Journal articles: 'Religious aspects of Apartheid'

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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.

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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.

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Harinck, George. "“Wipe Out Lines of Division (Not Distinctions)”." Journal of Reformed Theology 11, no. 1-2 (2017): 81–98. http://dx.doi.org/10.1163/15697312-01101025.

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Race was not a dominant factor in neo-Calvinism. Rather, stress was laid on the universal character of Christianity, especially in the case of Herman Bavinck. While some of the South African PhD students at the Vrije Universiteit’s defended apartheid with reference to neo-Calvinism, it was B.B. Keet—who would become a noted critic of apartheid—who adopted Bavinck’s views. As a professor in Stellenbosch, Keet initially accepted apartheid for cultural and practical reasons, but he became critical when South Africa officially implemented apartheid policy in 1948. This resulted in his book Whither, South Africa?, in which he rejected the theological arguments undergirding apartheid with arguments almost literally derived from Bavinck. It is clear from this case study that neo-Calvinism was employed not only to support apartheid, but also to criticize it as well. In the Netherlands his stand was recognized and shared by two more of Bavinck’s students: J.J. Buskes and J.H. Bavinck. Keet met with opposition within his own circles but stuck to his position and inspired his student, the apartheid critic C.F. Beyers Naudé.

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van Wyngaard, George J. (Cobus). "Plurality in the Theological Struggle against Apartheid." Journal of Reformed Theology 13, no. 2 (October 25, 2019): 120–34. http://dx.doi.org/10.1163/15697312-01302019.

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AbstractThe church struggle against apartheid remains a key case study in ecumenical public theology, with particular relevance for the Reformed tradition. The importance of Christian theology in both the justification of and opposition to apartheid is well known. Also, the process of ecumenical discernment for responding to apartheid became a significant marker in global ecumenical reflection on what today we might describe as public theology. However, the idea of a theological struggle against apartheid risks ironing out the different theological positions that oppose apartheid. This article highlights some of the attempts to analyze the theological plurality in responses to apartheid. Then it proceeds to present an alternative way of viewing this plurality by focusing on the way in which different classic theological questions were drawn upon to analyze apartheid theologically. Using as examples the important theologians David Bosch, Simon Maimela, and Albert Nolan, it highlights how apartheid was described as a problem of ecclesiology, theological anthropology, and soteriology. It argues that this plurality of theological analyses allows us to rediscover theological resources that might be of particular significance as race and racism take on new forms in either democratic South Africa or the contemporary world. Simultaneously, it serves as a valuable example in considering a variety of theological questions when theologically reflecting on issues of public concern.

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Ong, Andrew. "Neo-Calvinism and Ethnic Churches in Multiethnic Contexts." Journal of Reformed Theology 12, no. 3 (October 17, 2018): 296–320. http://dx.doi.org/10.1163/15697312-01203001.

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Abstract Despite neo-Calvinism’s thorny historic relationship with apartheid, this article retrieves from neo-Calvinism to contribute to the contemporary evangelical conversation about ethnic and multiethnic churches. Scholars of various disciplines have commonly accepted a link between neo-Calvinism and South Africa’s apartheid. Meanwhile, neo-Calvinists labor to sever this link, wishing to disentangle their tradition from apartheid’s evils, such as the enforcement of racially segregated churches. In reaction to the evils of such segregation, many contemporary Evangelicals have advocated for multiethnic churches that demographically reflect their ethnically diverse communities on the basis of Christian unity. This has implicitly and explicitly challenged the legitimacy of ethnic churches. This article contends that despite the link between neo-Calvinism and apartheid, and despite neo-Calvinist efforts to sever this link, neo-Calvinism offers good biblical and theological support for the establishment of ethnic churches in multiethnic contexts without at all denigrating multiethnic churches or falling into the evils of apartheid.

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Ross, Andrew C. "Book Reviews : Important Study of Apartheid." Expository Times 100, no. 8 (May 1989): 315. http://dx.doi.org/10.1177/001452468910000834.

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Kaunda, Chammah J., and Mutale M. Kaunda. "Jubilee as Restoration of Eco-Relationality: A Decolonial Theological Critique of ‘Land Expropriation without Compensation’ in South Africa." Transformation: An International Journal of Holistic Mission Studies 36, no. 2 (April 2019): 89–99. http://dx.doi.org/10.1177/0265378819844877.

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This article engages with the question of land in South Africa based on the jubilee notion, from a decolonial theological perspective. It shifts the focus from debating the merits of ‘expropriation of land without compensation’ towards assessing the relations of power that determine and legitimate what constitutes the human relationship to the land. It argues that disruption in eco-relationality wrought by colonial-apartheid is a foundational factor of the land struggles in post-apartheid South Africa. In order to promote land justice, there is a need to liberate the land from apartheid through reclaiming African and Christian notions of land as belonging to God.

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Snyman, Gerrie F. "'Will It Happen Again?' Reflections On Reconciliation and Structural Contraception1." Religion and Theology 6, no. 3 (1999): 379–410. http://dx.doi.org/10.1163/157430199x00236.

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AbstractThe essay deals with the inability of churches and individuals to take the indispensable next step of radically recasting their reading practices of the Bible in a post-apartheid society. Failure to remodel the premises and practices of Bible interpretation results in a sense of betrayal. Although the theological justification for apartheid might be confessed as a sin, the reading practices of the Bible that allowed for a theological justification never changed. However, a confession regarding apartheid entails a critique of the values embedded in the stories of the Old Testament in particular. Once this is recognised, it will be easier to argue a case for a better dispensation for women in those churches in which they are excluded from church offices. The essay discusses the recent female uproar in the Gereformeerde Kerke of South Africa against gender discrimination in their structures of power. The essay also responds to the crisis of faith generated in the laity by some of the confessions. It is argued that the laity had no means of recognising the falseness of the previous ideologically inspired apartheid readings of the Bible, because the leadership of the churches never provided them with the tools of responsible criticism. The reading practices of the past acted as a protective sheath for the theological justification of apartheid. For the confessions of the churches to become meaningful at all, and not tainted by smacks of political opportunism, a call is made for a more critical approach to the values embedded in the Bible stories.

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Ben-Dor, Oren. "The One-State as a Demand of International Law: Jus Cogens, Challenging Apartheid and the Legal Validity of Israel." Holy Land Studies 12, no. 2 (November 2013): 181–205. http://dx.doi.org/10.3366/hls.2013.0069.

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This article provides the initial contours of an argument that uses International Law to challenge the validity of Israeli apartheid. It challenges the conventional discourse of legal debates on Israel's actions and borders and seeks to link the illegalities of these actions to the validity of an inbuilt Israeli apartheid. The argument also connects the deontological doctrine of peremptory norms of International Law (jus cogens), the right of self-determination and the International Crime of Apartheid to the doctrine of state recognition. It applies these to the State of Israel and the vision of a single democratic state in historic Palestine.

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Blom Hansen, Thomas. "Civics, civility and race in post-apartheid South Africa." Anthropological Theory 18, no. 2-3 (June 2018): 296–325. http://dx.doi.org/10.1177/1463499618773663.

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This article explores how, and why, the capacity for civic responsibility and civility of conduct became a central discursive and practical battleground in the colonial world. Nowhere was this more pronounced than in colonial and apartheid South Africa, where the putative benefits of self-government along separate racial lines became a crucial component of apartheid. Starting from a brief conceptual history of civility and colonialism, I argue that the principle of self-government was a central pivot of apartheid. I explore how the celebrated Civics movement that eventually brought apartheid down fostered civic ties and “ethno-civility” in a formerly Indian township in Durban from the 1970s to the 1990s. This legacy of ethno-civility has, however, turned out to be a major obstacle to the forging of relationships across racial boundaries in post-apartheid society. Deploying two ethnographic vignettes from this township, I argue that the ideals of global religious community today have taken the place as a promise of universality of mediation between groups and racial communities that the Civics movement used to occupy during the apartheid era. Yet, religious identities are unable to overcome deeper formations of racial and social difference.

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Spykman, Gordon J. "Afrikanerdom and Apartheid: Churches in Turmoil." Journal of Law and Religion 5, no. 2 (1987): 275. http://dx.doi.org/10.2307/1051236.

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Hasan, Dr Rumy. "THE UNITARY, DEMOCRATIC STATE AND THE STRUGGLE AGAINST APARTHEID IN PALESTINE–ISRAEL." Holy Land Studies 7, no. 1 (May 2008): 81–94. http://dx.doi.org/10.3366/e1474947508000073.

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This paper utilises a comparison between Apartheid South Africa and Israel to argue that Israel, from its inception, has been an apartheid state, albeit different in form to the South African variety. The fundamental proposition is that only the dismantling of the Zionist legal code, the constitution and discriminatory state structures will ensure the end of apartheid in Palestine–Israel. The sine qua nonfor this is the creation of a single, unitary, democratic state. Accordingly, the goal of the Palestinian liberation struggle should decisively shift away from the 'two-state solution' in favour of a 'one-state solution'. To this end, six theses are presented.

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Meijers, Erica. "White Brothers–Black Strangers: Dutch Calvinist Churches and Apartheid in South-Africa." Exchange 38, no. 4 (2009): 365–80. http://dx.doi.org/10.1163/016627409x12474551163691.

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AbstractAfter apartheid was abolished in 1994, fierce discussions within the Dutch churches on the theme of apartheid were quickly forgotten. However, we could still learn from this important chapter of church history. Erica Meijers argues that the debates during the 1970s and 1980s have their roots in the changes which the churches underwent in the 1950s and 1960s. Apartheid confronted protestant churches with their own images of black and white, their role in the colonial area and their view of the role of the church in society. All this led to a decreasing solidarity with the Afrikaners and a growing focus on black reality in South Africa. White brothers became strangers and black strangers became allies. This is in essence the transformation of attitude which both the Netherlands Reformed Church and the Reformed Churches in the Netherlands underwent between 1948 and 1972.

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13

Lodberg, Peter. "Apartheid as a Church-Dividing Ethical Issue." Ecumenical Review 48, no. 2 (April 1996): 173–77. http://dx.doi.org/10.1111/j.1758-6623.1996.tb03462.x.

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Regan, Bernard. "The State of Israel and the Apartheid Regime of South Africa in Comparative Perspective." Holy Land Studies 7, no. 2 (November 2008): 201–12. http://dx.doi.org/10.3366/e147494750800022x.

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With increasing frequency comparisons are being drawn between the situation of the Palestinian people both in the Occupied Territories and inside Israel with the system of Apartheid imposed on the indigenous peoples of South Africa by the Nationalist Government in 1948. The object of this essay is to explore the analogy and test its merits and shortcomings. The essay explores the legal structure of the Apartheid system and compares it to that of the state of Israel and the legal framework under which Palestinians live in the occupied territories. It concludes that whilst the term Apartheid might seem attractive and adequate for descriptive purposes rendering the plight of the Palestinians more familiar ultimately there is a gap between the appearance and reality of the two experiences.

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Omar, A. Rashied. "Muslims and Religious Pluralism in Post-Apartheid South Africa." Journal of Muslim Minority Affairs 22, no. 1 (April 2002): 219–24. http://dx.doi.org/10.1080/13602000220124926.

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16

Ghanem, As‘ad. "Review Article: Apartheid or Peace: Whither Israel?" Holy Land Studies 9, no. 1 (May 2010): 117–20. http://dx.doi.org/10.3366/hls.2010.0008.

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17

Albrecht, Lawrence G. "Symposium Editor's Introduction." Journal of Law and Religion 5, no. 2 (1987): 259–62. http://dx.doi.org/10.1017/s0748081400011541.

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Valparaiso University School of Law and the Christian Legal Society annually present a symposium on a critical public issue which is examined from a variety of perspectives. Between October 28-31, 1987, a major symposium was held entitled: “Perspectives on South African Liberation.” In the light of press and other media restrictions in effect since a state of emergency was declared in South Africa on June 12, 1986, and the banning of all political activity by 17 anti-apartheid organizations on February 24, 1988, it is crucial that the world community have access to current information and analysis concerning developments in that tragic land.The Pretoria regime has renewed the state of emergency for a third year following an unprecedented three-day nationwide protest strike on June 6-8 by more than two million black workers mobilized by the Congress of South African Trade Unions (COSATU) and other anti-apartheid groups to protest the recent bannings, a proposed restrictive labor bill, the continuation of apartheid and the regime's violence. These comments are written on June 16, the 12th anniversary of the Soweto student uprising (now commonly known as South African Youth Day) as several million black workers again defied the regime by staying away from work in honor of the hundred of blacks killed following the 1976 protests against apartheid education.

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Park, Yoon Jung. "State, Myth, and Agency in the Construction of Chinese South African Identities, 1948–1994." Journal of Chinese Overseas 4, no. 1 (2008): 69–90. http://dx.doi.org/10.1163/179325408788691390.

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AbstractBased on the author's PhD research, this article focuses on the fluid and contested nature of the identities — racial, ethnic, and national — of people of Chinese descent in South Africa in the apartheid and post-apartheid eras. The research focuses on the approximately 12,000-strong community of second-, third-, and fourth-generation South African-born Chinese South Africans. It reveals that Chinese South Africans played an active role in identity construction using Chinese history, myths and culture, albeit within the constraints established by apartheid. During the latter part of apartheid, movement up the socio-economic ladder and gradual social acceptance by white South Africa propelled them into nebulous, interstitial spaces; officially they remained “non-white” but increasingly they were viewed as “honorary whites.” During the late 1970s and 1980s, the South African state attempted to redefine Chinese as “white” but these attempts failed because Chinese South Africans were unwilling to sacrifice their unique ethnic identity, which helped them to survive the more dehumanizing aspects of life under apartheid.

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Dube, Siphiwe Ignatius. "The New Religious Political Right in Neo-Apartheid South Africa." Religion and Theology 28, no. 3-4 (December 16, 2021): 153–78. http://dx.doi.org/10.1163/15743012-bja10028.

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Abstract This article argues that, in similar ways that scholars such as Kaye (1987) and Apple (1990) have respectively demonstrated how post 1970s America and Britain fused the neo-liberal discourse of free markets with the neo-conservative Christian discourse of moral rightness to found a New Right, we can apply this analytical model in post-apartheid/neo-apartheid South Africa. The aim of this analytical comparison is to support the broad claim that the article makes about the rise of the New Right in contemporary South Africa as directly related to the fusion of neo-Pentecostal Christianity with neoliberal economics in very salient ways. Using discourse analysis, the article demonstrates how the New Right in South Africa also draws from the language of crisis to justify a response that brings together the interlocking of race, religion, and neoliberalism. The paper’s main argument is that, a different type of New Right is emerging in current day South Africa, one that is not simply the purview of whitenationalism, but has main appeal also within the black middle-class.

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Cochrane, James R. "In Good Faith: Canadian Churches against Apartheid. Renate Pratt." Journal of Religion 79, no. 1 (January 1999): 191–92. http://dx.doi.org/10.1086/490396.

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Van Wyngaard, G. J. "Beautiful places and recreating humanity in South Africa." Acta Theologica Supp, no. 29 (November 30, 2020): 136–51. http://dx.doi.org/10.18820/23099089/actat.sup29.8.

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The article investigates the connection between beauty and justice, by exploring everyday aesthetics through ordinary life, specifically the very concrete reality of contemporary urban South Africa. On the one hand, it delves beneath the statement that apartheid is ugly, by exploring the ugly spaces apartheid created, the devastation of an aesthetic built on segregation, and the distortions of whiteness. It also seeks to explore a theological aesthetic that starts from the ordinary life lived in particular places, arguing that beauty in particular places must be interwoven with humanness in all places, and proposing a theological aesthetic that gives priority to the voices silenced in particular places. Through this, beauty and justice are intimately interwoven in the ongoing work of disruption and transformation of a white racist place.

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Pithouse, Richard. "ABAHLALI BASEMJONDOLO AND THE STRUGGLE FOR THE CITY IN DURBAN, SOUTH AFRICA." Revista Cidades 6, no. 9 (August 18, 2009): 241–70. http://dx.doi.org/10.36661/2448-1092.2009v6n9.12556.

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The racialised regulation of space under apartheid was increasingly undone by insurgent popular action from the late 1970s. After apartheid a technocratic agenda that reduced the urban crisis to a housing crisis successfully depoliticised the urban question. At the same time the state made often violent attempts to reinscribe certain aspects of apartheid spatial logic by forcibly removing shack dwellers living in well located suburbs to tiny houses, and then later ‘transit camps’, in peripheral ghettoes. However from 2004 there was a remarkable sequence of popular protest against local governments across the country. An autonomous shack dweller’s movement, Abahlali basemjondolo, emerged from this grassroots ferment and has since issued a compelling demand for organisational autonomy, grassroots urban planning and the right to the city.

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Suhanto, Suhanto, and Riesa Zhouneil. "PRACTICE OF RACISM IN SOUTH AFRICA POST-APARTHEID." Journal of Social Political Sciences 2, no. 1 (February 28, 2021): 30–40. http://dx.doi.org/10.52166/jsps.v2i1.41.

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This paper aims to describe: First, the background of the rise of apartheid politics in South Africa. Second, the implementation of apartheid politics in South Africa in 2016-2019. Third, the reaction to the implementation of apartheid politics in South Africa in 2016-2019 and fourth, South Africa after the apartheid period. These four descriptions are to answer the main problem of the occurrence of racist practices in post-apartheid South Africa. The research method uses qualitative with international relations science approach. This research is a descriptive-analytic study, a research that uses a pattern of describing the state of empirical facts with descriptive arguments that are relevant. Then, the results of the description are followed by analysis to draw analytic conclusions. To identify and discuss this problem, the author uses the concept of national identity and racist theory and ethnicity theory. The results of this study indicate that: First, the emergence of apartheid politics in South Africa, was motivated by three things namely historical background, racial background of white supremacy and economic background. Second, the implementation of apartheid politics in South Africa in 2016-2019 was systematically institutionalized and contained in discriminatory laws and applied in various aspects of life, especially in the social, political and economic fields. Third, the reaction to the implementation of apartheid politics in South Africa in 2016-2019 came from within the country and abroad. Fourth, the situation in South Africa after apartheid is the emergence of Xenophobia and its impact on the economic, social and political fields. The practice of racism in South Africa still exists where they still consider racial and skin differences to be very strong and whites still feel they are superior to blacks. This has caused South Africa to be underdeveloped in the economic, political and social fields.

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Einarsdóttir, Jónína. "Iceland’s Involvement in the Anti-Apartheid Struggle." Veftímaritið Stjórnmál og stjórnsýsla 12, no. 1 (June 15, 2016): 81. http://dx.doi.org/10.13177/irpa.a.2016.12.1.5.

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The transnational anti-apartheid movement was heavily motivated by the postwar emphasis on human rights and decolonisation, and challenged by Cold War politics and economic interests. The aim of this article is to examine Iceland’s involvement in the anti-apartheid struggles with focus on the establishment of the unified anti-apartheid movement SAGA (Suður-Afríkusamtökin gegn apartheid), its organisation and activities. What were the motives of SAGA’s activists and their subjective experiences? The political background in Iceland is outlined as well as a historical overview of anti-apartheid activities including Iceland’s voting on resolutions against apartheid at UN and adoptions of sanctions against the South African regime. Iceland’s involvement in the antiapartheid struggle was contradictory. During two periods Iceland voted for more radical UN resolutions than did other Western countries, including the Nordic ones. Yet, Iceland adopted sanctions against the South African regime later than the neighbours and the same applies to the establishment of a unified anti-apartheid movement. The branding of the African National Congress (ANC) as communists allowed many to ignore the human right breaches of the South African regime. Most of the activists belonged to left-wing groups or the labour movement, and the relative absence of religious organisations and the Students’ Council of the University of Iceland is notable. Embedded in the transnational anti-apartheid network with particular ways of organisation and mobilisation, the activists became emotionally engaged and worked for a moral cause.

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Petersen, Carsten Elmelund. "Sort etik med transkontekstuel inspiration." Dansk Teologisk Tidsskrift 76, no. 3 (May 21, 2018): 21–39. http://dx.doi.org/10.7146/dtt.v76i3.105679.

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Allan Boesak developed a black liberation theology in SouthAfrica in the time of apartheid. He was studying the thinking of four afro-americans in USA, Martin Luther King, Malcolm X, Albert Cleage,and James Cone. Boesak does not argue that his ethics is universal, becausethe validity of his black ethics is only in the contexts where thereis oppression. Black ethics is contextual, Boesak says. But this articleargues that according to Boesak, ethics has validity in all the contextswhere there is oppression. The liberation ethic is, therefore, transcontextual.Another foundational element in Boesaks ethics is “the Black”:It is the black consciousness that gives black people a sense of belongingwhen they are oppressed. The Black consciousness is transcontextual.He uses the inspiration from USA, which is his original context, intothe South Africa apartheid situation, the application context.

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Ira Sharkansky. "Palestine: Peace Not Apartheid (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 26, no. 4 (2009): 161–63. http://dx.doi.org/10.1353/sho.0.0209.

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Ribeiro, Fernando Rosa. "The Dutch Diaspora Boers, Apartheid and Passion." Itinerario 22, no. 1 (March 1998): 87–106. http://dx.doi.org/10.1017/s0165115300012432.

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In the introduction to her work on ‘colonial practice’ in the Ne Indies, the Dutch-American historian Frances Gouda quotes from sation in Harvard between Christopher Hitchens and Simon Schama the latter a renowned historian of the Dutch past. Hitchens posed a to Schama: how was it possible that Dutch culture, though reprc a ‘model of highly evolved religious tolerance and political plurali rently gave birth to a diaspora (he has Indonesia, Surinam and So1 in mind) that is ‘so disfigured by violence and bigotry’? Schama pointed out that Dutch political and religious tolerance was actually predicated on the need to foster profitable trade: it was a practical consideration rather than an idealism. We could add here that so much is almostcommon-sense in the Netherlands. However, Schama pointed out a tendencyof Dutch ‘self-invention’ that first expressed itself in the rise of the Dutch Republic in the seventeenth century and then in the rise of Afrikanerdom Africa. As Gouda rightly points out, following Schama's own work, the Dutch Republic rose from a ‘Protean feat of self-creation’ out ofan ‘amorphous assemblage of towns and villages’, in an act resembling parthenogenesis. She then adds that this ‘unique Dutch habit of self-invention may have also taken place elsewhere in the world.

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Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.

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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.

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Kirkby, Diane, and Dmytro Ostapenko. "‘Second to None in the International Fight’: Australian Seafarers Internationalism and Maritime Unions Against Apartheid." Journal of Contemporary History 54, no. 2 (November 10, 2017): 442–64. http://dx.doi.org/10.1177/0022009417719998.

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The participation of trade unions in the anti-apartheid movement is a subject which arguably merits more attention. This article brings into focus a group of unionists whose activism against apartheid was in the forefront of key initiatives. Drawing on new research the argument recounts the role of Australian seafarers on the international stage, particularly its association with the World Federation of Trade Unions (WFTU), and shows how knowledge of events in South Africa passed from the WFTU to educate the union membership. By the 1980s, Australian seafarers were taking the lead in bringing European unionists together in united action to enforce the United Nations' embargo on oil supplies to South Africa by founding a new organization, the Maritime Unions Against Apartheid (MUAA). Reconstructing these events demonstrates two aspects of significance: the growing importance of monitoring shipping as an anti-apartheid strategy coordinated and led by European unions, which we point out relied on ships’ officers and crews for knowledge, and the breaking down of the ideological divide between the WFTU and the anti-Communist International Confederation of Free Trade Unions (ICFTU) working together in the MUAA. The article contributes new understanding of connections between anti-apartheid activism and its Cold War context.

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Adeyinka, Augustus A. "Knowledge in the blood: confronting race and the Apartheid past." Journal of Moral Education 39, no. 3 (August 4, 2010): 405–7. http://dx.doi.org/10.1080/03057240.2010.497622.

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Gerstner, Jonathan N. "Apartheid Is a Heresy. John W. DeGruchy , Charles Villa-Vicencio." Journal of Religion 65, no. 4 (October 1985): 581. http://dx.doi.org/10.1086/487349.

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Brutus, Dennis. "Thoughts on the Shaping of Post-Apartheid South Africa." Journal of Law and Religion 5, no. 2 (1987): 519. http://dx.doi.org/10.2307/1051247.

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du Plessis, Georgia Alida. "Apartheid, Religious Pluralism, and the Evolution of the Right to Religious Freedom in South Africa." Journal of Religious History 40, no. 2 (July 28, 2015): 237–60. http://dx.doi.org/10.1111/1467-9809.12297.

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Mavrokordatos, Pete Mavrokordatos, Stan Stascinsky, and Andrew Michael. "South Africas Macroeconomic Performance Before And After The Apartheid." International Business & Economics Research Journal (IBER) 11, no. 2 (January 23, 2012): 179. http://dx.doi.org/10.19030/iber.v11i2.6772.

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South Africa and its political and economic conditions have been a topic of discussion for years. This paper presents data on South Africas macroeconomic indicators since 1970. Although in certain aspects South Africas economy has improved since the official end to apartheid, there is still much room for improvement with respect to employment, poverty, health conditions, international trade and price stability.

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Dessì, Ugo. "Soka Gakkai International in Post-Apartheid South Africa." Religions 11, no. 11 (November 11, 2020): 598. http://dx.doi.org/10.3390/rel11110598.

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This paper analyzes the activities of Soka Gakkai International (SGI) in South Africa, a largely Christian country with the presence of very strong African Independent and Pentecostal churches, where Buddhism has mostly attracted the attention of a small minority of white middle-class people interested in meditational practices. By focusing on SGI South Africa, which has been able to reach out to a significant number of black, and, to a lesser extent, Coloured and Indian/Asian members, this ethnographic study aims to contribute to the understanding of Buddhism’s interplay with a broader cross-section of post-apartheid South African society, and, secondarily, to add to the existing literature on this Japanese new religious movement overseas. After a brief overview of the historical development of SGI in South Africa, my analysis focuses on SGI South Africa’s main ritual, social, and missionary activities; its interplay with local religions; its attempts to establish a meaningful link with South African culture; and, finally, on the religious experiences and narratives of SGI’s South African members.

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Schrauwers, Albert. "An Apartheid of Souls: Religious Rationalisation in the Netherlands and Indonesia." Itinerario 27, no. 3-4 (November 2003): 142–59. http://dx.doi.org/10.1017/s0165115300020805.

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Described in travel books as a ‘sleepy church town’, Tentena is unusual in Indonesia, a nation where ninety per cent of the population is Muslim. In Tentena, on the island of Sulawesi, the proportions are reversed. There, as in much of rural Indonesia, religion clearly demarcates distinct ethnic and class boundaries: the majority of ethnic To Pamona, the indigenous peoples of the area, converted to Protestantism under the Netherlands Missionary Society at the turn of the century. Their church synod offices dominate the town. Largely peasant farmers, the To Pamona are culturally, religiously and economically distinguishable from both the Muslim Bugis traders who live around the market quarter, and from the ethnic Chinese Pentecostal merchants whose large shops dominate the local economy. This confluence of religion and ethnic identity among the To Pamona was fostered by Dutch missionaries who sought to create a ‘people's church’ or volkskerk, of the sort they were familiar with in the Netherlands. Driven by a new respect for indigenous cultures, the missions relativised the church's tenets; they argued that different ‘nations’ like the To Pamona could have their cultures preserved within their ‘national’ churches as long as those traditions were evaluated from a Biblical perspective. This discourse on ‘culture’, and missions in the vernacular, created a ‘nationalist’ religious discourse among the To Pamona infused with the ‘emancipatory’ politics of the churches in the Netherlands. The product of these strategies of incorporation was the religious ‘pillarization’ of the peoples of the highlands of Central Sulawesi, and their division into socially autonomous ethno-religious blocks.

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Chu, Dinh Kien, and Thi Ngoc Han Nguyen. "EXILIC CONSCIOUSNESS IN THE NOVEL BY JOHN MAXWELL COETZEE." UED Journal of Social Sciences, Humanities and Education 10, no. 2 (July 1, 2020): 7–14. http://dx.doi.org/10.47393/jshe.v10i2.907.

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As a South African writer but currently living and working in Australia, so deep down, J.M. Coetzee has a profound sense of exile, which affected his writings. Not only having lost their identity cards and places of living, but the characters in Coetzee's novels also have the consciousness of an exiled soul. Each story he reflected also contains allegories of the politics, the apartheid state institution. The article explains some aspects of political discourse and exilic consciousness, helping us understand the apartheid tragedy that has had a strong impact on the lives of South Africans in particular and of humanity in general.

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Ramutsindela, Maano Freddy. "Afrikaner Nationalism, Electioneering and the Politics of a Volkstaat." Politics 18, no. 3 (September 1998): 179–88. http://dx.doi.org/10.1111/1467-9256.00076.

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The liberation of South Africa from the shackles of apartheid signifies the end of the last out-post of white domination in South Africa, and opened a new chapter on the search for a common South Africanism. The process of nation-building is haunted by relics of nationalist trends, one of which is Afrikaner nationalism. This article deals with certain aspects of Afrikaner nationalism which have continued into the post- apartheid era. It uses the division among Afrikaner nationalists to show the link between conservative Afrikaner nationalism, electioneering and the pursuit for a volkstaat (white homeland).

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Sholla, Sahil, Roohie Naaz Mir, and Mohammad Ahsan Chishti. "Eventuality of an Apartheid State of Things." International Journal of Technoethics 9, no. 2 (July 2018): 62–76. http://dx.doi.org/10.4018/ijt.2018070106.

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Notwithstanding the potential of IoT to revolutionise our personal and social lives, the absence of a solid framework of ethics may lead to situations where smart devices are used in ways uncongenial to the moral fabric of a society. In this work, the authors seek to provide a conceptual framework toward incorporating ethics in IoT. They employ the concept of object for each smart device in order to represent ethics relevant to its context. Moreover, the authors propose dedicating a separate ethics layer in the protocol stack of smart devices to account for socio-cultural ethical aspects of a society. The ethics layer enables us to account for ethical responsibilities of smart devices vis-a-vis society so that inadvertent physical, emotional or psychological harm to human beings is avoided. Such mechanism ensures that devices operate ethically not only at individual level but also at D2D level to give rise to high order ethical structures e.g. ethical home, ethical office, ethical university, ethical city, etc.

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Paulin, Tom. "Cultural Struggle and Memory: Palestine-Israel, South Africa and Northern Ireland in Historical Pespective." Holy Land Studies 4, no. 1 (May 2005): 5–16. http://dx.doi.org/10.3366/hls.2005.4.1.5.

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Mordechai Vanunu and a former Israeli Attorney General, Michael Ben-Yair, have characterised Israel as an apartheid state. Their concerns were anticipated by Edwin Montagu, a British Jew who was a member of Lloyd George's cabinet and who courageously opposed the Balfour Declaration. After discussing these three critics of Zionism, I consider how cultural struggle in Palestine-Israel, South Africa and Northern Ireland has expressed itself through the Arts, through journalism, through constant historical research and a constant articulation of the cultural memory. The essay goes on to argue that such a struggle is imaginative and spiritual, and must not be apprehensive of appealing to the resources of the imagination to make its overwhelming case against the apartheid policies practiced by Israel and passively supported or colluded with by so many people.

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Palombo, Matthew. "The Emergence of Islamic Liberation Theology in South Africa." Journal of Religion in Africa 44, no. 1 (February 25, 2014): 28–61. http://dx.doi.org/10.1163/15700666-12301272.

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AbstractThere is a growing interest in Islamic liberation theology today, and seminal authors such as Ali Shariati, Alighar Ali Engineer (1984, 1990), Farid Esack (1984, 1997), and Hamid Dabashi (2008) have developed its central commitments. In South Africa the earliest representative text was the ‘Review of Faith’ (1984) by Farid Esack, used by the Call of Islam (est. 1984) for cultivating personal piety and conscientization (critical consciousness) against apartheid. Based on recent interviews, unpublished manuscripts, and published works, this article demonstrates how Islamic liberation theology emerged in the political praxis of Muslims against settler colonialism and apartheid. In this subaltern history, political Islam as political praxis and not state building generated a unique discursive space for an Islamic liberation theology to emerge within the confluence of two ideological paths: those of humanism and Islamism.

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Molatoli, H. M. "Teaching health care ethics in physiotherapy education : Proposal for South Africa." South African Journal of Physiotherapy 55, no. 4 (November 30, 1999): 7–10. http://dx.doi.org/10.4102/sajp.v55i4.574.

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This paper presents views of the role of the physiotherapy profession during the Apartheid era in South Africa. It analyses aspects of the Truth and Reconciliation Commission document and finally suggestions are made to prevent similar situations from developing ever again.

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Verdoolaege, Annelies. "De Zuid-Afrikaanse Waarheids- En Verzoeningscommissie als Modelvoor Conflictverzoening." Afrika Focus 18, no. 1-2 (February 15, 2005): 5–31. http://dx.doi.org/10.1163/2031356x-0180102003.

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The South African Truth and Reconciliation Commission as a model for conflict resolution After the fall of apartheid in 1994, the new South African government got confronted with the necessity to deal with the crimes committed in the past. Apartheid had been a system of institutionalized discrimination by the white minority and this apartheid past could not be ignored when trying to build a unified and peaceful society. The question was how the apartheid atrocities could be dealt with in order for the majority of South Africans to be satisfied. A couple of possibilities were put forward, but the nation eventually opted for the establishment of the Truth and Reconciliation Commission (TRC). This paper will try to provide some background to this phenomenon. Possible alternatives and the coming into existence of the Commission will be highlighted. The concrete proceedings of the TRC will be described and finally the positive and the negative aspects of the Commission will be reflected upon. The final aim is to find out whether the TRC could be seen as a successful and praiseworthy institution and whether it could be regarded as a model for other countries confronted with traumatic conflicts.

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Freund, Bill. "Labour Studies and Labour History in South Africa: Perspectives from the Apartheid Era and After." International Review of Social History 58, no. 3 (June 28, 2013): 493–519. http://dx.doi.org/10.1017/s0020859013000217.

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AbstractThis article attempts to introduce readers to the impressive and influential historical and contemporary literature on South African labour. A literature with some earlier antecedents effectively applied classic sociological and historical themes to the specific conditions of South African political and economic development. Research on the phase of politicized and militant white worker action ties up with research into the international pre-World War I labour movement. The strength of this literature reflected the insurgent labour movement linked to political struggle against apartheid before 1990. After this review, the second half of the paper tries to consider and contextualize the challenging post-apartheid labour situation together with its political aspects. With the successful conclusion of the anti-apartheid struggle, students of the labour movement, as well as of South African society, have become more aware of the distance between establishing a liberal democracy and actually changing society itself in a direction leading towards less inequality and an improved life for those at the bottom of society, or even the broad mass of the population. As recent literature reveals, the development of post-apartheid South Africa has been a differential and problematic experience for labour.

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Shahaboonin, Faraaz, Oladipo Olalekan David, and Abigail Van Wyk. "Historic Spatial Inequality and Poverty along Racial Lines in South Africa." International Journal of Economics and Financial Issues 13, no. 1 (January 14, 2023): 102–11. http://dx.doi.org/10.32479/ijefi.13803.

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South Africa faces many socio-economic challenges, which include sluggish economic growth, increasing unemployment rates, increasing inequality, and high poverty levels., This paper focused on examining how spatial inequality causes these socio-economic issues. The main thrust of the paper is to briefly investigate two major aspects, firstly the root cause of spatial inequality in South Africa, and secondly the impact that spatial inequality has on socio-economic indicators such as economic inequality, poverty, and employment levels. This research used a mixed methodology approach. Empirical research findings proved that apartheid policies contributed to high levels of poverty and inequality in South Africa. As the empirical results show, the existing inequalities in South Africa are predominantly based on a racial sub-group basis, which confirms the causal relationship with historic apartheid spatial policies enforced on a racial basis. Primary research findings depicted that the post-apartheid era is characterised by high poverty levels and huge inequality with the bulk of blacks exposed to diverse macro-economic challenges. Policy recommendation-wise, it was suggested that the government should continue to redress the systems of apartheid and use policies that help to eradicate poverty.

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Thesnaar, Christo H. "Prophetic dialogue: The quest for religious leaders seeking reconciliation in the aftermath of the transition in South Africa?" Verbum et Ecclesia 38, no. 3 (October 6, 2017): 51–66. http://dx.doi.org/10.4102/ve.v38i3.1702.

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The TRC re-enactment consultation18 afforded the opportunity to reflect on the leadership of religious leaders during the apartheid era, and in the years that followed. This chapter is particularly interested in the prophetic leadership provided by religious leaders during apartheid, and 20 years following the transition by engaging with some normative thoughts on prophetic dialogue. The findings on the leadership provided during the post-TRC are reflected upon in terms of reconciliation through the hermeneutical lens of the Belgian scholar Valarie Rosoux. Hereby, this chapter seeked to contribute to reconciliation and national unity in the current South African context with some strategic conclusions to ensure that the process of reconciliation becomes a priority for all faith communities across the nation.

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Pato, Luke, and Janet Trisk. "New Ways of Seeing: Theological Issues in Post-Apartheid South Africa." Journal of Anglican Studies 1, no. 2 (December 2003): 81–91. http://dx.doi.org/10.1177/174035530300100206.

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ABSTRACTTheology in the time of apartheid in South Africa involved clear choices—either one supported the regime or one challenged it, as did the Kairos theologians. Since democratic elections in 1994, the choices are less clear and the issues more complex. The authors are South African theologians attempting to consider some of the challenges to doing theology in South Africa today. They argue that fundamental to this enterprise is the willingness to search for a new vision.

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Henrard, Kristin. "THE ACCOMMODATION OF RELIGIOUS DIVERSITY IN SOUTH AFRICA AGAINST THE BACKGROUND OF THE CENTRALITY OF THE EQUALITY PRINCIPLE IN THE NEW CONSTITUTIONAL DISPENSATION." Journal of African Law 45, no. 1 (April 2001): 51–72. http://dx.doi.org/10.1017/s0221855301001602.

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South Africa is often characterized as a highly religious country since many South Africans consider their religious beliefs to be central to their lives. Although religion is widely believed to be a “non-issue”, these strong religious identifications might, however, play a role in the apparent ethnic resurgence. Consequently, the religious diversity of South Africa should be appropriately accommodated in the post-apartheid regime so as to prevent religion-based conflict.

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Scott, Hilton. "“Lest We Forget”: A Postapartheid Perspective on Remembering in Liturgy for Healing and Justice." Studia Liturgica 51, no. 1 (March 2021): 60–72. http://dx.doi.org/10.1177/0039320720978919.

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The idea of Remembrance Day (also known as Armistice Day) in the United Kingdom and Commonwealth countries carries two important notions: (1) to remember significant tragedies and sacrifices of the past by paying homage, and (2) to ensure that such catastrophes are prevented in the future by not forgetting. This concept can be applied to the South African context of a society and young democracy that is living in the wake of apartheid. In certain spheres this will include decolonizing the long-standing practices of Remembrance Day in South Africa, ritualizing the event(s) to be more relevant to those who partake by shifting the focus to tragedies caused during apartheid, and remembering that such a deplorable catastrophe should never be repeated. The important liturgical functions and pragmatic outcome(s) of this notion are reconciliation, restoration, transformation and, ultimately, liberation, as South Africans look to heal the wounds caused by the tragedies of the recent past and prevent such pain from being inflicted on others in the future.

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Ross, Andrew C., Daryl M. Balia, Paul Makhubu, Gabriel M. Setiloane, Ivan H. M. Peden, and Paul Gifford. "Christian Resistance to Apartheid: Ecumenism in South Africa 1960-1987." Journal of Religion in Africa 23, no. 2 (May 1993): 189. http://dx.doi.org/10.2307/1581225.

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Journal articles on the topic 'Religious aspects of Apartheid'

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