Thesis (Ph. D.)--Columbia University, 1930. / Vita. Published also without thesis note. Bibliography: p. 255-256.

In recent decades, the truth commission has become a mechanism used by states to address historical injustices. However, truth commissions are rarely used in established democracies, where the commission of inquiry model is favoured. I argue that established democracies may be more amenable to addressing historical injustices that continue to divide their populations if they see the truth commission mechanism not as a unique mechanism particular to the transitional justice setting, but as a specialized form of a familiar mechanism, the commission of inquiry. In this framework, truth commissions are distinguished from other commissions of inquiry by their symbolic acknowledgement of historical injustices, and their explicit “social function” to educate the public about those injustices in order to prevent their recurrence. Given that Canada has established a Truth and Reconciliation Commission (TRC) on the Indian Residential Schools legacy, I consider the TRC’s mandate, structure and ability to fulfill its social function, particularly the daunting challenge of engaging the non-indigenous public in its work. I also provide a legal history of a landmark Canadian public inquiry, the Mackenzie Valley Pipeline Inquiry, run by Tom Berger. As his Inquiry demonstrated, with visionary leadership and an effective process, a public inquiry can be a pedagogical tool that promotes social accountability for historical injustices. Conceiving of the truth commission as a form of public inquiry provides a way to consider the transitional justice literature on truth commissions internationally along with the experiences of domestic commissions of inquiry to assemble strategies that may assist the current TRC in its journey.

In recent decades, the truth commission has become a mechanism used by states to address historical injustices. However, truth commissions are rarely used in established democracies, where the commission of inquiry model is favoured. I argue that established democracies may be more amenable to addressing historical injustices that continue to divide their populations if they see the truth commission mechanism not as a unique mechanism particular to the transitional justice setting, but as a specialized form of a familiar mechanism, the commission of inquiry. In this framework, truth commissions are distinguished from other commissions of inquiry by their symbolic acknowledgement of historical injustices, and their explicit “social function” to educate the public about those injustices in order to prevent their recurrence. Given that Canada has established a Truth and Reconciliation Commission (TRC) on the Indian Residential Schools legacy, I consider the TRC’s mandate, structure and ability to fulfill its social function, particularly the daunting challenge of engaging the non-indigenous public in its work. I also provide a legal history of a landmark Canadian public inquiry, the Mackenzie Valley Pipeline Inquiry, run by Tom Berger. As his Inquiry demonstrated, with visionary leadership and an effective process, a public inquiry can be a pedagogical tool that promotes social accountability for historical injustices. Conceiving of the truth commission as a form of public inquiry provides a way to consider the transitional justice literature on truth commissions internationally along with the experiences of domestic commissions of inquiry to assemble strategies that may assist the current TRC in its journey.

In this dissertation, research was undertaken to trace the development of technical, . education in Zimbabwe and evaluate its role in community upliftment. The colonial era ( 1890-1979) and the post-colonial era ( 1980-2000) were examined in this connection. This involved, inter alia, analysing findings and recommendations of commissions of inquiry, and provisions of national development plans. Empirical analysis of the status and role of technical education in community upliftment was also undertaken. Finally, on the basis of the historical data, findings and conclusions regarding the history of technical education, as well as its role in community upliftment in Zimbabwe were made. As a way forward, some recommendations were made which would, if implemented, enhance the role of technical education in the individual's attainment of meaningful adulthood and improvement of society's quality of life. / Educational Studies / M. Ed. (History of Education)

Lorsque des allégations de violations du droit international des droits de l’homme (DIDH) ou du droit international humanitaire (DIH) sont rapportées dans un pays, une meilleure compréhension des faits et de la situation est souvent nécessaire afin que l’Organisation des Nations Unies (ONU) puisse répondre de manière appropriée. A cette fin, les organes de l’ONU y compris l’Assemblée générale, le Conseil de sécurité, le Secrétaire général, le Conseil des droits de l’homme et même le Haut-Commissariat aux droits de l’homme peuvent créer des missions d’établissement des faits. Ces missions sont des organes interétatiques ad hoc créés en réponse à des violations graves et massives DIDH et du DIH. Leurs fonctions principales sont le plus souvent d’établir les faits, de les qualifier en droit et de faire des recommandations pour mettre fin à ces violations et y remédier. Le recours à ces missions, parfois appelées commissions d’enquête, n’a cessé de croître ces vingt dernières années, en particulier lorsque des violations du DIDH et du DIH, pouvant constituer des crimes internationaux, sont alléguées. A cet égard, la théorie de la justice transitionnelle et la doctrine de la responsabilité de protéger ont ouvert de nouvelles perspectives pour l’établissement des faits. Ceci explique que les objectifs et les fonctions des missions d’établissement des faits se sont diversifiés. Cependant, les Etats et une partie de la doctrine remettent en cause le caractère ad hoc du mode de création de ces missions, de leur mandat, et de leurs méthodes de travail. Nous étudierons cette tension entre uniformité et diversité afin de proposer des solutions adaptées permettant de remédier aux problèmes dénoncés par la doctrine et de maximiser l’impact de ces missions sur de la réponse des parties prenantes notamment l’État concerné et l’ONU. / To respond appropriately to violations of human rights and humanitarian law, the United Nations requires an in-depth knowledge of the facts alleged and a better understanding of the relevant situation on the ground. To this end, United Nations organs including the General Assembly, the Security Council, the Secretary General, the Human Rights Council and even the Office of the High Commissioner for Human Rights may create fact-finding missions. These missions are collegial ad hoc bodies created in response to human rights and humanitarian law violations that are particularly grave. Their functions generally include establishing the facts, conducting a legal appraisal of facts, and making recommendations for the cessation of violations and for their remedy. In the past twenty years, United Nations organs have increasingly resorted to these missions – often referred to as commissions of inquiry – in particular when violations of international human rights and international humanitarian law may amount to international crimes. In this respect, transitional justice theory and the doctrine of the responsibility to protect provide new perspectives for fact-finding. The objectives and functions of these missions have therefore diversified. However, some states and scholars criticize the ad hoc creation of the missions, their often politicized mandate, and their methods of work. We will elaborate on this tension between uniformity and diversity and propose some solutions. These proposals will aim at addressing the issues raised by scholars as well as maximizing the missions’ impact on stakeholders’ response to the situation.

In this dissertation, research was undertaken to trace the development of technical, . education in Zimbabwe and evaluate its role in community upliftment. The colonial era ( 1890-1979) and the post-colonial era ( 1980-2000) were examined in this connection. This involved, inter alia, analysing findings and recommendations of commissions of inquiry, and provisions of national development plans. Empirical analysis of the status and role of technical education in community upliftment was also undertaken. Finally, on the basis of the historical data, findings and conclusions regarding the history of technical education, as well as its role in community upliftment in Zimbabwe were made. As a way forward, some recommendations were made which would, if implemented, enhance the role of technical education in the individual's attainment of meaningful adulthood and improvement of society's quality of life. / Educational Studies / M. Ed. (History of Education)

Text in English with summaries in English, South Sotho and Xhosa / Bibliography: leaves 196-215 / This study explored the communicative strategies which were used by participants who were called in as witnesses before the Leon Commission and the Phumaphi Commission of Enquiry in Lesotho in 1998 and 2015 respectively. The study specifically looked into the types of communicative strategies employed, their linguistic realisations and their conversational effectiveness in providing required information to the commissions. It further compared the use of strategies by participants in both commissions. Data for this study was obtained from twenty-six audio recordings of twenty-six witnesses. The study established that participants used twelve types of communicative strategies which are classified under the following groups based on their functional characteristics: conversational category which includes strategies such as code-switching, fillers, vague language and circumlocution; a grammatical category that comprises personal pronouns, direct speech, passive voice and questioning; a sociocultural category that covers strategies such as figurative language, indirect communication, direct refusal and indirect criticism. The study established that communicative strategies such as code-switching, fillers, personal pronouns, and direct quoting were conversationally effective as participants strategically employed them to succinctly express themselves. However, strategies with concealing attributes such as those found under a sociocultural category and those under the grammatical category (passive voice and questioning) were considered conversationally ineffective as they withheld required information from the commissioners. The study further established that participants of the latter commission were even more unwilling to reveal information than those of the former, which suggests a growing unwillingness to share information to commissions of enquiry. / Phuputso ena e hlahlobile maano a puisano a neng a sebediswa ke dipaki ka pela Komishene ya Leon le Komishene ya Phumaphi ya dipatlisiso naheng ya Lesotho ka 1998 le 2015. Phuputso e nyebekollotse ka kotloloho mefuta ya maano a puisano a sebedisitsweng, tshebediso ya ona kahara puo le katleho kapa tshetiso ya ona ho fana ka tlhaiso-leseding e neng e hlokwa ke di Komishene. E boetse e bapisitse hore na dipaki dikomisheneng ka bobeli di sebedisitse maano ana jwang. Ditaba tsa boithuto bona di fumanwe ho tswa direkotong tse mashome a mabedi a metso e tsheletseng (26) tsa dipaki. Phuputso e netefaditse hore dipaki di sebedisitse mefuta e leshome le metso e mmedi (12) ya maano a puisano a arotsweng tlasa dihlopha tse latelang ho ipapisitswe le ditshobotsi tsa ona: sehlopha sa puisano se kenyelletsang maano a joalo ka tshebediso ya dipuo tse fetang bonngwe, ho kgitlela, puo e sa hlakang, le ho potoloha. Sehlopha se seng ke sa tlhophiso ya puo mme sona se na le maano a kang seemedi, puo e qotsitsweng, sehlwai-potoloho. Sehlopha sa setso sona se kenyeletsa maano a joalo ka mekgabo-puo, puo e potetseng, ho hana ka kotloloho, le nyefolo e kubutileng hlooho. Phuputso e netefaditse hore maano a puisano a joalo ka tshebediso ya dipuo tse fetang bonngwe, ho kgitlela, seemedi, le puo e qotsitsweng, di sebedisitswe hantle ka ha di atlehile ho thusa dipaki ho itlhalosa ka nepo le ho fana ka lesedi le hlakileng ditabeng tsa bona. Leha ho le joalo, maano a sa bueng puo-phara a kang a fumanwang tlasa sehlopha sa setso le a mang a sehlopha sa tlhophiso ya puo (a kang sehlwai-potoloho le dipotso), boithuto bona bo sibollotse hore a sebedisitswe ho sitisa tlhahiso-leseding e hlokwang ke bakomishenara. Phuputso e boetse e netefaditse hore dipaki tsa komishene ya morao-rao di ne di sa ikemisetsa ho fana ka tlhahiso leseding papisong le dipaki tsa komishene ya pele. Boithuto bona bo utullotse hore maikemisetso a ho fana ka tlhaiso-leseding ho dikomishene tsa dipatlisiso a qepha. / Esi sifundo sijonge ubuchule beendlela zonxebelelwano ezohlukileyo phakathi kwabantu ababemenyiwe ukuba bathathe inxaxheba njengamangqina kwiKhomishoni yoPhando KaLeon eyenzeka ngo1998 kunye neKhomishoni kaPhumaphi eyenzeka ngonyaka ka2015. Olu phando luye lwaqalasela ezindlela zokuqhakamishelana ezisetyenziswe apha, ukusetyenziswa kolwimi kunye nobuchule bokuthetha kula mangqina ngethuba enikeza ubungqina kwezi khomishoni. Olu phando luphinde lwathelekisa indlela amangqina asebenzise ngazo ezindlela zoqhakamishelwano kwezi khomishoni zombini. Ingqokelela-lwazi yolu phando ithathwe kumangqina angamashumi amabini anesithandathu apho kushicilelwe izimvo zawo kwezi khomishoni. Olu phando lufumanise ukuba la mangqina asebenzise ubuchule beendlela zonxebelelwano ezingamashumi amabini. Obu buchule beendlela zonxebebelwano ziqukwa ngokokusebenza kwazo ekuthetheni ngolu hlobo lulandelayo: ukuncokola okuquka ukuthetha iilwimi ezohlukeneyo ngexesha elinye, amazwi amafutshane angenantsingiselo asetyenziswa kwizimo ezinje ngokukhuza, ulwimi olungacacanga kunye nokusetyenziswa kolwimi ngendlela yokuba umntu athethe into inde apho ngeyethethe ngamagama ambalwa ukucacisa into afuna ukuyicacisa ngendlela engcono. Eyesibini yimo yokusetyensizwa kolwimi ngokuthetha nqo, ngokungathethi nqo kunye nokubanemibuzo. Eyesithathu kukujonga ulwimi nenkcubeko ngokuba kubukwe indlela abantu abasebenzisa ulwimi ngokweenkcubeko zabo apho bathetha besebenzisa iinkcazelo ezisuka kwiinckubeko zabo, ukungathethi nqo ngenxa yemo yabo yentlalo nokuthetha, ukungafuni ukuthetha ngenxa yezizimo zentlalo nenkcubeko kunye nokugxeka ngendlea ekwekwayo ngenxa yezizimo zentlalo nenkcubeko. Olu phando lubonise ukuba obu buchule beendlela zokuthetha lusetyenziswe ngamangqina ezi khomishoni luquke imo apho amangqina ebethetha iilwimi ezohlukeneyo ngexesha elinye, amangqina ayakwasebenzise amagama amafutshane angenantsingiselo asetyenziswa kwimo ezifana nokukhuza, aphinda acaphula. Ngowekenza ngolu hlobo, amanqina abanokalisile ukuba ezi ndlela zobuchule bokuthetha zincedisene nomsebenzi wezi khomishoni ngoba amangqina akwazile ukubangamaciko ekuchazeni izimvo zawo. Nangona kunjalo, ezinye iindlela zobuchule zoqhakamishelwano ezifana nezo zichaphazela inkcubeko nentlalo yabantu kunye nezokungathethi nqo, ziwachapahezele kakubi amangqina kuba zenze ukuba amangqina angakhululeki ekunikezeleni ubungqina apho kubonakale ukuba abakwazanga ukunikeza iinkcukaca ezibalulekileyo kwezi khomishoni ngenxa yoku. Olu phando luphinde lwabonakalisa ukuba amangqina weKhomishoni loPhando kaPhumaphi aye awodlula amangiqna weKhomishoni kaLeon ngokungafuni ukunikeza ngobungqina obuthile. Le nto ibirhanelisa ukuba bekukho umoya apha kwamangqina wokungafuni ncam ukunikeza ngobungqina kwezi khomishoni. / Linguistics and Modern Languages / D. Phil. (Languages, Linguistics and Literature)