The study is a critical analysis from a feminist pastoral care perspective in rehabilitating female ex-prisoners in Zimbabwe. The central research question that the study focused on is: “In what ways can the understanding of the praxis of feminist pastoral care facilitate the rehabilitation of female ex-prisoners for their integration into the Zimbabwean society?” This empirical qualitative study was facilitated through feminist methods to excavate the lived experiences and perceptions of female ex-prisoners and prisoners, which were analysed through three theories. These theories were: feminist theological anthropology which provided the view male and female as equals before God; feminist cultural hermeneutics which assisted in recognising that culture and religion have a significant influence in shaping women’s identity and experiences, especially in the African context and in particular Zimbabwe; and feminist pastoral care which highlighted that all human beings are entitled to care and dignity and that in view of the pervasive gender injustice, it is essential for women to receive nurturing or support, liberation and empowerment during the pastoral care-giving process. Field research was undertaken to collect the narratives of female ex-prisoners and prisoners so as to get a fuller picture of their perceptions and experiences. In-depth interviews were conducted with twenty-eight female ex-prisoners and prisoners. The research findings highlighted central themes that emerged about how the participants perceived themselves, society and God. This data thus represented the subjective reality of the women. Their objective reality was ascertained by examining the gendered identity of women in Zimbabwe, and how this identity has been shaped by patriarchal aspects of religion and culture. The impact of these constructed identities on the lives of women in Zimbabwe is most evident in the areas of education, employment, health, access to resources and family life. The purpose of this study was to identify the rehabilitation needs of female ex-prisoners in Zimbabwe. To achieve this, an examination of the current theories of rehabilitation was conducted, followed by a critical gendered analysis thereof, employing the three theories vii | P a g e underpinning this study. The theories of rehabilitation revealed wide gender disparities and to address this, an African feminist pastoral care theory of rehabilitation was proposed. Using this proposed theory, current rehabilitation programmes, with special focus on those working with African women prisoners and ex-prisoners in Zimbabwe, while also making reference to those in South Africa, were then interrogated. Following on from this, a gender-sensitive programme of rehabilitation was put forward, which took into account first, the subjective experiences of the female ex- prisoners and prisoners of this study; second, the objective reality of Zimbabwean women’s daily lives; and third, the main features of current faith-based programmes and where these fall short in terms of the proposed African feminist pastoral care theory of rehabilitation. The rehabilitation programme that emerged from this process is of potential use to faith- based organisations and chaplains working with African women inmates and released prisoners. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Although the number of rapes in South Africa is increasing, there are limited resources to which women can turn in their time of need. This is especially true with regard to spousal rape. The lack of supportive interventions exacerbates the posttraumatic stress women experience due to rape. In order to address this concern, this research seeks to identify and evaluate, by means of questionnaires, various therapy methods which are utilised by pastoral counsellors as well as secular service providers within South Africa. Both Christian women and women who are not affiliated with the Christian religion who have in some way sought assistance from the church and who have experienced spousal rape related posttraumatic stress are interviewed and the results are utilized to propose an alternative approach to pastoral counselling with persons who suffer from rape-related posttraumatic stress. Gender sensitivity is crucial to this approach. This thesis consists of seven chapters. In Chapter 1, Spousal Rape – a challenge for pastoral counselling, explains the motivation for the thesis and gives the research framework. Chapter 2 explores the phenomenon of rape, considering stranger, acquaintance, and spousal rapes. Chapter 3 develops the phenomenon of traumatic stress, particularly as it relates to spousal rape, and Chapter 4 covers the questionnaires returned, and interviews of spousal rape victims. The relevance of spirituality is covered in Chapter 5, and in Chapter 6, a counselling model is proposed with regard to the counselling of spousal rape victims. Chapter 7 deals with the transformation and emotional healing of these victims. There are ten appendixes connected, some containing information, consent and interview questionnaires used with the participants and the remainder contain information such as the Sexual Offences Bill, and DSM-IV diagnostic criteria as they relate to this thesis. / Thesis (PhD)--University of Pretoria, 2012. / Practical Theology / unrestricted

The focus of this study is on pastoral counselling and mentorship in the South African context and how it can contribute to the improvement of parent-child relationships. The Practical Theological model of Osmer is used as a framework in which the study is conducted. It consists of the Descriptive-empirical, Interpretative, Normative and Pragmatic tasks (which, for the purpose of the study, are called methods of approximation). In the first chapter the emphasis is on the way in which the study will be conducted with the aim of obtaining positive outcomes. This is also addressed in Chapter 2 by means of empiric research. Interviews are conducted with 24 participants that consist of parents and children. The aim of this is to determine how many problems really occur within families in a South African context. Many problems in this regard have come to light. The third chapter is mainly dedicated to a literature study that discusses the effect of positive and negative outcomes through the application of Biblical principles and mentorship within families. The effect of negative or positive parenthood is discussed as well as the effect it has on the child in his/her development process. Parents can learn many lessons from this chapter so that their children won’t have to grow up with emotional anguish. In the fourth chapter the theological aspects are discussed and proof is given for the value of these aspects as addressed by theological experts. Moral values, pastoral models, the value of the Holy Spirit and how God is portrayed are discussed here. These principles also contribute to happier families. In the fifth chapter attempts are made to find summarising solutions for this study’s initial problem statement, research question and central theoretical argument. Various results and conclusions can be made to find answers to the different key terms. Problem identification and problem solving techniques are discussed. A typical counselling session is held on the basis of a pastoral phase model in order to provide clarity to the solution of the abovementioned problems. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

The focus of this study is on pastoral counselling and mentorship in the South African context and how it can contribute to the improvement of parent-child relationships. The Practical Theological model of Osmer is used as a framework in which the study is conducted. It consists of the Descriptive-empirical, Interpretative, Normative and Pragmatic tasks (which, for the purpose of the study, are called methods of approximation). In the first chapter the emphasis is on the way in which the study will be conducted with the aim of obtaining positive outcomes. This is also addressed in Chapter 2 by means of empiric research. Interviews are conducted with 24 participants that consist of parents and children. The aim of this is to determine how many problems really occur within families in a South African context. Many problems in this regard have come to light. The third chapter is mainly dedicated to a literature study that discusses the effect of positive and negative outcomes through the application of Biblical principles and mentorship within families. The effect of negative or positive parenthood is discussed as well as the effect it has on the child in his/her development process. Parents can learn many lessons from this chapter so that their children won’t have to grow up with emotional anguish. In the fourth chapter the theological aspects are discussed and proof is given for the value of these aspects as addressed by theological experts. Moral values, pastoral models, the value of the Holy Spirit and how God is portrayed are discussed here. These principles also contribute to happier families. In the fifth chapter attempts are made to find summarising solutions for this study’s initial problem statement, research question and central theoretical argument. Various results and conclusions can be made to find answers to the different key terms. Problem identification and problem solving techniques are discussed. A typical counselling session is held on the basis of a pastoral phase model in order to provide clarity to the solution of the abovementioned problems. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

This thesis falls under Missiology. Its main objective is to investigate the challenges of evangelizing the African Christian Family in the light of'Familiaris Consortio. J The thesis is unique by virtue of its contextualization. It targets the people who occupy Gokwe diocese, one ofthe eight dioceses in Zimbabwe. The thesis is divided into five chapters. The First Chapter looks at the location and family life in Gokwe diocese. In this chapter, special attention is given to the inhabitants of Gokwe diocese themselves, their social life, marriage, the influence of modernity on marriage and family life, the economic life of the people, their political life and some rituals which include belief in the veneration ofancestors and the kurova guva (bringing home) ceremony. It is in this same chapter that most of the challenges to evangelizing the African (Shona) Christian family in Gokwe diocese come out. Some of these include: polygamy, divorce, bridewealth, poverty, belief in ancestors and the kurova guva ceremony. The Second Chapter gives what the Church teaches on the theology of marriage and family life. It is in two main sections. The first section highlights some important points on God's plan for marriage and family life. The second and largest section emphasizes the role of the Christian family which is realized by fulfilling four main tasks, namely: forming a community of persons, serving life, participating in the development of society and sharing in the life and mission ofthe Church. The Third Chapter is an evaluation of the similarities and disparities between the theological! ecclesiological stance and the real family situation in Gokwe diocese. In a nutshell, it compares and contrasts the first and second chapters, bringing out the similarities and differences existing between the two. Community spirit, value of life, communion between the living and the dead, ethics and morality are among some notable similarities, whilst polygamy, divorce, position of women and attitude towards health and sickness are among the major disparities. The Fourth Chapter is practical in the sense that it seeks to offer some envisaged pastoral solutions and proposals to the already highlighted challenges and problems. Closest attention to the solutions is given to the available resources in the diocese of Gokw.e especially in the areas ofstages, structures and agents ofpastoral care for the family. The Fifth Chapter is a conclusion of the whole thesis. Basically it looks at what I have discovered throughout the whole thesis and offers some general conclusions according to 'Familiaris Consortio. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

The essential question behind this thesis is: How can we respond to the pastoral needs of Christian Indians in Northdale/Raisethorpe, with regards to the HIV/AIDS pandemic, when there is this silence among those that are infected and affected and the lack of concern from the church ? This topic desires to research the silence among the Christian Indians of Northdale/Raisethorpe to look into the possibility that it is a myth that HIV/AIDS is not a threat to the Christian Indians of Northdale/Raisethorpe. Certain aspects of this problem need to be investigated to prove the myth and to open an avenue for pastoral counselling and care. In this investigation I intend to revisit and open a new dialogue with the clergy to set up combined structures that will alleviate the suffering in the Northdale/Raisethorpe community in regards to the HIV/AIDS pandemic. The interview collections and research findings support the hypothesis that it is a myth that HIV/AIDS is not a threat to Christian Indians of Northdale/Raisethorpe. / Thesis (M.Th.)- University of Natal, Pietermaritzburg, 2002.

This study was done to explore how modern Pastoral Care and Counselling models could be in dialogue with some valuable Xhosa traditional practices in the urbanised context around Umtata in the Eastern Cape. The intention is to provide a marriage enrichment programme to the congregants of the Methodist Church in this region. This has been offered in response to increase in the rate of divorce, separation and emotional distress experienced by many couples in the area. Chapter one offers the methodological framework for the entire theoretical and practical study. The second chapter explores various concepts of the family systems theory with particular focus on Murray Bowen's systems theory. This should bring forth a clear understanding of behavioural patterns which manifest in marriage when the system loses equilibrium. Grounded in the family systems theory is the concept of normal family processes. The third chapter looks into the understanding of normal family processes as brought across by various American authors. The chapter takes the interpretation further by looking into normal family processes in the original Xhosa cultural communities. The reason for the exercise is to bring awareness about what is normal before one can address what is abnormal. This is for widening the horizons so that what is culturally normal should not be labelled as abnormal. The fourth chapter prepares groundwork for the establishment of intervention and counselling strategies specifically within the Xhosa communities around Umtata. This chapter is field work done through interviews so as to gain an awareness about what the people of this region presently think, feel and say about marriage and family life experiences. The fifth chapter looks into the minister's uniqueness in marriage enrichment in comparison with his or her colleagues in medical, social work and family therapy or psychotherapy fields. A theological exploration is dealt with in the sixth chapter with a view to contend with biblical principles applicable to marriage. Chapter seven discusses a training model for a lay team of twelve members to promote the concept of the priesthood of all believers. The views of authors like Switzer, Clinebell, Colilns, Herbert Otto and others are consulted and opened to dialogue with Xhosa Traditional practices offered by oral sources. Chapter eight focuses on premarital education. Within this eduGative counselling, a hand-out on marriage contracts is prepared in both English and the vernacular language. Interdisciplinary work has been included through the engagement of resource personnel from the medical, financial and legal fields. Chapter nine actually presents the Marriage Enrichment Programme in a workshop form. Within the programme, theoretical and practical work is done in contextual bible study, communication and conflict resolution exercises as well as conscietisation about valuable Xhosa traditional marriage practices. The contextual model on marriage enrichment is offered to a group of forty-four congregants. The evaluation forms provide a positive result of this marriage enrichment model. The results express a need to address marital problems in our communities. This does give support to the Hypothesis that was tested. Modern pastoral care and counselling models can be adapted to traditional context with positive results. Lay involvement promotes maximum participation of the People of God in care giving. However, further results will be achieved with more workshops or retreats. More effectiveness will also come with the training of more lay teams. This demands large sampling in lay training, more interviewing and more involvement of the rural community elders for more information on traditional practices. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000

This thesis critically examines one of the major hindrances to dealing adequately with the HIV and AIDS problem facing Africa – the issue of silence. The study has examined the hypothesis that there are cultural factors underlying the silence that surrounds the disease, which when investigated and identified, will provide cues for breaking the silence and a way forward for dealing with the HIV and AIDS epidemic. The study utilises the concept of ‘cultural context’ proposed by Hall and ‘dimensions of culture’ postulated by Hofstede, to investigate the cultural reasons behind the HIV and AIDS silence among the Zulu people in and around Pietermaritzburg in the Kwazulu Natal province of South Africa. Testing these theories in the field with participants in a community-based HIV and AIDS Project called the Community Care Project (CCP) the study found that cultural contexts strongly influence silence around HIV and AIDS. In terms of dimensions of culture, the area was found to exhibit high power distance, low uncertainty avoidance, high collectivism and is feminine in nature in terms of assertiveness, but having high gender inequality (high masculinity in terms of gender egalitarianism). The analysis of the results of the field research revealed that each of the dimensions of culture contributes in various ways to the silence around HIV and AIDS. The study argues that there are two kinds of silence, namely barren silence and fertile silence, existing on a continuum. In a low context culture, barren silence is the silence that exists as absence, because when people do not talk about the issue, then there is no communication at all about the issue. In a high context culture, fertile silence is the silence that exists as presence, because when people do not talk about the issue at hand, they may still be communicating about it – either through non-verbal signs, or through coded language. The concepts of barren and fertile silence provide new insights into the issues of stigma and discrimination. Reasons for the silence included stigma, rejection, gossip, witchcraft, shame, blame, discrimination, secrecy, judgement, suspicion and taboo. It was found that each of the themes had something to do with stigma and discrimination, and lead to infected persons keeping silent about their HIV and AIDS status. In the final chapter, the research shows that when an intervention such as CCP takes the question of fertile silence seriously, then it is much easier to break the silence around HIV and AIDS and to deal with stigma and discrimination. The research therefore concludes that the concept of ‘Fertile Silence’ and ‘Barren Silence’ has provided us with clues as to how to ‘break the silence’ around HIV and AIDS in a high context culture such as that of Africa. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

This study deals with pastoral guidance for persons who, due to unresolved trauma, are often emotionally and spiritually wounded and consequently exhibit internalised lies. Some important questions relating to this theme put on the table here include the following: * What is the origin of an internalised lie? * What effect do these lies have on the life of the wounded person? * What is truth and how can it be discerned? * How can the wounded person be guided and protected in the renewal of his/her thinking? The basic–theoretical research shows that being emotionally wounded and the accompanying internalisation of lies usually take place during childhood. This is the period when the child does not have the verbal, emotional or spiritual competence to interpret correctly or assimilate trauma and the accompanying injury. Further it transpires that the emotionally wounded person is engaged in a daily struggle with Satan and that the struggle mainly lodges in his heart and thoughts, and is based on lies. From this section it is also clear that only truth can overcome the onslaught of Satan's misrepresentation and that the truth can only be reached in a relationship with Jesus Christ. The wounded person has the choice of whom to follow, Satan or Jesus. It is therefore essential for such a person to take up the daily responsibility for the renewal and control of his mind. For this the Lord provides special weapons with which the struggle for renewal of one?s thoughts can successfully be approached. Meta–theoretical research has shown that optimal brain functioning is of cardinal importance in the renewal of the mind since behaviour, personality, cognitive ability, emotions as well as thoughts all originate in the brain. The brain is the most complex organ in the human body and the way it functions affects a person?s choices, vision and personality as well as success or failure in life. In the case of a person manifesting broken relationships or compulsive behaviour patterns, it must first be ascertained whether the brain functions correctly before labelling the person with some or other abnormality. The study shows that the brain does have the ability to recover with the help of diet and exercise as well as attitude of mind. The empirical study involved six collaborators who had been exposed to inter–generative trauma and consequently had exhibited internalised lies. Information relevant to trauma, medical background, head injuries and the family of origin was collected and after being processed, was presented in a genogram. The structure and style of every family as well as the role of the particular respondent in every family was represented schematically and explained to the respondent. From the practical–theoretical section it clearly emerged that emotional and spiritual healing can only take place by means of God's Word and his truth. In this respect it is essential that the injured person should take daily responsibility regarding the renewal of his mind. After all, transformation is a process demanding patience and practice as well as faith in Christ and it is clear that there are no shortcuts to healing. To reach the necessary goals in this process an integrated holistic approach is necessary where the different neighbouring sciences are involved. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

This study deals with pastoral guidance for persons who, due to unresolved trauma, are often emotionally and spiritually wounded and consequently exhibit internalised lies. Some important questions relating to this theme put on the table here include the following: * What is the origin of an internalised lie? * What effect do these lies have on the life of the wounded person? * What is truth and how can it be discerned? * How can the wounded person be guided and protected in the renewal of his/her thinking? The basic–theoretical research shows that being emotionally wounded and the accompanying internalisation of lies usually take place during childhood. This is the period when the child does not have the verbal, emotional or spiritual competence to interpret correctly or assimilate trauma and the accompanying injury. Further it transpires that the emotionally wounded person is engaged in a daily struggle with Satan and that the struggle mainly lodges in his heart and thoughts, and is based on lies. From this section it is also clear that only truth can overcome the onslaught of Satan's misrepresentation and that the truth can only be reached in a relationship with Jesus Christ. The wounded person has the choice of whom to follow, Satan or Jesus. It is therefore essential for such a person to take up the daily responsibility for the renewal and control of his mind. For this the Lord provides special weapons with which the struggle for renewal of one?s thoughts can successfully be approached. Meta–theoretical research has shown that optimal brain functioning is of cardinal importance in the renewal of the mind since behaviour, personality, cognitive ability, emotions as well as thoughts all originate in the brain. The brain is the most complex organ in the human body and the way it functions affects a person?s choices, vision and personality as well as success or failure in life. In the case of a person manifesting broken relationships or compulsive behaviour patterns, it must first be ascertained whether the brain functions correctly before labelling the person with some or other abnormality. The study shows that the brain does have the ability to recover with the help of diet and exercise as well as attitude of mind. The empirical study involved six collaborators who had been exposed to inter–generative trauma and consequently had exhibited internalised lies. Information relevant to trauma, medical background, head injuries and the family of origin was collected and after being processed, was presented in a genogram. The structure and style of every family as well as the role of the particular respondent in every family was represented schematically and explained to the respondent. From the practical–theoretical section it clearly emerged that emotional and spiritual healing can only take place by means of God's Word and his truth. In this respect it is essential that the injured person should take daily responsibility regarding the renewal of his mind. After all, transformation is a process demanding patience and practice as well as faith in Christ and it is clear that there are no shortcuts to healing. To reach the necessary goals in this process an integrated holistic approach is necessary where the different neighbouring sciences are involved. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.