In this video I give a bit of an update on the first anniversary of my move to the Vrije Universiteit Amsterdam, and my family's move to Amsterdam. A lot has happened with the recent re-election of Donald Trump, the ongoing war in Gaza and the Ukraine. I talk about some new projects in Public Theology in late-secular / early post-secular democracies, peace ethics, and point out that it matters how you respond to injustice, violence, and untruth. Justice, by just means.
Forster, Dion A. “Engaging ‘Die Gif in Vergifnis’ [the Poison in Forgiveness]? Considering Peter Storey’s Four Ecclesiological Tasks for the Coming Generations.” In Faith, Race and Inequality among Young Adults in South Africa, edited by Nadine F Bowers Du Toit, 41–61. Beyers Naudé Centre Series on Public Theology. Stellenbosch: African Sun Media, 2022.
The coronavirus pandemic has impacted the way in which all of us live and work.
As an academic, particularly as a researcher, I have had to rethink some aspects of my work. I feel it is important to be accountable for my research - normally after completing a book (as an author and editor) we would have a chance to launch it in person.
Sadly that is not possible at present. We will be doing ‘virtual’ book launches in due course. In the meantime, this video introduces 3 books (actually 4!) for which I was both an editor and an author.
African Public Theology launch announcement April 2020
UPDATE! I am pleased to let you know that as of today the book is available for sale all around the world! It is amazing value for an incredible book - 430 pages, 30 chapters, and at less than US$15 (R350 in South Africa).
Yesterday we received the wonderful news that our new book ‘African Public Theology’ was published by Langham Partnership: Hippo Books!
This is one of the most important projects that I have participated in to date. Professors Sunday Agang, Jurgens Hendriks, and I are the editors of the volume (448 pages). It is the first comprehensive ‘African Public Theology’ with contributions from Academics and Expert Practitioners throughout Africa (Nigeria, Ethiopia, Zimbabwe, South Africa, Burundi, Ghana, Kenya, Tanzania, Malawi, to name a few).
I am so grateful to each of the authors, and to our fellow editors, and particularly to the wonderful team at Langham (in particular Isobel Stevenson). Here is a list of chapters and contributors, and the details for the book that will soon be for sale on Amazon, Google Books, Apple Books, and of course the publisher website (in both print and Digital formats). The cost of the book is extremely affordable for a 450 page book! So, if you buy just one book for yourself, or as a gift for a loved one, this may be a great choice!
27 Christianity and the Church in Africa – Matthew Michael (Nigeria)
28 Mobilizing the Church in Africa – Alfred Sebahene (Tanzania)
Endorsements
Though there are thirty authors from different backgrounds and disciplines, there is unity of purpose, clarity and continuity in this highly readable book. African Public Theology is one of the most important theological books to come out of Africa in 2020 and should be a pacesetter for future African theologies.
SAMUEL WAJE KUNHIYOP, PhD
Former General Secretary, Evangelical Church Winning All (ECWA) Author, African Christian Ethics and African Christian Theology
The writers seek to discover how the church can truly be light and salt, heralding transformation and change. This is essential reading for all theological colleges and concerned Christians.
THE MOST REV BENJAMIN A. KWASHI, DMin
Bishop of Jos, Nigeria General Secretary, Global Anglican Future Conference (GAFCON)
You can download some more information about this book here.
This has been a wonderful week! I learned today that our new book 'Freedom of Religion at Stake: Competing Claims among Faith Traditions, States, and Persons' (Wipf and Stock Publishers, 2019) was released! Elisabeth Gerle, Göran Gunner and myself were the editors of this wonderful volume.
“If secularism fears religion for its threats to freedom, religions have reason to fear the inverse threat of secular stereotypes. Yet religion represents as irreducible a multiplicity as do the modes of modern secularization. With its brilliant plurality of African and European voices, this volume probes key entanglements of power, ethics, and faith. It constructively illumines the tensions not only between conservative and progressive theologies but between reactionary nationalisms and liberal pluralisms.”
—Catherine Keller, Drew University, author of Political Theology of the Earth: Our Planetary Emergency and the Struggle for a New Public
“This volume brings readers, students, and scholars to a more nuanced knowledge of what religious freedom might mean, specifically highlighting how the very concept of religious freedom can oppress and marginalize minority positions within main religions. The volume gives a rare combination of concrete and critical case studies from both the South and North, as well as new and challenging theoretical reflections.”
—Trygve Wyller, University of Oslo
“This book will help the reader grapple with the issue of what is really meant by justice for all and for creation. People of faith, academics, and politicians are challenged . . . to widen the conversation to include freedom from religious abuse within faith traditions and from impinging the human rights of some individuals and the earth.”
Congratulations to Simone Sinn and Eva Harasta and the Lutheran World Federation for this exceptionally important publication entitled ‘Resisting Exclusion - Global Theological Responses to Populism’.
I wrote a chapter entitled, ‘State Theology and Political Populism in South Africa? A Kairos critique’ (see p.133 ff.)
The article focusses on the controversial Christian preacher, Gretha Wiid and her 'Worthy Women' movement.
We sought to understand why women would give over their agency, willingly submit to abusive patriarchy, and subject their bodies sexually to their husbands? There are many complex reasons, as we discovered, that relate to economic security, changes in white Afrikaner social identity, misinformed theological hermeneutics, and a desire for social and political security.
Thanks to Sunelle for her excellent research! We are also grateful to the Church of Sweden and the Gender Unit of the Beyers Naudé Centre for Public Theology at Stellenbosch University, who funded this research (among many other wonderful projects in Gender, Religion and Health!) We are also grateful to Marcia Pally the editor for this series on Counterpoint for her help and hard work along the way!
Update 7 July 2019
Here is a short video that I made on this research. Thanks for watching! I have received the final proofs for the academic article. I believe that it will be published in July at some point. So please do check out my researchgate profile, or the Journal of Theology of South Africa for the final article.
Pastor Simba recently graduated from the Master of Theology, Gender and Health Program at Stellenbosch University. His thesis focused on these opportunistic ‘Pastors of Doom’. When the editors approached me to write an article on this topic I asked if I could write it with Simba. I am so pleased to have been able to draw on his expertise and research in writing the article.
Why South Africans are prone to falling for charlatans in the church
South Africans – like millions of people across the world – are seriously susceptible to religious abuse.
The local media has once again been abuzz with a litany of shocking stories about manipulation, abuse and fraud by pastors. The latest one, a fake “resurrection” made headlines around the world. A video of Pastor Alph Lukau “raising” a man from the dead went viral and even sparked the #ResurrectionChallenge.
Why do South Africans fall for these religious snakeskin oil salesmen (and women)?
One possible reason is that faith continues to play a very significant role in South Africa. In the last household survey over 84% of South Africans indicated that they are Christians. And a 2010 Pew Report found that 74% of South Africans said that religion played an important role in their daily decisions, values and shaping of their morals.
In addition, churches and religious leaders enjoy higher levels of public trust in South African society than either the government or private sector. This is unlike many other modern democracies in the 21st century.
Some suggest that this susceptibility to religious belief is due to the moral and political failures of the state and politicians. Religious leaders and institutions gain trust in situations where the population faces high levels of economic and social vulnerability, as is the daily reality for many South Africans. Religious groups are often the only sources of basic care and hope in many communities.
We believe that South Africans allow charlatan pastors to win their trust, take their money and get them to engage in frightening, and even comical, quasi-religious acts because of a combination of two factors. Many South Africans have high levels of trust in religious leaders. At the same time there’s a great deal of economic need. In situations like this people look to “supernatural” means to solve basic problems. Research on these phenomena in countries such as Brazil and Nigeria shows similar tendencies.
Some answers
People are drawn to what are known as prosperity gospel pastors because they are offered the opportunity of getting out of poverty and becoming rich by means of God’s blessings. South Africans who are losing hope of gaining adequate employment, or dealing with rising debt, see the lavish lifestyles of prosperity gospel pastors is appealing.
The message is that: obedience and sacrificial giving (to the pastor and their church) is the road to wealth.
Second, in a situation in which there is inadequate health care, it isn’t surprising that people turn to “miraculous” healers to find relief from suffering. This phenomenon is not unique to South Africa - it happens in other countries around the world where religion is important and social systems are weak.
How are these unethical leaders and their sectarian communities spotted?
Tell-tale signs
One of the most telling characteristics is an overt and gaudy display of personal wealth. The intention is to extravagantly display the super-abundance of supposed “divine blessing”.
Sadly, the wealth on display is derived by manipulation, even criminality, or excessive and unsustainable debt.
Next, is the tendency towards the supernatural and the spectacular – miracle healings, raising people from the dead, prophesying and sharing visions.
These “miracles” are frequently staged, using actors, psychological tools or technologies. They serve to attract members, and also to establish a hierarchical religious power structure with the pastor at the top.
The veneration and deification of the pastor is another common characteristic. They are presented as a “spiritual elite”, having direct access to God, a special measure of God’s blessing, and particularly powerful spiritual gifts. As God’s “chosen one” these aspects serve both to give the pastors power over their members, but also to shroud them in mystery.
In contemporary religious sociology this is referred to as “religious exceptionalism”. The laws of nature, culture, the religious tradition, the state and morality do not apply to them since they are an “exception”, supposedly by God’s divine choice.
In some instances, these leaders and their communities display cult like tendencies, seeking to isolate their members from regular life and their friends and families, who are portrayed as sinful and evil. It is under such conditions of deep trust, sincere faith, great need, facing spiritual manipulation and isolation, that many of the abuses take place.
There is some concern that the state-appointed commission will use laws and policies to infringe on the legitimate rights to freedom of religion, and possibly even silence critique of the state.
Also, many of the abuses are not primarily religious or theological in nature. They are covered by civil law that should simply be enacted to protect citizens.
South Africa remains a deeply religious nation. The state and religious leaders and their communities bear a shared responsibility to identify and expose corrupt religious leaders, as well as safeguard citizens against abuse, while maintaining their rights to religious freedom.
Simbarashe Pondani has contributed to this article.
Dion Forster, Head of Department, Systematic Theology and Ecclesiology, Professor in Ethics and Public Theology, Director of the Beyers Naudé Centre for Public Theology, Stellenbosch University
In my new book 'The (im)possibility of forgiveness?' I present the complexity of notions of forgiveness in South Africa. South Africa's apartheid history (and current reality) is extremely traumatic. It continues to dehumanize the majority of the citizens of South Africa.
I tend not to speak of a 'post-apartheid' South Africa since I feel that even though we live in a democratic dispensation where apartheid laws have been dealt with, the daily reality of most of our citizens is that apartheid is more entrenched than ever before. Except, now instead of it being primarily a political system in which an unjust state is the supposed enemy, it is a subtle economic system that is deeply entrenched in the social imagination. Some find it extremely difficult to imagine a South Africa in which no person has too much while another person does not even have enough to survive. The 'enemy' we now face is so seductive. It runs across racial and class barriers, seducing us into greater and greater sin. We want to own more possessions, gather more wealth, live in greater opulence, and experience so much more freedom and pleasure. And so, the rich grow richer, while the poor grow poorer.
It is primarily Black South Africans continue to be systematically oppressed through this unjust (economic) system, with unequal ownership of land, and the dominance of whiteness in social spaces and the media. If you want to hear more about my reasons for advocating against the use of 'post-apartheid' as a reasonable statement, or category of thought, then please watch this short video. Simply stated, if I were to claim that we live in a post-apartheid society it would not be true in relation to the daily experience of most of South Africa's citizens. Not only would it be a lie, but it would be a callous lie since it would deny the reality of hardship, suffering and pain that people experience every day.
Hence, while South Africa is closer to democracy (where citizens have the right have to rights), the reality is that politically and economically those rights remain out of reach for most. We are in 'most apartheid' South Africa. In this context, forgiveness becomes a deeply political concept.
Hence I ask, for what reason would White South Africans wish to be forgiven? Is it so that we can be set free from the guilt of our past, and the ongoing guilt of our present way of living? Nathan Trantaal speaks of the 'gif [poison] in vergifnis [forgiveness]'. Forgiveness can be a weapon that creates wounds. A White South African can seek it from a place of power and dominance - asking to be set free without having to face the consequences of our sin (economic sin, racial sin, social sin).
So, if we were to think about a polis in which forgiveness was not only a belief, but a reality, what would it look like? What would it take to get there? I am inspired by Miroslav Volf's idea in 'The end of memory'.
I am often asked when I speak about forgiveness, whether when we forgive, are we expected to forget? I think that forgetting altogether can be dangerous. However, what if we were to live for a world in which a memory of justice, reconciliation, mutual respect, the celebration of diversity, and true wholeness was what we remembered instead of our brokenness, enmity, greed, and fear? How would we need to start living today as a society, a polis, to make such a memory real in the future? This is what Stanley Hauerwas would call a political eschatology.
In this reality forgiveness cannot only be only as a spiritual or a theological reality. It must be concrete, it must be real. The content of true forgiveness should be experienced in a society of justice and grace.
However, it is also inadequate to think that once a political or economic 'transaction' has been enacted that forgiveness would have been achieved - the transactional view of forgiveness is as inadequate as the purely spiritual view.
Please don't missunderstand me - I firmly believe that we need a redistribution of land in South Africa, we need a transformation of our economy, and we must work for a reality in which the majority of our citizens benefit from the bounty and beauty of our land. However, when these necessary things are achieved, we will not yet be reconciled - forgiveness will not yet be achieved. These social, political and economic realities are not the 'end' of forgiveness (its fulfillment or achievement), no, they are the beginnings of forgiveness. Beyond the transaction we need something more, something gracious, something spiritual, something that is shaped by justice but achieved in grace.
I hope that you can see why this notion of forgiveness is such a complex concern? I long for us to be honest about the complexity of the politics of forgiveness in South Africa. It is only when we are willing to count the cost, and even more, to live with grace, that we can move beyond poisonous forgiveness to life giving, life affirming, and real forgiveness. A forgiveness that heals instead of harms.
Here is a copy of the Stellenbosch University Forum lecture that I gave on this topic in September 2017. I was honoured, and very grateful, to be invited by the University to deliver this lecture. The lecture was entitled 'The (im)possibility of forgiveness? Considering the complexities of religion, race and politics in South Africa'. The lecture has been reworked and will soon be published in a book on Religion, Violence and Reconciliation in Africa (published by SUN Media).
This has been a year to remember! Forgive me, but this is a bit of a rambling post! Please feel free to skip it if you get bored. I have used this post as an opportunity to re-collect many of the important people, events, places and happenings in 2017.
At the outset I want to say how mindful I am that the blessing of this year comes from the many wonderful people and communities that I am priviliged to be associated with. I have received much more than I deserve, and in many instances, been recognised for work that belongs to a group of persons, not just to me. In addition to this, I am also mindful that any achievement is only worthwhile if it can lead to service. My hope is that the work of this year bears fruit for my students, for the Church I serve, for the people of the world that God so loves, and in some small way may help us to honour and protect the dignity and sanctity of humans and creation. This is about Christ, and community, and undeserved grace.
As I was reflecting on this year I was struck by this beautiful quote from Dietrich Bonhoeffer's, 'God is in the manger':
'While we endeavor to grow out of our humanity, to leave our human nature behind us, God becomes human, and we must recognize that God wants us also to become human—really human. God raised his love for human beings above every reproach of falsehood and doubt and uncertainty by himself entering into the life of human beings as a human being, by bodily taking upon himself and bearing the nature, essence, guilt, and suffering of human beings. Out of love for human beings, God becomes a human being. This is about the birth of a child, not of the astonishing work of a strong man, not of the bold discovery of a wise man, not of the pious work of a saint. It really is beyond all our understanding: the birth of a child shall bring about the great change, shall bring to all mankind salvation and deliverance.' – Dietrich Bonhoeffer, God Is In the Manger
I am truly grateful for this year!
It included, my daughter finishing high school and getting accepted to study at Stellenbosch University! Courtney also got her drivers license this year. My wife, Megan, completed a brilliant Masters degree, and my son Liam, is going to Grade 5!
I continued so serve as the Chair of the Department of Systematic Theology and Ecclesiology and the Director of the Beyers Naudé Centre for Public Theology in the Faculty of Theology at Stellenbosch University. I am so grateful for the opportunity to do the work that I do. I truly feel like I am fulfilling my calling and spending my time and energy among magnificent people, doing interesting and worthwhile things - I am in my 'sweet spot'!
The South African National Research Foundation awarded me an NRF Rating as an internationally recognised academic researcher.
I was blown away to be awarded a 'Distinguished Teacher' award by the University of Stellenbosch in November.
In January I was priviliged to attended the 'African Doctoral Academy' to do some advanced training on ATLAS.ti (a powerful software package for qualitative empirical research analysis).
The Wesley Works project nominated me to serve on their Board as a 'Director at Large'.
I was also nominated to the executive committee of the newly formed, Methodist Theological Society of South Africa.
I continued to serve on the executive of the Global Network for Public Theology, and was appointed to the editorial board of the International Journal for Public Theology.
Being appointed as an Associate of the Allan Gray Centre for Values Based Leadership at the University of Cape Town's Graduate School of Business - thanks to my friend Prof Kurt April, he remains an inspiration, a source of encouragement, and blessing.
I had the rare and magnificent privilege of participant in the G20 meetings in Berlin this year (thank you Prof Peter Petkof). As with the World Economic Forum that I attended in 2015, this was a remarkable event. It was particularly interesting to see how prominent religion and ethics feature in global policy.
I was also appointed as a fellow of the Berlin Institute for Public Theology at the Humboldt University in Berlin. I am so grateful for Prof Torsten Meireis, a senior academic and senior colleauge who is a great help and inspiration in my academic development. I count it a great honour to work with Torsten.
And, as a final highlight to the year I was awarded a place at the 2018 Oxford Institute for Methodist Theological Studies a Pembroke college Oxford. A particular honour is that I was asked to deliver the deliver the “Fernley Hartley Trust” lecture (Methodist Church of Britain) at the Oxford Institute for Methodist Theological Studies on Friday the 17th of August 2018 in Oxford. I’ll post more details in due course. I am already nervous! I am sure that Bishop Ivan Abrahams (President of the World Methodist Council) had something to do with this! Thank you Ivan.
Among my highlights in teaching and learning were:
Teaching a group of international Doctoral Students at Wesley House, Cambridge University (as part of a joint doctoral program between Wesley House and Wesley Theological Seminary in Washington, DC).
Teaching two courses (Masters in New Testament and another in Leadership and Ethics) at Radboud University, Holland.
The University of Cape Town, Graduate School of Business MBA program (Ethical Leadership).
A seminar (with my friend Sean Temlett) to the University of North Carolina MBA cohort who visited South Africa - this is an amazing group of people! This year was the 2nd time that I was priviliged to join Sean and this group.
And then of course, my own wonderful students! This year I taught courses in Human Dignity; Public Theology; Modern Theology and Contemporary Theological Trends; Faith and Public Life; Youth and Moral Formation; Apologetics (which includes issues such a faith and science, theodicy, secularism etc.).
Travel and conferences. I travelled a fair amount in 2017 (16 trips, of which 8 were overseas):
Holland in January for the ordination and commissioning of our wonderful colleague Rev Rineke van Ginkel with whom I work in the Beyers Naudé Centre for Public Theology - I recorded two videos while on that trip here and here. And here is a great interview that Rineke recorded to highlight her work in the Beyers Naudé Centre for Public Theology.
I was back in Holland in May to teach at Radboud University. While there I also spoke at a conference in Leuven (Belgium) at the invitation of my friend Prof Kobus Kok. Those were two magnificent trips! It was also wonderful to have the time in the evenings (after classes) to just work on the completion of my PHD dissertation. I sent the final full draft for examination on the 14th of May when I departed!
I visited Germany from 5-23 June to do four things (see these videos here and here). I participated in the Summer School of Stellenbosch University, the Humboldt University and the Universities of the Western Cape and KwaZulu Natal. I also participated in the G20 meetings in Berlin. Then I delivered a Public Lecture at the University of Bamberg (such an amazing medieval city)! Finally, I returned to Berlin for the launch of the Berlin Institute for Public Theology (of which I am a fellow).
My second last international trip for the year was back to Holland do some doctoral seminars and defend my PHD! That was an absolute blessing and joy, and all the more so since Megan travelled with me! This little fun video shows some of the preperation for the defence and a bit of riding around Radboud University's campus. And here is a video about the PHD defence and the award of the degree.
My final trip for 2017 was a wonderful visit to New York, and Princeton University, and then on to the American Academy of Religion in Boston where I delivered a paper and had various meetings with publishers, editorial boards and research projects.
Within South Africa I participated in the Methodist Theology of Southern Africa founding conference at Seth Mokitimi Methodist Seminary in Pietermaritzburg, I spoke at a conference in Potchefstroom in honour of my Doctoral Supervisor, Prof Jan van der Watt, I spoke at numerous Churches and institutions around South Africa. And of course participated in many conferences at Stellenbosch University (many of which will lead to publications, such as the Forgiveness, Reconciliation and Violence conference, the Religious Freedom conference, the Historical Trauma and Healing of Memory conference etc.)
As I write this I am on leave. There is a great deal to look forward to in 2018! I am due for research leave in 2018 and have been invited to undertake some part of that research leave in Sweden at the University of Gothenburg's department of Religious Studies and Theology. I will also be spending some time in Oxford for the Oxford Institute for Methodist Theological Studies. And if my Humboldt Stiftung (Fellowship) is successful (please say a prayer!) I shall be spending some months in Berlin! It is my hope that Megie, Courtney and Liam will be able to join me for parts of those trips.
So, as the year ends, I want to give glory to God, express my love for my family, and give thanks to my colleagues and friends. I am truly grateful to share in this journey with each of you. May we continue to offer our selves, our resources, our passion, our training, our intellect, our creativity, and indeed our very lives, for the development of the common good, for justice, for peace, and for fullness of life.
I share my last little video for the year (recorded on the Campus of Princeton University) on the politics of forgiveness with you. May you be blessed at Christmas, revived, renewed, and replenished for what lies ahead.
Yesterday was a truly amazing day! At exactly 16.30 (11 October 2017) I defended my PHD (which you can read about here) at Radboud University, Nijmegen. It was a wonderful joy to share it with my wife Megan. At Dutch Universities the defence and graduation takes place at the same time. Your dissertation (once completed) gets examined, and then you have to publish it as a book (which I did - see the previous link for details). Then you defend it in public, and the degree gets awarded at the same event! It was exciting, but also rather scary at the same time! I am so grateful that it is done and the degree of ‘Doctor’ has been awarded (which means that I now hold two PHD’s, one in Systematic Theology and one in New Testament studies).
You can watch a little video about the build up to the defence below. And here are a few pictures from the event (with the ‘pedel’ / ‘beadle’) who was a great sport! My thanks to Radboud University, my supervisors, Prof Jan van der Watt and Prof Chris Hermans, to the communities that participated in the research (they matter most in this project!) and to my wonderful family for their love and support.
This evening we launched the book of my colleague and friend Prof L Juliana Claassens, "Restorative Readings: The Old Testament, Ethics and Human Dignity" which she co-edited with Prof Bruce Birch.
Among the contributors are a foreword by Walter Brueggemann, and chapters by Charlene Van Der Walt, Esias Meyer, Gerald West, Ntozake Cezula, Douglas Lawrie, Jacqueline Lapsley, and Cheryl Anderson.
I was privileged to write a little piece on the Bible and Ethics as hospitable conversation at the end.
Julie very kindly included me in this project and has opened many doors for me since then.
I am so grateful to her and can highly recommend this important text for anyone who wishes to read about the Old Testament and engage issues of human dignity and ethics.
Read more about the book here: http://www.amazon.com/Restorative-Readings-Testament-Ethics-Dignity/dp/1625647212
A new book for which I wrote a section has been published! The book is called ‘Restorative Readings: The Old Testament, Ethics and Human Dignity’. It was edited by two wonderful friends, Professors Julie Claassens and Bruce Birch. This is a magnificent collection of chapters on issues related to reading the Old Testament text within the context of issues related to Christian Ethics and the Human Dignity discourse.
Congratulations Juile and Bruce! This is such an important book! I have read the chapters a number of times and am so excited about the voices that will be added to the discourse.
The foreword was written by Walter Brueggemann.
Here is some additional information about the book:
The Bible has the unfortunate legacy of being associated with gross human rights violations as evident in the scriptural justification of apartheid in South Africa as well as slavery in the American South. What is more, the Hebrew Bible also contains numerous instances in which the worth or dignity of the female characters are threatened, violated or potentially violated, creating a situation of dehumanization in which women are viewed as less than fully human.
And yet the Bible continues to serve as a source of inspiration for readers committed to justice and liberation for all. But in order for the Bible to speak a liberative word, what is necessary is to cultivate liberating Bible reading practices rooted in justice and compassion. Restorative Readings seeks to do exactly this when the authors in their respective readings seek to cultivate Bible reading practices that are committed to restoring the dignity of those whose dignity has been violated by means of racial, gender, and sexual discrimination, by the atrocities of apartheid, by the HIV/AIDS pandemic, and by the dehumanizing reality of unemployment and poverty.
Tuesday, November 12, 2024 at 12:48PM 
