Striving for effective social development interventions in South Africa: A conceptual assessment of religion-state partnerships

Abstract

The socio-economic conditions of the poor in South Africa remain dire, and little has been done to improve them. However, many faith-based organizations (FBOs) have entered into agreements with the state to overcome various social development problems. Nevertheless, since questions continue to be raised regarding the rate of resolution of social development problems in South Africa, the difficulty may lie with the conceptualization and understanding of the partnership between church and state and the role that this partnership plays. This article reports on a critical assessment of the partnerships between FBOs in Elsies River and some Western Cape government organizations. The study entailed semi-structured interviews with a purposive sample to understand how both role players understood the FBO-state partnership, and how their understanding and social praxis either brought about more complexities and negative consequences or had a beneficial and positive influence on how poor social conditions in the communities are attended to. The study found that the South African government is not always adequately resourced to provide the necessary social welfare services and therefore makes use of alternative service providers to render social development services on its behalf. Furthermore, the study raises a deep concern about the imbalance in the power relations between the two stakeholders.

Full text

Stellenbosch Theological Journal 2024, Vol 10, No 2, 1–21
DOI: http://dx.doi.org/10.17570/stj.2024.v10n2.10
Online ISSN 2226-2385 | Print ISSN 2413-9459
2024 © The Author(s)
Striving for eff ective social development
interventions in South Africa: A conceptual
assessment of religion-state partnerships
TJ Solomons
Stellenbosch University, South Africa
solomonstommy20@gmail.com
E Baron
UNISA, South Africa
barone@unisa.ac.za
Abstract
e socio-economic conditions of the poor in South Africa remain dire, and little
has been done to improve them. However, many faith-based organizations (FBOs)
have entered into agreements with the state to overcome various social development
problems. Nevertheless, since questions continue to be raised regarding the rate of
resolution of social development problems in South Africa, the diculty may lie with
the conceptualization and understanding of the partnership between church and state
and the role that this partnership plays. is article reports on a critical assessment of
the partnerships between FBOs in Elsies River and some Western Cape government
organizations. e study entailed semi-structured interviews with a purposive sample
to understand how both role players understood the FBO-state partnership, and how
their understanding and social praxis either brought about more complexities and
negative consequences or had a benecial and positive inuence on how poor social
conditions in the communities are attended to. e study found that the South African
government is not always adequately resourced to provide the necessary social welfare
services and therefore makes use of alternative service providers to render social
development services on its behalf. Furthermore, the study raises a deep concern about
the imbalance in the power relations between the two stakeholders.1
Keywords
Religion-state partnerships; social development; faith-based organizations;
National Development Plan; Western Cape Government; Elsies River
1 It should be noted that this article explores the key ndings of a PhD thesis; see
Solomons (2020).
1

2Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
1. Introduction
Religious groups have historically been involved in oering solutions to
social welfare problems and have participated in task groups and forums
concerned with AIDS, child abuse, combating racism and inequality,
care for the elderly and other serious social welfare issues. Beukes and
van Plaatjies-van Huel (2016:231) state that when the church or other
religious institutions meet people’s needs, a relationship of trust usually
develops, which enables these organizations to concern themselves with
deeper issues of development. e religious sector in South Africa has
a history of involvement in social development programs with a special
focus on the poor. As Xaba (2015:309) notes, numerous non-government
organizations in South Africa played a vital role during the pre-apartheid
struggle for democracy and the eradication of apartheid, while Baron
(2022) identies the reason for the lesser involvement of some churches in
social development during apartheid and post-apartheid South Africa as
being their historical positioning: they were “missionary churches”, closely
dependent on their “white mother churches”.2 Baron and Maponya (2020:1)
attribute this to unhelpful “ecclesial imaginations”3 within churches,
leading to a lack of prophetic action; consequently, some churches did
not explore their agency. However, relatively little empirical research has
focused on assessing the functionality of partnerships between the state and
civil society organizations, faith-based organizations (FBOs) in particular.
In 2022, the South African Missiological Society held a conference at
the University of Stellenbosch, during which the dire socio-economic
circumstances in South Africa arising from the COVID-19 pandemic were
lamented. As argued by the participants, the crisis revealed the breakdown
or failure of the relationship between the church and state.4 e academic
2 Baron explores how one of the missionary churches through a process of missional
consciousness was able to become an active role player in t he eld of social development
in South Africa.
3 e ecclesial imaginations that Baron and Maponya (2020) refer to are “theatrical
ecclesiology”, “stokvel ecclesiolog y”, and “business ecclesiolog y”.
4 See the various contributions and publications as an outcome of this conference in the
special edition edited by Baron, entitled Re-imagining a New Social Contract between
Church and Society. [Online]. Available: https://missionalia.journals.ac.za/pub/issue/
view/30
2

3
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
contributions oered at the conference focused on the role that the
churches, church organizations and FBOs can play or currently do not play
in presenting solutions to the socio-economic and development problems
in South Africa. In this article we deal with a specic case study of the
partnerships between FBOs and the government in Elsies River in the
Western Cape, South Africa to implement social development programs.
2. Need for religion-state partnerships
Poverty, social injustice, and inequality have been key barriers to
development opportunities and human welfare in South Africa, creating
existential barriers while posing a serious threat to the moral bre of
South Africa (Baron 2014:135; Butler 2017:79; Kasera 2022:4). e eects
of poverty on human beings worldwide and in South Africa in particular
have reached a point at which poverty eradication merits concentrated
eorts by governments, civil society organizations and ordinary citizens
everywhere (Lötter 2008:17). Regarding the South African context,
Ngwane (2018:170) is of the view that local community and faith-based
organizations in apartheid South Africa played an important role in the
quest for a new democratic inclusive order. Since the pre-apartheid South
African government provided minimal social and infrastructural services
to Africans residing in urban areas and the rural apartheid ‘homelands’,
social services were mostly provided by civil society organizations
(Xaba 2015:313). Political reforms introduced in post-apartheid South
Africa to bring about improvements in the living standards of previously
disadvantaged communities have produced little, while the prospect of
favourable socio-economic progress looks bleak (Kasera 2022:4). e
demands of sustained urbanization and suburbanization, lack of service
delivery and even the failure to deliver state-subsidized housing at an
acceptable rate require denite intervention (Butler 2017:157). e South
African context of poverty and the exclusion of certain racial groups from
social welfare services, the underdevelopment of many communities,
unemployment and inequality provide a context in which religion–state
partnerships have a valuable contribution to make.
e religious sector in South Africa has traditionally involved itself
in social development programs with a special focus on the poor.

4Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
Generally committed to equity, social justice and the eradication of
poverty, the religious sector is ideally placed to engage with and be part
of development partnerships (Swart 2010:28). Religious groups are in
many ways strategically placed in society and thus have an opportunity
to play a meaningful role in social welfare (Solomons 2015:208). Patel
(2015:323) sees, however, that post-1994 South Africa’s new social contract
to meet people’s basic needs is a daunting one, given the realities of the
country’s apartheid past. Patel (2005:283–294) provides some background
to this when she argues that based on the history of South Africa, where
millions of people were marginalized and socially excluded, religious
communities needed to become involved in social development. Much
can be achieved concerning social development goals through partnership
arrangements (Patel 2015:615). In this regard, the state should recognize
the need for complementary social interventions as a way to prevent poor
and vulnerable people from falling into poverty (Patel 2015:294). Common
ground for government and civil society nds legitimacy in the fact that
a signicant number of South Africans live in poverty, and experience
income inequality and high levels of unemployment.
3. Contextual background
In the 1960s a social developmental approach to social policy was
introduced by the United Nations (UN) to satisfy human development
needs in the world’s poorest nations following independence from colonial
rule (Patel 2005:29; 2015:28). As a response to mass poverty and unequal
development, governments were capacitated to deliver services and to
implement community development programs (Patel 2015:28). Burkey
(1993:37) considers services intended to ensure minimum acceptable
living conditions such as an accessible health service, equal education
opportunities, a well-functioning transport system, clean water supplies
and eective communication systems to constitute social development.
In the South African context, a particular approach to social development
was adopted; for instance, the political changes that took place in South
Africa post 1994 suggest that the government’s social development program
entails a people-centred approach to development (Patel 2005:30). Midgley
(2012:101) expresses the view that social development goals can best be met

5
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
through collaborative engagements in projects and programs, and Amoa
(2001:149–150) suggests that such social welfare services should consist of
special restorative service development programs aimed at the vulnerable
in the communities most aected by inequalities and inadequacies.
For Cowen and Shenton (1996:439), a key focus in social development is
improved living standards and the growt h of the economy, and better social
and political conditions in areas where these are lacking. Investment in
social programs and participation in the economy is viewed by proponents
of social development as an eective way to maximize the social and
economic impact of a solution to the socioeconomic problems that the
country faces (Patel 2005:29) – hence, social development should be about
the achievement of a just, equal, stable and prosperous society. Patel
(2005:206) moreover proposes that social development should be multi-
disciplinary. In terms of how these anti-poverty actions for sustainable
social development outcomes are to be implemented in a post-apartheid
South African setting, Pieterse (2001:56, 58) stresses that all participants
in the development process should commit themselves to functional
partnerships.
e developmental method adopted by the South African government rests
on the concept of development planning to realize national development
goals, geared to take care of the poor and vulnerable groups in society
(Mulaudzi & Liebenberg 2017:38). e White Paper for Social Welfare
1997(1997:5) proposes the intervention of the state via action programs and
integrated social services, intending to promote social development, social
justice, and the meeting of the expectations of the desperately poor and
socially marginalized.
e appointment of a National Planning Commission in 2010 by former
president Jacob Zuma, with the task of draing a development plan that
would oer a vision of a transformative South Africa, was an indication that
South Africa was facing trying and challenging times (National Planning
Commission 2011:21). To bring about the development of a more egalitarian
nation, the National Development Plan (NDP) was introduced to eradicate
poverty and underdevelopment and reduce inequality by 2030 (see National
Planning Commission 2011:24; Patel 2015:81; Klaasen 2017:6). Auriacombe
and Meyer (2020:5) rightly observe that the aims and principles of the NDP

6Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
reect the meaning of developmental democratization within the context
of South Africa.
At the core of the NDP, the South African government committed itself
to building a comprehensive system of social protection able to take care
of the poor and vulnerable groups in society (Mulaudzi & Liebenberg
2017:38). Manuel (2017:38) states that there was strong political will on the
part of the state to implement the plan, and that the plan also enjoys broad
social support. Along with the welfare policy changes, local government
was given the task as set out in the NDP (including the enhancement of
the state’s capacity to provide adequate public services) to rebuild those
communities that suered under apartheid (Siddle & Koelble 2012:5).
Scholars such as Auriacombe and Meyer (2020:9) share the view that the
NDP 2030 goals can be realized only through partnerships. In this regard,
De la Porte (2016:2) argues that the South African government should play
to its strength and turn the weakening socio-economic situation around
through a collaborative national approach.
4. Religion-state partnerships
e dismantling of apartheid required the restructuring of civil society,
the transformation of the economy and a developmental role for the state
that would lead to new capacities for the majority who had suered under
the previous dispensation. Within the broader context of civil society,
religious welfare organizations and social development networks strive to
deliver developmental programs. De la Porte (2016:5) holds the view that a
hallmark of South African society, despite its diversity and inequalities, is
the religious involvement and connection of people and communit ies. Based
on religious conviction on the one hand and loyalty to the most vulnerable
people on the other hand, FBOs collaborated with various institutions in
society, including the state, to render services to those deprived of them.
FBOs have been able to tap into existing pools of volunteers and resources
while playing a concrete role in providing social welfare (see Vähäkangas,
Hankela, le Roux & Orsmond 2022:88). eir ability to do this can be
attributed to the fact that concerning their development agendas, numerous
FBOs can adapt to non-religious contexts in interaction with their socio-
cultural environment. Similarly, Koehrsen and Heuser (2020:14–18) are of

7
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
the view that FBOs can adapt their agendas to the extent that they can
contribute meaningfully to alternative perspectives on social development.
Nevertheless, the quest to achieve these social development goals as
outlined in the NDP 2030 depends on functional state-business and state-
civil society partnerships.
Social development partnerships are seen as a collaborative way of
responding to the social needs of society (Patel 2015:330). Organized social
welfare religion–state partnerships formed to resolve social problems seem
to be an implied notion if Patel’s view is to be taken seriously. On this
basis, Patel (2015:330) argues that social development partnerships could
enhance the rendering of developmental welfare services if one considers
the fact that the state and religion have the social well-being of citizens at
heart in the context of the persistent reality of poverty in South Africa.
Reection on religion-state partnerships with the objectives of the NDP is
a necessary step in ensuring greater accountability and improved service
delivery, and that the most vulnerable in society are protected from neglect,
exploitation, and abuse (NPC 2011:377).
e Depart ment of Social Development in South Af rica bases its part nership
agreements with social welfare practitioners on its transfer payment
agreement (TPA), and compliance with this document by “beneciaries”
serves as the yardstick to assess the functionality of religion-state
partnerships. In terms of the TPA between the Western Cape government
through its Department of Social Development (DSD) and non-prot
organizations registered in terms of the Non-prot Organizations Act 71
of 1997, a beneciary is required to:
• Ensure that eective, ecient, and transparent nancial management
and internal control systems are in place and remain in place during
all times that the agreement is in force.
• Furnish the Department with its most recent audited nancial
statements;
• Appoint an accountant to prepare its nancial statements in respect of
any and each nancial year during which the agreement is or remains
in force;
• Create a separate cost centre within its formal accounting system to
enable it to accurately account for the funds transferred in favour

8Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
of the project (Western Cape Government Department of Social
Development 2019).
5. e Elsies River case study
A case study research design aims to investigate a concrete, real-life matter
in depth, as it allows the researcher to view the phenomenon in context
(Farquhar 2012:6). For the research, the partnerships in Elsies River in
Cape Town, South Africa were selected. e demographics of the suburb
of Elsies River seem to conrm the existence of inequalities both among
individuals and within societal structures, where apartheid divided racial
groups. For this reason, commitment to a collective social developmental
approach inclusive of FBOs would seem sensible for the post-apartheid
state.
Elsies River consists of diverse working-class and middle-class
neighbourhoods in which a variety of social welfare problems manifest
(Bruinders 2017:98). In the Carnegie Report of 1984 (Jansen, Du Plooy
& Esau 1984:10), the poverty-related social problems of Elsies River are
described as being reective of life for non-whites in apartheid South
Africa. In such a context, poverty has been seen as one of the most serious
social problems contributing to social welfare needs (Zastrow 1990:76).
Characterized as it is by poverty and poor social welfare conditions, Elsies
River presents a case for religion–state partnerships in fullling the welfare
needs of the sick, women, and the poor. Many women in this community
are single parents, and many children are involved in gangsterism and
engage in drug abuse and sexual act ivities, resulting in teenage pregnancies,
unemployment, and abusive relationships. Men are still expected to be the
primary breadwinners and are oen blamed or belittled if they are not
able to full this role adequately (cf. Rabe 2021:242). e emphasis on men
as breadwinners5 has serious implications for their gender identity, with
indications that the high unemployment rate seems unlikely to change
soon (Rabe 2021:242, 252). Inadequate social welfare in Elsies River has
contributed to a poverty trap in this community (Jansen, Du Plooy & Esau
5 By the term “breadwinner”, Rabe refers to the fathering practice that underlies men’s
role as active caretakers of the family.

9
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
1984:11), where social and economic factors combine to create complex
conditions within which crime thrives, while solutions seem to be elusive.
Gang activities and substance abuse in Elsies River are closely related
to social problems and the primary causes of much violent crime in the
community.
Religion can enrich, deepen, widen, and reinforce the values that are
central to democratic societies and promote the quest for a life of justice
for all (Koopman 2014:627, 633). Given this reality, several FBOs in Elsies
River have assumed ownership of social welfare security programs aimed
at overcoming poverty.
6. Research methodology
e researcher, a minister of religion serving the Rhenish Church in
the suburb of Elsies River for more than thirty years, was aware of the
potentially sensitive nature of the information that the interviews might
elicit. is made it extremely important to win the trust of the interviewees
and to maintain the highest possible ethical standards. e highest level of
integrity was maintained concerning the information gathered so that this
information might not be used to aggravate tensions or cause mistrust. A
qualitative research approach was employed for the study in the quest to
develop an in-depth understanding and assessment of the functionality of
partnerships between the Department of Social Development (DSD) and
the twenty selected government-funded FBOs in Elsies River (cf. Moore
2001:130).
To gain a deeper understanding of the subject matter, four categories of
FBOs were selected: (1) early childhood development, (2) older person
care, (3) youth development work, and (4) women and welfare. FBOs were
selected based on a consideration of a) whether the FBO had an explicit
Christian orientation, b) the geographic distribution of the FBO throughout
the suburb of Elsies River, and c) the diversity of denominations involved
in the FBOs. e selected FBOs included some older, well-established
organizations and some that had been established more recently, since the
functioning and thus the functionality of the partnerships involved may

10 Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
well have been dierent. e size (in terms of sta and budget) was not
considered.
Semi-structured interviews were employed to obtain the views of the
principal, coordinator, or persons nominated by the management of the
respective FBO. e interv iew times and dates were set duri ng an orientation
session with one of the DSD ocials, and a process for interviewing was
discussed. Proof of ethical clearance by the Humanities and Social Science
Research Committee of the University of the Western Cape, as well as the
ethical clearance letter from the DSD was available during the orientation
session, at the end of which the participants signed the consent form to
signify their permission to be interviewed. e interviews, consisting of
standardized questions, assisted the study and made available data that
shed light on how ocials of the DSD understood functional religion–
state partnerships. During the data analysis, the focus was on identifying
and critically analysing the concepts and responses from interviewees
concerning their perception of the partnership between the Western Cape
government and FBOs.
During the data analysis process, the data was arranged around the
following ve themes to adequately investigate the research problem: 1)
purpose and vision, 2), governance and accountability, 3) funding and
nances, 4) par tnership benets, and 5) partnership chal lenges. e analysis
of the selected religion–state partnerships revealed these partnerships to
have both benets and disadvantages, as discussed in the next section.
7. Research ndings
e objective of the research was to assess the functionality of religion-
state partnerships in social development. e ndings and data support
the contention of Patel (2015:160) that post-apartheid social development
can be a vital tool in eradicating poverty, unemployment, and inequality.
Like the state, FBOs are important role players in providing social welfare
services in communities experiencing social welfare distress caused by
unemployment, loss of income, crime, and poverty. e data revealed
the relationship between the state and FBOs to have several benets, as
discussed below.

11
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
7.1. Benets of religion-state partnerships
e study conrmed that a turn-around strategy for social welfare services
in post-apartheid South Africa was inevitable. With South Africa’s
transition to a democratic government in 1994, greater focus was placed on
the socio-economic well-being of all South Africans (cf. Cloete, Munro &
Sokhulu 2019:19). Since 1994, South Africa has made signicant progress
towards becoming a more just and inclusive society (NPC 2011:6). Even
though none of the interviewees referred to the NDP 2030 goals, their
social development services arm their commitment to the values and
goals enshrined in the NDP. What transpired from the interview results
is that civil society organizations such as FBOs are dependent on state
funding and must be registered and authorized by the state to receive the
funding necessary to render appropriate services.
e data also revealed that the state is dependent on FBOs to render social
welfare services in areas such as Elsies River, where there is a concentration
of vulnerable groups – hence the fact that some interviewees identied
FBOs as a category of social welfare service professionals in basic social
welfare delivery, along with the state. Bowers Du Toit (2016:83) argues that
reconciling with the poor requires being with the poor in their context,
and not just being for the poor and that this demands more of the state
than merely making funding available for poverty alleviation. On this
basis, contractual partnerships with service providers are crucial and assist
the government in fullling its social development commitments. In an
age of pragmatism, practitioners and civil society organizations want to
understand the impact of interventions. Partnership with the state helps
to increase access to social welfare services. e government-funded FBOs
reported that funding enables them to provide social welfare services to
a community experiencing dicult social welfare circumstances. From
a practical perspective, religion–state partnerships in social development
aord such partners the opportunity to work towards fullling their social
development service commitment. Ocials from the selected FBO and the
DSD agreed that cooperation and convergence enhance the eciency of
the social development eorts of both partners. On this basis, functional
partnerships lend credence to the need for such collaboration to continue.

12 Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
e results of the empirical research, as these related to governance and
accountability in the context of functional partnerships, conrmed that
good governance and accountability must be upheld to meet organizational
regulatory requirements.
It was conrmed by interviewees that the state would fund social welfare
development services and community development work in instances
where limitations may prevent the state from providing such services. It
was moreover clear that the state would support programs that provide a
social welfare safety net for the vulnerable, create opportunities for skills
development that promote employability and support social well-being
for those aected by social welfare problems. e study found agreement
among the interviewees that social welfare development service needs
warrant intervention by religion–state partners. Consultations with
interviewees further revealed that it would be dicult for FBOs to render
the social welfare services needed, and to survive nancially, without
the nancial contribution from the state. us, funding received from
the DSD, as agreed in the TPA, enables FBOs to provide a social welfare
service, pay sta salaries, cover the costs of the respective projects, and
cover operational costs.
7.2. Diculties associated with religion–state partnerships from an
FBO perspective
Some FBO interviewees attributed diculties experienced by the DSD
concerning religion-state partnerships to the modus operandi of the DSD.
ere is certainly a degree of distrust between the two parties. e FBO
interviewees appeared to feel uncomfortable with state ocials based on
their attitudes as well as the demands made by the DSD. e view of the
FBO interviewees was based on the assumption by the DSD that the state
provides funding for the FBOs, and that the FBOs should therefore be
grateful to the state.
Another obstacle identied in the study was that if FBOs do not have
sucient funding to assist the state comprehensively in fullling the
social welfare needs of children, the youth, women, and vulnerable people
generally, the partners nd it dicult to satisfy these needs adequately.
A consequence of this is that the poor become disproportionately more
vulnerable to poverty based on their disadvantaged position.

13
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
A further diculty was the fear that non-compliance by some FBOs with
the requirements of the TPA would result in a breach of contract, and thus
constitute a threat to the partnership. Along with the problem of non-
compliance was of a general lack of understanding of the terms, conditions,
and terminologies of the partnership TPA on the part of some management
committees of FBOs. Finally, the results of the interviews indicated that a
lack of consistency in reporting by FBO governing boards as per the TPA
led to the possibility of the DSD terminating the contract.
e results of the study also indicated that in some cases the religious
convictions and the ethical stance of FBOs were unacceptable to the state,
while certain goals anticipated by the state contradicted the religious-
based values of the FBOs. For example, one of the FBOs indicated that they
were expected by the state to distribute condoms, whereas on Sundays this
particular FBO preaches a message of abstinence.
Finally, in terms of how DSD ocials experienced the agreed partnerships,
the ocials found persistent problems in management capacity, including
poor levels of performance and underdeveloped leadership competencies
among some management boards, to be the causes of underperformance
by FBOs in terms of the state–religion partnership agreement.
7.3. Critical discussion of the concept of the partnership from a state
perspective
e following section contains a discussion of some of the complexities
that emerged during the research. e discussion consists primarily of a
response to the Transfer Payment Agreement, and the need to revise the
document to deal with some of the complexities that result in unnecessary
strain on the religion-state partnership.
First, the fact that the state provides the funding to its partners allows it to
set the terms and conditions in the TPA. A second complexity relates to the
dominance of one partner over the other, with the state in this case being
the dominant par tner. Patel (2015:330) observes that alt hough a part nership
is a voluntary agreement between role players, there seems to be a need for
a contractual agreement to eliminate domination by one partner over the
other. e ndings of this study, however, suggest that due to its resource
constraints the state needs such social development partnerships. A third

14 Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
complexity is related to the funding that is allocated to partners by the
state. e context should determine the amounts allocated, rather than
reliance on pre-determined scales, hence the view that the ability of the
DSD to navigate the social development programs depends on its insight
concerning vulnerable communities.
A fourth complexity relates to the state’s dependence on partnerships in
providing a constitutional service concerning social welfare. Organized
social welfare religion–state partnerships to overcome social welfare
problems are implied in Patel’s view that social development partnerships
are a collaborative means of responding to social needs (Patel 2015:330).
Baerecke and Clarke (2015:25) suggest that for the state to provide social
welfare services and in that way to achieve its mandate, it needs the
support of service providers in communities. Since the state has resource
limitations, the Western Cape DSD relies on the assistance of certain
social welfare service providers. A h complexity is that beneciaries of
state funds play no constructive part in the policy formation discourses.
Based on the interviews conducted, Solomons (2020:164) reports that even
though the state lacks the resources to implement the NDP goals relating
to social welfare development eectively, it tends to act as the dominant
partner, leaving no room for FBOs to participate in determining the
TPA conditions. A sixth complexity concerns whether FBOs can retain
their religious character within religion–state partnerships because in
contemporary South Africa religion is limited to the private spheres of life.
A seventh complexity relates to the fact that the assessment for compliance
by beneciaries is based on the conditions stated in the TPA. While the
state benets from the services of such partners, the state is not referred to
as a beneciary. e last complexity is related to the language and concepts
used in the TPA, which creates the perception of a skewed partnership.
e TPA uses the term “beneciary” instead of “partner” when referring
to the state’s partners. While recognizing the autonomy of each partner,
Brinkerho (2002:14) and Hamdi and Majale (2004:27) argue that the
best forms of partnerships involve consensus that each partner should be
accountable to the other. On this basis, the state should also be seen as a
partner, while at the same time, both state and FBO are beneciaries.

15
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
8. Re-imagining religion-state partnerships in South Africa
e complexities discussed and highlighted in the previous section provide
a background against which to re-imagine a dierent kind of social contract
between the state and FBOs. is can only happen through a consultative
process in which all role players participate and assess the current and past
partnership relationship. e following steps for a consultative forum are
suggested:
• e Western Cape DSD should provide the secretariat and a website
to arrange meetings between state ocials and the designated sta
members of current DSD contractual partners (in Elsies River);
• e DSD should appoint a coordinator to facilitate an initial meeting
at which an ad hoc working group is elected to plan the rst of several
one-day sessions or imbizos for the partners;
• Funding for this process should be provided by the DSD to cover the
cost of these meetings;
• Participants in all DSD-funded social development programs in Elsies
River should be invited to and included in such discussions, as would
those not yet registered with DSD;
• At the meeting the eight complexities as outlined in the study
should be discussed and the consultative forum should make
recommendations to the ad hoc working group;
• e ad hoc working group should workshop the recommendations for
presentation at the second consultative forum and discuss appropriate
implementation plans;
• A website should be developed and registered, to serve as a platform
for sharing information on the process as well as giving a socio-
economic analysis of the suburb.
In the suburb of Elsies River, social development partnerships are an
accepted way of collaboratively attending to social development needs.
However, once the importance of such partnerships has been accepted, the
functionality of religion-state partnerships should be continually assessed.
e partnership agreement should expressly deal with mutual agreements
in terms in which both partners hold each other accountable, and sanctions
are applied impartially. Such partnership conditions should then apply to

16 Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
the religious institutions/FBOs as well as the government of the Western
Cape’s DSD.
Conclusion
e discourse on functional religion–state partnerships continues to
provoke a range of responses. ere is, however, a need to conduct more
specic contextual studies to grasp the practical embodiment of social
welfare partnerships in social development. e need for such studies
arose because FBOs have become increasingly important players in local
and international development (cf. Koehrsen & Heuser 2020:25). e
fundamental conclusion remains that the Christian church must engage in
social development work to contribute to the well-being of the poor. Such
involvement is based on the fact that present-day South Africa continues to
suer under the legacy of apartheid – hence the need for ecumenical bodies
such as the South African Council of Churches (SACC) to refocus their
social development agenda in the current context and so give the necessary
guidance to aliated and non-aliated churches concerning agreements
governing religion–state partnerships, in that way redening the role of
religion in social development.
Bibliography
Amoa, Y. 2001. “Public and private initiatives to combat poverty.” In
Faith in Development. Partnership between the World Bank and the
Churches in Africa, edited by Belshaw, D., Calderisi, R. and Sugden, C.
Glasgow: Bell & Bain. 145–164.
Auriacombe, C. and Meyer, N. 2020. “Realising South Africa’s National
Development Plan Goals: e Need for Change to a Collaborative
Democracy to Facilitate Community participation.” Central European
Journal Public Policy 14(2):1–13.
Baerecke, L. and Clarke, S. 2015. “An Evaluation of Service Centers for
Older Persons in the Western Cape. Commissioned by the Western
Cape Department of Social Development.” [Online]. Available:
https://www.westerncape.gov.za/sites/www.westerncape.gov.za/les/
evaluation_of_service_centres_for_older_persons_nal_report_
branded_cover.pdf.

17
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
Baron, E. 2014. “Forming Good Habits: A Case for the Homeless in the
City of Tshwane.” Missionalia: South African Journal of Missiology
42(1–2):134–143.
Baron, E. 2022. “Ministerial Formation of Former ‘Mission Churches’ in
South Africa: Missional Consciousness as an Enabler for Community
Development.” In Developing Just and Inclusive Communities.
Challenges for Diaconia/Christian Social Practice & Social Work,
edited by Haugen, HM, Kivle, BT, Addy, T, Kessel, TB & Klaasen, JS.
London: Regnum. 175–188.
Baron, E. (ed.) 2022. “Re-imagining a New Social Contract between
Church and Society.” Missionalia 50(1):1–157. [Online]. Available:
https://missionalia.journals.ac.za/pub/issue/view/30.
Baron, E and Maponya, M.S. 2020. “e Recovery of the Prophetic Voice
of the Church: e Adoption of a ‘Missional Church’ Imagination.”
Verbum et Ecclesia 44(1) :1–9.
Beukes, J. and van Plaatjies-van Huel, M. 2016. “Towards a eology
of Development in the Uniting Reformed Church in Southern
Africa (URCSA). Embodying Article 4 of the Belhar Confession.”
Missionalia: South African Journal of Missiology 44(2):224–240.
Bowers du Toit, N. 2016. “’God Is Crying’: Towards More Inclusive
Communities.” In Inclusive Communities and the Churches: Realities,
Challenges and Visions. Documentations of the UEM International
Conference in Stellenbosch, South Africa, November 2014, edited by
Motte, J. and Rathgeber, T. Germany: United Evangelical Mission.
79–85.
Brinkerho, J.M. 2002. Partnership for International Development.
Rhetoric or Results? Colorado: Lynne Rienner Publishers.
Bruinders, S. 2017. Parading Respectability. e Cultural and Moral
Aesthetics of the Christmas Band Movement in the Western Cape,
South Africa. Grahamstown: NISC.
Burkey, S. 1993. People First. A Guide to Self-Reliant, Participatory Rural
Development. London: Zed Books.

18 Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
Butler, A. 2017. Contemporary South Africa. Contemporary States and
Societies. London: Palgrave.
Cloete, B., Munro, S., Sokhulu, N. 2019. “Reaping the Socio-Economic
Benets of an Inclusive Transition to Sustainability.” In Sustainability
Transitions in South Africa, edited by Mohamed, N. Cornwall: TJ
International.
Cowen, M. and Shenton, R.W. 1996. Doctrines on Development. London:
Routledge.
De la Porte, A. 2016. “Spirituality and Healthcare: Towards Holistic
People-Centered Healthcare in South Africa.” HTS: eological
Studies 72 (4):1–9.
Department of Welfare. 1997. White Paper for Social Welfare
(Government Gazette Notice 1108 of 1997). Pretoria, South Africa:
Ministry for Welfare and Population Development.
Farquhar, J.D. 2012. “What Is Case Study Research?” In Case Study
Research for Business. Sage Research Methods. London: SAGE. 3–14.
Hamdi, N. and Majale, M. 2005. Partnerships in Urban Planning: A Guide
for Municipalities. London: ITDG Publishing.
Jansen, P., Du Plooy, A. and Esau, F. 1984. Second Carnegie Inquiry into
Poverty and Development in Southern Africa. Area Study of Cape
Town, Elsies River. Carnegie Conference Paper No. 1 Dc. Cape Town:
School of Economics, University of Cape Town.
Kasera, B. 2022. “Social Justice and the Search for the Common Good
in Southern Africa: A Public eological Perspective.” Stellenbosch
eological Journal 8(1):1–20.
Klaasen, J.S. 2017. “Christian Anthropology and the National
Development Plan: e Role of Personhood.” In die Skriig 51(1):1– 6.
Web.
Koehrsen, J. and Heuser, A. 2020. “Beyond Established Boundaries: FBOs
as Developmental Entrepreneurs.” In Faith-Based Organizations in
Development Discourses and Practice, edited by Koehrsen, J. and
Heuser, A. London: Routledge.1–29.

19
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
Koopman, N.N. 2014. “eology and the Building of Civilizing
Democracy in South Africa.” Nederduitse Gereformeerde Teologiese
Tydsk r i f 55(3):625–639.
Lötter, H. 2008. When I Needed a Neighbour Were You ere? Christians
and the Challenge of Poverty. Wellington: Lux Verbi.
Manuel, T. 2014. “Twenty Years of Economic Policymaking: Putting
People First.” In e Oxford Companion to the Economics of South
Africa, edited by Bhorat, H., Hirsch, A., Kanbur, R., and Ncube, M.
Oxford: Oxford University Press. 29–38.
Midgley, J. 2012. “Welfare and Social Development.” In e Sage
Handbook of Social Work, edited by Gray, M., Midgley, J. and Web,
S.A. Los Angeles: SAGE. 94–108.
Moore, N. 2001. How to Do Research. e Complete Guide to Designing
and Managing Research Projects. London: Library Association
Publishing.
Mulaudzi, M. and Liebenberg, I. 2017. “Planning and Socio-Economic
Interventions in a Developmental State: e Case of South Africa.”
Journal of Public Administration 52(1):29–51.
National Planning Commission (NPC). 2011. National Development Plan
Vision 2030. e Presidency, Republic of South Africa.
Ngwane, T. 2018. “Learning in Struggle. An Activist’s View of the
Transition from Apartheid to Democracy in South Africa.” In
History’s Schools. Past Struggles and Present Realities, edited by
Choudry, A. and Vally, S. Pietermaritzburg: University of KwaZulu-
Natal Press.
Patel, L. 2005. Social Welfare and Social Development in South Africa.
Cape Town: Oxford University Press Southern Africa.
Patel, L. 2015. Social Welfare and Social Development in South Africa (2nd
ed.). Cape Town: Oxford University Press Southern Africa.
Pieterse, E. 2001. “In Praise of Transgression: Notes on Institutional
Synergy and Poverty Reduction.” Development Update 3(4):39– 69.

20 Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
Rabe, M. 2021. “e Male Breadwinner Myth: e South African Case.”
In Social Policy in the African Context, edited by Adesina, J.O. Dakar:
CODESRIA. 241–257.
Siddle, A. and Koelble, T.A. 2012. e Failure of Decentralization in
South African Local Government: Complexity and Unanticipated
Consequences. Claremont: UCT Press.
Solomons, T. 2015. Globalization, Economics and the Church in
South Africa. In Pastoral Care in a Globalized World: African and
European Perspectives, edited by Moyo, H. Pietermaritzburg: Cluster
Publications. 207–215.
Solomons, T J. 2020. “Partnerships between Faith-Based Organizations
in Elsies River and the Western Cape Government: A Critical
Assessment.” University of the Western Cape.
Swart, I. 2010. “Networks and Partnerships for Social Justice? e
Pragmatic Turn in the Religious Social Development Debate in South
Africa.” In Religion and Social Development in Post-Apartheid South
Africa: Perspectives for Critical Engagement, edited by Swart, I.,
Rocher, H., Green, S and Erasmus, J. Stellenbosch: Sun Press. 15–35.
Vähäkangas, A., Hankela, E., le Roux, E and Orsmond, E. 2022. “Faith-
Based Organizations and Organised Religion in South Africa and the
Nordic Countries.” In Stuck in the Margins? Young People and Faith-
Based Organisations in South African and Nordic Localities, edited
by Swart, I., Vähäkangas, A., Rabe, M. and Leis-Peters, A. Leipzig:
Hubert & Co.
Western Cape Government. 2017. “Socio-Economic Prole: City of Cape
Town.” [Online]. Available: https://www.westerncape.gov.za/assets/
departments/treasury/ Documents/Socio-economic-proles/2017/
city_of_cape_town_2017_socio-economic_ prole_sep-lg_-_26_
janua ry_2018.pdf [Accessed: 23 October 2019].
Xaba, T. 2015. “From Public-Private Partnerships to Private-Public
Stick’em ups! NGOism, Neoliberalism, and Social Development in
Post-Apartheid South Africa.” International Social Work 58(2):309–
319.

21
Solomons & Baron • STJ 2024, Vol 10, No 2, 2–21
Zastrow, C. 1990. Introduction to Social Welfare. Social Problems, Services
and Current Issues 4th ed. California: Wadsworth.