Practical theology and the call for the decolonisation of higher education in South Africa: Reflections and proposals

Dreyer, Jaco

doi:10.4102/hts.v73i4.4805

Cited by 15 publications

(11 citation statements)

References 19 publications

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“…1 Coloniality and decoloniality refer to the logic, metaphysics, ontology and matrix of power created by the massive processes of colonisation and decolonisation (Dreyer 2017;Maldonado-Torres n.d.;Mignolo 2011). Hence, what is referred to as decolonisation in this article is decoloniality.…”

Section: Decolonisation Discussion Within South African Universitiesmentioning

confidence: 99%

“…Practical theology in South Africa is evidently enmeshed in Eurocentric paradigms and transformation has been slow (Dreyer 2017). Just to mention a few, it is unlikely for one to attempt to write a practical theology thesis or dissertation without being influenced by scholars such as Osmer, Ricoeur, Fowler, Gerkin, Heitink, Browning, Van der Ven, Schweiter, Kumlehn, Gadamer, Poling, Bass or Anderson.…”

Section: Decolonisation Discussion Within South African Universitiesmentioning

confidence: 99%

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Public pastoral care as nexus and opportunity for a transformed practical theology within decolonisation discourse in South African higher education

Magezi

2018

In die Skriflig/In Luce Verbi

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The discussion on decolonisation of universities that started in 2015 has been raging in different spaces within South Africa and other parts of the world. The question of the relevance of the curriculum in universities, which is a curriculum that is responsive to South African and African issues, has come to the forefront. The discipline of Theology has also been challenged to reflect on its curriculum. Given these developments, this article considers practical theology within the on-going discussion of decolonisation in South African universities. In doing so, it attempts to address the question: What are some of the issues to consider in decolonisation of practical theology in South Africa universities? Firstly, the article sketches the background to the context of the discussion. Secondly, it provides a synopsis of the discussion of decolonisation in universities. Thirdly, it highlights some colonial entanglements of practical theology evident from the current situation. Fourthly, it proposes pointers for basic steps towards decolonisation of practical theology. Fifthly, it concludes by highlighting the threats to the proposed decolonisation attempts. The article assumes a coloniality and decoloniality framework even though it is not explicitly stated.

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Section: Decolonisation Discussion Within South African Universitiesmentioning

confidence: 99%

Section: Decolonisation Discussion Within South African Universitiesmentioning

confidence: 99%

Public pastoral care as nexus and opportunity for a transformed practical theology within decolonisation discourse in South African higher education

Magezi

2018

In die Skriflig/In Luce Verbi

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“…Since it concerns itself with theological reflection, it takes into consideration the sources, such as the Scripture, Christian tradition and culture as well as the necessary methodologies. On the other hand, it also considers the practical issues on the ground such as the practices of the church, the ministry to young people, preaching in the context of poverty as well as worship amid the chaos of a fractured and unstable political milieu [19,22,23]. And central to the task of practical theology is considering at the onset what is happening to young people and those who minister to them.…”

Section: The What Ought To Happen: Pedagogy For Youth Ministry Educationmentioning

confidence: 99%

Transforming Youth Ministry Higher Education in Kenya: A Practical Theological Approach

Chiroma

Muriithi

2019

JESBS

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Youth ministry in Kenya is evolving. In the Presbyterian churches in Kenya for instance, new positions for full time youth workers show the increasing emphasis on youth work. However, youth workers in many of the Kenyan churches have not been trained in youth work. If trained, the curriculum of the institutions of training reveals a lacuna in a practical theological approach to youth work. This article argues that effective youth work lies at the nexus of theory, reflection and praxis, hence higher educational institutions and seminaries, in particular, must reconsider youth ministry education curriculum to meet the current state and need of youth in Africa. Using a desk study, this paper reviewed relevant literature regarding youth ministry in Higher education. Although Africa is seen as a young continent, yet many educational institutions lack curriculum that is contextualized for youth ministry. The practical theological approach of Richard Osmer is utilized in this paper by looking at what is happening, that is, the lacuna in youth work curriculum; the literature reveals that even though some form of training is happening, there is a need to further standardize the curriculum to include key courses that are crucial in youth ministry; the interpretive paradigm of “why” considers western approaches in classical theology that entrench youth marginalization in Africa; the study find out that most of the literature in youth ministry are written from a western perspective with only few African authors, the normative question, that is, “what ought to happen” considers a biblical-theology of youth work from various literature and some South African institutions and the pragmatic question, that is, “the how”, proposes Pan Africa Christian University as a model Kenyan institution that is transforming youth ministry education in Kenya through the various programs they offer in youth ministry.

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“…These colonial remnants are the persisting hegemonic forces of colonial tendencies and practices, which are termed 'coloniality'. Coloniality and decoloniality refer to the logic, metaphysics, ontology and matrix of power created by the massive processes of colonisation and decolonisation (Dreyer 2017;Mignolo 2011). Certainly, the presence of statues is a reminder of the former colonial forces.…”

Section: Meaning Behind and Beyond The #Rhodesmustfall Movementmentioning

confidence: 99%

“…The #RhodesMustFall movement was an effort to deal with persisting hegemonic forces of colonialism, which decolonisation theorists call 'coloniality'. Coloniality and decoloniality refer to the logic, metaphysics, ontology and matrix of power created by the massive processes of colonisation and decolonisation (Dreyer 2017;Mignolo 2011). However, the initiative to create dialogue of unity, coexistence, mutual trust, and peaceful and compassionate existence aims to create a healing and reconciliatory conversation.…”

Section: Public Practical Theology In Response To #Rhodesmustfallmentioning

confidence: 99%

A public practical-theological response and proposal to decolonisation discourse in South Africa: From #YourStatueMustFall and #MyStatueShouldBeErected to #BothOurStatuesShouldBeErected

Magezi

2018

HTS Teologiese Studies / Theological Studies

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The years 2015 and 2016 were marked by violent protests at South African universities. While the focus of many of the protests was on access to university education, an equally major theme was the decolonisation of universities. University statues, such as that of Cecil John Rhodes at the University of Cape Town and many others, were pulled down or defaced. Within the discourse on decolonisation of curriculum, statues were viewed as symbols of maintaining and preserving the colonial hegemony that is being sustained by a Western or Eurocentric curriculum taught at universities. These developments led to a national discourse, which, among others, highlighted universities as spaces of exclusion because of residual colonial features. These protests became represented by hashtags such as #RhodesMustFall. These protests indicated a conflict and contest to eradicate the remnants of colonialism, as represented by statues (#YourStatueMustFall), which some protesters argued should be replaced by symbols of black liberation and anti-apartheid iconic symbols (#MyStatueShouldBeErectedInstead). For an integrated South Africa, with its constitutional ideals of a rainbow nation, a discourse of coexistence is required (#BothOurStatuesShouldBeErected). In this situation, a contextually engaged reformatory public practical theology is required to contribute to a constructive discourse and coexistence.

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Practical theology and the call for the decolonisation of higher education in South Africa: Reflections and proposals

Cited by 15 publications

References 19 publications

Public pastoral care as nexus and opportunity for a transformed practical theology within decolonisation discourse in South African higher education

Public pastoral care as nexus and opportunity for a transformed practical theology within decolonisation discourse in South African higher education

Transforming Youth Ministry Higher Education in Kenya: A Practical Theological Approach

A public practical-theological response and proposal to decolonisation discourse in South Africa: From #YourStatueMustFall and #MyStatueShouldBeErected to #BothOurStatuesShouldBeErected

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