Journal articles: 'Youth – South Africa – Religious life'

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Dreyer, Jaco S., Hendrik J. C. Pieterse, and Johannes A. Van Der Ven. "Attitudes Towards Human Rights Among South African Youth." Religion and Theology 7, no. 2 (2000): 111–41. http://dx.doi.org/10.1163/157430100x00018.

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AbstractIn this article we examine the attitudes towards human rights of a group of 538 Grade 11 students from Anglican and Catholic church-affiliated schools in the Johannesburg/Pretoria region. A distinction is made between civil, political and judicial ('first generation') human rights, socio-economic ('second generation') rights, and environmental ('third generation') rights. The frame of reference is Ricoeur's theory of human rights. This forms part of his institution theory, which in its turn is embedded in his moral theory of the good life. The students displayed positive attitudes towards socio-economic and environmental rights, ambivalent attitudes towards civil and political rights, and negative attitudes towards judicial rights. The question about where one should look for more positively, more ambivalently and more negatively oriented students, what their characteristics are, and whether religion plays any role in this regard will be explored in the next article.

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Ashton, Joanne Trabert, and Kim Dickson. "Youth-Friendly Clinics in South Africa." Journal of Intergenerational Relationships 1, no. 3 (June 2003): 97–101. http://dx.doi.org/10.1300/j194v01n03_07.

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Van Der Ven, Johannes A., Hendrik J. C. Pieterse, and Jaco S. Dreyer. "Interreligious Orientations Among South African Youth." Religion and Theology 6, no. 2 (1999): 194–220. http://dx.doi.org/10.1163/157430199x00137.

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AbstractIn this article we investigate the interreligious orientations of a sample of 538 students from Standard 9 (Grade 11) who attended Anglican and Catholic schools in the Johannesburg/Pretoria region during 1995. In the first part of the article we describe the religious diversity of South Africa. This religious diversity was neglected in the past, but due to the establishment of the first democratically elected parliament and the adoption of a new constitution, we have entered a new situation in South Africa. Despite these changes, we still face the challenge to realise the democratic vision. Against this background, we direct our attention to two questions: What are the interreligious orientations of the South African youth, and how do they evaluate these interreligious orientations? Based on theological models of the meeting between religions we conceptualised four interreligious orientations: exclusivistic, inclusivistic, relativistic and dialogic. The relativistic orientation receives empirical support, but these students do not distinguish between exclusivistic and inclusivistic interreligious orientations. An unexpected finding is the distinction between subjective and objective dialogic orientations. These students are negative towards an absolutistic (exclusivistic and inclusivistic) orientation, and favour a relativistic interreligious orientation.

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Mokoena, Hlonipha. "Youth and the Future of the New South Africa." Current History 114, no. 772 (May 1, 2015): 197–99. http://dx.doi.org/10.1525/curh.2015.114.772.197.

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Koopman, Nico. "Prayer and the Transformation of Public Life in South Africa." Interpretation: A Journal of Bible and Theology 68, no. 1 (December 20, 2013): 54–65. http://dx.doi.org/10.1177/0020964313508740.

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Van Wyngaard, G. J. "Beautiful places and recreating humanity in South Africa." Acta Theologica Supp, no. 29 (November 30, 2020): 136–51. http://dx.doi.org/10.18820/23099089/actat.sup29.8.

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The article investigates the connection between beauty and justice, by exploring everyday aesthetics through ordinary life, specifically the very concrete reality of contemporary urban South Africa. On the one hand, it delves beneath the statement that apartheid is ugly, by exploring the ugly spaces apartheid created, the devastation of an aesthetic built on segregation, and the distortions of whiteness. It also seeks to explore a theological aesthetic that starts from the ordinary life lived in particular places, arguing that beauty in particular places must be interwoven with humanness in all places, and proposing a theological aesthetic that gives priority to the voices silenced in particular places. Through this, beauty and justice are intimately interwoven in the ongoing work of disruption and transformation of a white racist place.

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Matlakala, F. K., J. C. Makhubele, D. T. Masilo, M. M. Kwakwa, T. V. Baloyi, A. Mabasa, N. E. Rabotata, and P. Mafa. "Alcohol Abuse as a Militating Factor against Quality of Life for Migrants’ Youth Population in Selected Provinces of South Africa." International Journal of Criminology and Sociology 10 (July 14, 2021): 1196–201. http://dx.doi.org/10.6000/1929-4409.2021.10.139.

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Migrants’ youth are seen as one of the vulnerable populations in South Africa. This is largely due to the fact that they are seen as people who come to take job opportunities of the youth in the host country. In order to cope with their fear and stress, migrants indulge in binge consumption of alcohol. It is in light of that that in this paper researchers aimed to accentuate alcohol abuse as a militating factor against the quality of life for migrants’ youth population in selected provinces of South Africa. The study adopted qualitative approach and case study design to highlight how alcohol is seen as a militating factor against quality of life. The study population was drawn from three provinces in South Africa using convenient sampling technique to sample three participants. Moreover, the data was collected telephonically in three selected provinces and analysed thematically. The findings indicate that due to the accessibility, availability, affordability and stress migrants’ youth indulge in binge consumption. Thus, researchers recommend that policymakers should make guidelines that will restrict mushrooming of alcohol outlets – be regulation to prohibit overcrowding of outlets in selected provinces of South Africa.

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Mackenzie, Vanessa. "MISSION PRIORITIES FROM CANBERRA REFLECTIONS FROM THE PERSPECTIVE OF A YOUTH IN SOUTH AFRICA." International Review of Mission 80, no. 319-320 (July 10, 1991): 391–93. http://dx.doi.org/10.1111/j.1758-6631.1991.tb02267.x.

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Engelbrecht, J. "In memory of her: the life and times of Winsome Munro." Religion and Theology 3, no. 2 (1996): 86–92. http://dx.doi.org/10.1163/157430196x00121.

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AbstractThis article gives a brief life history of Winsome Munro, who was born in South Africa in 1925 and who was ahead of her time in many respects. She was a feminist long before it became the order of the day, she studied theology and was ordained as a minister when it was still a male dominated domain, and fought for a new dispensation in South Africa long before anyone had ever heard of the new South Africa. She spent 26 years in exile in the United States of America because of her political convictions. There she retired in 1991 as a professor of New Testament. She died in 1994 shortly after she participated in the first general election in South Africa.

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Mooney, Katie. "Identitiesin the Ducktail Youth Subculture in Post-World-War-Two South Africa." Journal of Youth Studies 8, no. 1 (March 2005): 41–57. http://dx.doi.org/10.1080/13676260500063678.

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Smit, Dirkie, and Elna Mouton. "Jesus in South Africa—Lost in Translation?" Journal of Reformed Theology 3, no. 3 (2009): 247–73. http://dx.doi.org/10.1163/187251609x12559402787155.

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AbstractWithin South African circles, Jesus is seen, interpreted, and understood in diverse and complex ways. It is almost impossible to provide any representative overview of these many ways in which the message concerning his person and work has been and still is being appropriated and claimed in South African churches and communities. This paper briefly surveys four of the dominant discourses about Jesus in contemporary South African society; namely, Jesus in the popular news and newspaper debates, academic circles and scholarship, the worship and spirituality of congregations and believers, and public opinion concerning social and political life. In all cases, major trends are pointed out, which raises the question of whether these developments perhaps involve forms of betrayal, and ways in which the figure and message of Jesus may be lost in these diverse forms of translation.

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Koopman, Nico. "Public Theology in (South) Africa: A Trinitarian Approach." International Journal of Public Theology 1, no. 2 (2007): 188–209. http://dx.doi.org/10.1163/156973207x207335.

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AbstractThis article discusses the potential of a Trinitarian approach to theology for constructing a public theology in the context of the immense social, political, economic, environmental, cultural, sexual and health challenges of (South) Africa. Theology engages with the three publics of academy, society and church in order to enhance a flourishing life for all humans and the rest of creation. Sallie McFague's Trinitarian planetary theology is investigated. It is argued that her portrayal of God—as the one who: creates us in God's image; liberates us from all enslavements; provides for our spiritual and material needs; saves us from personal and institutional sin and renews humans, churches, nature and society—offers guidelines for constructing a Trinitarian public theology on African soil.

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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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Holte, Bjørn Hallstein, Ignatius Swart, and Heikki Hiilamo. "The NEET concept in comparative youth research: the Nordic countries and South Africa." Journal of Youth Studies 22, no. 2 (July 16, 2018): 256–72. http://dx.doi.org/10.1080/13676261.2018.1496406.

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Williams-Hogan, Jane. "Field Notes: The Swedenborgian Church in South Africa." Nova Religio 7, no. 1 (July 1, 2003): 90–97. http://dx.doi.org/10.1525/nr.2003.7.1.90.

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The Swedenborgian Church, also called the New Church, was established in South Africa among English-speaking settlers in 1850. It is based on the theological writings of Emanuel Swedenborg (1688-1772). Swedenborg's "new" Christianity emphasizes, among other things, the internal meaning of the Bible, life after death, and the special spiritual qualities of black Africans. These field notes are based on a trip to South Africa in August 2000, and examine how the two primary types of Swedenborgian churches are adjusting to post-apartheid South Africa today. The English-speaking New Church is associated with the General Church of the New Jerusalem headquartered in the United States. Also affiliated with the General Church are a number of Zulu and Sotho congregations. The General Church has a hierarchical structure, a male priesthood, and primarily white leadership. One of the English-speaking societies has a school from preschool through eighth grade, and a Zulu-Sotho congregation sponsors a preschool. The New Church was established among black Africans independently from the General Church in 1909. Today that group is called the New Church of Southern Africa. It is congregationally structured, has a male priesthood, but a strong Women's League

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Campbell, Catherine, Andy Gibbs, Sbongile Maimane, Yugi Nair, and Zweni Sibiya. "Youth participation in the fight against AIDS in South Africa: from policy to practice." Journal of Youth Studies 12, no. 1 (February 2009): 93–109. http://dx.doi.org/10.1080/13676260802345757.

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Moodley, Rajeshree, Tanusha Raniga, and Vishanthie Sewpaul. "Youth Transitioning Out of Residential Care in South Africa: Toward Ubuntu and Interdependent Living." Emerging Adulthood 8, no. 1 (December 19, 2018): 45–53. http://dx.doi.org/10.1177/2167696818812603.

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Informed by the qualitative method and the descriptive-interpretive design, this study, which was underscored by radical humanist goals of structural social work, reflects the voices of 16 youth who had transitioned out of care. The results show that emerging adults, transitioning out of care, are vulnerable and in need of support. This article discusses three main themes derived via an inductive approach: the influence of sociocultural networks, connecting with family, and the multiple risk factors associated with getting into and out of care that compromise youth’s quest for security. The neoliberal discourse on independent living needs to shift to interdependence and Ubuntu. It is interdependence, not independence, that gives a human face to care leavers as service providers respond to their past trauma, present vulnerability, and future risks, while promoting family preservation and resourceful, caring communities.

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Vlachos, Nathanael M. "Witchcraft and a Life in the New South Africa by Isak Niehaus." Magic, Ritual, and Witchcraft 10, no. 2 (2015): 262–65. http://dx.doi.org/10.1353/mrw.2015.0028.

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Vorster, Jakobus (Koos) M. "A Case for a Transforming Christology in South Africa." Journal of Reformed Theology 7, no. 3 (2013): 310–26. http://dx.doi.org/10.1163/15697312-12341313.

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Abstract In the South African discourse on the political relevance of Jesus Christ, a vast array of conceptions of Jesus emerged over the years of the struggle, the liberation, the quest for spirituality and the theology of reconstruction. This discourse has taken place within the framework of the two broad historical movements of a “high” and a “low” Christology. In a recent thought provoking and informative article Mouton & Smit investigated four of the dominant discourses on Jesus in contemporary South Africa.1 They surveyed the discussions of Jesus in the popular news and newspaper debates, academic circles and scholarship, the worship and spirituality of congregations and believers, and public opinion about social and political life. After reviewing a huge corpus of South African literature on concepts of Jesus they ask the question whether Jesus was lost in translation in the South Africa of recent times. This article is an attempt to take the argument further. First of all, the investigation will provide another outline of the Christologies in the recent South African discourse within the broad framework of a “high” and a “low” Christology. The concepts under consideration are the spiritual Jesus, the political Jesus and the historical Jesus. Then a case will be made for the transforming Jesus of the Kingdom of God as a corrective on the Christologies of Apartheid, the liberation struggle and the modern-day post-modern projections of the historical Jesus.

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Balie, Lorna, and Yusuf Sayed. "Education and Care: How Teachers Promote the Inclusion of Children and Youth at Risk in South Africa." Education Sciences 10, no. 10 (October 9, 2020): 273. http://dx.doi.org/10.3390/educsci10100273.

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Children and youth at risk, particularly those placed in child and youth care centres (CYCC) in South Africa, have suffered from school disengagement due to multiple barriers to learning such as the exposure to crime and violence at a young age. As children and youth at risk at these centres find it difficult to engage in learning, new approaches need to be found to re-engage their interest to learn. This article discusses how the ‘Curriculum of Care’, an adaptation of the Curriculum and Assessment Policy Statement (CAPS), responds to the educational needs of children and youth at risk at a CYCC in the Western Cape. It draws primarily from interviews and a focus group discussion with the centre manager and teachers at the institution. The findings reveal that positive learning outcomes, and the effective integration of children and youth at risk, are shaped by positive teacher–learner relationships; however, the findings raise questions about the extent to which such a curriculum prepares children and youth at risk for life after they leave the institution. The article suggests that the institutions providing education and care for children and youth at risk need to provide a curriculum balancing academic rigour with care to promote a holistic, inclusive education programme that enables youth and children at risk to effectively navigate their entry into society.

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Gerrand, Priscilla, and Mzikazi Nkuna. "Father Absence in the Lives of Female African Youth Living in Mpumalanga, South Africa." Social Work & Christianity 48, no. 2 (May 5, 2021): 183–99. http://dx.doi.org/10.34043/swc.v48i2.189.

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Father absence in the family system is a pervasive, critical social problem in South Africa. It is related to a number of issues such as rape, migration, denied paternity and incarceration. A qualitative case study conducted in Mpumalanga, South Africa, explored how African young women experience absent fathers. Non-probability, purposive and random sampling were used to recruit prospective participants. Data were gathered by personally interviewing twenty research participants, aged between 15 and 25 years. Data were analysed thematically. Findings revealed that young women demonstrate the ability to manage this type of significant ‘loss’ by using Christianity as a constructive coping strategy. The conclusion drawn is that social workers adopting the strengths-based approach and the role of religious constructivist can enhance the healthy psychological, social and emotional development of young women experiencing absent fat

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Bhayat, Ahmed. "Inter-Religious Cooperation and its Challenges in Schools and Public Life in South Africa." Changing Societies & Personalities 2, no. 3 (2018): 267–70. http://dx.doi.org/10.15826/csp.2018.2.3.043.

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Le Bruyns, Clint. "Can Any Public Good Come from Evangelicals? Theological Paradigms and Possibilities Toward a Transforming South Africa." Religion and Theology 13, no. 3-4 (2006): 341–58. http://dx.doi.org/10.1163/157430106779024617.

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AbstractThis article employs the methodological framework of Gabriel Fackre on contemporary evangelicalism to explore the discernible public import of the evangelical movement within South Africa. It argues that evangelicals are already participants in public life and can potentially contribute to the healing of a divided and scarred South Africa through their respective ecclesial and theological capital.

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Cramm, Jane M., Theresa Lorenzo, and Anna P. Nieboer. "Comparing Education, Employment, Social Support and Well-being among Youth with Disabilities and Their Peers in South Africa." Applied Research in Quality of Life 9, no. 3 (June 20, 2013): 517–24. http://dx.doi.org/10.1007/s11482-013-9247-5.

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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.

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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.

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Palmer, Fileve T. "Racialism and Representation in the Rainbow Nation." SAGE Open 6, no. 4 (October 2016): 215824401667387. http://dx.doi.org/10.1177/2158244016673873.

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Despite a commitment to non-racialism in the South African Constitution and anthropology’s steadfast position that race is a social construction, race is still a highly valued ideology with real-life implications for citizens. In South Africa, racialism particularly affects heterogeneous, multigenerational, multiethnic creole people known as “Coloureds.” The larger category of Coloured is often essentialized based on its intermediary status between Black and White and its relationship to South Africa’s “mother city” (Cape Town, where the majority of Coloured people live). Through research on Coloured identity in KwaZulu-Natal, South Africa, I show how the nuances of personal and collective histories, spatial constraints, and education affect the identities of youth and elders differently from their Cape counterparts. By incorporating a photo-voice methodology, which I called Photo Ethnography Project (PEP), participants produced their own visual materials and challenged essentialized versions of themselves (specifically) and South Africa (in general). Through three public displays of photography and narratives, youth in three communities answered the question of what it means to be Coloured in today’s rainbow nation.

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Mbaya, Henry. "Anne Rebecca Daoma." Exchange 48, no. 4 (November 14, 2019): 361–87. http://dx.doi.org/10.1163/1572543x-12341540.

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Abstract This article outlines the progressive journey of Anne Rebecca Daoma in the Anglican Mission at the Cape in the years 1863 to 1936. Daoma was the first African woman from Central Africa, to be trained by the Anglican missionaries in South Africa. The article traces the life of Daoma, a Yao, from the moment when the Universities Mission to Central Africa (UMCA) missionaries set her free from the slave trade in Southern Malawi in 1861, and through some phases of her life at the Cape as a missionary and argues that colonial missionary life and culture fashioned her in becoming ‘Anne Rebecca Daoma’.

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Dickens, Lisa, and Peter Marx. "NEET as an Outcome for Care Leavers in South Africa: The Case of Girls and Boys Town." Emerging Adulthood 8, no. 1 (October 15, 2018): 64–72. http://dx.doi.org/10.1177/2167696818805891.

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A well-documented outcome for emerging adults in determining their “success” is whether they are Not in Employment, Education, or Training (NEET) or engaged in Education, Employment, and Training (EET). Being NEET can create psychological, emotional, financial, and health challenges and is a significant risk factor in youth making successful transitions into adulthood. This article describes and compares the NEET and EET status of care leavers from Girls and Boys Town after 1 and 2 years and in relation to other outcomes. The results suggest that while care leavers’ NEET rates are high, they are not significantly higher than those of the South African general population as seen elsewhere in the world. Furthermore, being NEET is associated with more negative care leaving outcomes than being EET; however, this article also highlights the vulnerability of those who are EET. Relationships with family and support networks play a critical role in helping and supporting these youth.

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Haron, Muhammed. "Islam, Democracy, and Public Life in South Africa and in France." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 151–54. http://dx.doi.org/10.35632/ajis.v25i1.1507.

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During 3-5 September 2007, scholars associated with University of Witwatersrand’sDepartment of Anthropology and key members of the Johannesburg-based Institute of French Studies in South Africa explored ways toengage South African and French scholars in forms of cooperation. Toaddress this event’s focus, “Muslim Cultures in South Africa and France,”the organizers brought along the School of Social Sciences and Humanities(University of the Witwatersrand, Johannesburg) and the Institut d’Etudesde l’Islam et des Societes du Monde Musulman (Ecole des Hautes enSciences Sociales [EHESS]) to partner with them.The theme, “Islam, Democracy, and Public Life in South Africa and inFrance,” identified three basic objectives: to re-imagine Islam as an objectof academic enquiry, explore the epistemological dimensions of the study ofIslam, and foster scientific networks. The organizers highlighted a key question:“How do Muslims employ their religion to explain and clarify theirposition and role in public life in South Africa and France?” and identifiedthree focus areas: The Status ofMinority Religions: The Case of Islam; ReligiousIdentity - Political Identity; and Trans-nationalism/regionalism.The “Southern Africa” panel, chaired by Aurelia Wa Kabwe-Segatti(French Institute of South Africa [IFAS]), consisted of Alan Thorold’s (Universityof Melbourne) “Malawi and the Revival of Sufism,” SamadiaSadouni’s (Wits Institute for Social and Economic Research [WISER])“Muslim Communities in South Africa,” Liazzat Bonate’s (Eduardo MondlaneUniversity) “Leadership of Islam in Mozambique,” and Eric Germain’s(EHESS) “Inter-ethnic Muslim Dialogue in South Africa.” Sadouni examinedsuch crucial concepts as religious minorities and extracted examplesfrom both countries. Thorold, who analyzed Sufism’s revival in Malawi,relied on the work of ErnestGellner. Some participants, however, argued thathis ideas have been surpassed by more informed theoretical scholarship.Bonate reflected upon the differences that played out within northernMozambique’s Muslim communities vis-à-vis the government. Germain,who explored early Cape Muslim social history, provocatively argued thatmuch could be learned from this community’s make-up and attitude. Asexpected, he was criticized for sketching a romantic picture.The “Media and Power” panel, chaired by Eric Worby, featured GabebaBaderoon’s (post-doctoral fellow, Penn StateUniversity’sAfricana ResearchCenter) “Islam and the Media in South Africa.” She traced how Islam ...

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Xazela, NM, Willie Chinyamurindi, and H. Shava. "The link between self-efficacy and nutrition knowledge beliefs: Findings from South Africa." African Journal of Food, Agriculture, Nutrition and Development 21`, no. 01 (February 2, 2021): 17330–24. http://dx.doi.org/10.18697/ajfand.96.19415.

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Nutrition knowledge is an important factor leading to the promotion of good nutrition practice. Good nutrition practices can be linked to assisting,not only individuals,but also society in general to adopt healthy life-style practices that can prolong life. Calls exist within the literature for research that understands further how nutrition knowledge can be promoted at individual and community levels.Answering such research calls can also be the basis for useful practitioner interventions on the ground.Embedded within these calls is the need to also explore the role of individual-psychological factors on aspects of nutrition.Further, there is also need to pay attention to issues that affect the youth market,especially their attitudes towards issues related not only to nutrition practices but also nutrition knowledge. This research gives focus in determining the relationship between self-efficacy as an individual psychological factor and nutrition knowledge amongst a sample of youths residing in a rural community in South Africa. The study adopts a quantitative research approach using the survey design technique involving a sample of 150 youths residing in a rural community. The findings reveal two findings. First,concerning the age and gender,no significant effect existed with nutrition knowledge. Second, self-efficacy significantly predicted nutrition knowledge among the youth. Based on the findings, suggestions are made that promote and link individual self-efficacy beliefs to nutrition knowledge. At the core of this could be channels of expression through behaviour change and information acquisition as key conduits to promoting individual self-efficacy.Finally, practitioners on the ground can use the findings of the research as they implement targeted interventions that promote good nutrition practice. This can involve seeking ways that encourage the development of individual self-efficacy given its link (as found in this study) to nutrition knowledge.

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Mbotho, Mbali, Michelle Cilliers, and Olagoke Akintola. "Sailing Against the Tide? Sustaining Sexual Abstinence Among Christian Youth in a University Setting in South Africa." Journal of Religion and Health 52, no. 1 (January 21, 2011): 208–22. http://dx.doi.org/10.1007/s10943-011-9466-8.

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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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LeCroix, Rebecca Hill, Wing Yi Chan, Chris Henrich, Frances Palin, Jenelle Shanley, and Lisa Armistead. "Maternal HIV and Adolescent Functioning in South Africa: The Role of the Mother-Child Relationship." Journal of Early Adolescence 40, no. 1 (January 24, 2019): 83–103. http://dx.doi.org/10.1177/0272431618824726.

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Black South Africans are disproportionately affected by HIV compared with White counterparts. In their unique social context, South African families affected by HIV are vulnerable to adverse psychosocial effects. U.S.-based and emerging South African research suggests mothers living with HIV may experience compromised parenting. In the United States, mother-child relationship quality has been associated with internalizing (anxiety, depression) and externalizing (delinquency, acting out) child behaviors. This study adds to South African research with emphasis on the role of the mother-child relationship among HIV-affected South Africans from multiple communities. Structural equation modeling examined relationships between maternal health and child adjustment, operating through mother-child relationship. The best-fitting model suggested maternal health influences youth externalizing behaviors through the mother-child relationship, but that maternal health is directly related to child internalizing problems. Findings support and extend previous results. Further research would benefit from investigating ways the unique South African context influences these variables and their interactions.

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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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Bernard, Penelope S. "“Living Water” in Nguni Healing Traditions, South Africa." Worldviews 17, no. 2 (2013): 138–49. http://dx.doi.org/10.1163/15685357-01702005.

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This paper explores the ideas of “living water” held by Nguni-speaking diviner-healers in South Africa. It considers their beliefs in snake/mermaid water divinities and their claims of being called by them underwater, either physically or in a dream, to obtain knowledge and gifts of healing. Seen as cosmic generators of life, fertility and water/rain, these divinities are believed to reside in certain sites of “living water,” which, while characterized by certain physical features, are dependent on correct human ritual relations to maintain their vitality.

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Balcomb, Anthony. "Nicholas Bhengu — The Impact of an African Pentecostal on South African Society." Exchange 34, no. 4 (2005): 337–48. http://dx.doi.org/10.1163/157254305774851475.

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AbstractNicholas Bhekinkosi Bhengu was founder and leader of the Back to God Crusade in South Africa. This movement started in the mid-1950s and became affiliated with the Assemblies of God in South Africa. But Bhengu's influence went far beyond the confines of the movement he started. His revivals impacted South African society in a profound way and he became internationally recognized as a powerful force for change in South Africa. Controversially, however, he did not enter into the political arena as such, even though he was at one stage of his life a member of the Communist Party of South Africa and even later on in his career continued to affirm the policies of this party. Though apparently apolitical his message had profound political consequences. For example he did much to promote the self-confidence and dignity of his people (despite the dehumanising influences of apartheid which he openly denounced), he insisted on reconciliation between the so-called 'red' people and the so-called 'school' people amongst South African black Africans, and he politely but veryfirmly rejected the standards imposed by white society on blacks. There were also very specific reasons — both theological, philosophical, and pragmatic — why he chose not to become a political activist. His is therefore a very significant case study of the socio-political influences of a ministry that was not overtly political.

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Renner, Walter, Karl Peltzer, and Motlatso G. Phaswana. "The Structure of Values among Northern Sotho Speaking People in South Africa." South African Journal of Psychology 33, no. 2 (May 2003): 103–8. http://dx.doi.org/10.1177/008124630303300205.

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The aim of this study was to compile a culture specific taxonomy of human values in Northern Sotho. Two raters extracted a comprehensive list of value descriptive nouns from two Northern Sotho dictionaries. The list comprised a total of 210 terms. Four hundred individuals, 256 men and 144 women, from the Limpopo Province of the Republic of South Africa, participated. Their mean age was 24.6 years (SD = 7.9). The participants rated these concepts on an 11-point-scale with regard to their subjective importance as guiding motives in life. The principal components factor analysis with varimax rotation yielded five factors which explained 42.3% of total variance: (I) Religiosity and Support, (II) Solidarity (ukuzwdana, ubunye or ubudlelwane), (III) Conformity and Benevolence, (IV) Leadership and Achievement, and (V) Human Enhancement. With respect to cross-cultural comparisons the outcome of the study shows that in Northern Sotho, religious themes and social commitment play a more important role than in German, and that religious issues correlate with social concerns. The other dimensions share some aspects with the German factors but mainly reflect the religious and collective values of traditional African culture.

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Rueedi, Franziska. "‘SIYAYINYOVA!’: PATTERNS OF VIOLENCE IN THE AFRICAN TOWNSHIPS OF THE VAAL TRIANGLE, SOUTH AFRICA, 1980–86." Africa 85, no. 3 (July 9, 2015): 395–416. http://dx.doi.org/10.1017/s0001972015000261.

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ABSTRACTBetween 1984 and 1986, South Africa was engulfed in widespread uprisings in the townships across the country. State repression, aimed at curbing popular protests, had the detrimental effect of radicalizing sections of black youth who were at the forefront of the struggle against the apartheid regime. While the insurrectionary period was marked by non-violent repertoires of protest including boycotts, strikes and protest marches, violent strategies gained momentum as well. One area that saw the proliferation of popular protest was the Vaal Triangle, a highly industrialized complex south of Johannesburg. It was in this area where protests against an illegitimate and defunct local government, poor service delivery and rent increases turned into a popular uprising in September 1984. This uprising not only signified the redrawing of boundaries of community but also a shift towards more militant and violent strategies among sections of politicized youth. Based on life history interviews and archival research, this article argues that political violence aimed to forge a new political and social order. Strategies of violence emerged out of the intersection between localized conflicts and broader ideologies and strategies of the African National Congress, including its call for ‘ungovernability’ in 1984 and its promotion of a People's War in 1985.

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Bond, Sue. "Care Leavers’ and Their Care Workers’ Views of Preparation and Aftercare Services in the Eastern Cape, South Africa." Emerging Adulthood 8, no. 1 (September 24, 2018): 26–34. http://dx.doi.org/10.1177/2167696818801106.

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Emerging adulthood is an exciting time, filled with possibilities while remaining supported. However, care leavers’ journeys into adulthood are compressed and lacking educational, financial, and social support. In South Africa, this is exacerbated by contextual factors and the absence of mandated services for care leavers. A qualitative study was conducted with four Child and Youth Care Centers in a town in the Eastern Cape, South Africa. Focus groups were held with young people in care and their care workers. Discussions focused on preparation for leaving care and aftercare services and the evaluation of these by each group of participants. Care leaving preparation consisted of independent living skills programs. Aftercare services were provided on an ad hoc basis, and there was no policy with respect to services to care leavers. The findings suggest that ongoing experiential learning and implementation of in-house policies may better prepare care leavers for emerging adulthood.

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Buthelezi, Thabisile, Claudia Mitchell, Relebohile Moletsane, Naydene De Lange, Myra Taylor, and Jean Stuart. "Youth voices about sex and AIDS: implications for life skills education through the ‘Learning Together’ project in KwaZulu‐Natal, South Africa." International Journal of Inclusive Education 11, no. 4 (July 2007): 445–59. http://dx.doi.org/10.1080/13603110701391410.

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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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Bond, Patrick. "Blue Economy threats, contradictions and resistances seen from South Africa." Journal of Political Ecology 26, no. 1 (July 21, 2019): 341. http://dx.doi.org/10.2458/v26i1.23504.

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South Africa hosts Africa's most advanced form of the new Blue Economy, named 'Operation Phakisa: Oceans.' In 2014, the McKinsey-designed project was formally launched by now-disgraced President Jacob Zuma with vibrant state and corporate fanfare. Financially, its most important elements were anticipated to come from corporations promoting shipping investments and port infrastructure, a new generation of offshore oil and gas extraction projects and seabed mining. However, these already conflict with underlying capitalist crisis tendencies associated with overaccumulation (overcapacity), globalization and financialization, as they played out through uneven development, commodity price volatility and excessive extraction of resources. Together this metabolic intensification of capital-nature relations can be witnessed when South Africa recently faced the Blue Economy's ecological contradictions: celebrating a massive offshore gas discovery at the same time as awareness rises about extreme coastal weather events, ocean warming and acidification (with profound threats to fast-bleaching coral reefs), sea-level rise, debilitating drought in Africa's main seaside tourist city (Cape Town), and plastic infestation of water bodies, the shoreline and vulnerable marine life. Critics of the capitalist ocean have demanded a greater state commitment to Marine Protected Areas, support for sustainable subsistence fishing and eco-tourism. But they are losing, and so more powerful resistance is needed, focusing on shifting towards post-fossil energy and transport infrastructure, agriculture and spatial planning. Given how climate change has become devastating to vulnerable coastlines – such as central Mozambique's, victim of two of the Southern Hemisphere's most intense cyclones in March-April 2019 – it is essential to better link ocean defence mechanisms to climate activism: global youth Climate Strikes and the direct action approach adopted by the likes of Dakota Access Pipe Line resistance in the US, Extinction Rebellion in Britain, and Ende Gelände in Germany. Today, as the limits to capital's crisis-displacement tactics are becoming more evident, it is the interplay of these top-down and bottom-up processes that will shape the future Blue Economy narrative, giving it either renewed legitimacy, or the kind of illegitimacy already experienced in so much South African resource-centric capitalism.Keywords: Blue Economy, capitalist crisis, Oceans Phakisa, resistance, South Africa

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Vahed, Goolam H. "Mosques, Mawlanas and Muharram: Indian Islam in Colonial Natal, 1860-1910." Journal of Religion in Africa 31, no. 3 (2001): 305–35. http://dx.doi.org/10.1163/157006601x00194.

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AbstractThis study examines the establishment of Islam in colonial Natal, attempting to fill a void in and correct the existing historiography.1 In comparison with other parts of Africa, the lack of a historiographical tradition on Islamic South Africa is conspicuous, but understandable given that traditionally the impact and consequences of racial segregation occupied the attention of most historians. Although Islam is a minority religion in South Africa, apartheid has created an impression of population density not reflected in the census figures. According to the 1996 census, there were 553,585 Muslims in a total population of forty million.2 Indian Muslims make up one of the two largest sub-groups, the other being Malay¸.3 There are 246,433 Malay and 236,315 Indian Muslims.4 The majority of Indian Muslims are confined to KwaZulu Natal and Gauteng, while most Malay Muslims live in the Western Cape. There is thus very little contact and interaction between them; indeed there are deep differences of history, culture, class and tradition. Muslims have played an important role in the social, economic and political life of the country. The many mosques that adorn the skylines of major South African cities are evidence that Islam has a living presence in South Africa, while the militant activities of the Cape-based People Against Gangsterism and Drugs (Pagad) in the post-1994 period has ensured that Islam remains in the news. This study demonstrates that, apart from obvious differences between Indian and Malay Muslims, there are deep-seated differences among Indian Muslims. The diversity of tradition, beliefs, class, practices, language, region, and experience of migration has resulted in fundamental differences that have generated conflict.

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De Wet, Nicole, Somefun Oluwaseyi, and Clifford Odimegwu. "Youth mortality due to HIV/AIDS in South Africa, 2001–2009: An analysis of the levels of mortality using life table techniques." African Journal of AIDS Research 13, no. 1 (January 2, 2014): 13–20. http://dx.doi.org/10.2989/16085906.2014.886605.

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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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Tshelane, Emma, and Molaodi Tshelane. "Cultural and Religious Influences on Adolescent Sexual Behaviour and the use of Participatory Visual Methodology by Basotho Learners in South Africa." African Journal of Religion Philosophy and Culture 2, no. 1 (June 1, 2021): 39–56. http://dx.doi.org/10.31920/2634-7644/2020/v2n1a3.

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This article documents the use of participatory visual methodology to illustrate how a few Basotho learners in a life orientation subject in Grade 10 classes are influenced by culture and religion to converse a controversial aspect of the curriculum. The use of virtual methodologies forms an important part of indigenous knowledge system that shapes adolescent sexual behaviour affecting on imaginative outlook in South Africa, which interturn ignite on the Department of Basic Education (DBE) curriculum theme, 'relating to decisions making regarding sexuality', is an issue which fits into the broader topic of the Life Orientation subject in Grade 10. The theme is not adequately address in life orientation. Two hundred and forty learners participated in the project. The aim was to enable the learning community of life orientation to participate freely in a sustainable learning environment space for social justice. The Critical Emancipatory Theory of the Frankfort School was used as the lens couching the project. Participatory action research was employed as an approach in data generation; visual drawings were used as the instrument data generated, and a discourse analysis was also applied to reach the following findings: adolescents acquire resilience in sex and sexual behaviour due to cultural and religious influence. Religion has a profound impact in delaying sexual practices in adolescents. These findings have implications for school curriculum leaders, regarding the allocation of duties to teachers. The paper recommends the use of indigenes knowledge systems as creative approaches to teach difficult conversations in life-orientation classes.

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Haustein, Jörg. "Helga Dickow Religion and Attitudes towards Life in South Africa: Pentecostals, Charismatics, and Reborns. (Baden-Baden, Germany: Nomos, 2012). 211 pp. $49.00, paper." PNEUMA 36, no. 1 (2014): 131–33. http://dx.doi.org/10.1163/15700747-03601019.

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Albrecht, Lawrence G. "Symposium Editor's Introduction." Journal of Law and Religion 5, no. 2 (1987): 259–62. http://dx.doi.org/10.1017/s0748081400011541.

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Valparaiso University School of Law and the Christian Legal Society annually present a symposium on a critical public issue which is examined from a variety of perspectives. Between October 28-31, 1987, a major symposium was held entitled: “Perspectives on South African Liberation.” In the light of press and other media restrictions in effect since a state of emergency was declared in South Africa on June 12, 1986, and the banning of all political activity by 17 anti-apartheid organizations on February 24, 1988, it is crucial that the world community have access to current information and analysis concerning developments in that tragic land.The Pretoria regime has renewed the state of emergency for a third year following an unprecedented three-day nationwide protest strike on June 6-8 by more than two million black workers mobilized by the Congress of South African Trade Unions (COSATU) and other anti-apartheid groups to protest the recent bannings, a proposed restrictive labor bill, the continuation of apartheid and the regime's violence. These comments are written on June 16, the 12th anniversary of the Soweto student uprising (now commonly known as South African Youth Day) as several million black workers again defied the regime by staying away from work in honor of the hundred of blacks killed following the 1976 protests against apartheid education.

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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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Rotich, Cathleen Chepkorir, and Richard Starcher. "Traditional Marriage Education among the Kipsigis of Kenya with Application to Local Church Ministry in Urban Africa." Mission Studies 33, no. 1 (March 2, 2016): 49–65. http://dx.doi.org/10.1163/15733831-12341433.

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The Church in urban Africa is seeing an increase in marriages and homes experiencing disruption due to divorce. In a bid to forward discussion on marriage issues, the church has developed material on premarital education. However, much of this material has been adapted from the West. The contribution of an African system to education remains largely unexplored. The purpose of this study is to explore the Kipsigis community’s marriage preparation customs with a view to recommend ways they might inform a local church’s efforts to develop a more culturally relevant curriculum that includes points of integration. While reintroducing principles on marital instruction from a traditional African culture is an unlikely panacea to marriage and family dysfunction in a contemporary context, the study suggests that from an early age, within the context of God’s community, children, youth and adults might learn and value the place of family life. Data collected from in-depth, semi-structured interviews with seven participants in the Kericho District were analyzed using grounded theory procedures of open, axial and selective coding. The study uncovered a cycle of influencers and educators, with the core being family and widening to mentors and the community at large. The context of learning was imbedded in everyday life and moved from unstructured to focused learning as children entered adolescence. The article concludes by suggesting four transferable points of application for integrating principles from traditional culture’s practices: 1) intentional community, 2) intergeneration interaction, 3) integrated learning, and 4) carefully chosen mentors.

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Journal articles on the topic 'Youth – South Africa – Religious life'

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