Suchergebnisse

Inhaltliche Diskussion des im April 1986 von der Regierung vorgestellten Weißbuchs zur zukünftigen Verstädterungspolitik einschließlich der damit zusammenhängenden sozialen, wirtschaftlichen und infrastrukturellen Fragen/Probleme. Ihre Bewältigung als Aufgabe des Staates und der Priwatwirtschaft. Zusammenhang zwischen Verstädterung, Arbeitsmöglichkeiten und Arbeitslosigkeit. Wanderungsbewegungen als Ausdruck zunehmender Urbanisierung. Räumlich-infrastrukturelle, wirtschaftliche und administrative Voraussetzungen für eine geordnete Verstädterungsstrategie. (DÜI-Hlb)

There has for many years been legal recognition of Traditional Leaders in South African laws, such as the Black Administration Act 38 of 1927 and regulations and proclamations issued in terms of other legislation. Recently legal recognition was confirmed in the Constitution of the Republic of South Africa Act 108 of 1996. Additional recognition of Traditional Leaders and the institution of Traditional Leadership is found in the various provincial legislation providing for Provincial Houses of Traditional Leaders and the establishment and functioning of the National Council of Traditional Leaders. Yet the institution of Traditional Leadership has over the past few years given rise to much controversy. There are those who argue that the institution is outdated and others who regard Traditional Leaders as custodians of customary values and the only leaders who are truly responsible for the well being of communities historically and religiously entrusted to them. Traditional leaders fulfil a variety of functions in rural society, including that of presiding officer in customary courts, mediator of disputes, advisor in agricultural and family matters, guardian of young, old, infirm and abandoned. They perform legislative, executive and judicial functions according to the wish of the majority of the members of the tribe. It became apparent, that de facto Traditional Authorities are the only existing form of local government in rural areas in South Africa. It seems unlikely that, in the foreseeable future, it will be financially, politically or practically possible to replace this form of rural government with a comprehensive and sustainable alternative. The future role of Traditional Leadership in the development process is significant in that in addition to the recognition afforded by the Constitution and other legislation, the development law, unfolding in modern day South Africa under a new development paradigm, distinctly provides for Traditional Leaders to play a significant role in rural development and development planning at local government level in rural areas. The role and function of the Traditional Leaders of South Africa in the rural development process unfolds as the Integrated planning process comes into operation as envisaged in section 10 of the Local Government Transition Act 209 of 1993 read with the .principles contained in the Development Facilitation Act 67 of 1995. The development principles and the regulations prescribing the process of formulating land development objectives, provides for an inclusive process in which all role players and stakeholders are to be involved. In practice this means that communities, community organizations and institutions, as concerned role players in civil society, are also the concerned and key role players in the development planning and development process at local level. No plan and development strategy will therefore meet the prescribed legal requirements of acceptable development planning standards, if the rural communities and their leaders are not directly and actively involved. Much of the confusion and conflict between Traditional Leadership and Customary Law Councilors on the one hand and elected Local Government Councilors on the other, arose as a result of a misunderstanding of the valuable support role which Traditional Leaders can play in the development process. The difference in the nature and scope of the tasks of elected and traditional community leaders provide a rich multi-facet basis on which a successful local governance system can be developed within the context of the current constitutional-legal framework in South Africa. In many other countries in Africa it was only realized after repeated failures of rural development experiments, that Traditional Leaders and Traditional Authorities constitute a most valuable asset in the rural development process.

Uiters belangrike narratief oor skooltaalvoorkeur het hom tussen 2006 en 2010 in Suid-Afrika afgespeel. Hierdie gebeurtenisse het diep in die Suid-Afrikaanse onderwys- en taalwêreld ingesny, en ook in die buiteland belangstelling gelok. Die koerante het volledig daaroor berig: oor die hofsake, die skoolhoofde, die skole, ouers en die leerders. Maar hoe gemaak as onderwyskundiges, sosiolinguiste, taalbeplanners, taalhistorici en vaklui van aansluitende dissiplines later die punte van hulle vingers op die besonderhede van daardie gebeurtenisse wil lê?

This report contains educational statistics in respect of Indians and covers the whole range of educational institutions from pre-primary to tertiary level, except for certain departmental and private colleges and educational training centres such as agricultural and forestry colleges, mining training centres, the Trade School for Adults, the South African Police College, the Merchant Navy Academy and other colleges giving specialised in-service training

Begrepet siida er kjent over hele Sápmi. Så langt tilbake i tid vi kan vite, har siidaer vært der som noe som vi kan forstå som samiske lokalsamfunn. Det som i dag gjenstår av videreførte næringsutøvende og levemåtepraktiserende siidaer, er siidaer som har arbeidet med reinflokker som sitt sammenbindende element. Denne siidatradisjonen har vært levende frem til i dag spesielt i Kautokeino- og Karasjokområdet i Norge, det vil si i det området hvor det foreliggende studiet er gjort. Imidlertid lever den fortsatt i krysspresset mellom representasjonen av tidligere østlige siidaer i litteraturen og den forvaltningsmessige praktisering av reindriftsloven. Bildet av en fasttømret organisering i de østlige siidaer og opphør av de såkalte veidesiidaene har usynliggjort forbindelseslinjene mellom tidligere og dagens siidaer og også ført til oppfattelse av siidasystemet som ikke-eksisterende. Reindriftslovgivningen har på sin side skapt og utviklet et alternativt reinbeitedistriktssystem. Etter at siidaen i prinsippet ble anerkjent ved reindriftsloven av 2007, har problemstillinger og forvaltningspraksis med opphav i reinbeitedistriktssystemet allikevel fått lov til å prege tilnærmingen til siidasystemet. For å kunne rehabilitere siidaer og siidasystemet er det ingen veg utenom å plukke opp og ta utgangspunkt i forbindelseslinjene som ligger i videreføringen av siidaer gjennom tidene. Det går ut på å ta utgangspunkt i siidasystemets egne begreper, forståelsesformer og prioriteringer. I dag dreier det seg først og fremst om å ekstrahere og fremlegge siidaers felles begrepsbruk og tradisjonelle kunnskaper i arbeidet med reinflokker, men også å rette blikket mot tradisjonelle anskuelsesformer som ligger bak praksisene i siidautøvelsen. Blant annet ligger i dette et grunnlag for å synliggjøre settinger og tilpasning i forholdet mellom siidautøvelsen og dens naturgitte omgivelser, og også problemstillinger og sider ved avklaring av forhold mellom siidaer i prosessen mot rehabilitering av siidasystemet. Fastsettelse av ytre rammer for reinbeitedistrikter og siidaer har tematisk sett vært et møtepunkt mellom reineierne og offentlig forvaltning, et møte som så langt ikke har hatt siidaers tradisjonelle kunnskaper og tenkemåter som sitt utgangspunkt og sentrum for oppmerksomhet. Det foreliggende studiet tar for seg eksempler på tradisjonell samisk livsanskuelse og måter å nærme seg siidaer ut fra deres egne begreper og praksiser. Som reingjeteren forholder seg til kantene av flokken så forholder disse tekstene seg til betydningsfulle aspekter av siidaer generelt og ikke til det indre liv i noen spesifikk siida. ; Siidadoaba lea oahpis miehtá Sámi. Siiddat leat leamaš juo nu áigá go mii oba diehtit. Dat siiddat mat leat buolvvas bulvii doalahuvvon otnážii birgejumi ja eallinlági vuođđun, lea dat siiddat main boazoealut dahket siiddastallama. Dát siidavierut lea leamaš eallevaččat gitta otná rádjái, Norgga bealde erenoamážit Guovdageainnus ja Kárášjogas. Dat dattege ain almmolašvuođas cahket duvdahuvvan dilis, girjjálašvuođa dološ nuortalaš siiddaid ja boazodoallolága hálddahuslaš meannudeami gaskkas. Nuortalaš siiddaid čavga organiserema ja bivdosiiddaid bieđganeami govat leat jávkadan ovdalaš ja dálá siiddaid čanastagaid ja dagahan vel dan ipmárdusa ahte siidavuogádat ii leat šat doaimmas. Boazodoallolágaiguin fas lea ásahuvvon ja ovddiduvvon boazoguohtundistriktavuogádat dasa buohta. Maŋŋel go 2007 boazodoallolágain siida vuođđojurdagis dohkkehuvvui leat buorrin ieš sadjásis, leat aŋkke boazoguohtundistriktavuogádaga vuolggahan áššečoavdimušat ja hálddahuslaš doaibmavuogit beassan báidnit vugiid mainna lágiin ipmirdišgoahtit siidavuogádaga. Jus galgat máhttit fastain árvvosmuhttit siidda ja siidavuogádaga, de eat sáhte garvit bargamuša geaži gávdnat dain čanastagain mat leat doalahan siiddaid áiggiid čađa. Das ii leat earágo vuođđun atnit siidavuogádaga iežas doahpagiid, ipmárdusvugiid ja vuoruhemiid. Dálá dilis ovddemussan fertet lavdit ja ovdan bidjat siiddaid oktasaš doabageavaheami ja árbevirolaš máhtu eallogohkkema birra, muhto maiddái geahččalit čalbmat ipmárdusvugiid mat leat dagolaš siiddastallama duohken. Earret eará lea dás vejolaš oidnosii dahkat siiddastallama ja eatnamiid gaskavuođa meriid ja heivehusaid, ja nu maiddái siiddaid gaskavuođa gažaldagaid ja čilgejumi dárbbuid das go galgat bargagoahtit fastain árvvosmuhttit siidavuogádaga. Siiddaid ravdameriid čilgejupmi lea leamaš boazoeaiggádiid ja almmolaš hálddahusa deaivvadeami sáhkafáddán, deaivvadeapmi mas dán rádjái eai leat adnon siiddaid árbevirolaš máhtut ja jurddavuogit sáhkavuođđun. Čállagiin maid dás bijan ovdan, guorahalan ovdamearkkaid das maid sápmelaččat leat árbevirolaččat diđoštan ja vugiid beassat siiddaid lagabuidda alddeset doahpagiid ja doaibmavugiid bokte. Dáid čállagiid lean jurddahan lohkamuššan sihke siiddaid olbmuide ja earáide. Nugo guođoheaddjit bissot ealloravddain, de dáid tevsttaid guorahallamat nai bissot siidaravddaid diđošteapmin, eaige mana guđege siidda sisa. ; The concept of siida is well-known throughout the Sápmi. Far back in time there have been local Sámi communities called siidas. Siidas having reindeer herding as their unifying element are today the only ones representing a continuous practice of traditional siida livelihood and way of life. They represent an ongoing siida tradition up to now, especially the siidas in Guovdageaidnu and Kárášjohka in Norway, i.e. in the region where the present research has been carried out. This tradition, however, still lives under pressure from the representation of the eastern siidas in literature on the one side and the administrative way of practicing the Reindeer Husbandry Act on the other side. The image of a stable organization in the eastern siidas and the end of the hunting siidas has veiled the connecting lines between the past and present siidas and also led to an understanding of the siida system as non-existent. On the other hand, legislation on reindeer husbandry has led to construction and development of an alternate organization, the Reindeer Herding District system. The new Reindeer Husbandry Act now has acknowledged the siida as a basic unit, but issues and governing practices originating from the reindeer herding district system have still been allowed to shape the approach to the siida system. The process towards rehabilitation of siidas and the siida system contains no ways round the method of picking up the connecting lines between past and present siidas and taking them as our starting points. This implies taking the siida system's own concepts, premises of thought and priorities as our starting point. Today it means primarily to extract and present the siidas' shared concepts and traditional herding knowledge, but also to look towards the traditional world view behind the siida practices. This provides, among other things, a basis to elucidate settings and adaptation in the relationship between siida and its natural surroundings, and also issues and ways of settling different matters in the process of rehabilitation of the siida system. Determination of outer limits for reindeer herding districts and siidas has been a thematic meeting point between reindeer herders and government. So far these meetings have not taken the siidas traditional knowledge and ways of thinking as their primary starting point and focus of attention. The present research examines examples of traditional Sámi beliefs and ways to approach siidas based on their own concepts and practices. These texts are meant to be read by both siida members and others. As the reindeer herder primarily relates to the edges of the herd, likewise these texts relate to important aspects of all siidas and not to the inner life of any specific siida.

Private and public decision-making The interaction between the private and public sectors is important in South Africa. Much criticism is expressed by the one sector against the other. This can be partly attributed to an incomplete understanding of the processes of decision-making in the two sectors, and of the differences between them. A comparison is drawn between the most important elements of the decision-making processes in the two sectors. Public decision-making deals mostly with matters concerning the community and the economy as a whole, whereas private decision-making is concerned mostly with parts of the whole. The aims at which decision-making in the two sectors are directed, differ accordingly, as do the perceptions of the respective decision-makers of the environment in which they make decisions. As a consequence, the criteria for the success of a decision also differ substantially between the two sectors. The implications of these differences between private and public decision-making for the approach to inflation and the financing of housing, are dealt with as examples. Finally, differences between the ways in which decisions are implemented in the two sectors, also appear to be an important cause of much of the criticism from the private sector about decision-making in the public sector.

Exhibits G : other documents including affidavits, letters, press and other published material, police files, photographs, plans and diagrams. People involved include Col. J Jonker, Henri Fouche, Col L du Plessis, Gen A J M Joubert, Major-General B Holomisa and Lieut.-General C P van der Westhuizen. ; EXHIBITS - GONIWE Gl Diagram: Die Nasionale Veiligheidsbestuurstelsel (NBVS) G2 Opsomende diagrammatiese uiteensetting van die NBVS tot met die 1985 noodtoestand G3 Declaration of destruction of classified documents/material G4. Fraser: Lessons learnt from past revolutionary wars GS Kol J Jonker: Photo album - Strand Street G6 . Memorandum of the South West Africa Bar Council G7 Jacques Pauw In the Heart of the Whore, p113 G8 Accountability in Namibia (Africa Watch) G9 Goniwe's Cradock File (ppl - 53) Aansoek vir in tamatie (p54) Extract from file (p55 - 58) G10 Goniwe's telephone transcripts 1985/06/21 • 1985/06/28 G11 Affidavit of Henri Fouche G12 Annexures A- F: Fouche G13 Race Relations' Survey 1983, pp608 - 609 G14 Race Relations Survey 1985 pp482 - 483 G15 Race Relations Survey 1992/ 1993 p28 G16 Record and reasons for finding: S v Hamakali G17 Faku Inquest: Docket G18 Faku Inquest: Photo's Gl9 EP Herald: 16 December 1989 G20 Faku Inquest: Investigation Diary G21 Description: Jetta Rear Axle G22 Beskadingsverslag: Staatsvoertuig G23 Map: Scene of explosion G24 Minutes: Inspection in loco G2S Photo's: Inspection in loco G26 Registration of Jetta G27 Back of Faku investigation docket G28 Faku docket: Name en addresse van getuies G29 Druktelegram GONIWE EXHIBITS: FILE 2 G30 Letter from Wagenaar to Col Du 'Plessis, dated 5 February 1993 G31 Letter from Wagenaar to Col Du Plessis, dated 2 March 1993 G32 McCuen mimeo G33 Joubert affidavit and CCB document G34 Original damaged Katzen documents G35 Katzen: Glossary G36 Katzen: List of names G37 G38 Letter from Col Du Plessis to commanding officer, EP Command G39 Note regarding Du Plessis' absence G40 Luus affidavit G41 Du Plessis evidence before commission G42 Letter from Maj-Gen Holomisa to State President G43 Du Plessis statement to New Nation G44 New Nation 8 - 14 May G4S Bank account: Du Plessis G46 'Verwyder' documents G47 Diagram: Rewo oorlog G4S Bank document: Du Plessis G49 Letter from Col Du Plessis to Cyril Ramaphosa G50 Bevelskrif: Van der Westhuizen (Pligstaat) G51 Curriculum vitae: Van der Westhuizen G52 Plan: offices of EP Command G53 Verslag deur Botha Marais dated 3 February 1985 G54 Pauw: Heart of the whore extract G55 OPGBS minutes: 23 February 1984 G56 Dictionary of military terms G57 Heitman - article (Militaria) G58 Kort kursus in - strategie vir amptenare G59 Lesing 10 G60 Minutes of PE GIS meeting: 1985-05-30 G61 New Nation 30 April - 7 May 1985 G62 The Undeclared War G63 Verplasing Nr S163373E Sersant F.Z. Koni G64 Oor- en verplasing Nr S163373E Sersant F.Z. Koni : vanaf Veiligheidstak, Cradock (BP 1801) na die Uniformtak, Cradock (BP 1801) G65 Ontlsag weens mediese ongeskiktheid : NR S163373E Konstabel F.Z. Koni G66 Memo: Verplasing : W66950H Sers G.H. Lourentz G67 Diensbeeindiging rekord Konstabel Elizabeth van Zyl G68 Mediese iname verslag G69 Intydese Persal Verslag: W A Roux G70 Oor- en verplasing : W86689T Adjudant-offisier W A Roux : vanaf Uniformtak, Cradock (BP 1801) na die Veiligheidstak, Cradock (BP 1801) G71A Besonderhede van voertuig G71B Vervanging: motorcar SAP 48549N G71C Vervanging: motorcar SAP 48549N G72 Ondersoekdagboek

In this article Nel's argument that ministries (in the building up of the local congregation) need each other to facilitate the discovery and development of identity is tested. The role that the integration and coordination of ministries in a systems approach play in the discovery and development of a missional congregation's identity is investigated and research is done to see whether scholars agree with Nel's theory that all the ministries can facilitate identity finding and identity development. This empirical research (quantitative as well qualitative) was conducted among the ministers of the Highveld Synod of the Dutch Reformed Church. Hundred and thirty nine of the 144 ministers agreed to take part in the quantitative research, followed by partly structured interviews with 16 randomly selected ministers. During the empirical study (which formed part of PhD research) every attempt was made to obtain data in connection with the understanding ministers have regarding the building up, identity and missional being of a congregation as well as the integration and coordination of the ministries that are present in their congregations. Most of the ministers are aware of the fact that they need to develop their congregations as missional congregations, but the ministers do not always have the knowledge and experience to make the move. It was clear that not all the ministers understand the role that the ministries play in identity finding and identity development. Nel's theory has therefore been affirmed by the empirical research. The research has shown that some of the ministers seem to show a flawed understanding that identity is a relational reality. At the same time there exists quite possibly a defective understanding that a congregation's reason for existence originates in its identity, and it is clear that the role that the integration and coordination of the ministry play in the discovery and development of the identity are not fully understood. INTRADISCIPLINARY ANA/OR INTERDISCIPLINARY IMPLICATIONS : ...

The so-called "land question" is a well known theme in South African political discourse. Much has been written on the subject in recent times, but also in the historical development of South African politics. This article articulates thoughts concerning the political meaning of land by way of framing the land question as a space of political contestation in South Africa, simultaneously discussing it against a wider international background, acknowledging that the land question is not unique to South Africa and that it also relates to many historical and contemporary political struggles. It is suggested that such an approach possibly may contribute to contextualise the matter and to shed some of the emotional baggage that often pertains to it. The article contextualises land as political contestation while suggesting an interpretation of what politics is. Attention is afforded to the understanding of politics as conflict, but also as reconciliation and compromise against an underlying context of power and its purposes. The latter determining in what kind of country political actors would want to live and relating to interests and values that political actors hold in common. The possibility exists that if reconciliation and compromise are not possible, politics will come to an end, which will not contribute to a sustainable democracy or a solution to the land question. The broader conflicting nature of positions and understandings of the land question in South Africa is further highlighted within the context of political contestation, after which attention is afforded to the positioning of political actors within this contestation.The position of the government and political parties is highlighted within this conflict based framework, noting the different understandings of the land question as well as the commonalities that parties share. Reference is briefly made to non party political actors (formal and informal) which represents the same conflictual positions, but which also alludes to other factors relevant to the land question whereafter these factors are highlighted. These include the broader social and economical issues (which are also understood as political), as well as an agricultural and rural bias in the land question, while it is also a matter of political and socio-economic rights within an urban context. The question is also asked whether solutions to the land question should not be found in a forward looking manner, rather than a romanticised understanding of land. The article concludes with a discussion in regard to the land question, when it is viewed from the perspective of political contestation, as defined in this article, as well as considering the possible outcome of the land question. A suggestion is made that consideration could be given to a re-negotiation of this space of political contestation, as land reform will remain unsuccessful if the politics thereof is not addressed; although this would also entail its own dangers for a democratic South Africa where democracy is not yet fully consolidated. OPSOMMING: Grond en die sogenaamde "grondvraagstuk" is 'n welbekende tema in die Suid-Afrikaanse politieke diskoers. Heelwat is reeds hieroor geskryf in die hedendaagse tydsgewrig, maar ook in die historiese verloop van die Suid-Afrikaanse politiek. Hierdie artikel artikuleer gedagtes rondom die betekenis van grond as politieke stryd (en ook binne die konteks van 'n bepaalde begrip van politiek) in Suid-Afrika, maar plaas dit ook teen 'n wyer internasionale doek. Moontlik kan so 'n benadering bydra om die saak te kontekstualiseer en te ontdaan van die emosionele bagasie wat dikwels daarmee gepaardgaan. Die benadering van die artikel is dat grond as politieke stryd hanteer word, waarna aandag geskenk word aan hoe politieke akteurs hulself posisioneer binne hierdie stryd. Daar word ook kortliks verwys na ander faktore wat 'n rol speel in hierdie politieke stryd. Die artikel sluit af met 'n gevolgtrekking ten opsigte van die grondvraagstuk, wanneer dit vanuit die perspektief van politieke stryd, soos in hierdie artikel omskryf, beskou word en die moontlike uitkoms van die grondvraagstuk oorweeg word. ; http://www.scielo.org.za/scielo.php?script=sci_issues&pid=0041-4751&lng=en&nrm=iso