inquiry and its results hold ramifications for and suggest a new vision for Black youth as well as educators that is a joyful Afrofuturistic dance education praxis rooted in peace, love, harmony, and #JOY.

The principles of Total Quality Management (TQM) have been used in the business, commercial and industrial sectors to improve both product and service. In a limited number of schools worldwide, there have been attempts to adapt TQM theory and practice to the educational management of institutions. In this thesis there has been an attempt to adapt the TQM philosophy to the field of educational practice. Quality tools and techniques used in TQM organisations have been studied to ascertain their applicability in schools. During the course of the study, the researcher discerned the need to give TQM a distinct identity within the domain of educational management. In the management of schools, there are philosophies and practices which are different from those encountered in noneducational settings. The concept Total Quality Education (TQE) was used to acknowledge this reality. Action research was done over a three-year period at a South African co-educational public primary school. During the four research cycles of looking, thinking and acting, TQE principles were implemented in the school. Stakeholders such as parents, learners and teachers identified areas for improvement of the quality of education. Areas identified included the curriculum, physical resources, extramural activities, staff development, learning and financial management of the school. Quality tools and techniques were applied by all stakeholders to effect the desired improvements. In the fourth and last cycle of the research a questionnaire was given to a sample of the parent community. Progress made in the improvement of the quality of education provided was noted and areas to be improved further were identified. The researcher submits that TQE can be meaningfully applied in South African schools. The various stakeholders can make contributions to the betterment of schools. Through the application of the principles of the TQE philosophy, it is possible to transform South African schools into institutions where all learners can experience education of true quality. / Educational Leadership and Management / D. Ed. (Educational Management)