The role of a missional social entrepreneurial church in a township community

This article explores the role of a missional social entrepreneurial church in the community. This kind of church exists in the community to be the light and the salt as stated in Matthew 5:13, 14, which says, ‘you are the salt of the earth …’ and ‘you are the light of the world …’ These two metaphors might teach us more about the role of the church in all communities. The missional social entrepreneurial church has to play a role in bringing a holistic transformation in the world. Holistic transformation should affect the human spirit, mind, and emotional, physical, social, political and economic spheres as the word ‘holistic’ suggests. The church should influence the community in a comprehensive way. The author is convinced that if the church can play its role, then a holistic transformation is truly possible

Social entrepreneurship : a solution for transforming the disadvantaged community of Nellmapius

In this article, I investigate the concept, social entrepreneurship, as a potential lever in economic and social transformation of the poorest-of-the-poor community of Nellmapius township, east of Pretoria, South Africa. I identify definitions of ‘entrepreneurship’ and ‘social entrepreneurship’, and delve into the historical development of the concept ‘entrepreneur’. South Africa is in an era where it needs more new venture creation. Hence, I have studied new venture formation, especially from the perspective of Schumpeter’s theory of ways of forming a new firm. South Africa lags behind in new venture development compared to other developing countries; I investigated the causes behind this and suggest remedies to address this. Postfoundationalist practical theology is seen as a way of doing theology in the midst of those who suffer poverty and lack. The methods of this approach are dealt with in this article, which also asks what theology can bring to the table of interdisciplinary engagement?http://www.hts.org.za/am201

An exploration of health-related lifestyle behaviours of foundation phase learners : a socioecological perspective

Abstracts in English, Northern Sotho and ZuluYoung children’s health-related lifestyle behaviours are a growing concern worldwide. Various studies have confirmed that lifestyle behaviours among children in low- to middle-income countries are on the increase, resulting in health risk factors such as overweight, obesity and malnutrition. Factors that impact young children’s lifestyle behaviours include dietary choices and high inactivity levels. This study explored low- to middle-income Foundation Phase learners’ lifestyle behaviours and the factors influencing such behaviours from a socioecological perspective. A qualitative case study approach was used to gather information from two purposively selected schools in a low- to middle-income community in South Africa. Qualitative data were collected through document analysis, non-participant observations, and semi-structured interviews. Data were mined from parents, educators, a senior education specialist, school management team, school-based support team, school feeding committee and tuckshop owners. The collected data from all the sources were transcribed verbatim and analysed qualitatively using codes and themes. The analysis yielded four themes: the physical aspect of health comprising learners’ nutrition and physical activities; the mental and social well-being of learners; factors affecting learners’ lifestyle behaviours at different levels; and stakeholders’ views on support needed in order to influence learners’ lifestyle behaviours. The findings confirmed earlier studies that learners from low- to middle-income families consume food with low nutritional value. Furthermore, learners’ overall physical activity levels were found to be low, failing to meet the recommended 60 minutes of physical activity per day. Moreover, learners with emotional challenges were not accorded the support they needed. Finally, the environment in which children are raised seems to have a great influence on children’s health-related lifestyle behaviours. Several implications emerged to create a platform where affected and interested stakeholders can design and implement collective strategies to address barriers impacting learners’ lifestyle behaviours. More research is needed to determine or measure the level at which the identified health-related challenges impact learners in all areas of development. This will inform families, schools and the education system on areas that need to be targeted when designing interventions in schools in low- to middle-income areas. It is also important to include learners’ voices in studies such as this one in order to understand learners’ feelings, attitudes, and levels of knowledge on healthy and unhealthy living. In conclusion, the thesis argues that understanding learners’ health-related lifestyle behaviours can contribute to the design of appropriate interventions aimed at positively influencing learners’ health-related lifestyle behaviours. The thesis hopes to offer the schools in Tshwane South District a framework for establishing a health-promoting school. In this way, the study can contribute to a whole school approach to health education and health promotion literature in South Africa and offer useful tips for a healthy lifestyle, with the ultimate aim of improving learners’ quality of life.Maitshwaro a mekgwa ya go phela ye e amanago le bana ba bannyane ke taba ye e oketsegago lefaseng ka bophara. Dinyakisiso tse di fapanego di netefaditse gore maitshwaro a mekgwa ya go phela ya bana ba dinageng tsa ditseno tsa fase go isa go tsa magareng a oketsega, a bakago mabaka a kotsi a bjalo ka go ba le mmele o montsi, go nona, phepompe bophelong. Mabaka ao a amago le maitshwaro a mokgwa wa go phela wa bana ba bannyane a akaretsa kgetho ya dijo le maemo a godimo a go se be mafolofolo. Nyakisiso e hlahlobile maitshwaro a mekgwa ya bophelo ya baithuti ba Kgato ya Fase ba ditseno tsa fase go isa go tsa magareng le mabaka ao a huetsago maitshwaro a bjalo go tswa go kakanyo ya leagotikologo. Mokgwa wa tshekatsheko ya maemo wa go somisa dipalopalo o ile wa somiswa go kgoboketsa tshedimoso go tswa dikolong tse pedi tse di kgethilwego ka maikemisetso setshabeng sa batho bao ba hwetsago ditseno tsa fase go isa go tsa magareng ka Afrika Borwa. Datha ya go somisa dipalopalo e ile kgoboketswa ka tshekatsheko ya dingwalwa, ditebeledisiso tsa bao ba sa kgathego tema, le dipoledisano tsa go se latele lenaneo la dipotsiso. Datha e ile ya tsewa go tswa go batswadi, barutisi, setsebisegolo sa thuto, sehlopha sa basepedisi ba sekolo, sehlopha sa thekgo ya sekolo, komiti ya phepo ya sekolo le beng ba dithekesopo. Datha ye e kgobokeditswego go tswa methopong ka moka e ile ya ngwalollwa ka lentsu ka lentsu gomme ya sekasekwa ka tshomiso ya dipalopalo ka go šomiša dikhoutu le dihlogotaba. Tshekatsheko e hlagisitse dihlogotaba tse nne: karolo ya mmele ya maphelo ye e akaretsago phepo ya baithuti le ditiro tsa mmele; bophelo bjo kaone monaganong le setshabeng bja baithuti; mabaka ao a amago mekgwa ya bophelo ya baithuti maemong ao a fapanego; le maikutlo a baamegi mabapi le thekgo ye e hlokegago ya go hlohleletsa maitshwaro a baithuti. Diphihlelelo di netefaditse pejana tsa gore baithuti bao ba tswago malapeng ditseno tsa fase go isa go tsa magareng ba ja dijo tse di nago le boleng bja fase bja phepo. Go feta moo, maemo a boitshidullo bja mmele ka kakaretso a baithuti a ile a hwetswa a le fase, a sa kgone go fihlelela metsotso ye 60 ya boitshidullo bja mmele ka letsatsi. Ka godimo ga moo, baithuti bao ba nago le ditlhohlo tsa maikutlo ga ba ka ba fiwa thekgo yeo ba e hlokago. Mafelelong, tikologo yeo bana ba godisitswego go yona e bonagala e na le tlhohleletso ye kgolo maitshwarong a mekgwa ya bophelo yeo e amanago le maphelo a bana. Ditlamorago tse mmalwa di hlagile go hlola dibaka moo bao ba amegago le bao ba nago le kgahlego ba ka hlamago le go phethagatsa maano a mohlakanelwa a go rarolla ditshitiso tseo di amanago le maitshwaro a mekgwa ya bophelo ya baithuti. Go hlokagala dinyakisiso tse dingwe go humana le go lekanya seemo seo ditlhohlo tse di amanago le maphelo di huetsago ka gona baithuti dikarolong ka moka tsa tlhabollo. Se se tla tsebisa malapa, dikolo le mokgwatshepediso wa thuto ka ga mafapha ao a swanetsego go nepiswa ge go hlangwa ditsenogare dikolong tse di lego mafelong ao a nago le ditseno tsa fase go isa go tsa magareng. Go bohlokwa gape go akaretsa mantsu a baithuti dithutong tse bjalo ka ye go kwesisa maikutlo a baithuti, maitshwaro a bona, le maemo a tsebo ka ga maphelo le go se phele gabotse. Mafelelong, thesisi ye e hlagisa gore go kwesisa maitshwaro a mokgwa wa bophelo wo o amanago le maphelo a baithuti go ka thusa go hlama ditsenogare tsa maleba tse di lebantswego mo go huetseng maitshwaro a mekgwa ya bophelo ya maphelo vi a baithuti. Thesisi e holofela go fa dikolo tsa Selete sa Borwa sa Tshwane tlhako ya go hloma sekolo sa tswetsopele ya maphelo. Ka tsela ye, nyakisiso e ka tsenya letsogo go mokgwa wa sekolo ka moka wa thuto ya maphelo le go tswetsopele dingwalweng tsa tswetsopele ya maphelo ka Afrika Borwa le go fana ka maele a bohlokwa a maphelo, ka maikemisetso a pele a go kaonafatsa boleng bja maphelo a baithuti.Izindlela zokuphila eziphathelene nempilo yezingane ezincane ziyinkinga ekhulayo emhlabeni wonke. Ucwaningo oluhlukahlukene luye lwaqinisekisa ukuthi indlela yokuphila yezingane emazweni anemali engenayo ephansi kuya emaphakathi iyakhula, okuholela ezicini eziyingozi empilweni njengokukhuluphala, ukukhuluphala ngokweqile, kanye nokungondleki. Izici ezithinta indlela yokuphila yezingane ezincane zihlanganisa ukukhethwa kokudla kanye namazinga aphezulu okungasebenzi. Lolu cwaningo luhlole indlela yokuphila yabafundi beSigaba esiyiSisekelo abahola kancane kuya kwabaphakathi kanye nezici ezithonya ukuziphatha okunjalo ngokombono wenhlalonhle yabantu. Kusetshenziswe indlela yocwaningo esetshenziselwa ukukhiqiza ngokujulile ukuze kuqoqwe ulwazi ezikoleni ezimbili ezikhethwe ngenhloso emphakathini ohola kancane kuya kophakathi eNingizimu Afrika. Uhlobo lweminingwane oluchaza ucezu lolwazi lwaqoqwa ngokuhlaziywa kwemibhalo, ukubhekwa kwabangebona ababambiqhaza, kanye nezingxoxo ezihleliwe. Imininingwane yaqoqwa kubazali, kothisha, kochwepheshe bezemfundo ephakeme, ithimba labaphathi besikole, ithimba labasekeli basesikoleni, ikomiti lokuphakela izingane ezikoleni kanye nabanikazi besitolo sasesikoleni. Imininingwane eqoqwe kusuka kuyo yonke imithombo yabhalwa ngegama nezwi futhi yahlaziywa ngendlela efanele kusetshenziswa amakhodi nezindikimba. Ukuhlaziya kuveze izindikimba ezine: isici somzimba sezempilo esihlanganisa ukondleka kwabafundi kanye nemisebenzi yomzimba; inhlalakahle ngokwengqondo nenhlalo yabafundi; izici ezithinta indlela yokuphila yabafundi emazingeni ahlukene; kanye nemibono yababambe iqhaza ekusekelweni okudingekayo ukuze kube nomthelela endleleni abafundi abaziphatha ngayo. Okutholakele kuqinisekise ucwaningo lwangaphambili lokuthi abafundi abavela emindenini ehola kancane ukuya emaphakathi badla ukudla okunomsoco ophansi. Ukwengeza, amazinga okuzivocavoca umzimba wonke wabafundi atholakale ephansi, ehluleka ukuhlangabezana nemizuzu engama-60 ephakanyiswayo yokuzivocavoca ngosuku. Ngaphezu kwalokho, abafundi abanezinselele ezingokozwelo abazange banikezwe ukusekelwa ababekudinga. Okokugcina, indawo lapho izingane ezikhuliswa khona ibonakala inethonya elikhulu ekuziphatheni kwezingane okuhlobene nempilo yokuphila. Kube nemithelela eminingana eyavela ukuze kwakhiwe inkundla lapho ababambiqhaza abathintekayo nabanentshisekelo bengakha futhi basebenzise amasu ahlangene okubhekana nezithiyo ezithinta indlela yokuphila yabafundi. Kudingeka ucwaningo olwengeziwe ukuze kutholwe noma kulinganiswe izinga lapho izinselele ezihlonziwe ezihlobene nempilo zithinta abafundi kuyo yonke imikhakha yentuthuko. Lokhu kuzokwazisa imindeni, izikole kanye nohlelo lwezemfundo ngezindawo okumele ziqondiswe lapho kwakhiwa izinhlelo zokungenelela ezikoleni ezisezindaweni zabahola kancane ukuya kwabahola maphakathi. Kubalulekile futhi ukufaka amazwi abafundi ezifundweni ezifana nalesi ukuze kuqondwe imizwa yabafundi, indlela ababheka ngayo izinto, kanye namazinga olwazi ngokuphila okunempilo nokungenampilo. Sekuphethwa, lombhalo wobuhlakani uthi ukuqonda indlela abafundi abaziphatha ngayo ehlobene nempilo kungaba nomthelela ekwakhiweni kwezindlela zokungenelela ezifanele okuhloswe ngazo ukuba nomthelela omuhle ekuziphatheni okuhlobene nempilo yabafundi. Lo mbhalo wobuhlakani unethemba lokunikeza izikole eziseSifundazweni SaseNyakatho eTshwane uhlaka lokusungula isikole esithuthukisa impilo. Ngale ndlela, ucwaningo lungaba neqhaza endleleni yesikole sonke emfundweni yezempilo nezincwadi zokukhuthaza ezempilo eNingizimu Afrika futhi lunikeze amacebo awusizo endlela yokuphila enempilo, ngenhloso yokugcina yokuthuthukisa izinga lempilo yabafundi.D. Ed. (Early Childhood Education)Early Childhood Educatio

Social entrepreneurship : a solution for transforming the disadvantaged community of Nellmapius

In this article, I investigate the concept, social entrepreneurship, as a potential lever in economic and social transformation of the poorest-of-the-poor community of Nellmapius township, east of Pretoria, South Africa. I identify definitions of ‘entrepreneurship’ and ‘social entrepreneurship’, and delve into the historical development of the concept ‘entrepreneur’. South Africa is in an era where it needs more new venture creation. Hence, I have studied new venture formation, especially from the perspective of Schumpeter’s theory of ways of forming a new firm. South Africa lags behind in new venture development compared to other developing countries; I investigated the causes behind this and suggest remedies to address this. Postfoundationalist practical theology is seen as a way of doing theology in the midst of those who suffer poverty and lack. The methods of this approach are dealt with in this article, which also asks what theology can bring to the table of interdisciplinary engagement?http://www.hts.org.za/am201

The marginalized stories of people who live in poverty : a pastoral narrative approach to community transformational development

In this research process, my objectives were as follows; firstly, to explore the relationship between identity formation and poverty and secondly to explore the role of the church in combating the effects of poverty in the lives of those who live in poverty stricken communities. A Narrative approach was used to gather data from the community. I listened to the stories of those people who live in poverty. Seven movements were used as the methodology for this research (Muller 2005:81-86). As a practical theologian, I positioned myself within postfoundationalist theology. In this position I avoided foundation epistemology which seeks the absolute truth as well as anti or nonfoundational epistemology which promotes relativism. As I mentioned earlier postfoundationalist practical theology is always thinking in a specific context and can also go beyond that specific context into interdisciplinary thinking. Starting from a specific context into an interdisciplinary context, we found that the concept of poverty has been described as a discourse meaning that it went from poverty as a lack of resources into linguistic, poverty as lack of capabilities or poverty being political. By taking multidimension method to eradicate poverty one needs to apply a multidimensions approach. The stories from Nellmapius affirmed that poverty influences identity formation. The following effects were identified: low self-esteem, stress, depression, lack of self-acceptance and hopelessness. The church has the capacity as the biggest membership and with the most awareness organization in most communities that has the attention of many people. The church is able to preach hope for people in what seems to be hopelessness and encourage the poor to rise out of their poverty. It can facilitate the poor and the government to work together to change their lives.Thesis (PhD)--University of Pretoria, 2010.Practical Theologyunrestricte

Prescriptiveness of the South African transfer pricing tax legislation in providing guidance on how to transact at an arm's length price

Transfer pricing is a significant taxation problem facing both tax authorities and multinational enterprises. Tax authorities around the world regulate transfer pricing through tax legislation, which requires that cross-border transactions within multinational enterprises be at arm’s-length. A number of countries in the international community have amended their transfer pricing tax legislation to be prescriptive by including regulations in their legislation on how to transact at arm’slength price. This research study presents an argument that the South African transfer pricing tax legislation is non-prescriptive as it does not have regulations on how to transact at arm’s-length price. With reference to the transfer pricing guidelines issued by the Organisation of Economic Development and Corporation and the experience of the United States of America in the enforcement of transfer pricing, this research study examines whether or not the South African transfer pricing tax legislation should be amended to be prescriptive by including regulations on how to transact at arm’slength price. The research findings reveal that to a certain extent the South African transfer pricing tax legislation is consistent with the transfer pricing guidelines issued by the Organisation of Economic Development and Corporation, but to a certain extent it is not. The research findings also reveal that non-prescriptive legislation has in the past created a problem in certain countries. Furthermore, the research findings reveal through an analysis of the United States of America’s transfer pricing enforcement experience, that prescriptive transfer pricing tax legislation in a tax system has a positive impact. Recommendation is therefore made in this research study that the South African transfer pricing tax legislation should be amended to be prescriptive by including regulations on how to transact at arm’s-length price. viii Keywords of the study: arm’s-length price, arm’s-length principle, income tax, IRS, multinational enterprise, non-prescriptive, OECD, Practice Note 7, prescriptive, SARS, section 31, section 482, South Africa, tax legislation, taxation, tax law, tax authority, transfer pricing, transfer pricing methods, United States of America

Towards restoration of human identity : practical theology exploring possibilities of re-imagining the discourse of reconciliation and social cohesion in South Africa

This article was initially a presentation to the Poverty Symposium 2013, directed by Prof. Dr Johann-Albrecht Meylahn, Department of Practical Theology, Faculty of Theology, University of Pretoria, Pretoria, South Africa.‘Social cohesion’ is a concept that many researchers agree is not easily defined. However, all definitions do agree that it is about a combination of processes. In this article I have adopted the Jenson definition (1998:4), as ‘a process of developing a community of shared values, shared challenges and equal opportunities within South Africa, based on trust, hope, and reciprocity among all South Africans’. Through this process the restoration of human identity will emerge out of the fragmentation caused by the apartheid government before the new democratic order of 1994. It is the aim of the new government to engage in this process (Cloete & Kotze 2009:43), with the result that many of those with broken human identities are beginning to participate in the developing new order. I have also chosen to explore transversal discourses in this article. These discourses favour an interdisciplinary approach. They allow different disciplines to have conversations without assimilation, and, while rooted in their own belief systems, they are still capable of sharing with others. In South Africa, we come from different backgrounds, but our backgrounds should have no power to keep us apart or locked in our own prisons. The article follows the tenets of postfoundationalist practical theology, and is based in the interdisciplinary paradigm. It promotes reflection on the ‘presence of God’ without using force, or judging those who do not share my faith. In this approach all voices receive equal treatment: participants are free to say what they believe and to express themselves openly; it also means theologians can participate freely in the debate on social cohesion. This is a neverending journey; each one of us must play our role and never give up.http://www.hts.org.za/am201

Exploring possibilities of social entrepreneurial activities as a tool to reduce unemployment amongst churches in Tshwane central and Mamelodi East : Pretoria case study

Unemployment is one of the major problems in South Africa. It is the concern of the government and the people at large to engage in means in order to reduce poverty. In this research, I would like to explore the possibilities of social entrepreneurial activities as a way of social and economic transformation in Tshwane. If this could be a possibility it means the church can go all out to see that the communities and members are encouraged to engage in. People will be able to improve their lives without depending on the grants from the government. Our methodology will be a literature review and intra-disciplinary approach. The method would be community mapping, World Café and focused group.The project is also a sub-theme of the ‘Faith in the City’ research project, hosted by the Centre for Contextual Ministry in the Faculty of Theology, University of Pretoria.This article forms part of a collaborative research project entitled ‘Religious innovation and competition amidst urban social change: a Pretoria case study’.The Templeton Foundation as part of an African-wide enquiry on ‘Christianity and social change in contemporary Africa’.http://www.hts.org.zaam2018Practical Theolog

Towards entrepreneurship education: Empowering township members to take ownership of the township economy

This article explores the role of effective entrepreneurial education in township communities, to address some of the economic challenges facing poor township communities. Effective entrepreneurial education has the potential to ignite economic transformation in township communities. This effective entrepreneurial enterprise should be based on the understanding of whole education principles. This article also explores the role of the social missional entrepreneurial church by applying effective enterprises that would run entrepreneurial activities in township communities. The social missional entrepreneurial church understands that it should approach its mission holistically; ‘holistic’ here referring to the spiritual, physical, mental, social, emotional and economic spheres. This explorative study aims at understanding how to implement the social missional entrepreneurial enterprises in township communities. It explores effective entrepreneurial programmes that could be an engine in transforming the township communities. It focuses on the definition of education, specifically entrepreneurship education, and how can it be implemented effectively. This entrepreneurship education should resonate with those who live in township communities. It should address the needs and challenges that face township communities. The article will also explore the meaning of the township economy. It will examine the role of Churchpreneur, which refers to the social missional entrepreneurial church in the spotlight, and how this kind of church can be a place where entrepreneurial education is promoted