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'A BETTER LIFE FOR ALL': A REALITY OR A PIPE-DREAM? A BLACK THEOLOGY INTERVENTION IN CONDITIONS OF POOR SERVICE DELIVERY IN THE DEMOCRATIC SOUTH AFRICA
Abstract
South Africans have recently witnessed a string of protests against poor service delivery on the part of government departments, especially municipalities, in spite of the promised 'better life for all.' This article asks critical questions: how long are black South Africans still to wait for the promised 'better life for all'? Is the promised 'better life for all' just one of empty slogans used to keep the black majority hoping against hope? The article examines the recent protests against poor service delivery. It also decries the abject poverty, unemployment, homelessness, impoverishment and hopelessness that black South Africans continue to experience contrary to their raised expectations for 'a better life for all.' The article appeals for the intervention of Black Theology which seems to have been silenced since the coming to power of the democratic government in 1994. The government must be challenged to deliver services and stamp out corruption.
... Hart's assertion implies that, instead of ensuring development through community participation towards sustainable service delivery, the local government created a chaotic situation that further impoverished local communities, in addition to severe deprivation and other socioeconomic challenges. Hence, the phrase -apartheid government was better‖ has emerged because the promise of -a better life for all‖ -adopted by the government led by the African National Congress (ANC), which came into power in 1994-is yet to be fulfilled (Manala, 2010). Despite the integrated development plan (IDP) (see, for example, Mdlongwa 2014), which was introduced to facilitate the provision of services at the local level through active community participation, violent service delivery protests remain a challenge for local governments. ...
... Active community participation is meant to unlock ways to alleviate poverty and other community issues through the power given to those who are local and poor. However, as much as active participation is understood by others as a key to addressing service delivery it is important to acknowledge that, participation will always remain counterproductive if its idealism is mistranslated into practice (Manala, 2010). It can also be noted that the success of active participation in sustainable service delivery is dependent on the willingness of the local people and the conducive environment created by the local government. ...
The paper seeks to comprehend the possible effective approach to sustainable service provision to lessen violent service delivery protests. Thus, it identifies active community participation as a strategy to improve service delivery in municipalities. It used desktop research as an approach to secondary sources. Despite that it appears insignificant towards service delivery to local communities, the paper contends that active participation is a necessary tool for achieving transparency and accountability. It concludes by arguing that for sustainable service delivery to be progressively realised, local people need to reach a stage where they participate in local government affairs, with the same energy, intensity, and willingness they show when they participate in violent service delivery protests.
Keywords: Accountability, Community participation, Local government, Service delivery, Transparency and violent protests.
... This has led to the labelling of protests as violent and destructive as cited by Von Holdt et al (2011) andNaidoo (2015). Manala (2010) argues that some of the protests which are presently taking place are indeed a reminder of the apartheid era protests and that they are sometimes violent and destroy the country's most valued properties. However, it was pointed out by Alexander (2010), Harber (2011) case studies in Von Holdt et al. (2011) and Duncan (2014) that, community members may burn down government officials' private properties, such as cars, houses, when they are protesting, and in some other cases they may even go to the extent of killing them, accusing them of corruption, nepotism and lack of knowledge on how to deliver services. ...
... As a result, members of the public felt that they were being used for nothing since they were not rendered any services. This is in line with findings by Manala (2010) who argues that the primary reason for service delivery protests is societies' dissatisfaction with the delivery of basic municipal services, such as running water, electricity, and toilets, especially in informal settlements. Unemployment, high levels of poverty, poor infrastructure, and the lack of houses add to the growing dissatisfaction in these and other poor communities around the world. ...
In the last seven years, Limpopo Province experienced a high rate of service delivery protests that turned violent. The service delivery protests in the Vuwani area have received a lot of media coverage and international scrutiny, wherein school, and government buildings were vandalised and burned down. The study adopted a qualitative approach to explore the reasons why the protests turned violent and further questioned the burning of state property. The interviews were held with 40 community members in the Vuwani area and thematic content analyses were used. The long-standing tribal issues and political instability were at the centre of the violent protests in Vuwani area. The findings revealed dissatisfaction with municipal demarcation decisions perpetuated violent service delivery protests in Vuwani. Protest initially begins as peaceful demonstrations as mostly community members participate, the educated and the uneducated. However, protests provide an opportunity for criminals to vandalise state property and loot. The study recommends thorough public participation and consultation during decision-making that involves the community. Political stability should be enforced to avoid political agents inciting violence in the communities. Furthermore, harsher punishment was recommended for those who participate in violent service delivery protests.
... In the last few years, protests about poor service delivery in the townships have become more and more expressive. After 18 years of democracy, a new situation of poverty has developed and the service delivery protests by the poor at many places in the country are a symptom of this new situation where people are still experiencing injustice and social-economic exclusion in their lives (Manala 2010). ...
... Although this research project is about the poor's experiences of poverty, two questions in the structured schedule pertain to the issues of the social analysis by Manala (2010). The particulars of the respondents participating in the survey follow. ...
In South Africa we have a great legacy of prophetic preaching with preachers such as Desmond Tutu. Since the new dispensation, however, we are confronted today with a new situation of injustice and exclusion: the massive poverty amongst about 50% of the population. This article discusses the conditions for prophetic preaching in the current context of South Africa, which are a clear understanding of the poverty situation and solidarity of the church with the poor, a good understanding of prophetic preaching as a specific type of preaching, as well as the support of the congregation, the churches and the ecumenical church for prophetic preaching.
Met predikers soos Desmond Tutu het ons ’n goeie erfenis van profetiese prediking in Suid-Afrika. Sedert die nuwe bedeling word ons egter met ’n nuwe situasie van ongeregtigheid en uitsluiting gekonfronteer: die massiewe armoede van ongeveer 50% van die bevolking. Hierdie artikel bespreek die voorwaardes vir profetiese prediking in die huidige konteks van Suid-Afrika: ’n duidelike begrip van die armoedesituasie en solidariteit van die kerk met die armes, ’n goeie begrip van profetiese prediking as ’n spesifieke soort prediking, asook die ondersteuning van die gemeente, die kerk en die ekumeniese kerk vir profetiese prediking.
... Serfontein and De Waal (2015, p. 1) report on economic greed, major organisational changes, retrenchments and poverty, crime, mismanagement and inefficient government, environmental degradation and corruption are flourishing in this country. Corrupt practices among state officials, municipalities (Manala, 2010;Vyas-Doorgapersad & Ababio, 2010), police officers (Faull, 2007;Staff reporter, 2012) and prominent people were regularly reported to such an extent that former Public Protector, Ms Thuli Madonsela, referred to South Africa as having reached a breaking point concerning the corruption epidemic in both public and private sectors (Gould, 2012). The findings through the ongoing Zondo Commission (2018/2019) into state capture inquiry highlighted that official corruption, in South Africa is widespread. ...
Human trafficking and corruption are closely related criminal activities. However, correlations between these two phenomena and the actual impact of corruption on human trafficking are common. Neglected in the development and implementation of anti-trafficking strategies and policies. This lack of attention can seriously undermine the initiative to combat human trafficking and prevent the customization of responses as needed. The paper outlined patterns of corruption in human trafficking. Qualitative approach was used and forty interviews were carried out among officials deployed in the criminal justice cluster, as well as with the victims. The key findings indicated that corruption is the major contributor and catalyst to human trafficking, findings further indicated that some officials from stakeholders are involved in corruption involving human trafficking. Recommendations suggest that stakeholders have thus acted as catalyst for increased secondary exploitation of victims. Stakeholder engagement in anti-trafficking policy implementation and service responses are insufficient.
... Waal (2015:1) report on economic greed, major organisational changes, retrenchments and poverty, crime, mismanagement and inefficient government, environmental degradation and corruption are flourishing in this country. Corrupt practices among state officials, municipalities (Manala, 2010;Vyas-Doorgapersad & Ababio, 2010), police officers (Faull, 2007;Staff reporter, 2012) and prominent people were regularly reported to such an extent that former Public Protector, Ms Thuli Madonsela, referred to South Africa as having reached a breaking point concerning the corruption epidemic in both public and private sectors (Gould, 2012). The findings through the ongoing Zondo Commission (2018/2019) into state capture inquiry highlighted that official corruption, in South Africa is widespread. ...
Transnational crime with its perpetual impact has been substantially explored in research. Stakeholder organisations’ involvement as catalyst towards secondary victimisation of human trafficking victims is generally an afterthought for several organisations and individuals in South Africa. There is almost no knowledge on stakeholders’ involvement as catalyst in the process of perpetuating human trafficking in the Gauteng Province, South Africa. Thus, the victims suffer from the double jeopardy, as they suffer first, in the hands of perpetrators, and secondly, by stakeholder organisations. This article examines the contribution of stakeholders in the process of exploitation of victims of human trafficking in the Gauteng Province, South Africa. A qualitative research approach was adopted, to explore corruptive practices by stakeholders in the process of providing safety and security services in cognisance to human rights of victims in the study area. The findings collected through semi-structured interviews with a total number of 36 participants comprising South African Police Service (SAPS) Directorate for Priority Crime Investigation (DPCI) officials, members of Department of Social Development (DSD); members of Department of Home Affairs (DHA), and members of Department of Social Development (DSD); suggest that stakeholders remain indifferent to violating human rights of victims. Stakeholders have thus acted as catalyst for increased secondary exploitation of victims. Stakeholder engagement in anti-trafficking policy implementation and service responses are insufficient because of the lack of integrated approach, to adequately implement policy and promote cooperative strategic partnerships. Together, these findings suggest that all relevant stakeholder organisations should assist in minimising the challenge of victim victimisation.
... Ackermann 1996;Chimhanda 2010;Haddad 2013;Tshaka & Makofane 2010;Tshaka & Mogashoa 2010;Van Schalkwyk 1994, but also more specifically where such practice would seek to construct an urban public theological discourse (cf. De Beer 1998Hankela 2014;Maluleke 1995;Manala 2010;Vellem 2014). ...
This article serves as the introductory, first contribution to a special collection of articles on the theme, ‘Doing urban public theology in South Africa: Visions, approaches, themes and practices towards a new agenda’. The aim of the article is to set the conceptual and hermeneutical framework for undertaking urban public theology as a very intentional, new agenda in South African theological scholarship. The authors assert that public theology in South Africa has, despite its established position today, not embedded itself in, or intentionally engaged itself with, the contextual challenges of South African cities and urban environments by and large. This assertion leads them to pay attention to the urban as a distinctive but contested development concern in present-day South Africa, to the way in which current public theological practice is lacking behind in engaging itself with this development concern, and to the important hermeneutical question of what it would entail to make an authentic, theological contribution towards meeting the challenges of the urban in South Africa in response to the current neglect. Although by no means intended as exhaustive and all-encompassing in terms of the subject matter, the authors end by appreciating the rest of the articles in the special collection as a first offer to the anticipated urban public theological agenda that they have started to identify in this article.
... Ackermann 1996;Chimhanda 2010;Haddad 2013;Tshaka & Makofane 2010;Tshaka & Mogashoa 2010;Van Schalkwyk 1994, but also more specifically where such practice would seek to construct an urban public theological discourse (cf. De Beer 1998Hankela 2014;Maluleke 1995;Manala 2010;Vellem 2014). ...
This article serves as the introductory, first contribution to a special collection of articles on the theme, 'Doing urban public theology in South Africa: Visions, approaches, themes and practices towards a new agenda'. The aim of the article is to set the conceptual and hermeneutical framework for undertaking urban public theology as a very intentional, new agenda in South African theological scholarship. The authors assert that public theology in South Africa has, despite its established position today, not embedded itself in, or intentionally engaged itself with, the contextual challenges of South African cities and urban environments by and large. This assertion leads them to pay attention to the urban as a distinctive but contested development concern in present-day South Africa, to the way in which current public theological practice is lacking behind in engaging itself with this development concern, and to the important hermeneutical question of what it would entail to make an authentic, theological contribution towards meeting the challenges of the urban in South Africa in response to the current neglect. Although by no means intended as exhaustive and all-encompassing in terms of the subject matter, the authors end by appreciating the rest of the articles in the special collection as a first offer to the anticipated urban public theological agenda that they have started to identify in this article.
... Wat hier volg is 'n baie kort verslag (vanweë gebrek aan ruimte) van priesterlike luister deur middel van deskriptiefanalitiese ondersoek. Manala (2010) het 'n indringende sosiale analise gedoen oor swak dienslewering in die arm buurte. Hy toon aan dat die proteste in die swart woonbuurte sedert 2004 al meer geword het (Manala 2010:521), en verskaf op grond van ondersoeke die volgende lys van oorsake: ...
Hierdie artikel vorm deel van die tweede fase van die navorsingsprojek Metateoretiese vertrekpunte in Praktiese Teologie. Die probleem wat ondersoek word, het te doen met die onvermoë om rekening te hou met verskuiwings in die onderliggende metateoretiese voorveronderstellings in die praksis van prediking, sowel as in die aanpak van wetenskaplike navorsing in die vakgebied van Homiletiek. Ons fokus op die invloed van metateoretiese voorveronderstellings in die kommunikatiewe dimensie van werklikheidsbeskouing, hermeneutiese beskouinge rakende die kommunikatiewe veld wat werksaam is tydens die homiletiese proses, asook op die verrekening van wetenskapsteoretiese beskouinge met die oog op ’n verantwoordelike uitvoer van die wetenskaplike taak. Die artikel kulmineer in ’n beskrywing van hoe een van die navorsers ’n voorbeeld van sy eie onlangse homiletiese navorsing rakende profetiese prediking in ’n konteks van armoede interpreteer, wanneer die onderliggende metateoretiese standpunte eksplisiet verreken word.
The importance of reckoning with metatheoretical assumptions in preaching and scientific research in Homiletics. This article forms part of the second phase of the research project Metatheoretical assumptions in Practical Theology. The research problem has to do with the inability to reckon with shifts in underlying metatheoretical assumptions in the praxis of preaching as well as in embarking on scientific research in the field of homiletics. We focus on the influence of metatheoretical assumptions in the communicative dimension of worldview, hermeneutic notions regarding the communicative field at work in the homiletic process and theoretical notions underlying the researcher’s approach in complying with the scientific task of homiletics in a responsible manner. The article culminates in a description of one of the researchers’ interpretation of an example of his own recent research in prophetic preaching in a context of poverty when the underlying metatheoretical assumptions were explicitly reckoned with.
... A few articles may be identified in the existing corpus of post-apartheid South African practical-theological literature that dealt explicitly with the theme of service delivery (Erasmus & Mans 2005;Hendriks, Erasmus & Mans 2004;Manala 2010). Yet, it is important to point out that, in this small corpus of literature, only one contribution could be identified as engaging directly with the social and political dynamics of the country's current service-delivery crisis: a 2010 article by M.J. Manala, a practical theologian at the University of South Africa, which was published as part of a special issue on 'Black Theology in a South African Context' in the journal Scriptura. ...
This article proceeded from the assumption that the theme of service delivery in present-day South Africa could well be qualified by the notion of 'crisis', to the extent that this qualification, from a theological perspective and on the basis of comparative social analysis, well recalls the statements in such critical and profound theological documents as The Kairos Document and Evangelical Witness in South Africa on the 'crisis' in the latter years of apartheid. The further recognition that the theme of service delivery constitutes an essentially new focus for practical-theological scholarship in South Africa led the author, who has a pertinent interest in the field of Christian diaconia, to thereupon go the full circle of practical-theological interpretation in developing such a focus. This was done by, firstly, attempting to develop a deeper contextual understanding of the problem of service delivery in the country on the basis of the prevailing debate on service delivery in South Africa, after which the ideas from conceptualisations of two different modes of diaconal practice within contexts of endemic poverty in the practical-theological literature were explored. The discussion concluded with a more pertinent consideration of the extent to which these two conceptualisations could be taken as providing direction in conceptualising a transformational diaconal response to the current service-delivery problem.
The African National Congress (ANC) has been the governing party of the ‘Rainbow Nation’ from the first democratic election held on 27 April 1994 to date. During the same period, different Christian leaders (theologians) played diverse roles and expressed their perspectives related to governance and the moral dilemma of the ‘Rainbow Nation’. Thus, the article explores distinct roles and perspectives of Christian leaders (theologians) related to governance and the moral dilemma in the ‘Rainbow Nation’ during the era of the past three presidents of the African National Congress, namely, Nelson Rolihlahla Mandela, Thabo Mbeki, Jacob Gedleihlekisa Zuma, and the current presIdent of the ANC, Cyril Matamela Ramaphosa. It excludes Kgalema Motlantle as he was not an ANC president but only an interim president of the ‘Rainbow Nation’. The article uses a case study method to answer the question: How have theologians and Christian leaders played their roles and expressed their perspectives about of governance and the moral dilemma of the ‘Rainbow Nation’ in the period under review?
This article posits that article uses literature analysis as a framework to provide an analysis of how the moral regeneration initiative placed alongside the quest to attain human flourishing permeated some sections of the "Rainbow Nation." The analysis points out that the Moral Regeneration Initiative did not aim to stir some sections of the "Rainbow Nation" to internalise the moral values the Moral Regeneration Movement promotes.
This article pays tribute to Vuyani Vellem’s work on the relevance of Black theology of liberation (BLT) post-1994 in South Africa. Firstly, this article provides a synopsis of the political and economic ‘transition’ of South Africa before and after democracy. Secondly, the article seeks to provide a candid ‘reflection’ on the BLT trajectory, especially its critique of white racial theology. Thirdly, the article attempts ‘rethinking’ the location of the Bible and the black interlocutor in the post-liberation context. Fourthly, the article attempts to ‘reimagining’ the relevance of BLT post-1994 with a focus on proposed contemporary theologies.
Contribution: The manuscript is responding to a special issue honouring the legacy and scholarship of the late Prof Vuyani Vellem who contributed immensely to Black Theology of Liberation (BTL) in the South African context. The manuscript attempt to dialogue with Vellem on key issue that he raised, especially racial issues and the role of the recognition of the black interlocutor. The VukaniBathoTsohangBatho special issue is dedicated to this great son of the soil who distinguished himself through research in the area of BTL challenging issues affecting the majority of black people, issues like racism, land, unemployment and economic inequalities in South Africa. This manuscript engages with some of these issues hence its relevance to the journal. The manuscript argues that as long as social and economic injustices exist, Black Liberation Theology (BLT) will remain relevant post 1994 dispensation.
Batho Pele principles were introduced in South Africa to enhance community participation in developmental local governments for improved service delivery. Yet, 22 years into post-apartheid democracy, there is still a lot to be desired in the country. Th e purpose of this study was to assess the eff ectiveness of these principles in Ekurhuleni Metropolitan Municipality in Gauteng province. Quantitative survey data was collected from a stratifi ed random sample of 1429 respondents, comprising four diff erent respondent groups of 899 (63%), 214 (15%), 208 (15%) and 108 (7%) citizens, businesses, managers and ward committee members (WCMs) respectively. Factor analysis and structural equation modelling were employed to analyse the data. It was found that the implementation of the Batho Pele principles is slow but they are positively correlated with eff ective municipal service delivery. Th e training of people including all stakeholders on Batho Pele principles should be intensifi ed.
Barth's rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
This article is a reflection of the role and contribution of the church[1] in a democratic South Africa. A trace of the involvement of the church in the struggle against apartheid is revisited. The church has played a pivotal and prominent role in bringing about democracy by being a prophetic voice that could not be silenced even at the face of death. It is in this season of democracy, when real transformation needed to take its course and be realistic, where the church has probably taken a latent posture and assumed an observer status. A postulation of the dilemmas facing the church are also laid bare. The church should not be bound and taken captive by any form of loyalty to any political organization at the expense of the poor and the voiceless. A need for a cooperation and partnership relationship between the church and the state is crucial at this moment. This paper strives to address the role of the church as a prophetic voice in the midst of democracy. Radical economic transformation,, inequality, corruption, and moral decadence, all these challenges hold the potential to thwart our young democracy and its ideals. Suggestions are made on how the church and the state can in a best possible way form partnerships, and not only take a critical solidarity stance. And by so doing, the church would have stood for its mandate ‘in season and out of season’, thereby continuing to be a prophetic voice on behalf of ordinary South Africans.
The South African youth faces multiple challenges that range from illiteracy, drug and alcohol abuse, crime and HIV/AIDS, to unemployment. These challenges and many other ills in society have led to interventions by government, and private and other civil societies. The government has established and initiated a number of programmes that aim at building capacity and helping the youth to cope with these multiple challenges. Some of the programmes are aimed at building leadership capacity among the impoverished youth in rural communities. A lot of money is being invested in these programmes, which are meant to develop young South Africans. However, there are some young people who do not participate in these programmes. They are also not in the formal education system, self-employed or employed elsewhere. And they are despondent. The government, private sector and non-governmental organisations are trying hard to bring these youths and others into the developmental arena, so that they can be active participants in the economy of the country in the near future. However, little research has been conducted to assess the broad impact of the various programmes in the country. The contribution that these programmes are making toward improving the livelihoods of young people has to be determined on a larger scale. Nevertheless, this article reports on an investigation that was conducted on a smaller scale, at the Lepelle-Nkumpi Local Municipality. The aim of the research was to explore the perceptions young South Africans have of the leadership development programmes that they have participated in. A mixed research approach was used to collect data and the key findings indicated that knowledge accumulated through participation in the programmes does not always translate into practical applications. However, the programmes were deemed to be valuable in instilling a positive life-view. The study recommends that support systems be established in the rural areas to assist young people with life challenges.
This article forms part of the second phase of the research project Metatheoretical assumptions in Practical Theology. The research problem has to do with the inability to reckon with shifts in underlying metatheoretical assumptions in the praxis of preaching as well as in embarking on scientific research in the field of homiletics. We focus on the influence of metatheoretical assumptions in the communicative dimension of worldview, hermeneutic notions regarding the communicative field at work in the homiletic process and theoretical notions underlying the researcher's approach in complying with the scientific task of homiletics in a responsible manner. The article culminates in a description of one of the researchers' interpretation of an example of his own recent research in prophetic preaching in a context of poverty when the underlying metatheoretical assumptions were explicitly reckoned with.
This article describes servant leadership and its value, especially in the quest to improve service delivery in our fledgling democracy. It argues that the country needs servant leaders who are guided by the following seven principles, which propose that a leader should (1) demonstrate agape love, (2) act with humility, (3) be altruistic, (4) be a visionary for their followers, (5) be trusting, (6) empower their followers and (7) serve, it further argues that Black Theology, with its demand for active participation in the liberation of the oppressed, and the ubuntu philosophy, with its central values of solidarity, interdependence and especially love, can inspire and facilitate the adoption and application of these principles by political leaders to provide efficient and effective service delivery. The article concludes by recommending collaboration between Black Theology and the ubuntu philosophy in order to inspire servant leadership to achieve efficient and effective service delivery that would ensure a better life for all. It also recommends collaboration between various stakeholders to ensure practical service delivery.
In South Africa, the problem of service delivery cuts across all municipalities as manifested by citizen protests across the country on almost daily basis. To mitigate the costs associated with the protests, the South African government has placed emphasis on the role played by human resources management through instituting legislative frameworks, such as the the White Paper on Human Resource Management in the Public Service (1997). Despite this effort, the human resource management practices of municipalities continue to be criticized, by both municipal internal staff and citizenry. Service delivery in the South African context is regarded as one of the cornerstone indicators of how the government affords its citizens access to quality life as enshrined in its constitution. This paper is one of the studies based on the South African context attempting to explain the problem of service delivery by looking at perceived fairness in human resource management (HRM) practices by employees of municipalities and how such perceptions affect their motivation to work. Using the tenets of the organizational justice theory, the authors hypothesize that perceived HRM practices of municipalities can be predictors of employee motivation. Quantitative data collected from employees of nine randomly selected municipalities in the Free State Province are used to create indices for the different HRM practices as well as employee motivation. Significant correlation tests are performed. Results show a positive correlation between perceived fairness in the HRM practices of municipalities and employees' motivation at .05 and .01 levels of significance. This means that fair HRM practices of municipalities promote employee motivation.
In South Africa, the problem of service delivery cuts across all municipalities as manifested by citizen protests across the country on almost daily basis. To mitigate the costs associated with the protests, the South African government has placed emphasis on the role played by human resources management through instituting legislative frameworks, such as the the White Paper on Human Resource Management in the Public Service (1997). Despite this effort, the human resource management practices of municipalities continue to be criticized, by both municipal internal staff and citizenry. Service delivery in the South African context is regarded as one of the cornerstone indicators of how the government affords its citizens access to quality life as enshrined in its constitution. This paper is one of the studies based on the South African context attempting to explain the problem of service delivery by looking at perceived fairness in human resource management (HRM) practices by employees of municipalities and how such perceptions affect their motivation to work. Using the tenets of the organizational justice theory, the authors hypothesize that perceived HRM practices of municipalities can be predictors of employee motivation. Quantitative data collected from employees of nine randomly selected municipalities in the Free State Province are used to create indices for the different HRM practices as well as employee motivation. Significant correlation tests are performed. Results show a positive correlation between perceived fairness in the HRM practices of municipalities and employees' motivation at .05 and .01 levels of significance. This means that fair HRM practices of municipalities promote employee motivation.
This article aims at exploring the nexus between the fundamental rights to life and to a basic education within the ambit of the legal framework created by both the Constitution of the Republic of South Africa, 1996 and the South African Schools Act 84 of 1996. Attention is drawn to the role of the law to order the living world humans live in an thus creating an emancipated framework allowing individuals a moral and self-sufficient life.The overarching goal of the supreme Constitution is to improve the quality of life of all citizens and ultimately to free everyone’s potential. In order to reach this goal and allow everyone to live a dignified life that it is worth living, the importance of education is highlighted.
As important source of education law, the objectives of the Schools Act, namely to (a) provide education of a progressively high quality, (b) lay a strong foundation for the development of humans’ talents and capabilities, (c) advance democratic transformation, (d) combat discrimination and intolerance, (e) assist the eradication of poverty and the well-being of society, (f) uphold learner rights and (g) promote the acceptance of responsibility are discussed and their practical realisation scrutinised. This lead to the author to establish the nexus between the two fundamental rights and to delineate the prominence of the delivering of a progressively high quality of education is provided to all South Africans to enhance their quality of life.
By taking regard of the role of the law in the sphere of education, the duties placed on all educational role-players to take responsibility for the delivery of educational services and be accountable therefore, are highlighted. The value of education was in this regard stressed in order to enable humans to take responsibility for their own lives, the conditions under which they live, the choices they make and the changes they bring about to better their lives.
This article highlights the value of Christian worship in the lives of Christians. It argues that worship should sensitise Christians towards justice and the practice thereof and it highlights my personal observations of the religious actions of some churches, contrasting their lack of concern for justice with God's positive concern for justice. The article defines Christian worship and explores-and establishes as indissoluble-the relationship between Christian worship and justice. The article also explores the meaning of the concept of "justice" and concludes that the link between worship of God and acts of justice is similarly indissoluble. Expanding on this link, and exploring the relationship between Christian worship and justice, the article further establishes that the practice of justice is a constituent part of authentic Christian worship. The implications of justice-focused Christian worship are found to be quite meaningful: helping church members to accept and respect the humanity of all people, especially the weak, the vulnerable and the voiceless; changing situations of dire need; bringing about serious and genuine transformation in the lives of both the rich and the poor; and affirming the value of active Christian presence, community and vocation. In conclusion, I recommend that the faith community actively identify with the poor, with those infected with or affected by HIV/AIDS, with foreigners and with other marginalised people, and that they do so in prophetic, priestly and kingly presence.
Against the background of the aims as expressed in the Constitution of the Republic of South Africa, namely to improve the quality of life of all citizens and to free everyone's potential, the perplexities of the right to life is studied. The aim hereof is to conceptually articulate this pivotal right and outline it as inclusive of the entitlement to what is necessary for the safeguarding or provision of a life worth living. An analysis of case law revealed that, when dealing with the right to life, courts almost always placed emphasis on the right to die with dignity or not to die at all. This is done within the ambit of circumstances entailing among others abortion, euthanasia, the death penalty, self-defence and access to health care. This article however takes a different stance of the right to life by arguing that reality in its diversity is encapsulated in life both as the wholeness of an individual and society at large and the nodal point of human existence. The importance of researching education as a path to a quality of life is evident when cognisance is taken of the fact that, although initiatives taken by the State have thus far been a step in the right direction for some South African citizens to report a good quality of life, the majority still struggles because of the social divisions and inequalities that remain (SASAS 2008). It is argued that the right to life must be conseptualised as an entitlement to a life with human dignity, knowledge, self-confidence and self-respect, thus encapsulating a quality of life. Although the State is constitutionally obliged to fulfil the basic needs of all its citizens, it is clearly stated that humans must accept responsibility for their own as well as the life of others. They cannot merely rely on others for their own well-being. Humans must, by way of quality education, be moulded and guided to self-determination and self-entitlement. Only then can man change and even create his own circumstances in order to ensure a quality of life for himself and others. Education has the potential to empower humans to take control of their own destiny (Krause 2012:49; Spinner-Halev 2012:169), to make rational and informed decisions and to choose the conditions under which they live (Rodin 2004:65). Education can, moreover; empower them to democratic participation (Freire 1993:12) and to hold the State accountable for protecting their rights and taking the necessary steps to meet their needs adequately. Cognisance must, however, be taken of the fact that South Africans cannot be seen as individuals apart from their country and people. In contrast to the individualistic nature of Western cultures, South Africans underscore the principle of ubuntu the individual is part of a whole; he is a human-human: he belongs, therefore he exists (De Klerk 2012:35). The importance of receiving a quality education to realise optimally each South African's' right to life whilst respecting diversity, is accordingly found to be essential.
Die gekompliseerdheid van die reg op lewe word teen die agtergrond van die doelwitte van die Grondwet van die Republiek van Suid-Afrika, naamlik om die lewenskwaliteit van alle lands-burgers te verbeter en om elkeen se potensiaal te bevry, ondersoek. Die doel is om hierdie deurslaggewende reg konseptueel duidelik te verwoord en dit as inklusief van die reg tot dit wat nodig is vir die sekerheidstelling of voorsiening van 'n lewe wat die moeite werd is om te leef, te beskryf. 'n Analise van regspraak dui daarop dat, wanneer howe met die reg op lewe handel, hulle bykans altyd klem plaas op die reg om met waardigheid te sterf of nie te sterf nie. Dit word gedoen binne die bestek van omstandighede wat onder andere aborsie, genadedood, die doodstraf, die neem van 'n lewe in selfverdediging en toegang tot gesondheidsorg insluit. Hierdie artikel neem egter 'n ander standpunt ten opsigte van die reg op lewe in deur te argumenteer dat die realiteit in sy diversiteit omsluit word in die reg op lewe as die heelheid van 'n individu en die breë gemeenskap sowel as die kern van menslike bestaan. Die belangrikheid van die ontvangs van 'n kwaliteit onderwys ter optimale realisering van hierdie reg word dienooreenkomstig bevind as synde essensieel.
One of the fundamental quests of Black Liberation Theology was integrated citizenship. It is for this reason that its resistance to apartheid theology and hege-mony was a call for liberation of the marginalised majority. Through its theological reflections it challenged the dominant ideology of the time. In post-Apartheid South Africa there is still a need for Black Liberation Theology to engage and challenge those who continue to be economically privileged. In doing so, Black Liberation Theology resists the continual exploitation, marginalisation of the poor, and proclaims liberty to the oppressed through radical voices and praxis. In this article I will focus on the confrontations and contributions of Black Liberation Theology in a country that is characterised by corruption, maladministration, self-enrichment, protests and unemployment. I will also discuss the role of Black Liberation Theology as an active participant in public discourse. This includes the realisation of socio-economic and integrated citizenship.
Should the praxis of meditation necessarily lead to avoidance of the world or could it be seen as an activity that can open a vision and level of engagement that will enable the contemplative person to be connected more faithfully and compassio-nately with this world? With this question as point of departure the researcher explores the possible function of Christian meditation as a means of interacting faithfully and integrally with the space of service delivery in its local manifestation, as well as in its distinctive fluidity in South-African society. Reflecting on the dynamics of a responsible theological entry into this social space, two perspectives from the Reformation regarding the function of meditation in the Christian life are re-visited: Martin Luther’s deployment of the interactive sequence ‘oratio, meditatio, tentatio’, as well as John Calvin’s use of the phrase ‘meditatio vitae futurae’. By bearing the implications of these two perspectives in mind, an attempt is made to draw normative theoretical lines for a Word-anchored meditative praxis that can become instrumental in opening up a vision for continuity between the present alienated situations in service delivery and their re-created future; an energizing vision that will enable contemplative people to minister the first fruits of a kind of service that entails much more than we could have imagined.
The prevalence of corruption has enormous negative consequences for the ideal of an orderly and peaceful society. Corruption does not only have a destructive impact on socio-economic life, but also on human relationships, value systems and vision for life. With this research the authors described the role of the ethical dimension of prophetic preaching in addressing the apparent lack of righteousness as it manifests in a context of corruption in the South African society. The problem field was explored with the focus on an apparent lack of vision and willingness to hunger and thirst for righteousness in the current manifestation of corruption in the South African society. Normative perspectives from Scripture (attempting to voice the impact of Jesus' words in the Beatitudes, with the focus on Matthew 5-6) were discussed. It is reasoned that Jesus' words pneumatologically proved to be essential in developing a sharpened and action-inducing vision of the righteousness of the kingdom of God breaking through in the praxis of a society struggling with the effects of corruption. The research culminated in the formulation of preliminary homiletic theory with a view to a vision for a kind of prophetic preaching that will be able to activate the consciousness of hungering and thirsting for the righteousness of God's kingdom and lead the believer in a life culminating in blessed nourishment. The ethical dimension of prophetic preaching is anchored in the eschatological sphere, aimed at making the perceiver conscious of the distinct presence of the King, calling his people to a blessed presence in this world and empowering them with his promise of restoration of an abundant life for all.
In the discipline of practical theology, one finds a long history of linking the name of the field to diaconiology, in which you find the Greek word diaconia, directly translated as 'service'. For good and scientific reasons, the field changed its name to practical theology in some Faculties of Theology but that does not take away the fact that this field of research is still very much engaged in the broad area of 'service of all kinds'. The purpose of this article was to do a descriptive investigation into the problems and challenges of service delivery in the suburb of Belhar (Cape Town), specifically looking at the role of leadership during a (new) time of struggle. As part of the normative task, the researcher took a closer look at the Belhar Confession as a prophetic stance in this regard. In an ironic twist, we see in these events the struggle between the real and the ideal that is typical of many places in the country facing problems with service delivery. The Church often thinks it knows what the world wants from it - inspiration, 'leadership,' clear teaching. But surely what the world is most hungry for is the simple knowledge that healing is possible - not by forgetting or minimizing outrages and sufferings but by sheer, obstinate, costly commitment to work with the grain of grace. (Rowan Williams, Archbishop of Canterbury, in Lapsley 2012:i)
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