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Hierdie studie ondersoek vrae rondom die aard van literêre niefiksie - ook die vierde genre genoem. Die bestaande drieledige genreklassifikasiesisteem maak nie voldoende voorsiening vir tekste waarin die grense tussen feit en fiksie opgehef word nie. Die toename van sodanige hibriede tekste noodsaak dus ‘n uitbreiding van tradisionele genrekategorieë tot ‘n vierde, naamlik dié van literêre niefiksie. Dié ondersoek poog om vrae rondom literêre niefiksie te beantwoord met verwysing na De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) van David van Reybrouck. Dié teks dokumenteer Van Reybrouck se ondersoek na die bewering dat Maurice Maeterlinck die termietnavorsing van Eugène Marais sonder erkenning oorgeneem het. Tydens sy navorsingsreis maak Van Reybrouck kennis met die verwikkeldhede van ‘n postapartheid Suid-Afrika en verwoord sy reiservaring met behulp van metafore uit die entomologie. Die resultaat is dat De plaag ‘n hibriede karakter vertoon wat versoenbaar is met die kriteria vir literêr-niefiksionele tekste. / This study attempts to explore the nature of literary nonfiction (the fourth genre). The existing tripartite classification system does not make adequate provision for texts where the borders between nonfiction and fiction are transcended. A marked increase in such texts therefore necessitates an expansion of the traditional genre categories to accommodate a fourth, namely that of literary nonfiction. De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) by David van Reybrouck will serve as point of departure to explore the genre of literary nonfiction. The said text documents Van Reybrouck’s investigation into the alleged plagiarism by Maeterlinck of Marais’ research on termites. Van Reybrouck’s travels expose him to the complexities of a post-apartheid South Africa, which he expresses by using metaphors derived from the field of entomology. The result of this process is that De plaag displays a hybrid character which complies with the criteria for literary nonfiction. / Afrikaans and Theory of Literature / M.A. (Afrikaans)

本研究的問題意識為「為什麼國家體制有時無法成功消弭社會運動的風潮？」為了處理這個問題意識，本文採取一個「策略-關係」途徑的研究方法，並假設「社會運動若能於特定結構之下運用得宜的策略，即能持續生存發展」。因此，本研究探討台灣民主化過程之下一種特殊型態的「指向國家核心的社會運動」，分別是「反核四抗爭運動」以及「紅衫軍反貪腐倒扁運動」。 在本研究的第二章與第四章內容分別描述了這兩個特殊的社會運動興起背景以及台灣民主化的進程；而在本研究的第三章與第五章內容則分別討論這兩個社會運動採取的外部策略與策略互動。研究發現，「反核四抗爭運動」是以一種「以國家為槓桿」的外部策略；而「紅衫軍反貪腐倒扁運動」則採取一種「以大眾媒體為槓桿」的外部策略，這兩個案例在台灣民主化的不同階段之下分別成功形塑了「指向國家核心的社會運動」，共同見證了台灣民主化發展的獨特經驗，因此具有相當程度之指標性意義。 / The original research conscious of this study is” Why state machine sometimes can’t terminate social movement successfully?” In order to face this research conscious, the research adopt” strategic-relational approach”, and assume “If social movement could use suitable strategy in particular structure, the social movement could be exist and develop”. For the reason, this study wants to treat a special type of social movement, and we called social movements with “point at state core”. this study further select two social movements with “point at state core” in Taiwan’s Democratization:”Anti-fourth nuclear power plant movement” and ”Anti-corruption depose-Chen Campaign”. In Chapter 2 and chapter 4, we describe the background of social movement and democratic development in Taiwan; In Chapter 3 and chapter 5, we discuss external strategy and the interaction of the two social movement cases. This research discoveries that Anti-fourth nuclear power plant movement uses the external strategy of “as state as leverage”. On the other side, Anti-corruption depose-Chen Campaign uses the external strategy of “as mass media as leverage”. Finally, this study believes that the two social movements with “point at state core” play an important role in Taiwan’s Democratization.

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu. / This study examines the symbiotic relationships between Hopi traditional arts, the use of art and narrative as mnemonic device, and embedded references to the Fourth World narrative that describes how the Hopi people climbed from a troubled Third World into the current spatio-temporal era, the Fourth World. (The original oral narrative was published by anthropologist Harold Courlander and anonymous consultants in 1971 as The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions.) This study posits that the traditional arts of the Hopi and their forebears serve as visual and oral reiterations of the Fourth World narrative, including their emergence from an opening in the earth known as the sipaapuni. After promising to live a harsh but reverent life, the land’s guardian, Maasaw, made the arid southwestern North American land theirs. The Hopi people call these lands Hopi Tutskwa, the original home of the migrating “Ancestral Puebloan” predecessors. The Hopi consider objects, habitation sites, structures, and other sacred features to be these ancestors’ embodied “footprints.” This study describes how diverse Hopi arts are both Ancestral Puebloan “footprints,” and what archaeologists define as “exographic” objects or mnemonic forms of “symbolic storage.” The use of mnemonic objects within the Puebloan culture has been documented as early as 1630 by Fray Alonso de Benavides who noted the use of “knotted strings” as a form of recording “sins” (Morrow, 1996:42). As they relate to mnemonic technology, Hopi arts and lifeways expand the boundaries of Western art history studies to include elements of archaeology and anthropology. Within these interdisciplinary contexts, objects and imagery are not simply “art” in the Western sense, but embodiments of cultural belief and visual reiterations of oral narratives which preserve intrinsic cultural knowledge and belief. This study suggests that what has previously been categorised as Hopi “art” within Western academic contexts is instead an extension of the West’s tradition of ekphrasis, or simply “writing about art.” Therefore, Western academia inappropriately emphasises chronological form, style, and development within Hopi arts rather than the significant cognitive role art plays within the culture of the people. As traditional metaphors for or reiterations of the Fourth World narrative, this study shows how content embedded within Hopi arts is most appropriately studied through iconological and mytholinguistic analysis as they best serve the Hopi people’s non-Western oracy-based tradition. / Hierdie studie ondersoek die simbiotiese verhoudings tussen die Hopi se tradisionele kunsvorme; hulle gebruik van kuns en narratief as mnemoniese middele; en ingebedde verwysings na die Vierdewêreld-narratief wat vertel hoe die Hopi-nasie bo ’n veelbewoë Derde Wêreld kon uitstyg en die huidige tydruimtelike era, die Vierde Wêreld, kon betree. (Die oorspronklike orale narratief, The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions, is in 1971 deur die antropoloog Harold Courlander en anonieme konsultante gepubliseer.) Hierdie studie voer aan dat die tradisionele kunste van die Hopi’s en hul voorvaders dien as visuele en orale reïterasies van die Vierdewêreld-narratief, insluitende hulle verskyning deur ’n opening in die aarde wat as die sipaapuni bekend staan.Nadat hulle beloof het om 'n moeilike dog eerbiedige lewe te leef, het die bewaker van die land, Maasaw, die woestynagtige suidweste van Noord-Amerika aan hulle gegee. Die Hopi-nasie het hierdie streek Hopi Tutskwa, die oorspronklike tuiste van die swerwende “Voorvaderlike Puebloaanse” voorgangers, genoem. Die Hopi beskou objekte, woonterreine, strukture en ander heilige elemente as vergestaltings van die voorvaders se “voetspore”.Volgens die studie is uiteenlopende Hopi-kunsvorme nie net Voorvaderlike Puebloaanse “voetspore” nie, maar ook die “eksografiese” objekte of mnemoniese vorme van “simboliese bewaring” wat deur argeoloë omskryf word. Die aanwending van mnemoniese objekte in die Puebloaanse kultuur is reeds in 1630 opgeteken deur Fray Alonso de Benavides. Hy het vermeld dat knope in toue gemaak is om van “sondes” boek te hou (Morrow, 1996:42). Die verband wat Hopi-kunsvorme en -lewenswyses met mnemonise tegnologie hou, verbreed die grense van Westerse kunsgeskiedenisstudie om ook elemente van argeologie en antropologie in te sluit. In hierdie interdissiplinêre kontekste is objekte en beelde nie net eenvoudig “kuns” in die Westerse sin van die woord nie; dit is ook ’n vergestalting van kulturele oortuigings en visuele reiterasies van orale narratiewe wat intrinsieke kulturele kennis en oortuigings bewaar. Hierdie studie voer aan dat dit wat voorheen in Westerse akademiese kontekste as Hopi-“kuns” gekategoriseer is, in werklikheid ’n verlenging is van die Westerse ekphrasis-tradisie, wat eenvoudig beteken “om oor kuns te skryf”. Westerse akademici plaas dus ’n onvanpaste klem op die chronologiese vorm, styl en ontwikkeling van Hopi-kuns in plaas daarvan om die kognitiewe rol wat kuns in die kultuur speel, te beklemtoon. Hierdie studie toon hoe die ingebedde inhoud van Hopi-kunsvorme, as tradisionele metafore vir en reiterasies van die Vierdewêreld-narratief, op die mees gepaste wyse bestudeer kan word deur ikonologiese en mitolinguistieke ontleding van die Hopi-nasie se nie-Westerse tradisie wat op geletterdheid van die gesproke woord (oracy) gebaseer is. / Lolu cwaningo luhlolisisa ubuhlobo bobudlelwane obukhona phakathi kobuciko bamasiko endabuko amaHopi, ukusetshenziswa kobuciko nokulandisa njengamadivaysi aphathelene nokukhumbuza kanye nezinkomba ezifakwe emlandweni Wesine Womhlaba ochaza ukuthi abantu bamaHopi bakhuphuka kanjani ezweni elabe liyinkinga ukufinyeleleni kulesikhathi sanamuhla soMhlaba Wesine. (Indaba yokuqala elandisayo exoxwayo yashicilelwa umuntu oyisazi seanthropholoji esaziwa ngokuthi nguHarold Courlander kanye nabaxhumanisi abangaziwa ngonyaka ka1971 njengengoMhlaba Wesine wamaHopi: Indaba Yokubonga Amaqhawe abantu abangaMandiya angamaHopi njengoba Kugcinwe kuyiZinganekwane Namasiko abo). Lolu cwaningo lubonisa ukuthi ubuciko bamasiko bamaHopi kanye nabokhokho babo babedlulisa imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ekulandiseni ngoMhlaba Wesine, kufaka phakathi ukuvela kwawo ekuvuleni emhlabeni owaziwa ngokuthi yisipaapuni. Ngemuva kokuthembisa ukuthi uzophila impilo enzima kodwa ehloniphekile, umgcini wezwe uMasaaw wenza umhlaba omelele eningizimu nasentshonalanga neNyakatho neMelika ukuthi ube ngowabo. AmaHopi abiza lemihlaba ngokuthi yiHopi Tutskwa, okuyikhaya langempela olwafuduka “koKhokho wePuebloan” owayekhona esikhundleni ngaphambilini. AmaHopi abheka izinto, izindawo zokuhlala, izakhiwo kanye nezinye izici ezingcwele ukuba zibe yilezo zinto ezifakwe "ezinyathelweni" zokhokho. Lolu cwaningo luchaza ubuciko obuhlukahlukene bamaHopi obusho “izinyathelo” Zokhokho bePuebloan kanye nalokho okuchazwa ngabantu abaphenya ngezinto zasendulo okuthiwa ama-akhiyoloji njengezinto "eziyi ekzografi " noma izinto iziphathelene nokukhumbula okuthile "okuwuphawu olugciniwe". Ukusetshenziswa kwezinto eziphathelene nokukhujulwayo osikweni lwamaPuebloan laqoshwa phansi kusukela eminyakeni ye-1630 nguFray Alonso de Benavides oye waqaphela ukusetshenziswa “kwezintambo eziboshiwe” njengento yokuqopha noma ukurekhoda “izono” (Morrow, 1996:42) Njengoba zihlobene nobuchwepheshe bezinto ezikhunjulwayo, ubuciko bamaHopi nokuphila kwabo kwandisa imingcele yezifundo zomlando yaseNtshonalanga okufaka phakathi izinto zama-akhiyoloji nama anthropholoji. Ngaphakathi komongo wezizinda ezahlukene, izinto nemifanekiso akuzona nje izinto ezilula “eziwubuciko” ngokomqondo waseNtshonalanga, kodwa ukukhombisa izinkolelo zamasiko kanye imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ezigcina ulwazi lwangaphakathi olujwayelekile lwamasiko nenkolelo. Lolu cwaningo lubonisa ukuthi yini eyabekwa yahlelwa nje "ngobuciko" bamaHopi ngaphakathi kwezimo zezemfundo zaseNtshonalanga kunalokho kwandiswa isiko laseNtshonalanga okuwu buciko bokukhuluma, noma “ukubhala ngosiko”. Ngakho-ke, izazi ngezemfundo zaseNtshonalanga zagcizelela okungalungile ngendlela yokulandelana, isitayela nentuthuko ngaphakathi kobuciko bamaHopi esikhundleni sendima ebalulekile yokuqonda edlalwa ubuciko osikweni lwabantu. Njengamazwibela wendabuko wokungathekisa noma ekulandiseni ngoMhlaba Wesine ngokuphindaphindiwe, lolu cwaningo lubonisa ukuthi okuqukethwe kufakwe kanjani ebucikweni bamaHopi okuyindlela efanelekile okufundwa ngayo kusetshenziswa ukuhlaziya ayikhonoloji kanye nesayensi ephathelene nolimi lwezinganekwane njengoba babechaza abantu abangamaHopi olwakhelwe osikweni lokuxoxwa ngomlomo okungelona lwaseNtshonalanga. / Art History, Visual Arts and Musicology / D. Litt. et Phil. (Art History)

The fourth industrial revolution and twenty-first century employability development has emerged on education and political agendas as a priority all over the world. Researchers have suggested and investigated more innovative learning experiences using technology as part of a blended learning approach. Restructuring current programmes to include skills development has the potential to equip students with the skills needed for employment. The development of blended learning approaches is an expanding field in both developing and developed countries. Yet, the skills graduates display and employers’ dissatisfaction is a concern. Limited research has been conducted on the use of blended learning to enhance employability development in formal learning environments. Most of the available research relies on employer perceptions, with little data available on the knowledge, skills and values graduates actually possess or on the impact this has on employability outcomes. This study aims to address this gap by focussing on managing the quality of employability development in higher education using blended learning. The study was aimed at gaining insight into the perceptions, understanding, concerns and experiences of institutional managers, tutors, graduates and students in their real world when using blended learning to enhance graduateness. This aim made the qualitative research method a suitable match. This thesis reports on the resulting comparative study between a South African and an American institution using different blended learning approaches to compare different cases for similarities and variations. The South African higher education sector’s fitness for purpose and pursuit of benchmarking against international standards of academic quality, knowledge and expertise calls for redress and reform of teaching-learning. In the fourth industrial revolution with a 21st century knowledge economy, driven from a macro- meso- and microlevel perspective, higher education in South Africa has the potential to provide a workforce that is socially and economically viable and more inclusive. The thesis concludes with a model to support employability development in blended learning environments. / Uphuhliso lwezakhono nokuqesheka ngenkulungwane yamashumi amabini nanye,zivele kwii-ajenda yezemfundo kunye nezopolitiko njengeziqaqambileyo kwihlabathi jikelele. Abaphengululi bacebisile kwaye baphanda ngamanye amava amaninzi amatsha okufunda besebenzisa itheknoloji njengenxalenye yokuvelela ukufunda ngokuhlanganisiweyo/ngokudibeneyo. Ukulungiswa kwakhona iinkqubo ezikhoyo kubandakanywa uphuhliso lwezakhono kunako ukubaxhobisa abafundi ngezakhono ezifunekayo kwingqesho. Uphuhliso lokuvelela ukufunda okudibeneyo/okuhlangeneyo ngummandla owandayo kumazwe asakhulayo naselekhulile. Kunjalo, izakhono eziboniswa ngabafundi abanemfundo ephakamileyo,zibanga inkxalabo kubaqeshi. Uphando oluncinane luqhutyiwe ekusetyenzisweni kokufunda okuhlanganisiweyo ukuphucula uphuhliso lokuqeshwa kwiindawo zokufunda ezisemthethweni. Uninzi lophando olukhoyo luxhomekeka kwiimbono zomqeshi, onolwazi oluncinane kulwazi, izakhono kunye neenqobo ezisemgangathweni abafundi abanemfundo ephakamileyo ngokwenene abanazo okanye kwifuthe le nto enalo kwiziphumo zokuqesheka. Esi sifundo(Olu phononongo) sijolise ekuxazululeni/ ekudibeni lo msantsa ngokugxila ekulawuleni umgangatho wophuhliso lokuqesheka kwimfundo ephakamileyo kusetyenziswa ukufunda okuhlangeneyo. Uhlolisiso lwalujoliswe ekufumaneni ingqiqo kwiimbono, ekuqondeni, iinkxalabo kunye namava abalawuli beziko, abafundisi, abafundi kwizifundo zemfundo ephakamileyo abaphumeleleyo nabafundi kwilizwe labo lokwenene xa befunda ngendlela yokudibanisa ukufunda ukuphucula impumelelo yabo yokuba beneziqu. Le njongo yenza indlela yophando olusemgangathweni lufaneleke. Le ngxelo yeengcingane ezibhaliweyo engqinelwe zizixhobo ekukhutshweni kwengxelo kwizifundo zothelekiso phakathi kweziko loMzantsi Afrika neziko laseMerika kusetyenziswa uvelelo lwezifundo zokufunda ngokudibeneyo ezahlukileyo ukuthelekisa imiba eyahlukileyo kwefanayo kunye neyeleleneyo. Ukufanelekeka kwecandelo lemfundo ephakamileyo eMzantsi Afrika ngenjongo kunye nokulangazelela (nokusukela) imilinganiselo esemgangathweni yemilinganiselo yemfundo yamazwe ngamazwe, ulwazi kunye nobuchule bokulungisa nokutshintshwa kokufundisa nokufunda. Ngolwazi lwezoqoqosho lwenkulungwane yamashumi amabini nanye, oluqhutywa ngokwembono yenqanaba elikhuluu, eliphakathi nelincinane, imfundo ephakamileyo eMzantsi Afrika inokukwazi ukubonelela ngabasebenzi abafanelekileyo ngokwentlalo nangokwezoqoqosho kwaye ibandakanye okuninzi. Le thisisi iphetha okanye iphela ngemodeli/ ngomzekelo ukuxhasa uphuhliso lokuqesheka kwiindawo zokufunda ngokudibeneyo. / Ukuthuthukiswa kwamakhono kanye nokuqasheka kwabafundi abaphuma ezikhungweni zemfundo ephakeme kuleli khulu-nyaka lama-21 sekubonakala njengento eseqhulwini ezinhlelweni zezemfundo kanye nezepolitiki emhlabeni wonke jikelele. Abacwaningi sebephakamise futhi bacubungula izindlela nezinqubo zokufunda ezintsha kusetshenziswa ubuchwepheshe njengengxenye yokufunda okuxubile. Ukuhlelwa kabusha kwezinhlelo ezikhona njengamanje ngenhloso yokubandakanya ukuthuthukiswa kwamakhono kungabahlinzeka abafundi ngamakhono adingekayo ukuze baqashwe. Ukuthuthukiswa kwezindlela zokufunda okuxubile kungumkhakha okhulayo emazweni asathuthuka ngokunjalo nasemazweni asethuthukile. Kodwa-ke nakuba kunjalo, amakhono aboniswa ngabafundi abaphuma ezikhungweni zemfundo ephakeme, kanye nokungagculiseki kwabaqashi, kuseyinto edala ukukhathazeka impela. Lukhona ucwaningo oluncane oselwenziwe mayelana nokusetshenziswa kwezindlela zokufunda okuxubile ngenhloso yokuphucula ukuthuthukiswa kokuqasheka kwabafundi abaphuma ezikhungweni zemfundo ephakeme ngaphansi kwezimo zokufunda ezihlelekile. Ucwaningo oluningi olukhona njengamanje luthembele emibonweni yabaqashi, futhi kunedatha encane kakhulu ekhona mayelana nolwazi, amakhono kanye nezimompilo abanazo abafundi asebephothule iziqu zabo noma idatha ephathelene nomthelela walokhu emiphumeleni yokuqasheka kwabo. Lolu cwaningo luhlose ukuvala leli gebe ngokuthi lugxile ekuphatheni nokulawula ikhwalithi yokuthuthukiswa kokuqasheka kwabafundi asebephothule iziqu zabo ezikhungweni zemfundo ephakeme ngokusebenzisa ukufunda okuxubile. Ngalolu cwaningo kwabe kuhloswe ukuthola ulwazi olunzulu mayelana nemibono, ukuqonda, ukukhathazeka kanye nezimo abadlule kuzona abaphathi bezikhungo, abafundisi, abafundi asebephothule iziqu zabo kanye nezitshudeni esimweni soqobo abaphila ngaphansi kwaso lapho kusetshenziswa ukufunda okuxubile ukuze kwenziwe ngcono amathuba abo okuthi babe sebezuze ulwazi namakhono anohlonze ngenkathi bephothula iziqu zabo. Le nhloso yenza ukuthi indlela yocwaningo olukhwalithethivu kube ngefanelekile kulolu cwaningo. Le thisisi ihlinzeka umbiko mayelana nocwaningo lokuqhathanisa oluwumphumela walokhu olwenziwe phakathi kwesikhungo saseNingizimu Afrika kanye nesikhungo saseMelika kusetshenziswa izindlela ezihlukahlukene zokufunda okuxubile ngenhloso yokuqhathanisa izimo ezihlukahlukene ukuze kubhekwe izinto ezifanayo kanye nalezo ezihlukile kulezo zimo. Ukufaneleka komkhakha wezemfundo ephakeme waseNingizimu Afrika ukuqhathaniseka namazinga amazwe ngamazwe ekhwalithi yezemfundo, ulwazi kanye nobungoti kudinga ukuthi kulungiswe konke lokho okungahanjiswanga ngendlela efanele esikhathini esedlule futhi kulethwe izinguquko emkhakheni wezokufunda nokufundisa. Emnothweni wolwazi wekhulu-nyaka lama-21, oqhutshwa ngokwezinga elibanzi, elimaphakathi kanye nelincane, umkhakha wemfundo ephakeme unawo amandla okuhlinzeka ngabasebenzi abangaletha impumelelo nokusimama kwezenhlalo nakwezomnotho, futhi okungabasebenzi ababandakanya izinhlobo zabantu abavela emikhakheni yempilo ehlukahlukene kanye nasezigabeni zomphakathi ezihlukahlukene. Le thisisi iphothula ngokuhlinzeka ngemodeli ezosekela ukuthuthukiswa kokuqasheka kwabafundi ngaphansi kwezimo zokufunda okuxubile. / Educational Management and Leadership / D. Ed. (Education Management)

This thesis follows the development of the Ukrainian identity in Toronto since World War II. It explores the formation of collective memory by the Third Wave of Ukrainian immigration who arrived in Toronto in the early 1950s and the crystallization of a particular Ukrainian identity within this community. In particular, it looks at the role of the Ukrainian schooling system as an important institution shaping the community’s understanding of Ukrainian identity. It also discusses the challenges to that identity since the arrival of the Fourth Wave of Ukrainian immigration which began in 1991. It charts the intra-group tensions which arose in the community due to different understandings of what it means to be Ukrainian and describes how competing Ukrainian identities found within the Fourth Wave of immigration have shifted the dynamic in the Ukrainian community, explaining low involvement of Fourth Wave members within community institutions such as the Ukrainian school.

This thesis follows the development of the Ukrainian identity in Toronto since World War II. It explores the formation of collective memory by the Third Wave of Ukrainian immigration who arrived in Toronto in the early 1950s and the crystallization of a particular Ukrainian identity within this community. In particular, it looks at the role of the Ukrainian schooling system as an important institution shaping the community’s understanding of Ukrainian identity. It also discusses the challenges to that identity since the arrival of the Fourth Wave of Ukrainian immigration which began in 1991. It charts the intra-group tensions which arose in the community due to different understandings of what it means to be Ukrainian and describes how competing Ukrainian identities found within the Fourth Wave of immigration have shifted the dynamic in the Ukrainian community, explaining low involvement of Fourth Wave members within community institutions such as the Ukrainian school.

This study uses a mixed-method approach to analyse the coverage of the 2011 Fukushima nuclear crisis in Japan’s two major English-language newspapers – The Japan Times and The Daily Yomiuri. Quantitative coding is combined with critical discourse analysis to determine whether the coverage was, overall, predominantly alarming, reassuring, or relatively balanced and neutral. This is done to ascertain whether the newspapers were sensationalising the crisis, echoing the official government and industry communication thereof, or reporting in a critical, responsible manner as the fourth estate. To answer the research question, key aspects of the coverage like foci, framing, sources, narratives, actors and agency, and criticisms are closely examined. It is revealed that the coverage was neither predominantly alarming nor reassuring, but was problematic in other ways. The implications of the complex findings, both for the Japanese media industry and international disaster reporting, are discussed. The study is situated in a broad literature framework that draws on agenda setting theory, research about the roles and responsibilities of the media, the field of risk communication and the reporting of radiation events in history. / Communication Science / M.A. (Communication)

Hierdie studie ondersoek vrae rondom die aard van literêre niefiksie - ook die vierde genre genoem. Die bestaande drieledige genreklassifikasiesisteem maak nie voldoende voorsiening vir tekste waarin die grense tussen feit en fiksie opgehef word nie. Die toename van sodanige hibriede tekste noodsaak dus ‘n uitbreiding van tradisionele genrekategorieë tot ‘n vierde, naamlik dié van literêre niefiksie. Dié ondersoek poog om vrae rondom literêre niefiksie te beantwoord met verwysing na De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) van David van Reybrouck. Dié teks dokumenteer Van Reybrouck se ondersoek na die bewering dat Maurice Maeterlinck die termietnavorsing van Eugène Marais sonder erkenning oorgeneem het. Tydens sy navorsingsreis maak Van Reybrouck kennis met die verwikkeldhede van ‘n postapartheid Suid-Afrika en verwoord sy reiservaring met behulp van metafore uit die entomologie. Die resultaat is dat De plaag ‘n hibriede karakter vertoon wat versoenbaar is met die kriteria vir literêr-niefiksionele tekste. / This study attempts to explore the nature of literary nonfiction (the fourth genre). The existing tripartite classification system does not make adequate provision for texts where the borders between nonfiction and fiction are transcended. A marked increase in such texts therefore necessitates an expansion of the traditional genre categories to accommodate a fourth, namely that of literary nonfiction. De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) by David van Reybrouck will serve as point of departure to explore the genre of literary nonfiction. The said text documents Van Reybrouck’s investigation into the alleged plagiarism by Maeterlinck of Marais’ research on termites. Van Reybrouck’s travels expose him to the complexities of a post-apartheid South Africa, which he expresses by using metaphors derived from the field of entomology. The result of this process is that De plaag displays a hybrid character which complies with the criteria for literary nonfiction. / Afrikaans and Theory of Literature / M.A. (Afrikaans)

Includes bibliographical references (leaves 292-313) : illustrations / This thesis examines the Experience of God in the Fourth Gospel (in this research, it is also called the Johannine Experience of God) by perceiving it from the perspective of the metaphoric Familia Dei, found in this Gospel. This examination is done in a three-step process: The first step consists of a literary review and a presentation of the methodology and approach employed in this research. It intends to set the thesis within the Johannine studies. The second step involves the articulation of essential considerations on Religious Experience, the Johannine Community, and the Fourth Gospel. This articulation has two aims: First, to acquire a deeper understanding of the background of the Johannine Experience of God, and second, to point out the functionality of this Gospel’s narrative in constituting this experience. The third step comprises the following suggestion and the elaboration on its constituents: - The Johannine Experience of God consists of two components: the first one is the initiative of God the Father conveyed by Jesus Christ, perpetuated by the Holy Spirit, and as it is recorded in the Fourth Gospel. And the second one is the response of the believers (John’s readers) to this initiative by accepting the Son and journeying spiritually under the guidance of the Holy Spirit. - The Johannine Experience of God can be perceived from the perspective of the Familia Dei metaphoric found in the Fourth Gospel. - The narrative of the Fourth Gospel has the ability to constitute an experience of God and accordingly creates spirituality, once it is read or heard. This thesis aims to generate a deeper understanding of the spirituality of the Fourth Gospel at one level, and to offer an acceptable general insight about the Johannine Spirituality at another, hoping that its findings become an inspiration for future studies. / Christian Spirituality, Church History and Missiology / D. Th. (Christian spirituality)