Dissertations / Theses on the topic 'Children's spiritual development'

The purpose of this study was to determine the extent to which faith-based preschools promote spiritual development in preschoolers. The participants in the study were faith-based early childhood teachers and administrators from seven states. Early childhood professionals representing 11 Christian faith traditions completed written surveys or online surveys. A total of 201 faith-based educators completed the survey; 20 respondents participated in semi-structured interviews. The concurrent triangulation mixed-method design provided data on 8 program dimensions which support children's spiritual development: prayer, Bible literacy, worship, building character, service opportunities, assessment, parental involvement and context. I analyzed quantitative data using descriptive and inferential statistics. All items were examined using mean, standard deviation, frequency, and percentages. Qualitative data gathered from semi-structured interviews were coded and analyzed using NVivo8® qualitative analysis software (QSR International, Inc., Cambridge, MA, http://www.qsrinternational.com). From this data I identified the extent to which faith-based preschool programs support children's spiritual development through the practices of prayer, Bible literacy, worship, building character, service opportunities, assessment, parental involvement and context. Data analyses revealed statistically significant differences in faith-based teachers' hours of training in children's spiritual development across all program practice dimensions. A key finding of the study was that training in children's spiritual development is important regardless of the education level of the early childhood professional. Qualitative data indicated no standardized spiritual development training in faith-based preschools represented in this study. The mixed-method analysis revealed that the 8 program practice dimensions were not always connected in a framework that supported children's spiritual development. Recommendations for professional practice include a program framework to support children's spiritual development in faith-based preschool programs; training for faith-based early childhood professionals in children's spiritual development; and formulating a definition of children's spiritual development.

Experts do not agree on the definition of spiritual development although positive spiritual development benefits society in many ways. Without agreement on the definition of spiritual development and a common understanding of spiritual development, parents, teachers, and pastors who are entrusted with the task of fostering positive spiritual development in Christian settings face the challenges of determining what spiritual development is (definition), the desired goals (culmination) of spiritual development, and the most effective ways to meet those goals (context and content). The purpose of this study was to use data, from the social sciences and Christian points of view, to inform Christian education programs and arrive at recommendations for fostering young children's spiritual development. Data sources include textual literature from the social science and Christian points of view. In addition, the researcher gathered interview data from twenty children's pastors. Research results included: 1. It is possible that spirituality is associated with sensory awareness. 2. Examining spirituality as sensory awareness may lead to focusing on innate qualities of spiritual capacity with a more focused inclusion of children with special needs in faith-based programs, a God-given conscience, and consideration that children may be born with spiritual gifts to express their spiritual nature. 3. Congregations/parishes under utilize intergenerational activities, time for quiet and reflection, and opportunities to talk to children about spiritual matters.

A useful model of spiritual development in the public educative care of children must: specify the meaning and nature of spirituality; clarify its relationship to an underlying ontology; identify in what sense spirituality is developmental; be consistent with a justifiable paradigm of human development; explain the role and status of such spiritual development with a secular system of educative care; and specify practical implications flowing from these matters. Using narrative criticism within an evangelical framework, the biblical descriptions of spirituality and childhood were critically examined as a basis for such a model. Biblical spirituality was developmental and was identified with encounters, usually naturally mediated, between human spirits and God's Spirit, and spirits which alienate from God's Spirit. All children, without qualification of belief, community, rite or age, were identified as spirits who share a special relationship with God's Spirit both ontologically and experientially. Biblical childhood was not defined chronologically but functionally by inability to take responsibility for one's own spiritual life because of openness to God's and other spirits. Principles of 'magician systems' in Dynamic Systems Theory parallel phenomena of human development and those commonly designated as spiritual. Consequently, a dynamic model of spiritual development is proposed which is consonant with biblical teaching and grounded in an established scientific paradigm. This indicates that spirituality is an inescapable aspect of any educative care setting or system and need not be introduced as though children lack it. Spiritually salient aspects of educative care will lead children to spiritual encounters which are derivative of a positive life affirming principle or fundamentally destructive and alienating. These aspects encompass the spiritual ontology of the setting, the children, the personnel, the physical environment, the nature and quality of relationships, the curriculum, religious activities, the nurture provided, and the wider context, all of which are of spiritual moment.

In a child's life, the church has minimal time to make a maximum impact. The time children are in church must not be wasted, but should be spent in valuable and life changing ways. Stories have long been included in Christian education, but is the practice of telling stories something that is continued merely because "we've always done it this way," or is there merit in continuing their use? Story is a wildly popular theme in Christian education today and children love stories, but there is more to a story than mere amusement? Parents and Christian educators wrestle with questions such as "How do stories have lasting meaning and life changing influence on children's lives?" "How can stories be used to affect children's spiritual growth?" "What kinds of stories should be included?" These are important questions to consider as Christian educators set pedagogical goals and specific methodology is followed.

This research attempts to address these questions by investigating empirical, theoretical, and theological literature related to two domains: (a) what characterizes the spiritual life and development of children, and (b) how story can be used by Christian educators and parents to benefit the instruction and spiritual growth of children. Beginning with an analysis of the spiritual life of children, it will then be shown how story affects the whole person, rendering it a very powerful medium. Using Luke 10:27 as an organizing principle, story is analyzed as to how it affects the heart, the affective realm; the soul, the spiritual realm; strength, the behavioral realm; the mind, the cognitive realm; and loving neighbor as oneself, the social realm. These realms, together, comprise a faith that involves a totality of commitment. Recommendations are then made as to how parents and Christian educators can use the power of story to benefit the instruction and spiritual growth of children. The use of story can be a spark for children's spiritual growth and holds great potential benefit for the church and for the children who are a part of the community of faith.

This thesis, which is in two parts, attempts to interpret in moral and spiritual terms those responses to bereavement that are often described as psychological. In part one human development is considered comparing religious, philosophical, scientific and psychological theories and a model of the 'core self' is proposed (body, mind and emotions) which responds to social and cultural influences in ways that can be considered moral and spiritual. Theories of duty, consequence and virtue are considered as well as Kohlberg's theory of justice reasoning and Gilligan's views about caring. Within spirituality notions of dualism and continuitydiscontinuity are noted and a tripartite view of spirituality as human, devotional and practical is proposed. The notion of stages in both moral and spiritual development is dismissed in favour of a model of inter-relatedness and interconnectedness, and a bereavement model of adaptation is also suggested to describe the process of grieving which is likened to development. Part two describes the research methods used to obtain data from 169 respondents: 28 children (5-11 years), 99 young people (11-18 years) and 42 adults, including key interviews with four 16/17 year old girls whose parent and/or sibling had died. Respondents discuss traditional religious beliefs and practices; the concept of a loving and/or just God; having a sense of the presence of the deceased; spiritualism and near-death experiences; 'living for the moment'; increased awareness of and empathy with other grieving people; constraints on hurting or harming people; valuing of life itself; funeral attendance, and the response of school staff to bereaved pupils.This study highlights the need for initial teacher training and ongoing INSET on bereavement issues and suggests that research is needed concerning pupil and staff opinions and experiences, and evaluation of school policies. The establishment of an educational centre for resources and information on loss, death and bereavement is also proposed.

A useful model of spiritual development in the public educative care of children must: specify the meaning and nature of spirituality; clarify its relationship to an underlying ontology; identify in what sense spirituality is developmental; be consistent with a justifiable paradigm of human development; explain the role and status of such spiritual development with a secular system of educative care; and specify practical implications flowing from these matters. Using narrative criticism within an evangelical framework, the biblical descriptions of spirituality and childhood were critically examined as a basis for such a model. Biblical spirituality was developmental and was identified with encounters, usually naturally mediated, between human spirits and God's Spirit, and spirits which alienate from God's Spirit. All children, without qualification of belief, community, rite or age, were identified as spirits who share a special relationship with God's Spirit both ontologically and experientially. Biblical childhood was not defined chronologically but functionally by inability to take responsibility for one's own spiritual life because of openness to God's and other spirits. Principles of 'magician systems' in Dynamic Systems Theory parallel phenomena of human development and those commonly designated as spiritual. Consequently, a dynamic model of spiritual development is proposed which is consonant with biblical teaching and grounded in an established scientific paradigm. This indicates that spirituality is an inescapable aspect of any educative care setting or system and need not be introduced as though children lack it. Spiritually salient aspects of educative care will lead children to spiritual encounters which are derivative of a positive life affirming principle or fundamentally destructive and alienating. These aspects encompass the spiritual ontology of the setting, the children, the personnel, the physical environment, the nature and quality of relationships, the curriculum, religious activities, the nurture provided, and the wider context, all of which are of spiritual moment.

Recent legislation (DfES, 2003; Children Act 2004) has led to a renewed emphasis on listening to children resulting in new approaches, such as `spiritual listening' (Gersch et al, 2008), being developed. `Spiritual listening' is a method of `deeper listening to children's views on concepts such as 'happiness', `destiny' and 'purpose'. The researcher aimed to extend this initial research by carrying out two interconnected studies, Study 1 with a theoretical focus and Study 2 with a practical focus. Study 1 aimed to explore children's spiritual and philosophical meaning-making and develop a theory underlying this process. Study 2 aimed to develop the `spiritual listening' tool for EP use. Adopting humanistic principles and a social constructionist epistemology, the researcher used Grounded Theory to allow both a theory, and the tool, to develop as the research progressed. Study 1 consisted of semi-structured interviews (using 'spiritual listening' questions) with 20 participants (10-11yrs). Responses were analysed and a theory identified. Study 2 incorporated two elements. Firstly, an 'advisory group' of 4 children (10-11 yrs) from a school using the P4C programme (philosophy for children) were recruited as co-researchers, and met the researcher 4 times to discuss the development of the tool. Secondly, an evaluation of the spiritual listening session was carried out with each participant, using semi-structured interviews and questionnaires. This evaluation helped to shape the final tool. The findings corresponded to the two studies. The analysis of the interviews led to a theory that `spiritual listening' facilitates meaning-making by enabling children to explore links between 'concrete' and 'metaphysical' aspects of their lives (Study 1). The evaluation data was summarised, along with an outline of the work carried out with the advisory group. This led to a presentation of the remodelled tool (Study 2) and a discussion about the implications for EP practice.

Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: The purpose of this research is to determine how we can better accompany and serve children through their spiritual development, especially within the congregational context. Many studies on children’s spiritual development have been done, but misperceptions and preconceived ideas about children’s spiritual abilities and development still exist. In this study, an attempt is made to address some of these misperceptions and preconceived ideas and so attain a richer conceptual understanding of children’s spiritual development. This is done on the basis of the question: How can we understand children’s development better and what are the implications for children’s ministry? This research firstly examines the conceptual and definitive understanding of children’s spiritual development. The research section indicates that spirituality is an inherent part of every person’s life. This inherent spirituality develops in the course of a person’s life. Definitions for childhood spirituality concurs with the general definitions for spirituality, but terms such as “develop” or “grow” are added. The study also addresses children’s spiritual development as a deepening or enhancement of the awareness of the transcendental and relational kinship with others, the self, and the world, and not as a linear or chronological development process. The research secondly examines the historical and contemporary perspectives on children’s spiritual development. In the light of historical perspectives, the research discusses the emphasis that is mistakenly put on cognitive development as spiritual development in children. The limitedness of the phases theory sent the research in the direction of finding and forming a richer picture of children’s spiritual development. The context, the universal nature of development and a collective approach are indicated as factors that play a role in the spiritual development of children. Thirdly, the research examines which theological thoughts on children’s spiritual development can be regarded as appropriate theological grounds for children’s ministry within a congregational context. Current children’s ministry models are critically evaluated and the necessity of change is indicated. Some ministry models are suggested as being more effective, as they represent a holistic and inclusive approach to children’s ministry. The consolidated thought from this study can be formulated as follows: Children’s ministry is a comprehensive ministry that is directed at the total being of children and their needs. Children’s ministry should pose opportunities for children to develop spiritually through thought, reflection, experience and action. When these four moments are present simultaneously, children develop a commitment to practicing a sustained and lifelong spirituality. It is of critical importance that children’s ministry is applied purposefully, and the purpose of children’s ministries should be formulated on a theological foundation.
AFRIKAANSE OPSOMMING: Die doel van die navorsing is om vas te stel hoe ons kinders, veral binne die gemeentelike konteks, meer effektief kan begelei as deel van hul spirituele ontwikkeling. Vele studies oor kinders se spirituele ontwikkeling is reeds gedoen, maar nogtans bestaan daar steeds wanpersepsies en vooropgestelde idees oor kinders se spirituele vermoëns en ontwikkeling. In hierdie studie word daar gepoog om van hierdie wanpersepsies en vooropgestelde idees aan te spreek en so tot ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling te kom. Die studie probeer ’n ryker konseptuele verstaan van kinders se spirituele ontwikkeling vorm, aan die hand van die vraag: Hoe kan ons kinders se spirituele ontwikkeling beter verstaan en wat is die implikasies vir kinderbediening? Die navorsing ondersoek eerstens die konseptuele en omskrywende verstaan van kinders se spirituele ontwikkeling. Die navorsingsafdeling toon aan dat spiritualiteit inherent deel is van elke mens se bestaan. Hierdie inherente spiritualiteit ontwikkel in die loop van die mens se lewensjare. Die ondersoek toon dat ’n definisie vir algemene spiritualiteit aan die transendente en relasionele verwantskap erkenning gee. Definisies vir kinder-spiritualiteit stem ooreen met die algemene definisies vir spiritualiteit, maar terme soos “ontwikkel” of “groei” word bygevoeg. Die ondersoek bespreek ook kinders se spirituele ontwikkeling as ’n verdieping of verryking van die bewustheid van die transendente en die relasionele verwantskap tot ander, die self, en die wêreld, en nie as ’n liniêre of chronologiese ontwikkelingsproses nie. Die navorsing ondersoek tweedens die historiese en kontemporêre perspektiewe oor kinders se spirituele ontwikkeling. Vanuit die historiese perspektief word aangetoon dat daar eensydig op kognitiewe ontwikkeling as spirituele ontwikkeling van kinders klem geplaas is. Die beperktheid van die faseteorieë het die ondersoek in die rigting gestuur om ’n ryker beeld van kinders se spirituele ontwikkeling te vorm. Die konteks, die universele aard van ontwikkeling, en ’n kollektiewe benadering word as faktore wat ’n rol in die spirituele ontwikkeling van kinders speel, aangetoon. Derdens word ondersoek gedoen na watter teologiese nadenke oor kinders se spirituele ontwikkeling as gepaste teologiese begronding vir kinderbediening binne ’n gemeentelike konteks beskou kan word. Huidige kinderbedieningsmodelle word krities evalueer en die noodsaaklikheid van verandering word aangedui. Enkele bedieningsmodelle word as meer effektief voorgestel, omdat hulle ’n holistiese en inklusiewe benadering tot kinderbediening verteenwoordig. Die samevattende gedagte vanuit hierdie studie kan as volg geformuleer word: Kinderbediening is ’n omvattende bediening wat op die totale menswees van kinders en hulle behoeftes gerig is. Kinderbediening moet geleenthede vir kinders inhou om deur denke, refleksie, ervaring en aksie spiritueel te kan ontwikkel. Wanneer hierdie vier momente gelyktydig teenwoordig is, ontwikkel kinders ’n toewyding om ’n volgehoue en lewenslange spiritualiteit te beoefen. Dit is van kritiese belang dat kinderbediening doelgerig toegepas word en die doel van kinderbedienings moet met teologiese begronding geformuleer word.

Using a conceptualisation of ethos as 'experienced culture' this dissertation explores how school ethos is associated with spiritual development of pupils. An 'ethos scale' is devised by mapping together theoretical models of school culture and spirituality. This new scale and an existing scale of spiritual well-being (used as a measure of spiritual development) are combined as a research instrument and applied to a random stratified sample of 907 ,children aged I 0-1 I years in 46 primary schools in Northern Ireland. Multilevel regression modelling is used to explore relationships between spiritual well-being and a number of explanatory variables including school ethos. Analysis shows that there is a relationship between spiritual well-being of pupils and school ethos. However, results show that the role of the school is small, with only 8.8% of the variation of spiritual well-being among pupils attributable to school-level variance. When differences in pupil intake characteristics (namely gender and level of church attendance) are controlled for this variation reduces to 4%. Remaining differences between schools due to management type are shown to be accounted for by school ethos. The five aspects of the school ethos scale corresponding to themes within the model of spirituality used are evaluated and two are found to be contributing significantly, namely: 'manifestations of spirituality in life' and ' distinctive responses to the natural and human world'. Implications for policy regarding school ethos and pedagogies relating to spiritual development are considered and areas of further study suggested

Thesis (DTh)--Stellenbosch University, 2003
ENGLISH ABSTRACT: This study alms to investigate the function of imagination for faith formation of the child aged 7-11 years. Chapter one proposes the problems, proposition and significance of this dissertation, and sketches a brief overview of the further chapters. Chapter two provides a general understanding of the children, aged 7-11, in terms of their developmental stages and using a holistic approach. To encourage them to have faith, this chapter primarily investigates the character of faith in dimensions: the cognitive dimension (knowledge and mystery), the affective dimension (trust and community), and the behavioural dimension ( word and deed). In this holistic perspective, the imagination as the affective dimension, is placed in the centre through which the cognitive aspects and the behavioural aspects can be drawn together. Chapter three deals with the Bible as the source of Christian child education in which the Bible is defined as story and image. Through this new understanding of the Bible, the purpose of this chapter is to present the relevance of the Bible itself for the 7-11 year age- group children. The Bible as story has a plot structure that process from conflict to resolution, through which children can participate in the Bible with wonder and mystery. The Bible as image is an appropriate form to explain transcendent God to children who are living in perceived reality and can therefore engage with the Bible via feeling and seeing. Chapter four explores the significance and function of imagination by defining it as 'the anthropological point of contact for divine revelation.' From Green's definition, this chapter develops three functions of imagination for 7-11 year-old children. These are: holistic imaginationhelping towards the balanced faith development of children; incarnational imagination-incorporating God's revelation into the present situation of children; and alternative imagination-shaping the biblical word in the present world. Finally, chapter five investigates the most effective method of enabling the child to imagine God and His world described in the Bible. For the answer, this chapter suggests the storytelling method which evokes and appeals to the imagination of children. Thus, I strongly propose that the alternative way for the effective teaching of children teaching, which overcomes the shortcomings of the traditional cognitive teaching is imaginative- narrative or imaginative- storytelling education.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om ondersoek in te stel na die funksie van verbeelding in die geloofsvorming van die 7-11 jarige kind. In Hoofstuk 1 word die probleem, hipotese en belang van die proefskrif bespreek en 'n bree oorsig van die verdere hoofstukke geskets. Hoofstuk 2 bied 'n algemene verstaan van die 7-11 jarige kind, in terme van sy ontwikkelingsfases deur gebruik te maak van 'n holistiese benadering. Hierdie hoofstuk ondersoek primer die karakter van geloof in drie dimensies, naamlik die kognitiewe dimensie (kennis en misterie), affektiewe dimensie ( vertroue en gemeenskap) en die gedragsdimensie (woord en daad). Binne hierdie holistiese perspektief word verbeelding, as die affektiewe dimensie, III die sentrum geplaas waardeur die kognitiewe sowel as die gedragsaspekte mekaar kan ontmoet. Hoofstuk drie stel ondersoek in na die Bybel as 'n bron vir Christen kinders se opvoeding, waarin die Bybel gedefinieer word as verhaal en beeld. In terme van hierdie nuwe verstaan van die Bybel wil die hoofstuk die relevansie van die Bybel self vir die 7-11 jarige kind voorstel. Die Bybel as storie het 'n bepaalde struktuur om van konflik na resolusie te beweeg, waardeur kinders deel kan he in die Bybel, met wonder en misterie. Die Bybel as beeld is 'n geskikte vorm om 'n transendente God aan kinders te verduidelik wat in 'n waarneembare realiteit leef, deurdat kinders die Bybel kan betrek deur te sien en te voel. Hoofstuk vier ondersoek die belang en funksie van verbeelding deur dit te definieer as die "antropologiese kontakpunt vir goddelike openbaring." Na aanleiding van Green se definisie ontwikkel hierdie hoofstuk drie funksies van verbeelding vir die 7-11 jarige kind naamlik: holistiese verbeelding - wat bydra tot 'n gebalanseerde geloofsontwikkeling van kinders. inkarnerende verbeelding - wat God se openbaring inkorporeer binne die huidige situasie van kinders: en alternatiewe verbeelding - wat lei tot die skep van 'n bybelse wereld binne die teenwoordige wereld. Hoofstuk 5 ondersoek die mees effektiewe metode wat die kind in staat stel om God en Sy wereld, soos beskryf in die Bybel, voor te stel. In hierdie hoofstuk word 'n verhalende metode (die vertel van stories) wat die verbeelding van kinders aanspreek en appel daarop maak, voorgestel. Daar word geargumenteer dat die alternatiewe wyse vir die effektiewe onderrig van kinders, wat verskeie van die tekortkominge van tradisionele kognitiewe onderrig oorkom, verbeeldingryke en verbeeldingryke en verhalende onderrig is.

The assumption of the study was that children are capable of an intimate and real relationship with God. The question that is often asked is, "How does the church best help children to grow in that relationship?" The lack of an agreed upon definition and understanding of spirituality and the need for a sound and practical approach to helping children develop spiritually was the catalyst behind this research. The purpose of this study was to examine the relationship between ministry praxis and spiritual development milestones in the lives of Nazarene children. The literature review began with an examination of the history of spirituality, the biblical call to children's spiritual nurture, and the history of psychology and developmentalism. Attention was given to the typologies presented by Urban Holmes and David Kolb culminating in analysis of Michael Anthony's Children's Spiritual Formation Typology. A mixed methods approach was used to gather data. The process for development of the research instrument and the procedures used for implementation were clearly explained. The online instrument was completed by 201 (64.4% of the population) Nazarene children's pastors and analysis of the data was conducted using ANOVA testing. The respondents were assigned to one of the four ministry models based on their responses to the 24 statements on the survey instrument. By determining one's preferred ministry model and analyzing a variety of self-reported data, analysis of the relationship in the four spiritual development milestones was possible. In addition to the four spiritual milestones, growth rate of each of the ministry models was analyzed. The research was completed by conducting two focus group interviews to provide qualitative analysis of the data gathered from the survey instrument. Open-ended questions were presented to each focus group which further validated the analysis of the data. The statistical analysis of the data concluded that there are no significant statistical differences in the four ministry models and the four spiritual development milestones. Key words: child, children, development, formation, growth, milestones, ministry, nurture, praxis, spiritual, spirituality
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This research study explores the ways in which children from diverse family backgrounds can construct or reconstruct their God representations. These were probed by using 'object relations theory' and 'matemal deprivation theory' as means of further gaining insight into children's initial formulations of interpersonal and emotional relationships and how these were translated into the way they imagined God to be for themselves, given their age-group. Parallels were drawn between the interface of psychology and theology by using theories on faith development. There is a clear acknowledgment that there are certain steps of development that individuals go through in their growth at both psychological and spiritual levels. This confirms that there is a need for these two disciplines to draw from each other as means of creating conducive climate to allow for an integrated approach towards formulations of spiritual development among children. Through the use of questionnaires the children were given the opportunity to explore images of God and to also express these in the form of a drawing. The content analysis of this study demonstrated that there were no distinct differences on how children perceived God between abandoned children being raised in an institutional setting and those children being raised by biological parents. This finding highlighted the fact that there are other factors that impact children's spiritual development. These include care, nurture and emotional security. This study contributes to future research on developing new theologies by children, thus enabling them to play a central role in formulating contextual and relevant curriculums on religious education.
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

Many Christian faith-based preschools in the Oyo State of Nigeria are realising that spiritual development is an essential part of young children’s natural growth and should be given due attention. Accordingly, activities at preschools should be geared to support young children’s spiritual development. In conjunction with the administrators, the preschool teachers at Christian faith-based schools are charged with the responsibility of attending to the spiritual development of young children in their care. This research study examined factors affecting the spiritual development of young children in the Oyo State of Nigeria by employing a qualitative method with phenomenological research design. The research highlighted realities via developmental theories regarding the spiritual development of young children; government’s stand on the spiritual development of young children; how spiritual development of young children is facilitated in an early childhood setting; the benefits of spiritual development during early childhood; and the implications of spiritual development for practice in the Oyo State of Nigeria. Data were gathered through semi-structured interviews, observation of practices and document analyses of the records of four preschools. All were purposefully selected, including the twenty teachers and four administrators. The results of the research revealed that all the pre-school teachers who showed interest in fostering spirituality in young children should gain experience, understanding and training in best practices. It was also found that although the Nigerian government has policies and curricula for early childhood education (ECE), these do not include spirituality or faith-based teaching. Further, to exacerbate the situation, the government does not monitor and evaluate the implementation of policies and ECE curricula. This study discovered that preschool teachers have a general understanding of how to enhance the spiritual development of young children by drawing on their own (i.e. the preschool teachers’) personal spiritual development processes, which should be complemented by formal training. The benefits of spiritual development in young children include the inculcation of sound moral values, feelings of joy, academic excellence, unity and development in the community, the development of committed future leaders and the promotion of national peace. The research study recommends that the government of Nigeria intervene in early childhood education by providing financial support and formal training for preschool teachers in the area of spiritual development of young children and by motivating administrators and preschool teachers to be more cooperative and creative in including spiritual development in their school’s curriculum.
Early Childhood Education

AFRIKAANS: In hierdie navorsing is die huwelik met voorskoolse kinders in Suid-Afrika aan die begin van die een-en-twintigste eeu ondersoek. Hierdie huweliksfase, met sy vele uitdagings en huwelikstake, word beskou as die fase met die laagste huweliksaanpassing en die hoogste voorkoms van egskeiding. Die sin en betekenis van hierdie uitdagings (spirituele intelligensie of SQ), sowel as die emosionele belewenis, verstaan en hantering hiervan (emosionele intelligensie of EQ), asook die rol wat dit in huweliksaanpassing speel, is ondersoek. Eerstens is ’n vraelys ontwikkel wat SQ-eienskappe kan meet (MMV-SQ-vraelys), naamlik: (i) die vind van sin en betekenis in ’n gegewe situasie, (ii) motiveringsbronne van gedrag, en (iii) die waardes wat uitgeleef word. Data van 198 respondente het gedui op betroubaarheid van subskale wat wissel van 0.47 tot 0.80. Bevredigende konstrukgeldigheid is verkry deur die verhouding tussen die subskale van die SQ-vraelys en waardeskaal te ondersoek (r het gevarieer van 0.15; p ≤ 0.05 tot 0.54; p ≤ 0.01). Sowel kwantitatiewe as kwalitatiewe navorsing is vervolgens gebruik. In die kwantitatiewe navorsing is die MMV-SQ-vraelys, die huweliks-aanpassingsvraelys van Spanier (Dyadic Adjustment Scale), asook die SSRI (Schutte Self-Report Inventory) op 84 deelnemers toegepas. Die deelnemers het 84 getroude persone, waaronder 34 egpare ingesluit. Die verband tussen huweliksaanpassing en EQ is ondersoek deur korrelasies te bereken tussen die subskale van die DAS en SSRI. Dit het geblyk dat ʼn optimistiese gemoedstemming ʼn verband toon met al die subskale van huweliksaanpassing. Die herkenning van die eie en die huweliksmaat se gevoelens, sosiale vaardighede, en die toepassing van emosies blyk verband te hou met hoër huwelikstevredenheid asook huwelikskonsensus. Sosiale vaardighede het ook ʼn verband getoon met affeksionele uitdrukking. EQ het egter nie ’n sterk verband met huwelikskohesie getoon nie. Die verband tussen die subskale van die DAS is vervolgens vergelyk met dié van die MMV-SQ-vraelys. Betekenisvolle korrelasies tussen enkele skale van huweliksaanpassing en SQ het voorgekom, veral wat die motiveringskaal betref: egpaarlede wie se gedrag deur die motiveringsbron bemeestering gemotiveer word, blyk ʼn hoër mate van huweliksaanpassing te hê, terwyl die negatiewe motiveringsbronne, waaronder selfgesentreerdheid, drange en vrees, ’n negatiewe verband met huweliksaanpassing toon. Min verbande is egter gevind tussen huweliksaanpassing, en sin en betekenis (wel tussen meditatiewe bewustheid en huwelikskonsensus, asook tussen empatiese aanvaarding en openheid, en affeksionele ekspressie). Geen verbande is ten opsigte van waardes gevind nie. Verskille tussen mans en vroue se EQ en SQ is ook ondersoek, maar geen groot verskille is verkry nie. Deur ’n meervoudige regressie is enkele verdere biografiese veranderlikes geïdentifiseer wat ʼn verband met huweliksaanpassing toon. In die kwalitatiewe navorsing is verskeie aspekte ondersoek en bespreek: die rolverdeling ten opsigte van kinderopvoeding en huistake, die balans tussen beroep en gesin, persoonlike tevredenheid (SQ) in die huwelik, asook die begrip en hantering van gevoelens (EQ). Die waarde van hierdie navorsing lê veral in die grondleggingswerk van die SQ-vraelys, asook bruikbare inligting ten opsigte van die huwelik met voorskoolse kinders in Suid-Afrika. Leiding aan egpare in die hantering van gevoelens (EQ), asook insig in hulle motiveringsbronne (SQ) behoort dus hulle huweliksaanpassing te verhoog. ENGLISH: In this research, the South-African marriage with preschool children was investigated. This phase of marriage, full of challenges and marital tasks, is regarded showing the lowest degree of marital adjustment and the highest incidence of divorce. The meaning, (spiritual intelligence or SQ), emotional experience, understanding and dealing with these challenges (emotional intelligence or EQ), as well as the relation to marital adjustment, were investigated. Firstly, a questionnaire was developed that could measure the characteristics of SQ, namely: (i) finding purpose and meaning in a given situation, (ii) motivations of behaviour, and (iii) values. Data from 198 respondents indicated the reliability of the subscales, which vary from 0.47 to 0.80. Satisfactory construct validity was obtained by researching the relation between the subscales of the SQ questionnaire and the value scale (r varied from 0.15; p ≤ 0.05 to 0.54; p ≤ 0.01). Next, both qualitative and quantitative research were utilised. In the quantitative research, the MMV SQ questionnaire, the marital adjustment questionnaire of Spanier (Dyadic Adjustment Scale), as well as the SSRI (Schutte Self-Report Inventory) were completed by the respondents. The respondents were 84 married individuals, including 34 couples. The relationship between marital adjustment and EQ was investigated by calculating correlations between the subscales of the DAS and SSRI. It transpired that an optimistic frame of mind showed a correlation with all the subscales of marital adjustment. It also appeared that the recognition of the own and the spouse’s feelings, social skills, and the application of emotions were related to increased marital satisfaction as well as marital consensus. Social skills also displayed a correlation with affectional expression. EQ, however, did not show a strong correlation with marital cohesion. Next, the relation between the subscales of the DAS was compared to that of the MMV-SQ questionnaire. Meaningful correlations between some scales of marital adjustment and SQ occurred, in particular with regard to the motivational scale: couples whose behaviour are motivated by mastering, appear to display a higher degree of marital adjustment, while the negative sources of motivation like self-centredness, craving and fears, display a negative correlation with marital adjustment. Few correlations were found between marital adjustment and purpose and meaning (between meditative awareness and marital consensus; between empathetic acceptance and openness, and affectional expression). No correlation was found with regard to values. Differences between the EQ and SQ of men and women were also investigated, but no major differences were observed. By means of multiple regressions it was indicated that some biographic variables did show a correlation with marital adjustment. Valuable information was obtained in the qualitative research regarding the couple’s roles in child-raising and domestic chores, the balance between career and family, personal satisfaction (SQ) in the marriage, as well as the understanding and handling of feelings (EQ). The value of this research lies in the foundational work of the SQ questionnaire in particular, as well as useful information with regard to South African marriages with preschool children. Guiding couples in their dealing with feelings (EQ), as well as providing an insight into the sources of motivation (SQ), should therefore enhance their marital adjustment.
Thesis (PhD)--University of Pretoria, 2010.
Psychology
unrestricted

In Gestalplaytherapy there is a need for guidelines with a pastoral perspective for the child that is experiencing loss. This research is undertaken to set Gestaltplaytherapeutic guidelines with a pastoral perspective for the therapeutic intervention of the primary school child who is experiencing loss due to the death of a loved one. The study consulted relevant literature and compared the literature study with experience acquired in practice. The impact of the loss that the child is experiencing has an influence on the child as a whole. The researcher has found that the Christian child's experience of loss due to the death of a loved one is influenced greatly by the child's spiritual experience. For this reason it is necessary that Gestaltplaytherapy includes a pastoral approach within the therapeutic setting when working with a child experiencing loss due to the death of a loved one.
In Gestaltspelterapie is daar 'n leemte aan riglyne vanuit 'n pastorale perspektief wat die kind wat verlies ervaar kan begelei. Hierdie navorsing het ten doel om Gestalspelterapeutiese riglyne met 'n pastorale perspektief daar te stel vir die hantering van die laerskoolkind wat verlies ervaar as gevolg van die dood van 'n geliefde. Die studie ondersoek die kind se geestelike belewing van verlies deur middel van navorsing in relevante literatuur en vergelyk dit met praktiese ervaring wat opgedoen is in die praktyk. Die impak van die verlies wat die laerskoolkind ervaar as gevolg van die dood van 'n geliefde raak sy totale menswees. Die navorser het waargeneem dat die Christenkind se ervaring en verwerking van die dood van 'n geliefde ook deur sy geestelike belewing beinvloed word. Daarom is dit nodig dat die kind wat verlies ervaar ook op die pastorale vlak binne die Gestaltspelterapeutiese opset hanteer word.
Social work
M. Diac. (Play Therapy)

Abstracts in English, Afrikaans and Zulu
In this study, social exclusion in an independent, faith-based girl’s school in South Africa was investigated. Bullying is widely recognised as being unacceptable and is addressed by many schools in the form of anti-bullying policies. However, on ongoing basis, girls are being socially excluded from relationships and because this behaviour is often so subtle, it is neither recognised as a form of bullying nor is it being addressed within schools. Theologians argue that educational institutions ought to evaluate the ethical dimension of knowledge construction and that a focus on moral norms, values and virtues need to be a fundamental part of such communities, so that the well-being of its members is fostered. Unless problems such as social exclusion are understood from a theological-ethical perspective, it is unlikely that there will be a permanent change in girls’ behaviour. Changing societies that accommodate bullying requires changes in perspectives, attitudes and behaviour, and schools can make a significant contribution in providing a community in which every child feels accepted and is afforded dignity. This study offers a theoretical-ethical perspective of social exclusion and draws on insights from the fields of theological ethics, sociology, psychology and anthropology. The reasons why girls are socially excluded, the girls’ and the school’s systemic patterns of behaviour and what educators can do to develop an inclusive community are identified. To determine to what extent the theory was supported, alumnae were asked to complete the questionnaires and be interviewed. Some staff members also completed questionnaires and agreed to be interviewed. The findings of the empirical research indicated that the theoretical research was largely supported. Some interesting observations emerged from the questionnaires and interviews that expanded the understanding of social exclusion. One important finding was that the girls who are being excluded from social relationships feel that they are to blame and that they somehow deserve to be excluded. They experience strong feelings of shame as well as loss of self-esteem. This prevents them from discussing or reporting the problem and therefore the structures that are in place for such reporting are not effective. Another important finding was that there is a disconnection between the girls and the staff regarding the effectiveness of current interventions. Therefore, based on the theoretical research and the findings of the empirical data, this dissertation makes recommendations for establishing a community that promotes the well-being and dignity of all.
In hierdie studie is ondersoek ingestel na sosiale uitsluiting in ’n onafhanklike, geloofsgebaseerde meisieskool in Suid-Afrika. Treitering word wyd as onaanvaarbaar erken en word deur baie skole in die vorm van anti-treiterbeleide aangeroer. Dit is egter so dat baie meisies voortdurend op sosiale vlak uit verhoudings gesluit word en omdat hierdie gedrag so subtiel is, word dit nie as ’n vorm van treitering erken nie en dit word ook nie in skole aangespreek nie. Teoloё voer aan dat opvoedkundige instellings die etiese dimensie van kenniskonstruksie behoort te evalueer en dat ’n fokus op morele norme, waardes en deugde noodwendig ’n fundamentele deel van sodanige gemeenskappe behoort te wees sodat die welsyn van gemeenskapslede bevorder kan word. Tensy probleme soos sosiale uitsluiting vanuit ’n teologies-etiese perspektief hanteer gaan word, is dit onwaarskynlik dat daar enige permanente verandering in die meisies se gedrag sal wees. Om samelewings wat treitering akkommodeer te verander, vereis verandering in perspektiewe, houdings en gedrag en skole kan ’n aansienlike bydrae lewer om ’n gemeenskap te vestig waarin elke kind aanvaarding en waardigheid ervaar. Hierdie studie bied ’n teoreties-etiese perspektief ten opsigte van sosiale uitsluiting en steun op insigte uit velde soos sosiologie, sielkunde en antropologie. Die studie identifiseer redes waarom meisies sosiaal uitgesluit word, die meisies sowel as die skool se sistemiese gedragspatrone, en wat opvoeders kan doen om ’n inklusiewe gemeenskap te ontwikkel. Om te bepaal tot watter mate die teorie ondersteun word, is oudleerders gevra om vraelyste te voltooi en om aan onderhoude deel te neem. Sommige personeellede het ook vraelyste voltooi en tot onderhoude ingestem. Die bevindinge van die empiriese navorsing het getoon dat die teoretiese navorsing grotendeels ondersteun word. ’n Paar interessante waarnemings het uit die vraelyste en onderhoude geblyk. Hierdie waarnemings het die verstaan van sosiale uitsluiting heelwat verbreed. Een belangrike bevinding is dat meisies wat van sosiale verhoudings uitgesluit word, voel dat hulle die blaam daarvoor moet dra en dat hulle om een of ander rede verdien om uitgesluit te word. Hulle ervaar sterk gevoelens van skaamte sowel as verlies aan selfwaarde. Dit weerhou hulle daarvan om die probleem te bespreek of te rapporteer en daarom is sodanige rapporteringstrukture nie doeltreffend nie. ’n Ander belangrike bevinding is dat daar nie ’n uniforme begrip is tussen die meisies en die personeel ten opsigte van die doeltreffendheid van huidige intervensies nie. Daarom, gebaseer op die teoretiese navorsing en die bevindinge van die empiriese data, maak hierdie dissertasie aanbevelings ten opsigte van die skep van ’n gemeenskap wat die welstand en waardigheid van almal bevorder.
Kwesi sifundo kuphandwe ngokubukulwa kwisikolo samantombazana esizimeleyo nesisekelwe elukholweni eMzantsi Afrika. Ububhovubhovu buthathwa jikelele njengento engamkelekanga kwaye kuyaliwa nabo kwizikolo ezininzi ngokusebenzisa imigaqo nkqubo yokulwa ububhovubhovu. Noxa kunjalo, kuyaqhubeka ukubukulwa kwamantombazana kubudlelwane obuthile. Ngenxa yokuba lo mkhwa usenzeka mayana kakhulu, awuqondwa njengobubhovubhovu kwaye akukho nto yenziwayo ezikolweni. Iingcali zakwaLizwi zithi amaziko emfundo kufuneka ayivavanye inkalo yolwazi lwesimilo esinyulu, agxininise kwiinqobo zokuziphatha, nezexabiso lobuntu ekufuneka zibe yinxalenye esisiseko kwabahlala kula maziko, ukwenzela ukuba baphatheke kakuhle bonke abahlala apho. Ukuba iingxaki ezifana nokubukulwa aziqondwa ngokwenkalo yezokholo nobunyulu, mhlawumbi akungekhe kubekho umahluko ekuziphatheni kwamantombazana. Ukuguqula uluntu olwamkela ububhovubhovu kufuna ukutshintshwa kweembono, izimvo nokuziphatha kwaye ke izikolo zingafaka igxalaba kakhulu ekumiseleni imiphakathi apho wonke umntwana eziva amkelekile, aphatheke ngesidima. Esi sifundo siveza inkalo yokucinga esekelwe kwingcingane yobunyulu yokubukulwa, kwaye ithabathela kwizimvo zezifundo zobunyulu bezokholo, ezentlalo, ezobume bomphefumlo nengqondo, nezeengcambu zoluntu nezizwe. Izizathu zokubukulwa kwamantombazana ekuhlaleni, imigaqo nkqubo yezikolo nokunokwenziwa ziititshala ekuphuhliseni imiphakathi edibanisayo yimiba echongiweyo. Ukuze kubonwe ukuba ingaba le ngcingane inenkxaso engakanani na, kwacelwa abafundi bakudala beli ziko ukuba baphendule uluhlu lwemibuzo, bavume nokudlana indlebe nabaphandi. Bakhona nabanye abasebenzi beziko abaluphendulayo uluhlu lwemibuzo, bavuma nokudlana indlebe nabaphandi. Okwafunyaniswayo kuphando olusekelwe kubungqina babonisa ukuba ngokwenene, ingcingane yophando yayinenkxaso kakhulu. Kwavela amanqaku anomdla kwiimpendulo zemibuzo nodliwano ndlebe, kwaye oko kwalwandisa ulwazi malunga nokubukulwa eluntwini lwendawo. Okunye okubalulekileyo phakathi kwezinto ezafunyaniswayo yaba kukuba amantombazana abukulwayo kubudlelwane nabanye babeziva ngathi banetyala, kwaye bafanele ukubukulwa. La mantombazana ayeziva engathi asehlazweni kwaye ayengazixabisanga. Le nto yenza ukuba angayixeli le mpatho, angafuni nokuba kuxoxwe ngayo. Ngoko ke imiqathango ebekelwe ukuxela lo mkhwa ayisebenzi. Kwaphinda kwafunyaniswa ukuba kukho ukungadibani phakathi kwamantombazana nabasebenzi malunga nempumelelo yemiqathango yokuwakhusela. Ngoko ke, ngokukhokelwa luphando lwengcingane nobungqina obufunyaniswe kuphando, le ngxelo yophando inika iingcebiso zokuseka umphakathi okhuthaza ukuphatheka kakuhle nangesidima komntu wonke.
Philosophy, Practical and Systematic Theology
M. Th. (Theological Ethics)