Scielo RSS <![CDATA[Koers]]> http://www.scielo.org.za/rss.php?pid=2304-855720160002&lang=pt vol. 81 num. 2 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>A missional study of the use of social media (Facebook) by some Ghanaian Pentecostal Pastors</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572016000200001&lng=pt&nrm=iso&tlng=pt Social media as a new phenomenon has become a tool used by many televangelists and pastors all over the world. It is against this background that this research sought to explore the Facebook activities of some Ghanaian Pentecostal pastors from a missional perspective. The article deals with the concept of social media, Facebook and its potential for mission purposes, the Facebook phenomenon among Ghanaians and how Ghanaian Pentecostal Pastors are using Facebook for missional purposes, as well as some of concerns on the negative uses of social media. The study revealed that Ghanaian pastors are followed by people from different religious and societal backgrounds. It has also offered the pastors and their congregations the opportunity to form relationships with a wide and diverse range of people without being bound by geographical space.<hr/>Sosiale media as nuwe fenomeen het 'n instrument geword wat deur meeste TV-evangeliste en pastore regoor die wêreld gebruik word. Dit is teen hierdie agtergrond dat die Facebook-aktiwiteite van sommige Ghanese Pentekostale pastore vanuit 'n missionale perspektief ondersoek word. In hierdie artikel word die volgende ondersoek: Die konsepte van sosiale media en Facebook, veral dan in terme van hulle potensiaal vir missionale doeleindes; die Facebook-fenomeen, spesifiek onder die Ghanese; en die wyse waarop Ghanese Pentekostale pastore van Facebook gebruik maak vir missionale doeleindes. Die navorsing bevind dat Ghanese pastore deur mense van verskillende godsdienstige en sosiale agtergronde op sosiale media gevolg word. Dit bied aan pastore en hulle geloofsgemeenskappe die geleentheid om verhoudings met 'n wye verskeidenheid mense te ontwikkel, sonder om deur die grense van geografiese gesitueerdheid beperk te word. <![CDATA[<b>Sex as an expression of hospitality - Theological investigation amongst some Africans</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572016000200002&lng=pt&nrm=iso&tlng=pt Besides the fact that sexual relationships have been understood and misunderstood in different ways, the possibility of sexual abuse remains a big issue amongst African South Africans. It has been sexual relationships, amongst other factors, that have been widely used by one gender to dominate the other. Sometimes this happens because women, because of their defencelessness, are perceived to enjoy the kind of sexual abuse they are subjected to. It is from this kind of attitude that some people, particularly men, come to the conclusion that sexual intercourse is another form of hospitality that can be offered to women. This kind of thinking has been fuelled by the traditional rejection of singlehood or widowhood and other related situations that women find themselves in. It is for this reason that polygamy, levirate marriage and cohabitation have crept into the minds of some men. This paper will attempt to unveil how thinking of sexual intercourse as extending a form of hospitality has encouraged the domination and abuse of women in the African context. The study will also unveil how the gift of sex has been misunderstood and misinterpreted in order to subject women to sexual violence and harassment.<hr/>Afgesien van die feit dat seksuele verhoudinge op verskillende wyses verstaan en misverstaan is, bly die moontlikheid van seksuele misbruik 'n groot probleem onder Suid-Afrikaanse Afrikane. Dit was nog altyd seksuele verhoudinge, sowel as ander faktore, wat wyd deur een geslag gebruik is om die ander geslag te domineer. Soms gebeur dit omdat gedink word dat vroue, as gevolg van hulle weerloosheid, die soort seksuele misbruik waaraan hulle blootgestel word geniet. Voortvloeiend hieruit ontstaan die houding dat sommige mense, veral mans, tot die gevolgtrekking kom dat seksuele gemeenskap 'n vorm van gasvryheid is wat vroue behoort te geniet. Hierdie soort denke word aangehelp deur die tradisionele verwerping van enkellopende vroue en weduwees en ander soortgelyke situasies waarin vroue hulleself bevind. Dit is om hierdie rede dat poligamie, swaershuwelike en saambly sommige mans se denke insluip. Hierdie artikel sal poog om aan te toon hoe 'n denkbeeld van seksuele omgang as 'n vorm van gasvryheid die dominasie en mishandeling van vroue in die Afrika-konteks versterk is. Die studie sal ook aantoon hoe die "geskenk" van seksuele omgang vroue meer blootstel aan seksuele geweld en mishandeling. <![CDATA[<b>Christian philosophy of education in South Africa: the cultural-historical activity theory to the rescue?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572016000200003&lng=pt&nrm=iso&tlng=pt Parents' choice of schools for their children has become particularly problematic in the current circumstances because of the fact that most schools have become secular and hence cannot support Christian parents in their task of educating children in line with the former's baptismal vow. In addition to this, Philosophy of Education has all but disappeared from teacher education curricula. These circumstances have not, however, detracted from Christian parents', teachers', caregivers' and other educators' need for a Christian Philosophy of Education. This article offers such a Philosophy of Education in the form of Biblical perspectives regarding the main facets of education couched in cultural-historical activity theory. This approach circumvents objections against a mere "grab bag" of Biblical perspectives about education as well as against yet another master theory or grand narrative about Christian education.<hr/>Ouers se skoolkeuse het in die huidige omstandighede tot 'n ernstige probleem ontwikkel aangesien die meeste skole gesekulariseerd geraak het en dus nie die ouers kan ondersteun in hulle taak om die kinders ooreenkomstig die ouers se doopbeloftes op te voed nie. Om die probleem te vererger, het Filosofie van die Opvoeding ook uit die kurrikulums vir onderwysersopleiding verdwyn ten gunste van 'n blote teoretiese refleksie oor onderwys en opvoeding. Christenouers, -onderwysers, -sorggewers en ander -opvoeders het desondanks nog steeds 'n behoefte aan 'n Bybelsgefundeerde Filosofie van die Opvoeding. Hierdie artikel omlyn sodanige Filosofie van die Opvoeding. Dit benut die kultuur-historiese aktiwiteitsteorie as 'n raamwerk vir 'n stel Bybelse opvoedingsperspektiewe. Hierdie benadering voorkom enersyds besware teen 'n blote onsamehangende versameling Bybelse perspektiewe oor opvoeding en onderwys en andersyds besware teen die bou van 'n nuwe meesterteorie of grootskaalse narratief aangaande Christelike opvoeding. <![CDATA[<b>The Dutch Reformed Church, church order and education</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572016000200004&lng=pt&nrm=iso&tlng=pt Vanaf sy eerste kerkorde in 1962 koester die Algemene Sinode van die Nederduitse Gereformeerde Kerk die ideaal van nie-kerklike Christelike onderwys. Met sy kerkordelike bepalings oor die kerk en onderwys, is die Nederduitse Gereformeerde Kerk uniek onder gereformeerde kerke. Die bewoording van hierdie artikels het deur die jare verander, maar die hoofsaak het dieselfde gebly. Die Nederduitse Gereformeerde Kerk steun Christelike onderwys vanuit sy kerklike hoek, maar erken die interne bevoegdheid van onderwysinstellings om onderwysinhoude en standaarde te finaliseer. In 1962 het sy kerkorde bepaal dat die Nederduitse Gereformeerde Kerk hom beywer vir die Protestants-Christelike karakter van "ons volk", die Afrikanervolk. Die uitsondering van "ons volk" is sedert 1990 egter weggelaat ten gunste die erkenning van alle kulture in die onderwys. In sinodebesluite van die afgelope tyd ondersteun die Nederduitse Gereformeerde Kerk die standpunt dat die Suid-Afrikaanse staatsowerheid onderwys alle lewensbeskoulik gerigte instansies subsidieer.<hr/>From the first church order of the General Synod of the Dutch Reformed Church in 1962, it has formulated stipulations for the church and education. In this regard the Dutch Reformed Church is unique among reformed churches. The wording of this article has changed over the years, but the main content has remained the same. The Dutch Reformed Church supports Christian education as a church, but also recognizes the competence of education authorities to finalise education standards and programmes. In 1962 the order of the Dutch Reformed Church on education also stated that the church would work on the Protestant character of the Afrikaner people. From 1990 onwards these words were omitted. The church nevertheless feels that education will allways be imbricated in a certain culture. In synodical resolutions in recent times the Dutch Reformed Church has recognized the calling of the South African state to subsidize all education enterprises that meet certain purely educational standards. <![CDATA[<b>Defining integrated learning: perspectives from alumni of The Christian University in the Democratic Republic of the Congo (DRC)</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572016000200005&lng=pt&nrm=iso&tlng=pt This article examines the various perspectives of alumni from the Christian Bilingual University of the Congo (UCBC) on the topic of integrated learning. In this article, both an understanding and a definition of the concept of integrated learning are achieved by analysing data obtained from the twelve alumni. The tool used was semi-structured interviews. Five themes emerged as part of the definition of the concept. Firstly, integrated learning is a holistic education. Secondly, it is described as a complete education because it deals with all aspects of learners' lives. Thirdly, integrated learning emphasises theory and practice and, fourthly, it prepares learners to be people of significance in their nation. Fifthly and lastly, it is a learner-centred process focused on building the inner person. These perspectives on integrated learning are judged to be important for Christian universities and higher education practitioners who are all invited to design ways of holistically involving learners in learning.<hr/>Hierdie artikel ondersoek die verskillende perspektiewe van alumni van die Christian Bilingual University of the Congo (UCBC) oor die onderwerp van geïntegreerde leer. In hierdie artikel word sowel 'n begrip as 'n omskrywing van die konsep van geïntegreerde leer bewerkstellig deur data wat van die twaalf alumni verkry is te ontleed. Die metode wat gebruik is, is halfgestruktureerde onderhoude. Vyf temas kan onderskei word as deel van die omskrywing van die konsep. Eerstens is geïntegreerde leer 'n holistiese opvoeding. Tweedens word dit as 'n volledige opvoeding beskryf omdat dit oor alle aspekte van leerders se lewens handel. Derdens beklemtoon geïntegreerde leer beide teorie en die praktyk, en vierdens berei dit leerders voor om van betekenis te wees in hul nasie. Vyfdens en laastens is dit 'n leerdergesentreerde proses wat daarop fokus om die innerlike persoon op te bou. Hierdie perspektiewe oor geïntegreerde leer word as belangrik beskou vir Christen-universiteite en hoëronderwyspraktisyns, wat almal uitgenooi word om met wyses vorendag te kom om leerders holisties by leer te betrek.