scholarly journals A therapeutic community as a relevant and efficient ecclesial model in African Christianity

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Matsobane Manala

This article sets forth the argument that Christian ministry in Africa must become socially and culturally informed and constructed or else it will not touch the African soul and thus remain superficial. Black African people aspire above everything else to experience fullness of life and wellbeing here and now, as demonstrated by their greetings that are actually an enquiry into each other’s health and an expression of the wish for the other’s good health and wellbeing. The mainline churches that operate in Africa should embrace the scripturally sound Christian healing ministry in obedience to Christ’s commission to preach the gospel and heal the sick, if they are to prosper. Hence, this article discusses the following eight points, namely, (1) good health and healing as Africans’ important aspiration, (2) healing as the work of God and thus of the church, (3) the imperative of serious consideration of and respect for the African worldview, (4) membership decline and mainline churches’ loss of influence, (5) rethinking church in African Christianity, (6) the need for the black African church to adopt a therapeutic or healing community ecclesial model in order to position itself strategically to cater for the holistic needs of African (South African) church members and surrounding communities, (7) the rationale of the healing ministry in today’s Reformed Church in Africa and (8) the recommended healing ministry. The article closes with a few concluding statements and advice

2020 ◽  
Vol 17 (3) ◽  
pp. 433-444
Author(s):  
Amanuel Isak Tewolde

Many scholars and South African politicians characterize the widespread anti-foreigner sentiment and violence in South Africa as dislike against migrants and refugees of African origin which they named ‘Afro-phobia’. Drawing on online newspaper reports and academic sources, this paper rejects the Afro-phobia thesis and argues that other non-African migrants such as Asians (Pakistanis, Indians, Bangladeshis and Chinese) are also on the receiving end of xenophobia in post-apartheid South Africa. I contend that any ‘outsider’ (White, Asian or Black African) who lives and trades in South African townships and informal settlements is scapegoated and attacked. I term this phenomenon ‘colour-blind xenophobia’. By proposing this analytical framework and integrating two theoretical perspectives — proximity-based ‘Realistic Conflict Theory (RCT)’ and Neocosmos’ exclusivist citizenship model — I contend that xenophobia in South Africa targets those who are in close proximity to disadvantaged Black South Africans and who are deemed outsiders (e.g., Asian, African even White residents and traders) and reject arguments that describe xenophobia in South Africa as targeting Black African refugees and migrants.


Author(s):  
Karen G. Añaños Bedriñana ◽  
José Antonio Rodríguez Martín ◽  
Fanny T. Añaños

This paper aims to measure disparities among the variables associated with Sustainable Development Goal (SDG) 3 defined by the United Nations (UN) in the least developed countries (LDCs) of Asia. In the terms of the UN Conference on Trade and Development, LDCs are countries with profound economic and social inequalities. The indicator was constructed using a set of variables associated with SDG3: Good Health and Wellbeing. Applying Pena’s DP2 distance method to the most recent data available (2018) enables regional ordering of Asia’s LDCs based on the values of these variables. The index integrates socioeconomic variables that permit examination of the impact of each individual indicator to determine territorial disparities in terms of the partial indicators of SDG3. “Maternal education,” “Proportion of women who make their own informed decisions regarding sexual relations, contraceptive use, and reproductive health care,” and “Gender parity index in primary education” are the most important variables in explaining spatial disparities in good health and wellbeing in the LDCs of Asia.


2021 ◽  
Vol 51 (2) ◽  
pp. 336-345
Author(s):  
Rabia Ruby Patel ◽  
Tanya Monique Graham

This article examines the South African government’s response to COVID-19 by exploring the strong emphasis that has been placed on South Africans taking personal responsibility for good health outcomes. This emphasis is based on the principles of the traditional Health Belief Model which is a commonly used model in global health systems. More recently, there has been a drive towards other health behaviour change models, like the COM-B model and Behaviour Change Wheel (BCW); nonetheless, these remain entrenched within the principles of individual health responsibility. However, the South African experience with the HIV epidemic serves as a backdrop to demonstrate that holding people personally accountable for health behaviour changes has major pitfalls; health risk is never objective and does not take place outside of subjective experience. This article makes the argument that risk-taking health behaviour change in the South African context has to consider community empowerment and capacity building.


Author(s):  
Motlhatlego Dennis Matotoka ◽  
Kolawole Olusola Odeku

Black African women in South Africa are poorly represented at managerial levels in the South African private sector since the advent of democracy. Their exclusion at these occupational levels persists despite the Employment Equity Act 55 of 1998 (EEA) requiring that the private sector must ensure that all occupational levels are equitably represented and reflects the demographics of South Africa. The South African private sector demonstrates its lack of commitment to proliferating black African women into managerial positions by deliberately engaging in race-based recruitment and failing to develop and promote suitably qualified women into managerial positions. As such, the private sector is failing to create upward mobility for black African women to break the glass ceiling. The EEA requires the private sector to apply affirmative action measures in order to achieve equity in the workplace. It is submitted that since 1998, the private sector has been provided with an opportunity to set it own targets in order to achieve equity. However, 22 years later, black African women are still excluded in key managerial positions. However, the EEA does not specifically impose penalties if the private sector fails to achieve the set targets.This approach has failed to increase the representation of black women in managerial positions. However, the EEA does not specifically impose penalties if the private sector fails to achieve the set targets. Whilst this approach seeks to afford the private sector importunity to set its own target, this approach has failed to increase the representation of black women in managerial positions. Employing black African women in managerial levels enhances their skills and increases their prospects to promotions and assuming further leadership roles in the private sector. This paper seeks to show that the progression of black African women requires South Africa to adopt a quota system without flexibility that will result in the private sector being compelled to appoint suitably qualified black African women in managerial levels.


2004 ◽  
Vol 1 (4) ◽  
pp. 261-271 ◽  
Author(s):  
Timothy D Noakes ◽  
Yolande XR Harley ◽  
Andrew N Bosch ◽  
Frank E Marino ◽  
Alan St Clair Gibson ◽  
...  

AbstractPhysiological studies of elite and sub-elite black South African runners show that these athletes are typically about 10–12 kg lighter than white athletes and that they are able to sustain higher exercise intensities for longer than white runners. Such superior performance is not a result of higher V O2max values and hence cannot be due to superior oxygen delivery to the active muscles during maximal exercise, as is predicted by the traditional cardiovascular/anaerobic/catastrophic models of exercise physiology. A marginally superior running economy is also unlikely to be a crucial determinant in explaining this apparent superiority. However, black athletes are able to sustain lower rectal and thigh, but higher mean skin, temperatures during exercise. Furthermore, when exercising in the heat, lighter black athletes are able to maintain higher running speeds than are larger white runners matched for running performance in cool environmental conditions. According to the contrasting theory that the body acts as a complex system during exercise, the superiority of black African athletes should be sought in an enhanced capacity to maintain homeostasis in all their inter-dependent biological systems despite running at higher relative exercise intensities and metabolic rates. In this case, any explanation for the success of East African runners will be found in the way in which their innate physiology, training, environment, expectations and genes influence the function of those parts of their subconscious (and conscious) brains that appear to regulate the protection of homeostasis during exercise as part of an integrative, complex biological system.


2021 ◽  
Vol 13 (2) ◽  
pp. 843
Author(s):  
Olle Torpman ◽  
Helena Röcklinsberg

The United Nations Agenda 2030 contains 17 sustainable development goals (SDGs). These goals are formulated in anthropocentric terms, meaning that they are to be achieved for the sake of humans. As such, the SDGs are neglecting the interests and welfare of non-human animals. Our aim in this paper was to ethically evaluate the assumptions that underlie the current anthropocentric stance of the SDGs. We argue that there are no good reasons to uphold these assumptions, and that the SDGs should therefore be reconsidered so that they take non-human animals into direct consideration. This has some interesting implications for how we should understand and fulfil the pursuit of sustainability in general. Most noticeably, several SDGs—such as those regarding zero hunger (SDG 2), good health and wellbeing (SDG 3), clean water and sanitation (SDG 6)—should be achieved for animals as well. Moreover, the measures we undertake in order to achieve the SDGs for humans must also take into direct account their effects on non-human animals.


2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Vhumani Magezi ◽  
Clement Khlopa

The notion of ubuntu as a moral theory in the South African and African contexts presents attractive norms of an African worldview that can be articulated and applied to contemporary Christian ethics. The proponents of ubuntu perceive it as an African philosophy based on the maxim, “a person is a person through other persons”, whereby the community prevails over individual considerations. It is not merely an empirical claim that our survival or well-being is causally dependent on others but is in essence capturing a normative account of what we ought to be as human beings. However, ubuntu has shortcomings that make it an impractical notion. Despite its shortcomings, ubuntu has natural ethic potential that enforces and engenders hospitality, neighbourliness, and care for all humanity. This article contributes to further conceptualisation and understanding of the notion of ubuntu and its relationship with hospitality in order to retrieve some principles that can be applied to effective and meaningful pastoral care. The principles drawn from ubuntu are juxtaposed with Christian principles and pastoral care to encourage embodiment of God by pastoral caregivers.


2017 ◽  
Vol 53 ◽  
pp. 448-475
Author(s):  
Joel Cabrita

Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.


2011 ◽  
Vol 16 (1) ◽  
Author(s):  
Gerard D. Boyce ◽  
Geoff Harris

South Africa’s populace is characterised by large differences in health, with vast inequalities between members of different groups that can be identified by using a number of tested health indicators, with self-assessed health (SAH) status amongst them. Generally, the average White person’s health, however measured, is considerably better than that of Black African persons with the health of Indian and Coloured persons somewhere between the two. Typically, this pattern is attributed to the continued association between race and socio-economic status.Recent empirical work conducted, however, seems to cast doubt on the validity of the assumption that SAH can be compared directly across members of different groups. In light of this concern, and the challenge which it poses to the interpretation of the results of much current South African empirical work, this article explores possible systematic differences with respect to the perception and reporting of SAH between members of different race groups in South Africa.Using data drawn from a nationally representative survey of approximately 3000 respondents, this study analysed racial differences in SAH alongside domain-specific SAH and attitudes to a number of health-related areas (e.g. reference groups, perceptions of main influences on health, etc.). The analysis revealed a number of differences when compared to the usual racialised pattern observed. It is held that these differences suggest that there might be a role for race to play in the assessment and reporting of SAH independently of its continued association with socio-economic status.OpsommingSuid-Afrikaners word gekenmerk deur groot verskille in die gesondheidsvlakke van die bevolking, met beduidende ongelykhede tussen die verskillende bevolkingsgroepe wat geïdentifiseer kan word met behulp van vele beproefde gesondheidsaanwysers, onder meer self-geassesseerde gesondheid (SAH)-status. Die gemiddelde Wit persoon se gesondheid is, nieteenstaande die maatstaf, aansienlik beter as dié van ‘n Swart-Afrikaanse person, met die gesondheid van die Indiër persoon en Kleurling persoon wat êrens tussen die twee groepe lê. Hierdie tendens word tipies toegeskryf aan die voortgesette assosiasie tussen ras en sosiaalekonomiese status.Onlangse empiriese werk werp egter twyfel op die geldigheid van die veronderstelling dat SAH van lede van verskillende groepe direk met mekaar vergelyk kan word. In die lig hiervan en die uitdaging wat dit inhou vir die interpretasie van die resultate van ‘n baie onlangse Suid-Afrikaanse empiriese studie, ondersoek hierdie artikel moontlike sistematiese verskille met betrekking tot die persepsie en rapportering van SAH tussen mense van verskillende rassegroepe in Suid-Afrika.Data vanuit ‘n nasionale verteenwoordigende opname van ongeveer 3000 respondente is in hierdie studie gebruik. Die studie ontleed hierdie rasseverskille in SAH tesame met die domeinspesifieke SAH asook die gesindhede ten opsigte van ’n aantal van die gesondheidsverwante gebiede (bv. verwysingsgroepe, die persepsies van die belangrikste invloede op gesondheid ens.) Die analise het ‘n aantal verskille getoon in vergelyking met die gewone patroon wat op ras gebaseer is. Daar is van mening dat hierdie verskille daarop dui dat ras dalk tog ‘n rol speel in die evaluering en rapportering van SAH, ongeag die voortgesette assosiasie met sosiaalekonomiese status.


2019 ◽  
Vol 45 (3) ◽  
Author(s):  
Leepo Johannes Modise

This paper focuses on the role of the Uniting Reformed Church in Southern Africa (URCSA) in the South African society during the past 25 years of its services to God, one another and the world. Firstly, the paper provides a brief history of URCSA within 25 years of its existence. Secondly, the societal situation in democratic South Africa is highlighted in light of Article 4 of the Belhar Confession and the Church Order as a measuring tool for the role of the church. Thirdly, the thermometer-thermostat metaphor is applied in evaluating the role of URCSA in democratic South Africa. Furthermore, the 20 years of URCSA and democracy in South Africa are assessed in terms of Gutierrez’s threefold analysis of liberation. In conclusion, the paper proposes how URCSA can rise above the thermometer approach to the thermostat approach within the next 25 years of four general synods.


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