Academic literature on the topic 'Poverty – Religious aspects – Uganda'

For Paul, the powers pervade all aspects of human existence. Yet attempting to trace the connection between economic arrangements and the powers in Paul’s thought is not an easy task. This article will first show how the concepts of weakness and powerlessness serve as the hinge that holds together poverty and the powers in Paul’s thought. Christ’s confrontation with the powers on the cross is possible because Christ adopted a weak and powerless state. The very same concepts of weakness and powerlessness provide Paul with the linguistic and theological resources needed to sketch his economic vision for believers. In this vision the body of Christ (crucified and gathered) becomes the space where the powers are unmasked and defeated.

This contribution studies the variation in desired family size and excess fertility in four East African countries by analyzing the combined impact of wealth, education, religious affiliation, and place of residence. The findings show an enormous heterogeneity in Kenya. Wealthy and higher educated people have fertility desires close to replacement level, regardless of religion, while poor, uneducated people, particularly those in Muslim communities, have virtually uncontrolled fertility. Rwanda is at the other extreme: poor, uneducated people have the same desired fertility as their wealthy, educated compatriots, regardless of their religion—a case of “poverty Malthusianism.”. The potential for family planning is high in both countries as more than 50% of the women having 5 children or more would have preferred to stop at 4 or less. Tanzania and Uganda have an intermediate position in desired family size and a lower potential for family planning. Generally, the main factor that sustains higher fertility is poverty exacerbated by religious norms among the poor only.

Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point out their significance to contemporary Christianity, particularly regarding the intrinsic relation between popular and academic theologies.

ABSTRACT: The article provides a summary of some aspects of ongoing research about the Movement for the Restoration of the Ten Commandments of God (MRTCG), which caused some 780 deaths in Uganda in March 2000. The MRTCG emerged out of a wider milieu of Ugandan popular Catholicism; the turmoils experienced by Uganda and the spread of AIDS gave an added impetus to Marian visionary activities and apocalyptic predictions. From its very beginning, the MRTCG showed suspicion toward the mainline Roman Catholic hierarchy and was characterized by a ““selective traditionalism.”” Regarding the endtime, it seems that the movement had consistently predicted the end of the present generation at the close of 2000 (and not 1999), followed by a New Earth with typical millenarian features. The events of March 2000 were carefully planned. What is still missing is a well-founded explanation of the massive use of violence during the last weeks of the group's existence (some 444 people murdered and dumped in secret mass graves in addition to the final conflagration in which hundreds died), and especially a possible theological justification for such actions.

There is no doubt, that poverty is great danger of the religious beliefs, Especially extreme poverty severe, who were in front of the eyes of rich egoistic people. More worried, if poor people do not have jobs,and rich people do not want to give their hand. That is when the poverty will invite doubt against sunnatullah (provisions god) above this world. And cangive confidence in the injustice in a division of fortune. That is the dangerous of declining of aqeedah that is caused by poverty. As the word of Rasulullah, “almost poverty make people become atheist.”Sayyidina Ali ra said that if the poverty like a men, I will kill them. Al Quran and Hadis give guidance to against poverty, the guidance has two aspects. The guidance from individual as hard work and simple living, and the guidance from social as management zakat productive, charity productive and infaq.

Poverty is highly associated with many negative measurable aspects of life. Therefore, it is often regarded as a sign of failure. One of the arguments that prove this premise is that poverty is closer to disbelief. By rejecting doubt to preserve religion, a group that adheres to its logical religion will avoid poverty. Poverty in Kelantan shows the opposite. In a state of extreme religious adherence in terms of understanding, beliefs, and practices, more than half of the poor in Kelantan are hardcore poor. At the same time, the hardcore poor and the poor in Kelantan have the highest number in Peninsular Malaysia. This paper aims to study the relationship between poverty and religiosity in Kelantan. About 3,000 poor in ten provinces in Kelantan selected as respondents through stratified sampling. This study has demonstrated the true definition of poverty which includes the element of soul. It is clearly different from current definitions that focus more on property ownership.

Abstract Churches and development projects are a shared feature of the landscape of much of rural Africa. In this article I look at these two very different sorts of institution in a village in the Teso region of eastern Uganda, exploring the ways in which people do, or do not, make meaning through their participation in churches and development projects. In this context recently-formed Pentecostal churches have become a significant part of the local landscape, while the community structures built up by NGOs struggle to keep going once the funding ends. In explaining this difference I make an argument about how institutions are made sense of by people living in a particular place. The Teso region experienced a violent insurgency in the late 1980s and early 1990s and the idea of becoming born again has had particular resonance against this history. By contrast the work of NGOs is at a distance from what matters to people. This is evidenced not only in the rusted road signs that mark the failure of past projects, or in the new aluminium-roofed village churches, but also in the way people talk about churches and NGOs. Discussions about NGOs were dry and matter-of-fact, whereas conversations on new churches were rich and wide-ranging linking to other aspects of village life. It can be argued that development projects and Pentecostal churches are interpreted differently, and this differential explains the durability of churches and the brief after-lives of development interventions.

The study examined the impact of child marriage on the education attainment and welfare of girls in Northern Uganda. Two indigenous communities, Tepeth and Matheniko were used as case study. The study employed case study design, while qualitative approach (face-to-face interview) was used in data collection. 25 key informants participated in the study that includes 15 female and 10 male. The study was guided by the Radical Feminist Theory. The theory, argues that patriarchy is the primary cause of women oppression because partriachy gives men advantage over women in the society and puts men in an advantage position to determine the future of women. The study findings reveal that two main factors: poverty and cultural practice of cementing alliances are responsible for child marriage in Northern Uganda. In addition, the study found that child marriage breaches different aspects of human/ children’s rights, such as the right to education, healthcare, and protection from physical and sexual abuse among others. The study concluded that child marriage is a practice that has long lasting negative impact on the welfare of the affected individuals and by extension the development of the communities where it is practiced. Consequently, the study made recommendations on possible solutions and strategies to eradicate the practice.

Abstract Using multilevel models fitted to data from the World Values Survey and national statistics for 22 countries, this paper explores the relationship between both economic inequality and poverty – both across and within nations – and ethnic and religious tolerance. Consistent with previous research, the results demonstrate a positive relationship between individual-level incomes and tolerance. The results also provide contextual modifications to aspects of Inglehart’s (1987) post-materialist thesis by showing that while tolerance is positively associated with national-level economic prosperity, the relationship is stronger for higher income earners than for those who earn less. Finally, the study also contributes an entirely new finding regarding the influence of poverty on tolerance. Specifically, tolerance tends to be highest in countries with low poverty levels. This finding holds for people throughout the income distribution. The paper concludes with a discussion of the policy implications of these findings.

The East African Community (EAC) is a regional intergovernmental organisation founded on 30 November 1999, including such member states as Burundi, Kenya, Rwanda, South Sudan, Tanzania, and Uganda. The EAC was meant as the reactivation and expansion of an earlier organisation founded in 1967 by Kenya, Tanzania and Uganda. Unlike its predecessor (which collapsed in 1978), not only has the contemporary Community been operating stably for almost 20 years, but it has also proved to be successful in improving the economic growth of its member states. Simultaneously, it supports the internal and national security of individual member states and the stability of the entire region. In recent years, the stabilisation capabilities of the Community have been tested through the accession of South Sudan, a country driven by a domestic conflict. Republic of South Sudan contributes not only rich crude oil deposits and water resources, but also a heavy burden of political issues in the form of both domestic conflicts and unresolved international problems such as a border conflict with the Republic of (north) Sudan. Successful economic cooperation may, however, reduce poverty and boost the development of South Sudan, both with regard to its economy and within the social and political aspects. This, in turn, may translate into good governance and the formation of a civil society.

This study uses data from the 1990 General Social Survey to examine how Protestants explain the existence of poverty. The denominations are categorized using Steensland et al's (2000) methodology and include evangelical, mainline, and black Protestants. This study seeks to expand on prior research which uses Feagin's (1975) individualistic and structuralistic explanation scales to examine how individuals explain why people are poor. Individual explanations investigated include lack of effort, loose morals, poor schools, and lack of jobs. Ordered Logistic Regression models are used to investigate differences between the Protestant groups. Findings indicate support for Smith's (1998) subcultural theory of identity as evangelicals are more likely to assert loose morals as an important reason for why people are poor. Additionally, black Protestants were also more likely than mainline Protestants to indicate loose morals is an important explanation for poverty indicating a possible shift away from their traditional structuralistic oriented belief system.
Department of Sociology

The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.

It is the aim of this study to determine the location of poverty alleviation within the framework of the church's missionary activity. The following three approaches will be examined, namely a dualistic approach, the approach of liberation theology and a multi-dimensional approach. The author analysed literature of writers within the context of South African missiological discourse.

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: The purpose of this research was to identify the role of the Christian children’s worker in the spiritual nurturing of children living in the context of poverty. The nurturing of about twelve million poverty-stricken children in South Africa is an overwhelming task. This is especially true when these Christian children’s workers are an unrecognised force and unsure what such nurturing entails. Unintentionally children could be harmed by hurtful actions. This research is placed within the field of Practical Theology and has been undertaken from a Christian spiritual perspective. The thesis is designed as a literature study and utilised Bronfenbrenner’s ecological systems approach as a lens in the research. It considered the effects of poverty on children and investigated children’s spiritual development in a context of poverty. An exploration of childhood poverty revealed that poverty is by nature complex, multidimensional and never stands on its own. Children’s lives are entangled within the web of poverty affecting all their life contexts. The invisible “violence” of poverty shapes all areas of children’s lives, leaving scars on their physical, cognitive, educational, emotional, behavioural, social and spiritual development which is carried throughout life. An investigation of children’s spiritual development revealed a renewed interest in children’s spirituality from different perspectives, which resulted in different emphases. Children’s spirituality, like a diamond which has multiple dimensions, includes relational consciousness, awareness-, mystery- and value-sensing, and concerns the wellness of the whole-person. Christian children’s spirituality, in addition, emphasises a conscious relationship with God in Jesus Christ through the Holy Spirit. Context, contextual learning and care for the whole child, which is based on a Christian premise, are essential aspects in the process of a child’s spiritual journey. The role of the Christian children’s worker is to ensure that spiritual nurture embraces all aspects of the lives of poverty-stricken children Practical theological reflections revealed that the perceptions of the Christian children’s worker can influence the effectiveness of ministry. Dangers of having a god complex, dualistic views, compartmentalising ministry and a flawed anthropology of children result in ineffective ministry. In contrast, even though poverty affects all relationships, God is already present with the poor, and the face of God can be found in each child. This requires treating them with dignity and guiding them in restored relationships. The principal conclusion was that the Christian children’s worker can play an important role in the spiritual nurturing of poverty-stricken children. The role includes providing a context of regular relationships with a high level of warmth, support and loving care and offering a Christ-centred Christian children’s ministry where children become aware of God’s presence in their lives. The challenge of conflicting tensions, such as financing resources, meaningful relationships with larger groups and ministry to non-Christian children, will remain. Further research is needed on the interplay between spiritual development and childhood poverty and how to explore God’s presence in larger groups among South Africa’s poor children.
AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing was om die Christelike kinderwerker se rol in die geestelike versorging van kinders in ‘n konteks van armoede te bepaal. Die geestelike versorging van die sowat 12 miljoen kinders in Suid-Afrika vasgevang in armoede is ʼn ontsaglike taak, veral in kontekste waar Christelike kinderwerkers nie juis veel erkenning ontvang nie en boonop onseker is van wat geestelike versorging in hierdie konteks behels. As gevolg hiervan kan ondeurdagte optrede kinders onopsetlik skade aandoen. Hierdie navorsing word vanuit ‘n Praktiese Teologiese- en ʼn Christelike-geestelike hoek gedoen. Die tesis is ontwerp as ʼn literatuurstudie, en gebruik Bronfenbrenner se ekologiesesisteembenadering as analitiese lens. Die navorsing handel oor die uitwerking van armoede op kinders, en ondersoek veral kinders se geestelike ontwikkeling in ‘n konteks van armoede. ʼn Verkenning van kinderarmoede bring aan die lig dat armoede van nature kompleks en multidimensioneel is en nooit alleen staan nie. Kinderlewens is verstrik in die web van armoede, wat ál hulle lewenskontekste raak. Die onsigbare ‘geweld’ van armoede het ʼn uitwerking op alle gebiede van kinders se lewens, en laat letsels op kinders se fisiese, kognitiewe, opvoedkundige, emosionele, gedrags-, sosiale en geestelike ontwikkeling wat hulle lewenslank met hulle saamdra. ʼn Ondersoek na kinders se geestelike ontwikkeling dui op hernude belangstelling in dié onderwerp uit verskillende perspektiewe, wat natuurlik ook verskillende aspekte beklemtoon. Soos ʼn diamant met sy veelvuldige dimensies, sluit kindergeestelikheid ʼn relasionele bewussyn sowel as ʼn bewustheids-, misterie- en waardebesef in, en handel oor die welstand van die persoon in sy geheel. Christelike kindergeestelikheid plaas voorts die klem op ʼn bewuste verhouding met God in Jesus Christus deur die Heilige Gees. Konteks, kontekstuele leer, en versorging van die kind in sy geheel – alles gegrond op Christelike beginsels – is noodsaaklike komponente van ʼn kind se geestelike reis. Die rol van die Christelike kinderwerker is om te verseker dat geestelike versorging alle aspekte van die lewens van armoedige kinders omsluit. Praktiese Teologiese refleksie toon dat die opvattings van die Christelike kinderwerker die doeltreffendheid van bediening kan beïnvloed. Die gevare van ʼn godkompleks, dualistiese sienings, die kompartementalisering van die bediening, en ʼn gebrekkige antropologie van kinders lei tot ondoeltreffende bediening. Desondanks, selfs al beïnvloed armoede alle verhoudings, is God alreeds by die armes teenwoordig, en waar kinders is, is Hy in hulle sigbaar. Daarom moet hulle met waardigheid behandel en tot herstelde verhoudings begelei word. Die hoofgevolgtrekking is dat die Christelike kinderwerker ʼn belangrike rol in die geestelike versorging van armoedige kinders kan speel. Dié rol sluit in die voorsiening van ʼn omgewing van bestendige verhoudings met baie warmte, steun en liefderike sorg, en die bied van ʼn Christusgerigte Christelike kinderbediening waardeur kinders bewus word van God se teenwoordigheid in hul lewens. Tog duur die uitdaging van botsende spanninge, soos hulpbronfinansiering, sinvolle verhoudings met groot groepe, en bediening aan nie- Christenkinders, voort. Verdere navorsing is nodig oor die wisselwerking tussen kinders se geestelike ontwikkeling en kinderarmoede, en hoe om groot groepe uit Suid-Afrika se arm kinders God se teenwoordigheid te laat beleef.

Assignment (MDiv)--University Stellenbosch, 2006.
ENGLISH ABSTRACT: The researcher makes a study of poverty in the Stellenbosch area and the reaction of the Dutch Reformed Church (DRC) towards this problem. He is convinced that even though the aid given to the poor is a common practice in church it is usually just relief orientated, and not focused on long-term community development. To evaluate the church's response to poverty the Bible's standard should be studied. That is why chapter 2 will study the Old and New Testament and the biblical reactions on poverty. In chapter 3 the profile of the Stellenbosch area will be laid out with the focus on the Cloetesville and Kayamandi area and their needs. Chapter 4 will study the general Synod's national response to poverty, with a later focus on the workings of BADISA in the western cape and then the DRC motherchurch of Stellenbosch as a case study on how they react to the problem of poverty in their area. The researcher will then close the argument with a evaluation of this response and a summary of what has been said.
AFRIKAANSE OPSOMMING: Die navorser doen ondersoek oor die armoede in die Stellenbosch area en die Nederduits Gereformeerde Kerk (NGK) se reaksie daarop. Hy is van oortuiging dat alhoewel die hulpverlening aan die armes algemeen is in die kerk, dit gewoonlik armoedeverligting is en nie gemeenskapsontwikkeling wat langtermyn effekte het nie. Om die kerk se response te evauleer op armoede word dit gemeet aan die standaard van die Bybel. Daarom word daar in hoofstuk 2 die Ou en Nuwe Testament bestudeer en die bybelse reaksies op armoede. In hoofstuk 3 word die Stellenbosch area se profiel uiteengelê met die fokus op Cloetesville en Kayamandi en hulle behoeftes. In hoofstuk 4 word die Algemene Sinode van die NGK se nationale reaksie op armoede bestudeer, met ‘n latere fokus op eerste BADISA se werksaamhede in die Wes-kaap en dan NGKerk moedergemeente Stellenbosch as ‘n gevalle studie oor hoe hulle armoede in hulle omgewing benader. Die navorser sluit dan af met ‘n evaluering van hierdie response en die algehele samevatting.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2004.
ENGLISH ABSTRACT: This dissertation aimed to ascertain, in a practical theological way, how to bridge the gulf between the congregation and the AIDS community using home based care as the vehicle of change. The initial hypotheses of the research were based upon a model initially developed by World Vision in Nkhotakota, Malawi. The research question, which the study address, is as follows: 1. Can the negative attitudes, prejudices and behaviours which are held and demonstrated by many in the church towards those suffering with HIV/AIDS, be changed by using deliberate attempts to alter their perspective of this pandemic by providing accurate information, in juxtaposition with the demonstration of Christ’s love and compassion to this community? 2. In conjunction to this first question comes a second: Can the compassionate outreach of the church, as it follows Christ’s mandate to love change the perspective of those in the HIV/AIDS community so that instead of viewing the church (as a whole) as cold and unloving, their perception will change with the demonstration of such love and compassion by its membership that they begin to see the church as a source of hope and love? To describe the contextual situation in which this study takes place, the historical background concerning the church’s response to the issue of the HIV/AIDS pandemic was explored in chapter two. The third chapter discusses the cultural paradigmatic focuses, unique to the African situation, with attention to the role in the church as it seeks to comply with its mandated mission. Chapter four then examines the cultural practices found, specifically in the Malawian context, that promote the spread and transmission of the HIV/AIDS virus amongst the Chewa people and the surrounding tribes. Over and against the identified traditional practices and their interrelationship with the worldviews of the people of Malawi, chapter five focuses on the practical theological implications of the church seeing to find identity in Christ. The ramifications of the praxis process regarding this hermeneutic, in consideration with the response of the Church as it seeks to reflect the character of the God, as represented primarily by the attribute of love towards those who are suffering from being infected or affected by this disease are explored in this chapter. It deals with the theological ramifications concerning the faith community as it represents the body of Christ by providing eschatological hope to this suffering world. The remaining chapters describe the methodology and praxis process utilizing the research hypothesis developed from the Nkhotakota model. Final conclusions were then drawn in order to provide understanding as to how to obediently participate in God’s witness to the world as the faith community addresses the problem of the HIV/AIDS pandemic in very poor areas in Malawi. Although the initial optimistic goals of this research were not met as anticipated, essential discoveries that illuminate the faulty paradigms associated with critical issues such as the effects of abject poverty were exposed. Difficulties that were initially considered secondary to the main thrust of this research, whose complexities are generally misunderstood by the western paradigm came to light as the praxis process unfolded. Attempts to sidestep stark issues such as poverty, in order to address the ‘real’ issues under study served to highlight these problems as their magnitude forced their recognition and consideration. This research has exposed is the necessity for further exploration into the intricate ramifications of issues such poverty by demonstrating the unfortunate fact that for those struggling to survive at the lowest levels of Maslow’s hierarchy, the luxury of benevolent service is simply not possible. For these, there is no other issue but survival. Calling on these sufferers to act as ‘the church’ when their need is so dire is not only unrealistic, it borders on sacrilege.
AFRIKAANSE OPSOMMING: Hierdie tesis beoog om op ‘n prakties-teologiese wyse vas te stel hoe om die kloof tussen ‘n gemeente en ‘n Vigs-gemeenskap te oorbrug met tuisversorging as medium van verandering. Die aanvanklike hipoteses van die navorsing is gebaseer op ‘n model wat oorspronklik deur World Vision by Nkhotakota, Malawi, ontwikkel is. Die navorsingsvraag waarop dié studie gerig word, is die volgende: 1. Kan die negatiewe houding, vooroordele en optrede van baie kerklidmate teenoor MIV/Viglyers verander word deur die gebruik van doelgerigte pogings om hul siening van hierdie pandemie te wysig deur die verskaffing van die korrekte inligting, tesame met blyke van Christus se liefde en medelye aan hierdie gemeenskap? 2. Tesame met hierdie eerste vraag, volg ‘n tweede. Kan die kerk se deernisvolle uitreik, met die betoning en uitvoer van Christus se opdrag om liefde te gee, die siening van mense in die MIV/Vigs gemeenskap só wysig dat, in plaas dat hulle die kerk (as ‘n geheel) ervaar as koud en liefdeloos, hulle hierdie begrip wysig deur die lidmate se betoning van dié liefde en deernis, dat hulle begin om die kerk te beskou as ‘n bron van hoop en liefde? Die beskrywing van die kontekstuele situasie waarin hierdie studie plaasvind, sowel as die historiese agtergrond ten opsigte van die kerk se respons tot die vraagstuk van die MIV/Vigs pandemie, is in hoofstuk twee ondersoek. Die derde hoofstuk bespreek die kulturele paradigmatiese fokusse, uniek aan toestande in Afrika. Dit gee aandag aan die rol van die kerk in sy doelwit om sy sendingmandaat uit te voer. Hoofstuk vier ondersoek die kulturele praktyke wat, spesifiek in die Malawiese konteks, die verspreiding en transmissie van die MIV/Vigs virus onder die Chewa bevolking en omliggende stamme bevorder. Bo en behalwe die geïdentifiseerde tradisionele praktyke en hul betrekking op die Malawiërs se lewens- en wêreldbeskouing, fokus hoofstuk vyf op die prakties-teologiese implikasies van die liefdesgebod. Die uitgangspunt van die hoofstuk is dat die kerk in haar uitreik tot hulle wat ly, iets van die (liefde) karakter van God moet weerspieël. Die praxis proses het dus liefde as hermeneutiese sleutel. Teologies gesproke moet die geloofsgemeenskap, as die liggaam van Christus, eskatologies hoop aan hierdie lydende wêreld verskaf. Die res van die hoofstukke beskryf die metodologie, proses en navorsingshipotese wat ontwikkel is uit die Nkhotakota model. Die finale gevolgtrekkings spreek die probleem aan van hoe om die MIV/Vigs pandemie onder mense wat in uiters arm stedelike areas in Malawi woon, aan te spreek en ‘n Christelike getuienis te lewer. Al is die aanvanklike optimistiese doelwitte van hierdie navorsing deels bereik, is wesenlike ontdekkings gemaak wat die foutiewe paradigmas in verband met kritieke vraagstukke, soos die invloed van volslae armoede, blootgelê. Probleme wat aanvanklik sekondêr beskou is tot die hoofmikpunt van die navorsing het aan die lig gekom in die navorsingsproses. Dit was duidelik dat die ingrype in die gemeenskap die vervreemding tussen die kerk en vigslyers positief verander het. Veel meer waardering en aanvaarding het ontwikkel. Maar: die kompleksiteit van die probleem word in die algemeen deur die westerse paradigma oppervlakkig verstaan. Die navorsing het bepaalde implikasies van armoede en blootgelê. Vir mense wat op die laagste vlakke van Maslow se behoeftes-rangorde ‘n stryd het om te bestaan, is die luukse van vrywillige diens aan ander eenvoudig nie moontlik nie. Vir hulle is een saak oorheersend: oorlewing. Om vanuit ‘n lewe vol sekuriteite hierdie armes op te roep om op te tree as onbetaalde dienswerkers, terwyl hul eie nood so groot is, is nie net onrealisties nie, maar ongevoelig.

Early American Pentecostalism had an ambiguous social witness, which contained both radical and conservative elements. The millennarian-restorationist core of the Pentecostal belief system was prophetic and counter-cultural in that it inspired adherents to denounce the injustices of the status quo and announce the justice of the soon-coming Kingdom of God. Consequently, in the earliest years of the American movement, many Pentecostals, professed and practiced (1) racial equality, (2) gender equality, (3) pacifism, and (4) anti-capitalism. However, this prophetic social witness co-existed, from the very beginning, with a strong conservative ethos, which defended the norms, beliefs, and values of nineteenth-century 'Evangelical America' against the apparent religious and cultural 'anarchy' of modern society. As Pentecostal groups (especially white Pentecostal groups such as the Assemblies of God) organised, institutionalised, and rose in socioeconomic status, the prophetic voices of early Pentecostalism were increasingly ignored, and the conservative ethos grew to dominate Pentecostal social concerns.

Thesis (MA)--Stellenbosch University, 2000.
ENGLISH ABSTRACT: This thesis investigates why human poverty and environmental degradation still exist to the extent that they do in a world where there appears to be sufficient scientific and social knowledge to reduce them considerably. It asserts that the reason they continue to exist on such a large scale is because their root cause - a mistaken understanding of humanity's role in creation - has not been sufficiently examined. Humanity's mistaken understanding of ourselves as the Cartesian lords of creation is addressed by introducing the Biblically-based concept of Shalom, as interpreted by theologians Ulrich Duchrow and Gerhard Liedke in their book, Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). The concept stresses how our exploitative relationship towards creation results in destructive relationships with our fellow human beings and ultimately with God. The thesis argues that global capitalism's central value of accumulating wealth for its own sake has severely disrupted Shalom in society and the rest of creation. Using a second work of theologian Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), the social and environmental poverty inducing structures within the world economy are highlighted. It is asserted that in order to reduce poverty and environmental degradation within the economy, this central value of wealth accumulation for its own sake has to be replaced with one that seeks to satisfy the basic needs of all people. The thesis also discusses the inability of the South African government's macro economic strategy - the Growth, Employment and Redistribution plan (GEAR)- to create Shalom. In order for the macro-economic strategy of South Africa to address the exploitative relationships that exist within the economy, it is argued that a more critical attitude towards the values and structures of the market economy is needed.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die vraag hoekom armoede en omgewingsaftakeling steeds bestaan in 'n wêreld waar genoegsame wetenskaplike en sosiale kennis beskikbaar is om dit aansienlik te verminder. Dit argumenteer dat die rede waarom hierdie probleme op so 'n groot skaal voortbestaan, is omdat hulle grondoorsaak - 'n verkeerde verstaan van die mens se rol in die skepping - nie voldoende ondersoek is nie. Die mensdom se misverstaan van sigself as die Cartesiaanse meesters van die skepping word aangespreek deur die ondersoek van die Bybels-gebasseerde konsep van Shalom, soos geïnterpreteer deur die teoloë Ulrich Duchrow and Gerhard Liedke in hulle boek Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). Die konsep benadruk hoe ons eksploiterende verhouding tot die skepping resulteer in 'n vernietigende verhouding met ons medemens en uiteindelik, met God. Die tesis argumenteer dat globale kapitalisme, met die akkumulasie van welvaart vir sigself as sentrale waarde, Shalom ondermyn in die wêreld en die res van die skepping. Deur gebruik te maak van 'n tweede werk van die teoloog Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), word die strukture wat sosiale- en omgewings-armoede veroorsaak binne die wêreldekonomie, ondersoek. Dit word gestel dat, ten einde armoede en omgewingsvernietiging te verminder, hierdie sentrale waarde van welvaartakkumulasie vir sigself vervang moet word met een wat daarna streef om die basiese behoeftes van mense te bevredig. Die onvermoë van die Suid-Afrikaanse regering se makro-ekonomiese strategie, naamlik die Groei-, Werkskeppings- en Herverdelingsprogram (GEAR) - om Shalom te skep, word ook bespreek. Dit word geargumenteer dat, ten einde 'n situasie te bereik waar die makro-ekonomiese strategie van Suid Afrika die eksploiterende verhoudings binne die ekonomie aanspreek, 'n meer kritiese houding ten opsigte van die waardes en strukture van die vryemark ekonomie benodig word.

This chapter considers the early, community-oriented wing of New Thought movement and the Mindfulness movement side by side and identifies several characteristics they have in common, as well as significant differences between them. The Mindfulness movement is similar in various ways to Individualist New Thought. This analysis reveals some of the problems and limitations inherent in the Mindfulness movement’s approach to meditation, from both Buddhist and scientific perspectives. By extracting meditation from its religious contexts and meanings and turning it into an individual technique for reducing stress, several important resources get “lost in translation.” These include the social and spiritual benefits of religious community; fundamental aspects of Buddhist and neo-Vedanta spiritual paths, particularly the ethical foundations of meditation and yoga; and systemic analyses of the causes of suffering and stress-related illness, including racism, sexism, and poverty.

This chapter examines fairness in policing with reference to issues of race and gender. It first defines the terms of debate—justice, fairness, discrimination—then considers individual, cultural, institutional, and structural theories and applies these to various aspects of policing. It considers the histories of police discrimination in relation to the policing of poverty, chattel slavery, racial segregation, colonialism, religious conflict, and ethnic minority communities, to understand their contemporary legacy. The chapter then examines spheres of police activity where allegations of unfairness and discrimination are particularly salient, including the response to women crime victims of rape and domestic violence, the use of ‘racial profiling’ in stop and search powers, and the use of deadly force. It examines the experiences of people from ethnic minorities, women, gay men, and lesbians within police forces. Through an exploration of the historical and contemporary literature, the chapter draws conclusions on whether or not the police act fairly in democratic societies.

So Where Does This Leave Us? There are, of course, differences between America and Europe. But in almost all cases, they are no greater, and oft en smaller, than the differences among European nations. The span of European circumstance is such that the United States tends to fall comfortably within it. Therefore, either no coherent Europe exists, or the United States is a European nation. Formulated in a more sensible way, the similarities across the North Atlantic are at least as salient as the divergences. Yes, there are differences between Europe and America: murder and incarceration rates, as well as gun ownership and, more arguably, relative poverty rates on the one hand; the strength of civil society, assimilatory abilities, and some aspects of religious belief on the other. Other differences are ones of degree rather than kind: social policy, taxation, labor regulation, inequality, environmental policies. Other much-remarked Atlantic divides can easily be exaggerated—the death penalty, for example. Popular opinion probably does not diverge across the Atlantic as much as official policy. A joint YouGov/Economist poll found almost identical responses between Americans and the British, with about one-fifth of respondents always in favor of death for murder and about the same number always opposed. The United States still enforces the death penalty, and most Americans support it under some circumstances. Yet, 12 states do not have it, and another five have not carried it out for the last 30 years. If we add those states that have executed only five or fewer people since 1976, we find that over half the states, in effect, do not have capital punishment. It could, in theory, be revoked tomorrow. Would America then be radically different? Did France change profoundly when it abolished the death penalty in 1981? Did the UK in 1998, Belgium in 1996, Spain in 1995, Italy in 1994, or Greece in 2004? Did they only then become truly European?