Journal articles on the topic 'Wêreldoorlog'

Daar word vandag wyd gevrees dat ’n Chinese inval in Taiwan op hande is. Sodanige vrese is allermins nuut, maar teen die agtergrond van toenemende Chinese aggressie in die Asies-Pasifiese en Indo-Pasifiese streke gedurende die afgelope dekade of wat het dié vrese al hoe meer uitgekring. Dié vrese is nie ongegrond nie. Vir etlike jare kon Taiwan egter troos vind in die feit dat die VSA – die onbetwisbare hegemoon in die post-Tweede Wêreldoorlog-era – Taiwan teen ’n Chinese inval kon beskerm (maar nie noodwendig sou nie). China was ’n swak en ontwikkelende land, terwyl die VSA (as die oënskynlike beskermheer van Taiwannese belange) ’n ekonomiese en militêre reus is. Dié wêreld bestaan nie meer nie. Vandag – en dit sal selfs des te meer in die toekoms die geval wees – beskik China oor die militêre slaankrag om Taiwan in te val (hoewel steeds teen ’n uiters hoë prys). Vir China is die kwessie van Taiwannese hereniging met die vasteland ononderhandelbaar. ’n Ekonomies en militêr sterker China enersyds, en ’n kwynende VSA andersyds, hou derhalwe bepaalde gevolge in vir die oorlewing en veiligheid van Taiwan. Die doel van hierdie artikel is om te wys op die uiters benarde buitelandse omgewing wat Taiwan in die gesig staar (vandag, maar selfs meer in die toekoms) en om oorweging te skenk aan die kernwapenopsie om Taiwannese oorlewing te verseker. Die primêre navorsingsvraag van die ondersoek is die volgende: Gegewe die uiters benarde buitelandse omgewing wat Taiwan in die gesig staar, watter strategiese roete sal beide doenlik én doeltreffend wees om dié land teen ’n Chinese aanval te beskerm? Dié vraag word deur twee bykomende vrae gerugsteun: Een, in welke mate sal konvensionele afskrikking doenlik en doeltreffend wees om Taiwannese veiligheid te verseker? En twee: Kan kernwapens Taiwannese veiligheid verseker én sal sodanige strategiese roete doenlik en doeltreffend wees? Die ondersoek word deur ’n kwalitatiewe navorsingsparadigma gerugsteun en maak van ’n geïntegreerde literatuurstudie gebruik. Aan die hand van ’n literatuurstudie van, enersyds, die strategiese magsbalans tussen China, die VSA en Taiwan en die stabiliserende uitwerking van kernwapens andersyds sal hierdie studie wys dat die kernwapenpad waarskynlik die enigste weg na Taiwannese oorlewing en veiligheid is. Trefwoorde: afskrikking; China; kernafskrikking; kernoorlog; kernwapens; konvensionele mag; realisme; Straat van Taiwan; Taiwan; VSA

After the Second World War, there was a universal rise and greater acknowledgement of human rights, which entered churches and ecumenical organisations’ way of thinking. Human rights influenced the church’s understanding of justice and human dignity both internally and externally. The concept of human dignity came from the biblical believe that man is created in the image of God. In South Africa human rights were also increasingly recognised and respected. A charter of human rights was included as chapter 2 of the 1996 Constitution and churches regard human dignity as a central tenet of their approach to members and non-members. Differences between church and state on the issue have arisen as the result of differences on the freedom of religion. Church and state in South Africa can complement each other in the promotion of human dignity.Opsomming: Kerk en staat in Suid-Afrika en menseregte. Na die Tweede Wêreldoorlog is menseregte wêreldwyd erken en aanvaar. Dit was ook die geval in kerke en ekumeniese organisasies. Menseregte het kerke se siening van geregtigheid en menswaardigheid in hulle interne sowel as eksterne optrede beïnvloed. Die begrip menswaardigheid het ontstaan uit die bybelse oortuiging dat die mens na die beeld van God geskape is. In Suid-Afrika is menseregte ook toenemend erken en aanvaar. ’n Verklaring van menseregte is as hoofstuk 2 in die 1996-grondwet ingesluit en kerke beskou menswaardigheid as toonaangewend in hulle benadering van mense binne en buite die kerk. Verskille tussen die kerk en die staat in Suid-Afrika oor menseregte het ontstaan as gevolg van verskille oor die inhoud van die vryheid van godsdiens. Teen hierdie agtergrond kan kerk en staat mekaar egter aanvul in die bevordering van menseregte.

Terwyl in Europa aan die begin van die twintigste eeu ’n stemming van kultuuroptimisme geheers het, het aan die suidpunt van Afrika ’n verwoestende oorlog plaasgevind wat algemeen as die Tweede Anglo- Boereoolog (1899-1902) bekend staan. Binne die volgende halfeeu sou Europa egter self twee maal tot op sy fondamente geskud word deur die twee wêreldoorloë van 1914-1918 en 1939-1945.

OPSOMMING Individuele regte, meer bepaald die denkbeeld van abstrakte, gelyke, universele, subjektiewe menseregte oorheers tans die regsdiskoers en -praktyk. Dit is egter van onlangse oorsprong, want hierdie denkbeeld het eers gedurende die rewolusionêre tydvak in die laaste kwart van die agtiende eeu sterk op die voorgrond getree en toe ná die Tweede Wêreldoorlog beslissend geseëvier. In hierdie bespreking word die opkoms van die individu eers nagegaan en daarna dié van individuele regte. Dit word gedoen met verwysing na die Klassieke Griekse denke, die klassieke Romeinse reg en die daaropvolgende Middeleeuse tradisie tot by die Vroeg-Moderne tydvak. In plaas daarvan dat die individu met (individuele) regte in 'n potensieel of daadwerklike verhouding van spanning met ander individue met soortgelyke (botsende) individuele regte as die wesenlike eienskap van die reg beskou is, is die reg eerder kosmies beskou, dit wil sê, as 'n objektiewe regsgeheel waarbinne mense uiteenlopende toegewese rolle vertolk het. By die beantwoording van die vraag of ons enigsins baat te vind het by hierdie pre-moderne beskouings is die uitgangspunt, in navolging van Danie Goosen, dat ons met hermeneutiese oordeel eerder as met dogmatiese drif te werk moet gaan. Daarvolgens word die uiterstes vermy om die klassieke denkbeelde óf heeltemal (progressiwisties) te verwerp óf dit reaksionêr op ons huidige werklikheid te probeer oorplant. Teen hierdie agtergrond word hier geredeneer dat die volgende ses denkbeelde wat verder in Deel 4 uitgepluis word, náás individuele regte 'n belangrike bydrae te lewer het tot 'n meer omvattende, realistiese en harmoniese begrip van wat die reg behoort te behels. Die denkbeelde is plek, rol, amp, hoedanigheid, verantwoordelikheid en roeping. Trefwoorde: abstrakte individuele regte; Christendom; Griekse tradisie; denkbeelde; Romeinse reg; opvatting; juriste; reg in die objektiewe sin; reg in die subjektiewe sin; Plato; Aristoteles; Hobbes; nominalisme; Willem van Ockham; die denkbeelde van plek, rol, amp, hoedanigheid, verantwoor-delikheid en roeping ABSTRACT The notion of subjective individual human rights is presently occupying a dominant position in legal thinking and practice. Hence, people's position within the legal order is almost exclusively conceptualised in terms of individual human rights - abstract, equal, universal subjective individual human rights - to put the concept in true perspective. Nothing, so it is believed, needs to be added to that. In our day, moreover, human rights assume the character of a redeeming gospel, guaranteeing justice comprehensively and serving as a panacea for all the challenges humanity might be facing. Whenever a new ill arises a new human right will surface providing the required cure. However, the dominance of human rights is no natural given. Its present dominance is also of fairly recent origin. It is associated with a distinctive individualist ideology that emerged only since early modernity. It made tumultuous strides during the revolutionary era in the last quarter of the eighteenth century and finally triumphed only after World War II. Given the tremendous upsurge of subjective individual rights, conceptualisation of law in its objective guise as a holistic system has largely been neglected. This is unfortunate, since it has caused a distorted and impoverished view of what law - and a legal order - on closer analysis should signify. The last part of the discussion (Part 4) precisely seeks to offer suggestions as to what law viewed from an objective vantage point should signify. To reach that point, an historical overview of the emergence of the concept of the individual is first given in part 2, followed in part 3 with an overview of the rise of individual rights. These two issues are closely inter-related. For clarity's sake we deal with them separately. Focusing first on the individual (and individualism), it is shown that the "individual" of Classicism and the Middle Ages was in fact far removed from the individual of present-day individualism. Thus Louis Dumont (similar to Ernst Troeltsch, Alasdair Maclntyre, Collin Morris and various other idea historians referred to in Part 2) highlights the drastic break between the kind of individuality of early Christianity in stark contrast to contemporary individualism, explaining: This "individual " was a sinner before God the Almighty, equal to all other individual sinners, yet "naturally" anchored in a variety of communal settings occupying designated places and fulfilling roles. The latter were not regarded as equal to all others and exercising individual rights on an equal footing with all other individuals. Only after the individualising events specifically associated with René Descartes and Thomas Hobbes, something that vaguely resembled the modern-day individual, reflecting the notion of individualism, really started emerging, culminating in the post World War II triumph of individualism. Part 3 deals with the equally modern-day notion of subjective individual human rights. Concurrent with abstracting the notion of the individual, the idea of individual rights appears to have emerged only in the nominalism of William of Ockham and others. Before that, none of the Classical roots of our Western civilisation - Christianity, Classical Athenian philosophy, Roman law - conceived of law as a system of subjective equal human rights. On the contrary, law was viewed in the first place as a natural whole designating specific places, roles and offices to each person. Thus Michael Oakeshott explains: Roman law with reference to numerous classical sources such as the work of Celsius and Paulus as reported in the Digest in the Justinian Code, as well as various others such as Marcus Aurelius all viewed law as an objective (cosmic) order of justice sustained by everyone fulfilling his and her (naturally) allocated, distinctive roles. Individual rights have no doubt brought about huge strides to the betterment of human existence, but such rights also have a dark downside, having caused an inordinate degree of fragmentation, atomism and loss of a sense of civilisation. It is suggested that our classical Western roots of civilisation may be of help not by simply transplanting them into our present-day reality but instead to regard them with hermeneutical judgment as argued by Danie Goosen. It is on the basis of this constructive relationship with our tradition, steering clear from the extremes of a reactionary retreat to classicism on the one hand as well as, on the other, a hostile rejection of anything that classicism might offer, that I embark on the discussion in Part 4. It is argued that over and above subjective individual rights we stand to gain richly from the following six notions for elucidating our insight into how a sound legal order should be conceived. These six notions, unpacked in the last part are that of place, role, office, capacity, responsibility and calling. Keywords: abstract subjective individual rights; Christianity; Classical Greek ideas; tradition; (Classical) Roman law; views; jurists; law in the subjective sense; law in an objective sense; Plato; Aristotle; Hobbes; Nominalism; William of Ockham; Notions of place, role, office, capacity, responsibility and calling

South African chaplains’ spouses and the Border War (1966–1989): A case study of denominational pastoral care. Pastoral care of soldiers during times of war and armed conflict has been part and parcel of the Christian religion since the Council of Ratisbon officially authorised chaplains for armies in 742. However, studies in South Africa revealed that government institutions and especially the Dutch-Afrikaans denominations did not wholeheartedly adhere to this tradition during the two world wars of the twentieth century. The task of pastoral care to those affected by the war circumstances was left to civilian organisations and women. Socio-political changes invalidated this accussation during the Border War (1966–1989). This article gives a historical perspective on the pastoral care endeavours of the spouses of military chaplains as a case study of denominational support to those affected by armed conflict. Women’s experiences during war circumstances have long been neglected in academic circles. During times of war, they are often the victims of human rights’ abuses, but they also become beacons of hope and consolation, as is illustrated in this article. This exposition contributes to a historical understanding of the way women experience war and the support they provide during times of armed conflict. It also illustrates the value of women during times of war trauma, and provides a different perspective on the military context, which is usually mostly defined in masculine terms.In die Christelike tradisie is die pastorale versorging van soldate tydens oorlogsomstandighede en gewapende konflik ’n gegewe sedert die Konsilie van Ratisbon in 742, toe gelas is dat kapelane die leërs moet vergesel. Studie in Suid-Afrika het egter ’n versuim van owerheidsweë, en veral van die kant van die Hollands-Afrikaanse kerke in Suid-Afrika aangetoon om oorloggeaffekteerdes en oorlogbetrokkenes tydens die twee wêreldoorloë van die twintigste eeu pastoraal te versorg. Hierdie taak is in Suid- Afrika aan burgerlike organisasies en vroue oorgelaat. Tydens die Grensoorlog (1966–1989) het die prentjie egter verander. Hierdie artikel wil ’n historiese perspektief verskaf op die uitreike van die eggenotes van militêre kapelane, as ’n gevallestudie van geloofsgemeenskappe se pastorale versorging van diegene wie se lewens deur gewapende konflik geraak word. Vroue se ervarings gedurende tye van oorlog en gewapende konflik is vir ’n geruime tyd in akademiese geskiedskrywing genegeer. Vroue is dikwels gedurende oorlogsomstandighede slagoffers van menseregtevergrype, maar hulle kan ook as bakens van hoop, vertroosting en heropbou na vore tree soos hierdie artikel probeer aantoon. Hierdeur word ’n bydrae tot ’n historiese begrip van die belewenis van vroue tydens oorlogsomstandighede gemaak, asook die wyse waarop vroue ondersteuningsnetwerke kan skep in gemeenskappe wat deur gewapende konflik geraak word. Dit illustreer verder die waarde van vroue ten tye van oorlogstrauma, en dit gee ’n ander perspektief op die militêre konteks wat gewoonlik in manlike terme gedefinieer word.