Browsing by Author "Smit, Johannes Andries."

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The African cultural heritage : deculturation, transformation and development.
(2004) Tondi, Tsoabisi Pakiso Ensle.; Smit, Johannes Andries.
This study begins by highlighting the fact that after identifying the causes of defects in the socio-economic development of Africa and its populace African scholars argue for the re-centering of African cultural heritage as a strategy for (re)-construction and socioeconomic development. In fact, the alienation and marginalization of African cultural values and traditions by the designs of colonialism and apartheid have resulted in the distortion and disorientation of some of the most fundamental aspects of the culture of the colonized. Undeniably, this phenomenon contributed immensely to the situation of 'underdevelopment' in Africa Culturally, people were prevented from engaging the European culture(s) on their own terms. Economically - because the African cultural heritage was degraded to the level of the 'savage', the 'primitive', 'uncivilized' and even the level of the 'superstitious' or 'mystical' compared to the ' logical' found in the Western cultural thought and behaviour - African people(s) were mostly prevented from participating in the development of the continent. More importantly, given the present unfolding scenario of the African leaders' dream for an African century- manifested in the transformation of the Organization of African Union into the African Union (AU) (during the week of the 9 to 12 July 2001) and the vision and mission of New Partnership for Africa's Development (NEPAD) - juxtaposing this ideal to the pressures globalisation process exerts on the African continent, this study III seeks to identify essential elements of African Cultural Heritage that (if reclaimed and redefined) can contribute towards the transformation and development of (South) Africa and its people. The two critical questions here are: (a) Against the backdrop of Africa's economic disposition, what is the way forward for the continent to extricate itself from the quagmire of poverty, disease and instability? (b) Is Pan-Africanism the solution to the African crisis in the 2IIt century and the globalizing world? The African Renaissance discourse (as a new Pan-Africanism vision in the 2IIt century and a philosophical framework for (re)-construction and development) is central to this study, precisely because no nation that was uprooted from its soul can be able to recover wholly and progress without basing its socio-economic development plans on its own cultural identity and self-knowledge. It is hoped that this study will form part of existing critical resource material concerning the legacy of underdevelopment, and the constructive proposals and strategies critical in the socio-economic (re)-construction and development of Africa in the context of g1obalisation and its marginalising tendencies and practices against the countries of the South.
The challenges of multicultural education and the promotion of a culture of learning and teaching.
(2004) Govender, Sungeetha.; Smit, Johannes Andries.
As South Africa emerges from the years of struggle against apartheid, the education system is characterised by fragmentation, inequity, racism and a culture of intolerance. This study tests the experiences and challenges of learners, educators and relevant stakeholders in a multicultural setting: The study was conducted at five multicultural schools in the Ethekwini Region in the province of KwaZulu-Natal in South Africa. Literature is based on historical background of multicultural education and sketches the concept of culture, equality and multiculturalism. The methodology of choice was an empirical research. The first stage involved the gathering of information through questionnaires, observations and interviews. In the second stage: the analysis indicates the roles played by principals, educators and learners in multicultural schools. The findings of this study reveal that learners, educators and principals face serious problems in multicultural schools and are unable to deal with learner diversity. Firstly, in a multicultural country like South Africa it is important that learners reach high levels of proficiency in at least two languages. Secondly, the Constitution of the Republic of South Africa (Act 108 of 1996) provides the basis for curriculum for transformation and development. Lastly, there is a need for educator training so that educators can handle diverse learners. Religion and education brings about moral values and contributes to create an integrated community that affirms in diversity therefore religious diversity needs to be facilitated by trained professionals. This study seeks to build on the new direction in education and proposes numerous strategic recommendations for a new approach in multicultural education in South Africa. Finally, the study provides useful insights and guidelines to the general public, educators, policymakers, lectures and managers of the institution of learning.
A critical analysis of community priesthood in the church of the Province of Southern Africa with special reference to Black community priesthood of the Diocese of Natal.
(2002) Vilakazi, Mlungisi Johann.; Smit, Johannes Andries.
No abstract available.
A critical evaluation of the place of experience within the Pentecostal Movement.
(2002) Govindsamy, Selvaraj.; Smit, Johannes Andries.; Phiri, Isabel Apawo.
Abstract not available.
A critical study of current psychotherapy and christian counselling models : a post-traumatic stress disorder perspective.
(2005) Moodley, Jaganathan Roy.; Smit, Johannes Andries.
The TRC hearings is the most important form of assessment in the South African social system yet, because it was used as an evaluation of social life and trauma under apartheid. Both victims and perpetrators therefore, took the TRC seriously. The Khulumani support group observes that the TRC achievement in reconciliation and reparation needs further consideration to make proper reparation. The purpose of this study is to understand why political victims are still hurting in post apartheid South Africa. The empirical research comprises of a survey of 10 victims of political trauma. The survey questionnaire solicits information on kinds of trauma, the impact of trauma on individual and community, and the shattering of mental schemas amongst others. The survey revealed that most victims of political trauma are probably females, middle aged and illiterate. These people need to find themselves forms of guidance from older and more experienced victims. In addition, the survey revealed that although the value of psychological help was recognized, most victims did not attend such programs. Victims also said that, "the Government had not recognized their hurts". It can therefore be concluded that the government is still accountable for the state victims are in. The pilot research studies also revealed that the victims' high expectations are measured or based on the material things that they see political leaders having. However, achievement should be consistent with availability of resources, education, and psychological help for the victims themselves. Furthermore, the case stories showed that there are valid problems that these victims continue to experience. There is an urgency for more focused research into parameters that define effectiveness and efficiency in helping political victims in South Africa. Furthermore, it is imperative that the country deliberately increases psychological help. In addition there is a need to increase financial assistance. Finally, it is important to localize support groups, and to develop alternative ways to educate the existing traumatized victims. On this respect Christian Counselling groups may be of assistance.
Designing Equitable FOUNDATIONS for Open Knowledge The Journey of Open Access Journals at UKZN: Freedom, e/Quality & Access.
(2018) Smit, Johannes Andries.
No abstract available.
Educational and cultural challenges faced by African learners in racially mixed and culturally diverse schools.
(2005) Chamane, Nonhlanhla Sandra.; Smit, Johannes Andries.
In this dissertation I provide the results of research on this topic. The struggles of African learners over the years are traced from apartheid to the post-apartheid era by establishing the gap between policy formulation and implementation. The study contrasts the challenges faced by African learners under apartheid education and those faced by learners in the new educational dispensation due to difficulties associated with non mother tongue education and those due to the monocultural schools that have little or no experience with diverse cultures. The findings are that learners who are not taught in the medium of their mother tongue do experience several forms of discrimination, racism and can lead to learners not maximize their academic potential.
Faith, fear and feminist theology : the experiences of women, in a small Free State Town of South Africa, demonstrate some of the effects of patriarchal domination in church and society.
(2002) Sprong, Jenette Louisa.; Smit, Johannes Andries.
Abstract not available.
A historical and an empirical survey of fatherhood.
(2004) Singh, Raj.; Smit, Johannes Andries.
What does it mean to be a father? What are our expectations of men as fathers and are those expectations being met, and what does that say about men and masculinity? Even as recently as thirty years ago, the answers to such questions would have been considered obvious to most people. The father's task was to provide for his family, to be the authority in the home and perhaps occasionally to help the mother by entertaining the children. He would not be expected to have an intimate relationship with his children or to provide either physical or emotional support to them. In fact he would not be expected to have a great deal to do with his children and as long as he provided for his family materially and maintained discipline within the home, he would be considered a good enough father. But now that has changed.
The history of the Rhenish mission society in Namibia with particular reference to the African Methodist episcopal church schism (1946-1990)
(2003) Tjibeba, Hendrik Rudolf.; Smit, Johannes Andries.; Phiri, Isabel Apawo.
This dissertation takes up the African Methodist Episcopal Church (AMEC) schism in 1946 in Namibia from the Rhenish Mission Society RMS), due to a protest against the inhumane treatment that the Nama leaders were forced to accept from the German missionaries belonging to the Rhenish Mission Society. The agitation movement of 1946 organized a church separated from the RMS which was started in response to the Africans' need for opportunities for self-expression, fuller involvement in the Church of God, and in society as a whole. It was the answer to a cry for social recognition as human beings, and the means through which a group of people started on a programme which gave them a growing sense of dignity and self respect. The underlying and longer term problems of this first schism in Namibia come out above all in the correspondence between the missionary Christiaan Spellmeyer and Petrus Jod, Markus Witbooi and Zacheus Thomas. These documents shed some light on the policy and attitude of the RMS in Namibia and in Gibeon in particular, mainly during the 1930's and early 1940's. This thesis records the significant role played by the Nama leaders to voice their grievances against the RMS. The involvement of the RMS missionaries in colonial politics has contributed to the subjugation of the black people. By concentrating their efforts on pioneering incentives in education, social care and ordination, the Nama leaders made an outstanding contribution to the establishment of AMEC in Namibia, the church which responds closely to the needs of the Nama people. This study should be of interest to those who are doing research on the history of Christian missions in Southern Africa, and in particular in Namibia. It is hoped that the findings of this study will bring a local perspective on the activities of the AMEC in Namibia, as up to the present, much available information has been written by German missionaries. A complete history of the indigenous clergy in Namibia, is unwritten. Much that would be most interesting and valuable went to the grave with those who had no possible means of transmitting it except by the uncertain and unreliable method of tradition. What made Zacheus Thomas, Markus Witbooi and Petrus Jod different from the Rhenish Mission Society's staff was the fact that they were from the IKhobesin clan, who understand and respect the culture of the Nama people. They could see and appreciate the structures of the Nama society and planned a development project from the African perspective. The researcher presents this work as a tribute to these pioneering Nama leaders whose lives and relationships are a true reflection of their Christian faith.
Hope in the social context of the epistle to the Romans.
(2000) Porthen, Priscilla.; Maartens, Pieter Johann.; Smit, Johannes Andries.
Abstract not available.
An inquiry into the unity process amongst baptists in South Africa.
(2004) Ragwan, Rodney.; Smit, Johannes Andries.
No abstract available.
Inter-religious marriage counselling in South Africa : towards a counselling model for inter-religious couples : a Christian perspective.
(2016) Govender, Jezreel.; Smit, Johannes Andries.; Kumalo, Simangaliso Raymond.
The research is on inter-religious marriage and counselling from a Christian perspective. Although religious intolerance and resistance to inter-religious and inter-faith marriages exist in society, it appears that inter-religious marriages are on the increase. Since couples in inter-religious marriage experience more challenges than couples from the same religion, it is necessary to develop an integrated counselling model that may be used to counsel such couples. In view of this, skilful counsellors and appropriate counselling are needed. The research will focus on the transformation process in South Africa; the dynamics of the family; religion and culture; the dynamics of marriage; the conceptualizing of inter-religious marriages and its challenges; the understanding of the influence of Christianity upon inter-religious marriages; the different counselling theories; and the nature of a relevant integrated counselling model for inter-religious marriages. The transformation process had caused a huge impact in South Africa religiously and culturally. The communication across religions an cultures have opened up, hence the increase in inter-religious relationships and marriages. The major religions of the world hold different views concerning inter-religious marriages. Christianity, Islam and Hinduism prohibit inter-religious marriages to various degrees. Despite the restrictions inter-religious, interfaith and inter-cultural marriages still do take place. Christianity allows inter-religious under certain conditions and also inter-cultural marriages if the partners are Christians. All inter-religious marriages pose new challenges, especially when it concerns the religious traditions and cultural issues. Most couples possess a limited ability to find solutions to these challenges. They are, therefore, often unable to cope in these situations – to reach compromises and amicably deal with their challenges. In view of this, a counsellor is required to assist. Appropriate counselling is needed in inter-religious marriages. The counsellor needs to be skilful in order to intervene in these marriages. Therefore, different counselling elements are examined in order to create a relevant integrated Psycho-spiritual counselling model for inter-religious marriages.
The interaction of African traditional religio-medical practice and western healing methods.
(2001) Mcetywa, Sitembile Alfred Mthomtsasa.; Smit, Johannes Andries.; Phiri, Isabel Apawo.
The aim of this thesis is to assess the nature of African Traditional healing system with special reference to Mpondo culture. It is a case study of the Mpondo people of the Eastern Cape. The focus of the study was on the historical facts, the cultural background, the religious experiences and the traditional healing system of this people. Stimulated by the fact that Mpondo people appear to be a marginalized group, undermined and sometimes sidelined, the research seeks to set the record straight. A lack of documented information about this people is the major contributing factor to their lost identity. This stems from the fact that very little has been written about them. Even when such writings are found, they often contain distorted information. In some books, they are mistakenly represented as amaXhosa or a Xhosa sub-group. They are mostly regarded as having no culture, no language or identity. In terms of language, isiXhosa is taught at schools in Mpondoland. This research is an attempt to raise awareness about the reality of the situation of the Mpondo people. Without this knowledge, the Mpondo people can not regain their lost identity, people-hood, humanity and dignity. Through this knowledge, a dehumanised people can fight for their rights. AmaMpondo need to rediscover the spirit of Africanness, so that they know that they belong to Africa. As T Mbeki puts it, Africa needs to be refounded as a space that is centred neither on the market nor on the fortress, but rather on what geographer Paul Wheatley called, its "ceremonial complex" (Mbeki, T., 20 in Chidester). The Mpondo people were primarily dehumanised by the Cape Colonial government. Precolonial Mpondo culture and its post-colonial history was examined. Dehumanising factors among Mpondo came in the form of labels and insults. Their religion was referred to as "pagan" whilst they were at times called "kaffirs", a Malaysian term meaning a non-believer. Now is the time for the revival of the Mpondo as a people of Africa, 'for a country that frowns on its culture by calling us savage and barbarians is a lost country' (Mutwa, p 22, Sunday Tribune, 16 .July 2000). This research sought to investigate the means and ways of restoring the lost dignity of the Mpondo people. In chapter two and three, a survey of Mpondo culture, their world view their religion and their identification of diseases and their treatment was made. Out of this survey it has been indicated that not all was destroyed by the encroachment of the western civilization. "Christianity and western medicine functioned as a secularising ferment in Africa, dethroned the traditional healer, replacing witchcraft, causation with medical history and introducing modem hygiene" (Jansen G.) Mpondo people still practise and believe in their healing system. This shows that although the foundations have been shaken, the base on which to rebuild its culture is still firm. What is now needed is to resist all forms of cultural expression. Sound reconstruction and reconciliation is the end goal of the research. Cultural reconstruction is the basis for sound reconciliation. Because the forces that be, broke the basis of a reconciled and organised society, there is a need to commence with the reconstruction of the people's culture. Cultural reconstruction becomes central particularly in a country which is threatened by social evils, such as a high crime rate, poverty, incurable or death threatening diseases such as HlV/AIDS and unemployment. Without reconciling the people with their culture and African Traditional Religion, any attempt to solve the above mentioned problems may not be easily achieved. Such a construction should not be confused with what Chidester calls '1:he construction of an inventory of Mrican traditional religion which recalls colonial efforts to create systematic boundaries within which African populations were contained. Enclosed within a stable secure and unchanging religious system" (Chidester 2000 : 15). The point at issue here is the reconstruction of a people's culture, based on its natural dignity. Such reconstruction should aim at the international marketing of the people's culture. The thesis is a pointer to the seriousness of the demand for the speedy reconstruction of religion and medical practice. ''The time is past when western medicine was the much praised vehicle for the propagation of the gospel to foreign cultures - missionaries are the heavy artillery of the missionary army" (Walls 1982 : 22). Healing and African Traditional Religion should be a base of such a reconstruction process. First and foremost, African Traditional Religious researchers who are adherents and practice the religion, should take a lead in such a process. This refers to the people on the ground who must be directly be involved. For, ''the non-western voices have not spoken or intervened in this debate" (Jansen G : 09). This may sound racial or ethnic, but the fact of the matter is that most • of the time, the people on the ground have not as yet surfaced, conscientised and organised as a religious group. What is needed is the democratisation of all cultural councils so that more funds are generated for the development of African Traditional Religion standards. It should be taught at schools. More air time on radio and television stations should also be allocated to African Traditional Religion. As in the rest of sub-Saharan Africa, studies of the recent democratisation wave have so far tended to limit themselves to the role of the churches and to the lesser extent to Islamic communities. ATR has not received the attention it deserves (Schoffieers : 405). The reconstruction of African Traditional Religion and African Traditional Healing systems are the only positive step towards the proper representation of African culture. This will contribute to the recent efforts to positively represent the traditional religious heritages of South Africa. If it is motivated by Christian acculturation or even Africanist revitalization, the process runs the risk of perpetuating the colonial legacy to the extent that it repeats the inventory approached or abstracts the mentality of 'ubuntu' or African humanity, from political, social and economic relations (Chidester : 2000 : 15). Formations such as the NACATR (National Council of African Traditional Religion) and THO (Traditional Healers Organization) are in line with the promotion of African culture based on religion and healing just as the constitution of South Africa demands. ''The primary objects of the commission for the promotion and protection of the rights of cultural religious and linguistic communities are (a) to promote and respect the rights of cultural religious and linguistic communities, (b) to promote and develop peace, friendship, humanity, tolerance, national unity among religious and linguistic communities on the basis of equality, non-discrimination and freedom of association, and (c) to recommend the establishment or recognition in accordance with national legislation of a cultural or other council or councils for a community or communities in South Africa (The Constitution of the Re.public of South Africa 1996 Chapter 9: 101).
Markan eucharist in the context of African Initiated Churches liturgy.
(1999) Mahlatsi, M. E.; Smit, Johannes Andries.
No abstract available.
An overview of the effects of burnout and stress in the lives of ministers.
(2008) Ganesan, C.; Ward, Edwina Deborah.; Smit, Johannes Andries.
It is a well-known fact that: a) Ministers conduct their work under enormous pressure b) They carry a burdensome workload trying to meet unrealistic expectations from their congregations and the community at large c) This also impacts negatively upon their own families who tend to suffer neglect and lack of quality time. The inevitable result is descent into a state of burnout and stress. This dissertation: 1) Analyses this predicament 2) Suggests ways of overcoming it. 3) It draws on the insights of both secular wisdom and Biblical scripture. 4) It aims to bring about healing and restoration to the beleaguered minister so that he can once again resume his life’s calling in a state of wholeness.
Paul's "in Christ" - the mystical theory.
(2001) Williams, Denis Ivor.; Smit, Johannes Andries.
In Paul's thirteen letters the 'in Christ' phrase, with its variants (in the Lord etc.), appears about 167 times. Since Deissmann's foundational study of the phrase over 100 years ago scholars have suggested many theories seeking to explain Paul's meaning in its use . Their findings range over several disciplines, but are inconclusive. Our study takes a fresh theological look at the phrases, and seeks to test the hypothesis that "Paul uses the 'in Christ' phrase principally in a mystical sense". Christian mysticism is defined as "union with God through Christ in the power of the Holy Spirit". Firstly, eight models of mysticism are constructed from various disciplines and examined to give an overview of mysticism, i.e. historic (Judaism and Apocalyptic, Neoplatonic), anthropology (Synderesis), ecclesiastic (Eastern Orthodox, Holy Spirit / Charismatic), personal (Schweitzer, Calvin), and Postmodern. Jewish mysticism is found to exist from about 300BC in two forms - contemplative and chariot. Christian mysticism derives from Jewish mysticism and has the same goal- union with God. Secondly, a study of Paul's background reveals parallels in his theology showing possible influences from contemporary sources. Thirdly, Paul's 'in Christ' phrase and its variants with different prepositions indicate that the phrase probably derives from the early church's baptism liturgy and focuses in particular upon the new creation which replaces the old. Fourthly, of the many theories advanced to account for the 'in Christ' phrase five are examined, all of which can make a contribution towards understanding the phrase better. Fifthly, an original theory which is mystical is proposed in which Paul's 'in Christ' phrases are divided into those that relate to God's Work in Christ 66 (40%), and to Believers' Work in Christ 101 (60%) . The first category phrases are indicative, objective and positional; the second are imperative, subjective and practical. The twofold division is typical of Paul's letter - writing style, with encouragement and practice following doctrine. Both categories are further subdivided. Paul's theology is Christocentric as revealed to him after hisconversion and call by Christ. The 'in Christ' phrase may be said to be the answer to all the problems of the early church for it is axiomatic that God can accept nothing that is not in Christ. This is evident from Paul's outline of God's pre - history plan for His creation which is fulfilled when all things in heaven and on earth are united 'in Christ' . Since Christology takes precedence over other theological doctrines which are derived from it, so the 'in Christ' phrase may be seen as central to Paul's theology in pre - history, through time and into eternity again. As the analysis of mysticism reveals, it has many similarities with the 'in Christ' phrase, and both doctrines could be defined in the same way. The mystical interpretation seems to provide the fullest understanding of scripture, and thus when Paul's phrase is examined mystically its true intentions seem to be revealed for the believer's lifestyle, for maintaining church unity and fellowship with fellow believers, and for providing the closest relationship with God through the beatific vision, mystical union, spiritual marriage or deification. In church history the 'in Christ' phrase and the mystical element were slowly replaced by scholasticism and institutionalism, but from the beginning of the twentieth century the world -wide charismatic revival is restoring them hence the present . phenomenal church growth and ecumenical outreach. The hypothesis that Paul uses the 'in Christ' phrase principally in a mystical sense may be said to be confirmed.
Poverty, change and the social responsibility of the church.
(2011) Chengiah, Joseph.; Smit, Johannes Andries.
No abstract available.
Relevance of the resurrection in Hindu-Christian dialogue.
(2001) Shunmugam, Laventhran.; Smit, Johannes Andries.
No abstract available.
The role of the Christian church in its ministry to displaced people with a particular focus on informal settlements in the Durban area.
(2000) Pillay, Victor Vythalingum.; Smit, Johannes Andries.
No abstract available.