Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / O trabalho procura descrever o que se chama mundo do crime a partir das concepções dos próprios atores; aqueles imediatamente referidos como bandidos no contexto da cidade; os protagonistas do crime comum violento. São ladrões de rua e traficantes pobres das favelas e periferias do Rio de Janeiro que informaram esta pesquisa a respeito da sedução que o mundo do crime exerce sobre alguns jovens. O foco do trabalho são as representações internas desse mundo do crime, entendido como um universo que goza de relativa autonomia em relação ao mundo social, constituído a partir de um jogo de reproduções e inversões dos valores e conteúdos morais da sociedade englobante. Neste sentido, o crime é entendido como religião, como arte, como serviço de natureza militar, como escola e como trabalho representações sobre as quais esta dissertação se debruçou. / The principal idea of this work is to describe what we call crime world from the conception of the own actors; those that immediately remind us bandits in the city context; the protagonists from common and violent crime. They are street thieves and poor traffickers from the slums and outskirts of Rio de Janeiro that reported this research about seduction that the crime world exercises on some young people. The work focus are the own representations of this crime world, understood by an universe which contains a relative autonomy according to social world, made from a miscellaneous game of reproductions and inversions of the values and moral aspects of the whole society. So, the crime is understood as religion, as art, as military work, as an Education and as work representations that this research treats.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Gangsterism, as described in this study, is a serious problem. It has deep historical roots in Cape town has developed into a kind of ‘resident evil’ that rears its ugly head time and again, despite several efforts by state organs to crush it. The study was not attempted as a thorough and in-depth research on gangs as such. The main research question was: How do faith communities, in particular Christian churches, respond to the challenges of gangsterism on the Cape Flats. The research gives an overview of gangsterism as a global phenomenon and how it specifically manifests and presents itself within the context of the Cape Flats of Cape Town. The discussion of gangsterism deliberately wanted to dispel the notion that there are quick-fix solutions to gangsterism. People of faith should guard against superficial analyses and over-simplification of social issues, including gangsterism, poverty and unemployment. With this in mind, the research has traced the historical origins of gangsterism in Cape Town, highlighting various socio-political, economic as well as cultural and personal factors that contributed to the formation and establishment of street gangs. It was also noted how some of these factors still exist in postapartheid South Africa and continue to provide fertile ground for gangsterism to continually raise its ugly head in communities on the Cape Flats. It was important to note that many gangs have evolved from ordinary street gangs to sophisticated, high-profile crime syndicates that have built strongholds in poor communities. This furthermore underlines the fact that there are not quick-fix solutions to gangsterism as if it is only a few youngsters causing trouble that should be sorted out [Chapter 2]. Faith communities on the Cape Flats have come a long way themselves. These communities have shown an incredible resilience in the face of many challenges as a result of socio-political factors. It is therefore important to discuss some of the elements that contributed to this resilience as the research explores the nature of the ecclesiology that has developed over a period of time. What transpired is that the ecclesiology under discussion is dynamic, not static in nature. The type of ecclesiology on the Cape Flats may be called a social-systemic ministry of inter-contextual presence. It is responsive to the social context, and is kept alive by the context with a huge emphasis on orthopraxy rather than orthodoxy. The situation on the Cape Flats requires a missional ecclesiology as faith communities are challenged to continuously involve themselves in the mission dei. While reaching out to the world, faith communities are also called iv upon to be open, practicing hospitality as they welcome gangsters and ex-gangsters into their spaces of worship [Chapter 3]. The next question to explore is: What kind of pastoral care is needed when faith communities on the Cape Flats have to deal with the challenge of gangsterism and other social phenomena like poverty, unemployment and substance-abuse? In order to answer this question, it was necessary to trace back the development of pastoral care and counseling over many centuries. Learning from these historical developments, a communal-contextual paradigm for pastoral care was chosen as a base theory. This choice indicates a move away from individual care with a focus on the human “self” to a hermeneutics of systemic, public care and compassionate presence. Some of the elements of this kind of care is discussed which include contextuality, as well as the eco-systemic, hermeneutical, anthropological, relational and public nature of pastoral care. It is also important that pastoral care operates and is practiced inter-disciplinary in order to provide the best possible help to care-seekers. The final question that is posed is: How different is the care that faith communities provide from the care of any other welfare agency or non-governmental organization (NGO)? In order to link an eco-systemic and social hermeneutic paradigm to the theology of presence of God within communal and contextual systems, a pneumatological approach to theory formation in pastoral care is proposed. Pastoral care has to offer more than behavioural and social sciences, because we believe that the salvation and grace it offers are good news to people. Pastoral care offers not only comfort and consolation, but also transformation (change and growth) and the fostering of a mature faith and spirituality by means of Scripture, prayer and the sacraments within the communion sanctorum, the familia dei. / AFRIKAANSE OPSOMMING: Gangsterisme, soos dit in hierdie studie beskryf word, is ‘n ernstige probleem. Dit het diep historiese wortels in Kaapstad, wat met die verloop van tyd ontwikkel het in ‘n tipe ‘plaaslike euwel’ wat gereeld kop uitsteek, ten spyte van talle pogings deur staatsorganisasies om dit uit te roei. Die studie is nie aangepak met die doel om ‘n deeglike en in diepte navorsing te wees op bendes as sodanig nie. Die hoof navorsingsvraag was: Hoe reageer geloofsgemeenskappe, meer spesifiek Christelike kerke, op die uitdagings van gangsterisme op die Kaapse Vlakte? ‘n Oorsig word gegee van gangsterisme as ‘n wêreldwye verskynsel en hoe dit spesifiek manifesteer en voorkom in die konteks van die Kaapse Vlakte van Kaapstad. Die bespreking van gangsterisme stel ten doel om die idee te verwerp dat eenvoudige oplossings te vinde is vir gangsterisme. Gelowige mense moet waak teen oppervlakkige ontledings en oorvereenvoudiging van sosiale aangeleenthede, insluitend gangsterisme, armoede en werkloosheid. Gedagtig hieraan, het die navorsing die historiese oorsprong van gangsterisme in Kaapstad nagetrek, met klem op die verskeie sosio-politiese, ekonomiese sowel as die kulturele en persoonlike faktore wat bygedra het tot die vorming en vestiging van straatbendes. Melding was ook gemaak van die feit dat sommige van hierdie faktore steeds bestaan in post-apartheid Suid-Afrika en voortgaan om ‘n geskikte milieu te skep vir gangsterisme om voortdurend kop uit te steek in gemeenskappe op die Kaapse Vlakte. Dit was belangrik om te vermeld dat bendes ontwikkel het van gewone straatbendes na gesofistikeerde, hoë profiel misdaadsindikate wat hulle ingegrawe het in arm gemeenskappe. Dit bevestig verder dat daar geen eenvoudige oplossings is vir gangsterisme, asof dit slegs ‘n paar jongelinge is wat kwaad aanvang en uitgesorteer behoort te word. Geloofsgemeenskappe op die Kaapse Vlakte het self ook ‘n lang pad gestap. Hierdie gemeenskappe het ‘n ongelooflike weerstand getoon in die aangesig van menigte uitdagings as gevolg van sosio-politiese faktore. Gevolglik is dit belangrik om sommige van die elemente te bespreek wat bygedra het tot hierdie weerstand in die lig van die bespreking van die aard van die ekklesiologie soos dit met die verloop van tyd ontwikkel het. Dit het geblyk dat die ekklesiologie onder bespreking dinamies en nie staties van aard is. Die ekklesiologie van die Kaapse Vlakte kan na verwys word as ‘n sosiaal-sistemiese bediening van inter-kontekstuele teenwoordigheid. Dit reageer op die sosiale konteks, en word aan die gang gehou deur die konteks, met meer klem op ortopraksie eerder as op ortodoksie. Die situasie op die Kaapse Vlakte vereis ‘n missionale ekklesiologie soos geloofsgemeenskappe voortdurend uitgedaag vi word om hulle te betrek in die mission dei. Wyl hulle uitreik na die wêreld, word geloofsgemeenskappe ook opgeroep om toeganklik en gasvry te wees teenoor bendelede en gewese bendelede deur hulle in hul midde in plekke van aanbidding te verwelkom. Die volgende vraag om te ondersoek is die vraag na die tipe pastorale sorg wat nodig is wanneer geloofsgemeenskappe op die Kaapse Vlakte te doene het met die uitdagings van gangsterisme en ander sosiale verskynsels soos armoede, werkloosheid en dwelmmisbruik. Om hierdie vraag te kan beantwoord, was dit nodig om die ontwikkeling van pastorale sorg en berading oor die eeue na te speur. Gegrond op hierdie historiese ontwikkelinge, is besluit op ‘n gemeenskaplik-kontekstuele paradigma as basis teorie vir pastorale sorg. Hierdie keuse dui op ‘n wegbreek van individuele versorging met die fokus op die menslike ‘self’ na ‘n hermeneutiek van sistemiese, publieke sorg en medelye teenwoordigheid. Sommige van die elemente van hierdie tipe sorg word bespreek, wat kontekstualiteit insluit, sowel as die eko—sistemiese, hermeneutiese, antropologiese, relasionele en publieke aard van pastorale sorg. Dit is verder ook belangrik om kennis te neem dat pastorale sorg interdissiplinêr werksaam is en uitgevoer word om die bes moontlike sorg te bied aan diegene wat om sorg aanklop. Die laaste vraag wat gestel word: Hoe verskil die sorg wat deur geloofsgemeenskappe voorsien word van die sorg van enige ander welsynsorganisasie of nie-regeringsorganisasie (NRO)? Om ‘n eko-sistemiese en sosiaal hermeneutiese paradigma te verbind met die teologie van teenwoordigheid van God binne gemeenskaplike en kontekstuele sisteme word ‘n pneumatologiese benadering tot teorie vorming in pastorale sorg voorgestel. Pastorale sorg het meer om te bied as die gedrags- en sosiale wetenskappe, want ons glo dat die verlossing en genade wat dit bied goeie nuus is vir mense. Pastorale sorg bied nie net bemoediging en vertroosting nie, maar ook transformasie (verandering en groei) en die kweking van ‘n volwasse geloof en spiritualiteit deur middel van Skrif, gebed en die sakramente binne die communion sanctorum, die familia dei.

Summaries in Afrikaans and Engish / The aim of this research was to explore the emotional experience of grade 7 learners in a gang afflicted area. The researcher further investigated how the learners experience this gang violence and how they give meaning to it The researcher also examined the possible ways in which the educational psychologist could assist these learners in actualising their full potential. A literature study of relevant sources has been undertaken to establish the theoretical context of the gang related problem. Two groups of 8 grade 7 learners were used as respondents in the empirical study. The qualitative research method has been used and the researcher made use of focus groups and interviews as measuring instruments. The results of the empirical study have shown that learners experience gang violence negatively when they are exposed to it on a regular basis and that it impacts negatively on their performance at school. / Die doel van hierdie ondersoek was om die emosionele belewing van graad 7-leerders in 'n bendegeteisterde gebied te ondersoek. Daar is ook ondersoek ingestel na die belewing van leerders van die bendegeweld en op watter wyse hulle daaraan betekenis gee. Voorts is daar ook gekyk na moontlike hulpverlening aan hierdie bendegeteisterde leerders deur die opvoedkundige sieikundige ten einde die leerders te help om hulle volle potensiaal te verwesenlik. 'n Literatuurstudie van relevante kontemporere bronne is onderneem om die teoretiese konteks van die bendeprobleem te bepaal. Vir die empiriese ondersoek is daar twee groepe van 8 leerders elk uit 'n graad 7-klas as respondente gebruik. Die kwalitatiewe navorsingsmetode is gebruik en daar is spesifiek gefokus op fokusgroepe en die voer van onderhoude. Die resultate uit die empiriese ondersoek het getoon dat leerders die gereele blootstelling aan bendegeweid negatief beleef en dat dit negatief op hulle skoolwerk impakteer. / Psychology of Education / M.Ed. (Specialisation in Guidance and Counselling)

Summaries in Afrikaans and Engish / The aim of this research was to explore the emotional experience of grade 7 learners in a gang afflicted area. The researcher further investigated how the learners experience this gang violence and how they give meaning to it The researcher also examined the possible ways in which the educational psychologist could assist these learners in actualising their full potential. A literature study of relevant sources has been undertaken to establish the theoretical context of the gang related problem. Two groups of 8 grade 7 learners were used as respondents in the empirical study. The qualitative research method has been used and the researcher made use of focus groups and interviews as measuring instruments. The results of the empirical study have shown that learners experience gang violence negatively when they are exposed to it on a regular basis and that it impacts negatively on their performance at school. / Die doel van hierdie ondersoek was om die emosionele belewing van graad 7-leerders in 'n bendegeteisterde gebied te ondersoek. Daar is ook ondersoek ingestel na die belewing van leerders van die bendegeweld en op watter wyse hulle daaraan betekenis gee. Voorts is daar ook gekyk na moontlike hulpverlening aan hierdie bendegeteisterde leerders deur die opvoedkundige sieikundige ten einde die leerders te help om hulle volle potensiaal te verwesenlik. 'n Literatuurstudie van relevante kontemporere bronne is onderneem om die teoretiese konteks van die bendeprobleem te bepaal. Vir die empiriese ondersoek is daar twee groepe van 8 leerders elk uit 'n graad 7-klas as respondente gebruik. Die kwalitatiewe navorsingsmetode is gebruik en daar is spesifiek gefokus op fokusgroepe en die voer van onderhoude. Die resultate uit die empiriese ondersoek het getoon dat leerders die gereele blootstelling aan bendegeweid negatief beleef en dat dit negatief op hulle skoolwerk impakteer. / Psychology of Education / M.Ed. (Specialisation in Guidance and Counselling)

戰後在海外發展的台灣獨立運動，藉由抨擊國民黨政府在台灣的施政、質疑關於台灣地位歸屬中國的論述，對國民黨政府統治台灣的「正當性」與「合法性」構成雙重挑戰。雖然國民黨政府在公開場合中，總是強調所謂的「台獨運動」不過是「一小撮人」的「荒謬主張」，是「分裂祖國」的「險惡陰謀」，這些從事台獨的運動者甚至被稱為「叛國者」；然而，海外台灣獨立運動在1960年代快速發展乃至1970年初，美國、日本、加拿大與歐洲等地台獨組織整合成立「世界台灣獨立聯盟」（World United Formosans for Independence，W.U.F.I），將海外台獨運動帶入另一波新階段卻也是不爭的事實，如此之發展自然非國民黨政府所樂見。在反對任何形式「台獨」的原則下，國民黨政府究竟採取怎樣的因應策略來「對付」此一情勢，便是值得深究的課題，而本文將集中探討美國台獨運動的案例。 本研究將利用各單位所典藏之「外交部檔案」，輔以海外台獨團體所發行的刊物、文宣、時人的回憶錄、口述訪談等資料，試圖以較系統性的方式探討國民黨政府如何從面對突發「海外台獨」案例後，開始摸索因應原則，進而在具體案件中實踐，事後檢討成效、修訂策略，又此歷程中反映出哪一些的侷限與挑戰，國民黨政府又是如何設法（或無法）克服或跨越，乃至確立一套因應機制，整合性地運用各種手法的過程。 本文透過分析一手史料並將視野置於「島外」，不僅為海外台獨運動的發展歷史提供一個「官方觀點」的面向，也為國民黨政府在台灣的統治機制提供一個更全面的觀點。 / By criticizing the KMT rule in Taiwan, questioning the claim about Taiwan being retroceded to China, overseas Taiwan Independence Movement brings double challenges to the KMT government in Taiwan. In public, the KMT government always claims that the so-called “Taiwan Independence Movement” is just an absurd proposition claimed by merely a handful of people as well as a malicious scheme to separate Taiwan from the motherland, and participants in Taiwan Independence Movement are labeled as“seditious elements’’. However, overseas Taiwan Independence Movement grew rapidly in the 1960s. In the early 1970s, groups in the United States, Japan, Canada and Europe worked together to establish the “World United Formosans for Independence’’ (W.U.F.I), which brought overseas Taiwan Independence Movement to a new stage, a fact the KMT government doesn’t want to face. The strategies the KMT government, opposing any type of“Taiwan independence”adopts in response to the situation is a topic deserving in-depth study, and this thesis will focus on the case of the United States. This thesis consults materials such as the archives of the Ministry of Foreign Affairs, magazines, oral materials, memoirs and reminiscences of those who were involved in Taiwan Independence Movement. It resorts to a more systematic methodology to explore how the KMT government faces the challenges that the overseas Taiwan Independence Movement brings about. It attempts to uncover the strategies the KMT government adopts in different stages in the process of dealing with various actions launched by the activists. By analyzing the primary sources and focusing its perspective on events "outside the island ", this thesis not only gives an “official perspective” on the development of the overseas Taiwan Independence Movement, but also provides a more comprehensive viewpoint about the ruling mechanism of the KMT government in Taiwan.