Text in AfrikaansMulti-sensory worship is a popular term in postmodern worship. It involves seeing, hearing, tasting, smelling, touching, and experiencing. This approach is an attempt to enhance communication in worship gatherings. According to the latest trends in the science of communication, this is the way to go. Due to the decline of church attendance in the Reformed Churches, some congregations experiment with some of the elements of Multi-sensory Worship as well as other approaches. The danger is that they can lose their reformed identity. Although it is important to keep up with the culture we live in, it is as important to stay in touch with the tradition. This thesis investigates the possibility of incorporating multi-sensory elements in the reformed church service. According to this thesis the answer lies in Multi-sensory Liturgy. / Dissertation (MA (Praktiese Teologie))--University of Pretoria, 2007. / Practical Theology / unrestricted

The growing marketisation of education has resulted in curriculum being conceptualised as a predesigned means to an end. Many South African scholars such as Jansen, (1999, 2009, 2011) and Du Preez (2009, 2011, 2012) have critiqued the instrumental nature of the post-apartheid curriculum and pleaded for an ethical perspective on curriculum conceptualisation that would encourage the construction of dialogic spaces in curriculum. This study questions technical and critical approaches to curriculum conceptualisation and advocates a reflexive conceptualisation of curriculum, intra-dialogue, identity construction, consciousness, becoming and human rights values within an ethical perspective to curriculum conceptualisation in the post-structural paradigm. The central theme of this reflexive reconceptualisation is the hope of continual revolutionary new beginnings by which identity construction (who we are) and the realisation of human rights values in the ethical relation self:other can be re-imagined. This hope has also been central to the (re)structuring of the post-apartheid curriculum premised on the values of The South African Constitution and Bill of Rights (1996). Curriculum, structured within a predesigned market-related and instrumental approach to curriculum, can however not aid identity construction, re-imagine a new society or realise human rights values. A new society is re-imagined between teacher:child, disrupting how and what they know of self:other and re-imagining new ways of knowing and being with self:other rooted in human rights values. The conditions for intra-dialogue, namely the ethical relation self:other and spaces of togetherness, are also interrelated elements in intra-dialogic curriculum spaces. The ethical relation teacher:child roots intra-dialogic curriculum spaces in human rights values and the consciousness of responsibility for self:other. Spaces of togetherness situate teacher:child in specific and non-linear space and time in which they narrate their different life experiences from which identity is constructed. Intra-dialogue is the disruptive, revolutionary and intentional action between self:other as simultaneously singular in equal difference and together in a shared humanity. Human rights values are dialogic, relational and revolutionary in nature. Human rights values are realised when teacher:child within intra-dialogic curriculum spaces premised on equal difference, freely confess autobiography and continually (re)construct identity and the relation self:other. In equal difference teacher:child are received and defined as someone – unique, dignified and irreplaceable. As equal and irreplaceable partners teacher:child disrupt, deconstruct and re-imagine the ethical relation self:other. Within intra-dialogic curriculum spaces, teacher:child can reclaim the revolutionary capacity of curriculum and revolutionise self, self:other, education and society in continual becoming. / Thesis (PhD (Curriculum Development Innovation and Evaluation))--North-West University, Potchefstroom Campus, 2013

The growing marketisation of education has resulted in curriculum being conceptualised as a predesigned means to an end. Many South African scholars such as Jansen, (1999, 2009, 2011) and Du Preez (2009, 2011, 2012) have critiqued the instrumental nature of the post-apartheid curriculum and pleaded for an ethical perspective on curriculum conceptualisation that would encourage the construction of dialogic spaces in curriculum. This study questions technical and critical approaches to curriculum conceptualisation and advocates a reflexive conceptualisation of curriculum, intra-dialogue, identity construction, consciousness, becoming and human rights values within an ethical perspective to curriculum conceptualisation in the post-structural paradigm. The central theme of this reflexive reconceptualisation is the hope of continual revolutionary new beginnings by which identity construction (who we are) and the realisation of human rights values in the ethical relation self:other can be re-imagined. This hope has also been central to the (re)structuring of the post-apartheid curriculum premised on the values of The South African Constitution and Bill of Rights (1996). Curriculum, structured within a predesigned market-related and instrumental approach to curriculum, can however not aid identity construction, re-imagine a new society or realise human rights values. A new society is re-imagined between teacher:child, disrupting how and what they know of self:other and re-imagining new ways of knowing and being with self:other rooted in human rights values. The conditions for intra-dialogue, namely the ethical relation self:other and spaces of togetherness, are also interrelated elements in intra-dialogic curriculum spaces. The ethical relation teacher:child roots intra-dialogic curriculum spaces in human rights values and the consciousness of responsibility for self:other. Spaces of togetherness situate teacher:child in specific and non-linear space and time in which they narrate their different life experiences from which identity is constructed. Intra-dialogue is the disruptive, revolutionary and intentional action between self:other as simultaneously singular in equal difference and together in a shared humanity. Human rights values are dialogic, relational and revolutionary in nature. Human rights values are realised when teacher:child within intra-dialogic curriculum spaces premised on equal difference, freely confess autobiography and continually (re)construct identity and the relation self:other. In equal difference teacher:child are received and defined as someone – unique, dignified and irreplaceable. As equal and irreplaceable partners teacher:child disrupt, deconstruct and re-imagine the ethical relation self:other. Within intra-dialogic curriculum spaces, teacher:child can reclaim the revolutionary capacity of curriculum and revolutionise self, self:other, education and society in continual becoming. / Thesis (PhD (Curriculum Development Innovation and Evaluation))--North-West University, Potchefstroom Campus, 2013

Hoofstuk een handel oor die worsteling van die NG Kerk om 'n dalende tendens in erediensbywoning die hoof te bied en die beste benadering te vind ten opsigte van vernuwing in die erediens, sodat ook mense wat nie deel van die kerk is nie, belang sal stel om eredienste by te woon. Die erediens is 'n byeenkoms waar mense op uitnodiging van God bymekaar kom, maar hoe moet sodanige byeenkomste ingerig word sodat mense dit werklik as 'n ontmoeting met God sal ervaar? Hoe belangrik is dit om 'n liturgiese orde in sodanige byeenkomste te volg en watter rol speel die reformatoriese liturgie om 'n ontmoeting tussen God en mens te fasiliteer? Wat moet in die proses van liturgiese vernuwing behou of laat vaar word? In hoofstuk twee word duidelikheid verkry of die reformatoriese liturgie inderdaad interensiek kommunikatief van aard is en of die erediensganger, deur middel van die liturgie, God al luisterende in die erediens kan ervaar. Die reformatoriese liturgie word vervolgens vanuit `n hermeneuties-kommunikatiewe handelingsteoretiese perspektief bespreek ten einde sekerheid te verkry dat God ook deur middel van die reformatoriese liturgie in die erediens aan die werk is. Die basis van die praktiese teologie is `n hermeneuties-kommunikatiewe praxis (Van der Ven 1990:47). Dit beteken dat die homiletiek ook vanuit `n hermeneutieskommunikatiewe perspektief verstaan kan word (Vos 1996:11-12). Hermeneutiek is die refleksie op die proses van die koms van God in sy Woord na die mens in sy situasie, waarin drie momente onderskei kan word: die verstaan (begrip), die verstaanbaar maak (verklaar) en die tot verstaan kom (toe-eien). Die hermeneutiese komponent van die praktiese teologie (Van der Ven 1990:54-55) word hier vir die homiletiek diensbaar gemaak. Hermeneutiek handel oor die verstaan van die Woord, die verstaanbaar maak daarvan binne die eie kultuur en die tot verstaan kom van die mens vir wie die heil bedoel is (Vos 1996:12). Dit moet as uitgangspunt dien wanneer besin word oor die aanbieding van die evangelie aan mense van `n nie-kerklike agtergrond sodat hulle in die erediens-gebeure gelei kan word tot `n ontmoeting met God en verlossing deur Jesus Christus. In hoofstuk drie word die herkoms van die huidige reformatoriese liturgie aan die orde gestel ten einde aan te toon hoe sterk die liturgie in die vroeë kerk gefunksioneer het en hoe dit deur die eeue gegroei het tot dit wat ons huidiglik in die reformatoriese tradisie ken. Dit sluit in besinning oor die betekenis van die begrip “liturgie” en die ontwikkeling daarvan in die byeenkomste van die volk van God. Dit sluit die orde waarin die erediens verloop in, maar is baie meer as net dit. Liturgie is die diens aan God wat telkens weer vorm aanneem in `n bepaalde erediens (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In hoofstuk vier word die gespreksmatigheid van die liturgiese gebeure, insluitend die preek, ondersoek. Die taal van die liturgie word ondersoek op die basis van 'n keuse vir die dialogiese kommunikasieteorie. Dit is juis omdat die verskillende liturgiese elemente kommunikatief in die erediens funksioneer, dat elkeen belangrik is, met groot omsigtigheid aangewend moet word en nie sonder goeie rede weggelaat kan word gedurende 'n erediens nie. In hoofstuk vyf word gefokus op wat met die term “soeker sensitiewe eredienste” bedoel word. Hoe het die begrip deur die geskiedenis ontwikkel en hoe word dit in verskillende denominasies verstaan? Die Willow Creek Gemeente in Chicago, VSA, onder leiding van pastoor Bill Hybels, staan algemeen bekend as die baanbreker op die gebied van ‘seekerservices’ (Long 2001:7). In die konteks van die NG Kerk in Suid-Afrika is dit nodig om hiervan kennis te neem, aangesien die bevindings in Kerkspieël 2005 daarop wys dat erediensbywoning in die NG Kerk steeds aan die afneem is en daar toenemend afgewyk word van die tradisionele liturgiese inkleding van die liturgie. Sal `n soortgelyke benadering as dié van Willow Creek, in Suid-Afrika en spesifiek in die NG Kerk suksesvol wees om mense wat nie meer belangstel in lidmaatskap van `n kerk of die bywoning van eredienste nie, weer terug te bring? Bevat die “tradisionele gereformeerde liturgie” inherente eienskappe wat `n ontmoeting tussen God en mens in die erediens waarborg? In hoofstuk ses word aangetoon wat die belang van `n Bybels-gefundeerde liturgie in die fasilitering van `n ontmoeting tussen God en die soeker in die erediens is. `n Voorbeeld van so `n liturgie en preek word voorsien en terreine vir verdere navorsing op die gebied word vermeld. ENGLISH : Chapter one describes the struggle of the Dutch Reformed Church to curb a decline in church attendance and to find the best approach towards shaping the worship service in order to attract churchmembers as well as the “unchurched.” In the worship service people come together because God has invited them, but how should such a meeting be structured so that people would experience it as a meeting with God? How important is a liturgical order in such meetings and what is the role of reformed liturgy in order to facilitate a meeting between God and man in the worship service? What should be kept and what should be discarded in the process of liturgical reformation? Chapter two seeks to clarify whether reformed liturgy is in fact essentialy communicative and if those attending a worship service can experience God in the liturgy by listening to all that is happening during the service. The reformed liturgy is thus researched from a hermeneuticalcommunicative acting theory perspective in order to determine whether God is indeed at work through reformed liturgy during worship. The basis of practical theology is a hermeneuticalcommunicative praxis (Van der Ven 1990:47). This means that homiletics can be understood from a hermeneutic-communicative perspective (Vos 1996:11-12). Hermeneutics is a reflection on the process of the coming of God in Scripture to man in his situation, in which three processes can be determined: understanding it (comprehension), to make it understandable (explaining) and to come to the conclusion (make it your own). The hermeneutical component of practical theology (Van der Ven 1990:54-55) is applied to homiletics. Hermenetics is all about understanding Scripture, to make it understandable within the own culture and the process of understanding of the person for whom the grace is intended (Vos 1996:12). That must be the starting point when the Gospel is presented to unchurched people so that they can be brought into a relationship with God and salvation through Jesus Christ in a worship service. In chapter three the origin of the current reformed liturgy is presented in order to show how strongly the liturgy functioned in the early church and how it developed to become what we recognise today in the reformed tradition. This includes reflection on the meaning of the term “liturgy” and its development in the congregation of Gods people. It includes the order of liturgical actions in the service, but it is more than just that. Liturgy is the service unto God which takes on a new form in a specific worship service (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In chapter four the aspect of conversational identity of the liturgical actions, including the sermon, is researched. The language of liturgy is researched on the basis of a choice for the dialogical communicative theory. It is indeed because of the communicative identity of the liturgical elements that each and every one of them is important, should be applied with great circumspection and should not be left out during the worship service without good reason. In chapter five it is determined what is meant by the term “seeker services”. How did the term developed through the ages and how is it understood in different denominations? Willow Creek Community Church in Chicago, USA, under the leadership of Pastor Bill Hybels, is viewed as the pioneer on the aspect of “seeker services” (Long 2001:7). In the context of the Dutch Reformed Church in South Africa, it is vital to take note of the “seeker services”, as it has become apparant that the number of people attending church is declining and that congregations are more and more deviating from the traditional reformed liturgy. Will the Dutch Reformed Church in South Africa benefit by following Willow Creeks’s approach to bring back people that have lost interest in membership of a church as well as attending worship services? Does reformed liturgy contain interinsic caracteristics that guarantees a devine meeting between God and those who attend worship services? In chapter six the significance of a Scripture-based liturgy in facilitating an experience of a devine meeting between God and “seekers” is determined. An example of such a liturgy is provided and subjects for further research are suggested. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

The aim of the study was to investigate participants’ views on strategies for combating corruption in Zimbabwean public secondary schools with a view to promoting learner academic achievement. The study was undertaken at four (4) selected public secondary schools in Harare Metropolitan Province in Zimbabwe. The study adopted the case study as the principal research design and it was informed by the interpretive paradigm; thus, qualitative research approaches were used. Non-probability and probability sampling techniques were adopted in site and participants’ selection. A representative sample of fifty-four (54) participants was used from a target population of three-hundred and eighteen (318) participants. The study was informed by multiple theories. The study found that most of the participants perceived corruption as a major problem affecting the education of learners in most public secondary schools in Zimbabwe. It was found out that the adoption of a vibrant and robust anti-corruption strategy is the solution/panacea to solve this problem of rampant corrupt practices in educational institutions. The introduction of anti-corruption education in public secondary schools was singled out to be the ‘pivotal’ strategy that policy makers should adopt to disseminate educative anti-corruption information to learners. It was further established that the ‘Zero Tolerance to Corruption’ policy employed by the Government of Zimbabwe should be strongly supported by a multi-agency response to effectively combat corruption within the education system to propel sustainable learner academic achievement. The study findings further revealed that the public secondary schools lack the necessary anticipated formal anti-corruption education curriculum. The study concludes that anti-corruption education and the adoption of multi-strategies play a central role in combating corruption. Therefore, there is need to strengthen the anti-corruption strategies and support mechanisms currently being employed in Zimbabwe to successfully provide an environment that supports sustainable learner academic achievement. In line with the above, the study recommends the introduction of a formal anti-corruption curriculum in Zimbabwean public secondary schools to combat corruption. In addition, the study recommends further research in this seemingly grey area to contribute to the knowledge body regarding instituting good corporate governance in public secondary schools in Zimbabwe. / Die doel van die studie was om deelnemers se menings oor strategieë te ondersoek vir die bestryding van korrupsie in Zimbabwiese openbare sekondêre skole met die oog om leerders se akademiese prestasie se bevorder. Die studie is by vier (4) uitgesoekte openbare sekondêre skole in die Harare Metropolitaanse Provinsie in Zimbabwe onderneem. Die studie het die gevallestudie as die hoofnavorsingsontwerp geneem en dit is gevorm deur die vertolkende paradigma; kwalitatiewe navorsingsbenaderings is dus gebruik. Niewaarskynlikheid- en waarskynlikheidsteekproefnemingtegnieke is gebruik vir ligging en keuse van deelnemers. 'n Verteenwoordigende steekproef van vier-en-vyftig (54) deelnemers is gebruik uit 'n teikenpopulasie van drie-honderd-en-agtien (318) deelnemers. Die studie is gevorm deur verskeie teorieë. Die studie het bevind dat meeste van die deelnemers korrupsie as 'n groot probleem sien wat die onderrig van leerders in die meeste openbare sekondêre skole in Zimbabwe beïnvloed. Daar is bevind dat die gebruik van 'n dinamiese en robuuste teenkorrupsiestrategie die oplossing/kuur is om hierdie probleem van toenemende korrupsiepraktyke in opvoedkundige instellings op te los. Die inleiding tot teenkorrupsie-onderrig in openbare sekondêre skole is uitgesonder as die vernaamste strategie wat beleidmakers moet aanvaar om opvoedkundige teenkorrupsie-inligting onder leerders te versprei. Daar is verder bevind dat die Zimbabwiese regering se 'Zero Tolerance to Corruption'-beleid sterk ondersteun moet word deur reaksie van verskeie agente om korrupsie in die onderwysstelsel doeltreffend te beveg om leerders se volhoubare akademiese prestasie aan te dryf. Die studie se bevindings het verder getoon dat openbare sekondêre skole nie die noodsaaklike verwagte formele teenkorrupsie onderwyskurrikulum het nie. Die studie het tot die gevolgtrekking gekom dat teenkorrupsie-onderrig en die gebruik van verskeie strategieë 'n sentrale rol speel om korrupsie te beveg. Teenkorrupsiestrategieë en ondersteuningsmeganismes wat tans in Zimbabwe gebruik word, moet dus versterk word om 'n omgewing te skep wat volhoubare akademiese prestasie vir leerders ondersteun. Ooreenkomstig hiermee, beveel die studie die bekendstelling van 'n formele teenkorrupsiekurrikulum in Zimbabwiese openbare sekondêre skole aan om korrupsie te beveg. Die studie beveel verdere navorsing in hierdie oënskynlike grys area aan om tot die kennis van goeie korporatiewe beheer in openbare sekondêre skole in Zimbabwe by te dra. / Inhloso yocwaningo ukuphenyisisa ngemibono yababambi-qhaza ngamasu okulwa nenkohlakalo kwezezimali ezikoleni zikahulumeni zamasekondari eZimbabwe ngombono wokuqhubela phambili ukuphumelela kwabafundi kwezemfundo. Ucwaningo lwenziwe ezikoleni zamasekondari zikahulumeni ezingu 4 ezikhethwe endaweni yedolobhakazi leprovinsi, leHarare iHarare Metropolititan Province eZimbabwe. Ucwaningo lusebenzise i-case study njengedizayini enkulu yocwaningo, kanti futhi lwasekelwa ngulwazi ngenqubo ye-interpretive paradigm; ngakho-ke kusetshenziswe inkambiso ye-qualitative research kucwaningo. Kusetshenziswe amathekniki amasampuli e-non probability kanye ne-probability ezindaweni lapho okukhethwe khona ababambi-qhaza. Kusetshenziswe amasampuli angamashumi amahlanu nane (54) ababambi-qhaza, kwisibalo sethagethi yabantu abangamakhulu amathathu neshumi nesishagalombili (318). Ucwaningo lusekelwe ngamathiyori amaningana. Ucwaningo luthole ukuthi ababambi-qhaza babone inkohlakalo kwezezimali njengenkinga enkulu enomthelela kwimfundo yabafundi ezikoleni zikahulumeni zamasekondari eZimbabwe. Kutholakale ukuthi ukwamukelwa kwesu eliphambili nelinomdlandla lokulwa nenkohlakalo, yisixazululo/ikhambi lokuxazulula le nkinga yenkohlakalo kwezezimali kwizikhungo zemfundo. Ukusungulwa kwenqubo yokulwa nenkohlakalo kwizikole zesekondari zemfundo kahulumeni yisu eliphambili abenzi bomgomo okumele balemukele ukusabalalisa kubafundi ulwazi lokufundisa nokulwa nenkohlakalo. Kuphinde futhi kwatholakala nokuthi umgomo wokungabekezeli neze inkohlakalo ngesaga esithi 'Zero Tolerance to Corruption' nguHulumeni weZimbabwe kumele usekelwe zikhungo ezehlukene ukuze kube nempumelelo ekulweni nenkohlakalo kwinqubo yemfundo, ukuze abafundi bakwazi ukuphumelela ezifundweni zabo. Ucwaningo luveze nokuthi, izikole zesekondari azinayo ikharikhyulamu ehleliwe yokulwa nenkohlakalo kwimfundo. Ucwaningo luphetha ngokuthi imfundo yokulwa nenkohlakalo kanye nokwamukelwa kwamasu amaningana kudlala indima ebalulekile ekulweni nenkohlakalo. Ngakho-ke, kunesidingo sokuqinisa amasu okulwa nenkohlakalo kanye nezindlela zokusekela ezisetshenziswa okwamanje eZimbabwe ukusekela ukuthi kube nesimo esisekela impumelelo yabafundi kwezemfundo. Ngokuhambisana nokungenhla, ucwaningo luncoma ukuthi kusungulwe ikharikhyulamu ehleliwe yokulwa nenkohlakalo ezikoleni zamasekondari zikahulumeni eZimbabwe, ukulwa nenkohlakalo. Kanti futhi nangaphezu kwalokho, ucwaningo luncoma ukuthi kwenziwe olunye ucwaningo kulo mkhakha ongacacile kahle ukungezela ulwazi maqondana nenqubo yokuphatha kahle ezikoleni zikahulumeni zamasekondari eZimbabwe. / Educational Foundations / D. Phil. (Sociology of Education)