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Item Open Access Religious pluralism for inclusive education in Lesotho secondary schools(University of the Free State, 2017) Mokotso, Rasebate Isaac; Ntombana, L.𝑬𝒏𝒈𝒍𝒊𝒔𝒉 The current work employed qualitative phenomenological study to determine the reasons for the continued teaching of single Christian religious education in Lesotho secondary school in view that there are now compelling circumstances for pluralistic religious education. Central is the fact that Lesotho is cosigner of series of international declarations, conventions and recommendations on inclusive education which has a direct implication of inclusive teaching of religious education that can only be achieved through the teaching of multi-religious traditions. Secondly, Lesotho is no longer a religiously homogeneous society (even though this has not been the case since Christianity found the already existing Basotho indigenous religion). It is increasingly becoming a home for religious diversity through forces of a progressively globalized world. Thirdly, Lesotho is said to be a democratic state, and thus has to acquaint itself with democratic principles of education where selective knowledge rather than liberal knowledge that provide students with different perspectives is discouraged. In order to examine the reasons behind the continued mono-religious approach to the teaching of religious education regardless of the mentioned compelling factors for pluralist religious education, the study embarked on empirical research. Participants in this empirical research were selected on the basis of purposeful sampling where only those with rich information related to the topic were selected, mainly the religious education teachers and the principal. Semi-structured interviews were used to collect data which was analyzed through interpretive phenomenological analysis in which the emergent themes were interpreted through explanations provided by relevant literature. Emergent themes were further synthesized through qualitative inductive and ideography to develop theories or hypotheses of the contributing factors to the continued teaching of single Christian religion in Lesotho schools. It is theorized that the contributing interrelated factors are 1) misconceptions in inclusive education, 2) paternalistic religious education and 3) religious illiteracy. Through discussions in which theories or hypotheses were linked with the literature, it was discovered that the causes of misconceptions in inclusive education are inexplicit content of inclusive education and ambiguous implementation process. Paternalistic religious education is caused by assimilationist and evangelistic perspectives of Christian religious education, and religious illiteracy is caused by religious sectarianism, media religious representation of religion and privatization of religion. From the findings recommendations are made for research community, education policy, practice, students and communities, and theory. ___________________________________________________________________Item Open Access A Trinitarian modal-spherical method of apologetics and cultural redemption: perspectives on religion and contemporary culture(University of the Free State, 2016-10) Braun, Guilherme Junior; Sukdaven, M.; Roux, A.English: The following study of focus areas is an application of the recently developed Trinitarian modal-spherical method of apologetics, TMSA (Braun 2013), to the field of Religious Studies. The trajectory to be pursued will make use of basic sources in the presentation of three focus areas of contemporary culture: (a) Technology and everyday experience, (b) music and popular culture and (c) romantic love and economic freedom. Further, the philosophical deepening into the presented focus areas will be sought through the dialogue between continental and reformational philosophy as well as the integration of insights. Gained insights and conclusions from this dialogue will then be presented in terms of TMSA‟s Christian (confessional) stance. Main goals of this study are (I) to demonstrate how the ego's religious orientation manifests itself in the focus areas concerned (II) as well as to point out redemptive ways of dealing with them, as central sites of the contemporary lifeworld, through TMSA‟s Neo-Calvinist vision. As such, this study was designed in order to provide points of entry for the approach of contemporary human beings and their culture via TMSA. Accordingly, it isn't thereby intended to deliver the "full picture" of the subjects concerned, but rather, new possibilities of dialogue will be opened up (from TMSA‟s radically Christian perspective). Therefore, as the main priority of this study is the application of TMSA, basic sources will come into play as to enable an approximation of the contemporary lifeworld and the chosen focus areas.Item Open Access An investigation of the notion of Avatara in the philosophical systems of Shankara(University of the Free State, 2013-01) Sukdaven, Maniraj; Riekert, S. J. P. K.; Verster, P.English: Advaita Vedanta, as a philosophy, is also known as radical non-dualism and therefore cannot accommodate a concept such as an Avatara. The concept Avatara can best be described, yet not comprehensively in the English language, as ‘incarnation’. Although the teaching of this philosophy was not established by Shankara, one could confidently admit that he firmly established it as a philosophy to be reckoned with. Advaita Vedanta, being a philosophy focused on radical non-dualism, in that it states: There is none other than the Absolute Brahman, could not conceive of any other than Brahman. This being is so, the world and everything in it, including humans and Avatara should never exist; yet in the philosophy of Shankara it does ‘exist’, albeit at an empirical level. This is possible because of the following arguments presented by Shankara in support of an empirical reality. The first argument is based on the understanding of what reality is. According to Shankara, the understanding and testing of reality is based on the criterion of truth. For something to be true it has to have an element of non-contradiction and has to survive through the three periods of time: past, present and future. In other words it must be immutable and permanent. For Shankara, Brahman is the only reality (paramarthika) and everything else is false: it is neither real nor unreal (e.g. the world and everything in it). The relationship between Brahman and the empirical world can be described by the term vyavaharika. This relationship is similar to an example of a rope and a snake. In this example, the rope appears as a snake for one that views this from a distance. Yet when one gets closer, one realises that it is not a snake but a rope. It can therefore be said that the snake was a superimposition on the rope. The rope was real but the snake was false. From afar the snake looked real but is in reality unreal or not real. Similarly Shankara explains the relationship between the world and Brahman. The world is a superimposition on Brahman. Upon correct knowledge, the world disappears and only Brahman remains. The world, one can therefore say, is an illusion. This illusion according to Shankara is brought about by Maya and is related to terms such as: appearance, ignorance, superimposition, power, deception and falsehood. For Shankara this is the principle of becoming and appearance through which the absolute non-dual Brahman becomes diversified and manifold. The state in which Brahman is therefore consciously associated with Maya to create the universe is called Ishvara (god). This causes an ontological dilemma for the status of Maya. The best way for Shankara to define Maya was to say that it is neither existent nor non-existent. If Maya was existent, then his philosophy of absolute non-dualism becomes questionable because there would be another reality. If non-existent, then the empirical world would not exist. To resolve this dilemma Shankara posits the idea of two levels of truth which includes two aspects of Brahman, Nirguna Brahman (Absolute Brahman) and Saguna Brahman (Brahman with attributes (Ishvara) or one could say ‘a superimposed Brahman’). Ishvara (Saguna Brahman), being the ‘superimposed Brahman’ has other aspects emanating from it. According to Shankara the three most important emanations are Brahma (creator), Vishnu (preserver) and Shiva (destroyer). The Brahmasutras have also confirmed that there were other gods created as well. With this creation of the world, other created beings were responsible for the preservation of dharma (duties) in this world. When adharma began to overpower dharma, something had to be done to bring stability in the world. For this reason, Vishnu incarnated himself as Krishna. This incarnation became better known in Hinduism as Avatara. It was necessary for Shankara to concede to the Avatara notion, because many of his followers worshipped an aspect of Ishvara. His theory was that the worship (bhakti) of other gods and deities was simply a means to moksha, but cannot directly attain moksha. The purpose for bhakti was a way to prepare the devotee to be purified so as to acquire knowledge, which, according to Shankara, removes Maya (veil of ignorance) thus liberating the jiva from bondage to attain Brahman realisation or moksha. Finally, in considering and understanding radical non-dualism, this research has proven that, within his philosophy of Advaita Vedanta, Shankara is forced to incorporate and utilise the concept of Avatara within the ambits of the Hindu religious tradition. This then constitutes the finding of this research.Item Open Access Die NG Kerk as profeet teenoor die Suid-Afrikaanse regering (1962-2002): 'n kerk-historiese perspektief(University of the Free State, 2012-06) Botes, David Hermanus; Hofmeyr, J. W.English: This theological-critical study covers the forty year period dating from 1962-2002. The study aims to give a perspective of the prophetic role played by the Dutch Reformed Church (hereafter abbreviated to DRC) regarding the South African government. The period is defined in particular by the diverse eras in which the DRC had to function. The prophetic role the DRC ascribed to itself was seen in a serious light. However, the DRC occasionally struggled to fulfil this role objectively as it became drawn into the realities of a particularly intense era. On the one extreme, from 1948 up to the early seventies the DRC found itself in the era of Afrikaner nationalism. During this period, the DRC moved too close to government sentiment and leaned towards Neo Calvinism. While the DRC supported the National Party government of the day, it still had the interest of the various groups at heart. “Ras, Volk en Nasie” was published in 1974 but was however revised. Ecumenical pressure on the DRC increased. Peaceful co-existence was of prime importance and the intentions well meant. The policy however ran into difficulties. Even before Soweto Day 1976, there was a shift in attitude by the DRC and the DRC exercised its prophetic calling by admonishing the government on various issues. The press saw the DRC as the guardian of public morals in South Africa during this time. The church exercised its prophetic calling by challenging government and giving voice to its opinion on numerous public issues. The relationship between the DRC and the government was still on a very good footing and could be described as close. However, it became clear that the doors of government were not always open to the DRC. The DRC was gradually seen to be more emphatic and by 1986, the shift at each synod had become more intense. Voices raised in criticism were more vociferous. “Kerk en Samelewing” (1986) replaced “Ras, Volk en Nasie” (1974). The DRC tried being less prescriptive. In doing so the DRC became at times too timorous regarding its prophetic voice, also in regard to the new dispensation. The DRC as theological entity continued to serve the nation during these years en route to transition by preaching hope and forgiveness, reconciliation and peace from both the Word and Creed. During this period, one is aware to a greater extent of the role postmodernism played. This too left its mark on the DRC. The DRC would also not entirely escape the intensity of the liberal democracy during this era. Also during this period, the DRC experienced the other extreme of Black Nationalist freedom under the ANC-government. Here – in conjunction with other churches – the voice of the DRC against social injustice is not always very audible. This, is partly due to the fact that the doors of the new government are far less accessible to the church. The DRC’s voice on public morality is becoming all the quieter. The DRC has endeavoured throughout to be a true church. In the current era, the DRC is very aware of its God-given prophetic calling. The two opposite contexts’ in which the DRC found itself as prophet in the different eras tested its prophetic calling to the utmost. Together with a number of important theological-critical remarks in the final chapter, one of the primary aspects of the church as prophet was intercession, and this the DRC practised devotedly throughout the era of 1962-2002.