The starting-point of this thesis is the question of the origin of the nobility in the Latin Kingdom of Jerusalem up to 1131. This is discussed in parallel with the question of the origins of the monarchy itself and that of relations between the two institutions. Chapter 1 discusses the European origins of the monarchy which derived from two distinct dynastic traditions, the House of Ardennes-Verdun whose power had declined in the later eleventh century and was extinguished on the eve of the crusade, and the House of Boulogne which was in an ascendant. Chapter 2 examines Godfrey of Bouillon's crusading army between 1096 and 1099. Originally almost exclusively Lotharingian in composition, the army absorbed numerous elements from other contingents in the course of the march. The minority who remained in Outremer after 1099 were of diverse origin and had developed strong ties to the Ardennes-Boulogne family. Chapter 3 re-assesses the generally accepted nature of the state established in Palestine by the First Crusade, arguing that this was a secular monarchy headed by a princeps whose authority derived from God. Chapter 4 deals with the origins of the nobility and is an analysis of prosopographical material presented in the Appendix, while Chapter 5 is a chronologically-based analysis of relations between monarchy and nobility. The nobility comprised four main groups: Lotharingians and Germans; Normans; Flemings, and Picards; and men from the Ile-de-France and the surrounding areas. The last group increased in numbers and influence after the accession of a new dynasty in the person of Baldwin II. Resentment against his policies, and a growing factionalism based on dynastic loyalties and geographical origins enabled sections of the nobilty to threaten the monarchy in this and the next reign.

Univ., Diss.-2004--Hamburg, 2003.

"For a long time patriarchial African societies have denied women their rightful place in public life. There are certain cultural practices within these patriarchal societies, which impede the realisation of the human rights of women. Such cultural practices have impacted on the division of power and perpetuated the stereotypical roles of women within those societies. The diminshed status of women in public life does not accord with universal human rights norms and standards. The fact that Swaziland has not ratified the International Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) makes it difficult for women to vindicate their rights within the United Nations (UN) structures. The right to participate in public affairs is recognised and enshrined as a fundamental human right in both universal and regional human rights instruments. The exercise of this right ensures that citizens, both men and women, have a say in the affairs of the government of their respective countries. The scope of this right includes the right to vote and to be elected at genuine periodic elections, which shall be by universal and equal suffrage held by secret ballot, guaranteeing the free expression of the will of the electors. The deeply patriarchal nature of the two kingdoms presupposes that social, legal and political power is mainly vested in men. With the exception of royal women, "commoner" women are often given inferior roles or none at all in public life. The number of women holding positions in public life in both kingdoms suggests that there is an inherent anomaly in the division of power. ... Chapter two of this study examines the legal and institutional framework regulating the right to participate in public affairs at international and regional level. It does so by identifying the international and regional human rights instrumetns governing the exercise of this rights. The chapter focuses on the Universal Declaration of Human Rights (UDHR), the International Covenant on Civil and Political Rights (ICCPR), the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), the African Charter on Human and Peoples' Rights (ACHPR) and the Protocol to the African Charter on the Rights of Women. It also discusses the role of the treaty bodies established under the ICCPR and CEDAW as well as the African Commission on Human and Peoples' Rights. The third chapter examines the provisions of the national constitutions of Uganda and Swaziland, governing the right to participate in public affairs and the enforcement mechanisms created under those constitutions. It also analyses the political set-up in Buganda and Swazi kingdoms including the traditional set-up in Swaziland. Chapter four starts by defining culture and then goes on to explore the debate over the universality of human rights and cultural relativism. Beyond this debate, the chapter proposes a way for finding a common ground between the two theories. It then turns on to focus on cultures and traditional practices impacting on the rights of women to participate in public affairs in the two kingdoms. Chapter five gives a brief exposition of the role of roqyl women in both kingdoms. Here emphasis is on the roles of the queen mothers in both kingdoms, the role of the queen sister in Buganda and the princess of the country in Swazilnad. Finally, chapter six presents the conclusion of the study. This chapter also advances recommendations, which may be useful in assisting other traditional African societies in the full realisation of the right." -- Introduction. / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2003. / http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html / Centre for Human Rights / LLM

The key focus of this dissertation is to produce research upon energy and climate change issues in the UK in a policy relevant and theoretically sound way. It aims to inform industry and policy makers to allow politically palatable, successful and effective future energy and climate change policy to be developed by identifying the preferences of the public for different policy scenarios. The Choice Experiment method was employed throughout this dissertation as the consistent methodological approach allowed for greater comparability of the results in addition to allowing the method’s robustness and reliability to be tested. The first part of this research (Chapter 3) is concerned with investigating attitudes and willingness to pay for future generation portfolio of Scotland by investigating household preferences for various energy generating options, such as wind, nuclear and biomass compared to the current generation mix. We identified the Scottish public have positive and significant preference towards wind and nuclear power over the current energy mix. We also found heterogeneity in public preferences depending on where respondents live which is reflected in their preferences towards specific attributes. Presence of non-compensatory behaviour in our sample is another element which was investigated in this part. Chapters 4 and 5 contain analyses of two independent choice experiments which were run in parallel. They take a UK-wide approach and investigate public preferences for more general areas of future energy and climate change policy, such as: carbon reduction targets, focus on energy efficiency improvements and attitudes to micro-generation versus large scale renewable generation. In addition the preferences for adaptation to and mitigation of climate change are investigated. Micro-generation is not often considered by energy companies when it comes to planning their generation strategies and was therefore of particular relevance to this research. As such Chapter 6 identifies the importance that the public places on this particular energy option and how it compares with their preferences towards other key energy and climate change policies of the UK. To analyse reliability of the results and to contribute to the theoretical field of stated preference valuation, each of the experiments contained two overlapping attributes, i.e. increase in level of micro-generation and an increase in total cost to a household, comparison of which was also carried out in Chapter 6. Finally in Chapter 7 the results found in the sections described above are discussed with reference to the policy background in the UK and Scotland. Also issues with the research and areas for further study are identified.

The relationship between Law and Gospel remains something of a conundrum for biblical scholarship. A significant factor contributing to this difficulty is the interpretation of Matthew 5:17, and in particular what is meant by Jesus’ having come “to fulfil” the Law and the Prophets. What precisely is meant by “to fulfil the Law and the Prophets” is an exegetical enigma. Utilizing an eclectic array of methods, including literary, historical, and theological approaches, this study attempts to articulate the nature of fulfilment in Matthew 5:17. We begin by surveying a selection of previous contributions, from which we deduce four possible interpretations. Next, we outline the historical, literary, and theological contexts, in order to provide the background for the exegetical and theological discussions that follow. This leads us into a thorough exegesis of Matthew 5:17-20, with special attention directed towards the key term ω. We argue that ω is best understood in light of its usage elsewhere in Matthew, highlighting its salvation-historical significance. In addition, we argue that the focus on the Law and the Prophets, Matthew’s understanding of the prophetic function of the Law (11:13), and the so-called antitheses of 5:21-48, lead us to understand “to fulfil” as the realization of what the Law and the Prophets – the Old Testament – pointed towards. When Jesus says that he has come to “fulfil” the Law and the Prophets he means that all that they anticipated has now come about in him. But it is important to move beyond regular historical-critical methods of exegesis and also to examine the passage in light of its biblical-theological significance: what did the Law and Prophets anticipate? Our study attempts to advance discussion of ω in this passage by considering how ‘biblical theology’ might aid us in understanding what precisely was pointed towards by the Old Testament. We therefore discuss the bearing of a theology of the kingdom of God on Matthew 5:17. The significance of the concept of the kingdom of God/heaven – mentioned three times in Matthew 5:17-20, central in both Matthew’s Gospel and the Sermon on the Mount, and descriptive of Jesus’ mission (4:17) – has often been overlooked in the interpretation of this passage. In addition to regular arguments made on the basis of historical-critical exegesis – including discussion of the nature of ω in Matthew’s Gospel, the sense in which the Law prophesies, and the contribution of the so-called antitheses of 5:21-48 – we argue that the biblical-theological theme of the kingdom of God clarifies a salvation-historical reading of these verses. The concept of the kingdom of God provides a helpful lens through which to understand the nature of the fulfilment brought about by Jesus. When the theme of the kingdom of God in the Old Testament is considered, it is seen that this concept summarizes the Jewish hope – it is what the Law and the Prophets pointed towards. Therefore, when it is said that Jesus has come “to fulfil” the Law and the Prophets, an eschatological or salvation-historical reading shows that what the Law pointed towards has arrived in the teaching and ministry of Jesus. But a biblical-theological reading of the kingdom of God helps us to add a measure of precision to this statement. Jesus “fulfils” the Law and the Prophets by bringing into being what they anticipated: the kingdom of God, to which the Old Testament looked forward, has come. What the Law and Prophets anticipated was the arrival of the kingdom of God. “Fulfilment”, then, should be construed in terms of this motif. Jesus fulfils the Law and the Prophets by inaugurating the kingdom of God, which they anticipated. This bypasses discussions over whether it is primarily Jesus’ teaching or Jesus’ life that is in view, since the kingdom of God is inaugurated through both. / MA (New Testament), North-West University, Potchefstroom Campus, 2015

The relationship between Law and Gospel remains something of a conundrum for biblical scholarship. A significant factor contributing to this difficulty is the interpretation of Matthew 5:17, and in particular what is meant by Jesus’ having come “to fulfil” the Law and the Prophets. What precisely is meant by “to fulfil the Law and the Prophets” is an exegetical enigma. Utilizing an eclectic array of methods, including literary, historical, and theological approaches, this study attempts to articulate the nature of fulfilment in Matthew 5:17. We begin by surveying a selection of previous contributions, from which we deduce four possible interpretations. Next, we outline the historical, literary, and theological contexts, in order to provide the background for the exegetical and theological discussions that follow. This leads us into a thorough exegesis of Matthew 5:17-20, with special attention directed towards the key term ω. We argue that ω is best understood in light of its usage elsewhere in Matthew, highlighting its salvation-historical significance. In addition, we argue that the focus on the Law and the Prophets, Matthew’s understanding of the prophetic function of the Law (11:13), and the so-called antitheses of 5:21-48, lead us to understand “to fulfil” as the realization of what the Law and the Prophets – the Old Testament – pointed towards. When Jesus says that he has come to “fulfil” the Law and the Prophets he means that all that they anticipated has now come about in him. But it is important to move beyond regular historical-critical methods of exegesis and also to examine the passage in light of its biblical-theological significance: what did the Law and Prophets anticipate? Our study attempts to advance discussion of ω in this passage by considering how ‘biblical theology’ might aid us in understanding what precisely was pointed towards by the Old Testament. We therefore discuss the bearing of a theology of the kingdom of God on Matthew 5:17. The significance of the concept of the kingdom of God/heaven – mentioned three times in Matthew 5:17-20, central in both Matthew’s Gospel and the Sermon on the Mount, and descriptive of Jesus’ mission (4:17) – has often been overlooked in the interpretation of this passage. In addition to regular arguments made on the basis of historical-critical exegesis – including discussion of the nature of ω in Matthew’s Gospel, the sense in which the Law prophesies, and the contribution of the so-called antitheses of 5:21-48 – we argue that the biblical-theological theme of the kingdom of God clarifies a salvation-historical reading of these verses. The concept of the kingdom of God provides a helpful lens through which to understand the nature of the fulfilment brought about by Jesus. When the theme of the kingdom of God in the Old Testament is considered, it is seen that this concept summarizes the Jewish hope – it is what the Law and the Prophets pointed towards. Therefore, when it is said that Jesus has come “to fulfil” the Law and the Prophets, an eschatological or salvation-historical reading shows that what the Law pointed towards has arrived in the teaching and ministry of Jesus. But a biblical-theological reading of the kingdom of God helps us to add a measure of precision to this statement. Jesus “fulfils” the Law and the Prophets by bringing into being what they anticipated: the kingdom of God, to which the Old Testament looked forward, has come. What the Law and Prophets anticipated was the arrival of the kingdom of God. “Fulfilment”, then, should be construed in terms of this motif. Jesus fulfils the Law and the Prophets by inaugurating the kingdom of God, which they anticipated. This bypasses discussions over whether it is primarily Jesus’ teaching or Jesus’ life that is in view, since the kingdom of God is inaugurated through both. / MA (New Testament), North-West University, Potchefstroom Campus, 2015

This research explores the training needs of nannies in the United Kingdom in terms of the content and structure of introductory training. The research question formulated for this study is: What are the introductory training needs of nannies in the United Kingdom? The researcher approached the study qualitatively and empirical data was collected by means of a focus group discussion with a group of nannies. Empirical data indicates that nannies need training regarding: • The professional aspect of nannying; • the physical, emotional, and intellectual needs of children; • the various developmental levels of children and the role of the nanny within each phase; • working with parents; • different religions and cultures and their childcare practices. It was found that nannies need training that is structured in an affordable, brief, specific and practical way. The study therefore reveals that nannies have specific needs regarding both the content and structure of childcare training. / Thesis (M. Ed.)

The thesis explores the relationship between Audit Committees and External Auditors’ fees of a sample of FTSE 350 companies in the UK for the period of 2005-2006. This is achieved by providing answers to three main research questions. First, what are the determinants of Audit Committee activity? Second, what is the relationship between Audit Committee activity and external auditors’ fees? Third, what is the relationship between audit and non-audit fees and how does the Audit Committee affect these? Starting out with an Agency Theoretical background, the study found evidence consistent with the views that a higher proportion of Independent Non-Executive Directors on the board enhances Audit Committees’ activity, but the presence of financial expertise on the committee was not found to be statistically significant in explaining its activity. The thesis also documented evidence that shows that Audit Committee activity is inversely related to managerial ownership of shares in companies. In line with the economic theory of auditing, the researcher used fees paid to the external auditor to proxy for the level of economic bonding between auditors and their clients. Higher fees are interpreted to indicate compromised independence. Five alternative measures of economic bonding were used. The researcher found a stable and statistically significant positive relationship between measures of economic bonding and Audit Committee activity. This finding is consistent with the view that Audit Committees buy more services from the auditors in order to enhance auditing and reporting quality. Strong positive relationships between audit and non-audit services and vice versa were found using a single equation fees model but these relationships were not consistent when the researcher controlled for endogeneity between audit and non audit fees using Simultaneous Equation Models (SEM). Audit Committee activity was not statistically important in these relationships. This evidence taken together supports the proposition that economies of scope exist in the joint provision of both audit and non-auditing services to the same client. Finally the thesis also documents evidence that suggests that knowledge spill-over flows from non-audit services to auditing services and that auditor do not use audit as a loss leader.

Chronicles was composed in the postexilic period when the Jews were without their own king and were living under the rule of the Persian Empire and the Greek dynasties of the Ptolemies and Seleucids. In view of the apparently eternal nature of the Davidic covenant (2 Sam 7:11b-16), this loss of sovereignty would have posed a difficult problem for the Jews. To be sure, Zerubbabel, grandson of Jehoiachin, penultimate king of the Davidic kingdom, was appointed as governor of Yehud by the Persian king Darius (Hag 1:1) and received YHWH’s promise of being his ‘signet ring’ (Hag 2:23); however, he could not and did not re-establish the kingdom of David. When the Jews lost their political leadership in the postexilic period, religious personnel appeared to play an increasingly important role as leaders of the Temple centered community. Along with Zerubbabel, Joshua, the high priest of the Jewish community that had returned from the exile, led the project of rebuilding the Temple (Hag 1:1; Ezra 3:2). The book of Chronicles reflects this Temple-centered community and deals in much detail with issues relating to the cultic personnel. The two main figures in Chronicles, David and Solomon, are presented respectively as the one who prepares (1 Chr 22; 28:1-29:20), and the one who completes (2 Chr 2:1-5:1) the Temple building project. Furthermore, the Chronicler evaluates the Judaic kings who reigned after Solomon in relation to their piety and their service in the Temple.5 Those who were considered ‘good’ kings worshipped God in the Temple according to the divine commandment, diligently repairing and restoring the Temple, whereas those who were considered ‘bad’ kings were negligent in their worship of YHWH and in their preservation of the Temple. In the context of this postexilic Temple-centred cultic society, the question may be asked: Does the Chronicler hope for the revival of the Davidic kingdom in view of the seemingly and eternally binding, unconditional Davidic covenant (2 Sam 7:12-16; 1 Chr 17:11-14), or is he satisfied with its replacement by the postexilic, Temple-centered cultic society?.

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