Afrikaners beleef tans 'n ingrypende omgewingsverandering. Die demokratisering van die Suid-Afrikaanse staat berus nie aIleen op die formele afskaffing van rasse-apartheid nie, maar hou ook grootskaalse politieke, ekonomiese en sosiale herstrukturering in Afrikaners, wat gedurende die afgelope dekades 'n dominante rol in die Suid-Afrikaanse samelewing gespeel het, wou outonoom bly en hulle eie lewensvorm beskerm deur die land op etniese lyne te verdeel. Deur hulle vryheidstrewe te verbind aan 'n politieke model wat uiteindelik nie die gewensde resultaat gelewer het nie, het die gemeenskap se toekomsverwagting in gedrang gekom. Die gevolglike neiging om Afrikaners se kultuurstrewe eenlynig met apartheid en sosiale ongeregtigheid te identifiseer, eis verder kritiese verantwoording en heroriëntasie van lojale Afrikaners. Hierdie studie wil deel uitmaak van dié gesprek en tot 'n positiewe toekomsverwagting bydra. In die eerste deel word die era tussen republiekwording en grondwetlike hervorming ondersoek en 'n beeld gevorm van die uitgangspunte wat kultuurprosesse in dié tyd ten grondslag gelê het. Dit stel dus die beginpunt vas vanwaar 'n kultuurbegrip onder nuwe omstandighede moet ontwikkel. Die tweede deel stel die kultuurkritiese werk van NP van Wyk Louw aan die orde as 'n inset van buite die huidige tyd en konteks, maar as 'n hoogs aktuele bydrae om oorweeg te word. In die derde deel word daar dan sake uitgelig wat vir die vorming van 'n eie Afrikaanse kultuurbegrip onder ingrypend nuwe omstandighede, bespreek sal moet word. In die eerste deel word 'n pas afgelope stuk geskiedenis ondersoek en aspekte van 'n algemeen aanvaarde kultuurbeeld is afgelei van 'n verskeidenheid lektuur uit die betrokke tyd. Afrikanerkultuur is naamlik beskou as mensbepaald, religieus bepaald, histories bepaald, etnies bepaald en ruimtelik bepaald, sonder dat dit geïntegreerde aard daarvan ontken is. Die kultuurgemeenskap word vervolgens van naderby bekyk en daar word spesifiek aandag gegee aan afgrensing van die gemeenskap, die neiging om binne die breër Suid-Afrikaanse samelewing spesifiek apart te bly, en die kenmerkende verhouding tussen Afrikanerkultuur en struktuur. Die besondere verband wat Afrikaners gelê het tussen kultuur en nasionalisme word ook aan die orde gestel en word ondersoek aan die hand van die struktuur wat in die eerste hoofstuk voorgestel is. Die tweede deel stel Louw se kritiese werk tematies aan die orde. Na 'n algemene biografies en bibliografiese agtergrond, word Louw se oorwoë standpuntinname ten opsigte van sekere grondvrae en vertrekpunte beskou. Sy siening van die Absolute en van tradisie word bespreek, terwyl die posisie wat hy met betrekking tot die gemeenskap inneem, uit verskillende hoeke beskryf word. Sy grondliggende gemeenskapsbeskouing word aan die orde gestel en die ontwikkeling van nasionalisme in sy werke word ondersoek. Die besondere standpunte wat hy inneem ten opsigte van die bestaansreg van 'n volk en sy uitsig op die Suid-Afrikaanse gemeenskap kom ook ter sprake. Ten slotte kom verskillende ideaalbeelde van die mens en gemeenskap wat Louw geskets het aan die beurt, naamlik die aristokratiese idee, die intellektueel en die oop gesprek. Die derde deel wil 'n bydrae lewer tot 'n eie Afrikaanse kultuurbegrip, maar aanvaar as uitgangspunt dat so 'n kultuurbegrip bestaan in die sienings en standpunte van nadenkende deelnemers en dat dit onmoontlik op enige tydstip volledig formuleerbaar sou wees. As bydrae tot hierdie gesprek word sake van belang uitgelig en beoordeel. Die oortuiging word gehandhaaf dat die ondersoekte tyd nie eenvoudig as bron van huidige probleme benader behoort te word nie, maar wil die aktualiteit van die problematiese nie buite rekening laat nie. Met hierdie veronderstelling is die resultate van die eerste deel puntsgewys krities oorweeg en verwagte groeipunte vir verdere gesprek aangetoon. Van Wyk Louw se werk word vervolgens oorweeg vir punte van besondere belang, en veral sy hantering van spanning is waardevol. Spanning funksioneer nie net as huiwerende konfrontasie nie, maar as die bestaan van ongelyksoortige of teenoorstaande sake in mekaar se teenwoordigheid. Ten slotte volg 'n paar kursoriese opmerkings wat voortspruit uit die voorgaande studie en van belang mag wees vir die huidige verantwoording van die Afrikaanse lewe, nou en in die toekoms. ENGLISH : Afrikaners are experiencing a radical change to their environment. The democratization of the South African state not only involves the formal abolishment of racial apartheid, but also large-scale political, economic and social restructuring. Afrikaners, who played a dominant role in South African society during the past few decades, wanted to remain autonomous and protect their own way of life by dividing the country along ethnic boundaries. By linking their striving for freedom to a political model that did not eventually render the desired result, the community's expectations for the future were jeopardized. The subsequent tendency to identify the cultural objective of the Afrikaner singularly with apartheid and social injustice demands further critical accounting and a reorientation from loyal Afrikaners. The study forms part of this discussion and contributes towards a positive expectation of the future. In the first section the era between the establishment of the RSA and constitutional reform is examined to provide an image of the premises on which cultural processes in this period were based. It provides a starting point for the development of a cultural concept under new circumstances. The second part involves the culturally critical work of NP van Wyk Louw as an input from outside the present time and context, but as a highly topical contribution to be considered. In the third section issues are highlighted that will have to be discussed with a view to forming a uniquely Afrikaans cultural concept under radically new circumstances. In the first section a period of recent history is examined and aspects of a generally accepted cultural profile is derived from a variety of literature. Afrikaner culture is viewed as people specific, religiously specific, historically specific, ethnically specific and spatially specific without denying its integrated nature. A closer study is subsequently made of the cultural community, and particular attention is given to the delimitation of the community, its tendency to remain separate, within the broader South African society, and the characteristic relationship between Afrikaner culture and structure. The special relation Afrikaners identify between culture and nationalism is also examined on the basis of the structure provided in the first chapter. In the second section Louw's critical work is discussed thematically. After a general biographical and bibliographical background has been given, Louw's considered standpoint on certain fundamental questions and premises is studied. His views on the Absolute and tradition are discussed, while his position with respect to the community is described from various viewpoints. His basic social views are highlighted and the development of nationalism in his work is studied. His specific standpoints with respect to a nation's right to existence and his views on the South African society are also included. Finally, different ideal images of man and society sketched by Louw are discussed, namely the aristocratic idea, the intellectual and the open discussion. The third section contributes to a uniquely Afrikaans cultural concept, but the premise is that such a concept exists in the views and standpoints of thinking participants and that it could never adequately be formulated. As contribution to this discussion; topical matters are highlighted and assessed. The conviction is that the period under investigation should not be approached simply as a source of present problems, but that the actuality of the problematical should not be ignored. On the basis of this supposition the results of the first section are considered critically point by point and expected growth points are identified for further discussion. Van Wyk Louw's work is subsequently considered for points of specific importance, and his handling of tension is particularly valuable. Tension functions not only as imminent confrontation, but as the existence of dissimilar or opposite issues in one another's presence. Finally, a few cursory remarks are made on the basis of the above study that might be of interest to the present accounting of Afrikaans life, now and in the future. / Dissertation (MA)--University of Pretoria, 1992. / Historical and Heritage Studies / unrestricted

The perception of water as an inseparable part of human's life. Biological relations, social aspects, historical view of water which ranks top position among the main values. Easthetic and artistic perception of water, water as a part of the educational curriculum aimed at young learners and Art.

Die Praxis der interkulturellen Musikpädagogik verfolgt Ziele und Absichten auf einer sachbezogenen, einer musikpraktischen., einer reflektierenden und einer kompetenzorientierten Ebene. Die Theorie der interkulturellen Musikpädagogik hinterfragt dazu die relevanten Begriffe und Bedeutungszuweisungen, die mit diesen Zielen verbunden sind und versucht ihre Verwendungsweisen zu klären. Vor allem in der Auseinandersetzung mit einem bedeutungsorientierten Kulturbegriff, den die Autorin bereits in früheren Publikationen als Grundlage für die Inszenierung interkultureller Bildungsprozesse vorgeschlagen hat, wird deutlich, dass kulturelle Zugehörigkeitsgefühle konstruiert sind, dass vor allem in multikulturellen Gesellschaften kulturelle Zuordnungen sowie Abgrenzungen nicht als Folge von Enkulturationsprozessen (also dem Hineinwachsen in eine bestimmte Kultur), sondern im Kontext flexibler Identitätsbildungen zu erklären sind. Auch in den drei auf der Tagung besprochenen Schulstunden finden kulturelle Konstruktionsprozesse und interkulturelle Begegnungen statt, ohne dass sie expliziter Unterrichtsinhalt wären. Die Analyse ausgewählter Unterrichtssequenzen zeigt, wie in diesen didaktisch nicht gestalteten interkulturellen Situationen ungelöste Fragen und Probleme auftreten. Um dies zu vermeiden werden Handlungsalternativen vorgeschlagen, wie durch mehr Aufmerksamkeit und geringfügig veränderten unterrichtlichen Inszenierungen kulturelle Fremdzuschreibungen im Sinne von Ethnisierungen und Stigmatisierungen verhindert und ein differenzierterer Blick auf Inhalte erreicht werden kann. / The praxis of intercultural music education/pedagogy has an agenda and objectives on an issue-related, a reflective and a competence-oriented level as well as on the level of music practice. The theory of intercultural music education/pedagogy questions the relevant terms and allocation of meaning which are associated with these objectives and tries to clarify the manner of applying them. Especially in the examination of a meaning-oriented culture concept, which has already been proposed by the author in previous publications as the basis of an orchestration/organization of intercultural educational processes, it becomes clear that cultural sense of membership is constructed. Cultural attribution as well as demarcation in multicultural societies are to be explained not as a result of enculturation processes (that is the growing into a particular culture), but rather in the context of flexible identity formation. Also in the three lessons discussed at the symposium, cultural construction processes and intercultural encounters take place without being explicitly part of tuition. The analysis of selected class sequences shows how unsolved questions and problems arise in these didactically non-arranged situations. In order to avoid this, action alternatives are suggested; it is proposed how cultural ascription in the sense of ethnicization and stigmatization can be avoided and how a more differentiated view on contents can be achieved by the means of more attention and marginally modified tuition organization.

Die Praxis der interkulturellen Musikpädagogik verfolgt Ziele und Absichten auf einer sachbezogenen, einer musikpraktischen., einer reflektierenden und einer kompetenzorientierten Ebene. Die Theorie der interkulturellen Musikpädagogik hinterfragt dazu die relevanten Begriffe und Bedeutungszuweisungen, die mit diesen Zielen verbunden sind und versucht ihre Verwendungsweisen zu klären. Vor allem in der Auseinandersetzung mit einem bedeutungsorientierten Kulturbegriff, den die Autorin bereits in früheren Publikationen als Grundlage für die Inszenierung interkultureller Bildungsprozesse vorgeschlagen hat, wird deutlich, dass kulturelle Zugehörigkeitsgefühle konstruiert sind, dass vor allem in multikulturellen Gesellschaften kulturelle Zuordnungen sowie Abgrenzungen nicht als Folge von Enkulturationsprozessen (also dem Hineinwachsen in eine bestimmte Kultur), sondern im Kontext flexibler Identitätsbildungen zu erklären sind. Auch in den drei auf der Tagung besprochenen Schulstunden finden kulturelle Konstruktionsprozesse und interkulturelle Begegnungen statt, ohne dass sie expliziter Unterrichtsinhalt wären. Die Analyse ausgewählter Unterrichtssequenzen zeigt, wie in diesen didaktisch nicht gestalteten interkulturellen Situationen ungelöste Fragen und Probleme auftreten. Um dies zu vermeiden werden Handlungsalternativen vorgeschlagen, wie durch mehr Aufmerksamkeit und geringfügig veränderten unterrichtlichen Inszenierungen kulturelle Fremdzuschreibungen im Sinne von Ethnisierungen und Stigmatisierungen verhindert und ein differenzierterer Blick auf Inhalte erreicht werden kann. / The praxis of intercultural music education/pedagogy has an agenda and objectives on an issue-related, a reflective and a competence-oriented level as well as on the level of music practice. The theory of intercultural music education/pedagogy questions the relevant terms and allocation of meaning which are associated with these objectives and tries to clarify the manner of applying them. Especially in the examination of a meaning-oriented culture concept, which has already been proposed by the author in previous publications as the basis of an orchestration/organization of intercultural educational processes, it becomes clear that cultural sense of membership is constructed. Cultural attribution as well as demarcation in multicultural societies are to be explained not as a result of enculturation processes (that is the growing into a particular culture), but rather in the context of flexible identity formation. Also in the three lessons discussed at the symposium, cultural construction processes and intercultural encounters take place without being explicitly part of tuition. The analysis of selected class sequences shows how unsolved questions and problems arise in these didactically non-arranged situations. In order to avoid this, action alternatives are suggested; it is proposed how cultural ascription in the sense of ethnicization and stigmatization can be avoided and how a more differentiated view on contents can be achieved by the means of more attention and marginally modified tuition organization.