Thesis (MS en S)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: Of all the strategies available to help eradicate poverty and enhance the quality of life of people living in marginalized communities, the provision of a formal retail centre would not stand out as a number one strategy. Nevertheless, the Nomzamo Business Centre was built as part of a local economic development initiative to help local businesses to develop. The primary goal of this study was to establish whether the residents of Nomzamo perceived the development of the centre as a contributing factor towards improving the quality of their lives. Although the retail sector is well represented in these marginalized communities, in the form of spazas and other informal businesses, these businesses desperately lack the bearings of formality. The Nomzamo Business Centre provides a formal business premises at affordable rates, for local business people and gives them the opportunity to develop skills through business training courses and the provision of information. As the study concludes, the residents of Nomzamo perceived the centre as an enhancement towards their quality of live, even though many of them still do not make use of the centre. Established shopping habits are hard to brake especially if the centre does not provide any real magnetism. The centre failed to attract an anchor tenant and although Eskom's presence at the centre does provide some form of attraction, the benefits have not yet spilled over to the other shops. At this stage the Nomzamo Business Centre cannot be deemed a success. The centre fails to compete with local informal businesses. What is needed in most of these communities however is a change in the local economic structure. Local economies in most cases are retail based, with no or little representation in sectors like manufacturing. Although the Nomzamo Business Centre will not contribute much towards a more balanced local economy, it does provide the foundation for future changes to take place. / AFRIKAANSE OPSOMMING: Van al die strategieë beskikbaar om te help met die uitwissing van armoede en die verbetering in die kwaliteit van lewe van mense wat in marginale gemeenskappe bly, sal die voorsiening van 'n formele kleinhandelsentrum beslis nie as 'n nommer een strategie bekend staan nie. Nogtans is die Nomzamo Besigheidsentrum, geleë tussen die Strand en Gordonsbaai, gebou as deel van 'n plaaslike ekonomiese ontwikkelingsinisiatief om plaaslike besighede te help ontwikkel. Die primêre doel van die studie was om vas te stel of die inwoners van Nomzamo, die ontwikkeling van die sentrum as 'n bydraende faktor in die verbetering van hul lewenskwaliteit waarneem. Alhoewel die kleinhandelsektor goed verteenwoordig is in die marginale gemeenskappe, in die vorm van spaza-winkels en ander informele besighede, ontbreek die besighede aan die nodige formaliteit. Die Nomzamo Besigheidsentrum bied 'n formele besigheidperseel teen bekostigbare tariewe vir plaaslike besighede en gee hulle die geleentheid om vaardighede te ontwikkel, deur kursusse in besigheidsopleiding en die voorsiening van informasie. Die studie kom tot die gevolgtrekking dat die inwoners van Nomzamo wel die sentrum as 'n verbetering in hul lewenskwaliteit waarneem, selfs al maak meeste van hulle steeds nie gebruik van die sentrum nie. Gevestigde inkopie gewoontes is moeilik om te verander, veral as die sentrum geen werklike aantrekking bied nie. Die sentrum het misluk in die poging om 'n anker huurder te lok en alhoewel Eskom se teenwoordigheid by die sentrum, 'n vorm van aantrekking bied, het die voordele van Eskom se teenwoordigheid nog nie na ander winkels oorgespoel nie. Op hierdie stadium kan die Nomzamo Besigheidsentrum nie as 'n sukses verklaar word nie. Die sentrum misluk om met plaaslike informele besighede mee te ding. Wat egter benodig word in die gemeenskappe is 'n verandering in die plaaslike ekonomiese struktuur. Plaaslike ekonomieë is in meeste gevalle op kleinhandel gebaseer, met min of geen verteenwoordiging in sektore soos vervaardiging nie. Alhoewel die Nomzamo Besigheidsentrum nie sal bydra tot 'n meer gebalanseerde plaaslike ekonomie nie, bied die sentrum 'n platform vir toekomstige veranderinge om op plaas te vind.

Philosophiae Doctor - PhD / Digital storytelling is a workshop-based practice, originally developed by the Californiabased nonprofit StoryCenter, in which people create short, first-person digital video narratives based on stories from their own lives. The practice has been adopted around the world as a participatory research method, as a pedagogical tool, as a community-based reflective arts practice and as medium for advocacy. It is associated with a loosely connected global movement linked by genealogy and a set of ethical commitments to the significance of all life stories and to the power of listening as a creative and political act.

Magister Artium - MA / The 1990s came with many changes and developments in South Africa, especially in the political and social lives of people and their public institutions. The concept of transformation and transition became a household word, from red-carpeted parliamentary corridors to tiny gravel township streets and villages in rural communities. Two community museums emerged in the Western Cape cultural and heritage landscape in response to these political changes: the South African Jewish Museum and the Lwandle Migrant Labour Museum. The extensively revamped South African Jewish Museum, which opened its doors in 1997, is situated in centre of the city of Cape Town (which under apartheid was designated as a white area). It is accommodated in the one of the oldest buildings in South Africa, the original building of the first SA Jewish synagogue built in 1862. The building has been extended, added to and extensively refurbished. The Lwandle Migrant Labour Museum is an entirely new institution in the post apartheid democratic South Africa. It is situated in a township forty kilometers from the Cape Town city centre. During the days of apartheid Lwandle township was designated as a place for black male hostel dwellers. The museum is accommodated in an old community hall, which was once a hostel dwellers recreational hall.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: AIDS is stigma, disgrace, hatred, hardship, abandonment, isolation, exclusion, prohibition, persecution, poverty, privation. AIDS is a metaphor. It is a threat, a tragedy, a blight, a blot, a scar, a stain, a plague, a scourge, a pestilence, a demon, killer, rampant, rampaging, murderer. It is made moral. It is condemnation, deterrence, retribution, punishment, a sin, a lesson, a curse, rebuke, judgement (Pillay, 2008:21). The above quotation represents societal perceptions, discourses and responses to the AIDS pandemic. Sadly, in the early days of this pandemic, some theologians and churches held the above-mentioned perception, creating the fear in sufferers of the disease that they might be judged. Communities, families and people living with HIV/AIDS (PLWHA) also still hold this view. The aim of this study is to investigate the judgemental attitudes in pastoral care and spiritual counselling for women living with HIV/AIDS. One of the aspects that contribute to the spread of the HIV pandemic is the stigma attached to it as it is the stigma that causes the silence. This study aims to explore the definition of stigma and investigate its causes and results as well as looking into the judgemental attitudes of the community, church, society, family and counselling of the HIV/AIDS sufferer, their identity crisis and their question of meaning. Furthermore, the study aims to investigate the theological reflection on the notion of God, through the doctrine of judge ment (how God is presented as a judge in both the Old and the New Testaments), as well as Old and New Testaments’ views on illness. Using these sources, this study investigates whether or not HIV is a punishment from God. Using case studies, the resurrection of hope and the role of hope in a person was explored. This study also investigates how pastoral care and spiritual counselling can empower and bring hope and healing to PLWHA. This was done through the use of Louw’s five-phase model of counselling PLWHA, an externalising method from a narrative approach. This study seeks to determine the judgemental attitudes in pastoral care and counselling towards women living with the HI virus in the local township of Lwandle. It is said that the people most vulnerable to the HI virus and most infected are women and especially those living in the poor townships of South Africa. Their lack of education and poverty put these women in a more dangerous situation than their counterparts. In the township churches, women are in the majority. This study speculates about the role of pastoral care and counselling in empowering these women, in particular those living with HIV and AIDS and seeks to explore how the faith community, society and their families judge these women. It also investigates how pastoral care can dispute irrational and unrealistic constructs applied to the interpreta tion of the pandemic and how the Christian community can contribute to constructive pro cesses of de-stigmatisation. In the early days of the pandemic, the church regarded intercourse as intended solely for procreation (Van Dyk 2008:318). Therefore, since it is well established that HIV and AIDS is a desease that is mostly contracted through sexual activity, those who contracted the disease were regarded as being not morally sound or upright members of society. This resulted in pastoral counsellors finding it difficult to counsel without discussing the causes of this disease as when they did so, they often appeared to be condemning the infected persons by judging them. This study focuses on the judgemental attitudes and stigmatisation, a theological reflection on the notion of God, as well as on women living with the HI virus in a specific context. In order to determine the attitudes of pastoral care and counselling, an empirical study was done to assess the attitudes in the above-mentioned location to PLWHA in that community. The aim of the empirical research was not to create statistical evidence, but rather to reflect the stories of the women living with the virus in this community. For the study, a certain group of women was selected from the support group of women who are living with HIV/AIDS. The co-ordinator of the support group helped the researcher to access the people from the Ikhwezi clinic. A questionnaire was used for the findings. The study showed the pain, vulnerability as well as the bravery of these women. Through the case study, the researcher was able to demonstrate how hope can change the lives of PLWHA. / AFRIKAANSE OPSOMMING: Vigs is stigma, haat, swaarkry, verlating, isolasie, uitsluiting, verbod, vervolging, armoede, ontbering. VIGS is 'n metafoor. Dit is 'n bedreiging, 'n tragedie, 'n vloek, 'n klad, 'n letsel, 'n vlek, 'n plaag, 'n kastyding, 'n pestilensie, 'n demoon, 'n doodmaker, wild, vervloek, 'n moordenaar. Dit is sedelikheid gemaak. Dit is veroordeling, afskrikking, vergelding, straf, 'n sonde, 'n les, 'n vloek, teregwysing veroordeling (Pillay, 2008:21). Bostaande aanhaling verteenwoordig sosiale persepsies, gesprekke en reaksies betreffende die VIGS pandemie. Tragies om te sê, in die begin van die pandemie was bostaande persepsie die standpunt van sommige teoloë en kerke, wat die vrees by lyers van die siekte geskep het dat hulle veroordeel sou word. Gemeenskappe, gesinne en mense wat lewe met MIV/VIGS (MWLMV) huldig nog steeds hierdie seining. Die doel van hierdie studie is om die veroordelende houdings by pastorale sorg en berading van vroue wat lewe met MIV/VIGS, te ondersoek. Een van die kwessies wat bydrae tot die toename van die MIV- pandemie is die stigma wat daaraan kleef, omdat dat die stigma is wat die verswyging daarvan veroorsaak. Hierdie studie beoog om die definisie van sigma te verken, en om die oorsaak en die gevolg daarvan te ondersoek, asook as om ’n kykie te kry in die veroordelende houdings van die gemeenskap, die kerk, die samelewing, die familie en die berading van die MIV/VIGS-lyer, hulle identiteitskrisis en hulle soeke na betekenis. Verder beoog die studie om die teologiese besinning oor die idee van God n.a.v., die leerstelling van oordeel (hoe God voorgestel word as Regter in sowel die Ou en Nuwe Testament), sowel as die Ou Testamentiese en Nuwe Testamentiese sienings oor siekte, te ondersoek. Deur die gebruik van hierdie bronne will hierdie studie ondersoek of MIV ’n straf deur God is. Hierdie studie ondersoek ook hoe pastorale sorg en berading kan bemagtig en hoop kan bring vir MWLMV. Dit is gedoen deur die gebruik van Louw se vyf fase beradingsmodel vir MWLMW-’n eksternaliseringsmetode vanuit ’n narratiewe benadering. Deur gebruik te maak van gevallestudies is die opwekking van hoop en die rol van hoop in ’n persoon verken. Hierdie studie poog om die veroordelende houdings by pastorale sorg en beranding van vroue wat leef met die MI-virus in die plaaslike dorpie Lwandle, vas te stel. Daar word gesê dat die kwesbaarste vir die MI-virus en die mees geïnfekteerde persone die vroue is, en by uitstek die wat in die arm dorpies van Suid-Afrika woon. Hulle gebrek aan geletterdheid en hulle armoede bedreig hierdie vroue meer as hulle mans. In die dorpskerke is vrouens in die meerderheid. Hierdie studie besin oor die rol van pastorale sorg en berading in die bemagtiging van hierdie vroue, in besonder hulle wat met MIV/VIGS lewe in die studie poog om te verken hoe die geloofsgemeenskap, die samelewing en hulle gene hierdie vroue beoordeel. Dit ondersoek ook hoe pastorale sorg irrasionele en onrealistiese opvattings rakende die interpretasie van die pandemie kan betwis, en hoe die Christengemeenskap kan bydrae tot ’n opbouende proses van destigmatisering. In die vroeë dae van die pandemie het die kerk gemeenskap gesien as uitsluitlik bedoel vir voorplanting (Van Dyk 2008:318). Aangesien dit algemeen aanvaar word dat MIV en VIGS ’n siekte is wat meestal opgedoen word deur seksuele aktiwiteite, is hulle wat hierdie siekte opgedoen het, nie gesien as moreel, of as onkreukbare lede van die gemeenskap nie. Dit het daartoe gelei dat pastorale beraders dit moeilik gevind het om te beraad sonder om die oorsaak van die siektetoestand te bespreek indien hulle dit wel gedoen het, en het dit dikwels gelyk asof die geïnfekteerde persoon veroordeel is deurdat hulle geoordeel is. Hierdie studie fokus op die veroordelende houdings en stigmatisasie-op ’n teologiese besinning oor die idee van God, sowel as op die vroue wat met die MI-virus binne ’n bepaalde raamwerke leef. Ten einde die houdings van pastorale sorg en berading teenoor MWLMV te bepaal, is ’n empiriese studie in daardie gemeenskap gedoen. Die doel met die empiriese navorsing was nie om statistiese bewyse te skep nie, maar eerder om te besin oor die verhale van die vroue wat met die virus leef in hierdie gemeenskap. Vir die studie is ’n bepaalde groep vroue geselekteer uit die ondersteuningsgroep vroue wat met MIV/VIGS leef. Die koördineerder van die ondersteuningsgroep het die navorser gehelp om die mense van die Ikhwezi kliniek te bereik. ’n Vraelys is gebruik vir die bevindinge. Die studie het die pyn, verwondbaarheid, sowel as die moed van hierdie vroue getoon. Deur die gevallestudie het die navorser aangetoon hoe hoop die lewens van MWLMV kan verander.