A PAN-AFRICAN RESPONSE TO THE CLASSICS

1. INTRODUCTION During 1993, the two authors, in collaboration with Jessie Maritz (University of Zimbabwe), Maryse Waegeman (University of Malawi) and Diane Jorge (University of the Western Cape), embarked on a research programme which we have entitled "A. PanAfrican Response to the Classics". In order to assess perceived areas of similiarity and difference between African society and the worlds of ancient Greece and Rome, we constructed a questionnaire which was issued to students at the Universities of Zimbabwe, Malawi, the Western Cape and Natal (PMB). Passages were culled, for example, from classical literature, philosophy, and from religious and political texts, and questions were set on them which aimed at eliciting critical comment, debate and information. It was hoped that, from the responses to the questionnaires, classicists in South Africa could be guided towards those aspects of the curriculum which could have most relevance for the university constituency of the future. Curriculum development was thus the major aim of the research project. Whilst it is impossible to give a detailed analysis of responses to the questionnaire,! it is hoped that this paper will give some indication of the range of response and interest generated

Viewpoint: Indigenous knowledge systems and environmental social work education: Towards environmental sustainability

Prior to colonisation, most indigenous communities were using indigenous knowledge systems (IKS) as part of their livelihood. The livelihoods of rural and indigenous peoples and those living in poverty are often closely tied to the use of biodiversity. Positive action, if taken in these communities, could decrease pressure from climate change impacts. Indigenous knowledge can be a sustainable development and livelihood tool that can be used throughout the Global South. The key research question explored in this paper is: Which IKS applied by marginalised communities can be used by environmental education and social workers to advance environmental sustainability? Afro-sensed and sustainable livelihood approaches have been adopted to guide the theoretical framework. The qualitative research methodology followed a descriptive and explorative design. The research findings concluded that the integration of IKS in social work and environmental education can contribute to environmental sustainability efforts. Finally, a recommendation is made on how social sciences and educational practitioners can work with marginalised communities to adapt IKS

Simon Maimela in the chamber of African Theology: a methodological challenge!

Peer reviewedReverend Professor Simon Sekone Maimela’s contribution to the South African theological discourse is remarkable. He has published widely in the field and managed to weave his Lutheran studies into Black Theology debates and discussions. His book entitled: Proclaim Freedom to my people, speaks to the heart and discusses liberation in the heat of socio-economic and political struggles during the apartheid era in South Africa. There is no doubt that Maimela successfully formulated significant theological postulates at the time. This article aims to engage with Maimela at the centre of the dialogue about African Theology and Black Theology. The article recognises the ex ante debates that were largely sparked by the paper published by Reverend Dr Manas Buthelezi and in which he analysed and highlighted shortcomings of what he called the “ethnographical approach” of practicing theology in Africa. Instead Buthelezi opted head on for the “anthropological” approach given its existential focus and structure, dealing with the current issues and realities that confront humanity. According to Buthelezi, the “anthropological” approach is both urgent and agitating and is different from the “ethnographical” approach. It is evident that Maimela was part of the team of Black Theology scholars in South Africa that pioneered the course for Black Theology and had to engage with this “classic” debate: whither “anthropological” theology, whither “ethnographical” theology? The article introduces what could 1 Corresponding author – [email protected], former dean of Pretoria Circuit (PC), Central Diocese (CD) of the Evangelical Lutheran Church in Southern Africa (ELCSA) and currently the Research Fellow in African Musicology at the Department of Art History, Visual Arts and Musicology, University of South Africa. Contact address: No. 104 North Stock City, 180 Mears Street, Sunnyside, Pretoria, 0002, South Africa. 2 Former Pretoria Circuit Council Secretary – [email protected] and final year M Phil (Theology) degree student at the University of Pretoria, Theology Faculty specializing in Theology of Missions. Contact address: P.O. Box 50, Tembisa North, 1634, South Africa. Simon Maimela in the chamber of African Theology: … 2 be termed the closing phase of Maimela’s active theologising in engaging the subject under discussion. The article argues for a recast of the current theological method applied to research and teaching at seminaries and universities.Research Institute for Theology and Religio

Collaboration between African indigenous and biomedical health practitioners : perceptions regarding tuberculosis treatment

Despite programmes developed to alleviate tuberculosis (TB) infection worldwide, South Africa is still reporting high rates of infection. Most South Africans believe in and consider using the medicine provided by African indigenous health practitioners (AIHPs) rather than consulting practitioners at modern health facilities. The isolated functioning of these two groups of practitioners motivated the government to establish the Traditional Health Practitioners Act (22 of 2007), to encourage AIHPs and biomedical health practitioners (BHPs) to collaborate on the healing of different diseases, including TB. The Mpumalanga province has been hit the hardest by TB and has a high infection rate. The study aimed at exploring and describing the perceptions of AIHPs and BHPs on collaboration concerning TB treatment in the Ehlanzeni district, Mpumalanga. A semi-structured interview guide was used to collect data from focus groups with 21 AIHPs and in-depth individual interviews with 10 BHPs. The findings of the study reveal differing perceptions, as some BHPs accept the Act and acknowledge collaboration, while others have concerns about standards of care, patient safety, and overdosing. They are reluctant to accept integration, as they see AIHPs as unscientific practitioners who use strong medicine that is detrimental to patients. The AIHPs welcomed the idea of working together and mutual teaching with the aim of empowering each other with knowledge regarding the treatment of TB, for the ultimate benefit of patients.https://upjournals.co.za/index.php/AJNM/indexpm2021Nursing Scienc

A Church as Kalafong: Ecclesiology According to Gabriel Molehe Setiloane

The interest of this article focuses on Gabriel Molehe Setiloane’s views about the ecclesiological make-up in the context of African theology. This focus is relevant as it has been argued that Setiloane pushed for the importance of African theological discourse (Masoga 2012a). Some of the sensitive but also critical expressions by Setiloane include statements such as Motho ke Modimo, which is translated into English as “a human being is God/Divineâ€. It has been Setiloane’s theological interest to develop what he called the “African Divinity discourseâ€, encompassing areas of life such as: ethics and morality in secular contexts; family life; civil authority; “riches and povertiesâ€; the land question; crime; leadership styles; the functioning of the corporate sector in terms of ubuntu; and bio-centric ethics. This article aims to introduce Setiloane’s voice on the idea of the church. For this purpose, it was decided that the two terms, “church†and “ecclesiology†would be used to drive the theoretical framework and practice perspectives, both of which will become clearer in the primary data used in this article. For Setiloane, his calling as a pastor, and the church in which he was called to, had much to do with kalafo (African healing) and bongaka (a Motswana initiated healer). In this case, congregants were balwetsi (patients) looking to the ngaka (traditional healer) of their malwetsi (diseases). I had the privilege to have been entrusted with unpublished articles by the late Setiloane before he passed away, as well as the honour of holding formal and informal interviews with him. This research article made use of the Thematic Content Analysis (TCA) approach to broach the recorded data in the form of formal interviews, informal discussions, stories, and statements

Hebrews 9:1-28, in the light of the anthropology of sacrificial ritual, with special reference to Pedi responses to the text.

Masters Degree. University of KwaZulu-Natal, Pietermaritzburg.This research looks at the function and importance of ritual in the Hebrews Epistle, in particular chapter 9: 1-28. The text is dealt with in the light of the theories of the anthropology of sacrificial ritual, and with special reference to Pedi responses to the text. Thereafter, the theories of sacrificial ritual are introduced. The interesting part of the thesis rests on the Pedi responses to Hebrews 9: 1-28. The responses were collected after Bible-study workshops conducted in the Northern Province of this country at the following places: Mmasealama, Ga-Dikgale and Setlhong. Most of the respondents, the majority of whom were women, were either illiterate or semi-literate. This study argues for a new paradigm in studying the New Testament in the South African context, a new paradigm which takes into account African voices. Lastly, it looks at the importance of rituals for the bloody province of Kwa-Zulu Natal and in the broader South African situation.Abstract available in pdf

Gabriel Molehe Setiloane : his intellectual legacy

Peer reviewdGabriel Molehe Setiloane remains a pillar in terms of chal-lenging and engaging with the Western theological discourse on the structure and function of divinity. Most of his dialogues in his publications pushed for the importance of African theological discourse. Some of the sensitive, but also critical expressions Setiloane made, include statements such as, Motho ke Modimo (a human being is God/divine). The author has been fortunate to engage with Setiloane on ideas of African theology as a contribution to the current African religion scholarship. According to Setiloane, there is a need to have a comprehensive understanding of divinity in African theology that encompasses all – all the living and the dead. This article aims to discuss some theological briefs and developments of his ideas on African theology in celebrating his outstanding intellectual legacy. Setiloane’s voice has been side-lined by the past and current (South) African theological systems and structures.Research Institute for Theology and Religio

Engagement with Gabriel Molehe Setiloane's Motho ke Modimo theological discourse: what become key lessons learnt?

Peer reviewedResearch Institute for Theology and Religio