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Journal articles on the topic 'Christian life – South Africa'
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1
REDDING, SEAN. "WOMEN AS DIVINERS AND AS CHRISTIAN CONVERTS IN RURAL SOUTH AFRICA, c. 1880–1963." Journal of African History 57, no. 3 (November 2016): 367–89. http://dx.doi.org/10.1017/s0021853716000086.
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AbstractThis article argues that rural South African women's importance as spiritual actors in the period from the late nineteenth through the mid-twentieth centuries stemmed from their ability to embrace hybrid spiritual identities that corresponded closely to the lived reality of African rural life, and that by embracing those identities, women expanded their roles as social healers. Professing a belief in Christianity did not prevent individuals from practicing as diviners, nor did it prevent Christians from consulting diviners to determine the causes of death or misfortune. Similarly, young women who converted to Christianity often maintained close ties to non-Christian families and bridged spiritual lives on the mission stations with life in their families. Over this time period, women became cultural mediators who borrowed, adopted, and combined spiritual beliefs to provide more complete answers to problems faced by rural African families in South Africa.
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Redding, Sean. "“Maybe Freedom Will Come from You”: Christian Prophecies and Rumors in the Development of Rural Resistance in South Africa, 1948-1961." Journal of Religion in Africa 40, no. 2 (2010): 163–91. http://dx.doi.org/10.1163/157006610x502610.
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AbstractIn South Africa Christian teachings and texts informed African political activity in the 1950s and 1960s particularly in the rural areas, and rumors predicting both real revolts and fantastic interventions were common. While recent scholarship concerning supernatural beliefs in African political life often analyzes the impact of fears about witchcraft or faith in the ancestors, Christianity of various types was also a significant influence on people’s actions. This paper analyzes the historical background to the revolt against apartheid policies that developed in the Transkeian region of the eastern Cape of South Africa in the mid-twentieth century and pays special attention to the role of Christian influences. Christianity was consequential both in terms of how people understood their grievances and also in the kinds of predictions they made about their political future. Rumors and religion combined with material grievances to create a prophetic moment in which rebellion became a moral choice.
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Anthony, David. "Unwritten History: African Work in the YMCA of South Africa." History in Africa 32 (2005): 435–44. http://dx.doi.org/10.1353/hia.2005.0004.
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In mid-1995, walking out of the door of my house, I received a telephone call. On the other end of the line was a distinct, well-spoken, but clearly faraway male voice. The man introduced himself, saying:My name is Vusi Kaunda, calling from Johannesburg, South Africa. I recently read an article you wrote about the YMCA, referring to events that took place some 75 years ago. I have been working for the South African YMCA for 10 years and I never knew anything about all this. Where did you get your information?Conditions did not permit us to take this conversation to its logical conclusion. I was on the way to conduct a history class; we had clearly connected at an inconvenient time. But that verbal exchange has stayed on my mind ever since. It demonstrated the power of the written word to connect people separated by thousands of miles, yet discover that they have a common purpose. Ours is to tell the story of the African voice in a new inclusive historiography of South Africa's Young Men's Christian Association.My discovery of the YMCA of South Africa came as a result of researching the life of Max Yergan, an African-American YMCA Secretary who, representing the “jim crow” “Colored Work” Department of a segregated North American YMCA, entered the Union of South Africa after considerable opposition, on the second day of January 1922. This was Yergan's third overseas posting and second African assignment, the first being in Kenya, and then Tanganyika during the East Africa campaign of World War I. He had joined the YMCA as a Shaw University sophomore in Raleigh, North Carolina in 1911, rapidly rising in its ranks to become a national figure in their Black “Y” network. Yergan became the third “non-white” YMCA Traveling Secretary in South Africa and the first to attempt to do so on a full-time basis, succeeding J. K. Bokwe and D. D. T. Jabavu.
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Andreev, Alexander Alekseevich, and Anton Petrovich Ostroushko. "BARNARD Christian NetLink (to the 95th of birthday and 50th anniversary of the first in the world successful heart transplant)." Vestnik of Experimental and Clinical Surgery 10, no. 3 (November 19, 2017): 254. http://dx.doi.org/10.18499/2070-478x-2017-10-3-254.
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Barnard (Barnard) Christian Nettling South African surgeon, performed the first successful heart transplant man, he was born in 1922 in Beaufort West in South Africa. In 1940 he graduated from school in 1946, the medical faculty of the University of Cape town. In 1953 he received the degree of doctor of medicine at the medical school of the University of Cape town. In 1956, he studied cardiac surgery in the US, where in 1958 he received the degree of doctor of medicine. After returning to South Africa K. Barnard was appointed cardiothoracic surgeon, and soon the head of surgical research, Department of cardiothoracic surgery at the clinic of the University of Cape town. In the October 1959 Christian Bernard is the first in Africa performed a successful kidney transplant. In 1962 he held the post of assistant Professor in the Department of surgery of the University of Cape town. December 3, 1967 K. Barnard and his colleagues have performed the first successful orthotopic transplantation of the human heart. In 1972 he was appointed Professor of surgical Sciences at the University of Cape town. In 1974 K. Barnard produced the world's first heterotopic heart transplant man. In 1981 he developed the patronage system of the heart by conducting hypothermic perfusion. In 1983, K. Barnard, resigned. He is the author of the autobiographical book "One life" (1970), published in co-authorship with Z. Stander anti-racist novel "Undesirable elements" (1974). Christian Barnard died on 2 September 2001, Paphos, Cyprus.
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Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.
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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.
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Semenova, Nataliya S., Ekaterina V. Kiseleva, and Aleksandr M. Solntsev. "The Trend to Discriminate Christians: Shifting from the ‘Post-Christian’ West to the Global South." Religions 12, no. 2 (February 6, 2021): 108. http://dx.doi.org/10.3390/rel12020108.
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To date, various international treaties have been adopted at the universal and regional levels, guaranteeing the protection of every person’s freedom of conscience and religion. Moreover, international monitoring mechanisms have been established to protect this human freedom within the framework of the UN, as well as various regional organizations (OSCE, Council of Europe, African Union). (1) In this article, the authors analyze these mechanisms and identify both positive practices and negative discriminatory practices against Christians—citizens of the states of the Global South. (2) The methodological basis of the study involves a combination of general scientific (dialectical, historical, inductive, deductive, analytical, synthetic) and particular scientific methods (formal–legal, comparative–legal, interpretative, statistical, procedural, and dynamic). (3) The use of these allowed the authors to identify a number of key problems in the indicated discourse and to draw conclusions. With regard to abortion, the authors conclude that current trend is that, in multiple and various ways, states are pressed to prioritize a woman’s right to life, a woman’s freedom of “reproductive choice” over a doctor’s right to freedom of conscience. The situation is similar with the prioritization of the so-called “rights” of LGBT persons in relation to the rights of believing Christians. Moreover, the authors pay much attention to the analysis of the situation of the prosecution and persecution of Christians in the countries of the Global South, especially in Africa. (4) In conclusion, it is noted that various instruments, both political and legal, have been established in international law which make it possible to identify facts of the violation of freedom of religion and call to account for such acts of discrimination, but they are not always effective.
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Garner, Robert C. "Safe sects? dynamic religion and AIDS in South Africa." Journal of Modern African Studies 38, no. 1 (March 2000): 41–69. http://dx.doi.org/10.1017/s0022278x99003249.
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The HIV/AIDS epidemic in South Africa is rapidly escalating, and its demographic and social impact is beginning to be felt. Although the damage to the macro-economy is projected to be slight, the consequences for affected households will be dire, and social indicators such as life expectancy will deteriorate dramatically. A large majority of South Africans are affiliated to Christian Churches, but this has not prevented the types of sexual behaviour that promote the epidemic. Based on research in a KwaZulu township, this article presents evidence on the level of extra- and pre-marital sex (EPMS) among members of different church types. It is argued that only Pentecostal churches significantly reduce EPMS among members; and that they achieve this by maintaining high levels of four crucial variables: indoctrination, religious experience, exclusion and socialisation.
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Udoh, Emmanuel Williams. "Modern Religious Slavery in Nigeria: The Christian Perspective." PINISI Discretion Review 4, no. 1 (July 30, 2020): 11. http://dx.doi.org/10.26858/pdr.v4i1.14525.
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Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to overcome oppression and domination in his country India. British oppression and inhumanity were so severe and intensive that Gandhi was cautious about the use of violence, alternatively, he adopted non-violence to be the only imperative paradigm to dislodge the domination and inhumane treatment of the British against the Indians in South Africa. In this respect, I recommend Gandhi's non-violence principles as a fundamental paradigm towards peace in Africa. Peace in Africa is imperative for human and societal development especially as one sees Africa grappling with instabilities, insurgencies, terrorism, xenophobia, political upheavals, nepotism and gender agitations. In this article, I recognize Gandhi’s postulations on non-violence as an initiative which if adopted and its dictates are adhered to, could enhance peace in Africa.
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Golomski, Casey. "“Yesterday is History, Tomorrow is a Mystery”: Dying in South African Frail Care." Anthropology & Aging 41, no. 2 (December 14, 2020): 9–23. http://dx.doi.org/10.5195/aa.2020.243.
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What happens when we die? This article traces answers to this question posed to staff and residents of a nursing (frail care) home in small-town South Africa run by a Christian women’s charitable organization. The religious, cultural, and racial diversity of staff and residents, along with their different medical understandings of declining health and death constellate expansive perceptions of dying and life after death. Staff and residents share certainty about the continuity of a soul or spirit after death through a Christian God, although precise locations and modes of egress for these spiritual entities are uncertain. Heaven and hell are not strongly defined or taken for granted realities. A presentist rather than historical orientation strongly shapes the rhythms of daily life and the end of life in the home. Residents aim to find meaning in daily life and staff aim to find meaning in aiding residents in the final moments of life by being tenderly co-present. Overall, peoples’ perceptions of spatiotemporal transitions from life to the immediate after-life effectively complicate notions of immanence in the anthropology of morality, ethics, and religion. To use one informant’s terms, the end of life is “a mystery” which residents and staff engage in delicate orchestrations of carework.
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Godwin, Colin Robert, and Saphano Riak Chol. "“God gave this land to us”: A Biblical Perspective on the Tension in South Sudan between Tribal Lands, Ethnic Identity and the Breadth of Christian Salvation." Mission Studies 30, no. 2 (2013): 208–19. http://dx.doi.org/10.1163/15733831-12341283.
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Abstract Like many parts of Africa, South Sudan has experienced ethnic animosities which have led to violent clashes, destruction of property, and loss of life. Many of these conflicts are over land and resources and are rooted in a spiritual attachment to traditional tribal lands which are seen as gifts of God to both steward and protect. In dialogue with an African theology of place, this paper seeks to propose biblical foundations for ethnic coexistence, as seen in Acts 17:22–31, and to examine how Paul’s Athenian sermon balances the ethnic particularities of land and tribe with the universal call to Christian salvation. Drawing on twenty interviews with South Sudanese nationals, this paper uses an integrated research method, accessing theological, biblical, and sociological perspectives to ask whether Acts 17 might suggest an approach to issues of land and tribalism in South Sudan.
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Manda, Charles. "Becoming better humans in a world that lacks humanity: Working through trauma in post-apartheid South Africa." Oral History Journal of South Africa 2, no. 2 (March 22, 2015): 123–37. http://dx.doi.org/10.25159/2309-5792/77.
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This article shares the work of the Trauma Healing Project in Pietermaritzburg and its surrounding areas in KwaZulu-Natal, South Africa. In exploring how individuals and families face and work through trauma in post-apartheid South Africa, a pilot project was set up at Pietermaritzburg Agency for Christian Social Awareness (PACSA), which ran from 2009 to 2014. Despite the change from Apartheid to a democratic government, South Africa continues to experience multiple-woundedness through domestic and gender-based violence, injuries, HIV and AIDS, xenophobia and crime. These hamper true political and economic development as so many people have to live with pain. This pain prevents them from making a significant contribution to their communities. This article argues that creating safe spaces, narrating our trauma, writing life narratives and restoring social and religious support systems make significant contribution to the healing of South Africa’s multiple-woundedness and empowering of traumatized individuals and communities to restore relationships, recover faith, hope, meaning and dignity. This type of healing is transformative.
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Smit, Dirk J. "Contributions of Religions to the Common Good in Pluralistic Societies from a Christian Perspective? Some Critical Remarks." International Journal of Public Theology 11, no. 3 (October 19, 2017): 290–300. http://dx.doi.org/10.1163/15697320-12341494.
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Abstract The paper argues that, from the perspective of South African experiences, four notions in the title could easily lead to misunderstandings. The notion of a Christian perspective could ignore the deep diversity and contestation within the Christian traditions themselves. The notion pluralistic could easily be too innocent to address the deep forms of division, alienation and injustice in real life. The notion of the contributions made by religions may be understood, especially by Reformed Christians, primarily in terms of speaking, while the real contributions made by religions to the common life may in fact be more complex and more fundamental. The notion of societies in the plural may again be too superficial and innocent and obscure the ways in which we share a common world and life today.
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Vrbancic, Mario, and Senka Bozic-Vrbancic. "Creaturely Life in “We Come as Friends”." Humanities 8, no. 1 (March 1, 2019): 44. http://dx.doi.org/10.3390/h8010044.
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In this article we focus on the analysis of a 2014 Austrian–French documentary We come as friends (110 min), written, directed, and produced by Hubert Sauper. We come as friends is a documentary about a corporate, polycentric, contemporary colonization of South Sudan. It is described by Sauper as “a modern odyssey, a dizzying, science fiction-like journey into the heart of Africa”. It is about Sudan, the continent’s biggest country, at the moment when it was divided into two nations in a 2011 referendum. It documents, according to Sauper, much more than the separation of the predominantly Christian south from the mostly “Muslim Arabs” of the rest of the Sudan; it shows how “an old ‘civilizing’ pathology reemerges—that of colonialism, clash of empires, and yet new episodes of bloody (and holy) wars over land and resources”. Inspired by Eric Santner’s concept of “creaturely life” we analyze a natural history of the present and creaturely expressions in We come as friends.
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Oduor, Peter Lee Ochieng. "Inculturation Methodology as the Medium towards the Formulation and Establishment of an African Ecclesiology of Ubuntu." East African Journal of Traditions, Culture and Religion 3, no. 2 (July 29, 2021): 19–29. http://dx.doi.org/10.37284/eajtcr.3.2.369.
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The emergence of ecclesiology scholarship in recent theological discourse has exposed the various approaches that ecclesiology has been studied as a distinctive discipline. The traditional ecclesiological approach has prioritized the scholarship of ecclesiology from the perspective of specific denominational orders. There has also been an approach of ecclesiology that revolves around the perspective of some renowned theologians on the basis of their affiliation to their respective church organizations. The most recent approach has been the global ecclesiology that prioritizes the concept of contextualization while looking at ecclesiological discourse from distinct sociocultural-geographical contexts. Three geographical regions hold a wealth of significance by virtue of the global trajectory of Christianity towards the global South: Asia, Africa and Latin America. African ecclesiology plays a critical role in this arrangement and is a major contributor to global ecclesiology. In this understanding, it is imperative for the pursuit of an African ecclesiology to appreciate the concept of Ubuntu as a definitive expression of the African identity. The problem is the methodology of ecclesiological scholarship in Africa that ignores the significance Ubuntu has and resultantly births a foreign ecclesiology to the indigenous African population. It is important to acknowledge that the approach of ecclesiology that will thrive in Africa is nothing less than an Ubuntu ecclesiology that prioritizes community and relationships reminiscent of our traditional African portrait as foundational pillars for her establishment. The formulation and establishment of an African friendly ecclesiology of Ubuntu can only be facilitated by the usage of the inculturation method of theology. This methodology accords due consideration to the African heritage with regard to their culture, spirituality and religious background emphasizing the values from traditional Africa that are helpful to Christian life and condemning those practices that are non-Christian in nature.
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John, P. "Vos, Faust, Voss: raakpunte tussen Vos deur Anna M. Louw en enkele ander tekste." Literator 26, no. 1 (July 31, 2005): 1–22. http://dx.doi.org/10.4102/lit.v26i1.216.
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Vos, Faust, Voss: Points of contact between Vos by Anna M. Louw and selected other texts This article explores points of contact between “Vos” by Anna M. Louw and a number of related texts, including the following: the book “Job” from the Christian Bible, “Faust” by Goethe, “Voss” by Patrick White and texts forming part of the Gnostic tradition. The analysis describes similarities and differences, arguing that the implication of the points of contact between the various texts is that Vos suggests that the heritage of the Christian Reformation is not adequate for an understanding of life in South Africa, and it has to be supplemented with perspectives from other traditions.
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Lockley, Philip. "Social Anglicanism and Empire: C. F. Andrews's Christian Socialism." Studies in Church History 54 (May 14, 2018): 407–21. http://dx.doi.org/10.1017/stc.2017.23.
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Charles Freer Andrews (1871–1940) was a close friend of Mohandas K. Gandhi and played a celebrated role in the Indian struggle for independence within the British empire. This article makes the case for understanding Andrews as a pioneering example of the evolution from nineteenth-century Christian Socialism to twentieth-century global ‘social Anglicanism’, as Andrews's career fits a form better recognized in later campaigners. The article draws attention to three beliefs or principles discernible in Andrews's life as a Christian Socialist in the 1890s: the incarnation as a doctrine revealing the brotherhood of humanity; the Church's need to recognize and minister to the poor; and the Church's call to send out its adherents to end ‘social abuses’ and achieve ‘moral victories’. These three core Christian Socialist beliefs were applied in Andrews's thought and achievements during the second half of his life, in the colonial contexts of India, South Africa and Fiji. By comparing his thought and activity with perceptions of empire traceable among contemporary Anglican Christian Socialists, Andrews's colonial career is found to have enabled Anglican social thought to take on a global frame of reference, presaging proponents of an Anglican global social conscience later in the century.
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Meiring, P. G. J. "Bonhoeffer and costly reconciliation in South Africa – through the lens of the South African Truth and Reconciliation Commission." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 18–34. http://dx.doi.org/10.4102/ve.v38i3.1559.
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Dietrich Bonhoeffer never visited South Africa, and he probably did not know a great deal about the country. But the relevance of the German theologian for South Africa was never in doubt. In the struggle against apartheid his message and his theology served to guide theologians, church leaders as well as lay Christians alike. His life and his death served to inspire many during their darkest hours. Theologians, with John de Gruchy in the lead, studied his works extensively. Heroes from the struggle against apartheid, Beyers Naudé, Desmond Tutu and Steve Biko, among others, were hailed as latter-day Bonhoeffers. Nelson Mandela’s famous ‘Speech from the dock’ before his conviction and imprisonment at the Rivonia Trial was compared to Bonhoeffer’s essay on The structure of responsible life (1995). At ecumenical gatherings, his name and his teachings were often invoked, whenever protest was lodged against the injustices of apartheid. But it was especially in the aftermath of apartheid, when the very serious challenges of reconciliation and nation building, of healing and forgiveness, as well as of amnesty for perpetrators weighed against the demands of justice to the victims were at stake, that many turned to Bonhoeffer for guidance. The author who served with Archbishop Desmond Tutu on the TRC, discusses the prerequisites for reconciliation in South Africa against the backdrop of the TRC experience, emphasising the real need for South Africans, following in the footsteps of Bonhoeffer, to look for ‘costly reconciliation’.
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Malaba, Mbongeni Zikhethele. "Namibian Life Stories from the ‘Struggle Days’." Matatu 50, no. 2 (February 13, 2020): 299–332. http://dx.doi.org/10.1163/18757421-05002005.
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Abstract This article analyses representative life stories that reflect the experiences of people who participated in the Namibian liberation struggle, as well as one narrative that reflects the traumatic effect of the brutal murder of her mother witnessed by a five year old girl. The stories detail the vicious nature of settler colonialism in South West Africa and the motive that drove youths to abscond from school to join SWAPO camps in neighbouring countries. Two of the male authored texts focus on the political dimensions of the struggle, with minimal personal details; the two accounts penned by women who obtained secondary and tertiary education in exile and underwent military training foreground the personal dimension that is understated in the male accounts. The human side of war, suffering and discrimination is captured in all the accounts, in differing degrees. The strong Christian beliefs of the selected authors are a striking feature in most of the life stories.
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Van Aarde, A. G. "“The RDP of the Soul”, geweld, vergelding, toleransie en Paulus se appèl om moed te hou." Verbum et Ecclesia 29, no. 3 (November 17, 2008): 708–27. http://dx.doi.org/10.4102/ve.v29i3.39.
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“The RDP of the Soul”, violence, revenge, tolerance and Paul’s appeal for enduranceThis article links up with both the Fourth Nelson Mandela Commemorative Lecture presented by the previous President of the Republic of South Africa, Thabo Mbeki, in 2006, titled the “RDP of the Soul” and with the book of Dr Richard Burridge (King’s College, University of London), Imitating Jesus, in which he shows how biblical ethics has shaped South Africans’ lives since colonialism, apartheid and post- and neo-colonialism. The article argues that moral leadership by the Christian faith community in South Africa which combats violence by rising up in compassion against injustice can counter-balance the spiralling out of retaliation through revenge. The article describes tolerance in terms of the Pauline concept of endurance and the internalisation of hope for the future. Perseverance despite suffering is seen as the contents of tolerance in the midst of aggressive opposition against the essence of life experienced in terms of an individual’s thinking, willing and feeling. The article is a reworked version of a bilingual commemorative public lecture in English and Afrikaans presented on the occasion of the University of Pretoria’s centenary celebration and is dedicated to Professor Dr P J G Meiring, a member of the Commission of Peace and Reconciliation in South Africa.
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van Laar, Wout. "Churches as Healing Communities: Impulses from the South for an Integral Understanding of Healing." Exchange 35, no. 2 (2006): 226–41. http://dx.doi.org/10.1163/157254306776525708.
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AbstractFor several reasons in missionary ecumenical circles healing could become the new paradigm for mission. One of the main reasons is that in churches in the Southern hemisphere healing is the central focus of the local Christian community. Church life is characterized by the conviction that not the mere change of political structures will lead to a better world. Liberation from evil, forgiveness, medical care, mutual acceptance and common socio-political engagement, all are inspired by the integral message of the gospel. The author gives several examples of African Christian communities in the Netherlands that may be called healing communities and are an inspiration for new forms of living the Christian faith, badly needed for the white middle class congregations that are weakened by secularism and Enlightenment.
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Snyman, Gerrie. "A hermeneutic of vulnerability: Redeeming Cain?" STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 633. http://dx.doi.org/10.17570/stj.2015.v1n2.a30.
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This article inquires about the appropriation of Cain within a critical South African whiteness. The main argument is that despite Cain’s wrongdoing and punishment, he succeeded in living a fruitful life. The idea of the appropriation of Cain is based upon ideas expressed by Katharina von Kellenbach in her book, <i>The Mark of Cain.</i> The article looks at the story in terms of a hermeneutic of vulnerability. It starts with the notion of the decolonial turn and its delinking programme, followed by the exploring of the issue of vulnerability as illustrated by three recent incidents in South Africa as reported by some newspapers. It then proceeds to an analysis of Cain’s story, starting with early Christian interpretations in terms of fratricide, typology and association with the Jews, followed by two brief references of liberationist readings of Cain before explaining Von Kellenbach’s utilisation of the story. Finally, the article presents a reading of Cain that more or less provide some redemption for the character before drawing consequences for reading the story from the position of critical whiteness.
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Peltzer, Karl. "RELIGIOSITY, PERSONAL DISTRESS AND MINOR PSYCHIATRIC MORBIDITY AMONG BLACK STUDENTS IN SOUTH AFRICA." Social Behavior and Personality: an international journal 33, no. 7 (January 1, 2005): 723–33. http://dx.doi.org/10.2224/sbp.2005.33.7.723.
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The aim of the study was to examine the proposition that religiosity and the related factor, spirituality, contribute to lower personal distress among students. The sample comprised 624 students: 314 Grade 12 secondary school students and 310 third-year social science university students in South Africa. Results indicate that the majority of the students show a high degree of religious belief and religious involvement. Some religious variables – such as being a born-again Christian and considering religion as important – were associated with decreased Perceived Stress. Minor psychiatric morbidity as measured with the Self-reporting Questionnaire (SRQ; WHO, 1994) was positively associated with some religious beliefs and involvement, while meaning and direction in life was inversely associated with the SRQ score. All three religious coping styles were inversely associated with perceived stress. Contrary to expectations it was found that some of the religious coping styles were positively associated with minor psychiatric morbidity, especially the depression scores of the SRQ. Findings show that some religious variables were positively associated with mental health while others were inversely or not related, thus only partially supporting the religion-mental health link.
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Kaler, Amy, John Parkins, and Robin Willey. "Almost at Home in South Sudan: International Christian Humanitarians and the Theopolitics of Recognition." Canadian Journal of Sociology 44, no. 2 (June 30, 2019): 137–64. http://dx.doi.org/10.29173/cjs29457.
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In this study, we examine the experience of international Christian humanitarian aid workers and who work in South Sudan. From interviews with thirty people in east Africa and north America, we derive a relationship between Christianity as our participants understand it, and their modalities of encountering “the other” – the people of South Sudan, who may seem different and unfamiliar, yet who must be met as part of religiously motivated life and work. In terrain of South Sudan, we argue that our participants enact a theopolitics of recognition, in which their emotional and practical connections to the people they serve are triangulated through God. This theopolitics operates almost entirely at the individual level, as personal encounters and work are mediated by the assumption of a shared relationship to God. The people of South Sudan are recognized as both familiar and strange, because they share a posited connection to the divine with humanitarians from the global north. We argue that this recognition is different from other ways of encountering the other found in literature ranging from feminist theory to international development. This study thus adds to scholarly knowledge of faith-based organizations and global humanitarianism. We also argue that while the theopolitical modality makes possible certain kinds of ethical action, it may close off other forms of action based in broader political critiques of global relations of power.
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Dillenburg, Elizabeth. "Molding Nineteenth-century Girls in the Cape Colony into Respectable Christian Women." Girlhood Studies 12, no. 2 (July 1, 2019): 137–40. http://dx.doi.org/10.3167/ghs.2019.120211.
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S. E. Duff. 2015. Changing Childhoods in the Cape Colony: Dutch Reformed Church Evangelicalism and Colonial Childhoods, 1860–1895. Basingstoke, UK: Palgrave Macmillan.In Changing Childhoods in the Cape Colony: Dutch Reformed Church Evangelicalism and Colonial Childhoods, 1860–1895 (hereafter Changing Childhoods), S. E. Duff explores shifting notions of childhood and, more specifically, the emergence of new ideas about white childhood in the Cape Colony, South Africa, during the late nineteenth century by examining various efforts to convert and educate children, especially poor white children, and improve their welfare. As indicated in the title, Changing Childhoods draws attention to the multiplicity of experiences of children who existed alongside each other in the Cape Colony and how they were shaped by a variety of factors, including religion, location, class, race, and gender. While many histories of childhood elide the experiences of boys and girls, Duff pays careful attention to the different constructions of girlhood and boyhood and how gender shaped the lives of boys and girls, men and women. Throughout the book, girls appear not as passive observers but as complex agents shaping and participating in broader social, political, cultural, and economic transformations in the Cape.
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Patel, Cynthia J., Sarojini Ramgoon, and Zubeda Paruk. "Exploring Religion, Race and Gender as Factors in the Life Satisfaction and Religiosity of Young South African Adults." South African Journal of Psychology 39, no. 3 (September 2009): 266–74. http://dx.doi.org/10.1177/008124630903900302.
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We explored differences in religious and existential well-being, religiosity, and life satisfaction among university students across religion, race, and gender, by using an adapted version of the Spiritual Well-Being Scale (SWBS), the Religious Orientation Test (ROT), and the Satisfaction with Life Scale (SWLS). A convenience sample of 235 students participated in the study. The females ( n = 188) reported significantly higher levels of religiosity and religious well-being than the males ( n = 47). The white students (n = 43) were found to have lower religiosity levels than their black ( n = 59) and Indian ( n = 133) counterparts and higher life satisfaction scores than the black students. In the Indian sub-sample, the Muslim ( n = 24) as well as the Christian ( n = 29) students had higher levels of religiosity than the Hindu ( n = 80) students. The Christian (Indian) students had significantly higher religious well-being scores than the Hindu (Indian) students. In line with past research, the correlations between life satisfaction, religiosity, and religious well-being were significant. As scores on the SWLS increased, levels of religiosity and religious well-being also increased. The implications of the findings and the limitations of the study are discussed.
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Verster, Pieter. "Inspiration from the Gospel for the fullness of life in the informal settlements in Mangaung,Free State Province, South Africa." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 761. http://dx.doi.org/10.17570/stj.2015.v1n2.a36.
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Informal settlements are mushrooming in Mangaung. The essential questions are what the implications of the Christian Gospel in this situation facing inhabitants of informal settlements in Mangaung are, and how the Gospel can inspire people living in dire circumstances to strive for the fullness of life. The needs of people should be determined first. Listening to people living in informal settlements is essential. Settlements in Mangaung were approached and qualitative research was conducted. The Gospel gives an encompassing and holistic answer to people’s needs. All aspects, from the basic need for daily bread to the expectation of a new future, are relevant. Evangelism and humble service should be part of those bringing the Gospel to people living in informal settlements. A relation with Christ is all-important in inspiring a person to experience the fullness of life. The total person should, however, be brought to Christ to experience a full relationship with Him. In order to inspire, the Gospel should be brought by emphasising the glory of Christ so that the person can indeed hear and experience it, and be redeemed of and by Christ.
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Verstraelen, Frans J. "Land, Development and Ecology." Mission Studies 13, no. 1 (1996): 189–206. http://dx.doi.org/10.1163/157338396x00104.
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AbstractFor all peoples, land is an invaluable asset, a pre-condition for life, growth, and development. There are, however, different assessments of land in various parts of the world. In the North with its Enlightenment inheritance, scientific approach and technological development, land is viewed rather rationally, while in the South land is understood also rela- tionally, intuitively and mystically, in contrast to a purely rational view and use. "Reason seeks to analyse, to define and so, in a sense to master. The intuitive view has a strong component of belonging" (Tuwere 1994:10). Since in both the Pacific and Africa land has a mystical, spiritual background, it seems that Christians and Christian churches elsewhere can greatly benefit from their experiences and insights for deepening an understanding of and approach to land, development and ecological issues. This paper presents viewpoints expressed mainly by Pacific and Africans theologians. There are, of course, other perspectives as instanced by Cecilia Asogwa, a popular educator in Nigeria who, in her reflection on the integrity of creation, inserts experiences and initiatives of rural women in Ebenebe, Nigeria, who through involvement in an economic self-help group obtained personal and community empowerment experienced as part of the healing of creation (see Asogwa 1992).
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Sbacchi, Alberto. "The Archives of the Consolata Mission and the Formation of the Italian Empire, 1913-1943." History in Africa 25 (1998): 319–40. http://dx.doi.org/10.2307/3172192.
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The Institute of the Consolata for Foreign Missions was founded in Turin, Italy in 1901 by the General Superior, Giuseppe Allamano (1851-1926). The primary purpose of the mission is to evangelize and educate non-Christian peoples. Allamano believed in the benefit of religion and education when he stated that the people “will love religion because of the promise of a better life after death, but education will make them happy because it will provide a better life while on earth.” The Consolata distinguishes itself for stressing the moral and secular education and its enthusiasm for missionary work. To encourage young people to become missionaries, Allamano convinced Pius X to institute a world-wide mission day in 1912. Allamano's original plan was for his mission to work among the “Galla” (Oromo) people of Ethiopia and continue the mission which Cardinal Massaia had begun in 1846 in southwestern Ethiopia. While waiting for the right moment, the Consolata missionaries ministered among the Kikuyu people of Kenya. In 1913 the Propaganda Fides authorized the Consolata Mission to begin work in Kaffa, Ethiopia. In 1919 it entered Tanzania and, accepting a government invitation in 1924, the Consolata installed itself in Italian Somalia and in 1925 in the Portuguese colony of Mozambique. Before the World War I the mission also expanded in Brazil, in 1937, and after 1937 its missionaries went to Argentina, Colombia, Venezuela, Canada, the United States, Zaire, Uganda, South Africa, and South Korea.
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Makgoba, Archbishop Thabo. "Hope And The Environment: A Perspective From The Majority World." ANVIL 29, no. 1 (September 1, 2013): 55–70. http://dx.doi.org/10.2478/anv-2013-0005.
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Abstract This paper considers hope and environment from a majority world perspective. It begins by surveying moves within the Anglican Church to become more environmentally aware, and to integrate environmental concerns into theology and practice. This process began at the Lambeth Conference in 1968 and eventually led to the inclusion of an environmental strand within the Anglican Communion’s ‘Five Marks of Mission’. The fifth Mark is ‘To strive to safeguard the integrity of creation and sustain and renew the life of the earth.’ In the 2008 Lambeth Conference a whole section was devoted to the environment. There follow accounts of environmental work in the Province of Southern Africa. In Niassa Diocese, in northern Mozambique, the mission department has been using Umoja (from the Swahili word for having a common mind) in congregational and community development. It demonstrates holistic mission by deepening faith, building community, and helping with practical challenges. Now the bigger question facing Southern Africa and the majority world is climate change. In South Africa apartheid used to dominate everything and this led to unity in the Church, but after apartheid the country is not faced by one overarching problem, but many. The theology of Charles Mathewes is explored in an attempt to find an adequate Christian response and bring hope to this new context. This then leads on to action in both small practical ways, and in bringing about more fundamental change. Finally, we are reminded that we should not always speak about problems, but also to present a positive vision.
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Maxwell, David. "Photography and the Religious Encounter: Ambiguity and Aesthetics in Missionary Representations of the Luba of South East Belgian Congo." Comparative Studies in Society and History 53, no. 1 (January 2011): 38–74. http://dx.doi.org/10.1017/s0010417510000629.
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William F. P. Burton's career straddled several worlds that seemed at odds with each other. As a first-generation Pentecostal he pioneered, with James Salter, the Congo Evangelistic Mission (CEM) at Mwanza, Belgian Congo in 1915. The CEM became a paradigm for future Pentecostal Faith Mission work in Africa, thanks to Burton's propagandist writings that were published in at least thirty European and North American missionary periodicals. His extensive publications, some twenty-eight books, excluding tracts and articles in mission journals, reveal that the CEM was a missionary movement animated by a relentless proselytism, divine healing, exorcism, and the destruction of so-called “fetishes.” The CEM's Christocentric message required the new believer to make a public confession of sin and reject practices relating to ancestor religion, possession cults, divination, and witchcraft. It was a deeply iconoclastic form of Protestantism that maintained a strong distinction between an “advanced” Christian religion, mediated by the Bible, and an idolatrous primitive pagan religion. Burton's Pentecostalism had many of its own primitive urges, harkening back to an age where miraculous signs and wonders were the stuff of daily life, dreams and visions constituted normative authority, and the Bible was immune to higher criticism. But his vision also embraced social modernization and he preached the virtues of schooling and western styles of clothing, architecture, and agriculture. It was this combination of primitive and pragmatic tendencies that shaped the CEM's tense relations with the Belgian colonial state.
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Counted, Victor, Adam Possamai, Cameron McAuliffe, and Tanya Meade. "Attachment to Australia, attachment to God, and quality of life outcomes among African Christian diasporas in New South Wales: A cross-sectional study." Journal of Spirituality in Mental Health 22, no. 1 (July 30, 2018): 65–95. http://dx.doi.org/10.1080/19349637.2018.1499165.
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Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.
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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.
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Thesnaar, Christo. "Restorative Justice as a Key for Healing Communities." Religion and Theology 15, no. 1-2 (2008): 53–73. http://dx.doi.org/10.1163/157430108x308154.
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AbstractSouth Africa is indeed a country of many contrasts, of extreme wealth and extreme poverty. All South Africans were deeply affected by apartheid and this had a huge effect on how communities (including both offenders and victims) on all levels took shape: where they lived, the quality of their housing and neighbourhoods, the resources they had or did not have at their disposal, what schools their children attended, what opportunities they had for economic gain and how they were emotionally affected by the policies of apartheid. This article specifically intends to argue that communities should deal in a positive and urgent way with the divide caused by the past so that victims and offenders do not stay victims and offenders but are assisted to move on in their life journey towards healing and wholeness. The author believes that the key for reaching this goal is justice, especially restorative justice. With this qualification in mind the article wants to argue that the Christian church in particular can play a central role in implementing restorative justice in local communities. This will ultimately help to break the destructive cycle of being a victim today and an offender tomorrow, or the other way round.
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WELLS, JULIA C. "EVA'S MEN: GENDER AND POWER IN THE ESTABLISHMENT OF THE CAPE OF GOOD HOPE, 1652–74." Journal of African History 39, no. 3 (November 1998): 417–37. http://dx.doi.org/10.1017/s0021853798007300.
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Quite possibly, Eva, born Krotoa, is the most written about African woman in South African historiography. Her name fills the journals of the Dutch East India Company almost from the very start of their little feeding-station at the Cape of Good Hope in 1652. She is known as a Khoena girl taken into Dutch commander Jan Van Riebeeck's household from the age of about twelve, who later became a key interpreter for the Dutch, was baptised, married Danish surgeon, Pieter Van Meerhoff, but then died as a drunken prostitute after his death. Yet her persona remains an enigma. As Christina Landman put it, ‘Krotoa is a story-generator’.To conservative historians, Eva's life offers living proof that the Khoena were irredeemable savages. To black nationalist writers, such as Khoena historian, Yvette Abrahams, she personifies the widespread rape and abuse of black women by the invaders. Eva's chief biographer, V. C. Malherbe, forms a more neutral judgment by describing Eva as primarily ‘a woman in between’. Landman views her as an early synthesizer of African and Christian religious traditions. Carli Coetzee demonstrates how recent Afrikaans-speaking artists, poets and actors have constructed an image of Eva as the mother of the Afrikaner nation, a tamed African who acquiesced to Europeanness. She is often portrayed as yearning to return to her African roots, but without success.Virtually all of the representations of Eva construct her as a helpless victim of vicious culture clashes. Today's racial consciousness, laced with assumptions of inevitable African/European hostility, is often read back into the historical record. Frustratingly large gaps in that record leave room for a wide range of interpretations, depending heavily on the subjectivities of the historian. Virtually all previous writers, however, have judged Eva primarily by the tragic circumstances of her death, while minimizing the considerable achievements of her earlier years.
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Selman, Lucy Ellen, Lisa Jane Brighton, Shane Sinclair, Ikali Karvinen, Richard Egan, Peter Speck, Richard A. Powell, et al. "Patients’ and caregivers’ needs, experiences, preferences and research priorities in spiritual care: A focus group study across nine countries." Palliative Medicine 32, no. 1 (October 12, 2017): 216–30. http://dx.doi.org/10.1177/0269216317734954.
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Background: Spiritual distress is prevalent in advanced disease, but often neglected, resulting in unnecessary suffering. Evidence to inform spiritual care practices in palliative care is limited. Aim: To explore spiritual care needs, experiences, preferences and research priorities in an international sample of patients with life-limiting disease and family caregivers. Design: Focus group study. Setting/participants: Separate patient and caregiver focus groups were conducted at 11 sites in South Africa, Kenya, South Korea, the United States, Canada, the United Kingdom, Belgium, Finland and Poland. Discussions were transcribed, translated into English and analysed thematically. Results: A total of 74 patients participated: median age 62 years; 53 had cancer; 48 were women. In total, 71 caregivers participated: median age 61 years; 56 were women. Two-thirds of participants were Christian. Five themes are described: patients’ and caregivers’ spiritual concerns, understanding of spirituality and its role in illness, views and experiences of spiritual care, preferences regarding spiritual care, and research priorities. Participants reported wide-ranging spiritual concerns spanning existential, psychological, religious and social domains. Spirituality supported coping, but could also result in framing illness as punishment. Participants emphasised the need for staff competence in spiritual care. Spiritual care was reportedly lacking, primarily due to staff members’ de-prioritisation and lack of time. Patients’ research priorities included understanding the qualities of human connectedness and fostering these skills in staff. Caregivers’ priorities included staff training, assessment, studying impact, and caregiver’s spiritual care needs. Conclusion: To meet patient and caregiver preferences, healthcare providers should be able to address their spiritual concerns. Findings should inform patient- and caregiver-centred spiritual care provision, education and research.
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Frahm-Arp, Maria. "Singleness, Sexuality, and the Dream of Marriage." Journal of Religion in Africa 42, no. 4 (2012): 369–83. http://dx.doi.org/10.1163/15700666-12341238.
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Abstract In contemporary South Africa the nuclear family, made up of a husband and wife with two or three children living in a suburban area, is considered a social ideal and symbol of social and economic success. In Pentecostal Charismatic Churches the nuclear family is also held up as a symbol of success and as a sign of spiritual favour and blessing. Yet many young professional women who are members of Pentecostal Charismatic Churches struggle to find suitable husbands and marry. This paper examines why these women encounter these difficulties and how the Pentecostal Charismatic Churches in this study are opening up new social spaces in which singleness is an acceptable social state. In so doing the paper shows the complex relationship between weddings, sexuality, and economics in the life of young upwardly mobile Pentecostal Charismatic Christians.
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McFarland, Elaine. "Christ's Soldier, Scotland's Hero: Major-General Andrew Gilbert Wauchope (1846–99)." Journal of Scottish Historical Studies 36, no. 2 (November 2016): 191–211. http://dx.doi.org/10.3366/jshs.2016.0185.
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Major-General Andrew Gilbert Wauchope was quickly elevated to the status of imperial hero following his death at the battle of Magersfontein in 1899. His case throws light on mechanics of military celebrity in the popular culture of high imperialism, with a particular focus on its Scottish dimension. Indeed, the defence of his leadership was also a vital component in vindicating Scotland's martial reputation after the initial reversals of the South African War. Great imaginative significance was invested in the raw material of his life, but the media also created a political environment that made criticism of Wauchope's leadership difficult. Historians and biographers played a further important mediating role, elaborating the themes of ‘Christian soldier’ and ‘Scottish hero’ that structured his posthumous reputation. The heroic image of Wauchope was further subject to the processes of commemoration and commodification in the years that followed his death. Ultimately, however, the traditional image of the heroic commander was short circuited by the Great War, ensuring that the ‘Scot of the Scots’ did not linger long in the public consciousness.
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Brown, Alease. "Bleeding women and theology from below." STJ | Stellenbosch Theological Journal 6, no. 4 (January 22, 2021): 13–36. http://dx.doi.org/10.17570/stj.2020.v6n4.a1.
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Dishonour is heaped upon dishonour for those who have been deprived of material conditions for life, often due to historical legacies of racialized inequality and oppression. Rather than villainizing those engaged in protests that produce disorder and defacement, identifying and articulating the sacredness of seemingly profane aspects of such contemporary movements is a singular and imperative task of Christian theology today. Through a close reading of the narrative of the bleeding woman in Mark’s Gospel, this essay argues that the South African student protest movement of 2015-2016, which included regular eruptions of destructive physical force, is an example of activism that represents the Gospel’s injunctions towards the securing of dignity by the marginalized unheard and unhelped. First, the essay will discuss the milieu of honour/shame which pervaded the first-century Palestinian context of the Gospels. Following this, the essay undertakes a close reading of the biblical narrative of the bleeding woman in Mark’s Gospel. It will be demonstrated that the woman’s intentional transgression of the social order resulted in her approbation by Jesus.
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Domańska, Ewa. "Unbinding from Humanity: Nandipha Mntambo’s Europa and the Limits of History and Identity." Journal of the Philosophy of History 14, no. 3 (November 19, 2020): 310–36. http://dx.doi.org/10.1163/18722636-12341452.
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Abstract This article shows that the question of “Historical Thinking and the Human” demands expanding the field of the philosophy of history. What I propose is to investigate the issue from two perspectives: firstly, by positioning it in the broader philosophical context, one that increasingly transcends the boundaries of the humanities to enter the realm of the life sciences; and secondly, by drawing on a wider range of analytical material than has usually been the case in classic works in the philosophy of history. I will critically reflect upon history’s anthropocentric biases, highlighting the need to develop an alternative to history. My thinking is aligned, on the one hand, with notions of the agency of images that have emerged from art criticism and visual culture studies (W.J.T. Mitchell), and, on the other hand, with the idea of theriomorphism, which I explore in terms of new animism, new totemism and philosophical ethology (Roberto Marchesini). In my analysis of works by the South African artist Nandipha Mntambo (cowhides and Europa), I argue that a future-oriented redefinition of the human should transcend the limited categories that have emerged within the framework of history understood as a Eurocentric approach to the past rooted in Greco-Judaic-Christian tradition.
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Allers, Eugene, Christer Allgulander, Sean Exner Baumann, Charles L. Bowden, P. Buckley, David J. Castle, Beatrix J. Coetzee, et al. "13th National Congress of the South African Society of Psychiatrists, 20-23 September 2004." South African Journal of Psychiatry 10, no. 3 (October 1, 2004): 17. http://dx.doi.org/10.4102/sajpsychiatry.v10i3.150.
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List of abstacts and authors:1. Integrating the art and science of psychiatryEugene Allers2. Chronic pain as a predictor of outcome in an inpatient Psychiatric populationEugene Allers and Gerhard Grundling3. Recent advances in social phobiaChrister Allgulander4. Clinical management of patients with anxiety disordersChrister Allgulander5. Do elephants suffer from Schizophrenia? (Or do the Schizophrenias represent a disorder of self consciousness?) A Southern African perspectiveSean Exner Baumann6. Long term maintenance treatment of Bipolar Disorder: Preventing relapseCharles L. Bowden7. Predictors of response to treatments for Bipolar DisorderCharles L. Bowden8. Aids/HIV knowledge and high risk behaviour: A Geo-graphical comparison in a schizophrenia populationP Buckley, S van Vuuren, L Koen, J E Muller, C Seller, H Lategan, D J H Niehaus9. Does Marijuana make you go mad?David J Castle10. Understanding and management of Treatment Resistant SchizophreniaDavid J Castle11. Workshop on research and publishingDavid J Castle12. From victim to victor: Without a self-help bookBeatrix Jacqueline Coetzee13. The evaluation of the Gender Dysphoric patientFranco Colin14. Dissociation: A South African modelA M Dikobe, C K Mataboge, L M Motlana, B F Sokudela, C Kruger15. Designated smoking rooms...and other "Secret sins" of psychiatry: Tobacco cessation approaches in the severely mentally illCharl Els16. Dual diagnosis: Implications for treatment and prognosisCharl Els17. Body weight, glucose metabolism and the new generation antipsychoticsRobin Emsley18. Neurological abnormalities in first episode Schizophrenia: Temporal stability and clinical and outcome correlatesRobin Emsley, H Jadri Turner, Piet P Oosthuizen, Jonathan Carr19. Mythology of depressive illnesses among AfricansSenathi Fisha20. Substance use and High school dropoutAlan J. Flisher, Lorraine Townsend, Perpetual Chikobvu, Carl Lombard, Gary King21. Psychosis and Psychotic disordersA E Gangat 22. Vulnerability of individuals in a family system to develop a psychiatric disorderGerhard Grundling and Eugene Allers23. What does it Uberhaupt mean to "Integrate"?Jürgen Harms24. Research issues in South African child and adolescent psychiatryS M Hawkridge25. New religious movements and psychiatry: The Good NewsV H Hitzeroth26. The pregnant heroin addict: Integrating theory and practice in the development and provision of a service for this client groupV H Hitzeroth, L Kramer27. Autism spectrum disorderErick Hollander28. Recent advances and management in treatment resistanceEric Hollander29. Bipolar mixed statesM. Leigh Janet30. Profile of acute psychiatric inpatients tested for HIV - Helen Jospeh Hospital, JohannesburgA B R Janse van Rensburg31. ADHD - Using the art of film-making as an education mediumShabeer Ahmed Jeeva32. Treatment of adult ADHD co-morbiditiesShabeer Ahmed Jeeva33. Needs and services at ward one, Valkenberg HospitalDr J. A. Joska, Prof. A.J. Flisher34. Unanswered questions in the adequate treatment of depressionModerator: Dr Andre F JoubertExpert: Prof. Tony Hale35. Unanswered questions in treatment resistant depressionModerator: Dr Andre F JoubertExpert: Prof. Sidney Kennedy36. Are mentally ill people dangerous?Sen Z Kaliski37. The child custody circusSean Z. Kaliski38. The appropriatenes of certification of patients to psychiatric hospitalsV. N. Khanyile39. HIV/Aids Psychosocial responses and ethical dilemmasFred Kigozi40. Sex and PsychiatryB Levinson41. Violence and abuse in psychiatric in-patient institutions: A South African perspectiveMarilyn Lucas, John Weinkoove, Dean Stevenson42. Public health sector expenditure for mental health - A baseline study for South AfricaE N Madela-Mntla43. HIV in South Africa: Depression and CD4 countM Y H Moosa, F Y Jeenah44. Clinical strategies in dealing with treatment resistant schizophreniaPiet Oosthuizen, Dana Niehaus, Liezl Koen45. Buprenorphine/Naloxone maintenance in office practice: 18 months and 170 patients after the American releaseTed Parran Jr, Chris Adelman46. Integration of Pharmacotherapy for Opioid dependence into general psychiatric practice: Naltrexone, Methadone and Buprenorphine/ NaloxoneTed Parran47. Our African understanding of individulalism and communitarianismWillie Pienaar48. Healthy ageing and the prevention of DementiaFelix Potocnik, Susan van Rensburg, Christianne Bouwens49. Indigenous plants and methods used by traditional African healers for treatinf psychiatric patients in the Soutpansberg Area (Research was done in 1998)Ramovha Muvhango Rachel50. Symptom pattern & associated psychiatric disorders in subjects with possible & confirmed 22Q11 deletional syndromeJ.L. Roos, H.W. Pretorius, M. Karayiorgou51. Duration of antidepressant treatment: How long is long enough? How long is too longSteven P Roose52. A comparison study of early non-psychotic deviant behaviour in the first ten years of life, in Afrikaner patients with Schizophrenia, Schizo-affective disorder and Bipolar disorderMartin Scholtz, Melissa Janse van Rensburg, J. Louw Roos53. Treatment, treatment issues, and prevention of PTSD in women: An updateSoraya Seedat54. Fron neural networks to clinical practiceM Spitzer55. Opening keynote presentation: The art and science of PsychiatryM Spitzer56. The future of Pharmacotherapy for anxiety disordersDan J. Stein57. Neuropsychological deficits pre and post Electro Convulsive Therapy (ECT) thrice a week: A report of four casesUgash Subramaney, Yusuf Moosa58. Prevalence of and risk factors for Tradive Dyskinesia in a Xhosa population in the Eastern CapeDave Singler, Betty D. Patterson, Sandi Willows59. Eating disorders: Addictive disorders?Christopher Paul Szabo60. Ethical challenges and dilemmas of research in third world countriesGodfrey B. Tangwa61. The interface between Neurology and Psychiatry with specific focus on Somatoform dissociative disordersMichael Trimble62. Prevalence and correlates of depression and anxiety in doctors and teachersH Van der Bijl, P Oosthuizen63. Ingrid Jonker: A psychological analysisL. M. van der Merwe64. The strange world we live in, and the nature of the human subjectVasi van Deventer65. Art in psychiatry: Appendix or brain stem?C W van Staden66. Medical students on what "Soft skills" are about before and after curriculum reformC W van Staden, P M Joubert, A-M Bergh, G E Pickworth, W J Schurink, R R du Preez, J L Roos, C Kruger, S V Grey, B G Lindeque67. Attention deficit hyperactivity disorder (ADHD) - Medical management. Methylphenidate (Ritalin) or Atomoxetine (Strattera)Andre Venter68. A comprehensive guide to the treatment of adults with ADHDW J C Verbeeck69. Treatment of Insomnia: Stasis of the Art?G C Verster70. Are prisoners vulnerable research participants?Merryll Vorster71. Psychiatric disorders in the gymMerryl Vorster72. Ciprales: Effects on anxiety symptoms in Major Depressive DisorderBruce Lydiard
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Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen." Grundtvig-Studier 52, no. 1 (January 1, 2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.
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First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of course, not been able to utilize more recent studies.On the background of the revival movement of the late 18th and early 19th century, The Danish Missionary Society was established in 1821. In the Lutheran churches such activity was generally deemed to be unnecessary. According to the Holy Scripture, so it was argued, the heathen already had a »natural« knowledge of God, and the word of God had been preached to the ends of the earth in the times of the Apostles. Nevertheless, it was considered a matter of course that a Christian sovereign had the duty to ensure that non-Christian citizens of his domain were offered the possibility of conversion to the one and true faith. In the double-monarchy Denmark-Norway such non-Christian populations were the Lapplanders of Northern Norway, the Inuits in Greenland, the black slaves in Danish West India and finally the native populations of the Danish colonies in West Africa and East India. Under the influence of Pietism missionary, activity was initiated by the Danish state in South India (1706), Northern Norway (1716), and Greenland (1721).In Grundtvig’s home the general attitude towards missionary work among the heathen seems to have reflected traditional Lutheranism. Nevertheless, one of Grundtvig’s elder brothers, Jacob Grundtvig, volunteered to become a missionary in Greenland.Due to incidental circumstances he was instead sent to the Danish colony in West Africa, where he died after less than one year of service. He was succeeded by his brother Niels Grundtvig, who likewise died within a year. During the period when Jacob Grundtvig prepared himself for the journey to Greenland, we can imagine that his family spent many an hour discussing his future conditions. It is probable that on these occasions his father consulted his copy of the the report on the Greenland mission published by Hans Egede in 1737. It is a fact that Grundtvig imbibed a deep admiration for Hans Egede early in his life. In his extensive poem »Roskilde Rhyme« (1812, published 1814), the theme of which is the history of Christianity in Denmark, Grundtvig inserted more than 70 lines on the Greenland mission. Egede’s achievements are here described in close connection with the missionary work of Bartholomäus Ziegenbalg in Tranquebar, South India, as integral parts of the same journey towards the celestial Jerusalem.In Grundtvig’s famous publication »The Church’s Retort« (1825) he describes the church as an historical fact from the days of the Apostles to our days. This historical church is at the same time a universal entity, carrying the potential of becoming the church of all humanity - if not before, then at the end of the world. A few years later, in a contribution to the periodical .Theological Monthly., he applies this historicaluniversal perspective on missionary acticity in earlier times and in the present. The main features of this stance may be summarized in the following points:1. Grundtvig rejects the Orthodox-Lutheran line of thought and underscores the Biblical view: That before the end of time the Gospel must be preached out into all comers of the world.2. Our Lutheran, Biblically founded faith must not lead to inactivity in this field.3. Correctly understood, missionary activity is a continuance of the acts of the Apostles.4. The Holy Spirit is the intrinsic dynamic power in the extension of the Christian faith.5. The practical procedure in this extension work must never be compulsion or stealth, but the preaching of the word and the free, uninhibited decision of the listeners.We find here a total reversion of the Orthodox-Lutheran way of rejection in principle, but acceptance in practice. Grundtvig accepts the principle: That missionary activity is a legitimate and necessary Christian undertaking. The same activity has, however, both historically and in our days, been marred by unacceptable practices, on which he reacts with forceful rejection. To this position Grundtvig adhered for the rest of his life.Already in 1826, Grundtvig withdrew from the controversy arising from the publication of his .Retort.. The public dispute was, however, continued with great energy by the gifted young academic, Jacob Christian Lindberg. During the 1830s a weekly paper, edited by Lindberg, .Nordisk Kirke-Tidende., i.e. Nordic Church Tidings, became Grundtvig’s main channel of communication with the public. All through the years of its publication (1833-41), this paper, of which Grundtvig was also an avid reader, brought numerous articles and reports on missionary activity. Among the reasons for this editorial practice we find some personal motives. Quite a few of Grundtvig’s and Lindberg’s friends were board members of the Danish Missionary Society. Furthermore, one of Lindberg’s former students, Christen Christensen Østergaard was appointed a missionary in Greenland.In the present paper the articles dealing with missionary activity are extensively reported and quoted as far as the years 1833-38 are concerned, and the effects on Grundtvig of this incessant .bombardment. of information on missionary activity are summarized. Generally speaking, it was gratifying for Grundtvig to witness ho w many of his ideas on missionary activity were reflected in these contributions. Furthermore, Lindberg’s regular reports on the progress of C.C. Østergaard in Greenland has continuously reminded Grundtvig of the admired Hans Egede.Among the immediate effects the genesis of the poem »First the man - then the Christian« must be mentioned. As already observed by Kaj Thaning, Grundtvig has read an article in the issue of Nordic Church Tidings, dated, January 8th, 1838, written by the Orthodox-Lutheran, German theologian Heinrich Møller on the relationship between human nature and true Christianity. Grundtvig has, it seems, written his poem in protest against Møller’s assertion: That true humanness is expressed in acceptance of man’s fundamental sinfulness. Against this negative position Grundtvig holds forth the positive Johannine formulations: To be »of the truth« and to hear the voice of the Good Shepherd. Grundtvig has seen a connection between Møller’s negative view of human nature and a perverted missionary practice. In the third stanza of his poem Grundtvig therefore inserted some critical remarks, clearly inspired by his reading of Nordic Church Tidings.Other immediate effects are seen in the way in which, in his sermons from these years, Grundtvig meticulously elaborates on the Biblical argumentation in favour of missionary activity. In this context he combines passages form the Old and New Testament - often in an ingenious, original manner. Finally must be mentioned the way in which Grundtvig, in his hymn writing from the middle of the 1830s, more often than hitherto recognized, interposes stanzas dealing with the preaching of the Gospel to heathen populations.Turning from general observations and a study of immediate impact, the paper considers the effects, which become apparent in a longer perspective. In this respect Grundtvig’s interpretation of the seven churches mentioned in chapters 2-3 of the Book of Revelation is of crucial importance. According to Grundtvig, they symbolize seven stages in the historical development of Christianity, i.e. the churches of the Hebrews, the Greeks, the Romans, the English, the Germans and the »Nordic« people. The seventh and last church will reveal itself sometime in the future.This vision, which Grundtvig expounds for the first time in 1810, emerges in his writings from time to time all through his life. The most impressive literary monument describing the vision is his great poem, »The Pleiades of Christendom« from 1856-60.In 1845 he becomes convinced that the arrival of the sixth stage is revealed in the breakthrough of a new and vigourous hymn-singing in the church of Vartov. As late as the spring of 1863 Grundtvig voices a contented optimism in a church-historical lecture, where the Danish missions to Greenland and to Tranquebar in South India are characterized as .signs of life and good omens.. Grundtvig here refers back to his above-mentioned »Roskilde Rhyme« (1812, 1814), where he had offered a spiritual interpretation of the names of persons and localities involved in the process. He had then observed that the colony founded in Greenland by Hans Egede was called »Good Hope«, a highly symbolic name. And the church built by the missionaries in Tranquebar was called »Church of the New Jerusalem«, a name explicitly referring to the Book of Revelation, and thus welding together his great vision and his view on missionary activity. After Denmark’s humiliating defeat in the Danish-German war of 1864, the optimism faded away. Grundtvig seems to have concluded that the days of the sixth and .Nordic. church had come to an end, and the era of the seventh church was about to commence. In accordance with his poem on »The Pleiades« etc. he localizes this final church in India.In Grundtvig’s total view missionary activity was the dynamism that bound his vision together into an integrated process. Through the activity of »Denmark’s apostle«, Ansgar, another admired mis-sionary, the universal church had become a locally rooted reality. Through the missions of Hans Egede and Ziegenbalg the Gospel was carried out to the ends of the earth. The local Danish church thus contributed significantly to the proliferation of a universal church. In the development of this view, Grundtvig was inspired as well as provoked by his regular reading of Nordic Church Tidings in the 1830s.
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MENEGON, EUGENIO. "Telescope and Microscope. A micro-historical approach to global China in the eighteenth century." Modern Asian Studies 54, no. 4 (December 10, 2019): 1315–44. http://dx.doi.org/10.1017/s0026749x18000604.
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AbstractOne of the challenges of global history is to bridge the particularities of individual lives and trajectories with the macro-historical patterns that develop over space and time. Italian micro-history, particularly popular in the 1980s–1990s, has excavated the lives of small communities or individuals to test the findings of serial history and macro-historical approaches. Micro-history in the Anglophone world has instead focused more on narrative itself, and has shown, with some exceptions, less interest for ampler historiographical conclusions.Sino-Western interactions in the early modern period offer a particularly fruitful field of investigation, ripe for a synthesis of the global and the micro-historical. Cultural, social, and economic phenomena can be traced in economic and statistical series, unpublished correspondence, and other non-institutional sources, in part thanks to the survival of detailed records of the activities of East India companies and missionary agencies in China. Recent scholarship has started to offer new conclusions, based on such Western records and matching records in the Chinese historical archive.In this article, I offer a methodological reflection on ‘global micro-history’, followed by four micro-historical ‘vignettes’ that focus on the economic and socio-religious activities of the Roman Catholic mission in Beijing in the long eighteenth century. These fragments uncover unexplored facets of Chinese life in global contexts from the point of view of European missionaries and Chinese Christians in the Qing capital—‘end users’ of the local and global networks of commerce and religion bridging Europe, Asia, Africa, and South and Central America.
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Saayman, Willem. "CHRISTIAN MISSION IN SOUTH AFRICA: A HISTORICAL REFLECTION." International Review of Mission 83, no. 328 (January 1994): 11–19. http://dx.doi.org/10.1111/j.1758-6631.1994.tb02335.x.
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Nthla, Moss. "The Christian agenda for the new South Africa." Transformation: An International Journal of Holistic Mission Studies 13, no. 1 (January 1996): 30–31. http://dx.doi.org/10.1177/026537889601300105.
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Humphreys, A. J. B., and J. S. Kruger. "Along Edges. Religion in South Africa: Bushman, Christian, Buddhist." South African Archaeological Bulletin 51, no. 164 (December 1996): 120. http://dx.doi.org/10.2307/3888853.
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Haire, Karen. "Reading Sol Plaatje’s Native Life in South Africa in contemporary South Africa." Journal of Southern African Studies 45, no. 6 (November 2, 2019): 1190–92. http://dx.doi.org/10.1080/03057070.2019.1688456.
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Walshe, Peter. "South Africa: Prophetic Christianity and the Liberation Movement." Journal of Modern African Studies 29, no. 1 (March 1991): 27–60. http://dx.doi.org/10.1017/s0022278x00020735.
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The struggle against racial discrimination in South Africa, as many have argued, is theological as well as political. This is so, in the words of Ben Marais, because ‘Apartheid erodes the very basis of humanity’. It is also because the great majority of South Africans have some Christian identity and church affiliation, yet their faith commitments are heavily conditioned by class interests and particular ideologies. Consequently, prophetic Christianity, in relating biblical values to the analysis of society and the search for justice, has divided Christian communities by confronting the established churches as well as the state.
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Ross, Andrew C., Daryl M. Balia, Paul Makhubu, Gabriel M. Setiloane, Ivan H. M. Peden, and Paul Gifford. "Christian Resistance to Apartheid: Ecumenism in South Africa 1960-1987." Journal of Religion in Africa 23, no. 2 (May 1993): 189. http://dx.doi.org/10.2307/1581225.
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Ackermann, Denise M. "A “SPIRITUALITY OF RISK” FOR CHRISTIAN WITNESS IN SOUTH AFRICA." International Review of Mission 83, no. 328 (January 1994): 123–28. http://dx.doi.org/10.1111/j.1758-6631.1994.tb02349.x.
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Van Breda, Adrian D. "Stigma as ‘othering’ among Christian theology students in South Africa." SAHARA-J: Journal of Social Aspects of HIV/AIDS 9, no. 4 (November 2012): 181–91. http://dx.doi.org/10.1080/17290376.2012.745272.
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