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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 research could light up South African homes
2016-01-21

Reitumetse Maloa, postgraduate student and researcher at the UFS Department of Microbial, Biochemical and Food Biotechnology, is using her research to provide solutions to the energy crises in South Africa.

A young researcher at the university is searching for the solution to South Africa’s energy and electricity problems from a rather unlikely source: cow dung.

“Cow dung could help us power South Africa,” explains Reitumetse Maloa, postgraduate student and researcher at the UFS Department of Microbial, Biochemical and Food Biotechnology.

Reitumetse’s research is trying to understand how the bacteria works that is responsible for producing biogas.

“Biogas can be used for cooking, heating, lighting and powering generators and turbines to make electricity. The remaining liquid effluent can fertilise crops, as it is high in nitrogen, phosphorus and potassium.”

By using cow dung and food waste to produce biogas, we will be able to lower greenhouse gases.

Biogas is produced in a digester - an oxygen-free space in which bacteria break down or digest organic material fed into the system. This process naturally produces biogas, which is mainly a mixture of methane and carbon dioxide.

“Many countries, such as Germany and the United States, have begun generating electricity from cow dung and food waste, through a process known as biogas production. In South Africa, a number of industries, including waste-water treatment facilities and farms, have caught on to this technology, using it to generate heat and to power machines.”

Until recently the world has relied heavily on electricity derived from fossil fuels such as coal, natural gas and oil. Once these fuels have been extracted from underground reservoirs, they are treated or cleaned, transported to power plants and transformed into the electricity that will reach your house. Fossil fuels are considered a ‘dirty’ energy source which gives off greenhouse gases when burned. Those gases are the major contributing factor to climate change.

“We know very little about the interaction of the bacteria inside the biogas digester. To use biogas as a sustainable fuel source, we need to understand and describe the bacteria population and growth dynamics inside the digester to produce biogas optimally. Currently we are testing a variety of feedstock, including bran, maize and molasses, for biogas production potential, as well as optimising the conditions leading to maximum biogas production. We are also exploring the potential to use the effluent as fertiliser on local farms. The ultimate goal is to have biogas systems that will supply our university with clean energy.”


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