Transformasie in die diverse Afrikanergemeenskap in die postapartheidera: Vier gevallestudies

Transformation in the diverse Afrikaner society in the postapartheid era: Four case studies. Since the end of apartheid in South Africa, Afrikaner people have been faced with disentangling their culture from Afrikaner nationalism. This article argues that the transformation of the Afrikaner people, or the lack thereof, will influence the future and place of Afrikaners in postapartheid South Africa. This article investigates the transformation within the Afrikaner community, considering four case studies: The aftermath of the death of Matlhomola Moshoeu in Coligny, the aftermath of Brendin Horner’s death near Paul Roux, in the court at Senekal, the inequality in SA highlighted by the COVID-19 pandemic, and the organisation and movement called Betereinders. Unresolved racial tension was a driving force in Coligny and Senekal. In Coligny, Afrikaner individuals and other community members helped to transform the destruction left by the protests and addressed some burning issues of inequality. In the Senekal protest, some Afrikaners were responsible for most of the destruction. None of the big Afrikaner organisations or churches openly condemned these actions. The pandemic exposed how little economic transformation actually happened on ground level. The Betereinders movement is driven by Afrikaners who believe in a better future for all South Africans. They act, are hands-on, and won’t give up. Unwillingness to face the postapartheid SA and turning a blind eye, have prevented Afrikaners from being part of transformational efforts. However, Afrikaners can, with intentional effort, disentangle their culture from Afrikaner nationalism and are capable of being part of the transformation needed in SA. Intradisciplinary and/or interdisciplinary implications: The interdisciplinary implications of this article involved the subjects of church history, general history, and a dogmatic approach.

Stuck between Mother Earth and a mother’s womb? On women, population policy and ecological sustainable development

This article considers how the metaphor of Mother Earth, for women, concerns a dual stance of both belonging and distance. The link between women, nature and Mother Earth is problematised by considering the possible, or contested, link between population growth and climate change, and the South African population policy specifically is considered as an example. Ecofeminism’s challenge to the perceived connection between women, motherhood and Earth, that is the ‘distance’ stance, is considered and a response to that is offered by reflecting on Mercy Oduyoye’s notion of mothering, which represents the ‘belonging’ stance. In this regard, an intercultural approach to the definition of motherhood is implied. It is ultimately indicated that for women to reclaim their own agency regarding a perceived responsibility towards nature, it is necessary to deconstruct and reconstruct ‘motherhood’ to free themselves from being stuck between Mother Earth and a mother’s womb. Contribution: This article makes a contribution to feminist studies at the intersection of gender roles and the climate crisis, as it relates to population growth and an intercultural definition of motherhood. It contributes to UN’s sustainable development agenda as it relates to both SDG 5 (gender equality) and SDG 13 (climate action).

Women’s theologies challenging the status quo

[...]to examine the role of women in the valorisation, use and commercialisation of uninga. According to the authors, this has led to the feminisation and valorisation of small-scale farming, particularly for cash crop farming like uninga in Zimbabwe. According to Haddad, the emerging phenomenon of the #Blessed community of young women who seek out ‘blessers’, mainly older men to engage in transactional sex, in order to fund their luxury lifestyles is contrary to the values espoused by the Circle of Concerned African Women Theologians (hereafter the Circle). According to Haddad, these young women are trapped into what she and Gerald West conceptualised as ‘econo-patriarchy’.