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Uneasy lies the head: Poststructuralism in the midst of paradigm contestation in applied linguistics
Full text linkA number of recent discussions reveal a renewed unease within applied linguistics with how the field should be defined, which direction it should take, what the legitimate focuses are for work in the discipline, what themes should engage applied linguists, and which methodologies they should employ. This paper focuses on how the currently ascendant, late-postmodern paradigm within applied linguistics is dealing with, or ignoring, the challenges it faces from within postmodernism, and beyond. In its response, it is evident that the view of applied linguistics as dealing with language issues or practices makes it difficult to distinguish from linguistics, even where, often contradictorily, its supposed multidisciplinary or interdisciplinary character is invoked. It is essential to distinguish the influence that other disciplines may themselves exert on applied linguistics from the philosophical paradigms operative in those disciplines. Paradigm alignment may therefore well be mistaken for interdisciplinary influence and understandings. Given a current uneasiness with postmodernist approaches, and an expressed desire to move beyond its relativism and political agendas, poststructuralism indeed presents an important theoretical defence of late postmodernism. One problem with that defence is its often strident dismissal of other postmodernist approaches, while implying that it is the purest form of that. So the ascendancy of poststructuralism comes at a cost: the rejection of potential allies. While it may yet contribute to more responsible applied linguistic designs, its emphasis on the political and especially ethical dimensions of applied linguistic work will probably be its enduring contribution. Die ongemak van mag: Poststrukturalisme en die paradigmastryd in die toegepaste taalkundeAbstrak\u27n Aantal onlangse besprekings gee blyke van hernieude ongemak in die toegepaste taalkunde met betrekking tot hoe die veld gedefinieer behoort te word, watter rigting dit moet inslaan, watter fokusse legitiem is vir sy dissiplinêre werk, watter temas aangespreek moet word, en welke metodologieë aangewend moet word. Hierdie bydrae fokus op die wyse waarop die huidig toonaangewende, laat-postmodernistiese paradigma in die toegepaste taalkunde die uitdagings wat afkomstig is vanuit die postmodernisme self, maar ook van buite die postmodernisme, hanteer of ignoreer. Uit die reaksie daarop is dit duidelik dat die siening van die toegepaste taalkunde as die hantering van taalkwessies of –praktyke dit moelik maak om dit te onderskei van die linguistiek, selfs waar die toegepaste taalkunde ietwat kontradiktories homself tegelyk beroem op sy multi-of interdissiplinêre aard. Dit is verder noodsaaklik om te onderskei tussen die invloed van ander dissiplines op die toegepaste taalkunde en die filosofiese paradigmas wat werksaam is in daardie ander dissiplines. Die belyning van paradigmas oor vakgrense heen kan maklik aangesien word vir interdissiplinêre invloed, wat dit nie is nie. Gegewe die huidige ongemak met \u27n postmodernistiese aanpak, asook die versugting om aan te beweeg, weg van sy relativisme en politieke agendas, is dit verstaanbaar dat die poststrukturalisme \u27n besondere teoretiese regverdiging mag bied vir die laat-postmodernisme. Die een probleem met daardie verweer is die telkens robuuste afwysing van ander postmodernistiese aanpakke, tesame met die implikasie dat die poststrukturalisme die suiwerste vorm daarvan is. Die invloedrykheid van die poststrukturalisme kom dit dus duur te staan: dit beteken dat potensiële bondgenote verwerp word. Terwyl dit nog kan bydra tot die meer verantwoordelike ontwerp van toegepaste taalkundige intervensies, bly die meer duursame bydrae wat dit kan maak steeds die klem te wees wat dit plaas op veral die politiese en etiese dimensies van toegepaste taalkundige werk.https://doi.org/10.19108/KOERS.80.4.224
Vroeë adolessente se persepsies van hulle primêre versorgers se betrokkenheid by die skoolgemeenskap in \u27n hoë-risiko gemeenskap
Full text linkEarly adolescents’ perceptions of their primary care-givers’ involvement as to the school context in a high-risk community is important for their relational and personal well-being. Although school performance is of crucial importance concerning positive youth development, many South African adolescents are still part of the high incidence of repeating grades and drop-out statistics. The study was conducted within the theoretical framework of positive psychology to explore resources aimed at higher levels of well-being. The qualitative method was used, and participants between the ages of twelve and fourteen years of age, of one school in a high-risk community, were selected.. Demographic information shows that the primary care-givers of most participants are not their biological parents. Findings indicate that early adolescents’ perceptions of family imply the providing of basic needs as a requirement for school involvement. Also, the mostly negative emotional nature of home and learning environment interactions, adds to negative patterns which are associated with a high-risk community. This study offers an important contribution to Positive Psychology towards the understanding of early adolescents’ relational well-being and its context. Recommendations include guidelines for interventions while taking into account external as well as internal factors.Keywords: Early adolescents, primary care-givers, school community, high-risk community Abstrak: Vroeë adolessente se persepsies van hul primêre versorgers se betrokkenheid by die skoolkonteks in ‘n hoë-risiko gemeenskap is bepalend vir hul verhoudings- en persoonlike welstand. Alhoewel skoolprestasie van deurslaggewende belang is om positiewe jeugontwikkeling te bewerkstellig, is vele Suid-Afrikaanse adolessente steeds deel van die hoë voorkoms van herhaal-enuitvalstatistiek. Die studie is gedoen binne die teoretiese raamwerk van die positiewe sielkunde om hulpbronne te verken wat welstand kan bevorder. Die kwalitatiewe metode is gebruik, en deelnemers tussen die ouderdomme twaalf en veertien jaar oud, verbonde aan een skool in ‘n hoë-risiko gemeenskap, is gekies. Demografiese inligting toon dat die meeste deelnemers se primêre versorgers nie hul biologiese ouers is nie. Bevindings toon dat vroeë adolessente se persepsies van familie die voorsiening van basiese behoeftes as ‘n vereiste vir skoolbetrokkenheid behels. Die hoofsaaklik negatiewe emosionele aard van skool-en-huis interaksies dra by tot negatiewe patrone wat met ‘n hoë-risiko omgewing geassosieer word. Hierdie studie lewer ‘n belangrike bydrae tot die Positiewe Sielkunde, aangesien waardevolle inligting verkry is sodat vroeë adolessente se verhoudingswelstand binne konteks verstaan kan word. Aanbevelings behels riglyne vir intervensies met die inagneming van eksterne asook interne faktore. Trefwoorde: Vroeë adolessente, primêre versorgers, skoolgemeenskap, hoë-risiko gemeenskaphttps://doi.org/10.19108/KOERS.80.2.222
Resensie: Soos Familie: Stedelike huiswerkers in Suid-Afrikaanse tekste. Ena Jansen. Protea Boekhuis: Pretoria. 2015. Slapband. 574 pp. ISBN: 978 1 86919 953 1.
Full text linkhttps://doi.org/10.19108/KOERS.80.2.223
Skrifgebruik in prakties-teologiese spanningsvelde
Full text linkUsing Scripture in practical-theological tension-fieldsIn this article the author makes a case for a Sola Scriptura point of departure as an adequate instrument for shining the light of the Word of God not only on the surface level of a practical theological research field, but also on its depth level. It is argued that a Sola Scriptura point of departure does not only involve the biblical text on its own, but also a living relationship with The God who reveals Himself in Scripture. This point of departure entails that the researcher will not only deploy Scripture on the surface level as a mere formal prescriptive source for what ought to happen in the research field. Scripture will also be utilized at the depth level of the research field as a means by means of which the underlying motifs that may be present in the tension field of a particular practical-theological research area are unlocked. This method of using Scripture works with the following faith-expectations: That motifs and actions in a particular tension field will – under the guidance of the Spirit - be brought into living contact with the One in whom the fullness of the Word of God is revealed, namely Jesus Christ; that disintegrative forces at work in the tension field will be brought into contact with the integrative presence of Jesus Christ, unlocking the reformational power of the Word of God in the process. OpsommingIn hierdie artikel beredeneer die outeur die waarde van `n Sola Scriptura-vertrekpunt as toereikende instrument om die lig van die Woord van God nie alleen op die oppervlakte van `n prakties-teologiese ondersoekveld te laat skyn nie, maar ook tot in die dieptevlak daarvan. Dit word beredeneer dat die Sola Scriptura-vertrekpunt nie alleen die bybelse teks opsigself behels nie, maar ook `n lewende verhouding met die God van die Woord by die ondersoekproses betrek. Hierdie benaderingswyse impliseer dat die navorser nie die Skrif bloot op die oppervlakte van die ondersoekproses sal betrek as `n formele voorskriftelike bron van wat behoort te gebeur in die ondersoekveld nie. Die Skrif sal ook op die dieptevlak van die ondersoekveld gerig word as `n ontsluitingspunt vir onderliggende motiewe wat in die prakties-teologiese ondersoekveld teenwoordig mag wees. Hierdie metode van Skrifgebruik werk met die volgende geloofsverwagtings: Dat motiewe en handelinge wat waargeneem word in `n bepaalde spanningsveld onder leiding van die Gees in lewende kontak gebring word met die Een waarin die volheid van die Woord van God geopenbaar word, naamlik Jesus Christus; dat disintegrerende kragte wat aan die werk is in die spanningsveld in kontak gebring word met die integrerende teenwoordigheid van Jesus Christus, sodat die reformerende krag van die Woord in die proses ontsluit kan word. https://doi.org/10.19108/KOERS.80.1.220
Between postmodernism, positivism and (new) atheism
Full text linkThe Renaissance introduced the autonomy of being human which in turn resulted in promoting the position of human understanding as the formal law-giver of nature. Twentieth century philosophy of science acknowledged the necessity of a theoretical frame of reference (paradigm) as well as ultimate (more-than-rational) commitments. Historicism and the linguistic turn, however, relativized the objectivity and neutrality of scientific reason (with its universality) and co-influenced the rise of postmodernism. After discussing the distinction between linear and non-linear thinking it is shown that Derrida does accept universality outside the human mind. The denial of ontic universality influenced the nominalistic orientation of modern biology, particularly since Darwin’s Origin of Species, consistently denying the reality of type laws. Under the spell of Leibniz’s slogan that nature does not make leaps, as natural selection merely exemplifies the overriding law of continuity. Darwin was in two minds about accepting his biological idea of non-progression and his socio-cultural conservatism in which progress was dominant. More recently new atheism divinized natural laws, identified them with human reason, while Hawking even claims that the law of gravity would create the universe out of nothing. Finally physicalism is subjected to immanent criticism, the pretence that mathematics is exact is questioned and some recent problems facing neo-Darwinism are highlighted. [1]OpsommingTussen postmodernisme, positivisme en (nuwe) ateïsmeDie Renaissance-waardering van die mense se outonomie het uitgeloop op die verheffing van die menslike verstand as die formele wetgewer van die natuur. Nogtans sou die wetenskapsfilosofie van die twintigste eeu erkenning verleen aan die noodsaaklikheid van ‘n teoretiese verwysingsraamwerk (paradigma) en ‘n diepste (meer-as-rasionele) grondoortuiging. Die historisme en die taalwending het die idee van ‘n objektief-neutrale rede gerelativeer en bygedra tot die ontstaan van die postmodernisme. Na ‘n bespreking van die onderskeiding tussen liniêre en nie- liniêre denke is aangetoon dat Derrida universaliteit buite die menslike gees erken. Die ontkenning van ontiese universaliteit het die nominalistiese oriëntasie van die moderne biologie, veral sedert Darwin se Origin of Species beïnvloed – wat konsekwent die realiteit van tipe-wette misken het. Betower deur die slagspreuk van Leibniz dat die natuur nie spronge maak nie sien Darwin natuurlike seleksie bloot as ‘n beliggaming van die oorkoepelende wet van kontinuïteit. Darwin was in twee verdeel tussen sy biologies-non-progressionistiese benadering en sy sosiaal-kulturele konserwatisme waarin die idee van vooruitgang dominant was. Meer onlangs sou die nuwe ateïsme natuurwette goddelik ag en met die menslike rede vereenselwig, met Hawking wat selfs beweer dat die swaartekragwet uit niks die heelal sal skep. Ten slotte is die fisikalisme aan immanente kritiek onderwerp, is die aanspraak dat die wiskunde eksak is bevraagteken en is saaklik aandag geskenk aan enkele resente probleme waarmee die neo-Darwinisme worstel.[1] An earlier version of this article was presented as a Stoker-Lecture at the University of North West, September 2013.https://doi.org/10.19108/KOERS.80.1.220
Christian religious leadership and the challenge of sustainable transformational development in post-military Nigeria: Towards a reappraisal
Full text linkAbstractThis article seeks to make an initial contribution towards a reappraisal of how the Christian religious leadership in Nigeria is beginning to chart a new course in social transformation that has the potential to engender sustainable transformational development in the country. This aim is met by first providing the necessary contextual orientation of how the two broad areas of political governance and economic development present themselves as prevailing major social challenges in present-day post-military Nigeria. This is followed by a discussion of the role of leadership as a primary causal and redeeming factor in meeting the challenge of sustainable transformational development both in Nigeria and African society at large. The authors proceed then towards the main focus of the article, namely to move – on the basis of a literature and empirical exploration – towards a reappraisal of how the Christian religious leadership in present-day Nigeria is beginning to exert itself as an emerging movement for sustainable transformational development through particular institutional arrangements and modes of social engagement. This reappraisal leads the authors to end with a synthesising reflection on what they consider to be not only the most outstanding contribution to date by the Christian religious leadership in present-day Nigeria in advancing a sustainable transformational development agenda, but also the crucial challenges that this leadership still faces in meeting such an agenda. Titel: Christelike godsdienstige leierskap en die uitdaging van volhoubare transformasionele ontwikkeling in post-militêre Nigerië: Op weg na ‘n herwaardering OpsommingHierdie artikel poog om ‘n eerste bydrae te maak tot ‘n herwaardering van die wyse waarop die Christelike godsdienstige leierskap in Nigerië besig is om ‘n nuwe weg te baan in sosiale transformasie wat die potensiaal het om volhoubare transformasionele ontwikkeling in dié land te bewerkstellig. Hierdie doelwit word bereik deur eerstens ‘n kontekstuele oriëntering te bied van hoe die twee breë terreine van politieke staatsbestuur en ekonomiese ontwikkeling hulself as heersende sosiale uitdagings in hedendaagse post-militêre Nigerië aanbied. Dit word gevolg deur ‘n bespreking van leierskap as ‘n primêr oorsaaklike en bevrydende faktor in die realisering van volhoubare transformasionele ontwikkeling beide in Nigerië en die samelewing van Afrika in die breë. Hierna verskuif die bespreking na die sentrale fokus van die artikel, naamlik om op grond van ‘n literatuur- en empiriese ondersoek te beweeg na ‘n herwaardering van die Christelike godsdienstige leierskap as ‘n ontluikende beweging vir volhoubare transformasionele ontwikkeling in hedendaagse Nigerië by wyse van spesifieke institusionele inrigtings en modusse van sosiale betrokkenheid. Hierdie herwaardering lei die skrywers daartoe om af te sluit met ‘n samevattende refleksie nie slegs oor wat hul beskou as die mees uitstaande bydrae tot op hede deur die Christelike godsdienstige leierskap in hedendaagse Nigerië in die bevordering van ‘n volhoubare transformasionele ontwikkelingsagenda nie, maar ook as die kritieke uitdagings wat dié leierskap steeds in die gesig staar in die voltrekking van sodanige agenda. https://doi.org/10.19108/KOERS.80.1.221
Voltaire: Natural Scientific Light Against Christian Criminality - Methodologies of Targeting
Full text linkABSTRACTWestern thought, since the Renaissance, shows a repeated development of methods aimed at attacking Christianity, from Machiavelli’s Classicist militarism up to William James’ ‘empty’ Pragmatism. Methods have aims, and aims are subject to norms and criteria. A summit of anti-Christian enmity – in middle Modernity - was the pre-Revolutionary French philosophes, headed by Voltaire. In the previous article I have shown how the Neo-Classicist Voltaire developed a hermeneutic in which the Classical Greeks and Romans always appear as tolerant and virtuous, and Christianity is presented as misleading, intolerant, oppressive, violent and criminal – all through its history. In this article I investigate the nature of ‘light’ in the name ‘Enlightenment’, in order to understand Voltaire’s alternative to Christianity. I argue that the philosophical term ‘light’ was rooted in Plato, developed and adapted by Augustine and Scholasticism, and became a basis for group mystical elitism in Joachim of Fiore. In Modernity – specifically Voltaire – the light becomes a replacement of the Medieval divine Logos (Law-word) – a new light for elitist groups. Modernity separated the Origin (causa efficiens) from the Destiny (causa finalis): the divine was split between ‘Nature’ (origin) and (super-natural) ‘Rationality’ (scientific and civil); linked these two with the faith in progress. The ‘light’ was insight into ‘natural law’ a priori in consciousness; an ambiguous ‘natural law’ expressing the bio-mechanical and the basis of civility, driving humankind to progress. Thus insight into the laws of physics – from Logos Newton via Caesar Voltaire – provides the basis for a rational society: scientific reason supports practical reason. Voltaire’s insistence on the natural right of women to be incubators of workers and soldiers (adopted by the French Revolutionaries) shows how difficult it was to derive the human from the natural. KEY TERMSLogos, light, Newton, Plato, Augustine, natural law, naturalism progress, scientism, causa efficiens, finalis, hermeneutics, OPSOMMING:Die Westerse denke, sedert die Renaissance, toon herhaalde ontwikkeling van metodes bedoel om die Christendom aan te val, vanaf Machiavelli se Klassisistiese militarisme tot by William James se ‘leë’ Pragmatisme. Metodes het doelstellings, en doelstellings is onderworpe aan norme en kriteria. ‘n Hoogtepunt in anti-Christelike vyandskap – in middel-Moderniteit – was die pre-Rewolusionêre Franse philosophes, gelei deur Voltaire. In die vorige artikel het ek laat sien hoe die Neo-Klassisis Voltaire ?n hermeneutiek ontwikkel het waarin die Klassieke Grieke en Romeine altyd as verdraagsaam en deugsaam verskyn, en die Christendom voorgehou word as misleidend, intolerant, onderdrukkend, gewelddadig en krimineel – regdeur sy geskiedenis. In hierdie artikel ondersoek ek die aard van ‘lig’ in die naam, Verligting, om so Voltaire se alternatief tot die Christendom te verstaan. Ek argumenteer dat die wysgerige term ‘lig’ op Plato teruggaan, ontwikkel en aangepas is deur Augustinus en die Skolastiek, en by Joachim van Fiore ?n basis vir mistieke groepselitisme geword het. In die Moderne era – in besonder Voltaire – word die lig ?n vervanging vir die Middeleeuse goddelike Logos ((Wet-woord) – ?n nuwe lig vir elitistiese groepe. Moderniteit het die Oorsprong (causa efficiens) geskei van die Bestemming (causa finalis): die goddelike is gesplit tussen die ‘Natuur’ (oorsprong) en die (bo-natuurlike) Rasionaliteit (wetenskaplik en siviel); die twee is verbind deur die progressiegeloof. Die ‘lig’ was insig in die ‘natuurwet’ a priori in die bewussyn; ?n dubbelsinnige ‘natuurwet’ wat beide die bio-meganiese en die basis vir burgerlikheid uitdruk; dit dryf die mensheid na vooruitgang. Dus voorsien insig in die fisika se wette – van Logos Newton via Caesar Voltaire – die basis vir ?n rasionele samelewing: die wetenskaplike rede ondersteun die praktikale rede. Voltaire se aandrang op natuurlike reg van vroue om broeimasjiene te wees van werkers en soldate (deur die Franse Rewolusionêre oorgeneem) toon hoe moeilik deduksie van die menslike uit die natuurlike was.SleuteltermeLogos, lig, Newton, Plato, Augustinus, natuurlike reg, naturalisme-vooruitgang, scientisme, causa efficiens, finalis, hermeneutiek https://doi.org/10.19108/KOERS.80.4.224
Sphere sovereignty and irreducibility: The ambiguous use of Abraham Kuyper’s ideas during the time of apartheid in South Africa.
Full text linkAbstractThe purpose of this article is to highlight the notion that the concept of sphere sovereignty as postulated by Abraham Kuyper was used in an ambiguous if not invidious manner in the history of South Africa, specifically during the time of apartheid. On the one hand, it is associated with the justification of apartheid, which is particularly evident in the document Human relations and the South African scene in the light of Scripture (1976). On the other hand, it is also associated with Black Liberation Theology, specifically by Alan Boesak, who resisted apartheid. The problem is that both these perspectives reduce the complexity of reality to race. According to Kuyper sphere sovereignty meant that no aspect of reality could be an absolute point of departure to structure the whole and each aspect is sovereign in its own domain. Thus, race or any other aspect cannot be the norm to structure reality. The unity and the structure of creation are located in God as creator of all reality. It is precisely this irreducible perspective of Kuyper that can be beneficial for post-apartheid South Africa because it views reality as a complex connectivity.OpsommingSfeersoewereiniteit en onreduseerbaarheid: Die dubbelsinnige gebruik van Abraham Kuyper se idees gedurende die tyd van apartheid in Suid-AfrikaDie doel van hierdie artikel is om aan te dui dat die konsep sfeersoewereiniteit soos gepostuleer deur Abraham Kuyper op ‘n dubbelsinnige manier gebruik is in die geskiedenis van Suid-Afrika, spesifiek gedurende die tyd van apartheid. Aan die een kant, word dit geassosieer met die regverdiging van apartheid, wat spesifiek uitkomin die dokument Ras, volk en nasie en volkereverhoudinge in die lig van die Skrif (1976). Aan die ander kant word dit geassosieer met Swart Bevrydingsteologie, spesifiek dié van Alan Boesak, wat weerstand teen apartheid gebied het. Die probleem is dat albei hierdie perspektiewe die kompleksiteit van die werklikheid reduseer tot ras. Volgens Kuyper verwys sfeersoewereiniteit daarna dat geen aspek van die realiteit ‘n absolute verwysingspunt kan wees vir die strukturering van die geheel nie en elke aspek is soewerein binne sy eie gebied. Daarom kan nie ras of enige ander aspek ‘n norm wees om die realiteit te struktureer nie. Die eenheid en struktuur van die realiteit is gesetel in God as skepper van alle dinge. Dit is juis hierdie anti-reduksionistiese perspektief van Kuyper wat voordele mag bied vir post-apartheid Suid-Afrika.https://doi.org/10.19108/KOERS.80.1.220
Distinctively Christian Engineering: An Evaluation of our Civil Curriculum
Full text linkAbstractAs professors in an engineering program developed with the intention of being Christ-centred and holistic, one of our responsibilities is to equip our students to serve the Lord obediently in all that they do—especially in engineering. To serve as the foundation of this preparation, we used a previous publication which set out five distinctively Christian guiding principles for engineering. Our intent is that these principles will be used to direct the development and modification of our engineering curriculum. Directing these efforts requires a grounding point. Therefore, this paper evaluates the extent to which these principles are already emphasized in the program’s civil engineering curriculum. Comparing this evaluation to benchmarks for each of the five principles revealed that the curriculum fell short. This result was expected because the curriculum does not contain a formal process to introduce, emphasize, and apply these principles. The evaluation determined that the first principle, which recognizes that the world and everything in it was created for God’s glory, fell the farthest from its benchmark. Since this principle is foundational to all the other principles, efforts to increase the emphasis of this principle should be given the highest priority. OpsommingAs professore in ‘n ingenieursprogram wat ontwikkel is met die doel on Christo-sentries en holisties te wees, was een van ons verantwoordelikhede om ons studente toe te rus om die Here met gehoorsaamheid te dien in alles wat hulle doen – veral in ingenieurswese. As ‘n fondasie vir hierdie voorbereiding, het ons ‘n vorige publikasie gebruik waarin vyf duidelike Christelike rigtinggewende beginsels vir ingeneiurswese uiteengesit word. Ons bedoeling is dat hierdie beginsels gebruik sal word om die ontwikkeling en wysiging van ons ingenieurskurrikulum te onderlê. Om rigting te gee aan hierdie poging moet ons die proses anker, en daarom sal hierdie artikel die omvang evalueer van die bereiking van hierdie beginsels in die program se siviele ingenieurswesekrrikulum. As mens hierdie evaluering vergelyk met doelwitte wat gestel is vir elkeen van die vyf beginsels, it is duidelik dat die kurrikulum tekortskiet. Hierdie uitkoms was te verwagte omdat die kurrikulum nie ‘n formele proses bevat om hierdie beginsels bekend te stel, te onderstreep en toe te pas nie. Die evaluering het bepaal dat die eerste beginsel, wat is dat alles geskep is tot die eer van God, en hierdie beginsel het die meeste tekort geskiet. Aangesien hierdie beginsel die fondasie is vir al die ander beginsels, moet pogings aangewend word om die belang van en onderstreping van hierdie beginsel die hoogste prioriteit te gee.https://doi.org/10.19108/KOERS.80.3.223
The Chinese House Church Movement in South Africa
Full text linkDie Chinese huiskerkbeweging in Suid-AfrikaDie doel van hierdienavorsing is om die Chinese huiskerkbeweging in Suid-Afrika by wyse van akademieseondersoekaan die ordetestel en ‘n inleidendebesprekingtebied van hierdiebelangrikegebeurtenis in sendingwetenskap. Hierdie navorsing behels van die heel eerstebeskrywings en navorsingoorhierdiehaasonbekendeverskynsel. Die besprekinggeskiedaan die hand van Alan Hirsch se konsep van apostolieseimpak en die sogenaamde ‘Jesus People’-beweging, toegepas op Chinese huiskerkein China en Suid-Afrika. Die navorsingskets ‘n kortoorsigoor die kerk in China om sodoendekontekste skep vir die gebeure in Suid-Afrika. Die inleidendebespreking van die Chinese huiskerkegeskiedaan die hand van ‘deelnemendewaarneming.’ Die navorsingvervolg met voorstellevir die verdereontwikkeling van die huiskerke in Suid-Afrika. The Chinese House Church Movement in South AfricaThe purpose of the research is to provide an academic introduction to the Chinese House Church Movement in South Africa, and to give a brief description of the importance of this new missiological event – for, even though the presence of these churches is well known, little is known about the churches themselves. This research represents some of the very first explorations and missiological reflections on this phenomenon in South Africa. Therefore, in this article Alan Hirsch’s idea of ‘apostolic genius’ and its connection to ‘Jesus People’ Movements and their impact is explored within the context of the Chinese church, both in mainland China and in South Africa. A brief history of the church in China is provided as background and context for an exploration of the Chinese House Church Movement in South Africa – through ‘participant observation’. Consequently, suggestions are made as to ways in which one can more effectively assist already existing Chinese house churches, as well as with the establishment of more Chinese house churches. As this is a previously mostly ‘unknown’ and/or closed-off community, the research undertaken in this article is of great importance as an initial exploration and missiological reflection on this phenomenon.https://doi.org/10.19108/KOERS.80.2.222