According to research conducted in some of the Reformed Churches, it became clear that most of the Reformed Churches, especially in the black communities, are encountering similar or almost the same problems with regard to the youth. The numbers of young people that belong to the churches, attend church services and participate in church-related activities facilitated for them are declining. Many of those whose presence and participation can be observed are not successful at taking the responsibility for applying their faith on a daily basis as they live their lives on a daily basis. It was evident that there was room for improvement with regard to youth ministry and its effectiveness. The intention with this study was to focus on possible ways of improving youth ministry in the Reformed Churches, and more specifically in the context of black communities and congregations. The approach included a look at the hermeneutical interaction between the basis theory and the meta-theory. According to the results, findings and conclusions obtained in this way, a set of practical guidelines has been formulated in an attempt to render youth ministry more effective. Attention was paid to contributions made by church leaders, parents and the young people themselves. By applying the Biblical principles together with meta-theoretical principles ministry to young people can be made more effective while keeping in mind that the purpose is to be to the honour and glory of God. The study included interviews and a questionnaire to be completed by young participants from a few selected congregations in the Mid-lands Synod, South Africa. According to the findings it was possible to conclude that the young members of the church desire to feel that they have a place in the Church of Christ a.re indeed .p art of the body of Christ. It was also revealed that they desire to be equipped in such a way as would enable them to function as Christians in their daily lives and to spread the Gospel to the world outside. They need to feel that they are useful instruments in the faith community. It is true that every member of the body of Christ is unique and has a role to play, and that is also true of the young people. The church and church leaders also have to consider the cultural differences, the existing generation gaps and the development of good relationships between youth and all other members of church. The young people, however, will have to accommodate, apply and adhere to the Biblical principles. That which remains of main importance in the strife for righteousness is to glorify God according to his Word. / Thesis (M.Th. (Catechetics)--North-West University, Potchefstroom Campus, 2010.

M.Ed. (School Guidance) / Please refer to full text to view abstract

Thesis (Ph.D.)--York University, 2004. Graduate Programme in / Typescript. Includes bibliographical references (leaves 272-313). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ99186

Thesis (M.F.A.)--University of Central Florida, 2010. / Adviser: Julia Listengarten. Includes bibliographical references (p. 119-121).

The aim of this study is to examine the gender effects of the introduction of coeducation in the Swedish scout and guide movement in the late 1960’s. Using Simone de Beauvoir’s concept of transcendence and immanence, the study initially focuses on the differences between and characteristics of the two social communities formed by the female-only Swedish Girl Scout Association (Sveriges Flickors Scoutförbund) and the male-only Scout Association of Sweden (Sveriges Scoutförbund). The focus is on how the two associations constructed gender, and how the differences are to be interpreted. It is clear from the study that the transcendence of the individual girl was an important educational goal in the Girl Scout Association’s construction of gender. With the organization’s intellectual roots in the reform-pedagogics’ movement, it stressed independence and self-reliance, and fostered an egalitarian, non-hierarchical outlook on the Girl Scout movement nationally and internationally. The individual Girl Scout’s ability to act morally was presumed to be intrinsic. The male Scout Association, on the other hand, being pedagogically closer to the original ideas of Scouting’s founder Baden-Powell, focused on discipline, adventure, physical training and regulation by external, universal rules in its construction of gender. These differing educational approaches fit in well with the results of the gender based research on scouting. Subsequently, the study compares these results with the new, coeducational programme launched in 1968, seven years after the merger of the two single sex associations into the joint Swedish Scout and Guide Association (Svenska Scoutförbundet). The questions in focus in this part of the study are which characteristics of the respective single sex associations prevailed, and how the merger can be understood from a gender perspective. The coeducational programme mainly reflected the previous values of the male-only Scout Association of Sweden. However, the new programme was not just a brush-up of the previous Boy Scout approach, but rather the thitherto-greatest break with the educational tradition carried on and step by step developed from Scouting for Boys. The need for such radical changes was most likely prompted by the fact that the Boy Scout movement of Sweden was finding itself increasingly out of touch with the post-war society.

The present dissertation investigates pupil fraternities in the Swedish state grammar school system from 1850 to 1914, in an effort to contribute to the understanding of peer group socialisation as part of the overall pedagogical process. Focus is trained on the practice of liberal education (Sw. bildning ) and the construction of collective identity. Modern pupil associations emerged in the mid-nineteenth century from the ruins of outdated educational traditions. Due to sharpened discipline, institutional changes and external societal pressure, previously existing corporative modes of organisation successively disappeared. To fill the void, pupils began founding fraternities, thereby introducing a new organisational form and a new set of activities based on an ideological foundation more in sync with the ideals of the emerging industrial society. Infused with the liberal, neo-Romantic ideals of the day, the introduction of fraternal life laid out new tools for selfadministered socialisation. After analysing the growth of pupil associations in the mid- nineteenth century, the thesis concentrates on fraternal practice at one particular institution, Umeå State Grammar School. This case study shows that fraternal activity revolved around creating lending libraries and reading circles, assemblies, school magazines and aesthetic pursuits including musicmaking, singing, acting and dancing. The thesis suggests that the fraternity had a structuring impact on the student body as a whole, serving to homogenise the school experience and provide a viable alternative to the allurements of town life. Subjects favoured by the fraternity included philosophy and ethics, literature and history and, to a lesser extent, current events. A slight shift in interest toward the natural sciences can be detected at the end of the period under investigation. Furthermore, it is revealed that peer socialisation encouraged identification with the school. It transmitted a set of values stressing idealism and anti-materialism, patriotism and regionalism, intellectualism (as opposed to athleticism), religious and/or secular piety, historism, cultural and political traditionalism, an acknowledgement of the powers – and limitations – of youth and an idealisation of friendship and camraderie. Insofar as social mores and relationships between the sexes was concerned, peer socialisation also provided pupils with practical instruction on proper conduct, and laid the foundation for an ambiguous understanding of the opposite sex. It promoted an ideal of masculinity closely associated with what may be characterised as the civil servant ideal. The thesis finally reveals that strong links were forged between fraternities on a regional, nationwide and Nordic level, bearing strong resemblance to contemporary social youth movements regarding attitudes toward society, culture and knowledge. Upper secondary school fraternities considered themselves guardians of the nation and its culture and became a conformist force in late nineteenth-century Sweden. On the other hand, pupils also constituted an active force in the modernisation of Swedish institutional practice, in the vitalisation of the state grammar schools, and as forerunners in the conceptualisation of a new cult of youth.

Summaries in English and Afrikaans / In elke samelewing kan die jeug as 'n opsigselfstaande groep geldentifiseer word. Die unieke eienskappe van die jeugfase lei tot die ontstaan· van konstruktiewe of subkulturele jeuggroeperinge en destruktiewe of kontrakulturele jeuggroeperinge. Sub- en kontrakulturele jeuggroeperinge oefen 'n direkte invloed op die onderwys en opvoeding van die jeug uit. 'n Ondersoek na die faktore wat aanleiding gee tot die ontstaan en ontwikkeling van sub- en kontrakulturele jeuggroeperinge is in die lig daarvan van dwingende belang. 'n Analise van die stambegrippe kultuur, subkultuur en kontrakultuur is 'n voorvereiste vir die begryp en verstaan van die tema ter sprake. Kultuur is die somtotaal van menslike betrokkenheid in sy materiele en nie-materiele wereld. Hierdie betrokkenheid lei tot kultuurvorming. Die vorming, oordrag en verandering van kultuur bet 'n bepaalde gesindheidsverandering by individue tot gevolg. Die nie-konfonnering met kultuurverandering het die fonnulering van 'n altematiewe of subkulturele stel waardes en nonne tot gevolg. 'n Subkultuur kan beskryf word as enige segment van die dominante kultuur waarvan die waarde en normstruktuur van die dominante kultuur verskil, maar nie in konflik daarmee is nie. Die algehele afwysing of pogings tot die omverwerp van dominante waardes en nonne het kontrakulturele waardes en norme tot gevolg. Sub- en kontrakulturele jeuggroeperinge is eiesoortig van aard. Subkulturele jeuggroeperinge funksioneer met gemak in die dominante kultuur. Kontrakulturele jeuggroeperinge word deur die dominante kultuur as 'n bedreiging beskou. Die faktore wat tot die ontstaan en ontwikkeling van sub- en kontrakulturele jeuggroeperinge in Suid-Afrika aanleiding gee, kan kortliks saamgevat word as: politieke omstandighede, ideologiese invloede, ekonomiese, demografiese, sosiale (waaronder 'n gedepriveerde sosiale omgewing en huislike faktore, gesinsgrootte, enkelouergesinne, gesagskrisis, generasiekonflik en religieuse faktore), kulturele vervreemding en onderwyskundige faktore. Kontrakulturele jeuggroeperinge wat op geweld uitloop, bet 'n destruktiewe invloed op die fisiese en psigiese omgewing van die skool, die medeleerlinge, die gesagsdraers en die leeromgewing. Desnieteenstaande staan die skool in 'n ideate posisie ten opsigte van die identifisering, rehabilitering en akkommodering van kontrakulturele jeuggroeperinge en die onderrig van lewensvaardighede waardeur anti-normatiewe gedrag afgewys kan word. / In every society the youth can be identified as a separate group. The unique characteristics of the youth phase results in constructive or subcultural youth groupings, as well as destructive or countercultural youth groupings. Sub- and countercultural groupings exert a direct influence on the instruction and education of the youth. An investigation of the factors giving rise to the development of sub- and countercultural youth groupings is therefore imperative. An analysis of the key concepts of culture, subculture and counterculture is a prerequisite for the comprehension of the theme at issue. Culture is the sum total of people's involvement in their material and nonmaterial world. This involvement generates culture. Culture, and the forming, transmission and change of culture results in a change of mindset in individuals. Nonconformity with cultural change results in the formulation of an alternative or subcultural set of values and norms. A subculture can be defined as any segment of the dominant culture that subscribes to a set of values and norms that differ from, but are not in conflict with, those of the dominant culture. Complete rejection of, or attempts to overthrow dominant values and norms result in the formation of countercultural values and norms. Sub- and countercultural youth groupings are unique. Subcultural youth groupings function with ease in the context of the dominant culture. Countercultural youth groupings are perceived as a threat by the dominant culture. The factors leading to the origin and development of sub- and countercultural youth groupings in South Africa can be briefly summarised as: political circumstances, ideological influences, economic, demographic and social influences (including a deprived social environment and domestic factors, family size, single-parent families, authority crises, generation conflict and religious factors), cultural alienation and educational factors. Countercultural youth groupings that resort to violence have a destructive influence on the physical and psychic school environment, on fellow pupils, on office-bearers and on the learning environment. Despite all this, however, the school is ideally placed to identify, rehabilitate and accommodate countercultural youth groupings and to provide instruction in life skills with a view to expelling antinormative behaviour. / Educational Studies / D. Ed. (Historiese Opvoedkunde)

Summaries in English and Afrikaans / In elke samelewing kan die jeug as 'n opsigselfstaande groep geldentifiseer word. Die unieke eienskappe van die jeugfase lei tot die ontstaan· van konstruktiewe of subkulturele jeuggroeperinge en destruktiewe of kontrakulturele jeuggroeperinge. Sub- en kontrakulturele jeuggroeperinge oefen 'n direkte invloed op die onderwys en opvoeding van die jeug uit. 'n Ondersoek na die faktore wat aanleiding gee tot die ontstaan en ontwikkeling van sub- en kontrakulturele jeuggroeperinge is in die lig daarvan van dwingende belang. 'n Analise van die stambegrippe kultuur, subkultuur en kontrakultuur is 'n voorvereiste vir die begryp en verstaan van die tema ter sprake. Kultuur is die somtotaal van menslike betrokkenheid in sy materiele en nie-materiele wereld. Hierdie betrokkenheid lei tot kultuurvorming. Die vorming, oordrag en verandering van kultuur bet 'n bepaalde gesindheidsverandering by individue tot gevolg. Die nie-konfonnering met kultuurverandering het die fonnulering van 'n altematiewe of subkulturele stel waardes en nonne tot gevolg. 'n Subkultuur kan beskryf word as enige segment van die dominante kultuur waarvan die waarde en normstruktuur van die dominante kultuur verskil, maar nie in konflik daarmee is nie. Die algehele afwysing of pogings tot die omverwerp van dominante waardes en nonne het kontrakulturele waardes en norme tot gevolg. Sub- en kontrakulturele jeuggroeperinge is eiesoortig van aard. Subkulturele jeuggroeperinge funksioneer met gemak in die dominante kultuur. Kontrakulturele jeuggroeperinge word deur die dominante kultuur as 'n bedreiging beskou. Die faktore wat tot die ontstaan en ontwikkeling van sub- en kontrakulturele jeuggroeperinge in Suid-Afrika aanleiding gee, kan kortliks saamgevat word as: politieke omstandighede, ideologiese invloede, ekonomiese, demografiese, sosiale (waaronder 'n gedepriveerde sosiale omgewing en huislike faktore, gesinsgrootte, enkelouergesinne, gesagskrisis, generasiekonflik en religieuse faktore), kulturele vervreemding en onderwyskundige faktore. Kontrakulturele jeuggroeperinge wat op geweld uitloop, bet 'n destruktiewe invloed op die fisiese en psigiese omgewing van die skool, die medeleerlinge, die gesagsdraers en die leeromgewing. Desnieteenstaande staan die skool in 'n ideate posisie ten opsigte van die identifisering, rehabilitering en akkommodering van kontrakulturele jeuggroeperinge en die onderrig van lewensvaardighede waardeur anti-normatiewe gedrag afgewys kan word. / In every society the youth can be identified as a separate group. The unique characteristics of the youth phase results in constructive or subcultural youth groupings, as well as destructive or countercultural youth groupings. Sub- and countercultural groupings exert a direct influence on the instruction and education of the youth. An investigation of the factors giving rise to the development of sub- and countercultural youth groupings is therefore imperative. An analysis of the key concepts of culture, subculture and counterculture is a prerequisite for the comprehension of the theme at issue. Culture is the sum total of people's involvement in their material and nonmaterial world. This involvement generates culture. Culture, and the forming, transmission and change of culture results in a change of mindset in individuals. Nonconformity with cultural change results in the formulation of an alternative or subcultural set of values and norms. A subculture can be defined as any segment of the dominant culture that subscribes to a set of values and norms that differ from, but are not in conflict with, those of the dominant culture. Complete rejection of, or attempts to overthrow dominant values and norms result in the formation of countercultural values and norms. Sub- and countercultural youth groupings are unique. Subcultural youth groupings function with ease in the context of the dominant culture. Countercultural youth groupings are perceived as a threat by the dominant culture. The factors leading to the origin and development of sub- and countercultural youth groupings in South Africa can be briefly summarised as: political circumstances, ideological influences, economic, demographic and social influences (including a deprived social environment and domestic factors, family size, single-parent families, authority crises, generation conflict and religious factors), cultural alienation and educational factors. Countercultural youth groupings that resort to violence have a destructive influence on the physical and psychic school environment, on fellow pupils, on office-bearers and on the learning environment. Despite all this, however, the school is ideally placed to identify, rehabilitate and accommodate countercultural youth groupings and to provide instruction in life skills with a view to expelling antinormative behaviour. / Educational Studies / D. Ed. (Historiese Opvoedkunde)

The Egyptian 2011 revolution is presented in media - as well as statements made by organisations participating in the overthrowing of Hosni Mubarak's regime - as a social media revolution. Despite the fact that internet has been shut down on the government's order on 28th January, just after three days of street protests, therefore forcing the social media revolution to go offline. This paper describes the role of social media in the events of the beginning of the revolution via qualitative content analysis. It focuses on the official Facebook communication of two prominent anti-Mubarak organisations - We Are All Khaled Said and April 6th Youth Movement - in the period between 9th January and 11th February, from the day of first invitation to a 25th January protest to the day Hosni Mubarak resigned. I have identified following sub-themes in the revolution-themed posts: 25th January - the nature of the event, the role of the activist group, organisation, internet shutdown, safety measures, propagation, news reporting, Facebook and event evaluation. The result of my research is that Facebook - albeit important - was only one of the tools of communication, propagation and organization actively employed by both of the anti- Mubarak groups. While useful - and actually promoted as a tool to save Egypt by...

The Egyptian 2011 revolution is presented in media - as well as statements made by organisations participating in the overthrowing of Hosni Mubarak's regime - as a social media revolution. Despite the fact that internet has been shut down on the government's order on 28th January, just after three days of street protests, therefore forcing the social media revolution to go offline. This paper describes the role of social media in the events of the beginning of the revolution. It focuses on the official Facebook communication of two prominent anti-Mubarak organisations - We Are All Khalid Said and April 6th Youth Movement - in the period between 1st January and 11th February, the day when Hosni Mubarak resigned. The result of my research is that Facebook was only one of possible tools of communication actively employed by both of the organisations. While We Are All Khalid Said used Facebook not only to spread information but also to coordinate demonstrations - as well as constantly promoting Facebook as the tool that ignited the revolution, the activist group wasn't able to breach the internet blockade, and after the renewal of internet connection, it started using its Facebook account mainly as an information platform - which was the role that Facebook played for April 6th Youth Movement throughout...