This study is an attempt to contribute to the discussion on theology and land restitution. The researcher approaches it from a theological background and acknowledges the many contributions on this subject in other fields. Since this is a theological contribution, this research has the Bible as its point of departure. Black people are deeply rooted in the land. Land dispossession destroyed the God-ordained and created bond between black people and their black selves. Land dispossession also had a terrible economic impact upon black people. As result of land dispossession Bantustans were established. These black areas were economically disadvantaged and black people were forced to live in impoverished conditions. Land, which was a primary source of life for black people, was brutally taken away from them. Consequently, black people were forced to leave the Bantustans in search for employment in “white” South Africa. Because of this, they were made slaves and labourers in the country of their birth. The Bantustans were not considered to be part of South Africa; hence black people were aliens in their ancestral motherland. The black communal economic system was destroyed as a result of land dispossession. (The black communal economic system refers to an economic system where everyone works the land and thus benefits economically from the land.) The results of this are still seen in present-day South Africa. The majority of black people are still living at the margins of society because in the past, they were made subservient and dependent on white people to survive economically. Since apartheid was a system that was sustained on cheap black labour, this dependency on the white economy was systemic and generational. It is for this very reason that we see the very disproportionate face of the economy today. In an attempt to arrest the imbalance, the restoration of land to black people is inevitable. It is only then that black people will be liberated from being overly dependent on white people for their 3 survival. Land dispossession also had a terrible impact upon the identity and “blackness” of black people; black people internalised oppression as a result of the apartheid system, which was affirmed by the Dutch Reformed Church as a God-ordained system. This system officially paved the way and was used as the vehicle for land dispossession in South Africa; it destroyed black people and it is therefore not by chance that black people have become the greatest consumers. The identity of black people is deeply rooted in their ancestral motherland and land dispossession had a brutal impact upon the blackness of black people. Black people, as a result of land dispossession, started to doubt their humanness. Land dispossession also had a dreadful impact upon the relationships of black people with themselves and the relationships between white people and black people. These relationships were immorally and officially damaged by the apartheid system, which was deeply structural. Thus, when dealing with the land question in South Africa, the fact that it is deeply structural should be kept in mind. The church is entrusted with the task of reconciling the damaged relationships in a transformational manner. This can only be done when black people and white people engage and embrace each other on an equal basis. But black people and white people in South Africa cannot be on an equal basis as long as structural divisions which still advantage some and disadvantage others are not dealt with in a transformational manner. Therefore the need for land restitution in South Africa is necessary today because it does not only relate to the issues of faith and identity, but it is also economic. The consequences of the dispossession of land in the past are still evident in present-day South Africa. Land dispossession has had a terrible impact upon the faith of black people, whose faith is strongly linked to land (place). Faith and belonging are interrelated. The restoration of land to black people is necessary to reconcile black people with their faith and consequently with themselves. / Philosophy, Practical and Systematic Theology / D. Th. (Theological Ethics)

Over the last four centuries, South Africa has been shaped by the twinned, dialectical histories of violence and resistance to violence. However, because both violence and resistance encompass myriad formations and are underlain with a plethora of ideologies and hermeneutics, studying each - particularly from within critical community psychology - is oftentimes necessarily didactic and reductive. Yet, if this kind of research is to retain emancipatory potential, I contend, it should be both community-oriented and politically committed. In an attempt to understand how violence moves through Thembelihle, a low income community in South Africa, an expansive lens for conceptualising violence and resistance is advanced across this research’s four studies. In Study I, I use discursive psychology to examine how Thembelihle has been constructed in dominant discourse by analysing newspaper reporting on the community. Following this, in Study II and Study III, I draw on multimodal discourse analysis to study representations of quotidian life and political resistance in a participatory documentary film entitled Thembelihle: Place of Hope, which was collaboratively produced by residents of Thembelihle, professional filmmakers and myself. Lastly, in Study IV, I harness the narrative-discursive approach to explore how residents of Thembelihle build community in response to Thembelihle: Place of Hope. It was found that within dominant constructions, Thembelihle was personified as a monolithic and an essentially Other geo-cultural space, made newsworthy principally through its engagement with a broad, often vaguely-conceived, notion of violence. In response to dominant discursive constructions of this kind, community members who featured in and produced the documentary advanced a humanistic conception of Thembelihle which did not accept the different violences to which the community is subject. Following this, audiences of the documentary engaged the affective and political dimensions of community-building in order to advance a democratically conceived notion of collective will. These findings present critical community psychologists and violence scholars with a number of considerations around representation; the multitudinous nature of violence and resistance; psycho-politics; and radical hope. Ultimately, I argue, if such research is to be meaningful, it must be guided by and subordinated to the emancipatory requirements articulated by community members. / Psychology / D. Litt et Phil (Psychology)

At a Muslim school a group of boys with a reputation for stealing got the opportunity to share stories with communities of concern. Honesty meetings, honesty tests, honesty certificates and honesty celebrations formed part of narrative therapy ways of working together to try and regain reputations for honesty. As an outsider researcher/therapist I was confronted by stories of slavery, racism, unemployment, poverty, crime and violence. Through collaboration with a cultural consultant it became possible to do theology and pastoral care as a Christian in a Muslim community in a respectful and ethical way. The sharing of stories of pain and resistance contributed to the mutual care and community amongst participants from communities separated by racism and apartheid legislation as well as differences of culture and religion. Reflections on this journey mark a migration of identity for me as researcher, therapist, Christian and white South African practical theologian. / Practical Theology / M.Th. (Pastoral Theology)

This is a historical study of AWG Champion, the former leader of the Industrial and Commercial Workers' Union (ICU) and provincial President of the African National Congress, in the politics of Zululand and Natal from 1965 to 1975. The study examines the introduction of the Zulu homeland and how different political forces in that region of South Africa responded to the idea of a Zulu homeland during the period under review. It also deals with Champion's political alienation from the ANC. This dissertation is also a study of the development of Zulu ethnic nationalism within the structures of apartheid or separate development, the homelands. Issues running throughout the study are the questions of how and why Champion tried and failed to manipulate `separate development' in order to build a Zulu ethnic political base. / History / M.A. (History)

At the United Nations Conference on International Organization in April 1945 South Africa affirmed the principle of respect for human rights in a Preamble it proposed for inclusion in the Charter of the United Nations. The proposal was approved and the Preamble was accorded binding force. While South Africa participated in the earliest attempts of the United Nations to draft a bill of rights, it abstained on the adoption of the Universal Declaration of Human Rights because its municipal legislation was incompatible with some articles. Similarly, South Africa did not become a party to the international human rights instruments the declaration inspired, and avoided an active role in their elaboration. Subsidiary organs of the General Assembly undertook several studies on discrimination in the field of human rights. They provided evidence that racial discrimination in South Africa intensified after the National Party came to power in May 1948 on the platform of apartheid and diverged from global trends in humanitarian law. The gap between the Union and the United Nations widened. At the first General Assembly in 1946, India successfully asked that the treatment of persons of Indian origin in South Africa be inscribed on the agenda. The Indian question was later subsumed in the charge that South Africa's racial policies violated the Charter and in 1952 the General Assembly began to discuss apartheid. South Africa protested that these actions contravened Charter Article 2(7), which prohibited intervention in matters of domestic jurisdiction, and were ultra vires. Criticism of the Union increased in intensity, until in 1960 it culminated in calls for economic and diplomatic sanctions. Research shows that South Africa was the main architect of its growing isolation, since it refused to modify domestic policies that alienated even its potential allies. Moreover, it maintained a low profile in United Nations debates on human rights issues, abstaining on all substantive clauses in the two draft covenants on human rights. These actions were interpreted as lack of interest in global humanitarian affairs. South Africa had little influence on the development of customary international law in the field of human rights but was a catalyst in the evolution of international machinery to protect them. / Jurisprudence / (LL.D)

This dissertation is concerned with pastoral care with men in the Anglican Church. It is grounded in the rapidly changing post-apartheid years in the East Rand region of South Africa. It seeks to explore through participatory action research the negative effects of patriarchy as a discourse of power and entitlement on the lives of men of differing cultures in South Africa as victims and perpetrators of abuse. It also seeks to explore ways of pastorally caring with men through the creation of participative care groups that enable personal stories of men to be told, invitations to responsibility for abuse made, and the negative effects of patriarchal cultural and theological discourse deconstructed, and alternate understandings of masculinity constructed and performed. The work is done from a contextual theology, pro-feminist perspective, and collaborating with postmodern philosophers Derrida and Foucault, the social anthropologist Bruner and the narrative therapists White, Epston and Jenkins. / Practical Theology / M. Th. (Practical Theology, Specialisation in Pastoral Therapy

This work is concerned with healing practices that are created within a participatory framework in pastoral theology. It works in post-colonial and postapartheid times in South Africa following on from the Truth and Reconciliation Commission. The thesis looks to forms of participation with both victims and perpetrators of apartheid. It seeks to challenge singular identities of victims and perpetrators, whites and blacks, which are bound up in juridical practices that are embedded within binary forms of identity. It exposes some of the problems associated with the splitting of a subject from an object of enquiry. The research concerns a journey with a group of Mothers who lost their sons and husbands to the violence of the apartheid state. It is also a journey with some of the perpetrators who were responsible for the elimination of these men. It seeks to deconstruct identity in order to find alternate descriptions of people, both the victims and perpetrators that are not constructed within a binary oppositional form. This is worked with ideas from the social construction movement particularly ideas relating to relational responsibility. The research attempts to create a safe enough context for accountability, vulnerability and healing to take place within a participatory frame of pastoral care. It works with post-modern theology and some of the philosophy of Derrida, Foucault and Levinas. / Practical Theology / D.Th.(Practical Theology with specialisation in Pastoral Therapy)

This study, in the main, focuses on the racial imbalances and inequities that characterised South African education between 1965 and 1992. A historical background of the South African educational system as well as an account on the apartheid ideology and its impact on education is presented. For the four principle racial groups in South Africa, namely, the Africans, Indians, Whites and Coloureds, a historicaleducational survey of the imbalances and inequities prevalent in pre-primary, school-based and post-secondary education in respect of access to education, financing of education, and human and physical resources is given. As a way forward, some recommendations for the redressing of the imbalances and inequities identified in this study are presented. / Educational Studies / M. Ed. (History of Education)

This dissertation is a biography of Beyers Naude, from his birth in 1915 . until 1977, focusing attention on the period 1963 to 1977, when he was director of the Christian Institute. The study examines how Naude, whose father championed Afrikaans, became a leading minister in the Dutch Reformed Church (DRC). It examines the challenges which confronted Naude over the DRC's support fqr apartheid. The dissertation documents the factors that led Naude to reject apartheid and clash with the DRC, the Broederbond and the National Party government, culminating in his banning in 1977. It assesses the contribution he made to debates on apartheid in church and political circles and explains how he increasingly supported black initiatives to end white rule. The dissertation shows that Naude's background and leadership qualities enabled him to have an impact on the church and political scene as apartheid became a burning issue at home and abroad. / History / M.A. (History)

Text in Afrikaans / Apartheid is verby. Die nuwe Suid-Afrika het gekom. Maar met die koms van die nuwe Suid-Afrika het die oue nie verdwyn nie. Die oue van die apartheidsverlede is nog met ons. Ons is die erfgename van apartheid en dra die letsels van apartheid nog saam met ons. Armoede, werkloosheid, behuisingsnood en geweld en misdaad is deel van die post-apartheid samelewing en kan nie weggewens word nie. Die kerk is geroep om die evangelie in die samelewing aan alle mense te kommunikeer. In hierdie kommunikasie moet die evangelie in 'n post-apartheid samelewing gesien en ervaar kan word in dade van diens. Daarom staan dade van diens in hierdie studie sentraal. Hierdie studie handel dus oor die diens van gelowiges wat 'n kommunikasievoertuig is van die evangelie in 'n post-apartheid samelewing. Vanuit die nood en behoeftes van mense in die post-apartheid samelewing is twee dade van diens geidentifiseer wat sentraal staan in die kommunikasie van die evangelie. Dit is bemagtiging en versoening. Omdat 'n groot dee! van die samelewing in die verlede geen mag op ekonomiese en politieke terreine gehad het nie, is dade van diens wat mense bemagtig noodsaaklik. In hierdie bemagtiging speel ekonomiese-, sosiale- en psigologiese bemagtiging 'n groot rol. En omdat mense deur die verlede van apartheid op grond van velkleur van mekaar geskei en geisoleer is, vra dit dat mense met mekaar versoen word. In die proses om versoening tussen mense te bewerkstellig speel verantwoordelikheid, erkenning van apartheidskuld, restitusie, regstellende aksie, die luister na mense se stories en vergifnis 'n baie belangrike rol. Vanuit 'n geloofsperspektief is die <liens van die gelowige in 'n post-apartheid samelewing in verband gebring met Jesus Christus se di ens wat Hy as voorbeeld voorgehou het vir al sy navolgers. Omdat gelowiges navolgers is van Christus is alle gelowiges die subjekte van diens aan mense in die samelewing. Vir hierdie diens in die samelewing word die gelowige in die geloofsgemeenskap (of gemeente) deur gemeenskap (koinonia) opgebou en deur die geestelike leiers toegerus om diensbaar aan mense in die samelewing te wees. / Apartheid is a thing of the past. The new South Africa has dawned. But that does not mean that the "old" South Africa has disappeared. The "old" South Africa is still present. We are the inheritors of apartheid and have to live with the scars of apartheid. Poverty, joblessness, a shortage of housing and violence and crime are an integral part of the post-apartheid society and cannot be wished away. The church is called upon to communicate the gospel to all people in society. In a post-apartheid society it is important that in this process of communication, the gospel is seen and experienced in deeds of service. Deeds of service are thus central in this study. This study entails service of believers as communication vehicles of the gospel in a post-apartheid society. Derived from the needs of people in the post-apartheid society two deeds of service are identified which are essential in the communication of the gospel. These are empowerment and reconciliation. A large part of the society previously had no power on the economical and political fronts - therefore deeds of service that cultivate empowerment are essential. In this process economic, social and psychological empowerment plays an important role. And because people were separated and isolated on the ground of skin colour, people need to be reconciliated. In the process of establishing reconciliation among people, it has to be recognised that responsibility, confession of guilt, restitution, affirmative action, listening to people's stories and forgiveness have an important role. From a Christian perspective the service of the believer in a post-apartheid society is orientated to the service of Jesus Christ. His service serves as an example to all his followers. Because believers are followers of Christ, they are all his instruments of service. For this service believers are edified in their local churches by community (koinonia) and equipped by the spiritual leaders to be of service to people in the society. / Philosophy, Practical & Systematic Theology / D. Th. (Praktiese Teologie)