The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

This dissertation begins with the hypothesis that sacred places and their stories are connected in complex ways. This refers to place-based sacred places; that is, places which gain their sacred qualities from their natural environment. The two main examples used are both located in the U.K.: Puzzlewood and the Forest of Dean, and Stonehenge. It is further theorized that the stories within these places are repositories of an ancient wisdom; a memory of what it means to live with a sense of the divine in nature. Paying attention to those stories, and to the presences found in these places, may engender a greater appreciation of the interconnectedness of the human world to the natural world and the sacred in nature. Thus an ethic of care for that storied place may develop, and a more harmonious relationship between people and the larger environment may come about. Such an ethic of care may be central in finding solutions to current environmental problems, and preventing future ones. Thus a new story about our relationship with the Earth, based on ancient wisdom, may become the conduit for a kinder, gentler future, where peace, social justice, and environmental care inform both cultural paradigms and individual worldviews. This fusion of stories, the sacred, and the sacred in nature as a way towards self-realization, the development of an ethic of care, and the vision a more harmonious future, is the unique contribution of this dissertation. Bringing together these diverse strands required a multidisciplinary approach with multiple methodologies, particularly phenomenology to account for experiences in or of sacred places, and hermeneutics to address the stories. In addition, there was a need to include some of the basics of system theory to explore both natural and social systems, and for philosophical inquiry to discuss spirituality and cosmology. Other elements of this dissertation include a background of the ways in which history is presented, how this contributes to the paradigms and worldviews found in the modern Western world, and how those paradigms affect thinking about sacredness in nature, as well as a discussion of why stories are central to all of our lives, and how places come to be imbued with stories. All of this is then set within a framework of the principles of the deep ecology movement. To bring all this together with a cohesive collection of methods, the concentric circles model was created and is explained. Additionally, this dissertation presents five criteria that could prove useful in assessing sacredness in place when such sacred sites are contested, as happens quite often. This too may help to protect (care for) these places. / Graduate / 0422 / 0322 / michelleabeauchamp@gmail.com

The question of reality has traditionally been answered from two broad and separate perspectives, namely natural science and theology. However, in recent times, there has been a growing realism and humility about the limits of the two disciplines, specifically in their pursuit of understanding what makes up reality. Indeed, many are openly speaking about “a new convergence” in the disciplines, opening the way to new insights and understandings about reality. Because of this, many now see both disciplines as complementary ways of seeking to understand reality. As such, this research shows that there is justification to combine science and theology to further the general understanding of what makes up reality. However, the problem expressed, is that even though both disciplines accept their limits, both disciplines have conflicting world-views on what makes up reality. Nevertheless, the research shows that there is commonality, i.e. both study reality from a creation or natural viewpoint, although each differs on the method to use. Natural science basis its findings on empirically verifiable data, whereas theology, basis its findings on revelation and the “Wirkungsgeschichte” thereof. Unfortunately, this research shows that the problem does not end there. Within the two disciplines there is what one could call supplementary-worldviews, meaning, each discipline has multiple world-views within its structures. Taking this into account, the research examines these various world-views, and then suggests a suitable solution to the difficulty of finding pluralism among these views. The research begins with a clear understanding of what the different views consist of. It achieves success by setting up a common frame of reference between each view presented, and then researches each one individually, and where fitting, complementarity sought and explored. The research puts forth that one can only come to a reasonably clear understanding of what makes up reality, if one understands the beliefs and views of each on this. The research further examines world-views such as the open-theism argument for determinism, Darwin’s evolutionary theory, and the different views about the end result of humanity and creation. It also examines God’s providence and how one would connect it to miracles, prayer, personhood and sin. The objective being to show that other than a theistic world-view, none of the alternative views give satisfactory answers to these questions, and neither do they give answers to the purpose for creation and humanity? The research also shows and argues that evil in this present world must not be thought of as something God willingly planned as an instrument of human punishment and education, but rather as something He allows because of human freedom. The research also asks questions such as “What is the Final End of Everything”, a question that science and theology have been trying to answer ever since humanity became aware of its own existence. The research further expresses that as technology has increased, many of the issues surrounding eschatology have become obscure, and difficult to deal with. The research points out that at times, eschatology has become a topic of debate, resulting in accusations and acrimony among scholars. Yet the research shows that the Bible is clear about what the end entails, whether that is towards the believer or non-believer. The research also makes a determination that any view that contradicts itself or destroys itself in the process or act of affirming itself, is self-defeating and false and only theism is actually undeniable. Thus, it is established throughout this work, that theism offers an argument with the undeniable premise that leads one to recognise the existence of an infinitely perfect and powerful Being, who has a purpose for humanity and creation. Indeed, the research shows that any world-view that cannot prove to be true simply based on the premise that it is non-contradictory, must be false. Finally, the research proposes and confidently states, that by implication, this would mean that theism, the only remaining non-contradictory world-view, would be true by the process of falsification of other alternate views, even in today’s scientific and technocratic age. B27/eo / Thesis (PhD)--University of Pretoria, 2009. / Practical Theology / unrestricted

The title of this essay is “The capital of stories” and refers to Jerusalem, which in this essay I treat as a story in itself. To understand that story I analyze four novels that take place in Jerusalem; two from Palestinian authors and two from Israeli authors. The novels are Jerusalem och jag by Anita Goldman, En berättelse om kärlek och mörker by Amos Oz, Golda sov här by Suad Amiry and Men Jerusalem står kvar by Mahmoud Shukair. My study explores how these stories, despite being centered on the same place, present different perspectives and contain different conceptions of that place. Through a close reading and comparative analysis of the four novels, this study finds that the stories about the place Jerusalem are essential to shaping the worldviews, perspectives and personal stories of the characters inhabiting it. For example, the tension between the heavenly Jerusalem and the earthly Jerusalem is a theme in all of the novels. How the characters see and relate to this tension shapes a significant part of their world-views, in effect changing who they are. While analyzing stories about and within Jerusalem, my study explores how these stories broaden our understanding of the world that surrounds us and how we can coexist as humans while being inhabited by different stories.   Key to this study are two theories, how stories act in people’s lives by Frank, and narrative shortcuts by Olofsson. This study uses these theories as a launching point, engaging with and exploring these theories.  The study is of greater relevance because it demonstrates that our life-stories are connected to our physical surroundings, such as our homes, our neighborhoods and religious monuments. The stories we tell, are told, and take part of, about these physical places impact who we view ourselves to be and our place in the world. The stories we take part of can also affect who we feel compassionate for and relate to, since stories are what makes our humanness visible. Taking part in these stories, and understanding the narrative shortcuts intrinsic to them, increases our understanding of the world we live in and each other, improving our ability to understand and coexist with one another. By understanding and further exploring the relationship between who we are and the stories that inhabit us, we can improve both research into and education of religion and world-views.

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The study explored the cultural care beliefs, values and attitudes among Shangaans relating to hypertension. The study aimed to describe the cultural values, beliefs and practices such as taboos, rituals and religion within the world view of the Shangaan. The study was undertaken in the Mopani region of the Greater Giyani area, with the purpose of making recommendations on patient care. Data collection was done by conducting focus group and individual interviews. The five themes that emerged were: + Hypertension + The traditional healer: the instrumental role + Traditional medicine versus Western medicine + Magico-religious healings + Experiences of hypertensive patients with regard to traditional healers and hypertension / Health Studies / M. A. (Health Studies)

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[pt] A pesquisa descreve e analisa os processos de construção e reconstrução das visões de mundo e dos projetos de trabalhadores técnicos de nível médio em seu diálogo com a dinâmica cultural da sociedade na modernidade tardia. Foram entrevistados 20 técnicos de nível médio (16 homens e 4 mulheres), alguns recorrentemente, ao longo de três anos. Foram entrevistados ainda alguns pais e mães e visitadas algumas residências, locais de trabalho e espaços de lazer desses técnicos. Com foco nas concepções dos sujeitos, procurou-se identificar, descrever e interpretar o diálogo desses sujeitos, oriundos de diferentes contextos sócio- culturais, com os padrões culturais e disciplinares modernos encontrados, em diferentes graus e formas, nas famílias, vizinhança, escolas, empresas e nos espaços de sociabilidade e lazer. A pesquisa constatou que, ainda que inseridos no modelo mais geral de homem burguês, os técnicos, tanto os oriundos dos setores populares quanto de setores médios, apresentam universos simbólicos particulares, compostos, de forma híbrida, de práticas e representações selecionados de diferentes grupos sócio- culturais, em função dos eixos articuladores de seus projetos. Inúmeros fatores são descortinados como elementos que orientam tal seleção, desde as configurações familiares e as condições de vida até as características pessoais, passando ainda pelas instituições e práticas vivenciadas. As conclusões do estudo apontam para a clássica tensão entre sujeito, subjetividade e identidade, de um lado e racionalidade, universalidade e vida social de outro, equacionada de diversas maneiras nos vários grupos culturais. No caso dos técnicos investigados foi identificada uma tendência ao favorecimento do pólo da racionalidade, em detrimento do pólo da subjetividade, nas instituições acessadas ao longo de suas trajetórias de vida, como a escola profissional, os sindicatos, as universidades e as empresas. Mas tal tendência não é única e dialoga tensa e intensamente com os valores oriundos da cultura popular através de instituições como a família e a religião, e de espaços como a vizinhança e as redes de sociabilidade. Nesse quadro complexo, os técnicos constroem suas visões de mundo e projetos, plenos de limites mas também de possibilidades. / [en] This research describes and analyses the construction and reconstruction process of secondary level skilled workers world views in their dialogue on the cultural dynamics of the late modern society. The data was collected through interviews with twenty secondary level skilled workers ( sixteen men and four women) some of them for three years following their life histories. Some of the workers´ fathers and mothers were also interviewed in their homes. Interviews also took place at work and in their places of leisure. Focusing on the subjects´ perceptions, the research tried to identify, describe and interpret the dialogue between these workers, which come from different socio-cultural contexts, and the modern cultural and disciplinary patterns encountered in their families, neighborhoods, schools, companies and places of leisure. The research findings show that, belonging to the bourgeois human model, the workers also are influenced by popular groups and also by the middle class. This reveals particular symbolic universes, hybrids, composed with practices and representations chosen from different social groups, institutions and media, and referred in the central elements of their projects. The research also points to various factors which direct these choices, from the familiar configurations to personal peculiarities and the experienced institutions and practices. The conclusions point to the classic tension between the individual, subjectivity and identity, on the one hand and, on the other, rationality, universality and social life - a tension that is differently managed by the various cultural groups. In the case of these workers, a tendency of the institutions accessed by them along their life histories was identified as encouraging the rationality aspects in prejudicing their subjectivity in areas such as educational establishments, trade unions, universities and work place. But this is not the only tendency and the rationality dialogues tensely and intensely with the popular culture values stemming from institutions such as the family and religion and from areas such as the local neighborhood and social networks. In this complex framework the skilled workers compose their world views and projects, full of limits as well as possibilities.

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