‘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

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

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.

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

Taking stock of South African accounting students’ pervasive skills development: Are we making progress?

This study used a mixed-methods research design to take stock of the perceived level of awareness and perceived importance of pervasive skills development from three role-players in the South African accounting higher education environment, i.e. students, educators and employers. An investigation was launched into accounting students’ level of exposure to SAICA’s required pervasive skills set during their undergraduate studies. The results showed that students are aware of and perceive pervasive skills development as an important aspect of their higher education curricula. However, lacking emphasis was found in the development of leadership skills. Although educators are aware of their pervasive skills development responsibilities, its active incorporation into course modules is in need of improvement. Accounting employers want to be involved in pervasive skills development, especially in respect of team work and communication skills. Recommendations are made to enhance accounting education pedagogy in terms of pervasive skills development

The end of essentialist gods and Ubuntu: a feminist critical investigation

Abstract:The focus on god and Ubuntu constructs affirms the fact that people are natural social constructivists involved in a continuous process of conceptualising ideas that give meaning to their contexts. The juxtaposing of these two constructs extends what is known of new god ideas to that of Ubuntu or African ‘humanness.’ Whereas ideology criticism served as the broad overarching hermeneutical tool for this study, feminism was used as the specific interpretative framework to critically scrutinise mostly patriarchally biased conceptualisations of god and Ubuntu. In contrast to Western feminism, African womanism, with its emphasis on African Motherhood/Womanhood, contributed to a much needed contextual and culturally sensitive analysis of Ubuntu in particular. It was concluded that there are various god and Ubuntu constructs and that it is no longer tenable to claim a single (dogmatic/essentialist) god or a single (dogmatic) Ubuntu to structure reality meaningfully. ‘Truth’ lives only momentarily as history continues to unfold and people find new ways in their search for meaning

Nie 'n kans vat of 'n kans vermy Die, maar alle kanse benut! 'n Sosio-retoriese waardering van Prediker 11:1- 6

No taking or avoiding of chances, but utilising all chances! A sociorhetorical appreciation of Ecclesiastes 11:1-6. The book of Vemon K Robbins, Exploring the texture of texts: A guide to sodo-rhetorical interpretation (Valley Forge: Trinity Press, 1996), is used to analyse the short, but complicated text, Ecclesiastes 11:1-6. Sodorhetorical criticism provides for a sophisticated grasp on the complex phenomenon, "text". The analysis of the different textures of a text (inner, inter-, sodal and cultural, ideological and sacred) creates a rich environment of meaning, within which interpretation can take place. The conclusion reached on Ecclesiastes 11:1-6 is that it adheres to the values of protest wisdom, but mnrkedly cynical and pessimistic. It advocates a "carpe diem" lifestyle, however, without escaping uncertainty. No interpretation is value-free and neither is this one. Hopefully it is sound within the created environment of meaning

First-year Accounting students’ confidence levels during Covid-19: Evidence over a period of two years at a South African university

The Coronavirus Disease (Covid-19) outbreak has caused serious and continuous concerns globally within the higher education sector. One of these is the confidence levels of students to perform specific academic-related tasks. This study explored first-year accounting students’ confidence levels during Covid-19 over a two-year period at a South African university to determine if any associations exist between students’ gender, age, choice of study, language, and method of study funding, compared to confidence level, whilst applying a quantitative research design. Mixed results were obtained. Areas for further research identified include collaboration with other universities, and to expand the scope of the population, to determine the status of students’ confidence levels for different accountancy-related modules during and post-Covid-19. The study will inform and sensitise lecturers, students and academic institutions regarding the confidence levels of students to perform specific academic-related tasks within accounting education and training under Covid-19 conditions