Caption: “TW 3. Trees left at roadside on National Road, just west of Umzimkhulu.”

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land. / Religious Studies & Arabic / D.Th. (Religious Studies)

"The Response of African Religion to Poverty with specific reference to the Umzimkhulu Municipality" is a particular effort of the wider world that researches the ways and means for combating the scourge of poverty in society aiming at securing a better future for the future generations. In as much as African traditional religion is part of the culture, tradition and custom of its tenants, and as such aims at the wellbeing of its tenants, it is able to offer a response to poverty. It teaches about the importance of the values of community, meaningful and life-affirming relationships and the value of ubuntu. All these clamour for extended sharing and extended participation which are essential if society will continue to exist. African traditional religion maintains an ethic that says: `Real poverty results from the blockage of the vital links'. Celebrating economic achievements in food must be preceded by the celebration of people. `Batho pele': is the contemporary Democratic South Africa's slogan that suggests putting people in the center of life. It does not only call us to serve the poor, but also to allow them to champion the courses of the kind of service they desire. African traditional religion teaches that, together with the other institutions that govern the lives of people, religion and politics should have among other things a concern about production and distribution of the resources, hence the claim: `Food is also politics'. In their dealing with the problem of poverty, religion, politics and other social institutions ought to dedicate a special place to instilling positive attitudes towards the concept of work among their tenants. In this way the slogan `Batho pele' or people first, does not merely mean waiting to be served, but it also means that every body to the best of their ability ought to be doing something towards the production of the items of service. The inclusiveness of African religion in terms of what it calls `community' cautions society about the importance of the other beings in its consideration of poverty alleviation. Our economic wellbeing depends mostly on our attitude towards the other non-personal neighbours, prominent among which is our common abode, the earth, the land. / Religious Studies and Arabic / D.Th. (Religious Studies)

According to White Paper 6, national policy regarding the provision of education in South Africa has changed since 1994 with an emphasis on the accommodation of all learners in one education system. The Department of Education envisaged an education and training system that would promote education for all and foster the development of inclusive and supportive centers of learning which would enable all learners to participate actively in education alongside their peers. The responsibility of the education system to develop and sustain learning is premised on the recognition that education is a fundamental right which extends equally to all learners. A complex and dynamic relationship exists between the learner, the centre of learning, the broader education system and the social, political and economic context of which they are all part. These components play a key role in whether or not effective learning and development take place. There are factors that lead to the inability of the system to accommodate diversity, which lead to learning breakdown or which prevent learners from accessing educational provision and have been conceptualized as barriers to learning and development. The primary aim of this study was to investigate and describe the barriers faced by foundation phase learners in an inclusive classroom and to propose the support needed to address those barriers. A literature review provided the background to an empirical inquiry using a qualitative approach. The design type chosen for this study was phenomenology which requires the researcher to ‘bracket‘ or put aside all prejudgments and collect data on how individuals make sense of a particular experience or situation. From the population of 17 schools in UMzimkhulu zone, three Junior Secondary schools were purposively chosen as a sample and the target group was foundation phase educators data was collected by means of INTERVIEWS as well as DOCUMENTS and were inductively analysed. FIELD NOTES were taken during interviews and a tape recorder was used. The data was analysed by using a thematic content analysis. The main themes identified in interviews were, among others, support, challenges faced by foundation phase educators, expectations of foundation phase educators, perceptions of inclusive education and challenges of inclusive education. The conclusion reached is that educators need more information and training about inclusive education. / Inclusive Education / M. Ed. (Inclusive Education)