Scielo RSS <![CDATA[Koers]]> http://www.scielo.org.za/rss.php?pid=2304-855720130001&lang=en vol. 78 num. 1 lang. en <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>The impact of Christian Higher Education on the lives of students and societies in Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100001&lng=en&nrm=iso&tlng=en Corruption is a worldwide problem. Authors do not only agree that it should be addressed at a personal level, but they encourage everyone to become involved in the fight against corruption. For this to happen, individual transformation is a prerequisite. In this article, Chipapata, Fátima and Jacinto's personal stories will bear witness to the potential role of Christian Higher Education (CHE) in the moral and spiritual transformation of individuals in local African communities. These three persons were extra-mural students enrolled at Hefsiba in Mozambique. That the impact of these three persons' studies goes beyond the personal level is seen in the community in which they live and work. They consented to tell their stories starting with events before they commenced their studies, sharing experiences they had during their studies and describing how their studies impacted their lives, families, work and the community in which they live. In this article, the essence, purpose and content of CHE are addressed. It is argued that through CHE, students' faith and education could be integrated. Apart from being competent in their professions, students would be committed to apply their competency to deal with the spiritual and material conditions of their communities. This might bring about a transformation of society.<hr/>Korrupsie is 'n wêreldwye probleem. Outeurs stem nie net saam dat dit op persoonlike vlak aangespreek moet word nie, maar hulle moedig almal ook aan om betrokke te raak in die stryd teen korrupsie. Dit kan net gebeur as individuele transformasie reeds plaasgevind het. In hierdie artikel lewer Chipapata, Fátima en Jacinto se persoonlike verhale getuienis van die potensiële waarde van Christelike Hoër Onderwys (CHO) met betrekking tot die morele en geestelike transformasie van individue in plaaslike Afrikagemeenskappe. Hierdie drie persone was buitemuurse studente van Hefsiba in Mosambiek. Die impak van hierdie drie persone se studies strek verder as bloot hul persoonlike lewens. Dit is ook sigbaar in die gemeenskap waarin hulle woon en werk. Hulle het ingestem om hul verhale te vertel, beginnende by gebeure voor die aanvang van hul studies, hul ervarings tydens hul studies en hoe hul studies hul lewens, gesinne, werk en gemeenskap beïnvloed het. In hierdie artikel word die essensie, doel en inhoud van CHO aangespreek. Daar word geargumenteer dat studente se geloof en onderwys geïntegreer word deur CHO. Studente word dus nie net toegerus vir hul professies nie, maar behoort ook toegewyd te wees om konstruktief by die spirituele en materiële nood van hul gemeenskappe betrokke te raak. Dit mag moontlik 'n transformasie van die gemeenskap tot gevolg hê. <![CDATA[<b>Spirituality</b>: <b>History and contemporary developments: An evaluation</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100002&lng=en&nrm=iso&tlng=en Spirituality is increasingly becoming a popular concept both in the media and in academic literature. However, there is a vast difference between the original concepts of spirituality, which were largely based on a Biblical view, and many contemporary perceptions thereof. Spirituality is generally seen as being divorced from any specific religion and specific truth claims. Nevertheless, it can be stated that spirituality is now seen as a universal human phenomenon. An evaluation of these trends is attempted by studying the concept in its original Biblical context, and by understanding the development of the dichotomy between religion and spirituality.<hr/>Spiritualiteit word 'n toenemend populêre konsep, beide in die media en in akademiese literatuur. Dit is belangrik om op te merk dat daar 'n groot verskil is tussen die oorspronklike konsep van spiritualiteit, wat op 'n Bybelse siening gegrond was, en baie van die hedendaagse persepsies daarvan. In die meeste gevalle word spiritualiteit tans beskou as iets wat van enige spesifieke godsdiens asook spesifieke aansprake op waarheid geskei is. Daar kan wel gestel word dat spiritualiteit vandag as 'n universele menslike eienskap beskou kan word. Hierdie tendense word geëvalueer deur die konsep in die oorspronklike Bybelse konteks te bestudeer en deur die ontwikkeling van die skeiding tussen godsdiens en spiritualiteit te verstaan. <![CDATA[<b>Christ-centred ethical behaviour and ecological crisis: What resources do the concepts of order in creation and eschatological hope offer?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100003&lng=en&nrm=iso&tlng=en The ecological crisis, as well as a limited ethical response, forces a reflection on the transformative potential of Christian ethics on an idolatrous society largely shaped by a dominant economic culture. The aim of the article was to explore how the concepts of creation order and eschatological hope may be helpful in the understanding and formulation of a Christ-centred ethical response to the ecological crisis. A review of the relevant literature was presented, limited to insights from Reformational philosophy and eco-theology into the concepts of creation order and eschatology. The main internal tensions of using the concepts of creation order and eschatological hope as resources in Christ-centred eco-ethics were highlighted and discussed. Some implications for the further explanation and development of Christ-centred eco-ethics are outlined.<hr/>Die ekologiese krisis, asook 'n beperkte etiese antwoord hierop, dwing 'n besinning oor die vernuwende potensiaal van Christelike etiek vir 'n afgodiese samelewing wat grootliks gevorm is deur 'n dominante ekonomiese kultuur. Die doel van hierdie artikel was om te ondersoek hoe die konsepte van orde in die skepping en eskatologiese hoop nuttig kan wees in die verstaan en die formulering van 'n Christus-gesentreerde etiese antwoord op die ekologiese krisis. 'n Oorsig van die relevante literatuur, beperk tot insigte uit die Reformatoriese filosofie en ekoteologie oor die konsepte van orde in die skepping en eskatologie, is aangebied. Die belangrikste interne spanningsvelde in die gebruik van die konsepte skeppingsorde en eskatologiese hoop in 'n Christus-gesentreerde eko-etiek is uitgelig en bespreek. Sekere implikasies vir die verdere verduideliking en die ontwikkeling van 'n Christus-gesentreerde eko-etiek is beskryf. <![CDATA[<b>Human communication revisited - A Biblical perspective</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100004&lng=en&nrm=iso&tlng=en Communication is very important in our daily lives. It is the most common everyday activity and it is at the core of all human contact. It permeates every aspect of who we are and what we do, and is a highly complex human phenomenon. The ability to communicate is a gift from God to enable us to develop relationships with others and to create culture. Studying and theorising about communication will enable us to discover 'serviceable insights' to help us to become good stewards of everything that God has entrusted to us. The Bible gives us a grand historical narrative of the cosmos, helping us to understand the fact that God created the world and its people. This article argued that the Creation-Fall-Redemption motif or theme, which is a highly schematised version of the Bible's grand narrative, could be used as a framework to help us understand and teach communication from an integrated Christian perspective. The clarion call is to redeem communication so that it can be appropriately used directionally for what is true, noble, right, pure, lovely and admirable (Phlp 4:8). As far as communication is concerned, integration of faith and learning should encompass what we teach (content), how we teach that content (pedagogy), and how what we teach impacts the way we think, what we believe, and how we live (our character).<hr/>OPSOMMING Kommunikasie is baie belangrik in ons daaglikse lewens. Dit is die mees algemene alledaagse aktiwiteit en vorm deel van die kern van alle menslike kontak. Dit deurdring elke aspek van wie ons is en wat ons doen en is 'n hoogs-komplekse menslike fenomeen. Die vermoë om te kommunikeer is 'n geskenk van God wat ons in staat stel om verhoudings met ander te ontwikkel en kultuur te skep. Die bestudering en teoretisering oor kommunikasie sal ons in staat stel om 'diensbare insigte' te ontdek, wat ons sal help om goeie rentmeesters te wees van alles wat God aan ons toevertrou het. Die Bybel gee aan ons 'n uitgebreide historiese narratief van die kosmos wat ons help om te verstaan dat God die wêreld, asook die mens geskep het. Hierdie artikel het geargumenteer dat die Skepping-Sondeval-Verlossingstema of -motief, wat as 'n hoogs-geskematiseerde weergawe van die Bybelse uitgebreide narratief beskou kan word, as 'n raamwerk kan dien om ons te help om kommunikasie vanuit 'n geïntegreerde Christelike perspektief te verstaan en te onderrig. Die wekroep is om kommunikasie vry te maak sodat dit rigtinggewend en gepas gebruik kan word vir wat waar, rein, regverdig, lieflik en loflik is (Fil 4:8). Wat kommunikasie betref, behoort die integrasie van geloof en leer te omsluit wat ons onderrig (inhoud), hoe ons die inhoud onderrig (pedagogie), asook die wyse waarop dit wat ons onderrig ons denke, ons geloof en hoe ons leef (ons karakter) beïnvloed. <![CDATA[<b>Principal succession</b>: <b>The socialisation of a primary school principal in South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100005&lng=en&nrm=iso&tlng=en This study focussed on the socialisation of a new principal in a South African primary school with a strong Christian culture. He was appointed when the predecessor retired after more than two decades. The conceptual framework focuses on the three phases of socialisation: professional socialisation, organisational socialisation and occupational identity, which are used to interpret the study. A qualitative study, which occurred during two phases, investigated the phenomenon, principal succession, in the particular school. The data collection methods included a number of interviews with the principal, a focus group interview with staff members who experienced the previous principal's leadership practice, and individual interviews with staff members. The following categories emerged from the data analysis: Recalling the previous principal: 'One sees Mr X [the predecessor] everywhere'; Entry and orientation: 'I found it intimidating initially'; and Immersion and reshaping: 'Reins that previously were a bit slack, he is now pulling tight'.<hr/>Hierdie studie het gefokus op die sosialisering van 'n nuwe skoolhoof in 'n Suid-Afrikaanse primêre skool met 'n sterk Christelike kultuur. Hy is aangestel toe sy voorganger ná meer as twee dekades afgetree het. Die konseptuele raamwerk, wat gebruik is om die bevindinge te interpreteer, het op die drie fases van sosialisering gefokus, naamlik professionele sosialisering, organisatoriese sosialisering en beroepsidentiteit. 'n Kwalitatiewe ondersoek na die skoolhoofopvolgingverskynsel in die bepaalde skool is in twee fases gedoen. Die data-insamelingsmetodes het 'n aantal onderhoude met die skoolhoof, 'n fokusgroeponderhoud met personeellede wat ook onder leierskap van die vorige skoolhoof gewerk het en individuele onderhoude met personeellede ingesluit. Tydens die data-analise het die volgende kategorieë na vore gekom: Herinnering aan die vorige skoolhoof: ''n Mens sien Mnr X [die voorganger] oral'; Aanvaarding en oriëntasie: 'Ek het dit aanvanklik intimiderend gevind'; en Immersie en hervorming: 'Leisels wat voorheen 'n bietjie slap was, het hy nou styfgetrek'. <![CDATA[<b><i>Perich</i></b><b><i>ō</i></b><b><i>r</i></b><b><i>ē</i></b><b><i>sis</i></b><b> and the South African ideal</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100006&lng=en&nrm=iso&tlng=en The continuing fulfilment of the South African dream of a 'rainbow nation' really needs to be based on a valid model; this can be provided by the biblical representation of the 'image of the Trinity'. In this regard, it is significant that the developed understanding of the Trinity includes the dynamic interaction of the Persons, known as perichōrēsis. If this serves as a model, it reflects the distinction between groups in society, but also harmony in society, and the full potential of each group. It then involves mutual sharing in society, and must be seen as dynamic, so that the country is able to continue to develop, not resting on past achievements. For Christians, part of the enactment of this model can be the perichoretic sharing in the life of the Trinity in prayer.<hr/>Die voortgaande vervulling van die Suid-Afrikaanse droom van 'n 'reënboognasie' behoort op 'n geldige model gebaseer word; die Bybelse voorstelling van die 'beeld van die Drie-eenheid' kan bydra om so 'n model te ontwikkel. Dit is hier betekenisvol dat die verstaan van die Drie-eenheid dusdanig ontwikkel het dat dit die dinamiese interaksie van die Persone of perichōrēsis insluit. Indien dit as 'n model dien, weerspieël dit die onderskeid tussen samelewingsgroepe, maar ook harmonie in die samelewing, asook die volle potensiaal van elke groep. Dit behels dan die wedersydse deel hê in die gemeenskap, en moet as dinamies gesien word, sodat die land verder ontwikkel en nie op prestasies van die verlede rus nie. Vir Christene kan deel van die uitlewing hiervan bestaan in die perichoretiese deelhê deur gebed in die lewe van die Drie-eenheid. <![CDATA[<b>Dupuy's view on economism</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100007&lng=en&nrm=iso&tlng=en French economist and philosopher Jean-Pierre Dupuy has drawn attention to the dominance of society by not only the powers of finance and commerce, but also by economic rationalism, a methodology of maximising profit, rent, utility, happiness, given suitable sets of incentives. Financial markets are largely irrational as they move from major booms into busts and instil a speculative mentality throughout society. Society itself is compared to a supermarket in which we choose from amongst a wide range of closely related alternatives, without having any clue of adverse consequences. This is a form of fatalism. Similarly, threats of major catastrophes are downplayed, including a nuclear conflagration, climate warming and moral collapses, especially individualism stimulated by desire as a key motivator of indefinite economic growth. The author's proposal of enlightened catastrophism is discussed and an alternative is proposed in the form of enlightened subversion inspired by moves that would strengthen the ability of families and those responsible for managing businesses, education and health to exercise their own vocations in mutual service.<hr/>Die Franse ekonoom en filosoof Jean-Pierre Dupuy het die aandag gevestig op finansiële en handelsmagte se dominering van die samelewing. Hy het ook aangetoon hoe ekonomiese rasionalisme 'n dominerende rol in die samelewing speel, spesifiek deur die metodologie vir die maksimering van wins, nut, verhuring, geluk en die verskaffing van geskikte insentiewe. Finansiële markte is grootliks irrasioneel in hulle beweging van grootskaalse oplewings en plotselinge prysstygings tot bankrotskap en bevorder 'n spekulatiewe mentaliteit regdeur die samelewing. Die samelewing self word vergelyk met 'n supermark waarin ons 'n keuse maak uit 'n wye reeks van nou-verwante alternatiewe sonder om 'n idee te hê van wat die ongunstige gevolge inhou. Dit is 'n vorm van fatalisme. Die bedreiging wat grootskaalse katastrofes inhou word onderspeel. Sodanige katastrofes sluit in 'n atoom-ontbranding, klimaatsverandering en morele ineenstortings, veral individualisme wat gestimuleer word deur begeerte as 'n kernmotiveerder van oneindige ekonomiese groei. Die outeur se voorstel van verligte katastrofisme word bespreek en 'n alternatief in die vorm van 'n verligte omverwerping word voorgestel. So 'n alternatief is geïnspireer deur bewegings wat die vermoë van gesinne en diegene wie verantwoordelik is vir die bestuur van besighede, onderwys en gesondheid versterk om hulle eie roepings in gemeenskaplike diens uit te leef. <![CDATA[<b>Human dignity central to economic development</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100008&lng=en&nrm=iso&tlng=en French economist and philosopher Jean-Pierre Dupuy has drawn attention to the dominance of society by not only the powers of finance and commerce, but also by economic rationalism, a methodology of maximising profit, rent, utility, happiness, given suitable sets of incentives. Financial markets are largely irrational as they move from major booms into busts and instil a speculative mentality throughout society. Society itself is compared to a supermarket in which we choose from amongst a wide range of closely related alternatives, without having any clue of adverse consequences. This is a form of fatalism. Similarly, threats of major catastrophes are downplayed, including a nuclear conflagration, climate warming and moral collapses, especially individualism stimulated by desire as a key motivator of indefinite economic growth. The author's proposal of enlightened catastrophism is discussed and an alternative is proposed in the form of enlightened subversion inspired by moves that would strengthen the ability of families and those responsible for managing businesses, education and health to exercise their own vocations in mutual service.<hr/>Die Franse ekonoom en filosoof Jean-Pierre Dupuy het die aandag gevestig op finansiële en handelsmagte se dominering van die samelewing. Hy het ook aangetoon hoe ekonomiese rasionalisme 'n dominerende rol in die samelewing speel, spesifiek deur die metodologie vir die maksimering van wins, nut, verhuring, geluk en die verskaffing van geskikte insentiewe. Finansiële markte is grootliks irrasioneel in hulle beweging van grootskaalse oplewings en plotselinge prysstygings tot bankrotskap en bevorder 'n spekulatiewe mentaliteit regdeur die samelewing. Die samelewing self word vergelyk met 'n supermark waarin ons 'n keuse maak uit 'n wye reeks van nou-verwante alternatiewe sonder om 'n idee te hê van wat die ongunstige gevolge inhou. Dit is 'n vorm van fatalisme. Die bedreiging wat grootskaalse katastrofes inhou word onderspeel. Sodanige katastrofes sluit in 'n atoom-ontbranding, klimaatsverandering en morele ineenstortings, veral individualisme wat gestimuleer word deur begeerte as 'n kernmotiveerder van oneindige ekonomiese groei. Die outeur se voorstel van verligte katastrofisme word bespreek en 'n alternatief in die vorm van 'n verligte omverwerping word voorgestel. So 'n alternatief is geïnspireer deur bewegings wat die vermoë van gesinne en diegene wie verantwoordelik is vir die bestuur van besighede, onderwys en gesondheid versterk om hulle eie roepings in gemeenskaplike diens uit te leef. <![CDATA[<b>Die Kaapkolonie in die geskiedskrywing en in die letterkunde</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100009&lng=en&nrm=iso&tlng=en French economist and philosopher Jean-Pierre Dupuy has drawn attention to the dominance of society by not only the powers of finance and commerce, but also by economic rationalism, a methodology of maximising profit, rent, utility, happiness, given suitable sets of incentives. Financial markets are largely irrational as they move from major booms into busts and instil a speculative mentality throughout society. Society itself is compared to a supermarket in which we choose from amongst a wide range of closely related alternatives, without having any clue of adverse consequences. This is a form of fatalism. Similarly, threats of major catastrophes are downplayed, including a nuclear conflagration, climate warming and moral collapses, especially individualism stimulated by desire as a key motivator of indefinite economic growth. The author's proposal of enlightened catastrophism is discussed and an alternative is proposed in the form of enlightened subversion inspired by moves that would strengthen the ability of families and those responsible for managing businesses, education and health to exercise their own vocations in mutual service.<hr/>Die Franse ekonoom en filosoof Jean-Pierre Dupuy het die aandag gevestig op finansiële en handelsmagte se dominering van die samelewing. Hy het ook aangetoon hoe ekonomiese rasionalisme 'n dominerende rol in die samelewing speel, spesifiek deur die metodologie vir die maksimering van wins, nut, verhuring, geluk en die verskaffing van geskikte insentiewe. Finansiële markte is grootliks irrasioneel in hulle beweging van grootskaalse oplewings en plotselinge prysstygings tot bankrotskap en bevorder 'n spekulatiewe mentaliteit regdeur die samelewing. Die samelewing self word vergelyk met 'n supermark waarin ons 'n keuse maak uit 'n wye reeks van nou-verwante alternatiewe sonder om 'n idee te hê van wat die ongunstige gevolge inhou. Dit is 'n vorm van fatalisme. Die bedreiging wat grootskaalse katastrofes inhou word onderspeel. Sodanige katastrofes sluit in 'n atoom-ontbranding, klimaatsverandering en morele ineenstortings, veral individualisme wat gestimuleer word deur begeerte as 'n kernmotiveerder van oneindige ekonomiese groei. Die outeur se voorstel van verligte katastrofisme word bespreek en 'n alternatief in die vorm van 'n verligte omverwerping word voorgestel. So 'n alternatief is geïnspireer deur bewegings wat die vermoë van gesinne en diegene wie verantwoordelik is vir die bestuur van besighede, onderwys en gesondheid versterk om hulle eie roepings in gemeenskaplike diens uit te leef. <![CDATA[<b>Thinking about research based on a seven-point principle?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572013000100010&lng=en&nrm=iso&tlng=en French economist and philosopher Jean-Pierre Dupuy has drawn attention to the dominance of society by not only the powers of finance and commerce, but also by economic rationalism, a methodology of maximising profit, rent, utility, happiness, given suitable sets of incentives. Financial markets are largely irrational as they move from major booms into busts and instil a speculative mentality throughout society. Society itself is compared to a supermarket in which we choose from amongst a wide range of closely related alternatives, without having any clue of adverse consequences. This is a form of fatalism. Similarly, threats of major catastrophes are downplayed, including a nuclear conflagration, climate warming and moral collapses, especially individualism stimulated by desire as a key motivator of indefinite economic growth. The author's proposal of enlightened catastrophism is discussed and an alternative is proposed in the form of enlightened subversion inspired by moves that would strengthen the ability of families and those responsible for managing businesses, education and health to exercise their own vocations in mutual service.<hr/>Die Franse ekonoom en filosoof Jean-Pierre Dupuy het die aandag gevestig op finansiële en handelsmagte se dominering van die samelewing. Hy het ook aangetoon hoe ekonomiese rasionalisme 'n dominerende rol in die samelewing speel, spesifiek deur die metodologie vir die maksimering van wins, nut, verhuring, geluk en die verskaffing van geskikte insentiewe. Finansiële markte is grootliks irrasioneel in hulle beweging van grootskaalse oplewings en plotselinge prysstygings tot bankrotskap en bevorder 'n spekulatiewe mentaliteit regdeur die samelewing. Die samelewing self word vergelyk met 'n supermark waarin ons 'n keuse maak uit 'n wye reeks van nou-verwante alternatiewe sonder om 'n idee te hê van wat die ongunstige gevolge inhou. Dit is 'n vorm van fatalisme. Die bedreiging wat grootskaalse katastrofes inhou word onderspeel. Sodanige katastrofes sluit in 'n atoom-ontbranding, klimaatsverandering en morele ineenstortings, veral individualisme wat gestimuleer word deur begeerte as 'n kernmotiveerder van oneindige ekonomiese groei. Die outeur se voorstel van verligte katastrofisme word bespreek en 'n alternatief in die vorm van 'n verligte omverwerping word voorgestel. So 'n alternatief is geïnspireer deur bewegings wat die vermoë van gesinne en diegene wie verantwoordelik is vir die bestuur van besighede, onderwys en gesondheid versterk om hulle eie roepings in gemeenskaplike diens uit te leef.