This dissertation explores the University of Cape Town’s Global Citizenship (GC) Programme as a site for teaching citizen leadership. We live in times that are marked by complexity, uncertainty, and a plethora of global challenges, many of which have resulted in injustices in people’s lived experiences. Increasingly ordinary citizens are calling for new ways of leading change which combats social injustices. This form of leadership values social justice, democracy, equity, shared agency, active and engaged citizenship – this is regarded as citizen leadership. Higher education institutions have a role to play in developing student leaders who are equipped with the capacities to confront uncertainty and thrive in a changing world. This study recruited student participants of the GC programme courses. In total, ten students participated in one of four focus group discussions which were guided by semi-structured interviews, and ninety students consented to have their reflective essays on the GC programme courses analysed. Using Interpretative Phenomenological Analysis, the participants’ experience of the programme, in the focus group discussions and reflective essays, was examined to determine how they understood citizenship, social justice and leadership in relation to the programme’s teachings. The findings revealed that most students regarded the programme as developing their capacities for active and engaged global citizenship. Most students did not view the programme as teaching leadership; however, based on the definition of citizen leadership, I argue that the programme is indeed a site for teaching this form of leadership. It is recommended that the programme staff make the connection between active and engaged citizenship, social justice, and leadership more explicit in their curricula and teaching. It is believed that this change to the programme will enable students to have a clearer understanding of themselves as leaders prepared for the world beyond university and enabled to bring purposeful change to the world.

Education has undergone much change in post-apartheid South Africa. New school policies and curricula are some of the changes that have impacted education in significant ways. An important consequence of all this is that classrooms have become more racially mixed and/or culturally diverse. Teachers have also had to adjust to the changes in their classrooms not only in pedagogic terms, but also in terms of perceptions of learners and more importantly, their attitudes towards learners. The study was conducted at three Co Ed schools in the Gauteng South district. The schools are all situated in Eldorado Park. The aim of the research was to investigate ways in which teachers’ attitudes, as perceived by learners, affect learners’ engagement in their own learning. A case study methodology within the qualitative paradigm was employed. Data was collected through learner focus group interviews. The main research question was: In what pedagogical ways, as perceived by high and low achieving learners, do teachers transmit attitudes of care, trust and expectations to learners. The findings indicated that there are differences in learners’ perceptions and experiences of teachers’ pedagogical ways, particularly with regard to low achieving learners. Moreover, the low achieving learners had significantly different, mainly negative, experiences of pedagogical ways. The study concluded that in order for learning to be facilitated, certain pedagogical means/ways are required to transmit attitudes of care, trust and expectations. This study suggests that there is room for further research in this field.

One purpose of community-engaged work is to build and reflect the community; to allow their voice to be heard. This research explores the relationship between the professional artist facilitator and participants in a community-engaged setting while applying devised theatre practices. The facilitating artist brings to the group their expertise in playmaking and storytelling. The research centers on how a facilitating artist might approach devising a community-engaged performance project with awareness of his/her ability to influence the group. How can the facilitator channel their influence to provide productive guidance for the collective creativity in order to honor the community’s intent and minimize the distortion created by the facilitator’s perspective? Are there guidelines that can be established in order to ensure that the community’s voice is undiluted? I begin by engaging in dialogue with established current practitioners in the field and examining literature published on the subject with this goal in mind. From this research a roadmap of perils and pitfalls, signs to look for that indicate tension or discomfort within the group, and techniques and tips for productively refocusing the group’s work have been created. The objective of the research is to formulate a philosophy on facilitation that aligns with my artistic mission and values, ensuring the work truly builds and reflects the communities from which it is produced.

Studiens syfte är att undersöka hur lärare i årskurs 4–6 arbetar med läsning och läsmotivation i undervisningen och hur deras arbetssätt förhåller sig till det forskningen säger. Teorin som ligger till grund för arbetet är Gambrells sju regler för läsmotivation. För att uppnå syftet genomfördes semistrukturerade intervjuer med sex verksamma lärare från olika skolor om deras arbete med skönlitteratur i skolan. Materialet har därefter bearbetats och analyserats utifrån teorin och aktuell forskning. Studien visar att lärarnas arbetssätt inom vissa områden har hög överensstämmelse med det forskningen visar är främjande för läsmotivation, men att det också finns brister inom vissa områden. Det som fungerar bra är områden där lärarna har kontroll och kan påverka själva, medan de områden som har brister snarare är sådant som ligger utanför lärarnas påverkan. För att stärka barns läsmotivation ännu mer behöver detta arbete även ske i större utsträckning på skolorna och i hemmen.

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Within the field of American religious studies, a growing area of scholarship has been that of "spirituality" as a category distinct from religion. Scholars have examined the sociological, cultural, and historical features that characterize Americans' use of the concept of spirituality. Within this field, one subject of study is the growth in the number of individuals who identify themselves as "spiritual, but not religious." This phrase is used to denote a rejection of organized or traditional religion and an interest in a variety of belief systems. Via ethnographic methods, this dissertation analyzes this self-styled identity in the context of two phenomena: the Protestant legacy in the United States and "engaged spirituality," in which individuals' spirituality is integrally linked to engagement with social activism. The early Protestant history of the United States and the "Protestant ethic," per Max Weber, have shaped how Americans define and perceive religion and how Protestant values persist as cultural norms. American "spiritual, but not religious" individuals who are also "engaged" reject organized religion and find activism necessary due to issues that originate in this Protestant legacy. Evidence for this can be found in cases in which these individuals participate in activism by collaborating with non-Protestant religious groups. In this dissertation, I present this finding through three case studies featuring two radical religious groups which are active in peace protests: Nipponzan Myohoji, a Japanese Buddhist monastic order, and the Catholic Worker, a lay movement that assists the poor and homeless. The case studies are: the 50th anniversary Selma to Montgomery Civil Rights March; Catholic Worker protests in Washington, DC, on the anniversaries of the Hiroshima and Nagasaki nuclear bombings; and events at the Buddhist Great Smoky Mountains Peace Pagoda. I argue that these individuals form these alliances because in working with a Catholic and/or Buddhist group, they find a venue for activism which both accommodates their spiritual motivations and includes a critique of the Protestant-based elements of American culture. / PHD / Beginning in the 1970s, the topic of spirituality as a distinct area of study has developed within the field of American religious studies. One subject within the study of spirituality is the growing number of individuals who identify themselves as “spiritual, but not religious.” This dissertation is an effort to further explore what roles these individuals play in American society. To accomplish this, this study addresses the relationship of “spiritual, but not religious” individuals to religion in the context of social activism. Through ethnographic methods of interviewing and participant-observation, this dissertation presents cases of spiritual but not religious individuals who identify activism as a key part of their spirituality. Specifically, these individuals participate in activism by collaborating with two radical religious groups which are active in peace protests: Nipponzan Myohoji, a Japanese Buddhist monastic order, and the Catholic Worker, a lay movement that assists the poor and homeless. Although “spiritual but not religious” individuals are defined by their rejection of organized religion, they choose to ally with these religious groups for the purpose of activism. I argue that these individuals form these alliances because the underlying social problems and elements of organized religion that they reject originate in the Protestant legacy in American culture. Therefore, in working with a Catholic and/or Buddhist group, these individuals find a venue for their spiritually-based activism that includes a critique of mainstream American culture.

Este trabalho visa explorar as relações entre duas obras produzidas em língua portuguesa e de algum modo vinculadas à tendência engajada da literatura modernista: Angústia, de Graciliano Ramos, e Voz de prisão, de Manuel Ferreira. Entre os nexos comparativos estão a hipótese de que, nos dois livros, são expostas e exploradas as tensões existentes entre discursos hegemônicos e discurso subterrâneos. Esse embate discursivo cultural, estético, ideológico será pensado como fatura romanesca e também a partir da participação e/ou intermediação da figura do intelectual, a qual, de modos diferentes, tem relevância nas obras em questão. / This work aims to explore the relationships between two works produced in Portuguese and somehow linked to the political engagement tendency of modernist literature: Angústia by Graciliano Ramos, and Voz de prisão by Manuel Ferreira. Between the comparative links is the hypothesis that, in both books, are exposed and explored the existing tensions between hegemonic speeches and \"underground speeches\". This discursive clash - cultural, aesthetic, ideologic - will be thought as romanesque invoice and also through the participation and/or intervention of the figure of the scholar, to which, in different ways, has relevance in the works in question.

Este trabalho visa explorar as relações entre duas obras produzidas em língua portuguesa e de algum modo vinculadas à tendência engajada da literatura modernista: Angústia, de Graciliano Ramos, e Voz de prisão, de Manuel Ferreira. Entre os nexos comparativos estão a hipótese de que, nos dois livros, são expostas e exploradas as tensões existentes entre discursos hegemônicos e discurso subterrâneos. Esse embate discursivo cultural, estético, ideológico será pensado como fatura romanesca e também a partir da participação e/ou intermediação da figura do intelectual, a qual, de modos diferentes, tem relevância nas obras em questão. / This work aims to explore the relationships between two works produced in Portuguese and somehow linked to the political engagement tendency of modernist literature: Angústia by Graciliano Ramos, and Voz de prisão by Manuel Ferreira. Between the comparative links is the hypothesis that, in both books, are exposed and explored the existing tensions between hegemonic speeches and \"underground speeches\". This discursive clash - cultural, aesthetic, ideologic - will be thought as romanesque invoice and also through the participation and/or intervention of the figure of the scholar, to which, in different ways, has relevance in the works in question.

Debates concerning the concept of 'engaged scholarship’ (ES) in terms of university-society connectivity have become part of the discourse within the shifting South African higher education landscape after 1994. Given the legacy of historical inequalities continuing to permeate all spheres of South African society including higher education, the idea of social-justice-centred engaged scholarship forms the main thrust of the narrative in this thesis. Furthermore, with music inherently geared towards societal engagement, and 'engaged scholarship’ included in UCT’s latest Social Responsiveness Policy Framework, this thesis critically examines the ES responses - in terms of their perceptions and practices - of music academics at the SACM in post-1994 South Africa. The opening chapter outlines the largely two-pronged research methodology approach pertaining to the analysis and findings of: (1) literature and documents, and (2) in-depth interviews of a representative sample of full-time SACM music academics. Chapter 2 provides a historical sociology unpacking the ES concept as part of an emergent University Third Mission. With developments largely unfolding at American universities, the first part of Chapter 2 shows the development of ES as essentially following two routes. Firstly the Triple Helix notion of university-industry-government (U-I-G) relations since the mid-20th century, identified by Etzkowitz as a 'Second Academic Transformation’ grafted on an earlier 19th century 'First Academic Transformation’ which began in Germany. Then secondly, in the 1990s a broadened view of scholarship aimed at making universities more relevant to the needs of society (i.e. via U-CS or university-civil society links) proposed by Boyer. With the issue of an emergent University Third Mission also entering the South African higher education discourse after 1994, the second part of Chapter 2 highlights conceptual confusion by considering policy and conference debates on 'community engagement’ (CE), the preferred expression for university-society relations in South Africa. Unfolding developments at UCT however have resulted in a discourse of ES becoming integral to this university’s Social Responsiveness Policy Framework after 2012. Moreover with social justice largely absent from CE discourse and the Triple Helix, Cooper has proposed a Quadruple Helix whereby civil society is added as fourth helix (i.e. resulting in U-I-G-CS). The approach of this study, therefore, explores the concept of a social-justice-centred engagement (outlined in part three of Chapter 2) with which it strongly resonates. Chapter 3 focuses attention on the milieu and ethos of UCT and the SACM, putting SACM music academics, part of an elite historically 'white’ university, in perspective. This highlights the entrenched hegemony of the historically 'white’ European settler institutional culture and 'orphan’ status of music indigenous to Africa at the SACM. Against this backdrop Chapter 4 provides a snapshot of the ES perceptions and practices of SACM music academics derived from the in-depth interviews. Importantly, with music largely absent from ES discourse, including at UCT, the critical analysis of the narratives of music academics form the basis for this thesis creating four music-specific ES categories in this chapter, and a proposed typology of music-specific ES in Chapter 5. In addition, a particularly important finding in Chapter 5 depicts the SACM as probably the most engaged UCT department, mainly displaying elements of the Quadruple Helix (U-I-G-CS), but with this engagement significantly skewed towards largely 'white’ civil society. Moreover, given the historically Eurocentric ethos of the SACM, western classical music has retained its uncontested hegemony (including within the SACM student curriculum) despite the introduction in the 1980s of new streams of non-western classical music, including music indigenous to Africa. With reference to ES, the engagement of the majority of SACM music academics was, furthermore, found overwhelmingly to be with the elite social classes. However, 'black’ academics were significantly more engaged with the 'black’ working class than their 'white’ counterparts. Considering the core findings above, pathways enabling the development of more balanced SACM-society relationships, particularly with the 'black’ working class majority have been proposed in the concluding chapter. A crucial recommendation is the decolonisation of the institutional culture and curriculum of the SACM, thereby restoring the former 'Other’, to 'Self’. These being spaces outside the comfort-zone of most music academics, it is suggested that music-specific ES research, potentially able to shift embedded reasoning, should become integral to the decolonisation process.