Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Men have been experiencing a crisis in masculinity for a number of years now. Lower income white Afrikaans men experience this crisis in a unique way. Performance, especially in the area of work, as well as being able to provide for one‟s family, are integrally related to masculinity. This study takes place in the field of practical theology with an eye on the Sunday service, as practised in the Dutch Reformed Church, as a whole. The study is concerned with the question of how the Sunday service can be used as a space where an alternative masculinity can be nurtured. In this study the researcher makes use of qualitative empirical research in the form of a half-structured interview schedule to ascertain how men in a specific lower income community experience the Sunday service in times of questions about masculinity when in a situation of work loss. The researcher focuses on two areas when speaking about the Sunday service, namely preaching and liturgy. In the interviews the researcher not only finds out about men‟s experiences, but also about their needs with regards to experiences and messages of lament and hope in preaching and liturgy. Although hope is preached during Sunday services, there is little experience of lament. There is, however a need to lament before God and this can be expanded in Dutch Reformed liturgy. A need, coupled by an experience results in a message of hope received. In the next stage a detailed look is given at the Sunday service as a whole, in terms of preaching and liturgy. Different types of preaching are studied, as well as different elements of liturgy. The researcher focuses on a need to reclaim lament in both preaching and liturgy as a way of creating a space for bring one‟s feelings and emotions before God, but also as a way of finding hope. Prophetic and eschatological preaching are ways of bringing lament into preaching. It sees the present in light of the end where God brings everything to fulfilment. In liturgy, lament is reclaimed in music and song and facilitated in rituals. The rediscovery and reclamation of lament is central to the nurture of an alternative masculinity. There are many ways of doing this in the preaching and liturgy of a Dutch Reformed congregation. The researcher gives a few practical suggestions on how to bring lament into the Sunday service. / AFRIKAANSE OPSOMMING: Mans ervaar al vir jare 'n krisis in manlikheid. Die mans van 'n laer inkomste werkersklas ervaar hierdie krisis op 'n unieke manier. Om veral in die area van werk te presteer en vir jou gesin te sorg, is kwessies wat integraal deel is van 'n man se ervaring van sy manlikheid. Hierdie studie vind plaas in die veld van praktiese teologie, met 'n oog op die erediens in sy geheel, soos dit in die Nederduitse Gereformeerde Kerk beoefen word. Hierdie tesis is bemoeid met die vraag oor hoe die erediens gebruik kan word as a ruimte waar 'n alternatiewe manlikheid gekoester kan word. In hierdie studie maak die navorser gebruik van kwalitatiewe empiriese navorsing in die vorm van 'n half-gestruktureerde onderhoudskedule om vas te stel hoe mans in „n spesifieke laer inkomste gemeenskap die erediens ervaar ten tyde van vrae oor hulle manlikheid in 'n situasie van werksverlies. Wanneer die navorser oor die erediens praat, fokus sy op twee areas, naamlik prediking en liturgie. In die onderhoude vind die navorser nie net uit oor mans se ervarings van die erediens nie, maar ook oor hulle behoeftes wanneer dit by ervarings en boodskappe van lament en hoop in die prediking en liturgie kom. Alhoewel daar wel oor hoop in die erediens gepreek word, is daar min ervarings van lament. Daar is wel 'n behoefte om voor God te lament en dit kan uitgebrei word in die liturgie. 'n Behoefte, gekoppel aan 'n ervaring loop uit op 'n boodskap van hoop. In die volgende fase word daar op 'n gedetailleerde wyse na die erediens as 'n geheel, in terme van prediking en liturgie, gekyk. Verskillende tipes prediking word bestudeer, sowel as verskillende elemente van die liturgie. Die navorser fokus op 'n behoefte om lament in beide prediking en liturgie te herwin as 'n manier om 'n ruimte te skep om 'n persoon se gevoelens en emosies voor God te bring, maar ook as 'n manier om hoop te vind. Profetiese en eskatologiese prediking is maniere om lament in die prediking in te bring. Dit sien die hede in die lig van die einde wanneer God alles tot vervulling bring. In die liturgie word lament herwin deur musiek en sang gefasiliteer deur rituele. Die herontdekking en herwinning van lament is van groot belang in die koester van 'n alternatiewe manlikheid. Daar is baie maniere om dit in die prediking en liturgie van 'n Nederduitse Gereformeerde gemeente te doen. Die navorser gee 'n paar praktiese voorstelle oor hoe om lament in die erediens in te bring.

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis investigates the construction of masculinity in the Xhosa initiation school (ulwaluko) in the townships of Cape Town, South Africa from a religio-cultural perspective. This ethnographic study utilized interviews with participants, observations of the initiation school, and is also complemented with documents that are written by Xhosa authors Thando Mqolozana, Nelson Mandela, Peter Mtuze, and A.N.N. Ngxamngxa. The documentary by Mayenzeke Baza and a blog post by Xhosa journalist Luzuko Pongoma were also used. The data collection and analysis was done with the Grounded Theory Approach using Atlas.ti version 7. The ontological and epistemological premise is of the constructivist understanding. The conceptual framework is grounded within the African philosophy of Ubuntu and African religio-cultural underpinnings. A new term, ancestral masculinity, was given to depict the type of masculinity described by the findings. It is marked by participating in a ‘manhood’ rites of passage and adhering to its prescribed processes and procedures, according to the ‘living and dead’ ancestors, in order for one to be accepted and recognized as part of the community. The findings show that ancestral masculinity, in its micro context of ‘boyhood’, is a searching route to acceptance. The initiate longs and finds acceptance in the initiation school through enduring pain and fostering a relationship with his guardian and teacher (ikhankatha). Secondly, ancestral masculinity is seen as the yearning to be African in its macro-context. It was demonstrated by admonishing (ukuyala) that helps the initiated to live an exemplary life of honouring (inhlonipho) those who are living and dead. This honouring is portrayed by doing everything possible to be helpful and to accord respect and care to elders. Inhlonipho also challenges individualist accomplishment and materialist flaunting and any ills that negate relational harmony. The study reveals challenges in the ulwaluko institution and construction of masculinity, such as alcohol abuse; carelessness, neglect, and passivity by elders in the process; exclusivity that discriminates against others; and inflexibility toward other constructions of masculinity. However, opportunities are also present within this institution to encourage dialogue and reconciliation, to create flexibility, and to utilize existing values to promote social cohesion amidst the challenges of the contemporary South African context. / AFRIKAANSE OPSOMMING: Die volgende tesis ondersoek die konstruksie van manlikheid binne die Xhosa inisiasieskool (ulwaluko) in die plakkerskampe en omligende gebiede van Kaapstad, Suid-Afrika. Hierdie etnografiese studie maak gebruik van onderhoude met vrywillige deelnemers, waarnemings binne die inisiasieskool en word ook verder gekomplimenteer deur dokumente wat geskryf is deur Xhosa outeurs onder andere Thando Mqolozana, Nelson Mandela, Peter Mtuze asook A.N.N. Ngxamngxa. Verder word die dokumentêr deur Mayenzeke Baza sowel as ’n “blogpost” deur Xhosa joernalis Luzuko Pongoma ook gebruik. Die versameling van data sowel as die analise daarvan was gedoen deur die Gefundeerde Teorie benadering en Atlas.ti weergawe 7 was gebruik. Die ontologiese sowel as epistemologiese premisse is van die konstruktivistiese paradigma. Die konsepsuele raamwerk is gegrond in die Afrika filosofie van Ubuntu sowel as Afrika godsdiens en kulturele onderbou. ‘n Nuwe term, voorvaderlike manlikheid, was gegee om die tipe manlikheid uit te beeld wat deur die bevindinge beskryf was. Dit word gekenmerk deur deelname in manlikheid rituele van deurgang asook voldoening aan die voorgeskrewe prosesse en prosedures volgens die “lewende en dooie” voorvaders, om aanvaar en erken te word as deel van die gemeenskap. Die bevindinge dui aan dat voorvaderlike manlikheid in sy mikro-konteks van “seunskap” ’n soekende roete tot aanvaarding is. Die persoon wat die inisiasie moet deurmaak smag na en verkry aanvaarding in die inisiasieskool deur pyn te verduur en om ’n verhouding te kweek met sy voog en leermeester (ikhankatha). Tweedens word hierdie voorvaderlike manlikheid aanskou as die hunkering om ’n Afrikaan te wees in sy makro-konteks. Dit was veral gedemonstreer deur vermaning (ukuyala), wat die geïnisieerde help om ’n voorbeeldige lewe te lei wat die lewendes sowel as die dooies vereer (inhlonipho). Die verering word uitgebeeld deur alles moontlik te doen om behulpsaam te wees en om respek sowel as versorging te verleen aan die bejaardes. Inhlonipho stel ook uitdagings aan die individuele prestasies, materialistiese spoggery asook enige euwels wat teenstrydig is met die relasionele harmonie. Die studie openbaar uitdagings in die ulwaluko instelling en konstruksie van manlikheid onder andere alkohol misbruik, roekeloosheid, nalatigheid asook passiwiteit onder die meer ouer en bejaarde geslag in die proses; uitsluiting wat diskrimineer teen andere, asook onbuigsaamheid teenoor die ander konstruksies van manlikheid. Ondanks die uitdagings is daar ook geleenthede in die instelling wat dialoog en versoening aanmoedig om buigsaamheid te skep sowel as die bestaande waardes aan te wend om sosiale kohesie te bevorder te midde van die uitdagings van die huidige Suid-Afrikaanse konteks.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality. / AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.

Evangelical Lutheran Church in America / Este estudio nace de una experiencia particular de violencia y de la observación de la misma en la vida cotidiana y práctica pastoral de un barrio pobre de Lima. Aplicaré el método fenomenológico existencial para recuperar mi historia a través del recuerdo de cómo fue la relación en el espacio doméstico. Este método trata de construir pensamiento valorando la historia de las mujeres y recuperando la misma en una dinámica más amplia que se extiende a su relación con el otro y con la otra. A partir de allí, intentar hacer un análisis epistemológico sobre la violencia con mediación de género, para entender los procesos sociales construidos de los sujetos involucrados en este sistema de violencia. Los sujetos denominados víctima y agresor inter-actúan en esta trama social compleja en primer momento y se focaliza al agresor en segundo momento. Para procurar entender cómo la mediación de género devela esquemas regidos por la lógica patriarcal que atraviesa todo el tejido social, donde el agresor -resultado de una construcción social- merece también especial atención. Esta aproximación a la construcción de la identidad masculina señala algunas pistas para entender los mecanismos que tienden a perpetuar la supremacía masculina, que impiden establecer relaciones justas entre hombres y mujeres. Lo paradoxal y desafiante de este estudio es ver al agresor como una víctima más de la ideología patriarcal y buscar la manera de reconciliarlo a través de la demanda bíblica del perdón porque la justicia que lo sanciona con leyes no detuvo la violación. No se pretende justificar al agresor por el delito cometido sino brindar elementos que sirvan de análisis para la prevención del abuso. El tercer y último capítulo aborda lo masculino en la iglesia y partir de allí elaborar una propuesta de trabajo pastoral considerando un análisis teológico en la perspectiva de brindar elementos que sirvan en primera instancia a la propia iglesia para acompañar un trabajo con hombres violentos. / This research is born out of my personal experience of violence and also out of my personal observation of daily life and pastoral work in a poor neighborhood in Lima. I will employ the phenomenological method in order to retrieve my history from memories about my relationship at home. This method attempts to value women history and also to retrieve it out of a wider dynamic that englobes the relationship between women and men and between women and other women. I will, then, try to make an epistemological analysis of violence, in order to understand the social process of violence. The focus of the analysis will be the concept of gender. In the first moment I will analize the relationship between agressor and victim, then the focus is on the aggressor. I will try to undestand the role of gender to uncovering the patriarcal axis that rules the social fabric. In order to do that, will be necessary to focus also on the agressor as a product of the social system. This approach to the male identify construction offers some clues to understand the mechanism that leads into the perpetuation of male supremacy , which, on other hand, prevents just and equal reationships between men and women from taking place. The paradoxal and the challenging elements in this work are the view of the agressor as a victim of the patriarchal ideology and the search for a way of reconciliation between agressor and victim based on biblical claim of forgiveness, once the justice has not solved the problem through the sanctions enforcement. I do not intend to justify the agressor way, but to offer elements that help to build a proposal for violence preventing. The third chapter focus on the role of men in church, in order to design a pastoral plan theologically informed that plan as its major goal to help the church to develop pastoral work for violent men.