Since 1993 South Africa underwent epoch-making constitutional changes. On the political terrain South Africa moved away from an "apartheid's" dispensation to a political dispensation that offers equality on all terrains to all its citizens. The political changes brought a new Constitution into existence, which includes a Bill of Fundamental Human rights. The other sectors of the society - including education - are inextricably connected to the political changes in the country. Education occupies a particularly important position in the community in as far as education is regarded as the central activity of the community. A changing model for teacher professionalism in a changing South Africa is exceedingly necessary, because the quality, productivity and effectiveness of education in South Africa is under suspicion. Education and training in South Africa do not satisfy the expectations of the community regarding education and training. The teachers (i.e. educators) are being regarded as one of the crucial factors responsible for the poor standard and quality of education in South Africa. In modern society education is a complex chain which involves many role players. The teacher (i.e. educator) must be aware of the fact that the law places a particular liability on him, especially regarding his professionalism. From a judicial point of view the teacher (i.e. educator) is accountable for his professional behaviour and conduct Various statutory changes have already taken place which might have an influence on teacher professionalism. The teacher (i.e. educator) should already have taken cognisance of this. Statutory changes that have already taken place and which might have a bearing on teacher professionalism, are amongst others the new Constitution that includes a Bill of Fundamental Human rights, the Education Labour Relations Act and the Educator's Employment Act. The right to basic education, as included in the Constitution, plac~s an obligation on the teaching profession to see to it that only qualified and competent persons practice as professional teachers (i. c. educators). The Education Labour Relations Act makes provision for a South African Council for Educators, under which all teachers (i. c. educators) must be registered before such a person may practice as a professional teacher (i.e. educator). The South African Council for Educators is also empowered with certain powers and competencies to establish minimum entrance requirements for the teaching profession, as well as to establish an ethical code of conduct to which all educators must adhere. The Educator's Employment Act has already demarcated misconduct and incompetence of teachers (i.e. educators) and makes provision for the procedures to be followed in case of trespassing by a teacher (i.e. educator). The common law determinants such as the rules of natural justice and due process make provision for transparent administrative justice. The statutory and common law determinants provide a framework in which a model for teacher professionalism can be developed. The international community also makes use of set requirements which a person must satisfy before such a person may practice as a professional teacher (i. c. educator). The international community has already refined misconduct stipulations, such as insubordination, immoral behaviour and criminal offences through court verdicts. In the international community's findings the South African Council for Educators might find an additional frame of reference in the development of a model for teacher professionalism in a changing South Africa. All economies, but especially the economy of a changing South Africa, depend heavily on a well-educated citizen force. Well-trained and competent teachers (i. c. educators) are essential in bringing about a well-educated citizen force, which can make a contribution to a country's economy. A model for teacher professionalism in a changi"6 South Africa is a prerequisite for the achievement of this goal. / Proefskrif (PhD (Onderwysbestuur))--PU vir CHO, 1996

Since 1993 South Africa underwent epoch-making constitutional changes. On the political terrain South Africa moved away from an "apartheid's" dispensation to a political dispensation that offers equality on all terrains to all its citizens. The political changes brought a new Constitution into existence, which includes a Bill of Fundamental Human rights. The other sectors of the society - including education - are inextricably connected to the political changes in the country. Education occupies a particularly important position in the community in as far as education is regarded as the central activity of the community. A changing model for teacher professionalism in a changing South Africa is exceedingly necessary, because the quality, productivity and effectiveness of education in South Africa is under suspicion. Education and training in South Africa do not satisfy the expectations of the community regarding education and training. The teachers (i.e. educators) are being regarded as one of the crucial factors responsible for the poor standard and quality of education in South Africa. In modern society education is a complex chain which involves many role players. The teacher (i.e. educator) must be aware of the fact that the law places a particular liability on him, especially regarding his professionalism. From a judicial point of view the teacher (i.e. educator) is accountable for his professional behaviour and conduct Various statutory changes have already taken place which might have an influence on teacher professionalism. The teacher (i.e. educator) should already have taken cognisance of this. Statutory changes that have already taken place and which might have a bearing on teacher professionalism, are amongst others the new Constitution that includes a Bill of Fundamental Human rights, the Education Labour Relations Act and the Educator's Employment Act. The right to basic education, as included in the Constitution, plac~s an obligation on the teaching profession to see to it that only qualified and competent persons practice as professional teachers (i. c. educators). The Education Labour Relations Act makes provision for a South African Council for Educators, under which all teachers (i. c. educators) must be registered before such a person may practice as a professional teacher (i.e. educator). The South African Council for Educators is also empowered with certain powers and competencies to establish minimum entrance requirements for the teaching profession, as well as to establish an ethical code of conduct to which all educators must adhere. The Educator's Employment Act has already demarcated misconduct and incompetence of teachers (i.e. educators) and makes provision for the procedures to be followed in case of trespassing by a teacher (i.e. educator). The common law determinants such as the rules of natural justice and due process make provision for transparent administrative justice. The statutory and common law determinants provide a framework in which a model for teacher professionalism can be developed. The international community also makes use of set requirements which a person must satisfy before such a person may practice as a professional teacher (i. c. educator). The international community has already refined misconduct stipulations, such as insubordination, immoral behaviour and criminal offences through court verdicts. In the international community's findings the South African Council for Educators might find an additional frame of reference in the development of a model for teacher professionalism in a changing South Africa. All economies, but especially the economy of a changing South Africa, depend heavily on a well-educated citizen force. Well-trained and competent teachers (i. c. educators) are essential in bringing about a well-educated citizen force, which can make a contribution to a country's economy. A model for teacher professionalism in a changi"6 South Africa is a prerequisite for the achievement of this goal. / Proefskrif (PhD (Onderwysbestuur))--PU vir CHO, 1996

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Workers’ protection can be achieved, to a large extent, through labour law and workers’ organisation through trade unionism. Workers’ protection is defined as social protection. This study investigates workers’ experiences of their employment with regard to social protection as manifested in job security and wage adequacy. In this study workers’ perception of labour law, as a tool for workers’ protection, is considered in relation to the argument of the régulation theorists that law serves as a ‘mode of regulation’ to perpetuate the stability of the prevailing capitalist regime of accumulation. The impact of the changing nature of work on the effectiveness of labour law at achieving workers’ protection is investigated from the perspective of workers. A large employer subcontracting some support services was selected as a site of study. Data was collected using one-on-one in-depth interview to ‘tap’ into the working experiences of relevant workers and union officials. This study concludes that the changing nature of work as manifest in the decline of standard employment relationships and increase of atypical (non standard) employment, such as subcontracting undermines workers’ protection. Wages and other benefits of workers are affected. Workers survive through the support of their families and by borrowing from micro lenders which tend to suck them into a poverty cycle. The ineffectiveness of labour law to adequately protect subcontracted workers substantiates the position of régulation theorists that law is an extra-economic institutionalised practice helping to stabilize the prevailing capitalist regime of accumulation. The thinking here is that labour law is not unilaterally imposed by the state, rather, it is a product of social interaction (social relation) or struggle between labour, capital and the state within a social ‘field’ or ‘subfield’. The nature of employment of subcontracted work weakens the power of workers’ collective through trade unions. The restructuring of work leads to deunionisation and the ability of unions to organise these workers is undermined by difference in employer and pay-point between permanent workers and subcontracted workers. Copyright / Dissertation (MSocSci)--University of Pretoria, 2009. / Sociology / unrestricted

M.Th. (Practical Theology)

M.Th. (Practical Theology)