The petrography, mineral chemistry and isotope geochemistry of a mantle xenolith suite from the Letlhakane DK 1 and DK 2 kimberlite pipes, Botswana
- Authors: Stiefenhofer, Johann
- Date: 1994
- Subjects: Geochemistry Isotope geology Kimberlite Kimberlite -- Botswana
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:4988 , http://hdl.handle.net/10962/d1005600
- Full Text:
- Date Issued: 1994
- Authors: Stiefenhofer, Johann
- Date: 1994
- Subjects: Geochemistry Isotope geology Kimberlite Kimberlite -- Botswana
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:4988 , http://hdl.handle.net/10962/d1005600
- Full Text:
- Date Issued: 1994
The Quakers in South Africa a social witness
- Authors: Tonsing, Betty Kathryn
- Date: 1994
- Subjects: Society of Friends Quakers -- History Quakers -- South Africa
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:2564 , http://hdl.handle.net/10962/d1002417
- Description: The Religious Society of Friends, or Quakers, began their witness in the 1600s during a time of religious debate when competing doctrines reflected the political, social and intellectual turmoil of seventeenth-century England. George Fox (1624-1691), the founder, preached that people are guided by God's inner light which is present in the hearts and conscience of all people and reflects God's 'divine' will. The Quakers form a small religious membership not larger than 200,000 people sect, its world-wide. Yet, historically, the group's impact on social issues has always outweighed its numerical strength. The earliest Quakers to reside more permanently in South Africa were British settlers, several of whom became outspoken civic leaders. Quaker humanitarian gestures led to the opening of a multi-racial school for poor children in Cape Town (1840) and investigations into the treatment of Afrikaner women and children in concentration camps during the Anglo-Boer War (1899-1902). Early Quakers are also credited with initiating the Joint Council Movement of Europeans and Africans (1920s), forerunner to the South African Institute of Race Relations. This study traces the Quaker presence in South Africa from its earliest history to the present, with particular emphasis on the twentieth century. Specifically, the examination of the Quaker presence addresses the group's reaction to South African society and politics in reference to segregationist and apartheid legislation. The study includes a comparative analysis of the response among South African Quakers to these issues with Quaker response in England and the United states. The purpose of this analysis is to attempt an assessment of the extent to which South African Quaker practices were consistent with the philosophies of their world-wide religious fellowship. Relevant to the Quaker belief in peace and justice for all, with no discrimination, specific issues that involved South African Quakers and for which sufficient primary sources were available are closely examined. Of particular interest is the opening of a Quaker boarding school during the early 1930s, the Quaker response to the Defiance Campaign in 1952, and South African Quaker response to the call for international sanctions and boycotts against South Africa. More recent Quaker activities, including mediation between the African National Congress and the government, provide significant data. South African Quakers have defined themselves as members of a religious body whose belief of pacifism and commitment to non-violence dictates to a certain extent their obedience to a higher authority -- which some call their conscience and others call God -- if a civil law is deemed immoral and unjust . Thus, the study seeks to define the individual and corporate Quaker witness in South Africa in relation to the Society's principles.
- Full Text:
- Date Issued: 1994
- Authors: Tonsing, Betty Kathryn
- Date: 1994
- Subjects: Society of Friends Quakers -- History Quakers -- South Africa
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:2564 , http://hdl.handle.net/10962/d1002417
- Description: The Religious Society of Friends, or Quakers, began their witness in the 1600s during a time of religious debate when competing doctrines reflected the political, social and intellectual turmoil of seventeenth-century England. George Fox (1624-1691), the founder, preached that people are guided by God's inner light which is present in the hearts and conscience of all people and reflects God's 'divine' will. The Quakers form a small religious membership not larger than 200,000 people sect, its world-wide. Yet, historically, the group's impact on social issues has always outweighed its numerical strength. The earliest Quakers to reside more permanently in South Africa were British settlers, several of whom became outspoken civic leaders. Quaker humanitarian gestures led to the opening of a multi-racial school for poor children in Cape Town (1840) and investigations into the treatment of Afrikaner women and children in concentration camps during the Anglo-Boer War (1899-1902). Early Quakers are also credited with initiating the Joint Council Movement of Europeans and Africans (1920s), forerunner to the South African Institute of Race Relations. This study traces the Quaker presence in South Africa from its earliest history to the present, with particular emphasis on the twentieth century. Specifically, the examination of the Quaker presence addresses the group's reaction to South African society and politics in reference to segregationist and apartheid legislation. The study includes a comparative analysis of the response among South African Quakers to these issues with Quaker response in England and the United states. The purpose of this analysis is to attempt an assessment of the extent to which South African Quaker practices were consistent with the philosophies of their world-wide religious fellowship. Relevant to the Quaker belief in peace and justice for all, with no discrimination, specific issues that involved South African Quakers and for which sufficient primary sources were available are closely examined. Of particular interest is the opening of a Quaker boarding school during the early 1930s, the Quaker response to the Defiance Campaign in 1952, and South African Quaker response to the call for international sanctions and boycotts against South Africa. More recent Quaker activities, including mediation between the African National Congress and the government, provide significant data. South African Quakers have defined themselves as members of a religious body whose belief of pacifism and commitment to non-violence dictates to a certain extent their obedience to a higher authority -- which some call their conscience and others call God -- if a civil law is deemed immoral and unjust . Thus, the study seeks to define the individual and corporate Quaker witness in South Africa in relation to the Society's principles.
- Full Text:
- Date Issued: 1994
Torn between skinship and kinship: the phenomenology of self-mutilation
- Authors: Malcolm, Charles F
- Date: 1994
- Subjects: Self-mutilation Case studies Borderline personality disorder
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:3012 , http://hdl.handle.net/10962/d1002521
- Description: The aim of this study was to describe the female elf-mutilator's lived experience of cutting herself. A question which would elicit a description of the experience of this phenomenon was formulated. Five self-mutilators were interviewed. The four psychologically richest narratives were chosen for this study. Using the empirical phenomenological method. the four protocols were analysed in detail. Self-mutilation is conceptualized as a cycle wherein the mutilator experiences a diffuse bodily felt-sense that mounts to an unbearable point. She has an irresistible urge to alleviate the distress. She isolates herself and cuts herself with a sharp blade. Upon seeing the blood appear she is overcome with a deep sense of satisfaction. power, and ecstatic pleasure. The blood is perceived to carry the distressing contents out of the body. Concomitantly the self-mutilator recollects a sense of her feelings and her body as belonging to her. Her previously alienated body is felt to be a site of vitality. She also feels removed from further harm. encased in a cocoon of safety that renders her invulnerable to others. However. the cutting can never totally rid the body of distressing feelings. As a result the cycle of cutting wiII be re-enacted. The cutting cycle is conceptualized as a process whereby the self-mutilator suffers from a traumatization of the psyche such that the psychic container is fractured and rendered painfully porous. The act of cutting rids the psyche of unwanted contents such that a sense of going-on-being is restored. The cutting acts to temporarily shore up the rent fabric of the psychic envelope and thereby consolidate a sense of personal boundary. This is a temporary respite from the fracturing of the psychic container in that, once again confronted with interpersonal existence, the self-mutilator begins to feel vulnerable and defenceless. When it seems as if disintegration is again imminent, a cycle of cutting is reconstituted. The findings emergent from the interviews were dialogued with the literature on psychic containers, particularly that which addresses the role of the skin in the formation and functioning of psychic containers.
- Full Text:
- Date Issued: 1994
- Authors: Malcolm, Charles F
- Date: 1994
- Subjects: Self-mutilation Case studies Borderline personality disorder
- Language: English
- Type: Thesis , Doctoral , PhD
- Identifier: vital:3012 , http://hdl.handle.net/10962/d1002521
- Description: The aim of this study was to describe the female elf-mutilator's lived experience of cutting herself. A question which would elicit a description of the experience of this phenomenon was formulated. Five self-mutilators were interviewed. The four psychologically richest narratives were chosen for this study. Using the empirical phenomenological method. the four protocols were analysed in detail. Self-mutilation is conceptualized as a cycle wherein the mutilator experiences a diffuse bodily felt-sense that mounts to an unbearable point. She has an irresistible urge to alleviate the distress. She isolates herself and cuts herself with a sharp blade. Upon seeing the blood appear she is overcome with a deep sense of satisfaction. power, and ecstatic pleasure. The blood is perceived to carry the distressing contents out of the body. Concomitantly the self-mutilator recollects a sense of her feelings and her body as belonging to her. Her previously alienated body is felt to be a site of vitality. She also feels removed from further harm. encased in a cocoon of safety that renders her invulnerable to others. However. the cutting can never totally rid the body of distressing feelings. As a result the cycle of cutting wiII be re-enacted. The cutting cycle is conceptualized as a process whereby the self-mutilator suffers from a traumatization of the psyche such that the psychic container is fractured and rendered painfully porous. The act of cutting rids the psyche of unwanted contents such that a sense of going-on-being is restored. The cutting acts to temporarily shore up the rent fabric of the psychic envelope and thereby consolidate a sense of personal boundary. This is a temporary respite from the fracturing of the psychic container in that, once again confronted with interpersonal existence, the self-mutilator begins to feel vulnerable and defenceless. When it seems as if disintegration is again imminent, a cycle of cutting is reconstituted. The findings emergent from the interviews were dialogued with the literature on psychic containers, particularly that which addresses the role of the skin in the formation and functioning of psychic containers.
- Full Text:
- Date Issued: 1994