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No / This paper examines the scope for a rights-based perspective on the Millennium Development Goals (MDGs) by focusing on right to water. The paper adapts Hohfeldian framework of elements of a right developed by Wenar. According to this, a right should be interpreted in terms of powers, privileges, claims and immunities. This framework highlights the inter-connections between various aspects of governance and the effectiveness of a right to water. The conjecture whether the poor are more likely to have access to water when there is a right to water is examined with data (from WHO-UNICEF Joint Monitoring Programme) pertaining to a small sample of countries where a right to water has been promulgated and some others where such right has not been promulgated. The impact of governance on improving access to water is examined using indicators from Governance Matters V (Kaufman et al., 2006). This analysis suggests that mechanisms of governance may be more important in improving access to water than a formal articulation of a right to water. Some challenges to operationalising a right to water are discussed.

Five years from the end of the 15-year span of the Millennium Development Goals (MDGs) it is already plain that progress has been patchy and that the larger goals will not be met. The scale and profile of the MDGs will make them subject to eventual success or failure judgments and 'lessons learned' analyses, but the evidence of the past decade and current trajectories are sufficient to reveal our conceptual and operational shortcomings and the kinds of reorientation needed to ensure that the last five years of the MDGs will exhibit positive momentum rather than winding-down inertia. Such reorientations would include prioritising actors over systems; disaggregated targets over global benchmarks; qualitative aspects of complex forms of human relatedness over technical 'solutions'; and the painstaking work of developing country enablement over quick outcome indicators, not least for the purpose of sustainability. Thinking and planning beyond 2015 must be made integral to the last five years of the MDGs, for normative as well as practical reasons.

Thesis (MBA)--Stellenbosch University, 2010. / The Millennium Development Goals were commissioned by the United Nations in 2002 under the auspices of the Millennium Project with the aim of addressing development challenges faced by countries around the world in the areas of health, education, infrastructure, hunger and poverty via a series of time-related targets with a deadline for full achievement by 2015. Energy has typically been shown to be significantly correlated with the Human Development Index for a given country. In a similar manner, it is postulated that the various millennium development goal indicators are significantly correlated with total energy and electricity consumption per capita for a given nation. This study commences with a literature review of the origins and objectives of the Millennium Development Goals, followed by a review of the individual goals, targets and indicators. Some current literature regarding the intent and success to date of the Millennium Development Goals was reviewed to provide context. The link between the social and economic development of man, and access to and usage of energy was also explored. To understand the potential role that energy access and usage plays in economic and social development better, a systems thinking approach was adopted and related to how energy access and usage can impact on the achievement of the Millennium Development Goals. Potential problem co-factors relating to economic, social and sustainable development were identified, following which a system dynamic model is presented, illustrating the interaction between the various co-factors and access to energy and its use. Finally, a quantitative evaluation was performed to determine whether energy usage indicators do exhibit a relationship with the indicators of the Millennium Development Goals as proposed. This is illustrated for goals one through six. Where relationships were visible, empirical models were fitted to the energy and millennium development goal indicator datasets, and the coefficient of determination, which represents the strength of the relationship, was calculated. For each of the millennium development goal and targets, the models which exhibited the strongest relationships were used to assess what change in energy or electricity consumption would be required to accompany the desired change to meet the targets outlined in the Millennium Development Goals. / Sasol

This workshop aims to share the success of the Millennium Mathematics Project (MMP) in bringing mathematics to life for students and teachers. A range of interactive enrichment programmes and their innovative ideas and resources will be shared. Two MMP outreach projects will be explained in detail as the main focus of the workshop: (1) The Enigma Project, (2) The Risk Roadshow. Both projects travel to primary and secondary schools as well as universities, organisations, science festivals and residential camps, both nationally and internationally.

Text in Afrikaans / Weens kerke se eskatologiese verskille is daar twee hoofstrome van millennialisme: chiliasme en antichiliasme, wat tradisioneel as alternatiewe teenoor mekaar gestel word. Hierdie verhandeling behels egter 'n holistiese vergelyking van verskillende eskatologiee en hulle gepaardgaande millennialismes, ten einde die drie hoofstrome van millennialisme: pre-, post- en amillennialisme, met Konig se millennialisme te vergelyk. 'n Literatuurstudie toon dat Konig eskatologie definieer as die realisering van God se doel (die verbond) met die skepping deur die persoon van Jesus Christus. Die realisering van hierdie doel het met Christus se eerste koms in die Nuwe-Testamentiese bedeling begin. Derhalwe handhaaf Konig 'n Christosentriese eskatologie i.p.v. die tradisionele 'verdinglikte' eskatologie wat die eskatologie definieer as die allerlaaste dinge wat moet gebeur voor die einde van die wereld. Waarteoloe dus in die algemeen slegs 'n gedeelte van die N.T. as eskatologiese veld beskou (soos bv. Barth wat die eskatologie by Christus se opstanding begin, en Moltmann wat dit by Christus se kruisiging begin), sien Konig die hele N.T. as eskatologie in 'n Christologiese sin. Teenoor sommige teoloe wat weer die O.T. as eskatologie klassifiseer, betoog Konig dat hoewel die O.T. toekomsgerig is, dit nie ware eskatologie kan wees nie, want toe was God se doel/verbond/koninkryk nog nie in die mens Jesus Christus verwesenlik nie. In 'n toekomsgerigte sin kan die O.T., volgens Konig, wel 'eskatologie' genoem word, maar dan sal dit 'mislukte eskatologie' wees. Maar die werklike realisering van God se doel met die skepping deur Christus, het eers in die N.T. met die eerste koms van Jesus Christus begin. Die resultaat van ons evaluering van Konig toon duidelike teologiese verskille wat Konig met die chiliaste en met die antichiliaste het. Konig kan bv. nie saamstem met die chiliaste se idee van 'n millennium wat vir 'n bepaalde tydperk sal bestaan nie. Ook gaan hy nie akkoord met die antichiliaste se sg. millennium wat vir 'n onbepaalde tydperk sal duur nie. Dog ten spyte van verskille tussen Konig en die antichiliaste, is daar wel betekenisvolle ooreenkomste. Hier dink ons bv. aan die felt dat Konig saam met die antichiliaste betoog teen die chiliaste se siening van 'n letterlike vrederyk op die ou aarde wat presies eenduisend jaar sal duur. In ons konklusie is dit duidelik dat die verskille tussen Konig en ander millennialiste te wyte is aan veel meer as net hulle onderskeie hermeneutiese interpretasies van die eskatologie en die sg. millennium. Teenoor die tradisionele eskatologie se verengde teleskopiese tonnelvisie wat die eskatologiese veld beperk net tot 'n allerlaaste eindtydelike bedeling, staan Konig se bree makroskopiese voelvlugvisie wat die eskatologiese lyn vanaf Christus se krip tot by sy troon op die nuwe aarde laat strek. Maar aangesien dit in die lig van Konig se ekumeniese teologie tog moontlik is om eerder die punte van ooreenkoms as die van verskil tussen die millennialistiese benaderings te beklemtoon, word 'n ekumeniese toekomsblik vir die millenniumdebat voorgestel. / Because of eschatological differences amongst churches, there are two main streams of millennialism: chiliasm and antichiliasm, which is traditionally set as alternatives against each other. This dissertation, however, contains a holistic comparison of different eschatologies and their accompanying millennialisms, in order to compare the three main streams of millennialism: pre-, post- and amillennialism, with Konig's millennialism. A literary study shows that Konig defines eschatology as the realization of God's purpose i.e. the covenant) with the creation through the person of Jesus Christ. The realization of this purpose had started at the first coming of Christ in the dispensation of the N.T. Therefore Konig maintains a Christocentric eschatology in stead of the traditional 'thing-ifying' eschatology that defines eschatology as the very last things to happen before the end of the world. Whereas theologians in general would envisage only part of the N.T. as the field of eschatology (as for instance Barth who starts his eschatology at the resurrection of Christ, and Moltmann who starts it at the crucifixion of Christ), Konig would deem the whole N.T. as eschatology in a Christological sense. Over against some theologians that would also classify the O.T. as eschatology, Konig would argue that although the O.T. is oriented towards the future, it could not be true eschatology, since God's purpose/covenant/kingdom was not yet realized through the man Christ Jesus in the O.T. Because of the futurological force of the O.T., it could well be called 'eschatology' according to Konig, but then it would only be an 'unsuccessful eschatology'. But the true realization of God's purpose with the creation through Christ, had only started in the N.T. at the first coming of Jesus Christ. The result of our evaluation of Konig shows distinct theological differences that Konig has with both the chiliasts and the antichiliasts. Konig could for instance not agree with the chiliasts' idea of a millennium that will exist for a definite period of time. Neither could he agree with the antichiliasts' notion that the socalled millennium will continue for an indefinite period of time. Though despite the differences between Konig and the antichiliasts, there are also meaningful similarities. Take for instance the fact that Konig joins the antichiliasts in their argument against the chiliasts' idea of a literal kingdom of peace on the old earth, which will presumably last exactly for one thousand years. In our conclusion it is quite clear that the differences between Konig and the other millennialists are the result of much more than their respective hermeneutical interpretations of eschatology and the socalled millennium. In contrast to the narrow telescopic tunnel vision of the traditional eschatology that limits the eschatological field to an ultimate endtime dispensation, stands Konig's broad macroscopic birdflight vision that stretches the eschatological line from Chrtist's crib to his throne on the new earth. But since it is possible in the light of Konig's ecumenical theology to rather stress the points of agreement than that of disagreement amongst the various millennialistic approaches, an ecumenical vision for the future of the millennium debate is proposed / Philosophy, Practical & Systematic Theology / Th. M. (Sistematiese Teologie)

Text in Afrikaans / Weens kerke se eskatologiese verskille is daar twee hoofstrome van millennialisme: chiliasme en antichiliasme, wat tradisioneel as alternatiewe teenoor mekaar gestel word. Hierdie verhandeling behels egter 'n holistiese vergelyking van verskillende eskatologiee en hulle gepaardgaande millennialismes, ten einde die drie hoofstrome van millennialisme: pre-, post- en amillennialisme, met Konig se millennialisme te vergelyk. 'n Literatuurstudie toon dat Konig eskatologie definieer as die realisering van God se doel (die verbond) met die skepping deur die persoon van Jesus Christus. Die realisering van hierdie doel het met Christus se eerste koms in die Nuwe-Testamentiese bedeling begin. Derhalwe handhaaf Konig 'n Christosentriese eskatologie i.p.v. die tradisionele 'verdinglikte' eskatologie wat die eskatologie definieer as die allerlaaste dinge wat moet gebeur voor die einde van die wereld. Waarteoloe dus in die algemeen slegs 'n gedeelte van die N.T. as eskatologiese veld beskou (soos bv. Barth wat die eskatologie by Christus se opstanding begin, en Moltmann wat dit by Christus se kruisiging begin), sien Konig die hele N.T. as eskatologie in 'n Christologiese sin. Teenoor sommige teoloe wat weer die O.T. as eskatologie klassifiseer, betoog Konig dat hoewel die O.T. toekomsgerig is, dit nie ware eskatologie kan wees nie, want toe was God se doel/verbond/koninkryk nog nie in die mens Jesus Christus verwesenlik nie. In 'n toekomsgerigte sin kan die O.T., volgens Konig, wel 'eskatologie' genoem word, maar dan sal dit 'mislukte eskatologie' wees. Maar die werklike realisering van God se doel met die skepping deur Christus, het eers in die N.T. met die eerste koms van Jesus Christus begin. Die resultaat van ons evaluering van Konig toon duidelike teologiese verskille wat Konig met die chiliaste en met die antichiliaste het. Konig kan bv. nie saamstem met die chiliaste se idee van 'n millennium wat vir 'n bepaalde tydperk sal bestaan nie. Ook gaan hy nie akkoord met die antichiliaste se sg. millennium wat vir 'n onbepaalde tydperk sal duur nie. Dog ten spyte van verskille tussen Konig en die antichiliaste, is daar wel betekenisvolle ooreenkomste. Hier dink ons bv. aan die felt dat Konig saam met die antichiliaste betoog teen die chiliaste se siening van 'n letterlike vrederyk op die ou aarde wat presies eenduisend jaar sal duur. In ons konklusie is dit duidelik dat die verskille tussen Konig en ander millennialiste te wyte is aan veel meer as net hulle onderskeie hermeneutiese interpretasies van die eskatologie en die sg. millennium. Teenoor die tradisionele eskatologie se verengde teleskopiese tonnelvisie wat die eskatologiese veld beperk net tot 'n allerlaaste eindtydelike bedeling, staan Konig se bree makroskopiese voelvlugvisie wat die eskatologiese lyn vanaf Christus se krip tot by sy troon op die nuwe aarde laat strek. Maar aangesien dit in die lig van Konig se ekumeniese teologie tog moontlik is om eerder die punte van ooreenkoms as die van verskil tussen die millennialistiese benaderings te beklemtoon, word 'n ekumeniese toekomsblik vir die millenniumdebat voorgestel. / Because of eschatological differences amongst churches, there are two main streams of millennialism: chiliasm and antichiliasm, which is traditionally set as alternatives against each other. This dissertation, however, contains a holistic comparison of different eschatologies and their accompanying millennialisms, in order to compare the three main streams of millennialism: pre-, post- and amillennialism, with Konig's millennialism. A literary study shows that Konig defines eschatology as the realization of God's purpose i.e. the covenant) with the creation through the person of Jesus Christ. The realization of this purpose had started at the first coming of Christ in the dispensation of the N.T. Therefore Konig maintains a Christocentric eschatology in stead of the traditional 'thing-ifying' eschatology that defines eschatology as the very last things to happen before the end of the world. Whereas theologians in general would envisage only part of the N.T. as the field of eschatology (as for instance Barth who starts his eschatology at the resurrection of Christ, and Moltmann who starts it at the crucifixion of Christ), Konig would deem the whole N.T. as eschatology in a Christological sense. Over against some theologians that would also classify the O.T. as eschatology, Konig would argue that although the O.T. is oriented towards the future, it could not be true eschatology, since God's purpose/covenant/kingdom was not yet realized through the man Christ Jesus in the O.T. Because of the futurological force of the O.T., it could well be called 'eschatology' according to Konig, but then it would only be an 'unsuccessful eschatology'. But the true realization of God's purpose with the creation through Christ, had only started in the N.T. at the first coming of Jesus Christ. The result of our evaluation of Konig shows distinct theological differences that Konig has with both the chiliasts and the antichiliasts. Konig could for instance not agree with the chiliasts' idea of a millennium that will exist for a definite period of time. Neither could he agree with the antichiliasts' notion that the socalled millennium will continue for an indefinite period of time. Though despite the differences between Konig and the antichiliasts, there are also meaningful similarities. Take for instance the fact that Konig joins the antichiliasts in their argument against the chiliasts' idea of a literal kingdom of peace on the old earth, which will presumably last exactly for one thousand years. In our conclusion it is quite clear that the differences between Konig and the other millennialists are the result of much more than their respective hermeneutical interpretations of eschatology and the socalled millennium. In contrast to the narrow telescopic tunnel vision of the traditional eschatology that limits the eschatological field to an ultimate endtime dispensation, stands Konig's broad macroscopic birdflight vision that stretches the eschatological line from Chrtist's crib to his throne on the new earth. But since it is possible in the light of Konig's ecumenical theology to rather stress the points of agreement than that of disagreement amongst the various millennialistic approaches, an ecumenical vision for the future of the millennium debate is proposed / Philosophy, Practical and Systematic Theology / Th. M. (Sistematiese Teologie)

This thesis presents a holistic study of connections in the Altai Mountains of the eastern Eurasian Steppe, as shown by rock-art. Currently divided by four countries, pecked images (petroglyphs) and painted images from the 2^nd-1^st millennium BCE have been subjected to very separate research traditions, exacerbated by language barriers. This thesis focusses on the entire Altai Mountain range as a study area, integrating research published in Chinese and Russian, with supplementary literature in Kazakh and Mongolian consulted. To demonstrate the potential for connectivity and, consequently, movement, a map of accessibility was generated, showing that there are various optimal routes for movement throughout the Altai. The locations of rock-art sites relative to these routes indicate that movement was a key feature contributing to the creation of rock-art. Examining topographic features in the vicinity of rock-art sites of three regions (Mongolia, Russia, PRC) highlighted an association between watercourses and sites, whilst studying the micro-landscape within panels found that the creators of rock-art were not representing the tangible spatial relationship of figures to the landscape. More broadly, similarities between motifs at rock-art sites, as well as on portable art, demonstrate that the people making them, regardless of whether they were aware of it or not, were part of a wider understanding of how to depict subjects. Evidence of this understanding can be found even in regions with very different cultural backgrounds to the Steppe, such as the Chinese Central Plains, demonstrating that groups outside of the Steppe were aware of and using this way of representing. By combining analysis of motifs with that of the landscape, this thesis demonstrates that rock-art as a practice was inherently linked with to the landscape, whereas content and style are more indicative of a wide-ranging belief system amongst Steppe pastoralists, which was expressed aesthetically.

The late Neolithic of North Mesopotamia has long been held up as the first example of a ‘global’ culture with aspects of shared material culture, most notably pottery styles and subsistence strategies, spread across North Mesopotamia, the Northern Levant, and parts of south-east Anatolia. Increasing research in the past twenty years has illustrated that the material similarities visible in the late Neolithic do not represent a closed cultural community, but instead reflect a network of loosely connected groups who were members of imagined communities that linked people within shared cosmologies. Since their discovery in the early decades of the twentieth century stamp seals have been treated as a type artefact of the late Neolithic (particularly one of its constituent parts the Halaf) where they have been used to argue for the presence of sealing systems based around administrative storage of personal or communal property and possibly trade relations. However, except for a thesis published in 1990, late Neolithic stamp seals have never been comprehensively studied or interpreted primarily within their own context. Instead previous studies of stamp seals have tied stamp seals into a modernist narrative of progression that implicitly culminates in modern, Western, Nation States. This research challenges and deconstructs this narrative to demonstrate there is little evidence that seals in the late Neolithic were used for administrative purposes. To this end it gathered and re-classified the available data on provenanced stamp seals using a classificatory ontology called prototype theory that allows for more reflexive classification then the existing Aristotelian classifications. The thesis argues that stamp seals were indexical symbols with their symbolism being used to link members of imagined communities within real communities across the late Neolithic ‘world’. These people were members of a perceived descent group originating in shifting relationships to place during the change from sedentary farming communities in the eighth millennium BC to more mobile communities in the seventh millennium BC. At the same time as negotiating these supra-community identities seals were also used indexically in a variety of sub-community ways being used for a variety of magical (primarily apotropaic and talismanic) uses. As part of this I argue sealing practices in the late Neolithic relate to specific events of efficacious sealing using the power in the seal’s design.

To travel in the footsteps of movies and books is something that attracts more and more tourists and the research in the field has often focused on the motivation of tourists when choosing a destination. This study instead focuses on how the businesses that organize the attractions work. The purpose of this essay is to investigate how some operators in tourism in Stockholm and Ystad work to attract tourists to the Wallander and Millennium walks with a focus on the formation of the tours and digital marketing. The method used is qualitative. Three interviews are conducted with informants from Stadsmuseet, Ystad Studios Visitor Center and Stockholm Business Region. In addition to the interviews digital marketing is analyzed in the form of websites and social media. The results of the study show that there are not that many products linked to Wallander and Millennium, besides the tours, and no new ones are developed since no new books are being published. The digital marketing has reduced during the last few years, especially for Millennium, because of the interest decreasing. But these city tours attract tourists to the destinations since they are travel reasons and they contribute to an increased knowledge and an attractive image of the place. / Att resa i filmers och böckers fotspår är något som lockar allt fler turister och forskning inom området har ofta fokuserat på turisternas motivation vid valet av destination. Denna studie fokuserar istället på hur verksamheterna som arrangerar attraktionerna arbetar. Syftet för denna studie är att undersöka hur några aktörer inom turism i Stockholm och Ystad arbetar med att locka turister till Wallander- och Millenniumvandringarna med fokus på utformning av rundturerna och digital marknadsföring. Metoden som används är kvalitativ. Tre intervjuer genomförs med informanter från Stadsmuseet, Ystad Studios Visitor Center och Stockholm Business Region. Utöver intervjuerna analyseras även digital marknadsföring i form av hemsidor och sociala medier. Resultatet av undersökningen visar att det inte finns så många produkter med koppling till Wallander och Millennium, förutom stadsvandringarna, och det utvecklas inte några nya eftersom det inte publiceras nya böcker. Den digitala marknadsföringen har minskat de senaste åren, speciellt för Millennium, på grund av att intresset har sjunkit. Men dessa stadsvandringar lockar turister till destinationerna eftersom de är reseanledningar och de bidrar till en ökad kännedom och en attraktiv bild av platsen.