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21	Xenophobia as a response to foreigners in post-apartheid South Africa and post-exilic Israel: a comparative critique in the light of the gospel and Ubuntu ethical principles Mnyaka, Mluleki Michael Ntutuzelo 30 November 2003 (has links) Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics) African immigrants and migrants Racism Government Jews Chosen people Jesus Ubuntu/Botho Strangers Human rights Hospitality Compassion 241.0968 Post-apartheid era -- South Africa Jews Africans -- South Africa Christian ethics -- South Africa South Africans -- Attitudes
22	The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a / Rol van die priesters in die Israelitiese identiteitsvorming tydens die ballingskaps-/ na-ballingskapstydperk met spesiale verwysing na Levitikus 19:1-19a Beer, Leilani 07 1900 (has links) Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament) Biblical tradition Biblical history Priestly factions Levites Zadokites Aaronites Ezekiel tradition Source P Shaphanites Jeremiah tradition Pentateuch Prophets Deuteronomic history Law codes Covenant code Priestly code Deuteronomy code Holiness code Pentateuchal decalogues Decalogue Ten Commandments Exodus 20:1-17 Diachronic Historical-critical method Literary-criticism Pentateuchal-criticism Documentary hypothesis Sources JEDP Textual analysis Synchronic Final-form Immanent reading Narrative-criticism Hebrew patterning Israelite identity-formation Babylonian exile of 586 BCE Neo-Babylonian Empire of 626–539 BCE Achaemenid Persian Empire 559–331 BCE Second-Temple period Persian Province of Yehud Judah Jerusalem Solomon’s Temple Land-promise Cult Aaron Law Moses Social justice Holiness Sinai tradition Mosaic Saga 296.495 Priests, Jewish -- Biblical teaching Priests, Jewish -- History Zadokites Levites

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Xenophobia as a response to foreigners in post-apartheid South Africa and post-exilic Israel: a comparative critique in the light of the gospel and Ubuntu ethical principles

The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a / Rol van die priesters in die Israelitiese identiteitsvorming tydens die ballingskaps-/ na-ballingskapstydperk met spesiale verwysing na Levitikus 19:1-19a