This article investigates gendered violence against women under apartheid, by looking at the testimonies of a number 'of women before the Truth and Reconciliation Commission (TRC). It relates women's experience of gendered violence to the biblical concept of shalom, surveys human rights abuses against women under apartheid and traces the way these abuses were covered by the TRC.
This article addresses the relationship between nationalism, violence and reconciliation in the Balkans, especially the former Yugoslavia. It begins by giving the historical background to the rise and development of nationalisms in western and eastern Europe, focussing on the formation and break-up of the Yugoslav federation. It then looks at the Serbian Orthodox Church's understanding of its mission in relationship to Serbian nationalism and compares that with the situation of the Russian Orthodox Church.
In this article the author looks at ten years of developments regarding the campaign to prevent the spread of HIV/Aids in Southern Africa and the response of Christian communties to the pandemic. He criticises the biomedical assumptions underlying the official prevention campaign, with its exclusive emphasis on 'safe sex' practices, rather than on socio-cultural factors that would lead to an ethical campaign emphasising patterns, of 'closed' sexual relationships. The latter approach will highlight the urgent need for programmes of sex education.
Hollenweger sees the oral structures of Pentecostalism as the reason for its initial growth. Spontaneity does not lead to the absence of liturgy, but to flexible oral liturgies memorised by t he congregation. The Azusa Street revival was formative in this, and Pentecostalism is predominantly a Third-World phenomenon, where the Pentecostal message promised solutions for present felt needs, like healing and protection against bewitchment. Melvin Hodges's 'The indigenous church' was the first Pentecostal reflection on missiological themes and asserted that the foundation for indigenisation was the Holy Spirit. But there is also a danger that increasing globalisation, with its transnational spirit, may hinder deeper indigenisation.
One could view the recent war in Kosovo from many perspectives - as Albanian refugees, Serp bombed victims, as NATO soldiers, as hosts to refugees, as humanitarian workers, and the list could go on. For me, I experienced the war through the eyes of a mother.
In talking about racism the starting-point is the event of colonisation and the subsequent process of colonialism. Hence the racism talk about is colonialist racism. Any racial group is potentially racist (Black African groups as well). However, historically, and therefore concretely, racism has taken the form of colonialist racism, which essentially is white racism. It is for this reason that I consider colonialism as the wounding event in what concerns racism.
It was just after twelve o'clock, 29 October 1998, that archbishop Desmond Tutu rose to present the official report of the Truth and Reconciliation Commission (TRC) to President Nelson Mandela, at a function in Pretoria. Millions of South Africans saw on their television screens the chairperson of the TRC, smiling broadly, pretending to stagger under the weight of the five heavy volumes (Meiring 1999:365).