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Reformed Confessionalism and the Belhar Confession
Full text linkThe Belhar Confession is a modern confession that addresses issues of race, culture and socioeconomics. It originated from the Dutch Reformed Mission Church’s rejection of apartheid theology and has been adopted by other Reformed denominations, in and beyond Africa, alongside the historical Reformed confessions of the Three Forms of Unity and the Westminster Standards. This article examines whether the Belhar Confession can be subscribed without conflict alongside these historical Reformed confessions. Three common positions taken on confessional subscription are outlined: non-, quia and quatenus subscription. Then, the propositional compatibility of Belhar with the historical confessions is analysed, and potential conflicts in ecclesiology, as well as the doctrines of reconciliation and poverty, are identified. These potential conflicts are realised with quia subscription but are avoidable with quatenus subscription.
OpsommingDie Belydenis van Belhar is ’n moderne belydenisskrif wat kwessies rakende ras, kultuur en sosio-ekonomiese geregtigheid aanroer. Hierdie belydenis het ontstaan uit die Nederduitse Gereformeerde Sendingkerk se verwerping van die apartheidsteologie en is deur verskeie gereformeerde denominasies, binne en buite Afrika, aanvaar, naas die histories gereformeerde belydenisskrifte van die Drie Formuliere van Eenheid en die Westminster Standaarde. Hierdie studie ondersoek of die Belydenis van Belhar sonder konflik saam met die histories gereformeerde belydenisskrifte onderskryf kan word. Drie algemene benaderings tot konfessionele onderskrywing word onderskei: nie-onderskrywing, quia onderskrywing en quatenus onderskrywing. Vervolgens word die proposisionele versoenbaarheid van die Belydenis van Belhar met die historiese belydenisskrifte ontleed, en potensiële konflikpunte rakende ekklesiologie, betreffende die leerstellings oor versoening sowel as armoede, word geïdentifiseer. Hierdie konflikte kom na vore by quia onderskrywing, maar kan vermy word by quatenus onderskrywing.
https://doi.org/10.19108/KOERS.90.1.261
A Critical Assessment of the South African Intelligence Agency
Full text linkThis article analyses the state of the intelligence community (IC) in the South African context to determine whether the IC is a failure or whether it is a total disaster. Due to a failed, insufficient intelligence system, the current world order has been severely disrupted by two wars. In this regard, the focus is in particular on the situation in the Middle East, where Israel and the Palestinian group HAMAS are currently involved in a war. According to a Reuters report (Nakhoul & Saul, 2023), Israel was caught off guard by the HAMAS attack on 7 October 2023, and several people have died since then. These types of violent incidents recall the violent riots/protests in South Africa in July 2021, where the severe action of the people involved overpowered the South African Police Service (SAPS) and South African intelligence services. These protest actions / riots inflicted billions of rand in infrastructure damage, and hundreds of people died. The Expert Panel, appointed by the President of South Africa in July 2021, commented as follows on this protest action: “The question, many argue, is not if and whether more unrest and violence will occur, but when it will occur.” (Presidency, 2021) A conceptualised intelligence risk management framework (IRMF) is used to analyse the IC of South Africa, with a specific focus on the State Security Agency (SSA). The article aims to explore, describe, and analyse the status and activities from a democratically based framework. Furthermore, the article aims to evaluate the failures of the past decades and draw conclusion regarding the current status of intelligence agencies or services in South Africa. This analysis will determine whether the IC is ready and capable of addressing these types of threats and risks in the future.
OpsommingHierdie artikel ontleed die stand van die intelligensiegemeenskap (IM) in die Suid-Afrikaanse konteks om te bepaal of die intelligensiegemeenskap ʼn mislukking of ʼn volslae ramp is. Vanweë ʼn mislukte, ondoeltreffende intelligensiestelsel is die wêreldorde deur twee onlangse oorloë ontwrig. In hierdie verband is die fokus veral gerig op die situasie in die Midde-Ooste, waar Israel en die Palestynse groep HAMAS tans in ’n oorlog gewikkel is. Volgens ʼn Reuters-verslag (Nakhoul & Saul, 2023) is Israel onkant betrap deur die HAMAS-aanval op 7 Oktober 2023, en sedertdien het duisende mense gesterf. Hierdie soort gewelddadige voorvalle herinner aan die gewelddadige onluste/protesaksies in Suid-Afrika gedurende Julie 2021, waartydens die ernstige protesoptrede van die betrokke mense die Suid-Afrikaanse Polisiediens (SAPD) en Suid-Afrikaanse intelligensiedienste oorweldig het. Hierdie protesoptrede het infrastruktuur ter waarde van miljarde rande beskadig, en honderde mense het gesterf. Die Deskundige Paneel, wat in Julie 2021 deur die President van Suid-Afrika aangestel is, het soos volg kommentaar gelewer op sodanige protesaksie: “Die vraag, betoog baie, is nie óf en ás onlus en geweld weer sal voorkom nie, maar wánneer dit sal voorkom.” (Presidency, 2021) ʼn Gekonseptualiseerde intelligensie-risikobestuursraamwerk (IRBR) word gebruik om die intelligensiegemeenskap te ontleed, met spesifieke toespitsing op die Staatsveiligheidsagentskap (SVA). Die artikel beoog om die stand en aktiwiteite vanuit ʼn demokraties gebaseerde raamwerk te verken, te beskryf en te ontleed. Voorts het die artikel ook ten doel om die mislukkings oor die afgelope dekades te evalueer en tot ʼn gevolgtrekking oor die stand van die intelligensie-agentskappe/-dienste in Suid-Afrika te kom. Hierdie ontleding sal aandui of die intelligensiegemeenskap (IG) gereed en in staat is om hierdie tipe bedreigings en risiko’s in die toekoms te hanteer.
https://doi.org/10.19108/KOERS.90.1.264
Die Volkeregtelike Status van die Afgevaardigdes dan die Boererepublieke by die Vrede van 31 Mei 1902
Full text linkOPSOMMING
Die Anglo-Boereoorlog van 1899-1902 met sy kern Boer teen Brit betree teen middel 1900, met die Britse anneksering van die Zuid-Afrikaansche Republiek en die Republiek van die Oranje Vrystaat, ’n tyd van guerrilla-oorlogvoering deur die Boere. Hierdie oorlog eindig met vredesluiting op 31 Mei 1902.
Die “nagenoeg” 20 779 Boere (vgl. Pretorius, 2001:21) wat in hierdie fase aan Boerekant geveg het, dra die naam Bittereinders. Hierdie Boere wat tot die einde van die oorlog – hulle het onder mekaar gepraat van die bittereinde – met verset teen die Britse imperialisme sou volhard, sou daarna ʼn aantoonbare invloed op die historiese verloop van staatkundige sake in Suid-Afrika hê. In oorleg met lord Kitchener, opperbevelhebber van die Britse magte in Suid-Afrika, het die Boere ’n beraad van 60 vegtende Boere of Bittereinders vir die laaste twee weke van Mei 1902 op Vereeniging gereël wat oor ’n vrede onder omstandighede vir die Boere moes besluit. Die verteenwoordigers op hierdie Boereberaad is deur die vegtende burgers as stemvolk aangewys.
Aan die begin van die beraad het die 60 Boere aanvaar dat hulle uit ’n volkeregtelike hoek die status van gevolmagtigde verteenwoordigers van die burgers “te velde” gehad het wat namens die twee republieke oor vrede met Brittanje moes besluit. Dit het beteken dat hulle die gees onder hulle genote moes verreken, maar ook eie insig kon gebruik in die hantering van dit wat hulle by medeafgevaardigdes, kommando’s en ander mense in die oorlog gehoor het. Hulle was gevolmagtigde gesante wat op ’n sinvolle vrede vir die Boere in die omstandighede moes besluit. Sekere faktore sou hierdie status bevestig.
Die beraad moes finaal oor die moontlikheid van vrede vir die Boere besluit. ʼn Kommissie van 10 uit die 60 wat die regerings van die twee republieke verteenwoordig het, het die Vrede van Vereeniging soos deur die beraad aanvaar, geteken. Daardeur het die vredesverdrag wat op die Britse voorstelle gebaseer was, ’n bindende ooreenkoms vir Boer en Brit geword: ʼn ooreenkoms wat die republieke deur die beraad van 60 aanvaar het en hulle deur handtekening en erewoord gebind het.
Die aard van die vredesverdrag was betekenisvol. Milner het die ooreenkoms soos aanvaar deur die Britse regering in Londen vir die tien Boere wat sou teken as ʼn “Act of surrender” aangebied. Generaal Jan Smuts het hierdie opskrif by ontvangs gesien en onmiddellik gewysig na “Act of peace”. Kitchener en Milner het nie hierteen beswaar gemaak nie. Die republieke het selfstandig oor die vrede besluit en was daarvoor nie van Brittanje se goedkeuring afhanklik nie. As gevolmagtigde verteenwoordigers was die 60 Boere as ’n wettige en verkose liggaam instrumenteel in die republieke se aanvaarding van die ooreenkoms.
Die Vrede van Vereeniging is aanvaar deur die 60 Bittereinderboere wat dit met ʼn meerderheid van 54 – 6 goedgekeur het. Die Britse anneksasie van die Republiek van die Oranje-Vrystaat op 24 Mei 1900 en die Zuid-Afrikaansche Republiek op 1 September 1900, het geen rol op konferensie gespeel nie. Die Bittereinderboere het selfstandig besluit oor – op hulle voorwaardes – die einde van die bittereinde.
ABSTRACT
The status of the Boer delegates according to the law of nations at the peace talks in May 1902 after the Anglo-Boer War Peace talks after in the Anglo-Boer War (1899-1902) between Great Britain, the South African Republic (ZAR) and the Republic of the Orange Free State (Rep. OVS), took place in the final two weeks of May 1902. At that stage, the Anglo-Boer War had been lasting for about two years and eight months.
The British High Commissioner in South Africa, sir Alfred Milner, who is on record for precipitating the war, anticipated that the Anglo-Boer War would last only three months and end in a British victory. The war started on 11 October 1899 after Britain had refused an ultimatum of the ZAR, which felt threatened by the movement of British troops to its borders. The war ended, however, nearly three years later, on 31 May 1902.
In the middle of 1900, after Britain successfully invaded the republics, the Boers took to guerilla warfare. They used this until May 1902, whereafter the peace treaty was signed in Pretoria on 31 May 1902.
During the period of guerilla warfare, the Boers were represented by the so-called Bittereinders or die-hard Boers. They believed that an imperialistic Britain threatened to terminate the independence of the republics and was committing a grave injustice to the Boers by doing so. The Bittereinders were convinced that the republics, by defending their cause in taking up arms as their final option, acted according to God’s will, which gives states the right to defend their independence when necessary. God, they believed, gave them this right in His providence. The President of the Orange Free State, M.T. Steyn, who was named the “Bittereinder van die Bittereinders” (die-hard of the die-hards), promoted this view and added that the republics might lose the military side of the war, but win the fight for spiritual values. He propagated the defence of oneself and of independent states in situations of need as a holy God-given right and visualised the spiritual superiority of Boer women and children in British concentration camps.
When peace talks between Britain and the republics became a reality, it was clear that the “Bittereinders” – at that stage their fighting group – would be delegated by the republics to the peace conference. Lord Kitchener, the officer in command of the British soldiers in South Africa, accepted a proposal from the republics that the Boers hold a conference with 30 delegates from each of the ZAR and the Rep. OVS to participate in the peace talks on behalf of the Boers. They would be chosen by the fighting Boers who were Bittereinders. The British cabinet appointed Kitchener and Milner to represent them in the peace talks and report back to the British government for the final decision.
Britain annexed the ZAR and the Rep. OVS in 1900 after an invasion and the establishment of a military government in both. These military governments meant to replace the republican governments. This arrangement, however, played no role in the peace talks of 1902. The two sides, Britain and the republics, met as equals. Decisions in these talks were not taken by a majority of individuals, but by an agreement between the parties. Kitchener and Milner followed the talks to reach a proposal, which they sent to London for a final decision to act on. In the end the Boers accepted the British proposals, but after the consent of the conference of 60 Boer delegates, who fully represented their states in this situation. In fact, at the beginning of the meeting of 60 at Vereeniging, the delegates accepted that they could decide according to their own convictions in the negotiations on behalf of the two countries they represented.
At the end of the talks, Milner presented the Boers with the final British proposal under the heading of an “Act of surrender”. However, upon receiving it, the Boer Bittereinder general J.C. Smuts, replaced this heading with a more appropriate wording according to the Boers, namely an “Act of peace”, that is an act of equal parties. Kitchener and Milner let this change pass in silence. Kitchener was eager to reach an agreement that would end the war and differences of minor importance could damage it.
The influence of the Bittereinders could also be seen in South Africa after 1902. An important example was the establishment of the Republic of South Africa in 1961: an ideal of the Bittereinders. Another example was the implementation of the policy of apartheid, which ended finally and formally with the general election in 1994.
https://doi.org/10.19108/KOERS.90.1.259
Calvinus Africanus: Calvyn en Calvynnavorsing in Suid-Afrika in die laat 20ste eeu – ’n Kroniek van enkele lyne
Full text linkBuiten belangrike mylpale ten opsigte van Calvyn en Suid-Afrika in die eerste helfte van die 20ste eeu (die stigting van die Calvyn Jubileum Boekefonds (CJBF) in 1909, die oprigting van die Koers-vereniging in 1926 gepaardgaande met Koers bulletin sedert 1935, enkele studies oor Calvyn en sy werk, die vestiging van ‘n Calvinistiese filosofie deur bv. HG Stoker en andere en die drie bande Koers in die krisis deur die Federasie van die Calvinistiese Studenteverenigings in Suid-Afrika) was dit veral tydens die tweede helfte van die 20ste eeu wat ‘n opbloei in Calvyn-belangstelling geblyk het. Dié opbloeiing is die fokus van hierdie bydrae. Hierdie toenemende aandag wat op Calvyn toegespits was, het op drie maniere tot uitdrukking gekom: eerstens deur akademiese studies, insluitend proefskrifte oor Calvyn en sy werk; tweedens deur inisiatiewe vir die bevordering van amptelike Calvynnavorsing (soos kongresse), veral as resultaat van die momentum wat gekry is na aanleiding van die Internasionale Calvynnavorsingskongres (eers gehou in 1974 en 1978), wat sedert 1980 tot reëlmatige Suid-Afrikaanse kongresse gelei het; en derdens deur die aanpak van ‘n groot, omvattende projek om Calvyn se werke in Afrikaans vertaal. Daarmee het Suid-Afrika – spesifiek die Afrikaanse Calvynwerke – deel geword van die wêreldgemeenskap van Calvynvertalings langs groot taalgroepe soos Engels, Nederlands, Duits en Koreaans, om enkeles te noem.
Calvinus Africanus. Calvin and Calvin Research in South Africa in the late 20th century – A Chronicle
Apart from significant milestones regarding Calvin and South Africa in the first half of the 20th century—such as the establishment of the Calvin Jubilee Book Fund (CJBF) in 1909, the founding of the Koers association in 1926 along with the Koers Bulletin since 1935, some studies on Calvin and his work, the development of a Calvinist philosophy by figures like H.G. Stoker and others, and the three-volume Koers in die Krisis published by the Federation of Calvinist Student Associations in South Africa – it was especially during the second half of the 20th century that a resurgence of interest in Calvin became evident. This resurgence is the focus of this contribution. The increasing attention to Calvin was expressed in three main ways: 1. Academic studies, including dissertations on Calvin and his work. 2. Initiatives to promote official Calvin research, such as congresses, particularly as a result of the momentum generated by the International Congress on Calvin Research (first held in Amsterdam in 1978), which led to regular South African congresses from 1980 onward. 3. A major, comprehensive project to translate Calvin’s works into Afrikaans. This endeavour integrated South Africa – particularly the Afrikaans Calvin translations – into the global community of Calvin translations, alongside major language groups such as English, Dutch, German, and Korean, to name a few.
https://doi.org/10.19108/KOERS.90.1.261
Kuyperania in 2021and 2023: An overview of English-language works on Kuyper
Full text linkThis article reviews works published in the English language in 2021 and 2023 by or about the Dutch polymath Abraham Kuyper (1837-1920). The works under review here illuminate Kuyper’s continuing influence across a number of disciplines. These works testify to Kuyper\u27s ongoing relevance to modern discourse, furthering investigation and research into his multifaceted contributions to theology and public life. The reviewed works remark on how relevant Kuyper\u27s writings remain, addressing issues such as poverty, wealth, and the social question, while drawing connections to modern problems such as the sciences, globalization, pluralism, public theology, and the disenchantment of art.
OPSOMMINGHierdie artikel gee \u27n oorsig oor werke wat in 2021 en 2023 in Engels deur of oor die Nederlandse veelweter Abraham Kuyper (1837-1920) gepubliseer is. Die werke wat hier behandel word, werp lig op Kuyper se voortgesette invloed op verskeie dissiplines. Hierdie werke getuig van Kuyper se deurlopende relevansie in die moderne diskoers en voer ondersoek na en navorsing oor sy veelsydige bydraes tot teologie en die openbare lewe verder. Die werke meld hoe relevant Kuyper se geskrifte steeds bly; hy bespreek kwessies soos armoede, rykdom, en die sosiale vraag, en hy bring dit in verband met moderne probleme soos die wetenskappe, globalisering, pluralisme, openbare teologie en die ontgogeling van kuns.
https://doi.org/10.19108/KOERS.90.1.260
Egbert Schuurman: Reformational Philosopher of Technology
Full text linkThe life and work of Egbert Schuurman (b. 1937), a prominent figure in the field of the Reformational philosophy of technology, is examined. The article briefly discusses Schuurman’s background, academic journey, and key works before highlighting key themes of his approach. These themes include the problems of the Enlightenment, particularly its religious dogma of progress and human autonomy, technicism, and an ethics of responsibility. The reception of Schuurman’s work is examined, and his Reformational approach is highlighted.
OPSOMMINGDie lewe en werk van Egbert Schuurman (geb. 1937), ’n bekende figuur in die veld van Reformatoriese filosofie van tegnologie, word ondersoek. Hierdie artikel bespreek kortliks Schuurman se agtergrond, akademiese reis en sleutelwerke voordat die hooftemas van sy benadering uitgelig word. Sodanige temas sluit die probleme van die Verligting in, veral die godsdienstige dogma van vordering en menslike outonomie, tegnisisme en ’n verantwoordelikeheidsetiek. Die ontvangs van Schuurman se werke word ondersoek, met die klem op sy Reformatoriese benadering.
https://doi.org/10.19108/KOERS.90.1.259
Gelykheid as rewolusionêre begrip by die ANC en Groen van Prinsterer: : ’n Tydige waarskuwing vir vandag?
Full text linkGelykheid is sedert die ontstaan van die ANC ’n kernbegrip in die party se ideologiese raamwerk. Hierdie strewe na gelykheid kom duidelik na vore in verskeie sleuteldokumente, maar die vraag oor hoe die ANC gelykheid teoreties verstaan en in die praktyk toepas, bly kompleks en onvoldoende nagevors. ’n Ondersoek na hierdie bronne dui daarop dat die party gelykheid nie net in die klassieke sin van die woord, as gelykheid voor die reg, verstaan word nie, maar eerder as ’n rewolusionêre gelykheid wat beslag moet vind op sosio-ekonomiese gebied.
Die ANC se konsep van gelykheid moet geplaas word binne ’n breër historiese debat oor die aard van gelykheid, wat sy oorsprong in die Verligting het. Hierdie rewolusionêre idee, met wortels in die denke van Jean-Jacques Rousseau en Karl Marx, is in diepte bekritiseer deur die Nederlandse staatsman Guillaume Groen van Prinsterer. Hy het gewaarsku dat hierdie soort gelykheid samelewingsverbande kan ondermyn, sosiale samehorigheid kan skade doen en eiendomsregte kan skend. Hierdie kritiek beklemtoon die belangrikheid daarvan om af te sien van ’n ideologiese raamwerk wat teenproduktief op samelewings inwerk, ten einde burgerlike vryhede en sosiale vooruitgang te beskerm – ook in Suid-Afrika se hedendaagse politieke konteks.
https://doi.org/10.19108/KOERS.90.1.260
Lecturers as redemptive change agents supporting students with autism spectrum disorder (ASD) at higher educational institutions
Full text linkTeaching diverse students, including those with autism spectrum disorder (ASD), embodies the biblical call to nurture each individual as made in the image of God. This study focused on the lecturer as a redemptive change agent to meet the needs of students with ASD in higher education from a Reformational Christian perspective. Higher education institutions have increasing numbers of students with ASD due to a greater focus on inclusivity, thus necessitating attention to lecturers’ roles to support these students. The study adopted a qualitative approach utilising document analysis. Purposive sampling was used to select documents appropriate and relevant to this study. Thematic content analysis was used to analyse the data. Three themes emerged from the findings: lecturers as prophets, priests, and kings. Theme one focused on lecturers and their institutional preparedness as prophets to support students with ASD. Theme two included lecturers’ teaching approaches and adaptation in their roles as priests to support students with ASD. Finally, theme three focused on the institutional support system, where lecturers assume the role of kings to support students with ASD. Based on the findings, the following conclusion is made: As redemptive agents of change, lecturers’ teaching approaches should be empathetic, flexible, and adaptable in order to support students with ASD successfully. Lecturers’ faith should inspire them to emulate Christ’s compassion and grace. Putting Christ at the centre of each lecturer’s life will positively influence students with ASD and assist in creating a more supportive and inclusive environment. The findings, obtained by means of a thorough document analysis, can help develop Christ-centred guidelines for supporting lecturers on how to become redemptive change agents in higher education.
Dosente as verlossende veranderingsagente ter ondersteuning van studente met outismespektrum-versteuring (OSV) in hoëronderwysinstellingsOm diverse studente, insluitend dié met outismespektrum-versteuring (OSV) te onderrig, vergestalt die Bybelse oproep om elke individu, wat na die beeld van God geskape is, te koester. Hierdie studie het gefokus op die dosent as ’n verlossende veranderingsagent om in die behoeftes van studente met OSV in hoër onderwys vanuit ’n Gereformeerd-Christelike perspektief te voorsien. Tans neem die aantal studente met OSV by hoëronderwysinstellings toe weens ’n verhoogde fokus op inklusiwiteit. Dit noodsaak ’n toegespitste aandag op die ondersteuningsrol wat dosente teenoor hierdie studente vervul. Die studie het ’n kwalitatiewe benadering gevolg deur dokumentanalise te gebruik. Doelgerigte steekproefneming is aangewend om dokumente te kies wat geskik en toepaslik vir die studie is. Tematiese inhoudsanalise is gebruik om die data te ontleed. Uit die bevindings het drie temas na vore gekom: dosente as profete, priesters en konings. Tema een het gefokus op dosente en hul institusionele gereedheid as profete om studente met OSV te ondersteun. Tema twee het dosente se onderrigbenaderings en aanpassing in hul rol as priesters ingesluit om studente met OSV te ondersteun. Tema drie het ten laaste op die institusionele ondersteuningstelsel gefokus, waar dosente die rol van konings vervul ten einde studente met OSV te ondersteun. Op grond van die bevindings word daar tot die volgende gevolgtrekking gekom: Dosente se onderrigbenaderings moet empaties, buigsaam en aanpasbaar wees ten einde suksesvolle ondersteuning van OSV-studente te verseker. Dosente se geloof moet hulle inspireer om Christus se mededeelsaamheid en genade na te volg. Die sentraalstelling van Christus in elke dosent se lewe sal ’n positiewe invloed op studente met OSV uitoefen en sal tot ’n meer ondersteunende en regverdige omgewing bydra. Die bevindings, wat deur ’n deeglike dokumentanalise verkry is, kan tot die ontwikkeling van Christosentriese riglyne bydra ter ondersteuning van dosente oor hoe om verlossende veranderingsagente in hoër onderwys te word.
https://doi.org/10.19108/KOERS.90.1.262
Die histories-teoretiese verband tussen postmodernisme en marxistiese epistemologie: ’n Christelike perspektief
Full text linkPostmodernisme se epistemologie, wat vir die bevordering van antimetanarratiewe, se kernintelligentsia bekend is, toon duidelike marxistiese vooronderstellings. Akademici het al verskeie pogings aangewend om ‘n verband tussen postmodernisme en marxisme aan te toon. Postmodernisme se bevordering van antimetanarratiewe en die positiewe gesindheid wat teenoor die marxistiese metanarratief in sommige van hierdie denkrigtings sigbaar is, skep ‘n anomalie. Binne die historiese ontwikkeling van marxisme kan elemente van hierdie anomalie beter verstaan word. Die artikel toon aan hoe die mislukkings van kommunisme histories bygedra het tot sommige aspekte wat binne postmodernistiese epistemologie ontwikkel het. Hieruit blyk dit dat hoewel die postmodernistiese epistemologie antimetanarratief ingestel is sommige postmodernistiesgesinde akademici dit as ‘n tegniek gebruik om absolutisties-marxistiese idees te bevorder. Hierby is sosialegeregtigheidsbewegings waaraan sommige Christelike groeperinge deelneem, ingesluit.
The historical-theoretical connection between postmodernism and marxist epistemology: A Christian perspective
Abstract
Postmodernism, known for its epistemology that promotes anti-metanarratives, has a core intelligentsia that shows explicit marxist assumptions. Academics have made various attempts to demonstrate a connection between postmodernism and marxism. The promotion of anti-metanarratives within postmodernism and the positive attitude towards the marxist metanarrative visible in some of these schools of thought create an anomaly. Within the historical development of marxism, elements of this anomaly can be better understood. The article illustrates how the historical failures of communism contributed to certain aspects that developed within postmodernist epistemology. It becomes evident that although postmodernist epistemology is anti-metanarrative in nature, it is used by some postmodernist-inclined academics as a technique to promote absolutist marxist ideas. This includes the social justice movements that some Christian groups participate in.
https://doi.org/10.19108/KOERS.89.1.257
Collaborative conversations with teachers about hope: during and after Covid-19
Full text linkThe concept of hope, from both a secular and Christian perspective, has been debated in many disciplines for centuries. Ideas around the phenomenon of hope have recently expanded in the field of education, owing to the major changes and challenges teachers had to face during the COVID-19 pandemic. Contemplating the concept of the source or existence of hope, especially during challenging times, requires careful investigation into how people interpret and experience hope. Therefore, this qualitative study focuses on teachers’ interpretations and experiences of hope during and after the COVID-19 pandemic. This study was conducted through two collaborative conversations held with teachers as part of a community engagement project stretching across the duration of the COVID-19 pandemic. Deductive data analysis was done through ATLAS.ti. The findings revealed that the teachers had a similar understanding of hope. Furthermore, it was also found that hope cannot be described solely from a secular or Christian perspective. However, the participants’ beliefs regarding the source of hope differed. These beliefs provided insight into whether participants’ understanding of hope was based on a secular or Christian perspective. From a secular perspective, hope was understood from the hope theory of Snyder et al. (1991). According to this theory, hope results from pathways thinking (planning various routes to a given goal), agency to reach a goal, and goal setting. In contrast, from a Christian perspective, hope views God as the source of hope owing to his promises. The invisible force of hope, whether agency-based or faith-based, was found to be central to teacher agency; therefore, the term “faith-based, purpose-driven hope” emerged from the data. Recommendations are made regarding the importance of nurturing teachers’ hope to improve educational outcomes.https://doi.org/10.19108/KOERS.89.1.2573
Daar is al eeue lank in baie dissiplines oor hoop as konsep, uit ‘n sekulêre sowel as ‘n Christelike perspektief, gedebatteer. Idees oor hoop as verskynsel het onlangs in die onderwysveld toegeneem weens die groot veranderinge en uitdagings wat onderwysers gedurende die Covid-19-pandemie moes trotseer. Besinning oor die bron of bestaan van hoop as konsep, veral in uitdagende tye, vereis ‘n noukeurige ondersoek na hoe mense hoop vertolk en beleef. Daarom is hierdie kwalitatiewe studie toegespits op onderwysers se interpretasies en belewings van hoop tydens en ná die Covid-19-pandemie. Hierdie studie is uitgevoer deur middel van twee samewerkende gesprekke met onderwysers as deel van ‘n gemeenskapsbetrokkenheidsprojek wat oor die duur van die Covid-19-pandemie gestrek het. Deduktiewe dataontleding is met behulp van ATLAS.ti gedoen. Die bevindinge het aan die lig gebring dat die onderwysers ‘n soortgelyke begrip van hoop gehad het. Voorts is daar ook bevind dat hoop nie slegs vanuit óf ‘n sekulêre óf ‘n Christelike perspektief beskryf kan word nie. Die deelnemers se oortuigings aangaande die bron van hoop het egter verskil. Hierdie oortuigings het insig gebied in die vraag of die deelnemers se begrip van hoop op ‘n sekulêre of Christelike perspektief gebaseer was. Vanuit ‘n sekulêre perspektief is hoop vanuit die hoopteorie van Snyder et al. (1991) verstaan. Volgens hierdie teorie spruit hoop uit sogenaamde roetedenke (om ‘n verskeidenheid roetes na ‘n gegewe doelwit te beplan), werksaamheid/agentskap om ‘n doelwit te bereik en doelwitstelling. Daarteenoor word God vanuit ‘n Christelike perspektief as die bron van hoop beskou weens sy beloftes. Daar is gevind dat hoop se onsigbare krag, hetsy dit op werksaamheid/agentskap of geloof gebaseer is, sentraal tot onderwyserswerksaamheid/onderwysersagentskap staan; daarom het die term “geloofsgebaseerde, doelgedrewe hoop” uit die data te voorskyn gekom. Aanbevelings word gemaak oor die belangrikheid van die koestering en versterking van die hoop wat onderwysers het om opvoedkundige uitkomste te verbeter.