‘Mountain top experiences’ and the Psalms of Ascents (Ps 120-134)

Abstract: Mountains are not only appreciated for their natural beauty but notably also for their inspirational and elevating effect on the mind, ‘mountain top experiences.’ To illuminate the last-mentioned, insights from Attention Restoration Theory (ART; developed by environmental psychologists Stephen and Rachel Kaplan) have been utilised, as well as insights from Dark Green Religion (DGR; Bron Taylor). It is especially the ART human:nature relational properties of ‘fascination’ (awe) and ‘extent’ (order, mystery), complemented by the DGR notions of ‘interconnectedness’ and ‘sacredness’ (intrinsic worth), that explained the cultural constructs of mountains as the centre(s) of the world, sources of life, sites of identity, symbols of power, seats for deities and places of inspiration/transformation/renewal. The Psalms of Ascents collection (šîrê hamma‘ălôt; Ps 120-134) provided an exemplary (ancient) expression of a ‘mountain top experience’ for a group of post-exilic Israelites in search of their identity. Apart from a few explicit references to mountains in the collection, the overall focus is on an ‘ascent’ to Jerusalem, to Mount Zion and the temple where Yahweh chose to reside. This was the centre of the (then Israelite) world, where earth and heaven meet. The rather insipid Mount Zion became larger than life, where pilgrims experienced security, solace, blessing, unity and a transcendence to ‘a greater reality’ in the presence of their deity

Gardens as “partners” in contemplation: reading the stories of the first Eden (genesis 2-3) and a restored Eden (song of songs) through the lens of attention restoration theory

Abstract: It is well known that gardens have always been inspiring for great thinkers of the past, for instance Greek and Roman philosophers, Confucian thinkers, Desiderius Erasmus, Isaac Newton and Arnold Toynbee, to name but a few. Why is this so? Attention Restoration Theory, developed by environmental psychologists Stephen and Rachel Kaplan, explains how both wild (e.g. reserves) and cultivated nature (e.g. parks, gardens) can assist in replenishing our cognitive and emotional coping capacities, and uplift us. Nature is not only a setting but an active agent / “partner” in sustaining human well-being, inter alia when contemplating or reflecting on the meaning of life. In order to achieve this the human: nature relationship needs to meet the properties of “being away,” “compatibility”, “‘soft’ fascination” and “extent.” Shining the light of these insights on two “Edens” in the Old Testament, the one lost (Gen 2-3) and the other revived (Song of Songs), nature’s role in evoking contemplation especially, whether on human fate or human delight, will be highlighted

A critical assessement of socially responsible investing in South Africa

This research deals with socially responsible investing (SRI) in its broadest context in South Africa and includes an analysis of the risk-adjusted performance of local SRI funds. SRI refers to an investment strategy whereby investors integrate moral as well as environmental, social and governance (ESG) considerations alongside conventional financial criteria in evaluating investment opportunities. Typical SRI strategies include screening, shareholder activism and cause-based (targeted) investing. The primary objective of this research was to obtain a deeper understanding of SRI in South Africa as it represents a powerful means whereby private sector capital can be channelled into areas of national priority. Data and methodological triangulation strategies were adopted to investigate the research problem, respond to the research questions and test the research hypotheses of this study. The phenomenological component of the research consisted of an extensive literature review as well as in-depth, face-to-face interviews conducted with twelve SRI fund managers and industry experts. The positivistic dimension of this research centred on the construction of the first complete database of SRI funds in South Africa, the sourcing of quantitative primary data and the testing of eight pairs of null and alternative hypotheses. Risk-adjusted performance was evaluated by means of the Sharpe, Sortino and Upside-potential ratios during three sub-periods, namely 1 June 1992 to 31 August 1998, 1 September 1998 to 31 March 2002 and 1 April 2002 to 31 March 2006. Forty-three SRI funds have been launched in South Africa since June 1992 and it is estimated that SRIs constitute approximately 0.7 percent of the total investment capacity in the country. It was found that most local SRI funds combine a cause-based investment strategy with a positive or best-of-sector screening approach. ESG screens were found to focus on the promotion of broad-based Black Economic Empowerment and the development of social infrastructure in South Africa. The FTSE/JSE SRI Index and the Financial Sector Charter were identified as the most prominent drivers of SRI in South Africa, whereas a lack of skills and a shortage of new SRI opportunities, asset classes and funds were seen as impediments to the growth of the local SRI sector. The empirical evidence shows that: - local SRI funds underperformed relative to their respective benchmark indices during the first two sub-periods but significantly outperformed them during sub-period three (the resurgence period of SRI in South Africa); - local SRI fund performance is not significantly different from that of a matched sample of conventional (non-SRI) funds; and - local SRI funds significantly underperformed relative to the general equity market in South Africa during sub-period two (the decline period of SRI in South Africa) but performed on a par with the FTSE/JSE All Share Index during sub-periods one and two. The findings of this research therefore suggest that investors can consider SRI funds as part of a well-diversified investment strategy. It is strongly recommended that a Social Investment Forum be established in South Africa to address the educational needs of stakeholders in the local SRI sector. It is also recommended that local asset managers adopt a focused differentiation strategy to take advantage of the growing SRI sector in South Africa

Afwesigheid van God en teenwoordigheid van “god(e)” in Hooglied

The absence of and the presence of “god(s)” in the Song of Songs : The absence of the Israelite God in the Song of Songs is conspicuous. The poet of the Song is far too sophisticated to attribute this to a slip of the mind. Among many reasons offered for the absence of Israel's societal stereotype of God, might the Song's alternative views on gender relations, within a love setting, perhaps be a reason for prohibiting the “ultimate Patriarch” to interfere? Interestingly the Song contains quite a number of other notions of counter-intuitivity (= gods) confirming humans' propensity, since early evolution, to create gods to fulfil certain needs. Although it is an ancient love-song the Song has much to offer on gender and god constructs and the implications thereof for the civilization of society today. HTS Theological Studies Vol. 64 (1) 2008: pp. 447-46

The materiality or ‘thingness’ of words and their effects : some examples from the Book of Proverbs

Abstract: Words are more than vehicles for semantic meaning; they can also be regarded as ‘things’ with an ‘agency’ of their own. This happens when they are seen (iconic to legitimise) or heard (performative to inspire). According to S. Brent Plate, a key researcher on materiality (see reference list) ‘words are bodies, full of power’. Words, along with many ‘things’ (fetish, ritual, book, nature, place, etc.) mediate between the material known and the immaterial unknown; they make the invisible visible or experienceable. Birgit Meyer , the pioneer of the so-called material turn in the study of religion, says, words ‘effect the transcendental’ for the initiated. Not inherently potent but through ascribed or endowed meanings they in turn affect their creators. The so-called material turn in the study of religion has rediscovered that matter or ‘things’ really ‘matters.’ Words as powerful ‘things’ or agents are also attested to in Proverbs. When wisdom words are externalised (e.g. through ornaments, Pr 1:8–9), they legitimise their users; when they are internalised (in the heart or mind, Pr 2), they persuade almost like ‘powerful personae’ to follow the wise lifestyle; and when they are personified (Pr 8), they become the ‘mediatrix’ to the thought-world of wisdom, and its ultimate source, Yahweh. Intradisciplinary and/or interdisciplinary implications: The material turn in the study of religion (anthropology) emphasises the appreciation of materiality or ‘things’. It questions an exclusive mentalistic or inward approach in cognate disciplines, such as Religious Science, Theology and Old Testament and New Testament textual studies. It also stimulates a dialogue with other humaniora such as philosophy, psychology, literary studies, media studies and art history

Can the song of songs be described (also) as a form of dark green religion?

Abstract: Bron Taylor defines dark green religion as follows: “…a deep sense of belonging to and connectedness in nature, while perceiving the earth and its living systems to be sacred and interconnected.” It not only emphasises a felt kinship with the rest of life, but it evokes awe, wonderment and humility towards nature that binds to something “greater than oneself.” Does the intimate “oneness” and living in the moment of the two young lovers in the Song also extend to a diminishing of the self and an experience of oneness with a greater, timeless, mysterious reality? In order to determine whether the Song of Songs complies with a form of nature spirituality, the notions of belonging, interconnectedness and sacredness were investigated as they appear in this ancient book of love. It was found that the Song is representative of a form of dark green religion of a non-doctrinaire, immanent kind. It exhibits ubiquitously the notions of belonging and connection (kinship with nature, an interconnectedness and interdependency of the web of life) and the sacredness of the earth and its inhabitants (their intrinsic worth that evokes awe, wonderment and humility). The experience of sensuality, living mindfully in the moment, transforms into a timeless spirituality of connection to “another, mysterious world.

Paddle grip : handgrip size ratio and associated factors contributing to the development of lateral elbow tendinosis and DeQuervains tenosynovitis in K1 marathon paddlers during the 2006 Berg River Canoe Marathon

Includes abstract.Includes bibliographical references (leaves 98-105).Aim: To determine the relationship between the paddle grip: handgrip size ratio and associated factors contributing to the development of lateral elbow tendinosis and DeQuervains tenosynovitis in K1 marathon paddlers

The psychology of place attachment and Psalm 128

Abstract: The Psychology of Place Attachment confirms the cognitive-emotional bond that humans, since early times, have with a specific place. A material place is not only shaped physically and psychologically/spiritually by its inhabitants, but it in turn also shapes them, as it mediates the meanings ascribed to it through its sensuous presence. Appreciating Psalm 128 through the “readerly lens” of place attachment (also as part of the ma‘alôtcollection and Psalter as a whole), it was found that the poet(s) of this wisdom (-Torah ethical) psalm intuitively grasped the psychological benefits that a place exerts on its inhabitants. The experiences of memory, belonging, positive emotions, privacy and reflection, comfort and security, entertainment and aesthetics are reflected in the psalm. Both the small, intimate household and larger community Zion/Jerusalem, mediate Yahweh’s presence and blessing, also as a retributive response to a wise lifestyle. Zion/Jerusalem and all it encompasses, become the centre of the universe, the place par excellence for a fulfilled life

Is Psalm 104 an expression (also) of dark green religion?

Abstract: Bron Taylor defines dark green religion as follows: ‘…a deep sense of belonging to and connectedness in nature, while perceiving the earth and its living systems to be sacred and interconnected’. Can Psalm 104, with its conspicuous focus on nature, also be described as an expression of dark green religion? Utilising especially the dark green values of belonging, interconnectedness and sacredness, it was found that the psalm aptly confirms Earth as home, illustrates a deep-seated kinship with other living creatures and acknowledges nature as intrinsically worthy/sacred through its close association with God. Of the four kinds of dark green religion, Gaian Naturalism and Natural Animism (‘Darwinist’, naturalist view), Gaian Spirituality and Spiritual Animism (supernaturalist view), the psalm belongs to the lastmentioned, acknowledging Yahweh as upholding and ‘permeating’ the harmonious whole of creation. The poet is, however, also well-informed of ‘natural’ knowledge of his environment (for his time obviously). The psalm’s joy, awe, astonishment, humility and fear (to a limited extent), being almost overwhelmed by awesome nature, are emotions that can also be shared by adherers to the naturalist view, those who doubt if there is some spiritual world running parallel to the natural world. The religious-like experience of naturalists provides common ground with the religious, and enhances a much-needed change of view of respect towards nature

Die pers, die medici en 'n sesling

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