This study sought to understand what the schools do to promote the culture of nonviolence. In asking the question, "How do school work to develop a culture of nonviolence?" I produced data through the exploration of the activities and practices implemented in school. The critical question and sub question posed in the study were, firstly, how do school work to promote the culture of nonviolence? Secondly, how does the SMT do to promote the culture of nonviolence? Thirdly, how do teachers manage their teaching and learning activities to promote the culture of non-violence? Fourthly, how do learners experience the different activities and practices that the school adopts to promote the culture of nonviolence? Using Satyagraha theory as the theoretical lens for the study, I offer an understanding on how the school as a site offers the potential to promote nonviolence. Using a participatory research approach, I used one secondary school in ILembe District to participate in this study. The data sources used to produce the data included the individual interviews, focus group interviews, photo voice, classroom conversations and observations. The findings of the study show that within the physical environment of the school, different stakeholders attempt to actively adopt non-violent ways within the particular and common spaces of the school to develop in learners the capacity to differentiate between personal and societal forms of violence. The findings signal the need of a stronger partnership with other systems of the society such as the family system, social service, police service, media and the public at large since learners learn different forms of personal and social violence from different spaces and through different relations. The school is one system of a larger system and the study shows that it can not predict, control or remove the forms of violence that play out outside of the school and in individuals who choose to think and act in violent ways. Learners and teachers also bring violence to school. This study promotes the perspective that there are activities and strategies needed to be done inside and outside the classroom to promote non-violence, but this can be easily undermined in the absence of support mechanisms and structures at multiple levels outside of the school. While the school, through different strategies and practices such as morning assembly and surveillance mechanisms can help learners to differentiate between personal and societal forms of violence although some learners and teachers within the school still act in a violent way. / Thesis (M.Ed.)-University of KwaZulu-Natal, Durban, 2009.

This investigation addressed the question "What are the characteristics of the relationship between power, interference, frustration and aggression within the context of a conjugal conflict?" This investigation used a mathematical correlational descriptive design with magnitude estimation measures to evaluate the relationships between power, interference, frustration and aggression. The measures were administered to 39 women drawn from state funded social service agencies. Thirty-three (n = 13) percent of the total sample were retested to determine the stability of the measures. The reliability of the magnitude estimation measures ranged from.90 to.98 for test retest stability and.83 to.92 for the internal consistency or theta coefficients. Regression analysis of the data indicated that power had the strongest relationship to aggression (R² =.89). Neither interference nor frustration had any relationship to the concept of aggression. Empirical modeling revealed that parental aggression, through power, increased the strength of the relationship between power and aggression (R² =.96). The model also revealed that interference had the sole relationship with the concept of frustration (R² =.83).

Peer aggression and bullying are significant problems for children in American schools. While a large body of research has been conducted in this area, none to date has examined the combined roles of temperament (behavioral activation system, or BAS, and behavioral inhibition system, or BIS), and empathy in predicting participation in bullying interactions. Previous research has found that low empathy facilitates aggressive behavior, while high empathy inhibits it, and has linked poor emotion regulation to conduct disorders. Thus, if these factors can predict behaviors towards peers, they may also predict (independently and in combination) involvement in bullying, specifically the roles assumed in those interactions - that is: bully, victim, bully-victim (a child who is both bully and victim), or defender/protector. The present study tested 226 middle school students on a measure of empathy (Interpersonal Reactivity Index), and a measure of temperament (BIS/BAS Scales). The students also completed a Peer Nomination Inventory to identify children who were aggressive toward others, victimized by peers, and/or protected peers from bullies. Although not all predictions were supported, results showed that certain sub-components of empathy, such as empathic concern (affective empathy) and personal distress (a measure of emotion regulation) predicted the behavior of "pure bullies" (bullies who are not themselves victimized), but not of other aggressive children such as bully-victims. High BAS drive and low BIS were significant predictors of aggressive behavior, and BAS reward responsiveness predicted protective behavior. Victimized children had higher fantasy (ability to identify with fictional characters) and lower perspective-taking (cognitive empathy) skills, and tended not to have overlapping characteristics and behaviors with protective children. / These characteristics did not interact significantly with each other or with age, gender, ethnicity, or SES of students. It was concluded that pure bullies lack affective empathy, and victims lack cognitive empathy. That is, empathy is multidimensional and empathy deficits vary in type, but all lead to some form of socioemotional impairment. Furthermore, aggressive victims are a unique sub-group of children with unique characteristics. / by Chantal M. Gagnon. / Thesis (Ph.D.)--Florida Atlantic University, 2012. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2012. Mode of access: World Wide Web.

Submitted in partial fulfillment of the requirement for the degree Master of Education in the Department of Educational Planning and Administration at the University of Zululand, 2000. / This study investigated the management of gender conflict among high school learners. The researcher has identified the types of gender conflict that are perceived to be more serious and the frequencies of different types of gender conflict. The researcher has also determined the ways of managing gender conflict in the high school and established alternative approaches of managing it. Finally, the research recommends possible initiatives on the part of the management staff, educators, learners, governing body and parents, as well as the community at large to promote gender equity * and peaceful coexistence in schools.

A research report submitted in partial fulfilment of the requirements for the Degree of Master of Arts in Political Studies by Coursework and Research Report in the Department of Political Studies Faculty of Humanities March 2016 / Domestic violence is both a local and global phenomenon. Much research has been conducted on its incidence in South Africa, but there is a dearth of research on how it affects Muslim communities. Thus, this research report contributes to the literature in providing a case study of how a select middle class cohort of Muslims in Johannesburg, by gender and generation, discursively construct their perspectives on domestic violence in their community. The research investigates how members of Muslim congregations understand and define gendered violence, particularly violence against women. The research report addresses two key themes through the research. The first, involves a textual analysis of the interpretations of Chapter 4 Verse 34 in the Qur’an. The interpretations and understandings of this verse and of Islam form the basis for how the respondents defined, understood and perceived gendered violence in their community and in wider society, especially violence against women. The main focus of the empirical research, addresses how a diverse group of respondents relate to the issue of violence against women in Islam and in the Muslim community. This research report adopts a case study approach and thus does not have general applicability. However, through an analysis of focus groups and individual interviews, which form the basis of the research, the report presents the perspective on domestic violence as discussed by select Muslims in Johannesburg. It interrogates the notion of the public and private, of honour and shame versus security, and investigates the avenues of escape available to women. The respondents argue that while intimate family violence is a general social problem, it occurs in Muslim homes to a lesser extent. They refer to the writings of the Prophet Muhammad, his life and personal conduct, in order to show that domestic violence is not allowed in Islam. However, the older men and women respondents both directly and indirectly blame women for the abuse they endure. This victim-blaming resides within a strongly patriarchal bias that creates the idea that men are the protectors and representatives of the family in the public realm and inevitably justifies domestic violence. The younger cohort provided a somewhat less rigid set of perspectives that were less judgemental in nature. The distinction made between the public and private realms proved to be an important one in defining the status and roles of women and men, and in shaping what could be disclosed in public and what should remain private. Honour proved to be a central precept in the significance of privacy. In Islamic culture, the private sphere is associated with honour and if what is meant to be private is made public, this idea of honour is breached and the family suffers humiliation. But the women bear the brunt of the blame. Thus, the debate about honour in Muslim culture and Islamic precepts of what is right and wrong is critical in bringing the issue of domestic violence to the fore as a violation of women’s rights on the one hand, and Islamic dogma on the other. The resolution of this conflict is important in determining the role of the Jamiat and Muslim congregations in offering mechanisms of support for abused women and avenues of escape from the abuse. However, these mechanisms and avenues will only work if what is meant to be ‘a private matter’ is no longer made an issue of honour in Muslim communities / MT2017

This thesis considers some conflicts involving indigenous peoples that arise from the universal standardization of Intellectual Property Rights (IPRs) over Plant Genetic Resources (PGR). My study presents the research problem of how to include indigenous peoples in dialogue as a prerequisite for conflict transformation. To better understand this problem, and potential solutions, I conducted participatory action research (PAR) through an ethnographic case study of Himalayan farmers working with the grassroots network Navdanya. The study explores the research question: how do Garhwali farmers experience grassroots mobilization for biodiversity and indigenous knowledge (IK) conservation? This question is intended to generate data for conflict resolution analysis on how to engage indigenous peoples in dialogue on the subject of IPRs over PGR. I discuss five themes that emerge from the data collected including: experiences and strategies in grassroots mobilization, culture and sharing, the seed, climate change and women. My research is divided into three separate, but interrelated elements. Firstly, I discuss my methodological choices and experiences. Secondly, I present the ethnographic research, thematic data analysis and draw conclusions. Finally, I frame the literature in the context of the theory of structural violence to explain the significance of conflicts arising from IPRs over PGR in the context of the erosion of IK systems and biodiversity.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation has been motivated by the prevailing trends of violence in Nigeria and the detrimental effects on human dignity as understood from a theological perspective. The call for peace building by the Decade to Overcome Violence (DOV) programme of the World Council of Churches (WCC) is an important attempt to address the issue of violence which should be taken seriously by the Christian church in Nigeria in its own efforts to address this problem. The increasing deteriorating relations and persistent inter-religious, socio-economic, political and cultural violent strife constitute primary contributing factors that threaten peace in Nigeria. For a long time, this concern has necessitated careful, honest and sincere revisiting. This research which is based on the DOV is motivated by the framework of the global human community which has been marked by numerous structures of violence, injustice, oppression and discrimination causing suffering to millions of men, women and children. Violence, whether physical, structural, psychological or in other forms, is shown to be a denial and abuse of life. Affirming human dignity, the basic rights of people and their integrity, shows that justice is vital to lasting peace and that the denial of the dignity of others serves as motivation for and usually also constitutes the first casualty of any form of violence. Violence, therefore, reaches beyond physical harm to the violation of the personhood of the other. Victims of violence referred to in this study are mostly the innocent and the powerless whose dignity is being violated by religious, social, economic and political structures. Nigerian history testifies to such denials of human dignity through the deplorable and persistent violence in the country. Furthermore, the world is responding to this situation, and similar situations elsewhere, with growing concern and determination. Since 2001, the World Council of Churches has been addressing violence in many different ways. It has generated significant alliances and measures to prevent violence and educate people on peacemaking, by declaring 2001-2010, the Decade to Overcome Violence. Through the DOV, the WCC has declared prevention of violence a public and organisational priority, thus, requesting all member states to establish violence prevention programmes within their ministries. One of the questions posed at the onset of the programme is whether it is possible to eradicate violence completely and establish world peace within a decade. However, the initiative does not actually claim that it would overcome all forms of violence. At the end of the Decade, violence might still be witnessed, but by participating in this global movement for peace, the churches would have become sensitised to situations of violence within and around them and would have been sufficiently motivated to participate in the task of healing the brokenness around them. The desire and aspiration to overcome the spirit, logic and practice of violence in a Christian and ecumenical spirit, however, is rooted in the gift and promise that Christ made to his disciples: “My peace I give you”, and “blessed are the peacemakers…” (Matthew 5:9). Against this background, engaging Hans Küng’s work becomes consequential, since a number of key implications for the Nigerian church and society have emerged in the attempt to consider Küng’s Christology of peace as a framework. Küng’s work is employed as the basic framework of this research as he provides us with a Christology of active non-violence and an ideology of peace. He presents us with a historical Jesus who demonstrated peace building and reconciliation in his ministry. Therefore, if the Christian tradition wants to contribute to peace in the contemporary world, then it needs to rediscover the radical non-violence of its founder and take seriously his disclosure of God. For Küng, peace can only have its root in the world (and that includes Nigeria), if it is established through radical humanism, transcendence, love and obedience. / AFRIKAANSE OPSOMMING: Die motivering vir hierdie tesis het ontstaan in die heersende tendens van geweld in Nigerië en die nadelige impak wat dit het op menswaardigheid, soos verstaan vanuit `n teologiese perspektief. Die oproep vir vrede deur die Dekade om Geweld te Oorkom (DGO) programme van die Wêreldraad van Kerke (WVK) is `n belangrike stap in die poging om die kwessie van geweld aan te spreek. Dit moet ernstig opgeneem word deur die Christelike Kerk in Nigerië en deel vorm van die kerk se pogings om hierdie probleem aan te spreek. Die toenemend verslegtende verhoudings en volgehoue inter-religieuse, sosio-ekonomiese, politiese en kulturele geweldadige worstelinge vorm deel uit van die bydraende faktore wat vrede in Nigerië bedreig. Hierdie bekommernis is al vir `n geruime tyd een wat versigtige, eerlike en opregte aandag nodig het. Hierdie navorsing is gebaseer op die DGO en is geinspireer deur die raamwerk van die globale menslike gemeenskap wat gekenmerk word deur verskeie strukture van geweld, onreg, onderdrukking en diskriminasie – wat lei tot die lyding van miljoene mans vroue en kinders. Geweld, of dit nou fisies, struktureel, sielkundig of in ander vorme gepleeg word, kan gereken word as `n miskenning en mishandeling van lewe. Deur menswaardigheid te bevestig, die basiese regte van mense en hulle integriteit, word daar gewys dat geregtigheid van kardinale belang is om volhoubare vrede te vestig. Die ontneming van hierdie waardigheid gewoonlik as `n motivering en eerste stap in die ontstaan van enige vorm van geweld beskou. Geweld strek daarom verder as fisiese skade en sluit ook in die skending van die menslikheid van ander. Slagoffers van geweld in hierdie studie is meestal die onskuldiges en magteloses wie se waardigheid aangetas is deur religieuse, sosiale, ekonomiese en politieke strukture. Nigeriese geskiedenis wys dat hierdie ontneming van menswaardigheid uit in die betreurenswaardige en aanhoudende geweld in die land. Die wêreld reageer op hierdie situasie, en soortgelyke situasies in ander lande, met groeiende bekommernis en vasberadenheid. Die Wêreldraad van Kerke het sedert 2001 geweld op verskeie maniere aangespreek. Dit het betekenisvolle alliansies en maatstawwe in plek gesit om geweld te voorkom en om mense op te lei in die sluit van vrede, onder meer deur 2001 – 2010 as die Dekade om Geweld te Oorkom te verklaar. Deur die DGO het die Wêreldraad van Kerke die voorkoming van geweld as `n openbare en organisatoriese prioriteit verklaar, en daardeur alle lidstate versoek om voorkomingsprogramme vir geweld binne hulle bedienings in plek te stel. Een van die vrae wat aan die begin van die programme gevra word, is of dit moontlik is om binne `n dekade geweld geheel en al uit te wis en wêreldvrede te vestig, alhoewel die inisiatief nie aanspraak maak daarop dat dit alle vorme van geweld sal oorkom nie. Aan die einde van die dekade mag daar moontlik steeds’ geweld voorkom, maar deur deelname aan hierdie globale beweging vir vrede, word kerke gesensitiseer oor situasies van geweld binne en rondom hulle en word hulle genoegsaam gemotiveer om deel te neem aan die taak om die gebrokenes rondom hulle te genees. Die begeerte en aspirasies om die gees, logika en praktyk van geweld te oorkom in `n Christelike en ekumeniese gees, is gegrond op die gawe en belofte wat Christus aan sy dissipels gemaak het: “My vrede gee ek vir julle” en “geseend is die vredemakers....” (Matteus 5:9). Die bestudering van Hans Küng se werk, veral sy Christologie van vrede, is gevolglik belangrik, aangesien dit `n aantal sleutel implikasies inhou vir die Nigeriese kerk en samelewing en `n raamwerk bied vir vrede. Küng se werk word aangebied as die basiese raamwerk vir hierdie navorsing, aangesien hy `n Christologie bied van aktiewe nie-geweldadigheid en `n ideologie van vrede. Hy bied `n historiese Jesus aan wat vredemaking en versoening in sy bediening gedemonstreer het. Daarom, as die Christelike tradisie iets wil bydra tot die bereiking van vrede in die kontemporêre wêreld, dan moet dit die radikale nie-geweldadigheid van sy stigter herbesoek en sy openbarings van God ernstig opneem. Volgens Küng kan vrede slegs in die wêreld bewerkstellig word (en dit sluit Nigerie in) as dit gevestig word deur radikale humanisme, voortreflikheid, liefde en gehoorsaamheid.

No abstract available.

No abstract available.

This research was aimed at exploring how taxi violence could be policed effectively within Stanger area. To achieve the objectives of this study the researcher interrogated the strategies that the police use in dealing with taxi violence as well as the impact and the challenges that are faced by police officials regarding this phenomenon. The researcher adopted a qualitative research approach in order to increase her understanding of the knowledge, attitudes, perceptions and beliefs related to taxi violence within Stanger area. The non-probability purposive sample method was used to select the research participants and the focus was on the research participants’ experience and knowledge of the subject matter. The researcher also used semistructured interviews in order to resolve specific questions. The findings were that most of the taxi violence remained unresolved within Stanger area because witnesses were afraid to come forward with information regardless of the anonymous hotline that was created to encourage the reporting of this violence. Consequently, because of a shortage of manpower, resources, uncooperative witnesses and knowledge of matters concerning taxi permits the police and other law enforcement agencies in the area are mainly reactive in attending to taxi violence crimes. The lack of proactivity hampers the success of the initiatives that they (police) put in place to address taxi violence in Stanger. / Police Practice / M.Tech. (Policing)