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Reimagining Tithing in the Selected New Prophetic Churches in South Africa: a Social Scientific Approach
Get PDFThe new prophetic churches in South Africa and elsewhere in the continent practice giving. There are many aspects to the concept of giving, such as tithing, seeding, offerings, and so forth. Members of the new prophetic churches are expected to give a tenth of their income as an obligation of their membership. In current practice, the clergy are the main beneficiaries of tithes in the selected new prophetic churches. This article reimagines the practice of tithing in these churches through social-scientific theory. The article argues that the proceeds of tithes should not only benefit the pastors but also the rest of the congregants, particularly those who are living in poverty and the marginalised. This is achieved by introducing the practice of tithing from a biblical and historical point of view. The article also outlines the practices of tithing in Pentecostalism and applies the same in new prophetic churches in South Africa. The aim of the article is to demonstrate that tithing has the potential to benefit society and deal with social ills such as poverty.Christian Spirituality, Church History and Missiolog
From the lens of blessees : towards a psychological understanding and preventative model for intergenerational sexual relationships
No full textAbstracts in English, Zulu and TswanaThis empirical study focuses on intergenerational sexual relationships (IGSRs), contemporarily known as blesser-blessee relationships. These involve older rich men known as blessers giving adolescent girls and young women (AGYW) known as blessees, money and expensive gifts in exchange for sexual favours.
The literature review underscores the interplay as well as the distinctiveness of IGSRs and transactional sex, professional services for IGSRs and the psychological effects of IGSRs.
The three-fold purpose of this in-depth qualitative study entails (i) unravelling the perceptions of four blessees residing in Pretoria/Johannesburg, in Gauteng, South Africa, regarding the nature of blesser-blessee relationships, including the relevancy of psychological services for blessees, (ii) obtaining an understanding of IGSRs and (iii) offering a framework for psychology practitioners to assist blessees.
The thematic analysis of the data sourced from co-constructed interviews with and solicited documents of four participants unveils the concrete, everyday perceptions of the blessees and integrates these with key abstract concepts in relevant scholarly work to expand knowledge
The psychological effects of IGSRs on AGYW are shown to stem from (i) poverty, (ii) engagement in social media, (iii) negative dynamics within the family, (iv) gender scripts and (v) cognitive schemas. Findings point out that psychologists need to form a close alliance with schoolteachers, peer supporters, school social workers and trained lay counsellors to curb AGYW’s entrance to IGSRs.
Theoretical, methodological and practical contributions are offered. Theoretically, the study shed light on the psychological effects emanating from IGSRs and outlined Africa-specific programmes for addressing the psychosocial ills prevalent amongst youth engaged in these risky sexual behaviours. Methodologically, the study emphasizes the importance of enabling environments and relationships providing qualitative researchers access to this hard-to-reach population amidst challenges intertwined with its gatekeepers. Practically, the study (i) proposes a model initiating awareness for various psycho-educational platforms to assist AGYW who are in distress due to IGSRs and (ii) proposes monitoring and evaluation to ensure appropriate and quality delivery thereof.Lolu cwaningo lwezibalo lugxile kubudlelwane bezocansi phakathi kwezigaba zobudala ezahlukene (IGSRs), okwamanje aziwa njengobudlelwane babaphasi-nababhaselwe (blesser-blessee relationships). Lobu budlelwane buhlanganisa amadoda amadala anothile (abaphasi) anikeza amantombazane asemancane nabesifazane abasebasha (ababhaselwe) imali nezipho ezibizayo, bethola imvume yezocansi.
Ukubuyekezwa kwemibhalo kugqamisa ukuxhumana nokwehluka kobudlelwane be-IGSRs nobudlelwane bezocansi obusekelwe enenzuzo, izinsiza zochwepheshe ezihlobene ne-IGSRs kanye nemithelela yengqondo yale mibandela.
Lolu cwaningo olunzulu lwekhwalithi lunezinhloso ezintathu eziyinhloko:
Ukubheka imibono yabesifazane abane ababhaselwe abahlala ePitoli/eGoli, eGauteng, eNingizimu Afrika, mayelana nobunjalo bobudlelwane babaphasi-nababhaselwe, kufaka phakathi ukubaluleka kwezinsiza zengqondo kubabhaselwe.
Ukuthola ukuqonda kabanzi ngobudlelwane be-IGSRs.
Ukunikeza uhlaka olungasiza ochwepheshe bezengqondo ekusekeleni ababhaselwe.
Ukuhlaziywa kwetimu kudalula imibono ejwayelekile yababhaselwe, eqoqwe ngezingxoxo ezibandakanyayo kanye namadokhumenti akhishwe kubahlanganyeli abane. Lokhu kuhlanganiswe nemibono ebalulekile yezazi ukujula ulwazi olukhona ngalesi sihloko.
Ucwaningo luveza ukuthi imithelela yengqondo ye-IGSRs kubantwana besifazane abasebasha itholakala ku:
Ubumpofu
Ukusebenzisana nezinkundla zokuxhumana
Ubudlelwano obungemahle emndenini
Imithetho yezenhlalo mayelana nobulili
Izinhlelo zokuqonda kwabantu (cognitive schemas)
Imiphumela ikhombisa ukuthi odokotela bezengqondo kumele basebenzisane eduze nothisha, abasekeli kontanga, izisebenzi zenhlalakahle ezikoleni, kanye nabacebisi abafundiswe ukuvimba amantombazane amancane ekungeneni kobudlelwane be-IGSRs.
Ucwaningo lunikela ngezinsiza kumazinga amathathu:
Ezethiyori: Luveza imithelela yengqondo evela kobudlelwane be-IGSRs futhi luncoma izinhlelo ezifanele zase-Afrika zokulwa nezinkinga zezenhlalo ezibhekene nentsha ebamba iqhaza kulezi zimo zobungozi.
Ezokuhlaziya: Luqhakambisa ukubaluleka kokwakha izindawo ezihambisana nocwaningo lwekhwalithi, ezivumela abacwaningi ukuthi bafinyelele kuleli qembu elinzima ukufinyelela, naphezu kwezinselelo ezibangelwa abaphathi balesi simo.
Ezingokoqobo: (i) Luphakamisa imodeli yokwazisa ngezinkundla zemfundo yezenhlalo ezihloselwe ukusiza amantombazane abhekene nobunzima ngenxa ye-IGSRs, (ii) luphakamisa ukuqapha nokuhlola ukuqinisekisa ukulethwa kwezinsiza ngendlela efanele nesezingeni eliphakeme.Tlhahlobo eno ya dipatlisiso e lebisa tlhokomelo mo dikarolong tsa diphatsa tsa thobalano tsa maemo a phepa (IGSRs), tse di bidiwang jaaka dikarolo tsa blesser-blessee. Tsena di akaretsa banna ba bagolo ba ba ratanang le madi, ba bidiwang blessers, ba neelang basetsana ba ba rategang (AGYW), ba bidiwang blesses, madi le diphahla tse di botlhokwa e le tiriso ya diphatsa tsa thobalano.
Keto ya dipatlisiso e senola go ba go nna le dikamano tse di kgethegileng le go farologana ga IGSRs le thobalano e e amang dipeeletso, ditirelo tsa botsebi bakeng sa IGSRs le diphatsa tsa kelello tsa IGSRs.
Sepheo se se fetang sa thuto eno ya dipatlisiso tse di tlwaelegileng se akaretsa (i) go senola dipono tsa basetsana ba bane ba ba neng ba le Pretoria/Johannesburg, mo Gauteng, Afrika Borwa, mabapi le maemo a dikarolo tsa blesser-blessee, go akaretsa boleng ba ditirelo tsa kelello bakeng sa blessees, (ii) go utulla tlhaloganyo ya IGSRs le (iii) go fa mokgwa wa go thusa ditlhabololo tsa bopatlisisi tsa botsogo go thusa blessees.
Tlhahlobo ya temotheto ya data e e simololang mo dipotsong tsa go buisana le ditokomane tse di kgethegileng tsa bathusi ba bane e supa dipono tsa botshelo tsa letsatsi le letsatsi tsa blessees le go di kopanya le dikgopolo tsa boitlhamelo mo dimidimeng tsa thuto go oketsa kitso.
Diphatsa tsa kelello tsa IGSRs mo AGYW di supa go tswa go (i) boima jwa poverty, (ii) go dira le dikgokaganyo tsa meedi, (iii) go nna le dikamano tse di sa siamang mo malapeng, (iv) ditlhopha tsa botshelo tsa bong le (v) dikemisetso tsa tlhaloganyo. Diphatsa di supa gore ba diragatso ba botsogo ba tshwanetse go aga dikhomotana tse di tiileng le balebedi ba sekolo, ba ba gopeletsang maikutlo, ba ba tshegetsa batho ba ba mo sekoleng le ba ba rategang ba ba ithutileng go thusa go thibela go amogela dikarolo tsa IGSRs go tswa mo AGYW.
Tlhahlobo ya theori, mekgwa le maiteko a tsenyo ya thuto a ne a fa dithuso. Ka theori, thuto eno e phatlala tlhokomelo e e farologaneng go ya ka diphatsa tsa kelello tse di simologang mo IGSRs le go tlhalosa mananeo a a kgethegileng a Afrika bakeng sa go lwantsha mathata a a simologang mo bacha ba ba amegang mo dikarolong tsa thobalano tse di botlhoko. Ka mekgwa, thuto eno e supa botlhokwa jwa go tlhomamisa tikologo le dikamano tse di thusa dipatlisiso tsa dipatlisiso tsa bokgoni ba ba itseng ba go tsena mo setšhabeng se se se leng mo kotsing. Maiteko a tsenyo a ne a fa (i) sebopego se se neelanang ka tsebo go thusa go tlhalosa mekgwa e e farologaneng ya thuto go thusa AGYW ba ba go mo kotsing kwa go IGSRs le (ii) go tshwara le go sekaseka go netefatsa go dira tse di lekanyeditsweng go tlhama.Ph. D. (Psychology)Psycholog
Working dogs in South African courts aiding vulnerable witnesses during testimony — a solution to attrition?
No full textThis research examines whether implementing courthouse facility dogs in South
African courts presents a viable solution to case attrition during the prosecution and
trial stages of criminal proceedings, particularly in cases involving intimate partner
violence, gender-based violence, and sexual violence offences.
The study explores how trauma impacts survivors' ability to provide coherent
testimony, demonstrating that intense emotions can deactivate speech centres in
the brain, leaving witnesses unable to effectively articulate their experiences.
Research shows that interactions with specially trained dogs can help regulate
stress responses through various neurobiological mechanisms, potentially enabling
clearer and more effective testimony.
Analysis of international experiences, particularly from the United States where 326
dogs work across forty-one states, provides valuable insights while highlighting
important implementation considerations. The study acknowledges South Africa's
unique challenges, including the historical use of dogs during apartheid, resource
constraints, and cultural sensitivities.
The research concludes that while significant challenges exist, implementing CHD
within South African courts could meaningfully enhance support for vulnerable
witnesses when carefully adapted to local conditions. The study proposes a
legislative framework modelled on existing witness protection measures and
recommends a phased implementation approach beginning with pilot programmes
in well-resourced urban courtsL.L.M. (Criminal Law and Criminal Procedure)College of La
The value of relationships in the South African Automotive Industry
No full textColleges of Economic and Management Science
An analysis of the use of photography to document murder scenes in the Johannesburg policing area
No full textAbstracts in English and SetswanaForensic photographs of crime scenes play a critical role in documenting murder scenes. It had been found in previous studies that police officials are not fully proficient in the documentation of murder crime scenes. Therefore, the study located itself in understanding the execution and difficulties associated with photography as an effective tool for documenting and communicating murder crime scenes. The Local Criminal Records Centre unit within the South African Police Service is the designated authority to photograph all reported murder crime scenes. The aim of this study was to investigate the use of forensic photography to document both murder crime scenes in the Johannesburg policing area.
A qualitative research design approach was adopted in order to gain in-depth insights into the phenomenon of crime scene forensic photography. Additionally, the method triangulation strategy was applied through document and literature reviews, as well as structured observations and one-on-one semi-structured interviews with a total of seven Johannesburg LCRC members and six murder detectives based at Jeppe and Johannesburg Central Police stations. Data were analysed through a five-step process to identify and generate themes for the empirical evidence of the study.
The study’s findings revealed that the execution of documenting murder scenes by forensic photography in this policing area is adequate, while its associated investigative reasoning is grossly neglected. Amongst others, the study recommends for a restructuring and decentralisation of LCRC duties to address the workload and the alluded investigative reasoning negligenceDitshwantsho tsa forensiki tsa ditiragalo tsa bosenyi di botlhokwa thata mo go bontsheng ka kgatiso ditiragalo tsa polao. Dipatlisiso tse di fetileng di supile gore mapodisi ga a na bokgoni jo bo tletseng jwa go gatisa ditiragalo tsa polao. Ka jalo, thutopatlisiso e ne e tsepamisitse mo go tlhaloganyeng tiragatso le dikgwetlho tsa go dirisa ditshwantsho jaaka tsela e e nonofileng ya go gatisa le go tlhaeletsa ka ditiragalo tsa bosenyi jwa polao. Yuniti ya Senthara ya Direkoto tsa Bosenyi ya Selegae ya Tirelo ya Sepodisi sa Aforika Borwa ke setheo se se dumeletsweng se se rweleng maikarabelo a go tsaya ditshwantsho tsotlhe tsa ditiragalo tsa bosenyi jwa polao. Thutopatlisiso e, e ne e ikaeletse go batlisisa ka moo botshwantsho ba forensiki bo dirisiwang ka teng go gatisa ditiragalo tsa bosenyi jwa polao mo kgaolong ya sepodisi sa Johannesburg.
Mokgwa wa patlisiso ya boleng o ne wa dirisiwa go bona temogo e e tseneletseng ya ditshwantsho tsa forensiki mo mafelong a bosenyi. Mo godimo ga moo, mokgwa wa triangulation o tsentswe tirisong ka go dira tshekatsheko ya ditokomane le dikwalo, gammogo le dipatlisiso tse di rulagantsweng le dipotsolotso tse di rulagantsweng le maloko a le supa a LCRC ya Johannesburg le batlhotlhomisi ba polao ba le barataro go tswa kwa diteišeneng tsa Sepodisi tsa Jeppe le Johannesburg. Tshedimosetso e ne ya sekasekwa ka go dirisa thulaganyo ya dikgato di le tlhano go supa le go tlhagisa ditlhogo tse di amanang le diphitlhelelo tsa thutopatlisiso.
Dipholo tsa patlisiso di bontshitse gore thulaganyo ya go rekota ditshwantsho tsa polao ka ditshwantsho tsa forensiki mo kgaolong eno ya sepodisi e lekane, le fa mabaka a patlisiso a a amanang le ona a itlhokomolositswe thata. Patlisiso e tsitsinya, gareng ga tse dingwe, gore go rulaganya sešwa le go kgaoganya ditiro tsa LCRC go tlo samagana le tirokete ga mmogo le botlhoka kakanyo mo dipatlisisong bo bo umakilweng.M.A. (Forensic Science and Technology)Police Practic
An investigation of Chibarwe verbal affixations with special reference to form and function
No full textThis thesis, titled An Investigation of ChiBarwe Verbal Affixations with Special Reference to Form and Function, delves into the morphological structures of ChiBarwe verbal extensions. ChiBarwe is a Bantu language spoken predominantly in Zimbabwe and Mozambique. In Zimbabwe, it is spoken in the north eastern parts of Nyanga District, Manicaland Province where it is also known as ChiHwesa. Although ChiBarwe has thirteen verbal extensions, this study confined itself to the valency-changing affixations only, which are the applicative, the causative, the reciprocal, the passive and the stative. This study holds that the applicative and the causative are valency-increasing affixations whereas the reciprocal, the passive and the stative are valency-decreasing. It is against this backdrop that this study explored these five verbal affixations in ChiBarwe, giving special reference to their form and function. The research is therefore conducted within the context of lexical morphology, with a focus on the interplay of form and function (semantic and syntactic) of affixation processes in ChiBarwe. The primary objectives of this research are to identify the form and function of the applicative, causative, reciprocal, passive and stative extension in ChiBarwe as well as establish the valency effects these verbal extensions have on the predicate-argument structure of the verb that hosts them. This study used a qualitative methodology and data were collected through questionnaires, in-depth interviews, Focus Group Discussions, Discourse Analysis, digital ethnography, participant and non-participant observation as well as introspection (intuition) since the principal researcher is a ChiBarwe speaker. Primary data were also collected using a corpus-based analysis of the ChiBarwe Language Database and written ChiBarwe texts, with a focus on words and phrases that contain the selected verbal affixations. The data collected for this study were analysed, mostly using qualitative research analysis schemes. However, various quantitative data presentation strategies were used to improve the overall visual presentation of data.D. Phil. (Language, Linguistics and LiteratureLinguistics and Modern Language
Developing pedagogical competences of pre-school teachers in ethiopia: opportunities and challenges
No full textThe development of pedagogical competence among pre-school teachers in Ethiopia is a pressing concern, particularly given the critical shortage of qualified teachers in early childhood care and education (ECCE). This study aims to explore how the Initial Teacher Education (ITE) programme develops the pedagogical competence of pre-school teachers within in Ethiopia. Using a constructivist paradigm, the research adopts a phenomenological approach, emphasizing qualitative methods to gather insights.
The focus is on the national priorities and expectations surrounding pre-school teacher competence development, as well as the assessment methods and challenges that impact pedagogical competence in teacher training colleges. Guided by the Seven Competences for the 21st Century framework, the research involved collecting qualitative data from a variety of sources, including policy documents, semi-structured interviews, and classroom observations. Participants included 18 individuals such as pre-school teacher candidates, instructors, department heads from six selected teacher education colleges, and regional education officers.
The thematic analysis revealed that the government has made significant strides in communicating its expectations for future pre-school teachers to key stakeholders. Teacher education colleges have also established effective systems that integrate theory and practice, enhancing pedagogical skills from the selection stage through to graduation. However, while assessments of pedagogical competence are thorough within the ITE programme, the development of these competences is influenced by personal motivation, teaching methods, and available instructional support.
Despite these positive aspects, several challenges remain, including language and cultural sensitivity issues, communication barriers, limited resources, and insufficient practical experience for candidates. The findings accentuate the necessity for targeted strategies and policy options to strengthen support systems. It is crucial to emphasize practical training components, robust assessment methods, and constructive feedback within training colleges. The study concludes with implications for practice and avenue for future research aimed at further improving the pedagogical competences of pre-school teachers in the country.Ph.D. (Education)Educational Studie
Schooling during customary initiation : insights from rural school stakeholders on initiation policy in Mpumalanga Province
No full textAbstracts in English, Tsonga and Northern SothoThe purpose of this study was to explore strategies for promoting uninterrupted schooling during customary initiation seasons in the secondary schools in Mpumalanga. In line with the purpose being explored, the challenge established is that the initiates had some noticeable change from ‘before’ and ‘after’ the initiation rite ceremony. The study employed the rite of passage as a theoretical framework and the target group in the study was initiated males. Presently, the study observes that the educator as an individual and the school as a collective do not have a strategy in place to assist those who went to initiation to recoup the lost content taught in their absence. This situation hinders the initiated learners’ academic performance. Qualitative research methods like one on one interviews were employed. In this study, 28 participants were purposively sampled (eight teachers, eight principals, eight SGB members, and four chiefs). Results showed that the newly initiated learners undermined those who were not yet initiated. Results also showed that arising from the pressure and interest of being initiated, some children dropped out of academic schooling to enrol in initiation. It also emerged that on their return from the rites of initiation, they were often not able to continue with their academic studies. Moreover, it has been observed that these initiation ceremonies were brought in at a time when the brains of the learners are still able to profit academically. Based on these findings, the study recommends that a joint policy on customary initiation practices should be developed by the four stakeholders (school governing bodies, chiefs, principals, and teachers) which will safeguard, become a relief, eradicate academic disruptions, and bring peace in schools during initiation seasons as what has been done on current policy guiding traditional initiation is not enough. It needs revision. They may convene the meeting and call it ‘imbizo open dialogue’. It is also recommended that parents should elect literate school governing bodies’ members as those who are illiterate render the SGB structure dysfunctional, which ultimately renders the school ungovernable. This study further recommends that a study should be undertaken, establishing whether the impact of initiation is the same as when students are at university. A research study should be once more conducted, establishing the views of school stakeholders on whether female initiations equally impact negatively on school curricula as compared to that of male initiation schools.Xikongomelo xa dyondzo leyi a ku ri ku valanga switirateji swo phuromota ku nghena xikolo loku nga kavanyetiweku hi mikarhi ya ngoma ya xintu eswikolweni swa sekondari eMpumalanga. Hi ku fambisana na xikongomelo lexi nga eku kamberiweni, tlhontlho lowu tumbuluxiweke i wa leswaku swigwamatshuku/vakwerha va kombisile micinco leyi vonakaka ku sukela "emahlwen" ku ya "endzhaku" ka ntlangu wa ngoma. Dyondzo yi tirhisile xiendlakalo xa ku cinca ka vutomi bya munhu tanihi rimba ra thiyori, na tlawa lowu kongomisiweke lowu katsaka vakwerha/swigwamatshuku swa vaxinuna. Sweswi, dyondzi yi xiyaxiya leswaku hinkwavo ku nga mudyondzi hi yexe na xikolo hi nhlanganelo va kayivela xitirateji xo pfuna lava yeke engomeni hi ku kuma dyondzo leyi lahlekeke leyi dyondziweke loko va nga ri kona. Xiyimo lexi xi kavanyeta matirhelo ya akhademiki ya vadyondzi lava nga vakwerha/swigwamatshuku. Maendlelo ya ndzavisiso wa xiyimo, ku katsa tiinthavhiyu ta mbulavurisano, ya tirhisiwile. Eka dyondzo leyi, vatekaxiave voringana 28 va hlawuriwile hi xikongomelo (vadyondzisi va nhungu, tinhloko ta xikolo ta nhungu, nhungu wa swirho swa huvo yo lawula xikolo (SGB), na tihosi ta mune). Mbuyelo wu kombisile leswaku vadyondzi lava ha ku vuyaka hi le ngomeni a va langutane na ku tsan'wiwa hi lava va nga se yaku engomeni. Kuyisa emahlweni, ku paluxiwile leswaku, hikwalaho ka ntshikelelo na ku koka rinoko ka ku ya engomeni, vana van'wana va tshikile xikolo va ya nghenela minongonoko yo cina ngoma. Hi ku tlhandlekela, ku kumiwile leswaku loko va vuya hi le ngomeni, vana va tala ku tikeriwa hi ku tlhela va sungulanakambe tidyondzo ta vona ta akhademiki. Ku tlula kwalaho, ku xiyaxiyiwile leswaku mitlangu leyi ya ngoma yi humelela nkarhi lowu vuswikoti byo twisisa bya vadyondzi bya ha pfunaka swinene eka ku humelela eka swa tidyondzo. Ku ya hi swikumiwa leswi, dyondzo yi hetelela hi leswaku pholisi ya nhlanganelo hi maendlelo ya xintu yo cina ngoma yi fanele yi tumbuluxiwa hi vakhomaxiave va mune (tiSGB, tihosi, tinhloko ta swikolo, na vadyondzisi)ku sirhelela, ku hunguta na ku herisa ku kavanyeteka ka tidyondzo, na ku tlakusa kurhula eswikolweni hi mikarhi ya ngoma, tanihileswi tipholisi ta sweswi leti letelaka ngoma ya xintu ti nga ringanelangiku naswona ti lava ku pfuxetiwa. Va nga rhamba nhlengeletano leyi vuriwaka ‘imbizo open dialogue’. Kuyisaemahlweni, ku bumabumeriwile leswaku vatswari va hlawula swirho leswi dyondzeke swa tihuvo leti lawulaka xikolo, tanihi leswi lava nga dyondzangiku va endlaku leswaku xivumbeko xa SGB xi nga tirhi kahle, leswi eku heteleleni swi yisaka eka mafambiselo yo ka ya nga ri kahle ya xikolo. Dyondzo leyi yi tlhela yi ringanyeta leswaku ndzavisiso wo yisa emahlweni wu fanele wu endliwa ku kumisisa loko mbuyelo wa ngoma wu kombisa ntokoto walowo loko swichudeni swi nghenela yunivhesiti. Dyondzo ya ndzavisiso leyi landzelaka yi fanele ku endliwa ku hlengeleta mavonelo ya vakhomaxiave va xikolo hi loko vukhomba bya vaxisati byi khumbha hi ndlela yo ka yi nga ri kahle kharikhula ya xikolo hi ndlela leyi fananisiwaka na ngoma ya vaxinuna.Maikemišetšo a nyakišišo ye e be e le go sekaseka maano a go tšwetša pele go tsena sekolo ntle le kgaotšo nakong ya sehla sa dikoma ka dikolong tša sekontari go la Mpumalanga. Go ya ka maikemišetšo ao a sekasekwago, tlhohlo yeo e tšweletšego ke ya gore dialoga di bontšhitše diphetogo tše di bonalago go tloga ‘pele’ le ka “morago’ ga moletlo wa dialoga tša koma. Nyakišišo e šomišitše koma bjalo ka foreimiweke ya teori, moo sehlopha sa nepišo se akaretšago banna bao ba setšego ba e tšwa komeng. Gabjale, nyakišišo e lemoga gore bobedi morutiši wo motee le sekolo bjalo ka seboka ba hloka leano la go thuša bao ba tšwago komeng go thiba sekgala sa mošomo wo o rutilwego nakong ya ge ba sa ile komeng. Seemo se se diegiša mošomo wa thuto wa baithuti bao ba tšwago komeng. Go šomišitšwe mekgwa ya nyakišišo ya khwalithethifi, go akaretšwa dipoledišano tša batho ka sebele. Mo nyakišišong ye, bakgathatema ba 28 ba sampotšwe go ya ka morero (barutiši ba seswai, dihlogo tša sekolo tše seswai, maloko a seswai a sehlophataolo sa sekolo (SGB), le magoši a mane). Dipoelo di laeditše gore baithuti bao ba sa tšwago go boya komeng ba lebane le go nyenyefatšwa kgahlanong le bao ba sa tšwego komeng. Go feta moo, go utolotšwe gore, ka lebaka la kgatelelo le go goketšwa gore ba ye komeng, bana ba bangwe ba tlogetše go tsena sekolo gore ba tsenele mananeo a koma. Go feta moo, go lemogilwe gore meletlo ye ya dialoga tša koma e diragetše ka nako yeo bokgoni bja baithuti bja temogo bo bego bo le maemong a mabotse a gore ba ka atlega dithutong. Go ya ka dikutullo tše, nyakišišo e phetha ka gore pholisi ya mohlakanelwa mabapi le mekgwa ya koma ya setšo e swanetše go tšweletšwa ke bakgathatema ba bane (diSGB, magoši, dihlogo tša dikolo, le barutiši) go fa tšhireletšo kgahlanong le, go fokotša, le go fediša ditšhitišo tša thuto, ka go realo go oketša khutšo ka gare ga dikolo nakong ya sehla sa dikoma, ka ge melawana ya bjale yeo e laolago koma ya setšo e sa kgotsofatše gomme e nyaka go lebelelwa leswa. Ba ka bitša kopano yeo e bitšwago ‘imbizo open dialogue’. Gapegape, go šišinywa gore batswadi ba kgethe maloko ao a tsebago go bala le go ngwala mo makgotlataolong a dikolo, ka ge bao ba sa tsebego go bala le go ngwala ba dira gore sebopego sa SGB se palelwe ke go šoma gabotse, mafelelong seo se dira gore go se laolege ka gare ga sekolo. Nyakišišo gape ye e šišinya gore dinyakišišo tše dingwe di swanetše go dirwa go bona ge e ba khuetšo ya koma e swana le yeo e itemogelwago ge baithuti ba tsena yunibesithi. Nyakišišo ye e latelago e swanetše go dirwa go kgoboketša dikgopolo tša bakgathatema ba sekolo mabapi le ge e ba koma ya basadi e ama gampe mananeothuto a dikolo ka mokgwa wo o bapetšwago le dikoma tša banna.Ph. D. (Educational Foundations (Curriculum and Instructional Studies))Curriculum and Instructional Studie
”Setting the Bible out of the Question” — Pursuing Justice: The (Non) Use of Scripture in John Wesley’s Antislavery Argument and Its Relevance for the Contemporary Pursuit of Justice.
No full textNAOne of the core sources for Christian justification or critique of social justice matters is the Bible. One would think that a leading historic Christian figure, like John Wesley, whose theology was closely bound to biblical interpretation, would have used the Bible extensively to argue against an important matter such as (anti-)slavery. However, we find that his argument lacks his usual biblical-centeredness. This article explores this phenomenon and attempts to understand Wesley’s reasoning and argument in light of his limited use of scripture in this instance.Research Institute for Theology and ReligionN
An archaeozoological study of Platberg on the Caledon, a 19th-century Wesleyan Mission Station in the Free State
No full textAbstracts in English, Afrikaans and SetswanaDie Platberg Wesleyaanse Sendingstasie, wat in 1833 in die Vrystaat, Suid-Afrika, gestig is, het verskeie kulturele en temporale veranderinge tydens sy geskiedenis ondergaan. Die sendingstasie is deur verskillende groepe bewoon, wat elkeen die aard van die sendingstasie se aktiwiteite beïnvloed het, veral in terme van bestaans-stratigieë. Díe studie fokus op die Kitchen Midden (KM), waaruit ‘n groot hoeveelheid argeologiese diere-oorblyfsels, oftewel argeofauna, opgegrawe is, en bied insig oor wild- en veeverbruik by die sendingstasie. Ander doelwitte van die navorsing sluit om die samestelling en diachroniese veranderinge van argeofauna in die KM-versameling te bestudeer, in, en ook om die vormingsprosesse van KM te verken. Daarbenewens vergelyk die studie KM se argeofauna-data met ander gebruiksareas van die sendingstasie en ondersoek moontlike kulturele invloede op voedselgewoontes deur die fauna met Britse, Nederlandse, Basotho-, Tswana-, vroeë Suid-Afrikaanse, en Khoe-voedselpraktyke, te vergelyk.
Die metodologie het argeofauna-analise, argiefnavorsing en die studie van historiese dokumente, soos resepteboeke, ingesluit. Materiaal vanuit twee KM-opgrawingsblokke is geanaliseer, met ‘n spesifieke fokus op taksonomiese identifikasie, tafonomie, en verweringspatrone van die oorblyfsels. Die bevindinge dui daarop dat die inwoners van Platberg Sendingstasie ’n unieke leefstyl gekenmerk deur isolasie, vindingrykheid, en ekonomiese versigtigheid, gehad het. Ten spyte van die sendingstasie se relatiewe voorspoed met veekuddes en landbou, dui die argeofauna ’n voorkeur vir veral beesvleis, bo wildsvleis, aan. Die bevindinge dui verder ’n samesmelting van kulturele voedselgewoontes aan wat by die uitdagings van grenslewe aangepas was. . Dit reflekteer ook die verskeidenheid kulturele invloede wat by die sendingstasie ter spel was. Die studie bied nuwe insigte oor die voedselpraktyke by Platberg en dra tot die begrip van grenslewe in koloniale Suid-Afrika by.Lefelo la Sedumedi la Platberg Wesleyan, leo le hlomilwego ka 1833 ka Foreisetata, ka Afrika Borwa, le ile la itemogela mehutahuta ya diphetogo tša setšo le tša lebakanyana ka historing ya lona ka moka. Lefelo le le be le na le dihlopha tše ntši, gomme se sengwe le se sengwe se huetša sebopego sa mešomo ya lefelo leo, kudukudu mabapi le mekgwa ya go iphediša. Dinyakišišo tše di nepišitše go Dithotobolo tša Dilahlwa (KM), fao tekano ye ntši ya mašaledi a diphoofolo a ilego a epša, gomme se sa fa tshebo mabapi le go ja diphoofolo tša naga le diruiwa fao lefelong leo. Maikemišetšo a mangwe a dinyakišišo tše e bile go lekodišiša dibopego tša diphoofolo fao dithothobolong tšeo, go dira tshekatsheko ya ditiragalo tša kgale tša lefelo leo, le go lekola ditsheopedišo tša go hlamega ga KM yeo. Godimo ga fao, dinyakišišo di bapetša tshedimošo ka ga diphoofolo tša nako yeo go tšwa go KM le mafelo a mangwe ka fao lifelong loe le sedumedi le go nyakišiša dikhuetšo tša sedumedi tše di kgonagalago ka go diriša dipoledišano tša papetšo ya mehuta ya dijo tša MaPrithani, Matoiše, Basotho, Batswana, badudi ba peleng ba MaAfrika orwa le Ma-Khoe.
Mokgwa wo o šomišitšwego o akareditše tshekatsheko ya mašaledi a diphoofolo, dinyakišišo ka ga dibolokwa, le dinyakišišo ka ga dingwalwa tša kgale, tša go swana le dipuku tša go apea. Dikarolo tša mašaledi a diphoofolo tšeo di hweditšwego go dikwere tše pedi tša KM di ile tša sekasekwa, ka maikemišetšo ao a filwego a go hlatha diphedi tša kgale, go tseba ka ga difosili, le mekgwa ya go senywa ke boso ya mašaledi ao. Dipoelo di laetša gore Lefelo la Sedumedi la Platberg le be le diriša mokgwa wa Bophelo wa go swana o nnoši wo o bego o tsebja ka go phela ba nnoši, go kgona go itirela le tlhokomedišišo ya tša ekonomi. Ka ntle le lehumo la lefelo leo mabapi le diruiwa le tša temo, go rata diruiwa, kudukudu dikgomo, go feta diphoofolo tša naga go molaleng go ya ka mašaledi ao a dikarolo tša diphoofolo. Tshekatshejo ya papetšo e utolla gore go na le kopanyo ya mekgwa ya dijo tša setšo yeo e ilego ya tlwaela ditlhohlo tša Bophelo bja lefelong leo, fao go laetšago dikhuetšo tša ditšo tšeo di bego di le gona ka fao lefelong leo. Dinyakišišo tše di aba tsebo ye mpsha ka ga mekgwa ya go apea dijo ka Platberg, gomme di tsenya letsogo go kwešišeng ga Bophelo bja bokoloniale ka Afrika Borwa.M.A. (Archaeology)Anthropology and Archaeolog