Text in English with summaries and keywords in English, Afrikaans and Zulu / Presented in two volumes. Volume 2 contains colour photographs / Bibliography: (volume 1: leaves 181-219) / The history of South African ceramics of the twentieth and twenty-first centuries tends to be presented in a compartmentalised manner in that it focuses on the leading exponents within genres and is limited to an investigation of the contexts that have an immediate bearing on their oeuvres. The result is a fragmented (and sometimes biased) view of the role players, circumstances, influences and incentives that have come to define South African ceramics. The thesis introduces key contributors who have hitherto been considered in relation to crafts and fine art but whose work with ceramic materials places them firmly within the ambit of South African ceramics. It also positions and evaluates the roles of the formal and informal twentieth-century educational and training agencies that, within the constraints of imposed political dogma, produced ceramists who successfully challenged staid Western aesthetics. Particular attention is given to how the black “traditional potters” exercised agency in negotiating a contemporary (as opposed to an ethnographic) presence in which they referenced the forms, meanings and values of “traditional pottery” to meet the expectations of the collector’s market. The thesis posits that the ceramists’ quest to claim an identity (or an “indigeneity”) in the turbulent political era of the later twentieth century has parallels with the intent and outcomes of African Modernism. African Modernism, which arose in postcolonial countries, sought to challenge Western binaries of art, craft, identity and presence and typically made use of hybridity to that end. The same presence of hybridity is evident in twentieth-century South African ceramics, which must be read as an engagement with a multi-cultural society within which the ceramists sought to position themselves. The thesis illustrates the progression of hybrid features from an initially crude and superficial referencing of indigenous and African material culture to subjective translations of that culture that are presented in innovative approaches. This theme is further explored in relation to South African ceramics of the twenty-first century, and evidence suggests that some of the ceramists’ oeuvres can now be considered transcultural and even transnational. The thesis, which is by its nature an enquiry that presents new or reassessed evidence is neither a fully inclusive nor an absolutist revision of the history of ceramics. / Die geskiedenis van Suid-Afrikaanse keramiekkuns van die twintigste en een-entwintigste eeu is geneig om op ʼn onderverdeelde wyse voorgehou te word, omdat dit op die hoofeksponente in genres fokus en beperk is tot ʼn ondersoek na die kontekste wat ʼn direkte uitwerking op hul oeuvres het. Die resultaat is ʼn gefragmenteerde (en soms bevooroordeelde) beskouing van die rolspelers, omstandighede, invloede en aansporings wat Suid-Afrikaanse keramiekkuns definieer. Die tesis stel sleutelbydraers bekend wat tot dusver met handwerk en beeldende kuns verbind is, maar wie se werk met keramiekmateriale hulle sonder twyfel binne die sfeer van Suid-Afrikaanse keramiekkuns plaas. Daarbenewens posisioneer en evalueer die tesis die rolle van die formele en informele twintigsteeeuse opvoeding- en opleidingsagentskappe wat, binne die beperkings van voorgeskrewe politieke dogma, keramiste opgelewer het wat oninspirerende Westerse estetika suksesvol betwis het. Aandag word veral geskenk aan hoe die swart “tradisionele pottebakkers” bemiddeling uitgeoefen het in die verwesenliking van ʼn kontemporêre (teenoor ʼn etnografiese) teenwoordigheid waarin hulle verwys het na die vorme, betekenisse en waardes van “tradisionele pottebakkery” om aan die verwagtinge van die versamelaarsmark te voldoen. Die tesis voer aan dat daar parallelle bestaan tussen die keramis se soeke om op ʼn (inheemse) identiteit te kan aanspraak maak in die onstuimige politieke era van die latere twintigste eeu, en die oogmerke en uitkomste van Afrika-modernisme. Afrika-modernisme het in na-koloniale lande ontstaan en het beoog om Westerse binêre pare van kuns, handwerk, identiteit en teenwoordigheid te betwis; om hierdie doel te bereik is hibridisme gewoonlik gebruik. Dieselfde teenwoordigheid van hibridisme kan gesien word in Suid-Afrikaanse keramiekkuns van die twintigste eeu, wat beskou moet word as ʼn gemoeidheid met ʼn multikulturele samelewing waarin die keramiste hulself probeer posisioneer. Die tesis illustreer die vooruitgang van hibriede eienskappe, van ʼn aanvanklik onafgewerkte en oppervlakkige verwysing na inheemse en Afrika- materiële kultuur, na subjektiewe interpretasies van daardie kultuur wat in innoverende benaderings voorgehou word. Hierdie tema word verder ondersoek in verband met SuidAfrikaanse keramiekkuns van die een-en-twintigste eeu, en bewyse dui daarop dat sommige van die keramiste se oeuvres nou as transkultureel en selfs as transnasionaal beskou kan word. Die tesis, wat in wese ʼn ondersoek is wat nuwe of hersiende bewyse voorhou, is nóg ʼn ten volle inklusiewe nóg ʼn absolutistiese hersiening van die geskiedenis van keramiekkuns. / Umlando weseramiki yaseNingizimu Afrika kwikhulu leminyaka lamashumi amabili namashumi amabili nanye uvamise ukwethulwa ngendlela ehlukaniswe ngezigaba ngokuthi igxile phezu kwezingcweti ezihola phambili ngaphakathi komkhakha wezinhlobo kanti lokhu kugxile kuphela kuphenyo lwezizinda ezinomthintela osheshayo phezu kwemisebenzi yonke yalezo zingcweti. Umphumela ukhombisa umbono owehlukene (kanti ngesinye isikhathi umbono owencike kwingxenye eyodwa) wabadlalindima, wezimo, wemithelela kanye neziphembeleli ezichaza iseramiki eNingizimu Afrika. Ithesisi yethula abagaleli abasemqoka ukufika manje okudala benakiwe mayelana nemisebenzi yobuciko kanye nemisetshenzana yobuciko obuncane kodwa imisebenzi yayo yomatheriyali weseramiki ibabeka ngaphakathi komkhakha wezeseramiki eNingizimu Afrika. Lokhu kuphinde futhi kuhlole izindima zezinhlaka zemfundo nezoqeqesho ezihlelekile nezingahlelekile, lezo ngaphaklathi kwezihibhe zohlelo olumatasa lwepolitiki, lukhiqize osolwazi bezeseramiki abaphonsele inselele ngempumelelo osolwazi bezobuhle beNtshonalanga. Kugxilwe kakhulu kwindlela ababumbi bendabuko abamnyama “traditional potters” abasebenzisa ngayo ubummeli uma bexoxisana ukubonakala emsebenzini wesikhathi samanje (njengoba lokhu kuphambene ne-ethinigrafi) lapho baye bariferensa izindlela, izincazelo kanye nezinga lobugugu bobuciko bendabuko bokubumba ukufeza izinhloso ezilindelwe zemakethe yabaqoqi bomsebenzi wobuciko. Ithesisi iyasho ukuthi impokophelo yosolwazi bezeseramiki yokuzitholela uphawu oluchaza ubunjalo babo (or an “indigeneity”) esikhathini esibucayi sezepolitiki sekhulu leminyaka yamashumi amabili inezimpawu ezifanayo ngenhloso kanye nemiphumela yohlelo lwesimanjemanje sase-Afrika African Modernism. Uhlelo lwe-African Modernism, oluqhamuka kumazwe avele ngemuva kombuso wobukoloni, luphonsela inselele yezinhlelo zobuciko, yesithombe sobuciko kanye nobukhona bobuciko kanti ikakhulukazi bukhandwe ngobuciko bokuhlanganisa izinhlobo (hybridity) ezahlukile. Ubukhona bohlelo lokusebenzisa izinhlaka ezahlukile lwe-hybridity lubonakala kwimisebenzi yeseramiki yesenshuwari yamashumi amabili yaseNingizimu Afrika, okufanele ifundwe njengomsebenzi ohlanganiswe ndawonye nomphakathi wamasiko amaningi, kanti ngalo msebenzi ababumbi beseramiki bafuna ukuziphakamisa ngawo. Ithesisi ikhombisa intuthuko yezimpawu wumsebenzi oyingxubevange (hybrid) ovela kwindlela yokureferensa eluhlaza neyobuciko bamaqhinga bosiko lwendabuko lomatheriyeli wase-Afrika ukuphawula ngemisebenzi ehunyushiwe yalolo siko eyethulwe ngezindlela ezinamaqhinga amasha. Lesi sihloko siqhubekela phambili nokuhlolwa mayelana nohlelo lweseramiki eNingizimu Afrika kwisenshuwari yamashumi amabili, kanti ubufakazi buyasho ukuthi eminye imisebenzi yosolwazi bobuciko beseramiki ingathathwa njengemisebenzi ekhombisa ukushintsha amasiko kanye nokushintsha kwesizwe. Ithesisi, ngokwemvelo yayo ingumbuzo owethula ubufakazi obusha noma ubufakazi obubuyekeziwe, le thesis ayiwona umsebenzi oxuba konke futhi ayikona ukubuyekezwa kwangempela komlando weseramiki. / Art History, Visual Arts and Musicology / D. Phil. (Art)

In der Anthologie 'Mein Herz blieb in Afrika' werden über 25 Missionsberichte aus Grönland, Nordamerika, Westindien, Südamerika und Südafrika präsentiert, die zwischen 1817 und 1832 im zentralen Periodikum der Herrnhuter Brüdergemeine erschienen sind. Sie öffnen zum einen im Vergleich zu den (metanarrativen) Missionsgeschichten eine alternative Perspektive auf die weltweite Mission der Herrnhuter und zum anderen stellen sie ein Korrektiv für das eurozentrisch geprägte Geschichtsbild im nachnapoleonischen Zeitalter dar. Mit der (Wieder-)Veröffentlichung eines kleinen Teils dieser Nachrichten von den Rändern der damals bekannten Welt ist das Anliegen verbunden, diese Texte auch als Quellen einer ‚(Sprach-)Geschichte von unten’ erneut zu aktivieren: Da die Herrnhuter Missionare das Leben nach herrnhutischem Vorbild als Modell in kulturell alternativ geprägte Lebensräume einbringen und ihre Beobachtungen des Kontakts einander fremder Kulturen verschriftlichen und nach Europa senden, wird in den Texten die Etablierung kultureller Räume thematisiert. Die kommentierten und neu gesetzten Texte sind systematisch nach Missionsgebieten geordnet; kurze Einleitungen zu den jeweiligen Missionsfeldern stellen die übergeordneten historischen Zusammenhänge her und kartographische Darstellungen erleichtern die Orientierung. Kurze Einführungen in die Geschichte der Brüdergemeine und in die Missionstheologie der Gemeinschaft geben darüber hinaus einen Einblick in die kontextuelle und institutionelle Rahmung der Missionsnachrichten.

The first chapter deals with the concept of mission history, the choice of research method, the phases of mission work in Sekhukhuneland and the establishment of the different congregations in the Presbytery of Burger. The second chapter contains the story of the Pedi and their country, as well as that of other groups like the Swazi and the Ndebele. From Chapter 3 the pioneering mission work of evangelists and missionaries is described. The role that evangelist Phillipus Mantsene played since 1875 until his death in 1915, as well as his supporters, Rev and Mrs AP Burger, laid the foundation for the involvement of the Transvaal Vrouesendingvereniging, which was established on 15th November 1905. This led to the calling of Rev and Mrs AJ Rousseau, who pioneered the first mission station in Sekhukhuneland, called BURGER, which was officially opened in 1929 (Chapter 8). This is followed by a description of the monumental work done by missionary Jacobus Murray Louw at Maandagshoek Mission Station from 1st April 1944 to January 1962. The first black missionary for this area, Rev EM Phatudi, was ordained with him on 27th March 1943 at Mphahlele, and for a few years the two worked together in Sekhukhuneland. Phatudi’s mother, who was the daughter of the late Kgoši Sekhukhune and his father, chief Mmutle III, saw to it that he became a special person in the history of the DRC Mission. He was one of the great leaders of the NGKA, as will be seen in Chapter 10. Since partnership is the theme that dominates in this research, ample space is given to the work of evangelists in the history of the DRC’s support mission in Sekhukhuneland. They were the missionaries’ partners in establishing the Kingdom of God among the Pedi, Swazi and Ndebele of Sekhukhuneland. With the help of Rev MJ Mankoe who served in the congregation of Burger (Chapter 26), I have been able to paint several life-sketches of the early pioneering evangelists who worked diligently and under difficult circumstances, shoulder to shoulder with the missionaries (Chapter 11). The history of each of the mission stations which functioned in Sekhukhuneland is dealt with in Chapters 12 to 14. The missionaries who pioneered these stations and their co-workers made a major contribution to the growth of the mission church and the forming of the Presbytery of Burger. The history of each of these mission stations, as well as the different congregations resulting from these stations, is described. The time came for consolidating the borders and the placing of black ministers. This was the work of the Planning Commission of the Presbytery of Burger in 1965 and 1966. Chapters 16 to 22 describe the borders, different wards and names of the congregations. The strategy behind this was to ensure that the missionaries, white and black, could occupy equal posts. Once this was completed, a new phase of partnership came into being, as described in Chapters 24 to 30. During this time the phasing out of evangelists took place, as is dealt with in Chapter 31. The two legs that carried missionary work up to this stage became weaker and weaker. Firstly, evangelists left or became full ministers, and secondly the need for a white minister or white missionary fell away. It has also been necessary to describe the circumstances, experiences, views and contributions made by missionaries to prepare the step-out and take-over stages of the phasing-out period from Church-Mission partnership towards full independence and Church-Church partnership. In Chapter 33 a bird’s eye view is taken of the phases of partnership in the DRC’s mission work in Sekhukhuneland. One has to conclude that the circumstances and conditions of the members of the NGKA were harsh. They were struggling against poverty, difficult living conditions, sickness and unemployment. The endeavour for unity among churches, the great topics of church growth and the development of their church to full financial independence could not receive their full attention. In conclusion, I reflect on post-1994 developments in a wider context, based on the study of the previous phases. I also look at the DRC since 1994, asking whether the DRC is still serious about mission work and the mission call. Another chapter was added to reflect on partnership, asking whether this was the answer to problems and tensions. A historical journey since Whitby (1947) is taken and the role the Ecumenical Movements have played since then in the young churches in South Africa is summarized. The great concepts of missio Dei, kerygma, diakonia and koinonia are evaluated in the light of partnership and obedience which was the theme of Whitby, but also the theme that caused continual dialogue, especially amongst the Evangelicals and the Ecumenical Movements. / Thesis (PhD)--University of Pretoria, 2011. / Science of Religion and Missiology / unrestricted

Providing a presumptive identification of badly decomposed or skeletonized remains is the responsibility of a forensic anthropologist. An important component of identification is the estimation of a post-mortem interval (PMI) for the deceased. This information can: provide a window period for death, reduce the number of potential victims, exclude possible assailants and substantiate witness testimony. Due to a large number of open and relatively desolate fields in South Africa, human remains are frequently discovered in an advanced stage of decomposition. The aim of this study was to evaluate the usability of the method of Megyesi and associates (2005) in which Total Body Score (TBS) and Accumulated Degree-Days (ADD) were retrospectively applied to estimate the post-mortem interval (PMI). To achieve this, a longitudinal examination of quantitative variables, TBS and ADD, was conducted over a period of 8 months. This period included both summer and winter seasons. Scatter plots between TBS and PMI, and TBS and ADD were used to illustrate patterns in decomposition. Patterns of decay differed in winter and summer, with winter exhibiting distinct inactivity. Using Loglinear Random-effects Maximum Likelihood Regression, the r2 values for ADD (0.6227) and PMI (0.5503) for combined seasons were less than r2 values for separated seasons (ADD 0.7652; PMI 0.7677). In contrast to other studies, seasonality influenced the ADD model and PMI. Linear regression formulae for ADD and PMI as well as 95% confidence interval charts for TBS for ADD were developed. These equations, along with data from a local weather station, can be used to estimate the PMI with relative accuracy. AFRIKAANS : Verskaffing van 'n vermoedelike identifikasie van erg ontbinde of skeletale oorskot is die verantwoordelikheid van ‘n forensiese antropoloog. ‘n Belangrike deel van identifikasie is die beraming van ‘n post-mortem interval (PMI) vir die oorledene. Hierdie inligting verskaf 'n venster tydperk van dood, verminder die aantal potensiële slagoffers, sluit moontlike aanvallers uit en ondersteun getuienis. As gevolg van 'n groot aantal relatief verlate en oop velde in Suid-Afrika, word menslike oorskot dikwels aangetref in ‘n gevorderde stadium van ontbinding. Die doel van hierdie studie was om die bruikbaarheid van die metode van Megyesi en medewerkers (2005) wat gebruik maak van Totale Liggaams Telling (TLT) en Opgehoopte Graad-Dae (OGD) om die postmortem interval (PMI) te skat, terugwerkend te evalueer. Hiervoor was 'n longitudinale studie van kwantitatiewe veranderlikes, TBS en ADD, oor ‘n tydperk van 8 maande gedoen. Hierdie tydperk sluit beide somer en winter in. Verspreidingsgrafieke tussen TBS en PMI, en TBS en ADD is gebruik om patrone in ontbinding te illustreer. Ontbindingspatrone het verskil tussen winter en somer met duidelike onaktiwiteit in die winter. Logliniêre Tweekansige-effek Maksimum Waarskynlikheid Regressie was gebruik om die r2 waardes van die gekombineerde en geskeide seisoene te bepaal. The r2 waardes vir die OGD (0.6227) en PMI (0.5503) vir gekombineer seisoene was minder as die r2 waardes vir seisoene apart (OGD 0.7652; PMI 0.7677). In teenstelling met ander studies, het seisoenaliteit die OGD model en PMI beinvloed. Lineêre regressie formules vir OGD en PMI sowel as 95% vertrouensinterval kaarte vir TLT vir OGD was saamgestel. Hierdie formules saam met data vanaf ‘n plaaslike weerstasie kan gebruik word om die PMI met relatiewe akkuraatheid te skat. / Dissertation (MSc)--University of Pretoria, 2010. / Anatomy / unrestricted

Within the South African banking environment, mainstream bank clients earn interest on their investments and receive a tax exemption. However, Islamic banking clients, in keeping with the principles of Shari‘a law, do not receive interest. They are paid a profit share on their investments, and hence do not enjoy the tax exemption. The new section 24JA of the Income Tax Act has introduced tax treatment for the following Islamic financing transactions effectively removing 'interest' from the equation: <ul> <li> Mudarabah – Investment account</li> <li> Murabahah – Cost plus financing</li> <li> Diminishing Musharakah – Joint ownership</li> </ul> This study attempts to compare the tax treatment of Islamic financing products between the United Kingdom and South Africa. Moreover, this study also investigates the issues of the new section 24JA of the Income Tax Act as well as the United Kingdom‘s tax legislation, regarding Islamic financing, as to how far they ensure tax parity between Islamic financing products and conventional financing products. The case of tax regimes in Islamic finance operating in a conventional system was demonstrated in the two countries. The study is supported by a literature review related to Islamic finance tax background and Islamic finance products between the two countries. The major revelation of the study shows that the degree of parity of the Islamic income tax legislation leaves a lot to be desired in order to ensure a sense of confidence in the conventional financing environment. Its biggest challenge lies in its degree of simplicity and flexibility in order to address issues in tax that may be complex and fall between its requirements and the conventional and already popular systems. AFRIKAANS : Binne die Suid-Afrikaanse bankwese, verdien kliënte van die hoofstroom banke rente op hulle beleggings. Hierdie rente-inkomste is belasting vry. In teenstelling hiermee verdien kliënte van Islamitiese banke ʼn winsdeling in plek van rente, op hulle beleggings. Hierdie winsdeling beginsel word verplig deur die Shari‘a wetgewing. Bogenoemde winsdeling is nie belasting vry nie en word dus ten volle belas. Artikel 24JA van die Inkomstebelasting wetgewing behandel die hantering van Islamitiese Finansiering transaksies in fyner besonderhede: <ul> <li> Mudarabah – Beleggings rekening</li> <li> Murabaha – Koste plus finansieringskoste</li> <li> Diminishing Musharaka – Gesamentlike eienaarskap</li> </ul> Hierdie artikel verwyder effektiewelik die 'rente' komponent. Hierdie studie be‘oog om die belasting hantering van Islamitiese Finansierings produkte in Suid-Afrika en die Verenigde Koninkryk te vergelyk. In hierdie studie word die moontlike probleme ten opsigte van die nuwe artikel 24JA oorweeg. Spesifieke aandag word ook geskenk aan die belasting hantering tussen Islamitiese Finansierings produkte en die konvensionele finansierings produkte. Die studie word ondersteun deur literatuur wat handel oor Islamitiese belasting agtergrond en finansierings produkte tussen twee verskillende lande Die belangrikste uitkoms van hierdie studie, het bewys dat die Islamitiese Inkomstebelasting spesifiek met betrekking tot finansierings opsies steeds baie ontwikkel moet word. Bo en behalwe die uitkoms geïdentifiseer, is die grootste uitdaging daarin dat die Islamitiese belasting wet moontlik nie komplekse situasies sal kan aanspreek nie. Dit word toegeskryf aan die feit dat die wetgewing baie simplisties is. / Dissertation (MCom)--University of Pretoria, 2012. / Taxation / unrestricted

A quarter of the labour force in South Africa is currently unemployed. The majority of the unemployed are between the ages of 18 and 29 years. The causes of these poor employment statistics has been widely debated, however, the cost of unskilled South African labour is a common thread. One of the solutions to improve the statistics is to implement tax incentives to reduce the cost of labour, which would theoretically increase the demand of the labour. Countries such as the United States of America have implemented some form of tax incentive to promote job creation over the years. South Africa has, however, not used this alternative to deal with unemployment. The problem had escalated to such a state that the Government announced in 2011 that it would spend R5 billion on job creation and announced that the funds would be spent through the implementation of a youth wage subsidy. Current studies on policy choices to promote job creation in South Africa discuss the possible tax incentives which could be implemented. However, these studies have not evaluated the successes of these incentives in other countries and whether it would be possible to apply them to a South African context. The proposed youth wage subsidy has not been analysed in terms of the incentives implemented in other countries to determine whether or not they would be successful in South Africa. The aim of the study was to determine if there was a gap in the tax legislation with regard to motivating job creation and how this gap could best be filled. This was achieved by firstly, analysing the key causes of unemployment in South Africa, and secondly, determining whether any of the current tax legislation measures deal with those causes. Two tax incentives implemented in the United States of America were analysed for their successes and failures in order to determine what South Africa needs to do if it was to implement any similar incentives. Finally, the National Treasury’s discussion paper on its proposed youth wage subsidy was analysed against the findings identified above to determine whether the subsidy is viable in the South African labour market. AFRIKAANS : ’n Kwart van die arbeidsmag in Suid-Afrika is tans werkloos met die meeste werkloses tussen die ouderdom van 18 en 29 jaar. Daar word reeds geruime tyd geredeneer oor die oorsaak van die swak arbeidstatistieke, tog is daar ooreenstemming dat die koste van ongeskoolde arbeid in Suid-Afrika ’n bydraende faktor is. Belastingaansporings wat die koste van arbeid verminder en dus teoreties die vraag na arbeid verhoog, kan moontlik die swak arbeidstatistieke verbeter. Lande soos die Verenigde State van Amerika het met verloop van jare sekere belastingaansporings ingestel om werkskepping te bevorder. Suid-Afrika het egter nog nie dié alternatief gebruik om die probleem van werkloosheid aan te pak nie. Die probleem het sulke afmetings aangeneem dat die regering in 2011 bekend gemaak het dat hy R5 biljoen aan werkskepping sal bestee in die vorm van die implementering van ’n jeugloonsubsidie. Huidige navorsing oor beleidskeuses om werkskepping in Suid-Afrika te bevorder, handel oor die moontlike belastingaansporings wat ingestel kan word. Dié navorsing evalueer egter nie die sukses van hierdie aansporings in ander lande of die moontlikheid van die toepassing daarvan op Suid-Afrikaanse omstandighede nie. Die huidige navorsing ontleed ook nie die voorgestelde jeugloonsubsidie aan die hand van die aansporings wat in ander lande ingestel is om sodoende te bepaal of dit hier sal slaag nie. Die doel van die navorsing was om te bepaal of daar ’n gaping in die wetgewing oor belasting is ten opsigte van die aanmoediging van werkskepping en hoe sodanige gaping ten beste gevul kan word. Dié navorsing het in sy doel geslaag deur eerstens die sleuteloorsake van werkloosheid in Suid-Afrika te ontleed en tweedens te bepaal of enige van die huidige belastingwetgewingsmaatreëls daardie oorsake aanspreek. Die sukses én mislukking van twee belastingaansporings wat in die Verenigde State van Amerika ingestel is, te ontleed ten einde te bepaal wat Suid-Afrika moet doen indien hy enige soortgelyke aansporings sou implementeer. Ten laaste is die besprekingsdokument oor die voorgestelde jeugloonsubsidie van die Nasionale Tesourie ontleed aan die hand van bogenoemde bevindings om te bepaal of die subsidie in die Suid-Afrikaanse arbeidsmark lewensvatbaar sou wees. / Dissertation (MCom)--University of Pretoria, 2012. / Taxation / unrestricted

Altitudinal gradients constitute a powerful test system for understanding distribution of species around the globe. Tropical mountains are quite rich in species even after controlling for environmental productivity, and are ideally suited for studying patterns of species distributions because they have had sufficient time for species to produce a response to environmental changes that affect their life histories. In this thesis, I investigate basic ecological mechanisms potentially behind avian distribution patterns along an altitudinal gradient in West-Central Africa. I used data collected with four methodological approaches (point counts, mist netting, random walks and artificial nest experiments) along an altitudinal gradient on Mt. Cameroon from October 2011 to September 2013. This work is focused on two interrelated themes: selection pressures on life histories (Chapters 1, 2, 3 & 4), and avian assemblage structures (Chapters 5 & 6). In the General Introduction, I present an overview of the study area with conservation implications of the study and my study objectives. In Chapters 1, 2 & 3, I investigate how selection pressures, i.e., nest predation and parasitism by haematozoa, affect bird assemblages. I used artificial nest experiments to assess nest predation rates in Chapters 1 & 2, and my...

This diploma thesis deals with the topic of the U. S. Peace Corps and its possible areas of improvement in the third millennium. The aim of the thesis is to research available documents and to determine and analyze possible areas of improvement during the administrations of George W. Bush and Barack Obama. The thesis focuses on African continent with regards to the Peace Corps presence in individual host countries. The main research questions of this thesis are: "What are the possible areas of improvement within the U. S. Peace Corps organization in the third millennium?", and "Is the agency and the political debates concerning the reforms of the agency reflecting experiences and feedback of the volunteers?" The answers to these questions are sought with the help of research in documents as well as with the help of the analysis of author's one hundred collected surveys from current and former volunteers. Moreover, the areas of the Peace Corps training, recruitment, and support of the volunteers are researched in this thesis alongside with the Washington bureaucracy, mission of the agency, safety and security of the volunteers, sexual assault response, and whistleblower reforms. There are four chapters in the thesis and several subchapters. The first chapter elaborates on the origins of the Peace...

The intention of this doctoral thesis is to present a comprehensive account of the evolution of the way sex and sexuality are portrayed in modern Arabic novel and put it in the context of given era, culture and religion. On a selected sample of 30 novels printed between 1934 and 2009 we can trace clear evolution of the central themes, all of which are constantly present throughout the hundred-years-existence of modern Arabic novel. For the sake of greater comprehensibility the thesis is split in two big parts, i.e. female and male sexuality, and further arranged into thematic subchapters all of which discuss specific issues related either to male or female sexuality. Furthermore, individual chapters deal with the topic in general, put it in proper cultural-religious framework and fill in all available historical and statistical data. Next comes the part dedicated to analysis of selected novels portraying sex a sexuality with excerpts translated directly from primary sources. Aside from peculiar themes typical for Arabic culture such as honor, virginity and related issue of honor killings this thesis discusses the way modern Arabic novels deals with both female and male homosexuality, discovering one's body and masturbation, abortion, sexual violence, impotence, infertility and prostitution. Also it...

Abstracts in English, Xhosa and Afrikaans. / Using an interdisciplinary and multidisciplinary approach, this study investigates the eco-theological contributions of three main interlocutors from East and Southern Africa, namely Samson Gitau, Kapya Kaoma and Jesse Mugambi, all of whom are African theologians. The three theologians seek to address ecological degradation from an African ecological perspective, by drawing on African Indigenous Knowledge Systems and African Christianity and Religiosity. The contributions of the three theologians in their respective chapters enable the study to identify the systems and practices that are under-researched and not utilised even though they are ecologically sensitive systems. Owing to a number of factors, African Indigenous Wisdom Knowledge Systems have not been adequately explored. African Indigenous Wisdom is a body of knowledge systems with ecological overtones. From a theological and African religiosity perspective, Gitau, Kaoma and Mugambi highlight the need for natural theology to be adopted by the Church as an institution. Gitau stresses the importance of relations based on the African concept of God, humanity and creation. The study addresses the gap in the existing knowledge by drawing on the main interlocutors to investigate the ecological crisis and by adopting an interdisciplinary and multidisciplinary approach. According to this approach, as applied by Gitau, Kaoma and Mugambi, the indigene’s systems are not adequately explored and churches in Africa are ecologically insensitive. African churches ought to embrace Indigenous Wisdom Knowledge Systems and form an African eco-theology. The study has brought to the fore the ecological overtones of African religious belief systems and African Christianity that, together, provide the basis for Christian ecological ethics inside and outside the faith community. Gitau, Kaoma and Mugambi condemn the Church as an institution and other voices for not taking a leading role in addressing contemporary ecological issues. / Olu phando lusebenzisa iindidi ngeendidi zophando, esi sifundo siphanda ngegalelo labangeneleli abathathu – uGitau, uKaoma kwakunye noMugambi – kwela candelo lengqiqo-buThixo eligqale kulwalamano oluphakathi kwenkolo nendalo. Bobathathu ke aba baziingcali zengqiqo-buThixo zase-Afrika. Ezi ngcali zontathu zijongene nokuthotywa kwesidima sendalo, kwakunye nokonakaliswa kwayo, besebenzisa ukuqonda kwase-Afrika, betsala kwizimvo zeeNkqubo Zolwazi Lwemveli Lwama-Afrika, ubuKhristu ngokwama-Afrika kwakunye nenkolo. Igalelo lengcali nganye, ngokwezahluko abathe bazibhala, libangela olu phando luzibone izithuba ezikhokhelela kwiinkqubo nezithethe ezingaphandisiswanga, nezingasetyenziswayo, nangona zona ziyihlonipha indalo. Ngenxa yeemeko ngeemeko, ulwazi lwesintu alunikwanga ngqalelo ngokwaneleyo. Xa kujongwa intlalo ngokwesintu, kuyacaca ukuba ulwazi lwesintu lulwazi olucwangcisekileyo, olukwaquke nolondolozo lwendalo. Xa sisondela kulo mba wolondolozo lwendalo ngokwengqiqo-buThixo, uGitau, uKaoma kwakunye noMugambi bagxininisa ukubaluleka kwecandelo lengqiqo-buThixo elijongene nokutyhileka kukaThixo endalweni, kwakunye nokwamkelwa kweli candelo emabandleni onke, kwiimvaba zonke, nakwinkolo yesintu. UGitau ugxininisa ukubaluleka kobudlelwane obusekwe kwindlela uThixo abonwa ngayo ngama-Afrika, kuluntu nakwindalo. Olu phando luzama ukuvala isikhewu esikulwazi olukhoyo ngokufumana ukuqonda kwaba bangeneleli bathathu, ngenjongo yokujongana nolondolozo lwendalo olusebenzisa iindidi ngendidi zokuphanda. Le nkqubo yophando phakathi kwamacandelo ngamacandelo isetyenziswa nguGitau, uKaoma kunye noMugambi ibonakalise inyani yokuba iinkqubo zesintu azihlolisiswanga ngokwaneleyo kwaye iinkonzo zaseAfrika aziyiniki ngqalelo indalo, kwaye kufuneka zamkele ulwazi lwesintu ukuze kwakheke icandelo lengqiqo-buThixo elingqale kulo mba wolondolozo lwendalo ngokwase-Afrika. Olu phando luveze into yokuba inkolo yesintu kunye neenkonzo zase-Afrika zilufanele ulondolozo lwendalo, kwaye imigaqo yokuziphatha yamaKhristu malunga nolu londolozo ezinkonzweni nasekuhlaleni, lusekwe phezu kwazo. UGitau, uKaoma kwakunye noMugambi bayalikhalimela ibandla lamaKhristu, kunye nezinye izimvo ezichazwayo kolu phando, ngokungathathi nxaxheba ikhokelayo ekulungisweni kwemiba yangoku yolondolozo lwendalo. / Volgens 'n interdissiplinêre en multidissiplinêre benadering ondersoek hierdie studie die ekoteologiese bydraes van drie Afrika-teoloë uit Oos- en Suider-Afrika, naamlik Samson Gitau, Kapya Kaoma en Jesse Mugambi. Hierdie drie teoloë beskou die kwessie van ekologiese agteruitgang uit 'n Afrika- ekologiese perspektief en put uit inheemse Afrika- kennisstelsels en die Afrika-Christendom en religiositeit. ʼn Ondersoek na die bydraes van elke teoloog, elkeen s’n in ʼn afsonderlike hoofstuk, bring stelsels en praktyke aan die lig wat nog nie genoegsaam nagevors is nie, en nie gebruik word nie, alhoewel dit ekologies sensitiewe stelsels en praktyke is. As gevolg van verskeie faktore is inheemse Afrika- wysheid-en-kennisstelsels nog nie voldoende ondersoek nie. Inheemse Afrika-wysheid-en- kennisstelsels is kennisstelsels met 'n ekologiese ondertoon. Uit 'n teologiese perspektief dring Gitau, Kaoma en Mugambi daarop aan dat die Kerk as 'n instelling die ekologiese teologie volgens Afrika-religiositeit aanvaar. Gitau beklemtoon die belangrikheid van verhoudings wat op die Afrika-konsep van God, menslikheid en skepping gebaseer is. Hierdie studie vul 'n leemte in die bestaande kennis aan deur uit die primêre gespreksgenote se kennis te put om die ekologiese krisis deur ʼn interdissiplinêre en multidissiplinêre benadering aan te pak. Volgens hierdie benadering, wat deur Gitau, Kaoma en Mugambi volg word, is inheemse kennisstelsels nog nie na behore ondersoek is nie, is kerke in Afrika ekologies onsensitief, en moet hulle inheemse wysheid-en-kennisstelsels omhels om 'n Afrika-ekoteologie te ontwikkel. In die studie tree die ekologiese toonaard van die Afrika- gelowe en die Afrika-Christendom na vore, wat saam die grondslag vir ʼn Christelike ekologiese etiek binne en buite die geloofsgemeenskap vorm. Gitau, Kaoma en Mugambi veroordeel die Kerk as 'n instelling en ander stemme omdat hulle nie 'n leidende rol in die aanpak van hedendaagse ekologiese kwessies speel nie. / Philosophy, Practical and Systematic Theology / M.Th (Systematic Theology)