Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The topic of the research is, Development and Culture: A theological engagement with the Endogenous development of the Nsenga in Zambia. Development takes place in many forms. There is a need for a kind of development that meets the needs and people's aspirations in life. The question of this research is: what could the role of theology and the church be towards an endogenous development process that is culturally orientated to the Nsenga ethnic group of Zambia? The study is based on the working hypothesis that endogenous development provides the platform where the grassroots organisations and people become subjects of their own human development and transformation in life and society. The aim of the study is to investigate, examine and evaluate the place of culture in development, and to propose an endogenous base which is contextual. It also shows how a cultural driven development process stemming from the grassroots can be a better tool for human developments that are sustainable over time. An endogenous approach to development is proposed, an approach based on local strategies, values and innovations that encourages people in a given set-up to use their own resources, knowledge and initiative to develop new and better ways of doing things. A framework was developed for understanding the principles and practices of endogenous development among the Nsenga of Zambia. This study considers culture as an important aspect of development and as a means to understanding and achieving forms of development from which people can draw meaning and fulfillment in life. Models of development that cannot integrate culture are likely not only to fail but also to cause damage to people‟s well-being. Due to the interdisciplinary nature of the study, both theoretical and methodological triangulations were employed. The methods of literature review, critical reflection, logical arguments and analysis were applied. Chapter 1 introduces the study, gives the motivation for studying culture and development and briefly describes the chosen research approach and methods. The focus then moves to the specific research topic, research problem, aim and purpose of the research, hypothesis and the contribution of the research to the Zambian community in the area of development and culture in the field of Theology and Development. Chapter 2 explores an understanding of development and culture through a review and survey of definitions and develops a concept of endogenous development which presupposes a kind of development which is born out of the local people‟s own initiative. The chapter argues that all models of development must be culturally oriented and should reflect perspectives of responses to problems faced by human societies in their contexts. Chapter 3 surveys the relationships between culture and development. The chapter claims that in the past theories of development disregarded cultural aspect in development. It is suggested that the culture and the people concerned in any developmental process must play a central role. Chapter 4 discusses the relationship between theology and development under five sub-themes namely (1) theology and development, (2) church and development, (3) the role of the church in development, (4) the church as a channel of development and, (5) people and development. Chapter 5 focuses on the ethnography and case study of the Nsenga in the three selected villages in Petauke district in the eastern province of Zambia. This chapter analyses the social economic status of people in Nsenga area and the practical implementation of endogenous development projects. Chapter 6 critically analyses the Nsenga‟s practical engagement with endogenous development as described in the theoretical and theological framework. Chapter 7 provides the conclusion and recommendations regarding the practice of endogenous development within the context of the Nsenga of Zambia. / AFRIKAANSE OPSOMMING: Die onderwerp van hierdie navorsing is, Development and Culture: A theological engagement with the Endogenous development of the Nsenga in Zambia. Ontwikkeling vind op verskillende maniere plaas. Daar is 'n behoefte aan 'n bepaalde soort ontwikkeling wat in die hedendaagse behoeftes en lewens verwagtinge van plaaslike arm gemeenskappe sal voorsien. Die navorsingvraag van hierdie navorsing is, Wat kan die rol van teologie en die kerk wees binne 'n proses van endogene ontwikkeling wat kultureel georienteer is binne die Nsenga etniese groep van Zambia? Hierdie navorsing is gebaseer op die werkende hipotese dat endogene ontwikkeling die onderbou voorsien waarop plaaslike organisasies en mense die onderwerpe word van hul eie menslike ontwikkeling en transformasie binne die lewe en samelewing - vanuit 'n teologiese raamwerk en met die aktiewe betrokkenheid van die kerk. Die doel van die studie is om die rol van kultuur in ontwikkeling te ondersoek en evalueer en ʼn endogene basis te onwikkel wat kontekstueel van aard is. Dit streef ook om aan te dui hoe kultureel gedrewe ontwikkelingsprosesse wat op grondvlak ontstaan, ʼn beter instrument kan wees vir menslike ontwikkeling wat langdurig volhoubaar is. ʼn Endogene benadering tot ontwikkeling gebaseer op plaaslike strategieë, waardes en innoverings word voorgestel en mense word aangemoedig om hul eie hulpbronne, kennis en inisiatief te gebruik om nuwe en beter maniere van doen te ontwikkel. Die studie bied ook ʼn raamwerk vir die verstaan van die beginsels en gebruike van endogene ontwikkeling onder die Nsenga van Zambië. Kultuur word beskou as ʼn belangrike aspek van ontwikkeling en as ʼn middel om vorms van ontwikkeling wat lei tot ʼn betekenisvolle, vervulde bestaan, te verstaan en bereik. Ontwikkelingsmodelle wat nie kultuur kan integreer nie, is geneig om te misluk en selfs mense se wel-wees te beskadig. Vanweë die interdissiplinêre aard van die navorsing, is beide teoretiese en metodologiese triangulasies gebruik. Literatuur oorsig, kritiese nadenke, logiese argumente en analise is toegepas. Hoofstuk 1 as inleiding bied die motivering vir die bestudering van kultuur en ontwikkeling en beskryf kortliks die navorsingsbenadering en –metodes. Die fokus skuif dan na die spesifieke navorsingsonderwerp, navorsingsvraagstuk, doel van die navorsing, hipotese en die bydrae van die navorsing tot die Zambiese gemeenskap op die gebied van ontwikkeling en kultuur in die velde van Teologie en Ontwikkeling. Hoofstuk 2 ondersoek ʼn verstaan van ontwikkeling en kultuur deur ʼn oorsig van definisies en ontwikkel ʼn konsep van endogene ontwikkeling wat die soort ontwikkeling gebore uit plaaslike mense se eie inisiatiewe, voorveronderstel. Die hoofstuk betoog dat alle modelle van ontwikkeling behoort kultureel van aard te wees en behoort perspektiewe van gemeenskappe se response op probleme in hul konteks te weerspieël. Hoofstuk 3 ondersoek die verhoudings tussen kultuur en ontwikkeling. Daar word beweer dat ontwikkelingsteorieë die kulturele aspek van ontwikkeling verontagsaam het. Die hoofstuk stel voor dat die betrokke mense en hul kultuur in enige ontwikkelingsproses ʼn sentrale rol moet speel. Hoofstuk 4 bespreek die verhouding tussen teologie en ontwikkeling in terme van (1) teologie en ontwikkeling, (2) kerk en ontwikkeling, (3) die rol van die kerk in ontwikkeling, (4) die kerk as ontwikkelingskanaal en, (5) mense en ontwikkeling. Hoofstuk 5 fokus op die etnografie en die gevallestudie van die Nsenga-mense in drie dorpies in Petauke-distrik in die Oostelike provinsie van Zambië. Die sosio-ekonomiese status van mense in die Nsenga-area en die praktiese implementasie van endogene ontwikkelingsprojekte word ondersoek. Hoofstuk 6 is ʼn kritiese analise van die Nsenga se praktiese betrokkenheid by endogene ontwikkeling soos dit in die teoretiese en teologiese raamwerk beskryf is. Hoof 7 sluit in die slotsom en aanbevelings vir die beoefening van endogene ontwikkeling binne die konteks van die Nsenga van Zambië.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation aims at discussing the influence of two eminent trends on African culture: modernity and globalization with special reference to the culture of silent sexuality as understood and practiced by the Shambala of Tanzania. It is based on secondary data collected through review of studies, reports, policy documents and surveys from various data sets from national, regional and international organizations. The two trends have not only transported the good side of the economic and social development across the globe and connected people from different cultures or nations in the world, but have also changed the culture of host communities. For example, the change from collectivism social structure that characterizes African society to individualism social structure that characterises the market-oriented culture of western society. This change indicates that without doubt “globalization and modernity are the most important and developed theories of the twentieth century” (Ritzer 2008:230). The process of globalization for example allows two different cultures to either coexist or create a dynamic or transformation to a new and third type of culture, one to be absorbed by the other. If the new incoming culture dominates local culture to absorb it, it sources a conflict between the two cultures, in this case the conflict between the culture of silent sexuality and the western culture, popularly termed by Mankiw (2007:12) as “cultural westernization”. The trend of cultural westernization of Africa has become very pervasive and prevalent, such that Western civilization has taken precedence over African values and culture and the latter are regarded as inferior to the former. As with other societies and cultures in the developing countries, the impact of western civilization on Africa has occasioned a discontinuity in forms of life throughout the continent. This has led to a cultural dualism that often presents itself as a real dilemma in concrete, real-life situations. In other words, the African experience of modernity and globalization is fraught with tensions at every level of the communal and social settings. The post-independence Africa is confronted with how to have a true identity, a new culture that is African in nature. Before the era of globalization there existed local, autonomous, distinct and well-defined, robust and culturally sustaining connections between geographical place and cultural experience. These connections constituted one’s community “cultural identity”. This identity was something people simply had as an undisturbed existential possession, an inheritance, a benefit of traditional long dwelling, of continuity with the past. Identity, then, like language, and other cultural practices, for instance the culture of silent sexuality, were not just descriptions of cultural belonging, they were collective treasures of local communities. But they were also discovered to be something fragile that needed protecting and preserving that could be lost, due to foreign influences. According to Ritzer (2008:231), into this world of diverse, discrete, but to various degrees vulnerable cultural identities there suddenly burst (apparently around the middle of the 1980s) the corrosive power of globalization which has swept like a flood tide through the world’s diverse cultures, destroying stable localities, displacing peoples, bringing a market-driven, “branded” homogenization of cultural experience, thus obliterating the differences between locality-defined cultures which had constituted people’s identities. The Shambala culture of silent sexuality prior to modernity and globalization was aimed at preserving dignity and courtesy in the society. It maintained peace, created a harmonious environment for all people, and stabilized the moral standards of the entire community. Silent sexuality was also connected to the religious meaning of sacredness. Specifically, sex and sexuality were considered sacred and should be abused under no circumstances. The Shambala believed that sexuality was part of life itself; it was liable, by the same token, to be extremely destructive of life if mishandled. Sexual taboos helped to maintain a stable social structure by defining social relationships among members of the family, for example, husband-wife, father-daughter, and mother-son relationships. However, some members of the Shambala society have embraced modernity and globalization which have influenced their traditional sexuality. Sex, to them, is no longer a private matter, and they undermine traditional customs and taboos by regarding them as uncivilized and savage. The result shows that there are many sex related problems which have surfaced among the Shambala, such as unwanted teenage pregnancy, school dropout due to pregnancy and/or early marriage, abortion, rape, child prostitution and other factors. The research findings could serve as a call to the Shambala, the Church and the state to work together to find lasting solutions for the detrimental consequences of recent changes in patterns of sexuality among the Shambala and Tanzanians in general to ratify a gender based anti-violence bill that will be cherished in the constitution to guard women and girls from all forms of sexual violence and create public awareness of the privileges and dignity of women and children. / AFRIKAANSE OPSOMMING: Hierdie proefskrif stel dit ten doel om die invloed van twee opkomende neigings, moderniteit en globalisering, op Afrika-kultuur te ondersoek, met spesiale verwysing na die kultuur van stille seksualiteit soos dit verstaan en beoefen word deur die Shambala van Tanzanië. Dit is gebaseer op sekondêre data versamel deur 'n verkenning van studies, verslae, beleidsdokumente en oorsigstudies vanuit verskeie data-gegewens uit nasionale, streek- en internasionale organisasies. Die twee neigings het nie alleen die positiewe sy van die ekonomiese en sosiale ontwikkeling dwarsoor die aardbol uitgebrei en mense uit verskillende kulture of nasies in die wêreld met mekaar in verbinding gebring nie, maar het ook verandering ingebring in die kultuur van gasheer-gemeenskappe. Byvoorbeeld, die verandering vanaf die kollektivistiese sosiale struktuur wat Afrika-samelewings kenmerk, na die individualistiese sosiale struktuur wat die mark-georiënteerde kultuur van westerse samelewings kenmerk. Hierdie verandering behels sonder twyfel dat “globalisering en moderniteit die belangrikste en mees ontwikkelde teorieë van die twintigste eeu is” (Ritzer 2008:230). Die proses van globalisering, byvoorbeeld, laat twee verskillende kulture óf saam bestaan, óf skep 'n dinamiek wat transformeer tot 'n nuwe en derde tipe kultuur, een wat deur die ander geabsorbeer word. Indien die nuwe inkomende kultuur die plaaslike een domineer of dit absorbeer, stig dit 'n konflik tussen die twee kulture, in hierdie geval, die konflik tussen die kultuur van stille seksualiteit en die westerse kultuur, algemeen deur Mankiw (2007:12) genoem “kulturele verwestersing”. Die neiging van kulturele verwestersing van Afrika het deurdringend en oorwegend geword, sodat Westerse beskawing voorrang geniet bo Afrika-waardes en –kultuur, en laasgenoemde beskou word as minderwaardig aan eersgenoemde. Soos met ander samelewings en kulture in die ontwikkelende lande, het die impak van die westerse beskawing op Afrika 'n diskontinuïteit teweeggebring in lewensvorms dwarsoor die kontinent. Dit het gelei tot 'n kulturele dualisme wat homself dikwels poneer as 'n werklike dilemma in konkrete, daaglikse lewenssituasies. Met ander woorde, die Afrika-ervaring van moderniteit en globalisering is deurtrek met spanning op elke vlak van die kommunale en sosiale kontaksituasies. Die post-onafhaklikheid-Afrika word gekonfronteer met hoe om 'n ware identiteit te hê, 'n nuwe kultuur wat wesentlik dié van Afrika is. Voor die tydperk van globalisering was daar 'n plaaslike, outonome, afgebakende en robuuste kultureel-gehandhaafde verbintenisse tussen geografiese plek en kulturele ervaring. Hierdie verbintenisse het gemeenskappe se “kulturele identiteit” onderlê. So 'n identiteit het voorgevloei uit 'n onverstoorde eksistensiële besitting, 'n erfenis, 'n voordeel van lang tradisionele lewe, van kontinuïteit met die verlede. Identiteit, dus, soos taal en ander kulturele praktyke; die kultuur van stille seksualiteit is nie slegs beskrywend van kulturele eiendom nie, maar vorm 'n soort kollektiewe skat van plaaslike gemeenskappe. Terselfdertyd is hulle broos en verdien om behou en beskerm te word teen verlies as gevolg van vreemde invloede. Volgens Ritzer (2008:231) het daar (blykbaar teen die middel van die 1980s) in hierdie wêreld van diverse, diskrete maar ook tot verskeie mates, brose kulturele identiteite, meteens die eroderende mag van globalisering verskyn, en soos 'n vloedgety deur die wêreld se diverse kulture gespoel. In die proses is stabiele gemeenskappe verwoes, mense verplaas, 'n mark-gedrewe, “branded” homogenisiteit van kulturele ervaring meegebring, wat verskille uitgewis het tussen plek-gedefineerde kulture waarop identiteite voorheen gebaseer was. Die Shambala-kultuur van stille seksualiteit voor die koms van moderniteit en globalisering, was gerig op die behoud van waardigheid en hoflikheid in die samelewing. Dit het 'n premie geplaas op vrede, die skep van 'n harmonieuse omgewing vir alle mense, en het die morele standaarde van die totale gemeenskap verstewig. Stille seksualiteit was ook verbind aan die religieuse betekenis van heiligheid. Spesifiek seks en seksualiteit was as gewyd beskou en mag onder geen omstandighede misbruik geword het nie. Die Shambala het geglo dat seksualiteit so sterk dui op lewe, dat dit in staat is om lewensvernietigend te wees wanneer dit misbruik word. Seksuele taboe's het 'n stabiele sosiale struktuur help handhaaf deur omskrywing van sosiale verhoudings onder gesinslede, byvoorbeeld man teenoor vrou-, vader teenoor dogter-, en moeder teenoor seun-verhoudings. Deurdat party lede van die Shambala-samelewing moderniteit en globalisering aangegryp het, is hulle tradisionele opvattings rondom seksualiteit beïnvloed. Hulle sien seks nie meer as 'n private saak nie, en ondermyn tradisionele gewoontes en taboe's deur hulle af te maak as onbeskaafd en oertyds. Die gevolge manifesteer in 'n toename van seksverwante probleme onder die Shambala, soos ongewensde tiener-swangerskappe, skoolverlating ter wille van swangerskappe en/of vroeë huwelike, aborsie, verkragting, kinderprostitusie en andere. Die navorsingsbevindings kan dien as 'n wekroep aan die Shambala, die kerk en die staat om saam te werk om blywende oplossings te vind vir die verwoestende gevolge in die onlangse veranderinge in die patrone van seksuele praktyke onder die Shambala, en onder Tanzaniërs oor die algemeen, om 'n gender-gebaseerde, teen-geweld wet te implimenteer wat in die konstitusie opgeneem kan word om vroue en meisies teen alle vorme van seksuele geweld te beskerm, en 'n openbare bewussyn te kweek omtrent die voorregte en waardigheid van vroue en kinders.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation aims at recording, evaluating and analysing sermons of the lay preachers in the Church of Central Africa Presbyterian Nkhoma Synod in Central Malawi. Basically, these preachers have an oral culture. This analysis reveals the inherent ability of the oral lay preachers to communicate effectively using their indigenous knowledge system and modes of communication which are characteristic of an oral culture. Secondly, the analysis also reveals some lack in these sermons in terms of biblical understanding. Therefore, the purpose of this dissertation is to develop a homiletical theory and praxis which will regard the biblical text and the people’s context - Word and world – as serious. Finally, the research proves that, if the strategy of implementing a training process in the congregations for all lay preachers, in order to empower them to use both their traditional modes of communication and an understanding of the Bible, could be realised, the spirituality of the people would improve and Christianity would have a greater impact in the society. To achieve the foregoing, we use Osmer’s practical theological interpretation methodology and the Heidelberg method of sermon analysis. Chapter two provides a general overview and description of the historical context, and cultural worldview of the people. The contextual challenges that affect the Church and the phenomenon of oral lay preacher are also described. In Chapter three, we analyse lay preachers’ sermons using the Heidelberg method of sermon analysis which has a strong Reformed foundation. The rhetorical strategy of using stories, retelling, parables, myths, fables and other strategies are exemplified. The critical evaluation of the context and detailed analysis of the sermons are done as we try to answer the question: “What is going on?” Chapter four uses the findings of the analysis and begins to develop the homiletical theory, theology and praxis of the oral lay preaching context. In so doing we explain why the oral culture understands, arranges and communicates indigenous knowledge in preaching. We also ask why the lay preachers preach the way they do and react to this question: “Why is this going on?” In Chapter five we develop an oral hermeneutics within the lay preaching context of the Malawian Church (CCAP); the art of doing theology in context is demonstrated using several examples of sermons. The Process of Reading and Re-reading of Texts as a means of interpretation is suggested. Furthermore, in this section, we respond to the question, “What ought to be going on?” And finally in chapter six, we make recommendations and suggestions for the implementation of lay leadership development using a model of the indigenous knowledge system found in the context. A strategy of training pastors who in turn will train local preachers is exemplified. Finally, we answer the question, “How may we respond?” The researcher believes that through this study many lay leaders will be trained in the CCAP Nkhoma synod and that there will be transformation in people’s lives. / AFRIKAANSE OPSOMMING: Hierdie proefskrif het ten doel die opname, evaluering en ontleding van preke van die lekepredikers in die Kerk van Sentraal-Afrika Presbyterian Nkhoma Sinode in Sentraal Malawi. Hierdie predikers het basies 'n mondelinge kultuur. Hierdie analise toon die inherente vermoë van die lekepredikers om effektief mondelings te kommunikeer met behulp van hul inheemse kennis stelsels en vorme van kommunikasie wat kenmerkend is van 'n mondelinge kultuur. Tweedens, uit die analise blyk ook 'n paar gebrek in die preke in terme van Bybelse begrip. Daarom is die doel van hierdie verhandeling om 'n homiletiese teorie en praktyk te ontwikkel wat die Bybelse teks en die mense se konteks - Woord en die wêreld - as ernstig beskou. Ten slotte bewys die navorsing dat, indien ‘n strategie vir die implementering van 'n opleidingsproses in die gemeentes vir alle lekepredikers verwesenlik kan word, ten einde hulle te bemagtig om beide hul tradisionele vorme van kommunikasie en 'n begrip van die Bybel, te gebruik, die spiritualiteit van die mense sal verbeter en die Christendom 'n groter impak in die samelewing sou kon uitoefen. Om die voorafgaande te bereik, gebruik ons Osmer se metode van praktiese teologiese interpretasie, asook die Heidelberg metode van preek analise. Hoofstuk twee gee 'n algemene oorsig en beskrywing van die historiese konteks, en kulturele wêreldbeskouing van die mense. Die kontekstuele uitdagings wat die kerk in die oë staar, asook die verskynsel van mondelinge lekepredikers word beskryf. In hoofstuk drie analiseer ons lekepredikers se preke deur middel van die Heidelberg metode van preek-analise wat 'n sterk Gereformeerde basis het. Die retoriese strategie van die gebruik van stories, oorvertellings, gelykenisse, mites, fabels en ander strategieë word onder oë geneem. Die kritiese evaluering van die konteks en gedetailleerde ontleding van die preke word gedoen as ons probeer om die vraag te beantwoord: "Wat gaan aan?" Hoofstuk vier gebruik die bevindinge van die analise en begin om die homiletiese teorie, teologie en praktyk van die mondelinge konteks te ontwikkel. Deur dit te doen verduidelik ons waarom die mondelinge kultuur inheemse kennis verstaan, reël en kommunikeer in die prediking. Ons vra ook waarom die lekepredikers verkondig op die manier waarop hulle wel doen en reageer ons op die vraag: "Hoekom is dit aan die gang?" In hoofstuk vyf ontwikkel ons 'n mondelinge hermeneutiek binne die konteks van die Malawiese Kerk (CCAP), asook die kuns van teologie doen in konteks met behulp van verskeie voorbeelde van preke. Die proses van die lees en weer lees van tekste as 'n middel van die interpretasie word voorgestel. Ons reageer dus hier op die vraag: "Wat behoort aan te gaan?" En uiteindelik in hoofstuk ses, maak ons aanbevelings en voorstelle vir die implementering van leierskaps-ontwikkeling met behulp van 'n model van inheemse kennis stelsels, soos gevind in die konteks. 'n Strategie vir die opleiding van predikante wat op hulle beurt plaaslike predikers sal oplei word voorgestel. Ten slotte beantwoord ons dus die vraag: "Hoe kan ons reageer?" Die navorser hoop dat deur middel van hierdie studie baie leiers opgelei sal word in die CCAP Nkhoma Sinode en dat daar transformasie in mense se lewens sal plaasvind.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The introduction deals with the research proposal. The thesis is a practical-theological study dealing with human dignity and the missional vocation of the Gamtoosvalley Uniting Reformed Church in Southern-Africa. The research question asks: How do you guide members of a typical small, poor, rural congregation, caught in maintenance to discover human dignity in Christ and how are they transformed to focus missionally on God’s agenda for their community? Chapter 2 is a context-analysis where demographic information confirms poverty. The question is asked whether members can stay positive and develop hope for an alternative reality for themselves and their community. Chapter 3 is an identity analysis describing how the identity and culture of the congregation and its community was shaped in history. Chapter 4 outlines the present profile of the congregation. In this chapter the secret to hope and human dignity is described in what happened in the community when some members through the power of the Holy Spirit became missionally engaged. The fifth chapter is a literature study that outlines the theological theory about God as a Trinity that serves as a template for ecclesiology and anthropology. The chapter proves the importance of the imago Dei concept for human dignity and the importance of relationships. When people experience a living relationship with God and discover their vocation in and through Jesus Christ, human dignity is restored. Chapter 6 deals with transformation. It links to the missio Dei concept and describes a strategy for the transformation process. The last chapter focuses on leadership development for the pastor and church council and how they and the church members should be take on a missional journey. The conclusions confirm the hypothesis. When some of the members discovered a missional calling and experienced the powerful guidance of the Holy Spirit in their lives, they got involved in reaching out to “the stranger” in their midst. This led to the affirmation of their dignity and created hope for a new and better future. / AFRIKAANSE OPSOMMING: In die inleidende hoofstuk word die navorsingsvoorstel uiteengesit. Dit is ʼn prakties-teologiese studie wat handel oor die menswaardigheid en missionale roeping van die VGKSA Gamtoosvallei se lidmate. Die navorsingsvraag lui: Hoe begelei ʼn mens lidmate in ʼn tipiese plattelandse gemeente, wat in armoede en ʼn instandhoudingsbediening vasgevang is, om hul menswaardigheid in Christus te ontdek, en om die lidmate te transformeer na ʼn missionale gemeente wat fokus op God en sy agenda vir hulle en hul gemeenskap? Hoofstuk 2 is ʼn konteksanalise wat, uit die demografiese gegewens, die omvang van armoede in die omgewing toon. Die vraag wat gevra is: Kan lidmate in dié konteks werklik positief bly en hoop en nuwe lewe in die gemeente en die gemeenskap bring? Hoofstuk 3 is ʼn identiteitsanalise en toon watter omstandighede ʼn besondere rol in die vorming van die identiteit en kultuur van die VGK Gamtoosvallei gespeel het. Hoofstuk 4 belig die profiel van die gemeente in sy huidige konteks. Dié hoofstuk bring nuwe hoop wanneer dit fokus op lidmate wat hul menswaardigheid in Christus ontdek het en wat hul missionale roeping onder leiding van die Heilige Gees begin uitleef het. Hoofstuk 5 is ʼn literatuurstudie wat ʼn prakties-teologiese basisteorie uiteensit waarvolgens die navorser te werk gaan om te toon wie God is en hoe die Triniteit ʼn teologiese templaat vir die ekklesiologie en antropologie bied. Dié hoofstuk toon hoe die herstel van die imago Dei menswaardigheid herstel en hoe belangrik verhoudings is. Wanneer die mens in verhouding met God begin leef en sy missionale roeping in Christus begin uitleef, vind herstel van menswaardigheid vanself plaas. In Hoofstuk 6 gaan dit oor hoe die transformasie in die gemeente kan plaasvind. Dit vind aanknoping by die missio-Dei konsep en spel die strategie van transformasie uit. Hoofstuk 7 ondersoek die rol van die leierskapsontwikkeling van die predikant en kerk-raad, asook die gemeente, op die reis na missionale transformasie. Die gevolgtrekking bevestig die hipotese synde dat sommige lidmate hulle missionale roeping ontdek het en die kragtige werking van die Heilige Gees in hul midde ervaar het toe hulle, weg van hulself, op ander se nood gefokus het. Dit kan die sleutel bied tot die herontdekking van hoop en ʼn nuwe lewe.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study attempts to contribute to search for a more ministry appropriate framework that will cause children’s ministry to be more holistic and sustainable. It explores the 40 Developmental Asset framework of the Search Institute for more sustainable children’s ministry. The research question has been formulated as follows: Can the 40 Developmental Asset framework contribute to a more sustainable Children’s ministry.? The purpose of the study is to: • Firstly try and determine what contribution this framework can make to sustainable children’s minsitry. • Secondly make children’s workers more aware of the good ministry practices outside their context and paradigm and to give guidelines of the use of such pracitce. • Thirdly to contribute to more academic thought and discussion about children’s ministry in a South African context. In chapter one the research problem is defined and the research methodology discussed. Chapter two pays attention to certain challenges for children’s ministry in a South African context after which discussions about factors that influences children’s ministry, follows. A discussion about current ministry models and metaphors for children’s ministry is also done. The conclusion of this exploration is that these ministry models mainly accommodate children in one context, namely the church and largely ignores the other contexts of children’s lives. These contexts include their home, school, friends and the larger community of which they are part of and therefore does not accommodate children’s ministry in a holistic sustainable manner. In chapter three a more detailed discussion of the asset framework and its potential for sustainable ministry follows. The current age we live in urges the church to return to her missional calling by attempting to reach out to children that is not part of the church, meaning it should attempt to be more inclusive in its ministry efforts to children. Chapter four describes the research methodology followed in this study and discusses the themes identified in the interpretation of the data derived from the research. In chapter five conclusions based on the research are made. These conclusions include that • More academic research about children’s minsitry is needed; • Children’s ministry is and inclusive ministry; • Contextualization of the asset framework is possible; • The responsibillities to build assets in children is everyone’s responsibillity; • That a more appreciative attitude towards children should be cultvated and practiced; The conclusion of the study is that the 40 Developmental Asset framework should be considered as a possible framework for more sustainable ministry. The reason being that it accomodates all the contexts of children’s lives and is thus more inclusive of contexts and the addresses the whole being of children. / AFRIKAANSE OPSOMMING: Die studie poog om mee te werk in die soeke na ‘n meer praktykgerigte raamwerk vir kinderbediening wat meer holisties en volhoubaar is. Die studie stel ondersoek in na die benutting van die 40 Batesraamwerk van die Search Instituut vir ʼn meer volhoubare kinderbediening. Na aanleiding van die navorsingsprobleem word die navorsingsvraag soos volg geformuleer: Kan die 40 Batesraamwerk bydra tot ’n meer volhoubare kinderbediening? Die doel van die studie is om: • Eerstens te probeer vasstel watter bydrae die Veertig Ontwikkelingsbates tot ’n meer volhoubare kinderbediening kan maak;. • Tweedens kinderwerkers meer bewus te maak van ander goeie bedieningspraktyke buite hulle eie konteks en denkraamwerk, en ook riglyne te bied oor die gebruik van so ’n raamwerk; • Derdens mee te help tot akademiese nadenke oor kinderbediening binne die Suid Afrikaanse konteks. In hoofstuk een is die navorsingsprobleem en metodiek van die navorsing bespreek. Ten einde die navorsingsvraag te probeer beantwoord, word daar in hoofstuk twee heel eerste aandag gegee aan die bespreking van enkele uitdagings met betrekking tot kinderbediening in Suid-Afrika, ‘n bespreking oor invloede op kinderbediening volg waarna moontlike modelle en metafore vir kinderbediening in ’n Suid-Afrikaanse konteks verken word. Die konklusie van die verkenning is dat die bedienningsmodelle kinders meestal slegs binne die konteks van die kerk “ontvang” maar dat die res van die kontekste waarin kinders leef byvoorbeeld die huis, skool, vriende en die gemeenskap baie min of glad nie kinders holisties en volhoubaar akkomodeer nie. In hoofstuk drie word die 40 Batesraamwerk meer breedvoerig bespreek en die redes waarom dit as raamwerk vir meer volhoubare kinderbediening oorweeg behoort word, verken. Hierdie tydsgewrig vereis dat die kerk deur kinderbediening misionaal behoort op te tree teenoor ander kinders wat nie deel is van die gemeente nie. Hoofstuk vier beskryf die navorsingsmetodologie wat gevolg is in die studie en bespreek temas wat geïdentifiseer is tydens die interpretering van die data verkry uit die ondersoek. In hoofstuk vyf word gevolgtrekkings en konklusies gemaak uit die studie in geheel. Die vernaamste bevindinge is dat: • Meer akademiese navorsing oor kinderbediening nodig is; • Kinderbediening ‘n inklusiewe bediening is; • Langtermynoplossings vir kinderbediening nodig is; • Kontekstualisering van die 40 Batesraamwerk moontlik is; • Die verantwoordelikheid om bates te bou, by almal berus; ’n Meer waarderende houding teenoor kinders nodig is.Die konklusie van die studie is dus dat die 40 Batesraamwerk wel oorweeg behoort te word as raamwerk vir meer volhoubare kinderbediening aangesien dit al die kontekste waarin kinders leef, aanspreek en dus meer inklusiewe bedieningsbenadering ten opsigte van konteks maar ook menswees kan bevorder.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The goal of this study was to investigate the driving force behind family conflicts, its relation to change in gender roles, male power abuse, and their impact on Ovawambo family life. Firstly, this research indicates that Ovawambo males are trained to be breadwinners, heads of families, owners of family properties, supervisors for their wives and children, and protectors of their families and the entire community. Secondly, the research indicates that both have also influenced the masculine identity of these males. The missionaries, as well as colonialism, promoted Western patriarchy, justified male dominance and reinforced the power of the male as the head of the family and exclusive holder of authority in the family, community and the state. The direct and indirect participation of men in the struggle for Namibian independence also possibly influenced them to apply power and threats. However, this study also indicates that Ovawambo males are under the influence of the modern mass media, which reflect and reinforce gender stereotypes and portray males as controlling or leading characters who tend to dominate women in relationships. Thirdly, this study indicates that the rapid socio-economic and political change, which took place in Namibia after independence, also directly affected Ovawambo male and female relationships. Through law reforms, gender roles were redefined and laws for gender equality were introduced. These laws (the Married Persons' Equality Act, Family Law on Rape and Domestic Violence and Maintenance Act) challenged the male-dominant norms; thus, the men feel that law reforms favoured only the women. The second purpose of this study was to examine whether a pastoral-anthropological and theological understanding of God's vulnerability could help pastoral care to address the problem of the Ovawambo male identity within the cultural setting of Namibian males and the notion of power abuse. In order to reframe male identity through a theological understanding of God‟s power, the researcher selected the theopaschitic interpretation of the theology of the cross. The theopaschitic approach renders God's power, in terms of the Pauline notion of astheneia, as weakness and compassionate vulnerability. The value of theopaschitic thinking, in terms of God's praxis, is based on a shift from the substantial approach in theological reflection to the relational and encounter paradigm. Through appropriate understanding of the fatherhood of God, Ovawambo men can appreciate their power and ability to enrich relationships, rather than destroy. It is argued that, the power of God interpreted as “weakness” and “vulnerability”, can contribute to a paradigm change in the interpretation of male identity within the cultural setting of the Ovawambo. The paradigm shift emanating from this theological understanding of power, is from “threat power” (the need to control, to abuse, to dominate) to “intimate power” (the need to comfort, to be compassionate and understanding and to bestow intimacy and love within the dynamics of family and social relationships). The study concluded that the church has a major role to play in helping families to survive the intrusiveness of modern family crises through a holistic systematic pastoral care model. The pastoral ministry of the church should help men to shift from selfishness, enmeshment, domination, dissociation and rejection, towards a healing family environment wherein intimacy, caring, trust, openness, understanding, supportive guidance and respect prevail. The church should fulfil this through models for relational, educational and therapeutic family enrichment programs. Pastoral care is one of the basic ways to promote, not only physical, but also spiritual well-being. It has been argued that an understanding of God‟s power in terms of a theopaschitic interpretation of a theologia crucis can play a fundamental role as regards a theological reframing of the existing patriarchal and hierarchical paradigms. Instead of male dominance, a disposition and attitude of compassionate intimacy is proposed. Such a disposition should reflect a kind of diakonia position within the dynamics of family life. In terms of a Christian spiritual understanding of fatherhood, males should represent the sacrificial ethics of diakonic outreach as well as a stance of unconditional love. / AFRIKAANSE OPSOMMING: Die hoofdoel van die studie is om daardie faktore wat aanleiding gee tot gesinskonflik binne die kultuurkonteks van die Ovavambo te bepaal. Wat is die verband tussen gesinskonflik en gender-rolfunksies, die tradisionele siening van manlikheid en die geweldsfaktor (magsmisbruik) en die invloed hiervan op gesinsinteraksie? Die navorsing dui aan dat Ovavambo mans binne die kultuurtradisie opgevoed word wat daartoe lei dat gevestigde idees oor manlike rolfunksies vasgelê word. (a) Die rolfunksie van die man is om broodwinner te wees; die man is die hoof van die gesin; die eienaar van familie-eiendom; die een wat toesig hou oor vrou en kinders; optree as beskermheer van die gesin asook van die hele gemeenskap. (b) Die konsep van patriargaat bepaal deurslaggewend manlikheid en identiteit. Hierdie perspektief is verder aangewakker en versterk deur sendelinge wat binne die raamwerk van Westerse kolonialisme geopereer het. 'n Westerse verstaan van die patriargaat het daartoe bygedra dat manlike dominansie gepropageer is sodat die man steeds die oorheersende faktor in gesinsaangeleenthede gebly het. Gesag is eksklusief gesetel in manlike funksies in beide die gesin, en gemeenskapstrukture. Die feit dat mans die oorheersende rol in die stryd vir onafhanklikheid in Namibië gespeel het, het verder die persepsie versterk dat mans die leiersfigure in die samelewing is en aldus, direk en indirek, met gesag beklee is. Die studie dui verder aan dat Ovavambomans sterk deur die hedendaagse massa-media beïnvloed is. Die media projekteer manlike stereotipes wat daartoe bydra dat vroue steeds in 'n ondersgekikte rol gesien word. Die man word voorgestel as die dominante figuur in verhoudingsaangeleenthede. Dit blyk voorts dat ingrypende verskuiwings op sosio-ekonomiese gebied en radikale veranderinge binne politieke stelsels na die onafhanklikheidswording van Namibië, 'n direkte invloed op die man-vrouverhoudings in die Ovavambokultuur gehad het. Wetlike hervormings het gender-rolfunksies sterk bepaal. Op juridiese gebied is gender-gelykheid wetlik verskans. Nuwe wette rakende gelykwaardigheid en gelykheid, gesinswette oor verkragting en gesinsgeweld, het bestaande geykte norme oor manlike oorheersing gedekonstrueer. Dit het daartoe gelei dat mans al meer bedreig begin voel het en van mening was dat die nuwe wette eintlik net vrouens bevoordeel. 'n Verdere doel van die studie was om te bepaal wat die moontlike impak van 'n pastorale antropologie kan wees op die proses om stereotipe persepsies oor manlikheid te verander. Die teologiese vraagstuk duik dan op of 'n bepaalde Godskonsep daartoe kan bydra om kultuur-paradigmas oor manlikheid te wysig. Daar word gekies vir 'n teopasgitiese benadering tot die Godssvestaan met 'n besondere voorkeur vir die weerloosheid van God as teologies-paradigmatiese raamwerk vir die verstaan van gesag en mag. Die hipotese word ondersoek dat 'n dergelike Godsverstaan manlike indentiteit kan verskuif vanaf patriargale oorheersing na 'n liefdesintimiteit wat manlikheid transponeer na deernisvolle sensitiwiteit. Manlike identiteit word dan bepaal deur 'n kruishermeneutiek; mag word geherdefinieer deur medelye en deernisvolle omgee vir die weerloosheid van die ander. Binne hierdie hermeneutiek speel die Pauliniese konsep van die swakheid (astheneia) van God 'n deurslaggewende rol. Die waarde van die teopasgitiese paradigma in die gender-debat is dat dit die fokus vir 'n Godsverstaan verskuif vanaf 'n substansiële interpretasieraamwerk na 'n relasionele en ontmoetingsparadigma. Die praxis van God en die Vaderskap van God moet dan nie in terme van kultuurkonvensies oor manlikheid en vroulikheid bepaal word nie, maar in terme van 'n teopasgitiese verstaan van mag as medelye. Hierdie teologiese konstruk kan aangewend word om die patriargaat te deurbreek en manlikheid binne die kultuurkonvensies van die Ovavambo te help herdefinieer. Ovavambomans kan dan manlikheid gebruik om verhoudinge te verryk en die vrou te bemagtig in plaas daarvan om die vrou te verkneg en op geweldadige wyse te oorheers. Die waarde van 'n kruisteologie is dat dit die paradigmatiese raamwerk aangaande mag verskuif vanaf 'n bedreigende magspel na 'n verrykende intimiteitspel. Dominering maak plek vir medelye; magsmisbruik maak plek vir deernis, intimiteit en omgee (sorg). Die teopasgitiese skema van interpretasie kan van toepasing gemaak word op alle vorme van menseverhoudinge, ook in die sosiale lewensbestel. Die studie konkludeer dat binne die voorgestelde, teologiese verstaan van mag, die kerklike bediening 'n belangrike rol kan speel om deur middel van gesinspastoraat, en veral gesinsverrykingsprogramme, die vraagstuk van manlike oorheersing aan te spreek. Vir dié doel moet gesinpastoraat gebruik maak van 'n sistemiese gesinsmodel ten einde die hedendaagse sogenaamde gesinskrisis aan te spreek. Gesinsbediening en gesinspastoraat het ten doel om die man te laat skuif vanaf selfsugtigheid, 'n dominerende houding wat andere versmoor, ontrekking en uitbuiting en verwerping, na intimiteit, sorg, vertroue, openhartigheid, begrip, ondersteunende begeleiding en respek. Op hierdie wyse kan mans daartoe bydra om die gesin weer heel en gesond te maak. Dit is dan ook die rede waarom die navorsing die aanbied van gesinsverrykingsprogramme sterk wil propageer. Dergelike programme moet dan naas die fisieke en sosiale behoeftes binne gesinsverband veral ook die spirituele dimensie van gesinsinteraksie bevorder. Met verwysing na die rol van 'n theologia crucis, is dit die tese van die navorsing dat mans 'n diakonia-posisie en omgee-houding sal internaliseer ten einde uit te reik na al die fasette van gesinsbehoeftes. Vaderskap moet die offerkarakter van die kruisliefde demonstreer en aldus 'n etos van opoffering in plaas van manipulering en hiërargiese oorheering reflekteer. 'n Diakonia-posisie inkarneer die werklikheid van 'n kruis-intimiteit, naamlik onvoorwaardelike liefde.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The purpose of this research is to determine how we can better accompany and serve children through their spiritual development, especially within the congregational context. Many studies on children’s spiritual development have been done, but misperceptions and preconceived ideas about children’s spiritual abilities and development still exist. In this study, an attempt is made to address some of these misperceptions and preconceived ideas and so attain a richer conceptual understanding of children’s spiritual development. This is done on the basis of the question: How can we understand children’s development better and what are the implications for children’s ministry? This research firstly examines the conceptual and definitive understanding of children’s spiritual development. The research section indicates that spirituality is an inherent part of every person’s life. This inherent spirituality develops in the course of a person’s life. Definitions for childhood spirituality concurs with the general definitions for spirituality, but terms such as “develop” or “grow” are added. The study also addresses children’s spiritual development as a deepening or enhancement of the awareness of the transcendental and relational kinship with others, the self, and the world, and not as a linear or chronological development process. The research secondly examines the historical and contemporary perspectives on children’s spiritual development. In the light of historical perspectives, the research discusses the emphasis that is mistakenly put on cognitive development as spiritual development in children. The limitedness of the phases theory sent the research in the direction of finding and forming a richer picture of children’s spiritual development. The context, the universal nature of development and a collective approach are indicated as factors that play a role in the spiritual development of children. Thirdly, the research examines which theological thoughts on children’s spiritual development can be regarded as appropriate theological grounds for children’s ministry within a congregational context. Current children’s ministry models are critically evaluated and the necessity of change is indicated. Some ministry models are suggested as being more effective, as they represent a holistic and inclusive approach to children’s ministry. The consolidated thought from this study can be formulated as follows: Children’s ministry is a comprehensive ministry that is directed at the total being of children and their needs. Children’s ministry should pose opportunities for children to develop spiritually through thought, reflection, experience and action. When these four moments are present simultaneously, children develop a commitment to practicing a sustained and lifelong spirituality. It is of critical importance that children’s ministry is applied purposefully, and the purpose of children’s ministries should be formulated on a theological foundation. / AFRIKAANSE OPSOMMING: Die doel van die navorsing is om vas te stel hoe ons kinders, veral binne die gemeentelike konteks, meer effektief kan begelei as deel van hul spirituele ontwikkeling. Vele studies oor kinders se spirituele ontwikkeling is reeds gedoen, maar nogtans bestaan daar steeds wanpersepsies en vooropgestelde idees oor kinders se spirituele vermoëns en ontwikkeling. In hierdie studie word daar gepoog om van hierdie wanpersepsies en vooropgestelde idees aan te spreek en so tot ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling te kom. Die studie probeer ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling vorm, aan die hand van die vraag: Hoe kan ons kinders se spirituele ontwikkeling beter verstaan en wat is die implikasies vir kinderbediening? Die navorsing ondersoek eerstens die konseptuele en omskrywende verstaan van kinders se spirituele ontwikkeling. Die navorsingsafdeling toon aan dat spiritualiteit inherent deel is van elke mens se bestaan. Hierdie inherente spiritualiteit ontwikkel in die loop van die mens se lewensjare. Die ondersoek toon dat ’n definisie vir algemene spiritualiteit aan die transendente en relasionele verwantskap erkenning gee. Definisies vir kinder-spiritualiteit stem ooreen met die algemene definisies vir spiritualiteit, maar terme soos “ontwikkel” of “groei” word bygevoeg. Die ondersoek bespreek ook kinders se spirituele ontwikkeling as ’n verdieping of verryking van die bewustheid van die transendente en die relasionele verwantskap tot ander, die self, en die wêreld, en nie as ’n liniêre of chronologiese ontwikkelingsproses nie. Die navorsing ondersoek tweedens die historiese en kontemporêre perspektiewe oor kinders se spirituele ontwikkeling. Vanuit die historiese perspektief word aangetoon dat daar eensydig op kognitiewe ontwikkeling as spirituele ontwikkeling van kinders klem geplaas is. Die beperktheid van die faseteorieë het die ondersoek in die rigting gestuur om ’n ryker beeld van kinders se spirituele ontwikkeling te vorm. Die konteks, die universele aard van ontwikkeling, en ’n kollektiewe benadering word as faktore wat ’n rol in die spirituele ontwikkeling van kinders speel, aangetoon. Derdens word ondersoek gedoen na watter teologiese nadenke oor kinders se spirituele ontwikkeling as gepaste teologiese begronding vir kinderbediening binne ’n gemeentelike konteks beskou kan word. Huidige kinderbedieningsmodelle word krities evalueer en die noodsaaklikheid van verandering word aangedui. Enkele bedieningsmodelle word as meer effektief voorgestel, omdat hulle ’n holistiese en inklusiewe benadering tot kinderbediening verteenwoordig. Die samevattende gedagte vanuit hierdie studie kan as volg geformuleer word: Kinderbediening is ’n omvattende bediening wat op die totale menswees van kinders en hulle behoeftes gerig is. Kinderbediening moet geleenthede vir kinders inhou om deur denke, refleksie, ervaring en aksie spiritueel te kan ontwikkel. Wanneer hierdie vier momente gelyktydig teenwoordig is, ontwikkel kinders ’n toewyding om ’n volgehoue en lewenslange spiritualiteit te beoefen. Dit is van kritiese belang dat kinderbediening doelgerig toegepas word en die doel van kinderbedienings moet met teologiese begronding geformuleer word.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Motivated by the observation that children living in the Western Cape face challenges relating to methamphetamine (tik) abuse, this research attempts to develop and propose a strategy that can be used in preventing mid-adolescents from engaging in tik use. To develop this strategy, a contextual analysis and hermeneutical process of the life of mid- adolescents and the environment in which tik abuse is occurring was initially undertaken. Through a contextual analysis of children living in Lavender Hill and surrounding areas, it was discovered that most children were attracted to tik due to the influence of modern technology, rampant poverty, the cheap cost of the drug, dysfunctionality of families, influence of gangs and lack of recreation facilities. Acknowledging that adolescence is an important stage in the formation of the character of any individual, this research attests that adolescents who use and abuse tik are those who do not have an enabling family and societal environment. It is suggested in this research that the Church can play a pivotal role in creating a socio-spiritual environment that would enable adolescents to develop themselves in such a manner that they do not need to use tik, or any other drug for that matter. This research thus develops a prevention strategy for dealing with tik abuse during mid- adolescence. This preventive strategy centres on the Church being of service to others. Based on a literature research conducted on the Lavender Hill community of the Cape Flats, this research proposes practical recommendations that could help different Christian churches in the fight against methamphetamine use by mid-adolescents. These recommendations attempt to involve different members of the community in the spirit that John Mbiti encapsulates in the proverb ―We are therefore I am‖. In this all- inclusive endeavour, this research supposes that if a community is properly functioning, it is possible for it to weed out unwanted elements in a manner that protects all its members, particularly the young. / AFRIKAANSE OPSOMMING: Die studie fokus op die vraagstuk van Metamfetamien-verslawing onder jeuggroepe binne die konteks van die Kaapse Vlakte met ‘n besondere fokus op die Lavender Hill- area. Daar is besluit om op middel-adolessensie te fokus omdat dit die fase is waarin jongmense uiters broos is en veral vatbaar is vir buite-invloede. Dit is ook die fase waarin vaste gedragspatrone binne identiteitsvorming vasgelê word. Die oogmerk was om veral op voorkomingstrategieë binne gemeentelike verband te fokus ten einde die pastorale bediening van die problematiek bewus te maak. Omdat verslawing ingebed is binne plaaslike kultuurkontekste, is besluit om aan te sluit by ‘n sosiaal-kontekstuele analise. Metamfetamien (of tik) raak betekenisraamwerke asook die mens se soeke na erkenning en aanvaarding. Vandaar die keuse vir ‘n kwalitatiewe benadering in aansuiting by ‘n pastoraal-hermeneutiese metodologie. Die sosiaal-kontekstuele analise in die Lavender Hill-area het aangetoon dat veral die sopsiale media en tegnologie ‘n groot rol speel in die gebruik van tik onder kinders. Binne ‘n armoedekultuur en die impak van gesinsverbrokkeling op jongmense se identiteitsontwikkeling, veral binne die bruingemeenskap, word ‘n teelaarde vir dwelmisbruik geskep. Tik is bekostigbaar en die situasie word deur bendes (gangsters) uitgebuit. Daar is ook bevind dat omgewingsfaktore ‘n bydraende rol speel, veral die gebrek aan doeltreffende ontspanningsgeriewe. As gevolg van die gebrek aan voldoende sosiale en familiale ondersteuningstrukture, word persoonslikheidsontwikkeling en karaktervorming hierdeur nadelig beïnvloed. Teen hierdie agtergrond stel die studie voor dat die kerk binne gemeenteverband as ‘n soort ‘familie‘ gestruktureer moet word. Die kerk is die skakel tussen die sosiale dimensie en spirituele raamwerke. Die gemeentelike bediening moet derhalwe by identiteitsontwikkeling betrokke wees ten einde voorkomend op te tree. Kerklike voorkomingstrategieë moet gekoppel wees aan die ekklesiale modus van diakonale uitreik ondanks religieuse and kulturele grense. In dié verband moet verskillende denomenasies hande vat en ook intensief saaamwerk met plaaslike gemeenskapsleiers. Dit is hier waar die Afrika-spiritualiteit , soos onder andere deur John Mbiti geformuleer, ‘n deurslaggewende rol kan speel, naamlik: ons bestaan vir mekaar, daarom leef ek as individu en bestaan ek as mens. Hierdeur word ‘n inklusiewe benadering geprofileer wat die gemeenskap inskakel ten einde die euwel van tik doeltreffend te bestry.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Men have been experiencing a crisis in masculinity for a number of years now. Lower income white Afrikaans men experience this crisis in a unique way. Performance, especially in the area of work, as well as being able to provide for one‟s family, are integrally related to masculinity. This study takes place in the field of practical theology with an eye on the Sunday service, as practised in the Dutch Reformed Church, as a whole. The study is concerned with the question of how the Sunday service can be used as a space where an alternative masculinity can be nurtured. In this study the researcher makes use of qualitative empirical research in the form of a half-structured interview schedule to ascertain how men in a specific lower income community experience the Sunday service in times of questions about masculinity when in a situation of work loss. The researcher focuses on two areas when speaking about the Sunday service, namely preaching and liturgy. In the interviews the researcher not only finds out about men‟s experiences, but also about their needs with regards to experiences and messages of lament and hope in preaching and liturgy. Although hope is preached during Sunday services, there is little experience of lament. There is, however a need to lament before God and this can be expanded in Dutch Reformed liturgy. A need, coupled by an experience results in a message of hope received. In the next stage a detailed look is given at the Sunday service as a whole, in terms of preaching and liturgy. Different types of preaching are studied, as well as different elements of liturgy. The researcher focuses on a need to reclaim lament in both preaching and liturgy as a way of creating a space for bring one‟s feelings and emotions before God, but also as a way of finding hope. Prophetic and eschatological preaching are ways of bringing lament into preaching. It sees the present in light of the end where God brings everything to fulfilment. In liturgy, lament is reclaimed in music and song and facilitated in rituals. The rediscovery and reclamation of lament is central to the nurture of an alternative masculinity. There are many ways of doing this in the preaching and liturgy of a Dutch Reformed congregation. The researcher gives a few practical suggestions on how to bring lament into the Sunday service. / AFRIKAANSE OPSOMMING: Mans ervaar al vir jare 'n krisis in manlikheid. Die mans van 'n laer inkomste werkersklas ervaar hierdie krisis op 'n unieke manier. Om veral in die area van werk te presteer en vir jou gesin te sorg, is kwessies wat integraal deel is van 'n man se ervaring van sy manlikheid. Hierdie studie vind plaas in die veld van praktiese teologie, met 'n oog op die erediens in sy geheel, soos dit in die Nederduitse Gereformeerde Kerk beoefen word. Hierdie tesis is bemoeid met die vraag oor hoe die erediens gebruik kan word as a ruimte waar 'n alternatiewe manlikheid gekoester kan word. In hierdie studie maak die navorser gebruik van kwalitatiewe empiriese navorsing in die vorm van 'n half-gestruktureerde onderhoudskedule om vas te stel hoe mans in „n spesifieke laer inkomste gemeenskap die erediens ervaar ten tyde van vrae oor hulle manlikheid in 'n situasie van werksverlies. Wanneer die navorser oor die erediens praat, fokus sy op twee areas, naamlik prediking en liturgie. In die onderhoude vind die navorser nie net uit oor mans se ervarings van die erediens nie, maar ook oor hulle behoeftes wanneer dit by ervarings en boodskappe van lament en hoop in die prediking en liturgie kom. Alhoewel daar wel oor hoop in die erediens gepreek word, is daar min ervarings van lament. Daar is wel 'n behoefte om voor God te lament en dit kan uitgebrei word in die liturgie. 'n Behoefte, gekoppel aan 'n ervaring loop uit op 'n boodskap van hoop. In die volgende fase word daar op 'n gedetailleerde wyse na die erediens as 'n geheel, in terme van prediking en liturgie, gekyk. Verskillende tipes prediking word bestudeer, sowel as verskillende elemente van die liturgie. Die navorser fokus op 'n behoefte om lament in beide prediking en liturgie te herwin as 'n manier om 'n ruimte te skep om 'n persoon se gevoelens en emosies voor God te bring, maar ook as 'n manier om hoop te vind. Profetiese en eskatologiese prediking is maniere om lament in die prediking in te bring. Dit sien die hede in die lig van die einde wanneer God alles tot vervulling bring. In die liturgie word lament herwin deur musiek en sang gefasiliteer deur rituele. Die herontdekking en herwinning van lament is van groot belang in die koester van 'n alternatiewe manlikheid. Daar is baie maniere om dit in die prediking en liturgie van 'n Nederduitse Gereformeerde gemeente te doen. Die navorser gee 'n paar praktiese voorstelle oor hoe om lament in die erediens in te bring.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The story of the role of women in peace-making with a view to a Community development perspective is as old as the existence of the first human God created. The Bible shows that since the beginning of creation, a woman was given to man as a helper (Gen. 1:20-22). They both have responsibility to work, to bring change in the community and to make it a safe place to live. However, around the world women are among the most vulnerable when it comes to oppression, marginalization, injustice and all kinds of violence. Rwanda is a country in the process of recovering from the genocide of 1994 which destroyed the country, cost many lives and left other people in unstable conditions physically, psychologically and spiritually. As a result, all Rwandans are victims of violence inflicted by this war and many Rwandans are still living with painful memories, trauma, poverty, HIV/AIDS, fear and continuing violence. There is a need to rebuild peace and bring justice and reconciliation. Women, despite being the most vulnerable, have many assets which could assist in the process of peacemaking. For this reason they should be included in the process of peace-making with the purpose of finding adequate ways to avoid the repetition of the genocide and reshape the country into a safe environment for all – Rwandans, foreigners and all vulnerable groups. In this study, we will explore the concepts of peace, development and violence. These definitions will help us to understand that these three, influence the role of women in development. This means that, for women to be effective in development, they need a safe place to live, freedom to be involved according to their abilities in order to become positive life changers. It is proposed that Rwandan women will take up this challenge and continue to play a positive role in Rwandan community. They will speak out until their voices are heard and violence in the country is uprooted and until all Rwandans come back together again as a nation. Based on this study, recommendations will be given that may assist women to be more effective in their attempts to bring peace and develop the community as well as be effectively responsive to the needs of other vulnerable groups in Rwanda. / AFRIKAANSE OPSOMMING: Die verhaal van die rol van vrouens in vrede-maak met die oog op 'n Gemeenskaps-ontwikkeling perspektief is so oud soos die bestaan van die eerste mens wat God geskep het. Die Bybel dui aan dat sedert die begin van die skepping, 'n vrou aan die man gegee is as 'n helper (Gen. 1:20-22 ) . Hulle het albei die verantwoordelikheid om te werk, verandering in die gemeenskap te bring en dit 'n veilige plek te maak om te woon. Oor die wêreld heen is vrouens egter onder van die mees kwesbares wanneer dit kom by onderdrukking, marginalisering, onreg en allerhande vorme van geweld. Rwanda is 'n land wat in die proses is om te herstel na die volksmoord van 1994 wat die land vernietig het, baie lewens gekos het en ander mense in onstabiele toestande, fisies, sielkundig en geestelik, gelos het. As gevolg hiervan, is alle Rwandese slagoffers van geweld wat deur die oorlog toegedien is en baie Rwandese leef nogsteeds met pynlike herinneringe, trauma, armoede, MIV/VIGS, vrees en voortgesette geweld. Daar is 'n behoefte om vrede te herbou en geregtigheid en versoening te bring. Vrouens, ten spyte daarvan hulle dat die mees kwesbares is, het baie bates wat sou kon help in die proses van vredemaak. Om hierdie rede moet hulle ingesluit word in die proses van vrede maak met die doel om voldoende maniere te vind om die herhaling van die volksmoord te voorkom en die land in 'n veilige omgewing te hervorm vir almal – Rwandese, buitelanders en alle kwesbare groepe. In hierdie studie sal ons die konsepte van vrede, ontwikkeling en geweld verken. Hierdie definisies sal ons help om te verstaan dat hierdie drie konsepte die rol van vrouens in ontwikkeling beïnvloed. Dit beteken dat, vir vroue om effektief in ontwikkeling te wees, het hulle nodig om op 'n veilige plek te woon, vryheid te hê om volgens hulle vermoëns betrokke te wees om positiewe lewensveranderaars te word. Daar word voorgestel dat Rwandese vrouens hierdie uitdaging sal opneem en voortgaan om 'n positiewe rol te speel in die Rwandese gemeenskap. Hulle sal praat totdat hulle stem word gehoor en geweld in die land ontwortel is en totdat alle Rwandese weer bymekaar kom as 'n nasie. Op grond van hierdie studie sal aanbevelings gegee word wat vrouens kan help om meer effektief te wees in hul pogings om vrede te bring en die gemeenskap te ontwikkel, sowel as om doeltreffend te reageer op die behoeftes van ander kwesbare groepe in Rwanda.