vol. 77 num. 2 lang. pt
Women's experience of loneliness after the loss of a spouse: A description of a narrative pastoral engagement]]>
In hierdie bydrae word die fenomeen van eensaamheid wat deur vroue ervaar word na die verlies van 'n lewensmaat ondersoek. Die doel van hierdie studie is om die ervaring van eensaamheid sowel as die voorkoms en betekenis daarvan te verhelder en te interpreteer. Implikasies word ondersoek volgens die wyse waarop dit ervaar word. Die navorsing is gefundeer in praktiese teologie en nagevors vanuit postmoderniteit as paradigma met 'n sosiaal konstruksionistiese diskoers as epistemologiese vertrekpunt. Deur gebruik te maak van die kwalitatiewe navorsingsbenadering word verskeie aksies vir die insameling van data benut. Die navorsing word verder gerig deur die gebruik van meganismes van die narratiewe benadering, wat goed resoneer met die beginsels onderliggend aan deelnemende aksie-navorsing. Vanuit die gespreksbenadering word betekenisvolle alternatiewe, wat 'n bydrae kan lewer in die hantering van eensaamheid, verken en beskryf. Die vernaamste bevindings van die studie is dat vroue wel eensaamheid kan ondervind na die verlies van 'n eggenoot en dat hulle 'n behoefte het aan 'n verbintenisfiguur om hulle te help om hul eensaamheid te hanteer.<hr/>In this contribution the phenomenon of loneliness experienced by women after the loss of a spouse is explored. The purpose of this research is to clarify and interpret the experience of loneliness as well as its occurrence and meaning. Implications are examined according to the way in which it is experienced. The research is founded in practical theology and researched from within a postmodernity paradigm, with a social constructionist discourse as epistemological point of departure. By employing the qualitative research approach, different courses of action are used for collecting data for the research. Principles underpinning participatory action research are employed as part of a qualitative research method. The research is further informed by using mechanisms of the narrative approach which correlate well with the principles of participatory action research. This conversational approach is used to explore and describe meaningful alternatives to cope with loneliness. The main findings of the research are that women do experience loneliness after the loss of a spouse and that they have a need for an attachment figure to help them to cope with the loneliness.
A principal's perceptions of the realisation of Christian values at a South African primary school: A case study]]>
Vele Suid-Afrikaanse skole word uitgedaag om 'n skoolkultuur te vestig wat bevorderlik vir onderrig en leer is. 'n Skoolkultuur het 'n baie groter impak op lewe en leer as enige ander faktor in 'n skool. Hierdie studie se navorsingsvraag is: Hoe het 'n laerskoolhoof die verwesenliking van Christelike waardes in 'n skoolkultuur beskou? 'n Ondersoekende, kwalitatiewe navorsingsontwerp, in besonder 'n gevallestudie, is as die geskikste metode oorweeg om die navorsingsprobleem te benader. Doelbewuste steekproewe is gebruik vir die studie wat by die skool gedoen is. In vorige studies in die skool het ek aangetoon dat die deelnemer waarde aan die verwesenliking van Christelike waardes in die skool geheg het. Inligting in hierdie studie is deur semi-gestruktureerde onderhoude met die hoof versamel; paragrawe wat die hoof geskryf het (naïewe sketse); geskrewe dokumente oor die aktiwiteite in die skool; 'n DVD van die skool en veldaantekeninge wat tydens die onderhoude geneem is. Die bevindinge toon die rol wat die skoolhoof in die verwesenliking van waardes gespeel het en die noodsaaklikheid van 'n visie en missie om waardes te verwesenlik. Die realisering van waardes word die beste verwesenlik deur middel van 'n positiewe, uitnodigende skoolkultuur wat menslike ontwikkeling aanmoedig en op voortdurende groei fokus.<hr/>Many South African schools are facing the challenge of establishing a school culture that is conducive to teaching and learning. The school culture has a far greater impact on living and learning than any other factor in the life of a school. The research question in this study is: How did a primary school principal view the actualisation of Christian values in the school culture? An investigative, qualitative research design, and more particularly a case study, was considered to be the most appropriate approach to the research question. In a number of previous investigations in the school, the author has shown that the school principal treasured the inculcation of Christian values in the school. Data in this study were collected by means of various semi-structured interviews with the principal; paragraphs written by the principal; documents about school activities; a DVD of the school; and field notes taken during the interviews. The findings show the role of the principal in inculcating values in a school and the effect of a vision and mission to realise these values. Inculcating values in a school is best actualised in a positive, inviting school culture that focuses on continuing growth conducive to human development.
Pastoral counselling to people affected by HIV]]>
MIV is 'n pandémie wat elke huishouding in Suid-Afrika, die land met die meeste MIV-geïnfekteerdes in die wêreld, beïnvloed. MIV het 'n geweldige impak op die sosiale, ekonomiese en maatskaplike vlak. Die effek van MIV op die individuele huishoudings word onmiddellik gevoel waar armoede, siekte, spanning rondom die siekbed, dood en eensaamheid die gesin ruk. Die pastorale berader moet met die nodige kennis toegerus wees om die persoon wat geafffekteer is deur MIV, te kan ondersteun en te begelei. Die beradene moet ook toegerus word met die nodige kennis, sodat hy of sy die geïnfekteerde pasiënt kan versorg en begelei en self die spanning en pyn rakende die toestand kan verwerk en hanteer. Riglyne vanuit die Skrif dui aan hoe die Christen sy of haar pyn lyding en dood kan hanteer. In die artikel sal aangedui word hoe die pastorale berader, volgens die Skrif, as geroepe pastor, die beradene moet begelei deur vermaning, bemoediging en ondersteuning om sodanig bemagtig te word om sy of haar krisisse met betrekking tot die betrokkenheid by MIV te kan verwerk. 'n Voorgestelde model kan deur die pastorale berader aangewend word in sy of haar bedieningswerk aan die persoon geaffekteer deur MIV.<hr/>HIV is a pandemic which influences each and everyone in South Africa, the country in the world with the largest number of people living with HIV. The impact of HIV on the social, economical and micro level is tremendous. The effect of HIV on individual households is immediate, and poverty, sickness, stress, death and loneliness contribute to the devastation caused by this phenomenon.The pastoral counsellor should be equipped with the necessary knowledge to guide and support the person affected by HIV. The counselee must be empowered to handle his or her specific crisis significantly. Perspectives based on Scripture suggest how the Christian believer can manage sickness, suffering and death. The Scripture guides the Christian in times of suffering and conflict to persevere in the hope that God will give deliverance. In the article, it will be shown how the pastoral counsellor must, according to Scripture and as a called shepherd, admonish, educate, support and guide the counselee to accept the ministry of reconciliation, given to her or him by God through Christ his Son. The counselee affected by HIV will have to be empowered by the necessary knowledge in order to care for and support the person affected by HIV and be able to digest and cope with his or her own pain and stress. Pastoral counsellors can make use of the proposed counselling model in order to counsel persons affected by HIV.
Another look at education from a Christian stewardship perspective]]>
Despite the current postmodern aversion to large-scale philosophies, another look at Christian stewardship education has become necessary. Christian educators need a reminder in the prevailing socio-political conditions in South Africa about the intricacies of their calling and duties towards the upcoming generation. The article commences with a discussion of education in general and then goes on to argue that the 'thin', minimalist and universalist language of modern day secular pedagogical theory should be augmented, or preferably replaced, by the 'thick', maximalist and particularist language of education theory rooted in the Bible. The article highlights a number of key concepts associated with Christian stewardship education and concludes by observing that, whilst an entire book (once again) could have been written on the subject, the discussion of a few key issues with regard to Christian stewardship education can serve as a reminder to Christian educators about their pedagogical responsibilities.<hr/>Ten spyte van die hedendaagse postmoderne bevraagtekening van grootskaalse filosofieë het nog 'n kykie na Christelike rentmeesterskapsopvoeding in Suid-Afrika noodsaaklik geword. Christelike opvoeders moet in die heersende sosio-politieke omstandighede herinner word aan die ingewikkeldheid van hulle roeping en taak teenoor die opkomende geslag. Die artikel begin met 'n bespreking van opvoeding in die algemeen en daarna word geredeneer dat die 'dun', minimalistiese en universalistiese taalgebruik van hedendaagse sekulêre opvoedingsteorie aangevul, of verkieslik vervang moet word deur die 'dik', maksimalistiese en partikularistiese taal van opvoedingsteorie geanker in die Bybel. Die artikel belig 'n aantal sleutelbegrippe wat met Christelike rentmeesterskapsopvoeding saamhang. Aan die einde word tot die slotsom gekom dat hoewel daar (weer eens) 'n hele boek oor die onderwerp geskryf sou kon word, die bespreking van enkele kernvraagstukke rakende Christelike rentmeesterskapsopvoeding kan dien om Christelike opvoeders aan hulle pedagogiese verantwoordelikhede te herinner.
A post-Jungian perspective on the psychological development of Afrikaner cultural identity]]>
In order to enhance an understanding of different cultures and groups, post-Jungians are currently applying C.G. Jung's theory of personal ego and complexes to the cultural level of the psyche of groups. In the post-Jungian view, much of what tears groups apart can be understood as the manifestation of autonomous processes in the collective and individual psyche that organise themselves around the cultural identity and cultural complexes of groups. A post-Jungian model of the development of the Self, based on Jung's early identification of the archetypal patterns of Masculine and Feminine, was used to explore and discuss the development and formation of the Afrikaner cultural identity and its concomitant complexes within South Africa as they were shaped by important historical events. The interplay between the Masculine and Feminine principles led to the argument that, within the premises of the model, Afrikaner identity was forged by traumatic events in the static Feminine, which lead to a gross overemphasis of the Masculine in its dynamic and, more especially, in its static forms, reverberating in the notorious nationalist strategy of Apartheid. It was further argued that that the change and transformation of the Afrikaner cultural identity under the auspices of the dynamic Feminine was inevitable, leaving the Afrikaner in a situation in which the reconstruction of their cultural identity or identities is still emerging. It was concluded that, since all human cultures are seen as having their roots in and being centred around a religious viewpoint, as was evident in the Great Father-God, Calvinistic, patriarchal ethic of the Afrikanerdom, the individuation of the Afrikaner and the evolution of the Afrikaner cultural identity will most probably include a renewal of some of its religious viewpoints.<hr/>C.G. Jung se teorie oor persoonlike ego en komplekse word tans aangewend op die kulturele vlak van die psige van groepe, ten einde 'n beter begrip van verskillende kulture te bewerkstellig. Volgens die post-Jungiaanse perspektief kan die oorsake van dit wat groepe uitmekaar dryf dikwels toegeskryf word aan die manifestasie van outonome prosesse in die kollektiewe en individuele psige, wat hulself organiseer rondom kulturele identiteit en kulturele komplekse van groepe. 'n Post-Jungiaanse model van die ontwikkeling van die Self, gebaseer op Jung se vroeë identifisering van die argetipiese patrone van Manlik en Vroulik, is gebruik om die ontwikkeling en totstandkoming van die Afrikaner se kulturele identiteit en gepaardgaande komplekse, soos gevorm deur belangrike historiese gebeure, te ondersoek. Gebaseer op die interaksie tussen die Manlike en die Vroulike beginsels, is, binne die aanname van die model, geargumenteer dat die Afrikaner se identiteit sy oorsprong het in traumatiese gebeure wat in die statiese Vroulike plaasgevind het. Dit het tot die oorbeklemtoning van die Manlike in sy dinamiese en veral statiese vorme gelei, wat uiteindelik beslag gevind het in die berugte nasionale strategie van Apartheid. Daar is verder aangevoer dat die verandering en transformasie ten opsigte van die kulturele identiteit van die Afrikaner, onder die invloed van die dinamiese Vroulike, onvermydelik was. Dit het die Afrikaner in 'n situasie gelaat waar die rekonstruksie van hulle kulturele identiteit steeds in 'n vormingsproses was. Die gevolgtrekking is gemaak dat, aangesien alle kulture gewortel is in, en gesentreer word rondom bepaalde godsdienstige ootuiginge, soos dit duidelik was in die Vader-God, Calvinistiese, patriargale etiek van die Afrikanerdom, die individuasie van die Afrikaner, asook die evolusie van die Afrikaner kulturele identiteit, heelwaarskynlik die hernuwing van sommige van die godsdienstige oortuiginge van die Afrikaner sal insluit.
Changes in epistemic frameworks: Random or constrained?]]>
Since the emergence of a solid anti-positivist approach in the philosophy of science, an important question has been to understand how and why epistemic frameworks change in time, are modified or even substituted. In contemporary philosophy of science three main approaches to framework-change were detected in the humanist tradition: 1. In both the pre-theoretical and theoretical domains changes occur according to a rather constrained, predictable or even pre-determined pattern (e.g. Holton). 2. Changes occur in a way that is more random or unpredictable and free from constraints (e.g. Kuhn, Feyerabend, Rorty, Lyotard). 3. Between these approaches, a middle position can be found, attempting some kind of synthesis (e.g. Popper, Lakatos). Because this situation calls for clarification and systematisation, this article in fact tried to achieve more clarity on how changes in pre-scientific frameworks occur, as well as provided transcendental criticism of the above positions. This article suggested that the above-mentioned positions are not fully satisfactory, as change and constancy are not sufficiently integrated. An alternative model was suggested in which changes in epistemic frameworks occur according to a pattern, neither completely random nor rigidly constrained, which results in change being dynamic but not arbitrary. This alternative model is integral, rather than dialectical and therefore does not correspond to position three.<hr/>Sedert die eerste verskyning van 'n soliede anti-positivistiese benadering in wetenskapsfilosofie, is 'n belangrike vraag hoe en waarom epistemiese raamwerke oor tyd verander, gewysig of selfs gesubstitueer word. In kontemporêre wetenskapsfilosofie kan drie hoof benaderings tot raamwerk-verandering in die humanistiese tradisie bespeur word: 1. In beide pre-teoretiese en teoretiese domeine vind verandering plaas volgens 'n taamlike beperkte, voorspelbare of selfs voorafbepaalde patroon (bv. Holton). 2. Verandering vind plaas op 'n wyse wat meer willekeurig of onvoorspelbaar en sonder beperkings is (bv. Kuhn, Feyerabend, Rorty, Lyotard). 3. Tussen hierdie benaderings kan 'n middel posisie aangetref word, wat 'n tipe sintese probeer handhaaf (bv. Popper, Lakatos). Hierdie situasie noodsaak verduideliking en sistematisering en die artikel het dan gepoog om meer duidelikheid te bied oor hoe verandering in pre-wetenskaplike raamwerke plaasvind. Verder is transendentale kritiek van die bogenoemde benaderings in die artikel aangebied. Die artikel het voorgestel dat die bogenoemde benaderings nie volledig bevredigend is nie, aangesien verandering en konstantheid nie tot 'n voldoende mate geïntegreer is nie. 'n Alternatiewe model is voorgestel waarin verandering in epistemiese raamwerke plaasvind volgens 'n patroon wat nie heeltemal willekeurig of beperk is nie, sodat verandering dinamies is, maar nie arbitrêr nie. Laasgenoemde posisie is integraal, eerder as dialekties en stem dus nie met posisie drie ooreen nie.
The capability of national education systems to address ethnic diversity]]>
Modern societies have become much more complex in recent decades, also in terms of ethnic identities and differences. The question arose whether education systems were capable of addressing the needs of ethnic and other minorities in countries across the globe. After examining a cross-section of education systems (in Australia, Canada, China, Israel, Malaysia, Rwanda, Russia and South Africa) with the aid of a set of specially developed criteria, it was concluded that these systems seemed to comply with the criteria in various ways, albeit in different measures and in several configurations. It is recommended that policy makers apply such criteria for enhancing the capability of an education system to address the needs of ethnic minorities and to meet the demands of increased social complexity.<hr/>Samelewings het onlangs toenemend kompleks begin raak, ook in terme van etniese identiteite en verskille. Die vraag is of onderwysstelsels van lande reg oor die wêreld in staat is om te voldoen aan die eise van die verskillende etniese en ander minderhede. Na bestudering van 'n steekproef onderwysstelsels (dié van Australië, Kanada, Sjina, Israel, Maleisië, Rwanda, Rusland en Suid-Afrika) aan die hand van 'n stel spesiaal ontwerpte kriteria is tot die slotsom gekom dat hierdie stelsels oor die algemeen aan die kriteria voldoen, dog in wisselende mate en in allerlei konfigurasies. Dit is aanbeveel dat beleidmakers kriteria soos hierdie toepas ten einde toe te sien dat 'n onderwysstelsel inderdaad in staat sal wees om te kan voorsien in die behoeftes van etniese minderhede en aan die eise van toenemende sosiale kompleksiteit.
A critical consideration of ethical foundations for the accounting profession]]>
When considering some of the key reasons for the desperate state of the current global economic environment, it is difficult to deny accounting's role therein. Although accounting institutes require adherence to codes of conduct, the question remains as to what happened to the stewardship function of the accounting profession. This article has critically reflected on the question, 'What constitutes an ethical accounting profession'? The key principles within many institutes' codes of conduct, such as competency, integrity, objectivity and confidentiality, have been considered against the background of utilitarianism, formalism and virtue ethics as foundational ethical theories. This article has concluded that although these principles aim to provide a framework for ethical accounting conduct, individual subjectivity on the part of the accountant will play a role in how these ethical principles become ethical practices.<hr/>Wanneer sommige van die vernaamste redes vir die desperate toestand van die huidige globale ekonomiese omgewing oorweeg word, is dit moeilik om rekeningkunde se rol daarin te ontken. Hoewel rekeningkundige instellings die nakoming van gedragskodes vereis, ontstaan die vraag na wat van die rekeningkundige professie se rentmeesterskapfunksie geword het? In hierdie artikel is krities gereflekteer op die vraag, 'Wat behels 'n etiese rekeningkundige professie?'. Die belangrikste beginsels in vele instellings se gedragskodes, soos bevoegdheid, integriteit, objektiwiteit en vertroulikheid, is beoordeel teen die agtergrond van utilitarisme, formalisme en deugde-etiek as fundamentele etiese teorieë. Hierdie artikel het tot die gevolgtrekking gekom dat, alhoewl sodanige beginsels daarna streef om 'n raamwerk te voorsien vir etiese rekeningkundige gedrag, individuele subjektiwiteit aan die kant van die rekenmeester 'n deurslaggewende rol sal speel in hoe hierdie etiese beginsels omgeskakel word in etiese 'praktyke'.
Empowering and disempowering students in student-supervisor relationships]]>
In South Africa, the issue of empowerment or disempowerment in student-supervisor relationships has not been adequately addressed. Research for this article therefore aimed at determining how students are empowered or disempowered in their relationships with their supervisors. The conceptual framework for the research comprised social constructivism, critical pedagogy and theory on the empowerment of students. In the phenomenological case study, 15 master's and doctoral students with 9 different supervisors from one college at the University of South Africa, and who had recently graduated, were purposefully selected for interviews. The findings of the study revealed that the students were not always empowered through sustained two-way communication in a supportive environment. In order to empower students, supervisory styles need to change from power-centred to facilitation-centred supervision. The study also showed that many supervisors found it difficult to adopt this style in a distance-education environment. The study is significant for generating a model that illustrates the interaction between various forces related to supervisory practices. Some recommendations for improvement were made.<hr/>Die kwessie van bemagtiging in die verhouding tussen student en studieleier is nog nie in Suid-Afrika deeglik ondersoek nie. Die studie waaroor hierdie artikel handel is dus daarop gemik om te bepaal hoe studente in hul verhoudings met hul studieleiers bemagtig of ontmagtig word. Die teoretiese raamwerk van die studie was sosiale konstruktivisme, kritiese pedagogie en teorieë oor die bemagtiging van studente. 'n Fenomenologiese gevallestudie-navorsingsontwerp is gebruik. Vyftien meesters- en doktorale studente met nege verskillende studieleiers van een kollege aan die Universiteit van Suid-Afrika, en wat onlangs gegradueer het, is doelgerig vir onderhoude geselekteer. Die bevindinge van die studie toon aan dat studente nie altyd deur volgehoue, tweerigting-kommunikasie in 'n ondersteunende omgewing bemagtig is nie. Om studente te bemagtig, moet supervisiestyle van maggesentreerde na fasiliterende supervisie verander. Die studie het ook aangetoon dat baie studieleiers dit moeilik gevind het om hierdie styl in 'n afstandsonderrigkonteks te aanvaar. Die studie is belangrik omdat dit 'n model genereer wat die interaksie van verskeie invloede op die supervisieverhouding illustreer. Aanbevelings vir verbetering is ook gemaak.
Human reproductive cloning and biotechnology: Rational, ethical and public concerns]]>
Previous research indicates a lack of clear international guidelines on the permissibility of embryonic stem cell research and human reproductive cloning. These studies suggest that this is the result of severe criticism from uninformed publics, whose arguments are based on misconceptions influenced by popular literature and science fiction films. However, the current research argues that public cloning attitudes that are based on real social and ethical concerns should be deployed to direct social and legal policy-making on human reproductive cloning. Addressing public concerns about human reproductive cloning is essential in exploring sound avenues for sensible biotechnology and policy-making. The research, on which this article reported, intended to give a critical evaluation of some major arguments for and against human reproductive cloning in order to establish whether or not these arguments hold up well under rational interrogation. Notwithstanding the author's critical attitude to uninformed opinions, false assumptions and unsound conclusions about the complex issue of human reproductive cloning, the author argued from the perspective that every life phenomenon is inextricably intertwined with everything else, and part of larger complex webs of interactions. Such a perspective recognised that the well-being of other human beings, including future human clones, is not only an existential, social and moral imperative but also epistemological. Against the backdrop of this perspective, critical questions arose that justified the creation of human clones in the face of possible defects and abnormalities in cloned children, as well as the possible harm to societies.<hr/>Vroeëre navorsing oor kloning wys op 'n afwesigheid van duidelike internasionale riglyne oor die aanvaarbaarheid van embrioniese stamsel-navorsing en menslike voortplantingskloning. Hierdie studies wys daarop dat dit te wyte is aan erge kritiek van die oningeligte publiek, wie se argumente gebaseer is op wanopvattings wat beïnvloed word deur populêre literatuur en wetenskapsfiksie-films. In hierdie artikel word daar egter aangevoer dat die publiek se houding, indien dit in werklike sosiale en etiese oorwegings gefundeer is, in ag geneem moet word om rigting te gee aan sosiale en wetlike besluitneming oor menslike voortplantingskloning. Die inagneming van openbare kommer oor menslike voortplantingskloning is essensieel in die soeke na rasionele en wyse beleidsbepaling en biotegnologiese oorwegings. Die navorsing waaroor hierdie artikel verslag lewer, poog om 'n kritiese evaluering van sommige dominante argumente vir en teen menslike voortplantingskloning te gee in die lig van rasionele oorweging. Nieteenstaande die outeur se kritiese benadering tot oninligte opinies, vals aannames en ongegronde gevolgtrekkings oor die komplekse kwessie van menslike voortplantingskloning, argumenteer die outeur vanuit die perspektief dat elke lewensverskynsel onontkombaar verbonde is en deel vorm van 'n groter komplekse netwerk van interaksies. Hierdie perspektief erken dat die welsyn van ander mense, insluitende toekomstige menslike klone, nie slegs 'n eksistensiële, sosiale en etiese kwessie is nie, maar ook 'n epistemologiese imperatief. Teen die agtergrond van hierdie perspektief, opper die outeur kritiese vrae oor die regverdiging van die skepping van toekomstige menslike klone te midde van die moontlikheid van defekte en abnormaliteite in gekloonde kinders, asook moontlike sosiale skade.
Developing a scientific culture through supervision]]>
Through effective educational transmission cultural traditions are passed on to subsequent generations. The presence of alternative theoretical views of reality (paradigms) in various academic disciplines uprooted the positivistic conviction that genuine science ought to be 'objective' and 'neutral'. The background of this view is found in Renaissance and post-Renaissance philosophy, with its initial points of culmination in the thought of the 18th century philosopher, Immanuel Kant. He safe-guarded autonomous human freedom by restricting scholarship to phenomena (subject to the universal law of causality). The dialectic between nature and freedom gave direction to modern philosophy. Non-reductionist orientations eventually emerged recognising what is irreducible. Although a sound academic culture, operative within supervision to doctoral students, must pay attention to argumentative skills and informal logic, it must at the same time acknowledge the limitations of logic. The principle of sufficient reason refers human thinking beyond logic itself. The supervisor therefore should generate, amongst students, an awareness of the difference between reductionist and non-reductionist ontologies. Doctoral students must also realise that persistent themes and scientific revolutions go hand-in-hand. Some examples of seeing the aspects of reality as modes of explanation are given, before the seven aims of scientific endeavors identified by Stafleu are stipulated. This constitutes another important guideline that ought to be taken into account in supervising post-graduate work. Argumentative skills, scientific communication and the status of facts are discussed before a concluding formulation is given in which the overall argument of the article is summarised.<hr/>Deur middel van effektiewe opvoedkundige oordrag word kulturele tradisies deurgegee aan opeenvolgende geslagte. Die teenwoordigheid van alternatiewe teoretiese siening van die werklikheid (paradigmas) in verskillende vakgebiede het die positivistiese oortuiging dat 'egte' wetenskap 'objektief' en 'neutraal' is, ontwortel. Die agtergrond van hierdie seining gryp terug na die Renaissance en post-Renaissance filosofie wat sy aanvanklike kulminasiepunt in die denke van die 18de eeuse filosoof, Immanuel Kant, sou beleef. Hy wou die mens se outonome vryheid beveilig deur wetenskaplike denke tot verskynsels te beperk (onderworpe aan die universele kousaliteitswet). Die dialektiek tussen natuur en vryheid was rigtinggewend vir die moderne filosofie. Eventueel het nie-reduksionistiese oriëntasies verskyn wat erkenning verleen het aan dit wat onherleibaar is. Alhoewel 'n gesonde akademiese kultuur, wat in swang is by die begeleiding van doktorsgraadstudente, aandag moet gee aan argumentatiewe vaardighede en informele logika, moet dit tegelyk ook erkenning verleen aan die beperkinge van die logika. Die beginsel van toereikende grond verwys die menslike denke immers na dit wat die logika te bowe gaan. Die studiebegeleider moet daarom by die student 'n besef laat ontwikkel van wat die verskil tussen reduksionistiese en nie-reduksionistiese ontologieë is. Doktoraalstudente moet ook daarmee rekening hou dat duursame temas en wetenskaplike revolusies hand-aan-hand gaan. Voorbeelde van hoe die aspekte van die werklikheid as verklaringsmodi gesien kan word is gegee alvorens die sewe doestellinge van wetenskaplik-besig-wees, soos deur Stafleu geïdentifiseer, aangestip is. Dit beliggaam nog 'n ander riglyn wat verreken behoort te word by die begeleiding van nagraadse werk. Daarom word argumentatiewe vaardighede, kommunikasie en die status van feite bespreek alvorens die hele artikel opgesom word in 'n samevattende formulering van die oorkoepelende argument.
Contextualising theological education in Africa by doing theology in a missional hermeneutic]]>
This article originated at curriculum development workshops for seminaries at different venues in sub-Saharan Africa. Its goal was to provide guidelines towards finding a hermeneutic key to practising theology contextually as a response to a process of spiritual discernment which would lead to a contextualised, missional theological curriculum and training. It briefly described elements of the history and context of theological training in the Christendom paradigm. It has little faith in the future of this paradigm, and argued that the southern shift of the heartland of Christianity points us in a new direction. The article said: look at the changing context, the influence of globalisation and the information revolution and revisit key theological parameters in Scripture. Observe what is happening in missional congregations and let all of these developments guide us on a journey to discover a new hermeneutic to do and teach theology in Africa.<hr/>Die artikel se oorsprong lê in kurrikulumontwikkeling-werkswinkels op verskillende plekke in Afrika suid van die Sahara. Die oogmerk was om riglyne te verskaf sodat 'n hermeneutiese sleutel gevind kan word om teologie kontekstueel te beoefen as 'n respons op 'n proses van spirituele onderskeiding. Dit sal lei tot 'n gekontekstualiseerde, missionale teologiese kurrikulum en opleiding. As sodanig het dit kortliks die elemente van die geskiedenis en konteks van teologiese opleiding in die Christendom beskryf as die put waaruit teologiese opleiding moet vrykom. Die artikel het geargumenteer dat die hartland van die Christelike geloof suid skuif; dat globalisering en die informasie-omwenteling die konteks verander. Ons moet per implikasie teologiese opleiding in die lig van die Skrif nuut konseptualiseer. In dié verband help dit om na prosesse in missionale gemeentes te kyk sodat hierdie ontwikkelings ons rig op 'n reis waarin nuwe hermeneutiek vir die praktiseer en onderrig van teologie ontdek kan word.
How should agriculture produce enough food for the world?]]>
From an agricultural point of view, the question if the earth can feed adequately not only its current population of 7 billion people, but also the expected population of 9 billion people to 10 billion people by 2050, is currently answered in two opposing ways. Some believe modern agriculture should increase productivity by implementing technological innovation and eliminating subsistence agriculture. Others believe industrialised agriculture is out of tune with the ecology and sufficient healthy food may be produced by an agriculture that recognises ecological and biological limits (known as ecological intensification). On the basis of a theoretical framework derived from reformational philosophy and in particular the concept of enkapsis, this article supports ecological intensification, especially if it forms part of a cultural development guided by Schuurman's metaphor of a garden-city. However, it is still a marginal activity within a culture directed by a belief in progress. High rates of economic growth, based on technological innovation, appears to validate such faith, but human and environmental costs are insufficiently acknowledged (metaphor: the earth is a machine). A break with technicism and economism becomes a pre-condition for feeding adequately both the present and the projected population of the world.<hr/>Die vraag of die aarde in staat is om nie net die huidige populasie van 7 biljoen mense nie, maar 'n geskatte 9 biljoen mense tot 10 biljoen mense teen 2050, voldoende te voed, word tans op twee verskillende maniere beantwoord. Daar is diegene wat glo dat moderne landbou produktiwiteit moet verhoog deur deur tegnologiese vernuwing, terwyl bestaansboerdery geëlimineer moet word. Hierdie oplossing word teengestaan deur diegene wat glo dat geïndustrialiseerde landbou nie in pas is met die ekologie waarin dit plaasvind nie. Hulle redeneer dat daar steeds genoegsame produksie van gesonde voedsel kan wees wanneer ekologiese en biologiese grense in ag geneem word (ekologiese intensivering). In die lig van 'n teoretiese raamwerk wat 'n oorsprong in die reformatoriese filosofie het, en in besonder die enkapsis-konsep, is daar in hierdie artikel geredeneer dat ekologiese intensivering die beter alternatief is, veral wanneer dit deel uitmaak van 'n kulturele ontwikkeling gelei deur Schuurman se tuinstadmetafoor. Dit is egter steeds 'n marginale gedagte in 'n kultuur wat oorheers word deur die geloof in vooruitgang. Sodanige geloof word skynbaar geregverdig deur die hoë ekonomiese groeikoers wat op tegnologiese vernuwing gebaseer is, maar, alhoewel dit nie genoegsaam erken word nie, geskied dit ten koste van die mens en die omgewing (metafoor: die aarde is 'n masjien). 'n Breek met tegnisisme en ekonomisme word 'n voorwaarde vir voldoende voedsel vir die huidige sowel as toekomstige wereldbevolking.
Proverbs 31:10-31: A passage containing wisdom principles for a successful marriage]]>
Most commentators see Proverbs 31:10-31 as an acrostic poem about an ideal wife. True, the passage presents an exemplary woman, a paragon of industry and excellence. However, this article looks at this passage in a new way: it assert that the poem depicts an excellent, successful, working marriage. The passage contains principles contained in Wisdom Literature that apply to success in any relationship - especially the most intimate one of all. A careful reading of Proverbs' concluding poem provides a glimpse, via the specific details it shares, of a healthy, happy, ongoing, stable marriage as observed over a span of time.<hr/>Die meeste Skrifverklaarders beskou Spreuke 31:10-31 as 'n lettervers oor die ideale vrou. Hierdie gedeelte beeld inderdaad 'n voorbeeldige vrou uit wat 'n toonbeeld van werkywer en uitnemendheid is. Hierdie artikel kyk egter met nuwe oë na die gedeelte en voer aan dat dit 'n voortreflike, suksesvolle en effektiewe huwelik uitbeeld. Die gedeelte bevat beginsels wat in die Wysheidsliteratuur vervat is en wat op enige suksesvolle verhouding toegepas kan word, veral op die mees intieme verhouding. 'n Noukeurige bestudering van die spesifieke besonderhede van hierdie gedeelte in Spreuke bie 'n blik op 'n gesonde, gelukkige, volgehoue en stabiele huwelik soos dit oor 'n tydperk waargeneem is.
Tanzanian Christian eco-ethics: Beyond ethics and theology]]>
Danie Strauss: Philosophy as discipline of disciplines]]>
Christus Jesus, die Krag van God en die Wysheid van God]]>
Contributions on the interplay between technology, culture and development]]>
Die herhaalde verskyning van transendensie in verskeie kulturele fenomene]]>
Valuable contribution to the study of multilingualism in South Africa]]>
'n Heuristiese model van vier tipes transendensie]]>
Kan ons nog in God glo?]]>