While commenting upon the challenges of studying the history of religious figures and movements, Richard Bushman once said, “Everything we know in this life is seen through someone’s eyes. All a historian has to work with is the way this person saw it...The purpose of history is not to find out what really happened but to collect the ways human observers have described what they think happened. We [as historians] look at the world through other’s eyes.”[1] This thesis seeks not to argue the veracity of any particular religious doctrine, but rather strives to understand the historical development of certain Mormon beliefs by looking through the eyes of those who helped form them. Mormon doctrines are often regarded as impositions made by Joseph Smith onto docile followers. Such an interpretation fails to recognize that lay members were just as influential in the development of Mormon doctrine as was the founder of the religion. Joseph’s revelations did not emerge ex nihilo. Joseph engaged the world and people around him and his environment shaped the doctrines forming in his mind and continued to do so once they were taught to his followers. [2] This study will examine the origins of Mormonism’s dietary code, known as the Word of Wisdom, and the sect’s doctrines concerning the body. Both of these tenets of Mormonism were shaped by the environments in which they emerged. The regional environments which influenced to evolution of the Word of Wisdom are central to this study. In the case of the Word of Wisdom, Joseph first began teaching the doctrine in Kirtland, Ohio, an area of constant reform movements and moral activism. Conflicts within the Mormon Church reflect the tensions of Ohio settler’s reformist culture primarily located in the region known as the Western Reserve. This study will also look at the tensions within the Mormon community itself. These tensions involved leader responses to the Word of Wisdom, conflicts over church power structures, and the fallout from the Kirtland Bank’s failure in the financial panic of 1837. As the main Mormon Church body moved from Ohio, to Missouri, to Illinois, and eventually Utah they adopted attitudes toward the Word of Wisdom that reflected the new environments in which they found themselves. In Missouri the Word of Wisdom emerges in official charges in church disciplinary courts. However, an examination of these courts indicates that the Word of Wisdom was merely one indicator of a more serious power struggle within church leadership structures. Missouri temperance, which was relatively temped, did not influence church affairs nearly as much as struggles within church leadership itself. In Illinois Mormonism’s doctrine of the body also affected the ways in which the Word of Wisdom was implemented as it influenced the ways in which Mormons conceptualized health, godliness, plural marriage (polygamy), procreation, and their identities as a people. Simply put, context is everything and this study tries to show that the study of the teachings of any religious group should not be done piecemeal because each doctrine is shaped by and in turn shapes the other doctrines with which it is associated. [1] Samuel Alonzo Dodge, “The Hermeneutics of Suspicion” (interview with Richard Bushman), in Exploring the First Vision, ed. Samuel Alonzo Dodge and Steven C. Harper (Provo, Utah: Religious Studies Center, Brigham Young University, 2012), 277. [2] Contrary to standard scholarly practice, Mormon historical and cultural custom is to refer to many of the early church leaders by their first names rather than surnames. I have decided to follow this custom throughout the thesis.

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As participants, we agreed that women's silenced voices need to be heard, more specific to this participatory action research, the voices of women with new babies. Through wellness pastoral care, we co-laboured in finding ways of standing up to prescribed religious and cultural ideas regarding womaness and motherhood. Pastoral care in partnership with feminist theology and mutuality in community opened a safe place to renegotiate our own preferred ways of seeing our bodies, selves, sexuality, and womaness. The pastoral care, counselling, and mutuality experienced as a research group became the prevalent characteristic of our wellness that we wished to extend beyond the group and into families, churches, community cohorts, and the planet. This research is one platform on which the participating women shared hurts, found a place to be heard, and having come to know our Self more deeply, offer this Self as a gift to the reader. / Practical Theology / M.Th.

Text in Afrikaans / Summaries in English and Afrikaans / In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak. / In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text. / Biblical and Ancient studies / M.A.(Biblical Studies)

On title page: Master of Philosophy in Bible Skills / Thesis (MPhil)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: Children in the Old Testament world, at first glance, seem to playa very minor role in the make-up of that society but was this really so? In researching the role and education there are many questions, which need answering. Questions that come to mind are: What role did children play in the tribe, clan and family? How did children relate to their fathers, mothers and siblings? What education and training did children receive? When did they receive it? Was it formal or informal? Did the status and education of children change from early Israel through to the beginning of New Testament times? How could children identify with their religion? What did children contribute to their religion? What legal rights did children have? How did their situation compare to the children in other countries in the . Ancient Near East? In investigating these questions in chapter one it was necessary to research the social system, which included the complex multigenerational family. It was also important to look at children in the Old Testament world from a sociological anthropological stance. As religion and religious concepts were embedded in the fabric of the Old Testament society it was important to see which ones influenced the status of children. There was also a need to investigate how children were protected by the law and how they were affected by the economy as Israelite society was largely an agrarian society. In chapter two when investigating the education of children in the Old Testament world it was necessary to look at parental responsibility as well as the role of priests, prophets, sages, scribes and teachers. Wisdom literature in the Old Testament played an important role in the education of every child, either formally or informally. Not all of the education was moral education; much of the instruction that children received was vocational. The challenge when looking at education is that the evidence is mostly inferred. In analysing the role of children in the Old Testament world it becomes apparent that children play a far greater role and are of higher social status than it appears at a cursory glance when looking at the patriarchal society in which they lived. The education of children took place mostly in the setting of the home on an informal basis. It was only much later that formal education was introduced and even then the exact beginning of schools is difficult to pinpoint. It would be incorrect to attempt to transplant the role of the child in the Old Testament world into contemporary culture without transplanting the whole society. It would however be correct to look at the Old Testament child within the context of the extended family as far as redemptive history and creation is concerned. / AFRIKAANSE OPSOMMING: Kinders in die Ou Testamentwêreld blyk met die eerste oogopslag In geringe rol te speel in die samestelling van daardie gemeenskap, maar is dit werklik so? Met die navorsing van die rol en opvoeding was daar baie vrae wat beantwoord behoort te word. Vrae wat opduik is: Watter rol het die kinders gespeel in die stam, familiegroep en gesin? Wat was die verhouding tussen die kinders en hulle vaders, moeders, broers en susters? Watter opvoeding en onderrig het kinders ontvang? Wanneer het hulle dit ontvang? Was dit formeelof informeel? Het die status en opvoeding van kinders verander van vroeë Israel deur tot aan di~ begin van Nuwe Testamenttye? Hoe kon die kinders met hulle geloof identifiseer? Watter bydrae het kinders tot hulle geloof gelewer? Wat~er wetlike regte het kinders gehad? Hoe het hulle situasie vergelyk met die kinders in ander lande in die Antieke Nabye- Ooste? Deur hierdie vrae in hoofstuk een te ondersoek was dit nodig om die ,. maatskaplike stelsel te ondersoek, wat die komplekse veelvuldige geslagfamilie ingesluit het. Dit was ook belangrik om na kinders in die Ou Testamentwêreld vanuit In sosiologiese antropologiese oogpunt te kyk. Aangesien godsdiens en godsdienstige konsepte ingebed was in die wese van die Ou Testamentiese samelewing, was dit belangrik om te sien watter die status van kinders beïnvloed het. Dit was ook nodig om te ondersoek hoe kinders deur die wet beskerm is en hulle beïnvloed is deur die ekonomie aangesien die samelewing in Israel hoofsaaklik In landelike gemeenskap was. In hoofstuk twee met die ondersoek van die opvoeding van kinders in die wêreld van die Ou Testament was dit nodig om te kyk na ouerlike verantwoordelikheid sowel as die rol van priesters, profete, wysgere, skrifgeleerdes en leermeesters/onderwysers. Wysheidsliteratuur in die Ou Testament het In belangrike rol gespeel in die opvoeding van elke kind, hetsy formeelof informeel. Die opvoeding was nie alles morele opvoeding nie; 'n groot gedeelte van die onderrig wat kinders ontvang het was beroepsgerig. Die uitdaging wanneer na die opvoeding gekyk word, is dat die meeste bewyse hoofsaaklik afgeleide bewyse is. Wanneer die rol van kinders in die Ou Testamentwêreld geanaliseer word, word dit duidelik dat kinders 'n baie groter rol gespeel het, en 'n hoër maatskaplike aansien geniet het as wat 'n bloot tersaaklike blik op die patriargale samelewing waarin hulle gewoon het, aantoon. Die opvoeding wat kinders ontvang het, het hoofsaaklik in die konteks van die huis, en op fn informele basis plaasgevind. Dit was eers baie later dat formele opvoeding bekendgestel is en die presiese begin van skole is ook moeilik om vas te stel. Dit sou nie korrek wees om te probeer om die rol van die kind in die Ou Testament oor te plaas in die wêreld van die kontemporêre kultuur sonder om die hele samelewing ook oor te plaas nie. Die sou egter korrek wees om na die Ou Testament kind te kyk binne die konteks van die uitgebreide gesin wat verlossingsgeskiedenis en die skepping aan betref.

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In the past 30 years there has been a steady and growing appreciation in the literature of the importance and value of teachers' practical wisdom (TPW) - or phronesis as it is also known - to further an understanding of classroom practice and of the need to find ways to help teachers generate and share their perspectives with others. Nevertheless, the potential of this kind of knowledge (understood by Aristotle to be both practical and moral in its orientation) to contribute valuable insights to educational debates has still to be realised. Rather, educational decisions about policy and practice in many contexts (whether at a national or institutional level) are still largely driven by theoretical and technical knowledge perspectives and teacher practical wisdom perspectives are still often under-valued and remain under-represented in educational literature. One of the main reasons for this put forward in this thesis is the tendency in much of the literature to see this form of knowledge as classroom bound rather than to realise the ways in which it can inform broader pedagogical discussions. Bearing all of the above in mind, the aim of the study reported in this thesis into the TPW of 14 experienced expatriate English as a foreign language teachers (EEEFLTs) working in English language centres (ELCs) across the Kingdom of Saudi Arabia (KSA) is threefold. Its first aim is to provide a platform for the EEEFLTs to demonstrate the contribution their TPW can potentially make in addressing syllabus related issues in the KSA ELCs they have worked and, in doing so, show how the use of TPW is not confined to the classroom. Its second aim is to increase the visibility of the participants' TPW and thus raise awareness of the importance of research into TPW and to provide a model for how this can be conducted. The study's final aim is to provide a deeper understanding of the nature of TPW. Located in the interpretive paradigm, this study uses a TPW-friendly methodology to investigate TPW: interpretive phronetic educational research (IPER), which approaches and conducts educational research through a moral and practical problem-driven lens. This understanding drives the study's methodology and all stages of its data collection and analysis and the methods used in both. The goal of such methods is an epistemological one to generate TPW whilst empowering it also by highlighting its validity and how it is easily articulated - and thus captured - and not confined to the classroom. To assist with its articulation and capture, the study employs a process defined as Problematisation: a four-stage process consisting of reflection, problematisation, deliberation and articulation which drives and shapes the semi-structured interviews the study employs and the secondary research questions that inform the primary research question. The study concludes that the EEEFLTs use their TPW as a lens (that has 12 qualities) through which to view KSA ELC syllabi and, in doing so, identify many problems with the syllabi and subsequent consequences and suggest solutions to address both. These problems, consequences and solutions have been organised under six prominent categories that represent six main problem areas to emerge from the data that suggest the syllabi are teacher, textbook and test-centred, top-down, teacher-proof and time-driven. These categories represent six problem areas that in turn reflect the problematic, negative and disempowering context from which the data informing such categories and themes have been drawn. In this study, TPW is considered disempowered knowledge as a result of the disempowering context within which it has been acquired and is used. Previous TPW studies have been conducted in more positive settings and have perhaps for this reason not focused on TPW's disempowerment. In contrast, this study takes on a much more political role as it explores TPW's disempowerment in the KSA ELC context as well as in the broader context of academia and the literature. TPW's lack of visibility in TESOL and education has several implications because unless TPW achieves greater visibility, it may fade into extinction and its potential may never be realised. This study has been conducted in an attempt to prevent this happening.