The employee‘s right to a safe working environment or a safe place of work is recognised in common law, the Constitution of the Republic of South Africa 1996, the Labour Relations Act, Act 66 of 1995, The Basic Conditions of Employment Act, Act 75 of 1997 and the Occupational Health and Safety Act, Act 85 of 1993. The Compensation for Occupational Injuries and Diseases Act, Act 130 of 1993 (COIDA) prescribes the procedure for compensating employees for injury on duty. Regionally the standards for working condition have been formalized by the South African Development Community. A safe workplace has been the cornerstone of development in working conditions and labour law, throughout the last century in generally and specifically the last decade. COIDA provides for a system of ―no-fault compensation‖ This eliminated the onerous common-law burden previously resting on employees to prove negligence on the part of the employer in order to be able to claim compensation for injury on duty. However Section 35 of COIDA creates problems of it‘s own. It provides that no employee is allowed to claim damages from his/her employer for any injuries sustained on duty. Section 35(1) reads as follows: ―No action shall lie by an employee or any dependant of an employee for the recovery of damages in respect of any occupational injury or disease resulting in the disablement or death of such employee against such employee‘s employer, and no liability for compensation on the part of such employer shall arise save under the provisions of this Act in respect of such disablement or death. The problem section 35 creates is that because of the protection it gives employers against claims, it derogates from employer‘s duty to provide a safe working environment. Even if an employee is injured because of the employer‘s negligence or failure to create a safe and secure working environment, no action may be taken against that employer. In Twalo v Minister of Safety & Security & another (2009) 30 ILJ 1578 (Ck) the court held that an injury caused by an intentional act cannot be deemed an accident as defined in COIDA and that it would therefore not be covered by COIDA. In DN v MEC for Health, Free State 2014 (3) SA 49 (FB), once again, an accident in the ordinary and grammatical sense was held not to be an injury on duty if that injury had been caused by an intentional and deliberate act. These judgements followed an argument in Minister of Justice v Khoza 1966 (1) SA 410 (A). On this basis it is therefore possible to claim damages from the employer for an injury on duty that was not caused by an accident, but was caused by an intentional act performed by a criminal. / LLM (Labour Law), North-West University, Potchefstroom Campus, 2015

The employee‘s right to a safe working environment or a safe place of work is recognised in common law, the Constitution of the Republic of South Africa 1996, the Labour Relations Act, Act 66 of 1995, The Basic Conditions of Employment Act, Act 75 of 1997 and the Occupational Health and Safety Act, Act 85 of 1993. The Compensation for Occupational Injuries and Diseases Act, Act 130 of 1993 (COIDA) prescribes the procedure for compensating employees for injury on duty. Regionally the standards for working condition have been formalized by the South African Development Community. A safe workplace has been the cornerstone of development in working conditions and labour law, throughout the last century in generally and specifically the last decade. COIDA provides for a system of ―no-fault compensation‖ This eliminated the onerous common-law burden previously resting on employees to prove negligence on the part of the employer in order to be able to claim compensation for injury on duty. However Section 35 of COIDA creates problems of it‘s own. It provides that no employee is allowed to claim damages from his/her employer for any injuries sustained on duty. Section 35(1) reads as follows: ―No action shall lie by an employee or any dependant of an employee for the recovery of damages in respect of any occupational injury or disease resulting in the disablement or death of such employee against such employee‘s employer, and no liability for compensation on the part of such employer shall arise save under the provisions of this Act in respect of such disablement or death. The problem section 35 creates is that because of the protection it gives employers against claims, it derogates from employer‘s duty to provide a safe working environment. Even if an employee is injured because of the employer‘s negligence or failure to create a safe and secure working environment, no action may be taken against that employer. In Twalo v Minister of Safety & Security & another (2009) 30 ILJ 1578 (Ck) the court held that an injury caused by an intentional act cannot be deemed an accident as defined in COIDA and that it would therefore not be covered by COIDA. In DN v MEC for Health, Free State 2014 (3) SA 49 (FB), once again, an accident in the ordinary and grammatical sense was held not to be an injury on duty if that injury had been caused by an intentional and deliberate act. These judgements followed an argument in Minister of Justice v Khoza 1966 (1) SA 410 (A). On this basis it is therefore possible to claim damages from the employer for an injury on duty that was not caused by an accident, but was caused by an intentional act performed by a criminal. / LLM (Labour Law), North-West University, Potchefstroom Campus, 2015

Die doel van die verhandeling is om pluraliteit binne die Sewendedag-Adventistekerk aan te toon. Die konsep "pluraliteit" word gebruik om verskille en groepvorming aan te toon, terwyl die konsep "pluralisme" verwys na 'n ideologiese standpunt ten opsigte van pluraliteit. Verskille en groepvorming is kenmerkend van die Milleriete of Adventbeweging waaruit die Sewendedag-Adventistekerk ontwikkel het. Die oortuiging dat die Sewendedag-Adventistekerk die "oorblyfselkerk" is, lei daartoe dat Adventiste eksklusief aanspraak maak op die "waarheid". Gevolglik staan die "oorblyfselteologie" voor die uitdaging om verskille en groepvorming sinvol te verdiskonteer. Daar is tans polarisasie rondom verskillende sake. Sewendedag-Adventiste sal dit voordelig vind om dialoog te voer oor die moontlikhede wat 'n prakties-teologiese benadering bied in die hantering van pluraliteit. Teorievorming wat die empiriese werklikhede verdiskonteer sal bydra tot die ontwikkeling van 'n teologie wat kennis neem van die mens se behoeftes binne sy leefwêreld. Die benaderings van Van der Ven en Tracy word bespreek. / The aim of the dissertation is to create awareness regarding plurality within the Seventh-day Adventist Church. The concept "plurality" refers to differences and group forming, while "pluralism" refers to an ideological view regarding plurality. Differences and disputes were very much part of the Millerites or Advent movement out of which the Seventh-day Adventist Church developed. The conviction that the Seventh-day Adventist Church is God's remnant church leads to the exclusive "truth" claim of Adventists. Consequently, the remnant theology is facing the challenge to deal with differences and group forming in a constructive manner. Presently there is polarization within the church on various issues. Seventh-day Adventists will find it beneficial to dialogue about the opportunities that a practical-theological approach offers in dealing with plurality. Theory that accounts for empirical realities will contribute to the development of a theology that will be aware of the needs of people. There is a discussion of the approaches of Van der Ven and Tracy. / Practical Theology / M. Th. (Practical Theology)

Die doel van die verhandeling is om pluraliteit binne die Sewendedag-Adventistekerk aan te toon. Die konsep "pluraliteit" word gebruik om verskille en groepvorming aan te toon, terwyl die konsep "pluralisme" verwys na 'n ideologiese standpunt ten opsigte van pluraliteit. Verskille en groepvorming is kenmerkend van die Milleriete of Adventbeweging waaruit die Sewendedag-Adventistekerk ontwikkel het. Die oortuiging dat die Sewendedag-Adventistekerk die "oorblyfselkerk" is, lei daartoe dat Adventiste eksklusief aanspraak maak op die "waarheid". Gevolglik staan die "oorblyfselteologie" voor die uitdaging om verskille en groepvorming sinvol te verdiskonteer. Daar is tans polarisasie rondom verskillende sake. Sewendedag-Adventiste sal dit voordelig vind om dialoog te voer oor die moontlikhede wat 'n prakties-teologiese benadering bied in die hantering van pluraliteit. Teorievorming wat die empiriese werklikhede verdiskonteer sal bydra tot die ontwikkeling van 'n teologie wat kennis neem van die mens se behoeftes binne sy leefwêreld. Die benaderings van Van der Ven en Tracy word bespreek. / The aim of the dissertation is to create awareness regarding plurality within the Seventh-day Adventist Church. The concept "plurality" refers to differences and group forming, while "pluralism" refers to an ideological view regarding plurality. Differences and disputes were very much part of the Millerites or Advent movement out of which the Seventh-day Adventist Church developed. The conviction that the Seventh-day Adventist Church is God's remnant church leads to the exclusive "truth" claim of Adventists. Consequently, the remnant theology is facing the challenge to deal with differences and group forming in a constructive manner. Presently there is polarization within the church on various issues. Seventh-day Adventists will find it beneficial to dialogue about the opportunities that a practical-theological approach offers in dealing with plurality. Theory that accounts for empirical realities will contribute to the development of a theology that will be aware of the needs of people. There is a discussion of the approaches of Van der Ven and Tracy. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

This study sets of by investigating postmodernism and social constructionism. Postmodernism as 21st century world view (paradigm) influences everything in our lives, including the perspective from which a study is conducted. An attempt is made to follow the development of modernism (and with it the so-called pre-modern) and postmodernism. This culminates in a summary of a postmodern perspective on reality and the practical consequences of postmodernism. Social constructionism emphasises the reality that discourses and even the self is socially constructed and therefore dependent on context, time and place. Social constructionism leads to questions about the normative role of the Bible in the study and a postmodern society. The metaphor "a circle of circles" and "a meeting" are employed to describe the application of God's Word in postmodern context. The constructing community determines the normative role of the Bible. Concepts such as the gift, God, and community are central concepts with regard to postmodernism and Christianity, and can therefore be useful during communication of the gospel to postmodern people. Narrative research in the field of Practical Theology assumes practical theological wisdom (knowledge) of people to be a legitimate and rich resource for knowledge and understanding of certain experience within a certain context. This study employs a Postfoundationalist Practical Theology as a framework for narrative research. The adaptation process of the Vermaak family as result of a migration from South Africa to New Zealand was researched. The first movement of the of the framework explores context. New Zealand/Aotearoa, Hawera (the town they settled in) and the family within their parish (Baptist Hawera) is described as the context. The researcher's own context is also taken in consideration as an attempt to establish subjective integrity. The second movement describes the experiences of the Vermaaks just before and approximately a year after their move to New Zealand. During the third movement the experiences are interpreted in collaboration with co-researchers. Traditions of interpretations (discourses) that influenced their process of adaptation is described in the fourth movement. The next step was an attempt to honestly structure the family's experience of God's presence during this significant event in their lives. Insight from interdisciplinary investigation, mainly into psychology, is used during the sixth movement to further enrich and thicken understanding of the process. Lastly a few insights were formulated that may be useful beyond the researcher and co-researchers. An awareness and knowledge of postmodernism and social constructionism (the current 21st century paradigms) facilitates interpretation and understanding of experiences. A thorough grasp of narrative concepts is helpful to the process of adaptation after an overseas move. An active Christian faith provides a stable identity which contributes to a meaningful and successful adaptation process. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

In hierdie navorsing word die toelating van vrouepredikante in die Nederduitse Gereformeerde Kerk vanuit ’n kerkhistoriese en prakties-teologiese hoek bestudeer. Die navorsingswaardes wat in die sosiaal-konstruksionisme geld, naamlik dat sodanige navorsing ’n deelnemende en verhalende proses is, dat die invloed van diskoerse bestudeer word en dat die belangrikheid van taal in ag geneem word, is in die navorsing verreken. Vanuit ’n post-fundamentele teologiese posisionering is van ’n paar van die bewegings in ’n postfundamentele prakties-teologiese metodologie gebruik gemaak om na die belewing van agt vroueproponente en -predikante deur die loop van die proses van toelating, én daarna, te luister en saam met hulle te interpreteer. Daar is van die volgende bewegings gebruik gemaak: Die beskrywing van die verskillende kontekste waarteen die roepingsverhale en loopbane van vrouepredikante afgespeel het; die aanhoor en beskrywing van die kontekstuele ervarings van die betrokke vroue; die interpretasie van en betekenisgewing aan die verhale in samewerking met die vroue wat as medenavorsers geag word en die beskrywing van en refleksie oor die ervaring van God se teenwoordigheid in hulle roepingsverhale en bedieninge as proponente en predikante. Hierdie postfundamentele prakties-teologiese metodologie is inherent narratief van aard en sluit ook nou aan by die denklyne wat in die sosiaal-konstruksionisme geld. Deur hierdie metodologie is daar probeer om ’n bydrae te lewer tot die ontwikkeling en uitbou van mondelinge geskiedenis. Die beskrywing van vroue se verhale is terselfdertyd ook vrouegeskiedenis wat poog om vroue meer hoor- en sigbaar in algemene geskiedenis, maar spesifiek ook kerkgeskiedenis te maak. Die metodologie pas ook binne ’n meer postmoderne benadering tot geskiedenis in. Aan die hand hiervan is die breër landkaart en historiese konteks waarteen die roepingsverhale van vrouepredikante en kerklike vergaderings oor ’n tydperk van bykans 107 jaar afgespeel is, in breë trekke en deur middel van tydlyne beskryf. Die ontwikkeling en uitbouing van die volksmoederdiskoers oor die dieselfde tydperk is van nader beskou. Daar is verder gekyk na die invloed wat die breër konteks en die volksmoederdiskoers op vroue gedurende die twintigste eeu gehad het, hoe vroue oor die algemeen hulleself in bepaalde vroueruimtes soos vroue-organisasies uitgeleef het en of Afrikanervroue se stemme in die openbaar gehoor is al dan nie. Teen hierdie agtergrond is die verloop van die kerklike debat oor die toelating van vroue tot die besondere ampte, naamlik diakens, ouderlinge en vrouepredikante, beskryf. Hierdie debat kan in drie tydperke opgedeel word. Die eerste tydperk wat van 1966-1978 strek kan as ’n tyd van nadenke beskryf word. Vanaf 1982 tot 1990 is die debat deur ’n sterk verskil in Skrifbeskouing gekenmerk. Die laaste tydperk wat vanaf 1991 tot 2007 strek, beskryf hoe die praktyk stadig pos gevat het en hoe die gesprek uiteindelik na gendersake uitgebrei het. Die vroueproponente en -predikante se roepingsverhale, hulle belewenis van God in die pad wat hulle moes loop en eerste treë in die bediening is weer deurgaans teen die agtergrond van die breër landkaart, volksmoederdiskoers en die NG Kerk se verskillende sinodes aangehoor, beskryf en in samewerking met hulle geïnterpreteer. Bykomend tot die groep persoonlike verhale is twee verhale van vroue wat reeds voor 1950 teologie studeer het en nie meer vandag leef nie, opgeteken. In al die gesprekke het die belangrikheid van vrouepredikante se roepingsverhale, hulle positiewe en negatiewe belewenisse in die kerk, die impak van oorwegend manlike kerktaal op vroue, die gemis en impak van rolmodelle, die frustrasies rondom proponentskap en hulle belewing van God onder andere na vore gekom. Dit is ook opmerklik dat vrouepredikante oor die algemeen nie aktief aan die debat deelgeneem nie en dat die meeste van die medenavorsers in hierdie studie ’n bepaalde stuk ongemak met gendersake en feminisme beleef. Hulle laat net soos in die volksmoederdiskoers die praatwerk aan ander oor. / Thesis (DD)--University of Pretoria, 2008. / Church History and Church Policy / unrestricted