This study focuses on social workers‟ perceptions regarding life story work with children in child and youth care centres in South Africa. Life story work is an established form of intervention utilized by social workers with children in care mostly in the United Kingdom. Limited research has been conducted on the subject in South Africa. The research hoped to discover how social workers perceive life story work as a therapeutic intervention technique to be utilized with children in child and youth care centres. Qualitative descriptive design was conducted inductively, through semi-structured interviews and one focus group discussion. A total of six registered social workers at registered child and youth care centres in the Northern and Southern suburbs of Cape Town in the Western Province of South Africa were purposefully selected to participate in this study. All of the interviews and the focus group were audiorecorded. Recordings were transcribed by the researcher to ascertain certain emerging themes and categories. Thematic data analysis was utilized to transform the transcribed data into meaningful information. The principles and strategies for enhancing the trustworthiness of the data were done through crystallisation. The findings of the study revealed that social workers initially perceive life story work as time-consuming and are unaware of what the concept truly entails, but once examples were shown to the social workers, they recognised that they were using some of the activities already and perceived life story work as valuable, effective and essential in child and youth care centres. Life story work was perceived as useful for identity formation, a sense of belonging, relationship-building and family reunification services, for example. It was discovered that the social workers were utilising aspects of life story work, but that there is a shortage of social workers to act as facilitators to possibly complete life story work processes with each child in child and youth care centres. The recommendation was, therefore, made that childcare workers be trained in life story work in order for it to be implemented in child and youth care centres effectively. Further research studies were, therefore, recommended to ascertain how life story work could be practically implemented as a holistic programme with the children in child and youth care centres. / MA (Psychology), North-West University, Potchefstroom Campus, 2014

Thesis (doctoral)--Göteborgs universitet, 2002. / Added t.p. with thesis statement inserted. Includes bibliographical references (p. 221-223).

This study focuses on social workers‟ perceptions regarding life story work with children in child and youth care centres in South Africa. Life story work is an established form of intervention utilized by social workers with children in care mostly in the United Kingdom. Limited research has been conducted on the subject in South Africa. The research hoped to discover how social workers perceive life story work as a therapeutic intervention technique to be utilized with children in child and youth care centres. Qualitative descriptive design was conducted inductively, through semi-structured interviews and one focus group discussion. A total of six registered social workers at registered child and youth care centres in the Northern and Southern suburbs of Cape Town in the Western Province of South Africa were purposefully selected to participate in this study. All of the interviews and the focus group were audiorecorded. Recordings were transcribed by the researcher to ascertain certain emerging themes and categories. Thematic data analysis was utilized to transform the transcribed data into meaningful information. The principles and strategies for enhancing the trustworthiness of the data were done through crystallisation. The findings of the study revealed that social workers initially perceive life story work as time-consuming and are unaware of what the concept truly entails, but once examples were shown to the social workers, they recognised that they were using some of the activities already and perceived life story work as valuable, effective and essential in child and youth care centres. Life story work was perceived as useful for identity formation, a sense of belonging, relationship-building and family reunification services, for example. It was discovered that the social workers were utilising aspects of life story work, but that there is a shortage of social workers to act as facilitators to possibly complete life story work processes with each child in child and youth care centres. The recommendation was, therefore, made that childcare workers be trained in life story work in order for it to be implemented in child and youth care centres effectively. Further research studies were, therefore, recommended to ascertain how life story work could be practically implemented as a holistic programme with the children in child and youth care centres. / MA (Psychology), North-West University, Potchefstroom Campus, 2014

Modern juristic persons often are powerful entities and they play an influential role in society. Their activities are often accompanied by serious transgressions that have a severely detrimental impact on human beings and their environment. The effective prosecution of juristic persons is therefore necessary. The juridical foundations of the liability of juristic persons are, however, one of the most controversial issues in criminal law theory. Individualistic theories postulate that juristic persons are merely collections of individuals. The conduct and fault of individuals constituting a juristic person must therefore form the basis of the criminal liability of the juristic person. In the United States, for instance, the foundation for the criminal liability of corporations on federal level is vicarious liability. Another individualistic model (mostly associated with English common law jurisdictions) is the so–called doctrine of identification. Only the conduct of individuals who are regarded as the 'directing minds' of the organisation may be attributed to the organisation. These approaches deny the complex structures and decision making processes that exist especially in big corporate entities. According to realistic theories juristic persons are entities which are not dependant on their composite members. Each juristic person has its own unique personality. The culture and ethos of a juristic person influence the conduct of individuals attached to it as well as the degree in which the juristic person abides by the law. The identity of a corporation can be established by investigating the internal structure thereof. The existence of monitoring mechanisms and educational programmes within the organization, as well as the degree to which the organisation condones or disapproves of unlawful conduct, are some of the factors which may be indicative of the corporate culture. This approach is a development of the late twentieth century and has recently been adopted in the legislation of some foreign legal systems, most notably Australia. Section 332(1) of the Criminal Procedure Act 51 of 1977 provides the basis for the criminal liability of juristic persons in South Africa. In essence the conduct and fault of functionaries (and sometimes even outsiders) are attributed to the juristic person. In terms of the provisions of the Criminal Procedure Act juristic persons may only be fined upon conviction. This approach reflects the individualistic view of corporate criminal liability. In this study recommendations are made for the purpose of improving the South African law in this regard so as to reflect a more realistic approach. The recommendations are based on an examination of realistic models proposed by legal and social theorists and legislation adopted by foreign countries which are based on these theories. It is also recommended that more sentencing options must be made available to bring about the restructuring of corporations which have committed crimes. / Thesis (LL.D.)--North-West University, Potchefstroom Campus, 2010.

Modern juristic persons often are powerful entities and they play an influential role in society. Their activities are often accompanied by serious transgressions that have a severely detrimental impact on human beings and their environment. The effective prosecution of juristic persons is therefore necessary. The juridical foundations of the liability of juristic persons are, however, one of the most controversial issues in criminal law theory. Individualistic theories postulate that juristic persons are merely collections of individuals. The conduct and fault of individuals constituting a juristic person must therefore form the basis of the criminal liability of the juristic person. In the United States, for instance, the foundation for the criminal liability of corporations on federal level is vicarious liability. Another individualistic model (mostly associated with English common law jurisdictions) is the so–called doctrine of identification. Only the conduct of individuals who are regarded as the 'directing minds' of the organisation may be attributed to the organisation. These approaches deny the complex structures and decision making processes that exist especially in big corporate entities. According to realistic theories juristic persons are entities which are not dependant on their composite members. Each juristic person has its own unique personality. The culture and ethos of a juristic person influence the conduct of individuals attached to it as well as the degree in which the juristic person abides by the law. The identity of a corporation can be established by investigating the internal structure thereof. The existence of monitoring mechanisms and educational programmes within the organization, as well as the degree to which the organisation condones or disapproves of unlawful conduct, are some of the factors which may be indicative of the corporate culture. This approach is a development of the late twentieth century and has recently been adopted in the legislation of some foreign legal systems, most notably Australia. Section 332(1) of the Criminal Procedure Act 51 of 1977 provides the basis for the criminal liability of juristic persons in South Africa. In essence the conduct and fault of functionaries (and sometimes even outsiders) are attributed to the juristic person. In terms of the provisions of the Criminal Procedure Act juristic persons may only be fined upon conviction. This approach reflects the individualistic view of corporate criminal liability. In this study recommendations are made for the purpose of improving the South African law in this regard so as to reflect a more realistic approach. The recommendations are based on an examination of realistic models proposed by legal and social theorists and legislation adopted by foreign countries which are based on these theories. It is also recommended that more sentencing options must be made available to bring about the restructuring of corporations which have committed crimes. / Thesis (LL.D.)--North-West University, Potchefstroom Campus, 2010.

Thesis (doctoral)--Uppsala universitet, 1998. / Includes bibliographical references (p. 201-213).

AFRIKAANS: Die navorsing is gedoen vanuit 'n postfundamentalistiese narratiewe prakties- teologiese benadering. Die fokus van die studie was tweeledig. Die eerste was om na die stories van 'n groep meisies, wat hulself as homoseksueel gesien het en daarom gemarginaliseer is, te luister. Die tweede deel was dat deur die proses daar intervensie sou wees wat aan die meisies die kennis en die mag sou gee om hulle verhale op so 'n manier oor te vertel dat hulle die hoofrolle van hulle eie lewensdramas sal word en nie net karakters of ekstras op die verhoog van die lewe sou wees nie. Verhale van nood moet dus verruil word vir verhale van hoop. Om die verhale van die meisies beter te verstaan is daar van 'n groep interdissiplinêre helpers gebruik gemaak. Die meisies se verhale is verder ook sosiaal-konstruksionisties benader. Die meisies se verstaan van hulle konteks, die kerk, hulle vriende, homoseksualiteit, God, kerkleiers en hulle inskakeling by die kerk en hulle identiteit is ondersoek en saam met die groep gedekonstrueer. Die navorsingsverhaal is dus 'n verhaal waar daar weer opnuut gekyk is na die hantering van tieners, hulle wêreldbeeld en soeke na identiteit en aanvaarding binne 'n wêreld wat hulle nie altyd verstaan nie, en die rol van die geloofsgemeenskap in die proses. ENGLISH: The research was done from a post-foundational, narrative, and practical theological position. The focus of the study had two intentions. The first was to listen to the stories of a group of girls, who saw themselves as homosexual and because of that was marginalised. The second intention was that in the process there would be intervention in their stories. This intervention was supposed to give the girls the necessary knowledge and power to help them to tell their stories. This telling would then place the girls not as extras on the stage of their own lives but as playing the leading roles. Negative stories had thus to be exchanged for stories of hope. To get a better understanding of the stories of the girls, there was made use of an interdisciplinary team of helpers. The stories were also interpreted from a social constructionist point of view. The understanding the girls had of their context, the church, their friends, homosexuality, God, church leaders, their membership of the church and their identity was researched and deconstructed with them in a process. The research story is a story where the handling of teenagers, their world view and their search for identity and acceptance in a world that doesn’t always understand them and their involvement in the church in this process was looked at with fresh eyes. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

The problem statement mainly deals with the curtailment of the high function status of Afrikaans in South Africa since 1994 as this has a negative impact on the six million mother tongue speakers of Afrikaans as well as on non-mother tongue speakers for whom the language has an instrumental value. The question is raised as to whether myth making around Afrikaans can be held partly responsible for this loss in status. The term “myth” and the impact of myths are looked into. “Myth” is not used in this thesis as a “story without ground” (as in the dictionary definition), but, according to the work of Jung, Campbell, Leroux, Malan and others, as a story/narrative that gives voice to man’s search for meaning and significance. The main points of departure are: · The viewpoint of the well-known twentieth-century mythologist, Joseph Campbell, who states: “Myths are stories of our search through the ages for truth, for meaning, for significance (Campbell in Flowers 1988:5); and · The statement of Malan (1978:39) namely that myth has always been the way in which man has tried to explain the sense, significance and purpose of the cosmos by means of a simple narrative. Myth making within groups (Anderson 1991: “imagined communities”) is viewed and the role of of political myth making explicitly stated. In this regard the statement of Leonard Thompson is relevant. Thompson (1985:3) points to two kinds of myths, namely: 1) “conservative myths” (for example about the origins of a group); and 2) “radical myths” (that aim to discredit the regime of “the other”). In the discourse about myths around Afrikaans the point of departure is that the specific myth is regarded as positive or negative in terms of its impact on the status and position of Afrikaans in South Africa. The two “main” myths around Afrikaans are discussed by exemplification and by means of anecdotes and the impact of the said myths on Afrikaans is evaluated. The two myths are: · Afrikaans as mythical binding force in Afrikaner nationalism in (mainly) the first fifty years of the twentieth century; and · Afrikaans as metaphorical language of the oppressor, especially in the period of institutionalized apartheid. The impact of the above myths within various Afrikaans systems (among others the historiography and literature of Afrikaans and the school syllabi) is furthermore exemplified with the purpose of indicating how great this impact has been. Finally the question is asked: ”And now, Afrikaans?” (with acknowledgement to the title of a publication by Hans du Plessis, 1992: “En nou, Afrikaans?”). The conclusion is that the status of Afrikaans in the so-called high language functions is daily under more pressure as a result of the hegemony of English in the country. There should be rational and firm negotiations about this unconstitutional curtailment of the rights of Afrikaans. The speakers of Afrikaans can, however, help to preserve the language by: 1. Living with the myths around Afrikaans in the sense that they develop and demonstrate understanding and empathy for the myths of other groups; 2. Using Afrikaans daily for all functions, especially seeing that Afrikaans is indeed suitably developed to meet any need; and 3. Working towards new myth making around Afrikaans, by – among other things – pointing to the fact that Afrikaans, as a language of Africa, has a greater claim to national language status in South Africa than the international language, English. / Thesis (DLitt (Afrikaans))--University of Pretoria, 2005. / Afrikaans / unrestricted

Hierdie proefskrif bied ʼn nie-empiriese ondersoek en ʼn konseptuele analise van die verhouding tussen ruimte en identiteit in Eben Venter (1954-) se oeuvre binne die konteks van ballingskapliteratuur die postkoloniale diskoers. Die manifestasie van die ruimte- identiteitdialektiek, soos wat dit uitgebeeld word in Venter se skryfkuns, word beskryf aan die hand van postkoloniale teorieë en insigte wat verband hou met aspekte soos ruimte, plek, ballingskap, diaspora, ruimtelike verplasing, seksuele migrasie, intra-nasionale migrasie, internasionale migrasie, empiriese en kulturele landskappe, identiteit as sosio-kulturele konstruksie en Suid-Afrikaanse outobiografieë. Vir die doel van hierdie ondersoek is die volgende vertellings geselekteer: Ek stamel ek sterwe (1996), Twaalf (2000), Horrelpoot(2006) en Brouhaha (2010). In ʼn tydsgewrig van grootskaalse migrasie, globale onsekerheid, transnasionale kapitalisme en radikale dekolonisering in die vorm van geweldsmisdaad, gewelddadige betogings by universiteite, plaasmoorde, grondhervorming, haatspraak, arbeidsonrus, xenofobie en die aftakeling van minderheidsregte, sny Venter in sy verhale en outobiografie ʼn verskeidenheid van kwessies aan. Dit sluit in: die naweë van apartheid, die Afrikaner-diaspora, grondeienaarskap, die ideologiese toeëiening van grond, rassisme, homofobie, queer-migrasie, die haalbaarheid van ʼn inklusiewe Afrika-identiteit en die veranderde rol, plek en identiteit van Afrikaners sedert 1994. Die outobiografiese inslag van Venter se skryfkuns is opvallend en word bespreek deur te verwys na die verhouding tussen fiksionele en reële ruimtes en na outobiografie as hibridiese genre en kreatiewe projek. Hierdie studie bied ook ʼn krities-analitiese besinning van Venter se bemoeienis met skryftemas soos selfopgelegde ballingskap, die vervreemding tussen plek en self, globale plekloosheid en “exile as a discontinous state of being” (Said 2000: 177). Een van die belangrikste insigte wat Venter in sy skryfkuns demonstreer, is dat ruimte, soos identiteit, nie ʼn essensialistiese konsep is nie, maar ’n onvoltooide en vloeibare konstruksie wat voortdurend verander na gelang van sosio-politieke ingrepe, internasionale migrasiepatrone en die individu se subjektiewe gewaarwording van plekke, / This dissertation presents a non-empirical and a conceptual analysis of the relationship between space and identity in the works of prose of Eben Venter (1954) within the context of the postcolonial discourse and exile literature. The manifestation of the space-identity dialectic, as portrayed in Venter’s writing, is described on the basis of postcolonial theories and insights related to terms and concepts like space, place, exile, diaspora, spatial displacement, sexual migration, intra-national migration, international migration, empirical and cultural landscapes and identity as a social-cultural construction. For the purpose of this study the following narratives were selected: Ek stamel ek sterwe (1996), Twaalf (2000), Horrelpoot en Brouhaha (2010). At a juncture of mass migration, global uncertainty, transnational capitalism and radical decolonization in the form of violent crime, violent protests at universities, hate speech, farm murders, land reform, labour unrest, xenophobia and the dismantling of minority rights, Venter addresses an assortment of social issues. This include: the aftermath of apartheid, the Afrikaner-diaspora, landownership, the ideological appropriation of land, racism, homophobia, queer-migration, the viability of an inclusive African-identity and the altered role, place and identity of Afrikaners since 1994. The autobiographical element is evident in Venter’s writing and is discussed by referring to the relationship between fictional and real spaces and to autobiography as a hybrid genre and creative project. This study also presents a critical-analytical reflection of Venter’s involvement with writing topics such as self-imposed exile, estrangement between place and self, global displacement/non-belongingness and “exile as a discontinuous state of being” (Said: 2000: 177). One of the key insights Venter demonstrates in his writing, is that space, like identity, is not an essentialist concept, but an incomplete and diffuse construction that is constantly changing depending on socio-political interventions, international migration patterns and the individual's subjective perception of places. / Afrikaans and Theory of Literature / D. Litt. et Phil. (Afrikaans)

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study examines the construction of cultural identity in Mamma Medea by Tom Lanoye (2001) and it’s translation by Antjie Krog (2002) by employing various theories as well as exhausting binary oppositions, and analysing the way it relates to the difference in language use between the conflicting individuals and groups in the drama. Mamma Medea is based predominantly on two versions of the Greek myth of Medea and her shocking tale of infanticide in order to wound her deceitful spouse, Jason. It follows the long tradition in literature and art wherein Medea is used to comment on the subjugation and oppression of women and non-dominant groups, as well as on the formation of the Other. Lanoye uses the details of the Ancient account, but broadens the spectrum to include commentary on contemporary themes in order to seek an alternative motivation for her premeditated infanticide. The drama does not stay within the details of the intertexts, however, and is altered so that both Medea and Jason each kill one of their children. A context-relevant approach is followed to examine how Lanoye’s drama challenges modern myths surrounding cultural identity in the Flemish-Dutch context. The latter interpretation is warranted by linking Flemish en Dutch with the groups in the drama, in accordance with the real language tension between the two language regions. In contrast to this Krog makes use of much more dialectal forms of Afrikaans reflecting the multicultural and multilingual South-African context. Her translation is not studied from a purely translational, theoretical perspective, considering that the focus of the study is on differences in cultural identity and on the differences in context wherein the respective drama and translation is produced. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die konstruksie van kulturele identiteit in Mamma Medea van Tom Lanoye (2001) en in die vertaling daarvan deur Antjie Krog (2002) aan die hand van verskeie teorieë, asook met behulp van binêre opposisies, en analiseer die wyse waarop dit onder meer saamhang met die verskille in taalgebruik tussen konflikterende individue en groepe in die drama. Mamma Medea ontgin veral twee weergawes van Griekse mites oor Medea, wat haar twee seuns op skokkende wyse vermoor om haar verraderlike eggenoot, Jason, leed aan te doen, in aansluiting by ’n lang tradisie in die literatuur en kunste waarin dié figuur veral gebruik is om kommentaar te lewer op die uitbuiting en onderdrukking van vroue en nie-dominante groepe, asook die formasie van die die Ander in verhoudinge. Lanoye verruim in sy drama die onderwerp van die konvensionele huweliksdrama en betrek hedendaagse kwessies ten einde ’n geldige eietydse motivering te verskaf vir Medea se optrede. Hy wyk onder meer doelbewus af van die brontekste deurdat hy Medea en Jason elk ’n seun laat vermoor. ’n Gemeenskapsrelevante benadering word gevolg om na te gaan hoe Lanoye se drama in die proses moderne mites rondom kulturele identiteit uitdaag binne ’n Vlaamse-Nederlandse konteks. Laasgenoemde interpretasie word ondersteun deur onderskeidelik Vlaams en Nederlands te verbind met die hoofgroepe in die drama, in ooreenstemming met reële taalspanninge tussen die twee taalgebiede. Hierteenoor maak Krog van veel meer dialektiese taalvorme gebruik in aansluiting by die multikulturele Suid-Afrikaanse konteks. Haar vertaling word nie soseer vanuit ʼn vertaalwetenskaplike perspektief nagevors nie, aangesien die hooffokus val op sowel die verskille in kulturele identiteit as op verskille rakende die konteks waarin onderskeidelik die drama en die vertaling geproduseer is.