Academic literature on the topic 'Afgoden'

AbstractAmong the books in the sale catalogue of Pieter Saeraredam's library (Note I) was a virtually forgotten work on pagan mythology, Hcydensche afgoden, belden, tcmpcls en offerhanden, published in Haarlem in 1646 (Note 2). This rare book crops up again in the 1893 catalogue of Frederik Muller's stock, but the only known example appears to be in the Royal Library in Brussels (Note 3). Among the Dutch sources on the subject, most of which continue the tradition of such Renaissance mythologists as Giraldi, Conti and Cartari, the Haarlem work appears to be the least known and most curious (Note 8). It was published anonymously, bul is dedicated to the author's teacher's, the Haarlem Classicist painters Pieter Fransz. de Grebber (Note 15) and Willem de Poorter. In the dedication the author declares that he felt the lack of descriptions in Dutch of pagan temples, altars and images during his apprenticeship and delermined to make it good later, despite his failure to become an artist. The book was inlended for 'Painters, Poets and others'. It consists of two volumes. The first sections are devoled to pagan religion in general, to the idols mentioned in the Old Testament and to each of the antique gods individually. The second, divided up into countries, offers a kind of information that is rather unusual in the 17th century. Not much is known about the pupils of the two painters mentioned (Notes 10, 11), but among the names we do have (certainly not a complete list) that of Pieter Casteleyn is of unusual interest. He certainly did not become a painter, for in 1645, lert years after the beginning of his apprenticeship to De Poorter, he is recorded as apprenticed to his father Vincent, a well-known Haarlem printer, who in fact printed Heydensche afgoden. Pieter Casteleyn became a member of the Haarlem booksellers' guild in 1649 and from 1650 onwards he was to puhlish the famous Hollandsche Mercurius. In 1649 he printed Pieter de Grebber's 'rules of art', possibly as his masterpiece (Note 14). He may have found some consolation for his failure as an artist in the publication of notes on the gods, which would certainly have been of interest to his teachers, and there would have been time enough to gather the material between 1635 and 1646. He belonged to a relatively well-to-do Mennonite milieu, there is evidence to suggest that he and his brother Vincent probably attended the Latin School and the inventory of his estate made in 1676 included no fewer than 43 paintings, mythological scenes among them (Note 19), none of which contrardicts the hypothesis. If Pieter Casteleyn was indeed the author of the book, there would be some excuse for its weakness, as a youthful work by someone who had not yet found his metier. The book is a mishmash of arbitrary information presented in a totally uncritical and often muddle-headed manner. Casteleyn took over much from the 1581 Frenh edition of Cartari, with the great difference that he was not interested in the meaning, but only in the externals of the images he describes. In the case of Fortuna, f or example, Casteleyn gives a completely arbitrary list of attributes, possibly taken from the illustrations in Cartari (Fig. I), including that of Nemesis (Fig. 2), whose 'measure' he may have wrongly construed as the 'telescope' he so strangely refers to. The illustrations in the book, ten small and rathe primitive woodcuts, are not related to those in the French edition of Cartari. Indeed, in the case of that of Janus (Fig.3), it seems that the artist did not know Cartari's illustration (Fig. 4), since the rod shown there has been transformed, through a linguistic mistake, into a bundle of twigs. As, for the other illustrations (Figs. 5-10), some are of subjects not illustrated in Cartari, while the last one is a rendering in reverse of the illustration of the 'Abgott Jodute' in the Sächsisch Chronicon of 1596 (Note 24). In the title-page print (Fig. 11 ), on the other hand, which may be by Casteleyn himself, the statue of Mercury in the left foreground is a direct borrowing from Carlari (Fig. 12). Whether the Heydenschc afgoden was of any practical use to artists or had any influence on Dutch art seems doubtful, but it did have ils roots in the artistic milieu in Haarlem and as such it remains a highly curious phenomenon.

Background: Contagious caprine pleuropneumonia (CCPP), caused by Mycoplasma capricolum subsp. Capripneumoniae (Mccp), is one of the most important goat diseases causing high morbidity and mortality, these results in heavy economic losses to countries like Somalia, which is a country affected the civil war of the 1990s. Objective: Generally, the disease presence has been reported in the country. However, there is no quantitative data on the prevalence and distribution of the disease has been scientifically reported in the country. Methods: A cross-sectional study was conducted from September 2019 to June 2020 in three villages of Afgoye district of Somalia to assess the seroprevalence and identify the associated risk factors for the occurrence of the CCPP. The risk factors considered included sex, age, and locations. Results: A total of 100 blood samples were collected and evaluated by Capri-Latex Agglutination Test (Capri-LAT). A total of 49/100 (49%, CI 95%: (38.86%-59.2%) goats were seropositive for anti-CCPP antibody. The epidemiological risk factors considered, sex, age and locations, were not significantly associated with the CCPP sero prevalence (p>0.05). However, the sero positivity was slightly higher in female (51%, 95% CI: 39.8-62.6), >3 years old goats (86.3%, 95% CI: 48.9-87.4) and Markazka village (56%, 95% CI: 41.3-70.0) compared to male (40%, 95% CI: 19.1-63.9), 1-3 years old (57.5%, 95% CI: 40.9- 73.0), and Shareeco (43.8%, 95% CI: 19.8-70.1) and Siinka (41.2%, 95% CI: 24.7-59.3) villages, respectively. Conclusion: The present study indicates the prevalence of CCPP in the studies areas and this requires practicable measures to be put in place towards the control of the disease.

AbstractAfrican animal trypanosomiasis (AAT) affects the livestock of 12.3 million Somalis and constrains their development and wellbeing. There is missing data on AAT in the country after the civil war of the 1990s. Therefore, this study has aimed to assess the prevalence of Trypanosoma spp. in 614 blood samples from cattle (n = 202), goats (n = 206) and sheep (n = 206) in Afgoye and Jowhar districts, Somalia using parasitological and molecular methods. Twenty-one out of 614 (3.4%; 95% CI: 2.1–5.2%) and 101/614 (16.4%; 95% CI: 13.6–19.6%) ruminants were positive for Trypanosoma spp. by buffy coat technique (BCT) and internal transcribed spacer 1 (ITS1)-polymerase chain reaction (PCR), respectively. Using ITS1-PCR, the highest prevalence was observed in cattle (23.8%; 95% CI: 18.4–30.1%) followed by goats (17.5%; 95% CI: 12.9–23.3%) and sheep (8.3%; 95% CI: 5.1–12.9%). A total of 74/101 (73.3%; 95% CI: 63.5–81.6%) ruminants were shown coinfection with at least two Trypanosome species. The four T. brucei-positive samples have tested negative for T. b. rhodesiense, by the human-serum-resistance-associated-PCR. Trypanosoma evansi, T. godfreyi, T. vivax, T. brucei, T. simiae and T. congolense were the Trypanosoma species found in this study. This is the first study on the molecular detection of Trypanosoma sp. in ruminants in Somalia. Further investigations and control measures are needed to manage Trypanosomiasis spreading in the country. Studies should also focus on the detection of T. b. rhodesiense in the country.

This practical-theological article focuses on the spiritual dimension of forces that are influencing the social fabric of post-apartheid South Africans. Working with Eswine’s assumption, we reflect on the hold of idols on the hearts and minds of people. The spiritual powers at work in society develop into idols and place their own desires above God’s purpose for humanity and creation. Rather than serving the ends of human life, the powers exercise dominion over human beings, restricting and dehumanising them and destroying the fabric of integrated social life by means of the blinding and hardening hold of idolatry. In the post-apartheid South African society this idolatry manifests in the illusion of power flowing from entitling oneself to self-aggrandisement and in the false sense of stability flowing from the efforts of the middle class in establishing a sophisticated first-world enclave aimed at protecting themselves from the third-world masses. The purpose is to develop the contours for a homiletic theory aimed at shattering the obstinate hold of idols by means of the prophetic act of ministering the living presence of the crucified and resurrected Christ in the hearts and minds of preachers and listeners. A theory is envisioned for an iconoclast action that originates from a different power and wisdom base than is the case with the dominating forces and the hold of their idols,namely a field of force with the integrating presence of the risen Christ at its heart; a space where a liberated and reconciled humanity will be able to flourish.Die verbryseling van die afgode: Die konfrontering van die hardnekkige houvas van verontmenslikende kragte op post-apartheid Suid-Afrikaners met die lewende teenwoordigheid van die gekruisigde en opgestane Here. Hierdie prakties-teologiese artikel, fokus op die geestelike dimensie van magte wat in ’n post-apartheid Suid-Afrikaanse samelewing ’n invloed op die sosiale omgewing uitoefen. Die uitgangspunt van Eswine dien as aansporing vir die besinning oor die houvas wat afgode op die harte en gedagtes vangelowiges het. Die funksionering van geestelike magte in die samelewing word ondersoek. Hierdie magte verhef hulself tot afgode en plaas hulle eie begeertes bo God se wil vir die skepping en die mens. In plaas daarvan om God se wil vir die onderhouding van die menslike lewe te eerbiedig oefen hierdie magte heerskappy oor mense uit deur afgodery waardeur die geïntegreerdheid van die samelewing gedisintegreer word. Mense word verblind om die invloed van afgodery in hulle lewens te vestig. In ‘n post-apartheid Suid-Afrikaanse samelewing manifesteer dit deur die illusie van mag voortvloeiend uit selfverheerliking, as ook in die middelklas se koorsagtige poging om hulleself in `n gemaklike eerste-wêreldenklawe te isoleer as beskerming teen die Derdewêreldse massas. Die outeurs wil ‘n homiletiese teorie vir die verydeling van afgodery ontwerp wat in die teenwoordigheid van die gekruisigde enopgestane Christus in die harte en gedagtes van hoorders gegrond is. Hierdie kragveld open ’n lewensruimte waarin gelowiges, bevry van die mag van afgodery, versoend sal kan floreer.

Abstract Background Fourteen-years after the last Rift Valley fever (RVF) virus (RVFV) outbreak, Somalia still suffers from preventable transboundary diseases. The tradition of unheated milk consumption and handling of aborted materials poses a public health risk for zoonotic diseases. Limited data are available on RVF and Brucella spp. in Somali people and their animals. Hence, this study has evaluated the occurrence of RVFV and Brucella spp. antibodies in cattle, goats and sheep sera from Afgoye and Jowhar districts of Somalia. Methods Serum samples from 609 ruminants (201 cattle, 203 goats and 205 sheep), were serologically screened for RVF by a commercial cELISA, and Brucella species by modified Rose Bengal Plate Test (mRBPT) and a commercial iELISA. Results Two out of 609 (0.3 %; 95 %CI: 0.04–1.2 %) ruminants were RVF seropositive, both were female cattle from both districts. Anti-Brucella spp. antibodies were detected in 64/609 (10.5 %; 95 %CI: 8.2–13.2 %) ruminants by mRBPT, which were 39/201 (19.4 %) cattle, 16/203 (7.9 %) goats and 9/205 (4.4 %) sheep. Cattle were 5.2 and 2.8 times more likely to be Brucella-seropositive than sheep (p = 0.000003) and goats (p = 0.001), respectively. When mRBPT-positive samples were tested by iELISA, 29/64 (45.3 %; 95 %CI: 32.8–58.3 %) ruminant sera were positive for Brucella spp. Only 23/39 (58.9 %) cattle sera and 6/16 (37.5 %) goat sera were positive to Brucella spp. by iELISA. Conclusions The present study showed the serological evidence of RVF and brucellosis in ruminants from Afgoye and Jowhar districts of Somalia. Considering the negligence of the zoonotic diseases at the human-animal interface in Somali communities, a One Health approach is needed to protect public health.

Aims: The field experiment was conducted to evaluate new sesame varieties for growth and yield performance. Study Design: A randomized completely block design (RCBD) with four replications was used for the experiment. Place and Duration of Study: The study was conducted during the Deyr season (September-November) 2016 at the experimental farm of Somali Agriculture Technical Group (SATG), Afgoye, Somalia. Methodology: Growth and yield characters of the varieties were measured during the trial. A complete of six sesame varieties was used for the trial. The new varieties were Setit, Yemeni, Nigerian, Humera and Indian while a local variety, Dunyar, was used as a control. Results: Results from the experiment revealed that growth parameters such capsule length, number of branches per ∙plant, number of capsules per plant and number of seeds per capsule were significantly different among the varieties. Yield performance of the sesame varieties was also significantly different. It was observed that Humera variety showed the highest seed yield of 2.82 ton per hectare while the Indian variety has given the lowest seed yield of 0.67 ton per hectare. The highest straw yield of 3.45 ton per hectare was recorded for Local variety while the lowest straw yield of 2.76 ton per hectare was observed in Setit variety. Likewise the highest biological yield of 6.18 ton per hectare was observed at Dunyar variety while the lowest biological yield of 3.61 ton per hectare was recorded for Indian variety. Conclusion: The growth and yield of these particular varieties did not outperform the local variety, thus, future studies would be essential to look for other alternative methods and cultivars that would help increase the productivity.

The biblical text introduces Ruth, a Moabite woman, at a time of personal crisis. She faces destitution. Life has handed her multiple blows, amongst them widowhood and childlessness. Her single asset? Naomi, a cranky, elderly but endearing mother-in-law. Naomi, an Israelite and also widowed, is now quite determined to go home to Bethlehem. Ruth joins Naomi’s journey, but for Ruth it is a pilgrimage, for it is at this time that she switches allegiance from the gods of Moab to the God of Israel. As an immigrant facing change on every level – a new culture, a new religion, no friends and no job – Ruth nonetheless triumphs. Within only a couple of months, not only does she marry a prominent and prosperous bachelor, Boaz, but also wins the hearts of her mother-in-law’s friends, the women of Bethlehem. This analysis of her successful pilgrimage offers contemporary guidelines for facing dramatic changes. Using literary method, this article examines one of the Bible’s accounts of how a personal crisis is resolved via a combination of God’s providence and human initiative and courage.Die hantering van ’n krisis deur ’n kombinasie van menslike inisiatief en goddelike bestuur: Insigte uit die boek Rut. Die bybelse teks stel die leser voor aan Rut, ’n Moabitiese vrou, tydens ‘n persoonlike krisis in haar lewe. Sy is ’n weduwee, kinderloos en staar dus armoede in die gesig. Haar enigste pluspunt is Naomi, haar bejaarde, ietwat verbitterde dog innemende skoonmoeder. Naomi, ’n Israeliet en ook ’n weduwee, is vasbeslote om na haar huis in Betlehem terug te keer. Rut vergesel haar en dit word vir Rut ’n pelgrimstog na die God van Israel, weg van die afgode van Moab af. As immigrant wat ’n vreemde kultuur en godsdiens, ’n toekoms sonder vriende en werkloosheid moet verwerk, seëvier Rut uiteindelik. Sy trou binne ‘n paar maande met Boas, ’n prominente en welvarende vrygesel en wen ook die harte van haar skoonmoeder se vriendinne, die vroue van Bethlehem. Die ontleding van Rut se suksesvolle pelgrimstog bied tydgenootlike riglyne aan diegene wat voor groot veranderinge in hulle lewens te staan kom. Met behulp van die literêre metode ondersoek hierdie artikel ’n bybelse mededeling wat aantoonhoedat ’n persoonlike krisis deur middel van God se voorsienigheid en menslike inisiatief en moed opgelos kan word.

1 Korintiërs 7–8 en 10:1–11:1 is deel van Paulus se antwoord op ’n brief wat hy van die Korintiërs ontvang het (7:1). Die twee gedeeltes handel oor die huwelik en afgodery, meer spesifiek die eet van vleis in heidense tempels. In sy antwoord gebruik hy ’n aantal vrae wat in kommentare bloot as retoriese vrae beskryf word. Die doel van hierdie artikel is om hierdie vrae fyner te onderskei aan die hand van ’n model wat uit die taalhandelingsteorie ontwikkel is. Die model word kortliks opgesom, gevolg deur ’n sistematiese ondersoek van al die vrae in hierdie twee gedeeltes. Die gevolgtrekking is dat die noemer ‘retoriese vraag’ ’n oorvereenvoudiging is, wat nie reg laat geskied aan die wyse waarop Paulus verskillende soorte vrae gebruik om die impak van sy antwoord aan die Korintiërs te verhoog nie. Deur die vrae te onderskei en binne ’n wetenskaplike raamwerk te beskryf, is ook ’n poging om ’n bydrae tot die vertaling en eksegese van die betrokke gedeeltes te lewer.1 Corinthians 7–8 and 10:1–11:1 form part of Paul’s response to a letter from the Corinthians, refered to in 7:1. These two sections deal with matters on marriage and idolatry, specifically that of eating meat in pagan temples. In Paul’s response he uses a number of questions, which all commentaries simply describe as rhetorical questions. The purpose of this article is to distinguish these questions more clearly on the basis of a model, developed from speech act theory. The model is briefly summarised, followed by a systematic examination of all the questions in these two sections. The conclusion is that the denominator ‘rhetorical question’ is an oversimplification that does not do justice to the way in which Paul uses various types of questions to enhance the impact of his response to the Corinthians. By distinguishing and describing these questions within a scientific framework, an attempt was also made to contribute to the translation and exegesis of the passages involved.

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling.
Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

This thesis sets out to proof that Paul advised the Corinthians, at least prominently, from a Christ-centred koinwniva frame of mind when addressing their issues in 1 Corinthians. Firstly it has been established that the koinwniva word group may be defined within the nuances of a dynamic relationship. Secondly the study has compiled, with this definition in mind, at least 47 of the most prominent koinwniva elements as found throughout the Bible, with special focus on the New Testament. These elements have then been organised in a koinwniva defined theological framework so that it could be easily accessible for further study into the way Paul might have used them later on in 1 Corinthians. The study then continued not only to point out the important role of 1 Cor 1:1-9 in the Corinthian letter, but also to show how the themes still to be addressed are actually being set in a koinwniva frame of mind. Furthermore, the role of 1:9, as nexus, combined with the specific reference to koinwniva with Christ has also been stressed. In doing so Paul actually supply us with what could be called a “key” to unlock other koinwniva elements in the rest of 1 Corinthians without encountering the koinwniva term as such. So, armed with this “key” and our carefully defined koinwniva theological framework, 1 Cor 5-6 and 8:1-11:1 have been selected as test cases in proving the hypothesis as true. After the issues that Paul encountered in these chapters have been clarified and his responses exegetically laid out, it has been shown in every textual unit, within the designated macro units, that Paul most definitely put koinwniva with Christ in the focus of each suggested solution. Through this “key” other relevant referrals were then made to one or more of the 47 koinwniva elements from the previously compiled koinwniva theological framework. Realising that the koinwniva dynamics featured consistently behind Paul’s suggestions to the Corinthians, led to the conclusion that Paul extensively tapped into a Christ-centred koinwniva dynamic as a prominent frame of mind to address some of the key issues featuring in 1 Corinthians.
Thesis (PhD (New Testament Studies))--University of Pretoria, 2006.
New Testament Studies
unrestricted