In South Africa there are great polarities in terms of needs in resource–poor communities versus communities with available resources. This is evident during visits to Sir Lowry's Pass Village and when available statistics on trends in the community are taken into account. A potentially valuable resource in resource–poor communities is outreach programmes by a faith–based organisation (FBO) such as Jabulani Africa Ministries (JAM). JAM is a Christian FBO with a strong community focus. This study focuses on the resource–poor community of Sir Lowry's Pass Village, situated in the Helderberg Basin in the Western Cape. Sir Lowry's Pass Village is just one of a few resource–poor communities to whom JAM reaches out on a weekly basis since through their outreach programme aimed at middle–childhood children. The aim of this study was to explore and describe the content of this outreach programme of JAM in Sir Lowry's Pass Village aimed at middle–childhood children in order to provide guidelines to more specifically target the needs of the particular group of children. Data were collected from various sources according to principles of participatory action research. Data were organised through thematic data analysis to identify themes. Two core themes emerged; one theme is a mutual lack of understanding of the broader field by JAM members and the target of their interventions, middle–childhood children. The other theme centred on the moral value system of the particular group of children. The central theoretical argument of this study is that outreach programmes by faith–based organisations (such as JAM) in resource–poor communities should be directed as effectively as possible to meet the needs of middle–childhood children. / http://hdl.handle.net//10394/7006 / Thesis (M.A. (Psychology))--North-West University, Potchefstroom Campus, 2012.

In South Africa there are great polarities in terms of needs in resource–poor communities versus communities with available resources. This is evident during visits to Sir Lowry's Pass Village and when available statistics on trends in the community are taken into account. A potentially valuable resource in resource–poor communities is outreach programmes by a faith–based organisation (FBO) such as Jabulani Africa Ministries (JAM). JAM is a Christian FBO with a strong community focus. This study focuses on the resource–poor community of Sir Lowry's Pass Village, situated in the Helderberg Basin in the Western Cape. Sir Lowry's Pass Village is just one of a few resource–poor communities to whom JAM reaches out on a weekly basis since through their outreach programme aimed at middle–childhood children. The aim of this study was to explore and describe the content of this outreach programme of JAM in Sir Lowry's Pass Village aimed at middle–childhood children in order to provide guidelines to more specifically target the needs of the particular group of children. Data were collected from various sources according to principles of participatory action research. Data were organised through thematic data analysis to identify themes. Two core themes emerged; one theme is a mutual lack of understanding of the broader field by JAM members and the target of their interventions, middle–childhood children. The other theme centred on the moral value system of the particular group of children. The central theoretical argument of this study is that outreach programmes by faith–based organisations (such as JAM) in resource–poor communities should be directed as effectively as possible to meet the needs of middle–childhood children. / http://hdl.handle.net//10394/7006 / Thesis (M.A. (Psychology))--North-West University, Potchefstroom Campus, 2012.

In April 1997 Kainos Community in HMP The Verne, Dorset, England became the first faith-based prison unit to be established in the Western world. The foundations and ethos of Kainos are based on Christian concepts of ‘loving your neighbour’ and forgiveness. The community operates as a hybrid therapeutic community (TC) and cognitive behavioural programme (CBP). It is open to and inclusive of prisoners of all faiths and none. The aim of this study is to explore the Kainos community ethnographically, guided by the principles of grounded theory and thematic analysis, in order to investigate whether or not Kainos ameliorates some of the de-humanising aspects of prison, and if so, how it rehumanises the prison space. Theoretically, this study highlights the dehumanisation of imprisonment, and illuminates the role that a holistic, Christian-based approach can play in terms of making the prison environment ‘more human’. My findings reveal that on Kainos there are physical, liminal and spiritual spatial mechanisms, in which a family of sub-themes interact to enable flourishing to occur. Kainos has created a physical space in which spaces of architecture and design; sensory experience; movement; and home interact to enable flourishing, whereby prisoners feel ‘more homely’, ‘free’, safe, and calm. Kainos has created a liminal space in which spaces of atmosphere; identity; home; and creativity interact to enable flourishing, empowering prisoners in their self-expression; as a cathartic tool; and as a means of regaining or creating a new identity. Kainos has created a spiritual space in which spaces of Christian activism, love, and forgiveness enable self-worth, healing, transformation, and meaningful change. The implication is that Kainos has created spaces of flourishing, safety and peace within an otherwise dehumanising carceral space, and this plays an important role in the process of transformational change imperative in the desistance process. If society must have prisons, this study concludes that Kainos provides a model for how they should be.

Indiana University-Purdue University Indianapolis (IUPUI) / Shelby County has the fastest growing rate of HIV infection in the State of Tennessee and the majority of the people with HIV/AIDS are African Americans. 2011 CDC report stated Memphis had the fifth highest proportion of new HIV infections. The African American church is a natural and potentially powerful venue to facilitate health awareness. The purpose of this qualitative study was to explore the views of African American faith-based leaders (FBLs) toward offering HIV prevention services in faith-based organizations (FBOs). The theoretical framework for this study was the Consolidated Framework for Implementation Research (CFIR). The fourth domain of CFIR, characteristics of the individuals, is concerned with organizational change which occurs on the individual level. CFIR provided a means to ensure effective implementations, data coding and analysis. Interpretative Descriptive (ID) design, which seeks to discover associations, relationships, and patterns within the described phenomenon, was used. The targeted population was African American Faith-based Leaders from areas known to have high rates of HIV and sexually transmitted infections (STIs). Purposeful sampling was employed to recruit participants. Data was generated through face-to-face, semi-structured interviews. The researchers categorized and analyzed the data to form the concepts and themes identified using a coding scheme which was applied to all data. Faith-based leaders revealed that they had a role in HIV prevention. The themes that emerged were their role to provide education on HIV, minister with compassion, teach Biblical doctrine, maintain a community focus, and partner with expert healthcare professionals. Perceived barrier concepts identified were lack of knowledge, denial, stigma, fear, keeping issues private, and the breakdown of family and community values. Findings suggest that FBLs had some knowledge of the health disparities and ongoing stigma concerning HIV remains a major barrier. The participants interviewed were open to HIV preventions on different levels to address HIV but needed more education.

No description available.

When governments are unable or unwilling to provide necessary relief to communities, local faith-based congregations (FBCs) step in and fill the gap. Though shown to provide for so many needs following disaster, FBCs have largely been left out of the institutional emergency management cycle. The aim of this study was to explore the role of FBCs in the disaster response and recovery process and investigate how recovery impacts FBCs. The primary objective of this study is to gain a better understanding of FBCs and how to better integrate them into the formal emergency management process.The main questions were as follows: First, what is the role of FBCs during the disaster recovery process? Second, how do FBCs change (temporarily and permanently) during disaster recovery, and what factors may promote or inhibit change? To answer these questions, qualitative semistructured interviews were held to develop a case study of Katy, Texas and its recovery from Hurricane Harvey of 2017. The applied and conceptual implications resulting from this study, which apply to FBCs, researchers, emergency managers, and policy makers, highlight the opportunity to better incorporate FBCs formally into emergency management practices.

No description available.

No description available.

Abstracts in English, Afrikaans and Zulu / In this study, social exclusion in an independent, faith-based girl’s school in South Africa was investigated. Bullying is widely recognised as being unacceptable and is addressed by many schools in the form of anti-bullying policies. However, on ongoing basis, girls are being socially excluded from relationships and because this behaviour is often so subtle, it is neither recognised as a form of bullying nor is it being addressed within schools. Theologians argue that educational institutions ought to evaluate the ethical dimension of knowledge construction and that a focus on moral norms, values and virtues need to be a fundamental part of such communities, so that the well-being of its members is fostered. Unless problems such as social exclusion are understood from a theological-ethical perspective, it is unlikely that there will be a permanent change in girls’ behaviour. Changing societies that accommodate bullying requires changes in perspectives, attitudes and behaviour, and schools can make a significant contribution in providing a community in which every child feels accepted and is afforded dignity. This study offers a theoretical-ethical perspective of social exclusion and draws on insights from the fields of theological ethics, sociology, psychology and anthropology. The reasons why girls are socially excluded, the girls’ and the school’s systemic patterns of behaviour and what educators can do to develop an inclusive community are identified. To determine to what extent the theory was supported, alumnae were asked to complete the questionnaires and be interviewed. Some staff members also completed questionnaires and agreed to be interviewed. The findings of the empirical research indicated that the theoretical research was largely supported. Some interesting observations emerged from the questionnaires and interviews that expanded the understanding of social exclusion. One important finding was that the girls who are being excluded from social relationships feel that they are to blame and that they somehow deserve to be excluded. They experience strong feelings of shame as well as loss of self-esteem. This prevents them from discussing or reporting the problem and therefore the structures that are in place for such reporting are not effective. Another important finding was that there is a disconnection between the girls and the staff regarding the effectiveness of current interventions. Therefore, based on the theoretical research and the findings of the empirical data, this dissertation makes recommendations for establishing a community that promotes the well-being and dignity of all. / In hierdie studie is ondersoek ingestel na sosiale uitsluiting in ’n onafhanklike, geloofsgebaseerde meisieskool in Suid-Afrika. Treitering word wyd as onaanvaarbaar erken en word deur baie skole in die vorm van anti-treiterbeleide aangeroer. Dit is egter so dat baie meisies voortdurend op sosiale vlak uit verhoudings gesluit word en omdat hierdie gedrag so subtiel is, word dit nie as ’n vorm van treitering erken nie en dit word ook nie in skole aangespreek nie. Teoloё voer aan dat opvoedkundige instellings die etiese dimensie van kenniskonstruksie behoort te evalueer en dat ’n fokus op morele norme, waardes en deugde noodwendig ’n fundamentele deel van sodanige gemeenskappe behoort te wees sodat die welsyn van gemeenskapslede bevorder kan word. Tensy probleme soos sosiale uitsluiting vanuit ’n teologies-etiese perspektief hanteer gaan word, is dit onwaarskynlik dat daar enige permanente verandering in die meisies se gedrag sal wees. Om samelewings wat treitering akkommodeer te verander, vereis verandering in perspektiewe, houdings en gedrag en skole kan ’n aansienlike bydrae lewer om ’n gemeenskap te vestig waarin elke kind aanvaarding en waardigheid ervaar. Hierdie studie bied ’n teoreties-etiese perspektief ten opsigte van sosiale uitsluiting en steun op insigte uit velde soos sosiologie, sielkunde en antropologie. Die studie identifiseer redes waarom meisies sosiaal uitgesluit word, die meisies sowel as die skool se sistemiese gedragspatrone, en wat opvoeders kan doen om ’n inklusiewe gemeenskap te ontwikkel. Om te bepaal tot watter mate die teorie ondersteun word, is oudleerders gevra om vraelyste te voltooi en om aan onderhoude deel te neem. Sommige personeellede het ook vraelyste voltooi en tot onderhoude ingestem. Die bevindinge van die empiriese navorsing het getoon dat die teoretiese navorsing grotendeels ondersteun word. ’n Paar interessante waarnemings het uit die vraelyste en onderhoude geblyk. Hierdie waarnemings het die verstaan van sosiale uitsluiting heelwat verbreed. Een belangrike bevinding is dat meisies wat van sosiale verhoudings uitgesluit word, voel dat hulle die blaam daarvoor moet dra en dat hulle om een of ander rede verdien om uitgesluit te word. Hulle ervaar sterk gevoelens van skaamte sowel as verlies aan selfwaarde. Dit weerhou hulle daarvan om die probleem te bespreek of te rapporteer en daarom is sodanige rapporteringstrukture nie doeltreffend nie. ’n Ander belangrike bevinding is dat daar nie ’n uniforme begrip is tussen die meisies en die personeel ten opsigte van die doeltreffendheid van huidige intervensies nie. Daarom, gebaseer op die teoretiese navorsing en die bevindinge van die empiriese data, maak hierdie dissertasie aanbevelings ten opsigte van die skep van ’n gemeenskap wat die welstand en waardigheid van almal bevorder. / Kwesi sifundo kuphandwe ngokubukulwa kwisikolo samantombazana esizimeleyo nesisekelwe elukholweni eMzantsi Afrika. Ububhovubhovu buthathwa jikelele njengento engamkelekanga kwaye kuyaliwa nabo kwizikolo ezininzi ngokusebenzisa imigaqo nkqubo yokulwa ububhovubhovu. Noxa kunjalo, kuyaqhubeka ukubukulwa kwamantombazana kubudlelwane obuthile. Ngenxa yokuba lo mkhwa usenzeka mayana kakhulu, awuqondwa njengobubhovubhovu kwaye akukho nto yenziwayo ezikolweni. Iingcali zakwaLizwi zithi amaziko emfundo kufuneka ayivavanye inkalo yolwazi lwesimilo esinyulu, agxininise kwiinqobo zokuziphatha, nezexabiso lobuntu ekufuneka zibe yinxalenye esisiseko kwabahlala kula maziko, ukwenzela ukuba baphatheke kakuhle bonke abahlala apho. Ukuba iingxaki ezifana nokubukulwa aziqondwa ngokwenkalo yezokholo nobunyulu, mhlawumbi akungekhe kubekho umahluko ekuziphatheni kwamantombazana. Ukuguqula uluntu olwamkela ububhovubhovu kufuna ukutshintshwa kweembono, izimvo nokuziphatha kwaye ke izikolo zingafaka igxalaba kakhulu ekumiseleni imiphakathi apho wonke umntwana eziva amkelekile, aphatheke ngesidima. Esi sifundo siveza inkalo yokucinga esekelwe kwingcingane yobunyulu yokubukulwa, kwaye ithabathela kwizimvo zezifundo zobunyulu bezokholo, ezentlalo, ezobume bomphefumlo nengqondo, nezeengcambu zoluntu nezizwe. Izizathu zokubukulwa kwamantombazana ekuhlaleni, imigaqo nkqubo yezikolo nokunokwenziwa ziititshala ekuphuhliseni imiphakathi edibanisayo yimiba echongiweyo. Ukuze kubonwe ukuba ingaba le ngcingane inenkxaso engakanani na, kwacelwa abafundi bakudala beli ziko ukuba baphendule uluhlu lwemibuzo, bavume nokudlana indlebe nabaphandi. Bakhona nabanye abasebenzi beziko abaluphendulayo uluhlu lwemibuzo, bavuma nokudlana indlebe nabaphandi. Okwafunyaniswayo kuphando olusekelwe kubungqina babonisa ukuba ngokwenene, ingcingane yophando yayinenkxaso kakhulu. Kwavela amanqaku anomdla kwiimpendulo zemibuzo nodliwano ndlebe, kwaye oko kwalwandisa ulwazi malunga nokubukulwa eluntwini lwendawo. Okunye okubalulekileyo phakathi kwezinto ezafunyaniswayo yaba kukuba amantombazana abukulwayo kubudlelwane nabanye babeziva ngathi banetyala, kwaye bafanele ukubukulwa. La mantombazana ayeziva engathi asehlazweni kwaye ayengazixabisanga. Le nto yenza ukuba angayixeli le mpatho, angafuni nokuba kuxoxwe ngayo. Ngoko ke imiqathango ebekelwe ukuxela lo mkhwa ayisebenzi. Kwaphinda kwafunyaniswa ukuba kukho ukungadibani phakathi kwamantombazana nabasebenzi malunga nempumelelo yemiqathango yokuwakhusela. Ngoko ke, ngokukhokelwa luphando lwengcingane nobungqina obufunyaniswe kuphando, le ngxelo yophando inika iingcebiso zokuseka umphakathi okhuthaza ukuphatheka kakuhle nangesidima komntu wonke. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)