This study investigates how the Biblical teaching on death and the resurrection can provide the appropriate doctrinal challenge to the problem of the pervasive and persistent fear of death amongst the Luo people of Kenya. It therefore examines the Luo traditional beliefs and customs surrounding death in order to establish its contribution to the fear of death, even amongst some Luo Christians. A Biblical-theological study of death and the afterlife provides the doctrinal antidote necessary to rescue and transform a people under bondage to fear, thus outlining the basis for hope in a life beyond physical death through the doctrine of the resurrection. The research commences with a description of Luo traditional beliefs concerning death and dying, and outlines the related Luo customs in relation to their belief in the spirit-world. The contention is that these beliefs result in the fear of death, while the lack of Biblical understanding even amongst some Luo Christians has led to their ignorance of the Biblical teaching on death, and thus a loss of the assurance found in the resurrection of Christ. Death and the afterlife is carefully examined from a Biblical-theological perspective in order to demonstrate how the doctrine of the resurrection can function as a 'rescue doctrine' for those affected by the pervasive and persistent fear of death. The study also explores the assurance of triumph over death as an eschatological reality in keeping with Christ's work of redemption. Similarly, it is argued that triumph over evil and malevolent spirits is guaranteed. In closing, the study explores the power of the Gospel of the resurrected Christ to change lives and transform unbiblical practices and worldviews to conform to his will. It is the resurrected Christ alone who has the power to transform the moral and ethical values ingrained in any culture. / Thesis (M.A. (Dogmatics))--North-West University, Potchefstroom Campus, 2007.

In recent years, state and national governments have introduced major programmes to reform literacy teaching, e.g. textbook programmes in the United States; the Literacy Block in Victoria, Australia (DEET, 1997, 1998); the National Literacy Strategy (NLS) in England (Department for Education and Employment (DfEE), 1998). These programmes are largely based on the growing body of evidence about what may constitute effective literacy teaching. Following the trend, Taiwan‟s government is also recognizing that in order to meet the challenges of globalization and the desire to improve students‟ PIRST in the literacy section year–on-year, Taiwanese should be well-equipped with new knowledge and literacy (Ministry of Education, Taiwan; 1999, 2000, 2003, 2005). One of the ways to make education and training more accessible is by providing better infrastructure, such as building new libraries and providing more books, as well as upgrading the teaching and learning practices through teacher training. There is also an urgent need to improve the declining standards in Chinese literacy (Ministry of Education, Taiwan; 1999, 2000, 2003, 2005). In 2000, the Taiwan Education Commission proposed a Reading Project in an attempt to deal with these challenges, which included the whole language approach (MOE, 2000). This approach was the key guideline for the implementation of the aims of early childhood education for the twenty-first millennium. Therefore, many nurseries and kindergartens claim that they have applied the whole language approach as part of their teaching policy, and have treated it as an important element of their curriculum design. In order to explore the understanding of Taiwanese early year‟s teachers regarding whole language approach and its implementation, a total of 200 questionnaires were delivered to teachers at nurseries and kindergartens. 169 were completed and analyzed. In addition, three Taiwanese nursery teachers participated in an in-depth qualitative study to investigate the implementation of the whole language approach and to explore their understanding of it. During the course of the investigation, their beliefs about literacy teaching and the extent to which those beliefs are reflected in their classroom practices were examined. Their framing of the whole language approach was tracked for more than four months by means of interviews and classroom observations. The wealth of data and information collected revealed that although the whole language approach may be positively mandated on a large scale, individual differences between teachers may make the implementation of any such approach or reform more variable in its impact than researchers and policy makers would expect. The findings indicate that, while teachers sought to include the whole language approach into their literacy teaching, their thinking often shifted and their concept of the whole language approach and literacy learning and teaching fluctuated. The findings also highlight the complexity of these views. The key influences on teachers‟ perceptions of literacy and literacy teaching form a continuum, ranging from a purely discrete skill-based curriculum, which reflects traditional Confucian beliefs, to social interaction, which supports the integration of the whole language approach. This range of beliefs is informed by a variety of different influences, including the experience of teachers; their personal background; their understanding of the needs of parents, as well as those of school requirements; government suggested guidelines, and, finally, cultural demands. Each of these influences represents a unique challenge to the beliefs of teachers. When drawn together, the combination of influences that emerge illustrates the complex ways in which teacher beliefs inform their pedagogical practice. What the data reveals is that the pedagogical practices of teachers were pushed and pulled by these intervening forces, along a continuum between a whole language approach and a more traditional skill-based teaching. Therefore, it is not that they were slow to adopt the utopian whole language approach in practice, nor were they reluctant to change, but that their practice was in reality always constrained by these forces. The findings also indicate that there are immense difficulties in understanding the concept of the whole language approach and a gap between the practitioners‟ espoused theories and practice. The study revealed the complex nature of learning and teaching and the core issue for implementing reform, namely, the need to bridge the gap between theory and practice. Based upon the findings of the study, implications for practice are also considered, namely, the need for government funding and subsidies to help nursery schools to mediate market forces; the restructuring of the bureaucratic and hierarchical management in nurseries; the empowerment of teachers through nurturing their pedagogical competence; support of professional career training; and the ongoing development and reformation of the philosophical underpinnings of teacher training.

Doctor of Education (Ed.D.) / At an upper level of education, especially Forms 5, 6 and 7 of secondary school and in tertiary institutions, Indo-Fijian students often perform better than their ethnic Fijian counterparts. This pattern of ethnic difference in academic performance is a long standing one, lasting over 70 years. However, both ethnic groups have been participants in the same educational system in Fiji. Educational policies have been implemented to reduce this difference. This present case study argues that there are cultural differences of values, beliefs and practices with respect to educational achievement among Indo-Fijians and ethnic Fijians. The achievement ethic of the two ethnic groups differs. Indo-Fijian culture respects and values education highly. Generally speaking, educating children has been always the top priority of Indo-Fijian culture. They believe that education changes people for the better, and the only way to “success” is through education. Thus, Indo- Fijian parents believe that helping children to strive for academic excellence is one of the most important tasks for them. The priority attached by such parents to educational success is one of the strongest forces behind academic success. By contrast, ethnic Fijian culture encourages children to have a strong sense of loyalty to their community and of becoming good members of their koro (i.e., village). Indeed, one’s total commitment to communal activities and cultural requirements is of vital importance. Although ethnic Fijian parents generally understand the importance of their children’s education and wish to support their education, ethnic Fijian communal demands are enormous in terms of time and labour. The pressure to maintain their moral and social obligations within the community tends to make ethnic Fijians spend a large amount of time, energy and money on functions such as ceremonial events and church activities, at the possible expense of providing for the formal education of their children. These demands mean that parents are often absent from home, and unable to supervise children’s homework. Ethnic Fijian children, upper secondary schoolers, feel strong pressure from their peers within their koro to conform to social activities, such as attending church, playing sports such as rugby and volleyball, and hanging around in the koro and town. Besides, the layout of the typical ethnic Fijian home is a more difficult environment than Indo-Fijian households for children’s study, largely due to the limited space to study independently. The socio-cultural background of ethnic Fijians, especially their home environment including family values and priorities, is one of the major barriers to their children’s educational progress. In addition, school leadership, teachers’ expectations, colonial policies and legacies, e.g., land tenure issues, play important roles in affecting differences in the academic performance of these two ethnic groups. Consequently, the educational achievement differences between ethnic Fijians and Indo-Fijians are revealed substantially during the secondary and tertiary educational institutions.

This study investigates how the Biblical teaching on death and the resurrection can provide the appropriate doctrinal challenge to the problem of the pervasive and persistent fear of death amongst the Luo people of Kenya. It therefore examines the Luo traditional beliefs and customs surrounding death in order to establish its contribution to the fear of death, even amongst some Luo Christians. A Biblical-theological study of death and the afterlife provides the doctrinal antidote necessary to rescue and transform a people under bondage to fear, thus outlining the basis for hope in a life beyond physical death through the doctrine of the resurrection. The research commences with a description of Luo traditional beliefs concerning death and dying, and outlines the related Luo customs in relation to their belief in the spirit-world. The contention is that these beliefs result in the fear of death, while the lack of Biblical understanding even amongst some Luo Christians has led to their ignorance of the Biblical teaching on death, and thus a loss of the assurance found in the resurrection of Christ. Death and the afterlife is carefully examined from a Biblical-theological perspective in order to demonstrate how the doctrine of the resurrection can function as a 'rescue doctrine' for those affected by the pervasive and persistent fear of death. The study also explores the assurance of triumph over death as an eschatological reality in keeping with Christ's work of redemption. Similarly, it is argued that triumph over evil and malevolent spirits is guaranteed. In closing, the study explores the power of the Gospel of the resurrected Christ to change lives and transform unbiblical practices and worldviews to conform to his will. It is the resurrected Christ alone who has the power to transform the moral and ethical values ingrained in any culture. / Thesis (M.A. (Dogmatics))--North-West University, Potchefstroom Campus, 2007.

Doctor of Education (Ed.D.) / At an upper level of education, especially Forms 5, 6 and 7 of secondary school and in tertiary institutions, Indo-Fijian students often perform better than their ethnic Fijian counterparts. This pattern of ethnic difference in academic performance is a long standing one, lasting over 70 years. However, both ethnic groups have been participants in the same educational system in Fiji. Educational policies have been implemented to reduce this difference. This present case study argues that there are cultural differences of values, beliefs and practices with respect to educational achievement among Indo-Fijians and ethnic Fijians. The achievement ethic of the two ethnic groups differs. Indo-Fijian culture respects and values education highly. Generally speaking, educating children has been always the top priority of Indo-Fijian culture. They believe that education changes people for the better, and the only way to “success” is through education. Thus, Indo- Fijian parents believe that helping children to strive for academic excellence is one of the most important tasks for them. The priority attached by such parents to educational success is one of the strongest forces behind academic success. By contrast, ethnic Fijian culture encourages children to have a strong sense of loyalty to their community and of becoming good members of their koro (i.e., village). Indeed, one’s total commitment to communal activities and cultural requirements is of vital importance. Although ethnic Fijian parents generally understand the importance of their children’s education and wish to support their education, ethnic Fijian communal demands are enormous in terms of time and labour. The pressure to maintain their moral and social obligations within the community tends to make ethnic Fijians spend a large amount of time, energy and money on functions such as ceremonial events and church activities, at the possible expense of providing for the formal education of their children. These demands mean that parents are often absent from home, and unable to supervise children’s homework. Ethnic Fijian children, upper secondary schoolers, feel strong pressure from their peers within their koro to conform to social activities, such as attending church, playing sports such as rugby and volleyball, and hanging around in the koro and town. Besides, the layout of the typical ethnic Fijian home is a more difficult environment than Indo-Fijian households for children’s study, largely due to the limited space to study independently. The socio-cultural background of ethnic Fijians, especially their home environment including family values and priorities, is one of the major barriers to their children’s educational progress. In addition, school leadership, teachers’ expectations, colonial policies and legacies, e.g., land tenure issues, play important roles in affecting differences in the academic performance of these two ethnic groups. Consequently, the educational achievement differences between ethnic Fijians and Indo-Fijians are revealed substantially during the secondary and tertiary educational institutions.

Grammar constitutes one of the core components of a language. It is thus problematic that a gap can be found between steering documents and teacher practices in Sweden. The steering documents provide minimal guidance for teachers regarding grammar instruction, which leads to teachers instead relying on their own beliefs to determine their practices. This qualitative study uses semi-structured interviews to examine to what degree the beliefs and practices in relation to English grammar instruction of four teachers in the southern part of Sweden align with three theoretical approaches to grammar teaching from the reviewed research: focus on formS (FonFs), focus on meaning and focus on form (FonF). The results are characterized by individuality in both teachers’ beliefs and practices, but can also be seen to be fundamentally similar in that, for each teacher, the steering documents provide minimal guidance, and factors such as context and the centrality of the learner in grammar instruction are important. All teachers show tendencies toward the three theoretical approaches, but their actual alignment shifts and varies depending on context. We conclude that the absence of direction from the steering documents has the potential to result in disparate and fractured grammar instruction that can negatively impact the learner. This is therefore an important area that should be further researched to ensure that teachers receive sufficient guidance for providing English grammar instruction.

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This dissertation is a combination of two manuscripts. By using autoethnography in manuscript one, this study first reflects on my learning English as a foreign language journey and the influences that brought to my life. The seven stories in this study cover many aspects of foreign language education, including teaching contents, teaching methods, and teacher preparation. Through the lens of autoethnography, I will further explore factors that influence foreign language education. Through detailed analysis, I discover language learning is not isolated. Foreign language teaching and learning will be influenced by economy, politics, cultures, and society. Based on these findings, I ask many thought-provoking questions on foreign language education, such as teaching contents and teaching methods. Manuscript two is traditional qualitative research using ethnographic methods. I use in-depth interviews to explore teachers' beliefs and practices of one supervisor and three foreign language teachers. I first present findings on their beliefs and practices in foreign language teaching and learning, including changes and challenges in the division's language education and foreign language teachers' beliefs and practices and their alignment with the ACTFL Standards. I will also use the ACTFL Standards as a lens to analyze how their beliefs and practices match with the 5Cs: Communication, cultures, connections, comparisons, communities. Finally, I will provide suggestions for future similar studies. / Doctor of Philosophy / This dissertation is a combination of two manuscripts. Manuscript one reflects on the author's journey learning English as a foreign language and the influences that had brought to her life. The seven stories in this study cover many aspects in foreign language education, including teaching content, teaching methods, and teachers' preparation. The author further explores the causes and other related factors in foreign language education. Through detailed analysis, the author discovers language learning is not isolated. Foreign language teaching and learning will be influenced by economy, politics, cultures, and society. Manuscript two is traditional qualitative research using ethnographic methods. The author uses interviews to explore teachings beliefs and practices of one supervisor and three foreign language teachers. She provides suggestions for future studies.

The purpose of this research activity is to determine how cultural astronomy manages natural disasters in the local communities. Study Area: Mahikeng in North West Province among the Barolong boora Tshidi. Indigenous people have contributed the least to world greenhouse gas emission and have the smallest ecological footprints on Earth. Yet they suffer the worst impacts not only of climate change, but also from some of the international mitigation measures being taken. Impacts on climate change affect people negatively, these may include droughts, floods, increased diseases in people, plants as well as animals, biodiversity extinct, high mortality rate, increased food insecurity to mention a few. This study aims to describe how knowledge of cultural astronomy manages natural disasters within our local communities. In this dissertation the history of Barolong using their knowledge of cultural astronomy to manage natural disasters is gradually fading away because of non-recognition of our knowledge custodians as they do not hold any formal education and those who have it only ended at primary level. Democracy brought a sense of mental decolonization unto us as South Africans. This brought light to some of our village members to acknowledge their identity which includes their customs and beliefs. This study unearthed that local communities have the rich indigenous knowledge to sustain their lives that is how some villages are able to prepare and manage natural disasters without the knowledge of cultural astronomy only. They practice other measures which also sustain them and are also easy to be passed on orally from generation to generation. In Barolong communities the knowledge of sky readers is regarded to be very important, it is information that can be relied on because sky readers are always correct. In addition, African traditional religious nature and structure endorses the practice to be acknowledged and be taken as African identity. In the light of the above, and after taking comments by the members of the communities, recommendations are made for an integrated study framework between the local knowledge and modern technologies or information of astronomy. It is also recommended that there should be proper documentation which is not distorted before it can be totally extinct. / Thesis (M.(Indigenous Knowledge Systems) North-West University, Mafikeng Campus, 2014