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18 February 2022 | Story Leonie Bolleurs | Photo Leonie Bolleurs
Faculty of Theology and Religion opening
Present at the Faculty of Theology and Religion’s Theology Day were from the left: Dr Eugene Fortein, Dr Siphiwe Dube, Prof Rantoa Letšosa, and Prof Charlene van der Walt.

This year, the Faculty of Theology and Religion at the University of the Free State (UFS) resumed its annual tradition of celebrating the new academic year, after being halted by the COVID-19 pandemic in 2020.

The focus was on a theology of vulnerability for our times, with the theme supported by the text verse from 2 Corinthians 4:7: “We have this treasure in clay jars.” 

God embodies vulnerability

Dean of the faculty, Prof Rantoa Letšosa, left delegates with the inspiring message that one of the treasures in these clay jars is the power of God; power that enables us to stand strong and move forward in trying circumstances, such as the COVID-19 pandemic. He wished all attendees, both in person and online, to experience this extraordinary strength and power of God in the new year. 

Prof Rian Venter from the Department of Historical and Constructive Theology, who led the worship service, talked about humanity that has achieved so much – in the areas of health, space, communication, transport, etc. “Despite all these achievements, we are more insecure, with an intensified sense of vulnerability,” he said. 

“However, the One in whom we believe as our Saviour and Lord is a vulnerable God; he embodied vulnerability. We cannot talk about God as if he is not affected by our vulnerability. He is love. He is affected by us,” he said. 

Depriving people of humanity 

But to be vulnerable can also be seen as to be weak, defenceless, open to harm, in need of care, and deprived of one’s humanity. 

Dr Siphiwe Dube from the University of the Witwatersrand integrated the topic of vulnerability into the paper he delivered, speaking from a decolonialism point of view on the research topic: Towards a Decolonial Political Theology of Vulnerability: Reflections from the Margins. In one of his statements, he said that black people are living in the reality constructed for them and have not discovered what blackness is. He urged the young attendees to make use of spaces created for discussion of this matter. 

Bringing to the table another perspective on this topic, was Prof Charlene van der Walt from the School of Religion, Philosophy and Classics at the University of KwaZulu-Natal. Her paper was on the othering, stigmatisation, and exclusion experienced by the LGBTIQA+ people in the African context in general and the African faith communities in particular. She connected the shame experienced by queer people in a family setting to the story of Joseph in the book of Genesis in the Bible. In her paper: Reflecting on Joseph in the context of Izitabane vulnerability, violence, identity erasure and the imperative of recognition and accompaniment, she stated that Joseph’s otherness informed the vulnerability, exclusion, violence, and identity erasure that happens within the confines of family. 

According to Prof Van der Walt, she wished to not argue for LGBTIQA+/ Izitabane people to be seen or that they somehow ‘pass’ and slip below the radar, but that the recognition called for implied a different kind of seeing: it implied a compassionate witnessing and a humanising recognition. “It implies process, interrogation of power, empathy and imagination, weeping and a commitment to community,” she said. 

Another interesting perspective on the theology of vulnerability was that of Dr Eugene Fortein from the Department of Historical and Constructive Theology at the UFS. In his paper on Vulnerability by Design: On a Theology of Prophetic Solidarity, he asked why the vulnerable is vulnerable? What led to them being vulnerable?
 
“The presence of the vulnerable in South Africa is not an accident. It is not because of fate, but because of a design that is 370 years in the making; deliberately to keep people poor for generations to come.” 

He said it started with Jan van Riebeeck. Legislation such as the Natives Land Act of 1913, the Group Areas Act of 1950, and the Bantu Education Act of 1953 also played a key role. “These were designed to oppress one group and enabling the other to thrive.”

“The scars of this legislation are still haunting us today,” he said. 

The One in whom we believe as our Saviour and Lord is a vulnerable God; he embodied vulnerability. We cannot talk about God as if he is not affected by our vulnerability. He is love. He is affected by us. – Prof Rian Venter

“The vulnerable have names and faces. They are experiencing the effects of being vulnerable on their bodies and that is not to be taken lightly.”

“Do not only pray for the poor and the vulnerable, but work actively to bring restitution,” he said. The church now has the opportunity to be a true servant of Christ,” Dr Fortein added. 

News Archive

UFS enhances Geography in schools
2015-05-11

The Green Box

The Department of Geography at the University of the Free State (UFS), in association with the Society of South African Geographers (SSAG), is doing their part in providing curriculum support to schools. Dr Ruth Massey and Anneri Pretorius are the project managers of Green Box, an initiative to advance Geography in schools.

The Green Box supports the intermediate phase of schooling (Grades 4, 5, 6). According to Dr Massey, the worksheets and activities provided in the Green Box are aligned with the Curriculum and Assessment Policy Statements (CAPS) and the new curriculum. “These worksheets are divided into three themes: map work, physical Geography, and human Geography.

“Map work includes symbols and keys, grid references, and compass work whilst physical Geography focuses on water and waste, biodiversity and conservation, and weather and climate issues. The human Geography theme has a focus on population, rural and urban development, migration, food and farming, and transport and trade,” she said.

Each worksheet has a fact sheet section which teaches theory on the specific topic (linked to the curriculum), an activity section (all resources needed for these activities are provided in the box), and a ‘take it home’ section for further learning and practice at home.

The Green Box is a recycled plastic crate that comprises worksheets, training materials, visual aids, and resources for teaching, learning, and active engagement in Geography classes.

Also included in the box are a felt story board and characters (that link with the worksheet activities), the ‘Climate Change memory game’ (which enhances learner’s memory capabilities and teaches various climate change facts) and the ‘Sustainable Development puzzle game’ (which teaches about the social, biophysical, economic, and political elements of Sustainable Development, and how they overlap).

“All items in the box are locally sourced, robust, and without copyright,” said Dr Massey.

The project is focusing on 10 under-resourced schools in the Bloemfontein area. Each school has received three boxes (one for each grade of the Intermediate Phase).

Dr Massey said: “This box is to be shared among the teachers. The Green Boxes were distributed at a training and information workshop held at three central schools in the various districts. These workshops introduced the teachers to the contents of their box, and provided basic training on the worksheets and the activities provided.”

“The schools will be joined up with ‘Box Buddies’ at more resourced schools in Bloemfontein. These buddy schools will assist in support and in replenishing the box’s stationery, etc. when needed.”

“Monitoring and evaluation will take place for six months after the boxes have been distributed. This will ensure support to, and the sustainability of, the project.” The Green Box project was made possible through a grant from the Society of South African Geographers (SSAG).

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