Pub Date : 2018-01-01DOI: 10.17159/2413-3027/2018/V31N1A8
U. King
Teilhard de Chardin (1881-1955) was a great thinker, scientist, and mystic – he was above all an extraordinary human being whose inspiring vision still remains far too little known. He visited South Africa twice, in 1951 and 1953, to undertake palaeontological research and collaborate with South African colleagues. Throughout his life, but especially towards its end, he was much interested in the future of planetary humanity and he always stressed the importance of seeing , of having a vision that pulls us forward and upward. For him, life is vision. I examine how this vision – embracing science, religion and the future of humankind – presents a challenge to the contemporary world and an inspiration to create a better future for all. I first look at our world in crisis, dominated by science, but politically fragmented, suffering from much injustice, poverty and violence. Where are we going? Teilhard’s evolutionary, convergent and universalist thinking can be a guiding light for the contemporary world to move forward. At the present state of crisis, planetary humanity is faced, more than ever before, with the responsibility for its further self-evolution. Has the human species the evolutionary capacity for developing its life to a higher stage, for truly transformative action to create greater collaboration and unification, more universal peace and justice? This is a decisively critical question, for to evolve further is no longer just an option, but an imperative. What are the spiritual energy resources needed for the further development of the human community, especially the necessary zest for life, the all-transforming power of love and compassion available in order to develop an environmentally and ecologically sound way of life to ensure the wellbeing of all people and the planet? In order to be able to evolve further, we need a new spiritual awakening, and a deeply mystical, action-oriented spirituality in the contemporary world. I hope to show that Teilhard’s integral vision, rooted both in modern science and a fervent faith, can be an empower-ing vision for us all. Keywords: science, religion, planetary humanity, vision, the future of humankind, self-evolution, evolutionary capacity, universal peace and justice, spiritual energy, zest for life
{"title":"Teilhard de Chardin’s vision of science, religion and planetary humanity: a challenge to the contemporary world","authors":"U. King","doi":"10.17159/2413-3027/2018/V31N1A8","DOIUrl":"https://doi.org/10.17159/2413-3027/2018/V31N1A8","url":null,"abstract":"Teilhard de Chardin (1881-1955) was a great thinker, scientist, and mystic – he was above all an extraordinary human being whose inspiring vision still remains far too little known. He visited South Africa twice, in 1951 and 1953, to undertake palaeontological research and collaborate with South African colleagues. Throughout his life, but especially towards its end, he was much interested in the future of planetary humanity and he always stressed the importance of seeing , of having a vision that pulls us forward and upward. For him, life is vision. I examine how this vision – embracing science, religion and the future of humankind – presents a challenge to the contemporary world and an inspiration to create a better future for all. I first look at our world in crisis, dominated by science, but politically fragmented, suffering from much injustice, poverty and violence. Where are we going? Teilhard’s evolutionary, convergent and universalist thinking can be a guiding light for the contemporary world to move forward. At the present state of crisis, planetary humanity is faced, more than ever before, with the responsibility for its further self-evolution. Has the human species the evolutionary capacity for developing its life to a higher stage, for truly transformative action to create greater collaboration and unification, more universal peace and justice? This is a decisively critical question, for to evolve further is no longer just an option, but an imperative. What are the spiritual energy resources needed for the further development of the human community, especially the necessary zest for life, the all-transforming power of love and compassion available in order to develop an environmentally and ecologically sound way of life to ensure the wellbeing of all people and the planet? In order to be able to evolve further, we need a new spiritual awakening, and a deeply mystical, action-oriented spirituality in the contemporary world. I hope to show that Teilhard’s integral vision, rooted both in modern science and a fervent faith, can be an empower-ing vision for us all. Keywords: science, religion, planetary humanity, vision, the future of humankind, self-evolution, evolutionary capacity, universal peace and justice, spiritual energy, zest for life","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"31 1","pages":"135-158"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489518","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-01DOI: 10.17159/2413-3027/2018/V31N2A14
D. Chidester
{"title":"David Chidester Publications (1982-2018)","authors":"D. Chidester","doi":"10.17159/2413-3027/2018/V31N2A14","DOIUrl":"https://doi.org/10.17159/2413-3027/2018/V31N2A14","url":null,"abstract":"","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"31 1","pages":"280-293"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489293","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-01DOI: 10.17159/2413-3027/2018/V31N1A2
D. Chidester
The classification of ‘world religions’ is highly problematic because of its arbitrary construction, its exclusion of indigenous religions, and its easy availability for ideological manipulation. The imperial edifice of ‘world religions’ has been dismantled in recent scholarship in the study of religion. Yet, the notion of ‘world religions’ has been enthusiastically embraced by advocates of inclusive citizenship in democratic societies and by advocates of indigenous empowerment in postcolonial societies. This brief essay reviews the terms of engagement for critically reflecting on the various deployments of ‘world religions’ as a prelude to thinking about religion in the world.Keywords: world religions, indigenous religions, ideology, inclusive citizen-ship, democracy, indigenous empowerment, postcolonial societies, religion in the world
{"title":"World religions in the world","authors":"D. Chidester","doi":"10.17159/2413-3027/2018/V31N1A2","DOIUrl":"https://doi.org/10.17159/2413-3027/2018/V31N1A2","url":null,"abstract":"The classification of ‘world religions’ is highly problematic because of its arbitrary construction, its exclusion of indigenous religions, and its easy availability for ideological manipulation. The imperial edifice of ‘world religions’ has been dismantled in recent scholarship in the study of religion. Yet, the notion of ‘world religions’ has been enthusiastically embraced by advocates of inclusive citizenship in democratic societies and by advocates of indigenous empowerment in postcolonial societies. This brief essay reviews the terms of engagement for critically reflecting on the various deployments of ‘world religions’ as a prelude to thinking about religion in the world.Keywords: world religions, indigenous religions, ideology, inclusive citizen-ship, democracy, indigenous empowerment, postcolonial societies, religion in the world","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"31 1","pages":"41-53"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489378","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-01DOI: 10.17159/2413-3027/2018/V31N2A4
Kathryn Lofton
This article examines the likability of hip-hop star Kanye West and The Voice champion Jordan Smith to explain the colonial terms for our pop culture taste. The writings of David Chidester establish the tie between religion and colonialism as an axiomatic one; he also argues that popular culture is a rich site for formations of religion. West and Smith offer an opportunity to argue the connection between these two strands of scholarly observance, showing the fractal effects of colonialism in Africa on the preferences of pop culture consumption in America. The attraction to West’s unlikability is the other side of the easy adoration for Jordan Smith: like those colonists who gave religion to those colonized subjects they dominated, pop consumers refuse to admit their intimate and needful connection to those idols who resist their control. Although organized by particular instances, this article seeks to encourage those in pop culture studies to see the erotic work of dislike; it seeks to encourage those in religious studies to see how pop subjects carry forward the classificatory imprints of colonial frontiers.Keywords: colonialism, hate crime, hate watching, Jordan Smith, Kanye West, popular culture, religion, whiteness
{"title":"Can't Help Lovin': David Chidester's Pop Culture Colonialism","authors":"Kathryn Lofton","doi":"10.17159/2413-3027/2018/V31N2A4","DOIUrl":"https://doi.org/10.17159/2413-3027/2018/V31N2A4","url":null,"abstract":"This article examines the likability of hip-hop star Kanye West and The Voice champion Jordan Smith to explain the colonial terms for our pop culture taste. The writings of David Chidester establish the tie between religion and colonialism as an axiomatic one; he also argues that popular culture is a rich site for formations of religion. West and Smith offer an opportunity to argue the connection between these two strands of scholarly observance, showing the fractal effects of colonialism in Africa on the preferences of pop culture consumption in America. The attraction to West’s unlikability is the other side of the easy adoration for Jordan Smith: like those colonists who gave religion to those colonized subjects they dominated, pop consumers refuse to admit their intimate and needful connection to those idols who resist their control. Although organized by particular instances, this article seeks to encourage those in pop culture studies to see the erotic work of dislike; it seeks to encourage those in religious studies to see how pop subjects carry forward the classificatory imprints of colonial frontiers.Keywords: colonialism, hate crime, hate watching, Jordan Smith, Kanye West, popular culture, religion, whiteness","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"31 1","pages":"79-104"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489447","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-01DOI: 10.17159/2413-3027/2018/V31N1A10
Augustine Shutte
As a starting-point, in his well-known definition of a ‘practice’, Alasdair MacIntyre argues that the ‘reflection’ involved in ‘practice’, is best understood as a dialogue between different partners, whether individuals or groups. Such reflection, aimed as it is at the achievement of excellence in the practice concerned, can (if pursued with rigour and commitment), uncover values embedded in the practice which, however limited the practice (rugby, gardening), have a wider, even universal, scope. When the partners in dialogue have general recognition of one another (religions, countries, professional bodies, political parties), these values can provide materials for a Global Ethic (Parliament of the World’s Religions), that is constructed from the bottom up (the Oregon Plan), rather than by some public authority (the United Nations). This article provides grounds for this view by examining the practice of health-care in post-apartheid South Africa, and the co-reflection of scientific health-care professionals and traditional healers, that are part of constructing a new model for health-care that better serves the needs of all South Africans. This dialogue may uncover values whose scope is wider than that of health-care and which could provide a really humane foundation for a society containing different cultures. Keywords: practice, Alisdair MacIntyre, reflection, values, culture/s, ethic, health-care professionals, traditional healers
{"title":"Reflection in practice as source of values: The cross-cultural creation of a health-care ethic in post-apartheid South Africa","authors":"Augustine Shutte","doi":"10.17159/2413-3027/2018/V31N1A10","DOIUrl":"https://doi.org/10.17159/2413-3027/2018/V31N1A10","url":null,"abstract":"As a starting-point, in his well-known definition of a ‘practice’, Alasdair MacIntyre argues that the ‘reflection’ involved in ‘practice’, is best understood as a dialogue between different partners, whether individuals or groups. Such reflection, aimed as it is at the achievement of excellence in the practice concerned, can (if pursued with rigour and commitment), uncover values embedded in the practice which, however limited the practice (rugby, gardening), have a wider, even universal, scope. When the partners in dialogue have general recognition of one another (religions, countries, professional bodies, political parties), these values can provide materials for a Global Ethic (Parliament of the World’s Religions), that is constructed from the bottom up (the Oregon Plan), rather than by some public authority (the United Nations). This article provides grounds for this view by examining the practice of health-care in post-apartheid South Africa, and the co-reflection of scientific health-care professionals and traditional healers, that are part of constructing a new model for health-care that better serves the needs of all South Africans. This dialogue may uncover values whose scope is wider than that of health-care and which could provide a really humane foundation for a society containing different cultures. Keywords: practice, Alisdair MacIntyre, reflection, values, culture/s, ethic, health-care professionals, traditional healers","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"31 1","pages":"177-206"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-01-01DOI: 10.17159/2413-3027/2018/V31N2A10
S. Masondo
Christianity was meant to be one of the most potent weapons in the armory of European Imperialism. John Philip characterized mission stations as the cheapest and the best military posts any wise government can employ to defend its frontiers against the predatory incursions of savage tribes (Villa-Vicencio 1988:44). Christianity was meant to colonize the conscience and consciousness of the colonized in ways that would make them lose their indigenousness. It was meant to ‘make’ or ‘create’ the colonized in the image of the colonizer. The irony of this situation is that, among other things, it created conditions for the desire among the colonized to be free; it contributed to the emergence of African Nationalism through notions like ‘brotherhood’ and ‘oneness in Christ’. It became a serious problem for the Christianized and educated natives to find themselves excluded from the Christian family on the basis of their ethnicity. David Chidester’s work on the history of religion in Southern Africa provides a very useful background for exploring the ironies of Christian presence in Southern Africa. Lamin Sanneh’s observation about the role played by indigenous religions to enable both Islam and Christianity to take root is invoked in this context. Christianity became part of the complex that laid the foundations for African nationalism and the pan-Africanist ideology. It provided a platform in mission stations and mission schools for the forging of a unified African identity. Education, given to Africans to become ‘civilized’ and alienated from their African compatriots, instead, helped in creating a consciousness for liberation among the oppressed Africans.Keywords: missionaries, Christianity, African Traditional Religion
{"title":"Ironies of Christian Presence in Southern Africa","authors":"S. Masondo","doi":"10.17159/2413-3027/2018/V31N2A10","DOIUrl":"https://doi.org/10.17159/2413-3027/2018/V31N2A10","url":null,"abstract":"Christianity was meant to be one of the most potent weapons in the armory of European Imperialism. John Philip characterized mission stations as the cheapest and the best military posts any wise government can employ to defend its frontiers against the predatory incursions of savage tribes (Villa-Vicencio 1988:44). Christianity was meant to colonize the conscience and consciousness of the colonized in ways that would make them lose their indigenousness. It was meant to ‘make’ or ‘create’ the colonized in the image of the colonizer. The irony of this situation is that, among other things, it created conditions for the desire among the colonized to be free; it contributed to the emergence of African Nationalism through notions like ‘brotherhood’ and ‘oneness in Christ’. It became a serious problem for the Christianized and educated natives to find themselves excluded from the Christian family on the basis of their ethnicity. David Chidester’s work on the history of religion in Southern Africa provides a very useful background for exploring the ironies of Christian presence in Southern Africa. Lamin Sanneh’s observation about the role played by indigenous religions to enable both Islam and Christianity to take root is invoked in this context. Christianity became part of the complex that laid the foundations for African nationalism and the pan-Africanist ideology. It provided a platform in mission stations and mission schools for the forging of a unified African identity. Education, given to Africans to become ‘civilized’ and alienated from their African compatriots, instead, helped in creating a consciousness for liberation among the oppressed Africans.Keywords: missionaries, Christianity, African Traditional Religion","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"31 1","pages":"209-231"},"PeriodicalIF":0.1,"publicationDate":"2018-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489208","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.17159/2413-3027/2017/V30N2A5
Albert Billy Bangirana, Sarojini Nadar, S. Reddy
Studies on HIV infection and prevalence at South African University Campuses reveal high levels of HIV infection and prevalence among students. Statistics reveal higher infection rates for female students. It is postulated that these statistics may be attributed to sustained high risk behaviour[s] at university campuses. However, these largely quantitative studies lack a qualitative analysis of the factors associated with high-risk behaviour. Within studies on HIV, there is a significant body of literature that makes linkages to religion, gender and sexuality. What appears to be missing is a focus on Higher education, in particular on how university students might experience HIV prevention models. In discussions on HIV prevention, religion is often seen as providing a moral compass for sexual behaviour. Using surveillance theory and Foucault’s theory of power or forces in relation to sexuality, this article critiques the notion of a moral compass by interrogating the foundational teachings of the Catholic Church’s HIV prevention model. The article suggests that Albert Bandura’s ‘self-reactive selfhood reasoning’ provides a more adequate moral reasoning framework for students’ sexual agency than the Church’s framework which is hegemonic and hierarchical.
{"title":"Sexual Surveillance and Student Sexual Agency: Catholic Moral Teaching and HIV Prevention in a Higher Education Context","authors":"Albert Billy Bangirana, Sarojini Nadar, S. Reddy","doi":"10.17159/2413-3027/2017/V30N2A5","DOIUrl":"https://doi.org/10.17159/2413-3027/2017/V30N2A5","url":null,"abstract":"Studies on HIV infection and prevalence at South African University Campuses reveal high levels of HIV infection and prevalence among students. Statistics reveal higher infection rates for female students. It is postulated that these statistics may be attributed to sustained high risk behaviour[s] at university campuses. However, these largely quantitative studies lack a qualitative analysis of the factors associated with high-risk behaviour. Within studies on HIV, there is a significant body of literature that makes linkages to religion, gender and sexuality. What appears to be missing is a focus on Higher education, in particular on how university students might experience HIV prevention models. In discussions on HIV prevention, religion is often seen as providing a moral compass for sexual behaviour. Using surveillance theory and Foucault’s theory of power or forces in relation to sexuality, this article critiques the notion of a moral compass by interrogating the foundational teachings of the Catholic Church’s HIV prevention model. The article suggests that Albert Bandura’s ‘self-reactive selfhood reasoning’ provides a more adequate moral reasoning framework for students’ sexual agency than the Church’s framework which is hegemonic and hierarchical.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"30 1","pages":"105-121"},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67488770","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.17159/2413-3027/2017/V30N1A7
F. Benyah
Albinism, an inherited condition from birth as a result of the lack of melanin pigment which usually changes the colour of the skin, hair and eyes, is usually greeted with resentment in most African communities. In Ghana, some communities and families consider it a misfortune to give birth to Albinos and hence, attempts are made to either kill them at birth or banish them from the community. They are constantly abused and ridiculed by the public with derogatory names and social tags that serve as a form of stigmatization. Evidently, it is clear that the discrimination against albinos in Ghana are underlain by religious and cultural beliefs. This article takes into perspective how religious beliefs and cultural values contribute to the plight of albinos in Ghana and further, discusses how the inculturation of human rights can help mitigate the violence that is perpetrated against persons with albinism.
{"title":"Equally able, differently looking: discrimination and physical violence against persons with albinism in Ghana","authors":"F. Benyah","doi":"10.17159/2413-3027/2017/V30N1A7","DOIUrl":"https://doi.org/10.17159/2413-3027/2017/V30N1A7","url":null,"abstract":"Albinism, an inherited condition from birth as a result of the lack of melanin pigment which usually changes the colour of the skin, hair and eyes, is usually greeted with resentment in most African communities. In Ghana, some communities and families consider it a misfortune to give birth to Albinos and hence, attempts are made to either kill them at birth or banish them from the community. They are constantly abused and ridiculed by the public with derogatory names and social tags that serve as a form of stigmatization. Evidently, it is clear that the discrimination against albinos in Ghana are underlain by religious and cultural beliefs. This article takes into perspective how religious beliefs and cultural values contribute to the plight of albinos in Ghana and further, discusses how the inculturation of human rights can help mitigate the violence that is perpetrated against persons with albinism.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"30 1","pages":"161-188"},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67488914","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.17159/2413-3027/2017/V30N2A14
B. Dube, M. Nkoane, D. Hlalele
The article interrogates and problematises the concept of freedom of religion in South Africa by drawing on unlearnt lessons from the Jonestown incident. The South African constitution provides for the right to freedom of religion; unfortunately, the implementation of this right has evoked various unforeseen trajectories, such as abuse, commercialisation of religion and violation of human rights. The article argues that freedom of religion is being misinterpreted and misunderstood; as a result, religion, as it is practiced, has caused it to become a social pathology. To problematise religious freedom, we earth this article in decoloniality, of which one agenda is to challenge all forms of coloniality as manifested through religious discourses. The main argument of the article is that freedom of religion in South Africa needs to be redefined, reconceptualised and reconstructed, not only through the lens of theological orientation, but also sociologically, constitutionally and with respect to human rights.
{"title":"The Ambivalence of Freedom of Religion, and Unearthing the Unlearnt Lessons of Religious Freedom from the Jonestown Incident: A Decoloniality Approach","authors":"B. Dube, M. Nkoane, D. Hlalele","doi":"10.17159/2413-3027/2017/V30N2A14","DOIUrl":"https://doi.org/10.17159/2413-3027/2017/V30N2A14","url":null,"abstract":"The article interrogates and problematises the concept of freedom of religion in South Africa by drawing on unlearnt lessons from the Jonestown incident. The South African constitution provides for the right to freedom of religion; unfortunately, the implementation of this right has evoked various unforeseen trajectories, such as abuse, commercialisation of religion and violation of human rights. The article argues that freedom of religion is being misinterpreted and misunderstood; as a result, religion, as it is practiced, has caused it to become a social pathology. To problematise religious freedom, we earth this article in decoloniality, of which one agenda is to challenge all forms of coloniality as manifested through religious discourses. The main argument of the article is that freedom of religion in South Africa needs to be redefined, reconceptualised and reconstructed, not only through the lens of theological orientation, but also sociologically, constitutionally and with respect to human rights.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"30 1","pages":"330-349"},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489012","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-01DOI: 10.17159/2413-3027/2017/V30N2A3
L. Siwila
The article addresses the conceptualising of the presence of women in the Copperbelt mine compound in Zambia during the period 1920 -1954. Like many other mining companies across Southern Africa, The British South African Company which owned the mining rights on the Copperbelt imposed certain restrictions on women who came to the Copperbelt province. Initially mine owners did not favour the idea of allowing women to live in the mine compound for the fact that women were seen as a distraction to production in the mines. The outcome of this decision was that as time went by, most of the men left their jobs to return to the villages to be with their spouses. Those who were single took advantage of the neighbouring villages during weekends and stayed on with their girlfriends and sometimes only returned back for work later in the week. This affected production in the mines and made the mine bosses to propose rules on how to incorporate women in the mine compounds. The aim of this study is to demonstrate how patriarchy played an important role in excluding women from participating in the economic development that took place on the Copperbelt during that period. The article further highlights ways in which the colonial government displayed some ambiguities in the exclusion and inclusion of women in the economic development of the Copperbelt mines. It will also show how labour markets exploited women’s rights to participate in the economic development in the Copperbelt and how, when access was granted, women’s productive and reproductive labour was used as part of an economic drive strategy. It also further argues that when it comes to women’s bodies, throughout history, religion has played an important role in defiling women’s bodies. It is this negative perception that was also perceived in the mining company in the Copperbelt during the period under study. While women were seen as a threat to economic development, their presence in the Copperbelt also played a significant role in the economic Lilian Cheelo Siwila 76 development of the Copperbelt mining companies. Therefore, women’s contribution during the foundation of modern African life in Zambia needs to be acknowledged in our intellectualising of the development of the Copperbelt mines.
{"title":"Reconstructing the Distorted Image of Women as Reproductive Labour on the Copperbelt Mines in Zambia (1920-1954)","authors":"L. Siwila","doi":"10.17159/2413-3027/2017/V30N2A3","DOIUrl":"https://doi.org/10.17159/2413-3027/2017/V30N2A3","url":null,"abstract":"The article addresses the conceptualising of the presence of women in the Copperbelt mine compound in Zambia during the period 1920 -1954. Like many other mining companies across Southern Africa, The British South African Company which owned the mining rights on the Copperbelt imposed certain restrictions on women who came to the Copperbelt province. Initially mine owners did not favour the idea of allowing women to live in the mine compound for the fact that women were seen as a distraction to production in the mines. The outcome of this decision was that as time went by, most of the men left their jobs to return to the villages to be with their spouses. Those who were single took advantage of the neighbouring villages during weekends and stayed on with their girlfriends and sometimes only returned back for work later in the week. This affected production in the mines and made the mine bosses to propose rules on how to incorporate women in the mine compounds. The aim of this study is to demonstrate how patriarchy played an important role in excluding women from participating in the economic development that took place on the Copperbelt during that period. The article further highlights ways in which the colonial government displayed some ambiguities in the exclusion and inclusion of women in the economic development of the Copperbelt mines. It will also show how labour markets exploited women’s rights to participate in the economic development in the Copperbelt and how, when access was granted, women’s productive and reproductive labour was used as part of an economic drive strategy. It also further argues that when it comes to women’s bodies, throughout history, religion has played an important role in defiling women’s bodies. It is this negative perception that was also perceived in the mining company in the Copperbelt during the period under study. While women were seen as a threat to economic development, their presence in the Copperbelt also played a significant role in the economic Lilian Cheelo Siwila 76 development of the Copperbelt mining companies. Therefore, women’s contribution during the foundation of modern African life in Zambia needs to be acknowledged in our intellectualising of the development of the Copperbelt mines.","PeriodicalId":42808,"journal":{"name":"Journal for the Study of Religion","volume":"30 1","pages":"75-89"},"PeriodicalIF":0.1,"publicationDate":"2017-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67489069","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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