New hope for the poor

Front matter

| A Pr pettive on the church IN formal SttHlepen fo Jn Africa

Pieter Verster sb

A perspective on the church in informal settlements in Africa

Chapter One

POVERTY IN AFRICA Cienie at aai ta koei eona E ia d Tae Eai SEa et E E taoa 1 1.1, “‘The:présencé Of poverty crassi anae ie a RR 1 12- Disempowenne Nt osasin A Aia aaa iA iE 5 1.3 Aspects of developing poverty 6 1.3.1 Poverty and governance in Africa 6 1.3.2 Poverty, Colonialism and development in Africa ....eessessssessseccssesseessstessseessteesessneesneesses 8 1:3:3 Poverty and HIV/AIDS im Africa uniana 9 1.3.4 Poverty and the economies of Africa .eeeescsessssesssseesseessensescssseecssseesessesssssseesssteesseesssnseeenneess 12 1.3.5 Poverty, women and children sarinissusssnsniussinnusaniiiaaa 12 1.3.6 The challenges of xenophobia ou... eessssessseessssesscsseesseeessssneeessseecssseeseaseesessseessaeceeseeeesnseeenneess 13

14 “Why is:Africa pOOr? sirist E Aantal 16 1.5 The need for solutions wuccccscssssscssesssscssssssesssssesssescsessssesssescsesssesssesnsevansesssvasevansesseenssvenseseseansoes 17

Chapter Two

2. RESEARCH INTO CHURCHES’ ROLE IN POVERTY usesessessssssssstesstesseessneesnsessnsersueersueesseenseeenseesnse 19 2.1 The church and involvement in suffering communities oe eessteecteeeteeeeteeteeeeteeeteentteeee 19 2:2; “Res@arch Questions’ «:ncisih aiteasiacasie aaa aa 19 Fase am) C200 a6 Co) (0) 241 apeereeereerereeereeeerrere tr aeaa aa aa serra 20 2.4 The approach towards HIV\AIDS 24 2.5 Challenges of informal settlements 25 2:6 Informal cities’ <a 2scas tecetien ete aa angina adda ase RA 26 2.7 Informal areas in mangaung o.0...seesseeccsseccsecsseecetessseesseecesessseesseeceseesneessteeeseesaeeceseesseesateesseesseeenteesaeeaae 28 2.8 Church and informal settlements on... eesseeesssesseesstecsessseessteceseesseessessneesneeesseesseesateesseesneesnteessteane 28 CHAPTER THREE 3. EMPIRICAL QUALITATIVE RESEARCH TOWARDS THE ATTITUDES OF RESPONDENTS IN INFORMAL HOUSING AREAS IN BLOEMFONTEIN/MANGAUNG „sssrinin 31 3:1, Introduction ssccescancecneat aidan etre dienfasieiia aa aha aai 31 3.2 The presence of the church in informal settlements ...0...eseeesessseessstecsteesseessteesteesseeeateeseeane 32 331. The present Situation sisisi anisaidie 32 3.3.2 The church’s present role ..c.essccssssssssesssesssseccssccsssesssessssessseccsssesseessussessesssnsesseesenseesseeesseesneerseetsnaes 35

3.3.3 The church ’s future role ssiri iaaiiai 36

3.4 The concept: people on the Street ou... .ssessssccssscsecsstesseessneesstesseesneesateesseesneeceeesneesateesteesneeenteesseesne 40 3.4.1 Research on people on the street 41 3.4.2 Responses of people on the street 41 3.4.4 Membership in the church o...cessesssssssessssecssessseesssessnsessseessseessessnssssseessssesneeesnsesnseesseessaeerseetsnses 42 3.4.6 The future ... 46 3:5. “CONCIISION sarerea eet ge ee hee dent E ne th 46 CHAPTER FOUR 4, POVERTY AND THE BIBLE: THE CHURCH'S ROLE uessesssessssssssessssesssssssesensessnsessnsessneersneesseesanss 49 4.1 The church and her involvement in the situation of the poor „.sssssssssssssrrsrsrisrsserssessssssssssns 49 4.2 Poverty and the Bible: a new challenge for Africa o....eesseeeseestessseessstesstesseesneeesteesneesateeseeaee 51 4.3 The church’s response to the challenges of involvement in the situation of thE DOOM rssi nean N catiiad ae atl a attained 54 4.4 The gospel and hope for the desperate poor ....eesseessssssesstesseesseeeseeesneesateeseesntessteesneesnteesseesne 58 44T. -Christ ANG THE POOT ..siccccisersansitesdiciesttisisicatesssatneseaeeessssitisaisisanticvenraeetraammunataseatiaitiinaaeseasienits 58 4.4.2 A Christian worldview and the challenges of poverty and xenophobia „sssi 59 44.4 Creating new aspects of humanity and brotherhood oon ssssssssessseeesesseeeesseeeseeesenees 60 44.5. Christ and brotherhood. isossa aaran ii saa 61 CHAPTER FIVE Bs THE BIBLICAL MESSAGE ssiseccsseccossistssteesheersatesscesubcessnsisucedsdcovssetetsstcuncendertstettvacetuaneasersaatsueetesietecneets 63 5.1.1 Brotherhood and sisterhood in the Old Testament „Ọ..s.s.ssssssssirsssssssrssssrssrunsssrsrruneersrnnsenres 63 5.1.2 Brotherhood and sisterhood in the New Testament .. 67 5:2 ‘Koinonia the Church sse-cccssrcecseccncieessneaneapeussenemiene ana . 68 5:3: The Bible and the foreigner muisire m 69 BA CONCUSSION assan e A 72 CHAPTER SIX 6. EMPOWERING THE POOR WITH SELF-EMPOWERMENT „sssrinin 73 6:1 Self empowerment aitsi da ra adada ibaia tiraia ka istaa sd eases Steen ctesen yeep easel 73 6:2 HUMAN responsibility sininen inaa a aasa 75 6.4 Self-empowerment and humanity’s responsibility ..ssssssssssssssssssssrsrsrrsrnrinsnrunnunnsnsnsnsnsnsrnnrnrnnnes 77 6.6 Can self-empowerment succeed in Africa? ....eeseeessessseesseecsteesseecstessseesstecsteesseesstesseeesneeenteesneeans 78

6.6.1 Are there any expectations that it will succeed in Africa? ..eessssssesssessseecseesstessnieess 78

6.6.2 The danger of fatalistn ....c.ccssessssssecssssesesssscssesssesseseesesseeccsasesssteessesseessseessaseesesseseessiessseeeseeseeeeeae 78 6.6.3 Successful self-empowerment in Africa ....esesssessssessseccseesseecsssessteeesseeseersueessteesseesseetsneesnseess 78 6.6.3.1 Dutch Reformed Church in Africa (DRCA) Rehauhetswe Mangaung „sesse 79 6.7 Absolute poverty and self-empowerment «2... esseeesseecseesstecsecsseesstessseessteceseesneessteesseesneeenteesseesee 80 6.7.1 Empowerment and fate ....cssscssssessseccssecsssecssscsnsecssssessescasessnsecesesssseesseessneesseesssaeesseessuceeseessnseenseess 80 6.7.2 Empowerment and self-respect ..esssssssssssssssesssesssssscssessnseessessssesseeessueesusesssseeseessnsesseessaseenseees 81 6:8- Néw-perspectives im Africa sssusa a aaa 82 6.8.1 Guidelines for the creation of hope in Africa ....esssessssesssessseessteecseecseesssessssecsseeeseeeaseesneess 82 6.8.1.1 Economic self-empðwer ment sunina 82 Ro 2, BAUCAUOMN EE E 83 6:8. 1:3 Par Mers hip Sirta ai iiia iiidid 83 6.9 Guidelines for the creation of hope in the individual „...ssssssssssssssrsrsrresesirsssnsssssssssnsssrsrssrsrnnnes 84 6.11 Some suggestions on entrepreneurship and the church „.s.s.sssssssrssrssssisssssssssssssssssssrsrssrsrnenns 87

Chapter Seven

7. THE CHURCH’S REACTION ON HIV/AIDS 89 7.1 Questions about the church’s contribution ou... ssesssessesssessessessessseessessesseesseesseeseesseesnenseesnees 89 7.1.1 The church’s reaction to HIV/AIDS ....sssesssessssesssessssesssesssecssecsnessssesssseesueeesnsesnseesseessneerseeesnses 89

7.2, Practical intervention inaran aa Aana aaa 91 7:3. A Christian-ethical approach on... eeseecseesssessseecseessseesstecssessneessteceseesneesseeeseesnsecsseessessateesaeesseeenteesseeane 92 7.5 The future for the poor and the patient oe eeseessssssseesstecsseesseecstessseesstecsseessessateeseesseesnteesseeane 95 7S1 Approach to the Poor -sssssisssississescscssscsesseacscsstescussssasseceseaperserseesersasnssscsssanssbaeceseesesvesaeeees aesdaaresitaaals 95 7.5.2 Approach to the patient wosia A aria 96 7S3 . {Overall approach vist sccscsscsnvarsuntitunis E 97

Chapter Eight

8. POVERTY, EQUITY AND A RECONSIDERATION OF ECONOMIC EXISTENCE:

A CHRISTIAN-ETHICAL APPROACH ....sssssesssssssssesseesssssesseesseeseeeeeasesseeeseaecaeesseaeesaeeseeseesseeaseeaesaeensees 99 8.1. Introduction: sinnmar aaa aii ani 99 8.2 ResearchiquesStonS’ scsicrsscecanpcstirncscrrtegstipreacesenegetiranennccen emormpeanatnd a 100 8.3 Possible solutions for the problem Of poverty oo... esseessseesssesseesstecsteesseesstessseesstessteesneesnteeseeaee 100 8:31: Marxist approaches’ siisii nadidiin datada iadi 100 2:3, 121, Marxism-Leninism anae N a a eee ee 100 8.3: 1:2: NCO=M OTXISIN inn aa a Tr aaa aaa aaa Eaa N 101

8:3:2 2. Development ranana E see aaa ant aE ee 102 8.3.2.3 Partnership and upliftment . 103 8.3.2.4 Africa COMMUNATIEY „sssr . 104 8.3.2.5 Upliftment through globalisation .nesssssessssssssessssesscssesssssessssesssssceesneessaeeseaneeessneessteseeneeesanee 104 S44 Starting points: sais a a AAN aan NN I AN 105 8.4.2 A ChristOCentric APPrOacCh sssini niii ii 111 8:5. ‘Practical -@uidéGline€S cn inaani N d a ead aaa 112

Prologue

This book is based upon research supported by the National Research Foundation (NRF) of South Africa. Any opinion, findings and conclusions or recommendations expressed in this material are those of the author and, therefore, the NRF does not accept any liability in regard thereto. The research was also supported by the University of the Free State (UFS) cluster: “New frontiers in poverty reduction and sustainable development”. The author is Prof. Pieter Verster, Head of the Department of Missiology at the University of the Free State. The book is a based on published (modified), electronically published and unpublished articles either in the original or in translation (Permission obtained). 2008. Verster, P. Selfbemagtiging as instrument in die bestryding van armoede. Tydskrif vir Christelike Wetenskap, 44(3/4):115-129 (see 6.1-6.9). 2008. Verster, P. Entrepreneurship and innovation for poverty alleviation: The church in informal settlements. In: 6th International Conference: Entrepreneurship and Innovation. Munga, R., Grundling, J.P. & Steynberg, L. Nov 5-6 Maputo, Mosambiek: 177-185 (see 1.1-1.3; 2.1-2.4). 2009. Verster, P. A missiological approach to poverty and Xenophobia. Theologia Viatorum, 33(2):281-301 (Special edition) (see 1.3.6; 4.4.2; 5.3). 2009. Verster, P. The Christian Church and the alleviation of poverty: New challenges in informal areas. The International Journal of the Humanities, 7(5):91-104 (Online.) Available from: http://pieterverster.cgpublishercom (see 2.5-2.8; 3.1-3.3; 4.1-4.2). 2010. Verster, P. Empowering the poor: The Bible and the poor in informal settlements in Africa. (Online.) Available from: http://www.opus-bayern.de/uni-bamberg/schriftenreihen_ebene2. php?sr_id=20&la=de (to be published) (see 1.4; 3.3; 5.1-5.2). 2010. Verster, P. Armoede, gelykheid en ’n herbesinning oor ekonomiese bestaan: ’n Christelik-etiese benadering. Ned. Geref. Teologiese Tydskrif; Sept/Des (see 8.1-8.4). 2011. Verster, P. ’n Christosentriese benadering deur die kerk tot die krisis wat deur armoede en Vigs meegebring word. Tydskrif vir Christelike Wetenskap, 47(1):117-131 (see 2.4; 7.1-7.6). 2011. Verster, P. Die kerk en mense op straat in die informele behuisingsgebiede in Mangaung/ Bloemfontein. Verbum et Ecclesia, 32(1), Art. #466, 8 pages. doi:10.4102/ve.v32i1. 466 (see 3.4; 6.10-6.11).

Introduction

Empowering the poor remains an essential part of the Christian Gospel. The way in which the absolute poor in informal settlements in Africa can be empowered by the message of the Bible, needs to be researched. Research conducted in informal settlements near Bloemfontein in the Free State Province of South Africa established that the churches present in the situation are best equipped to relate to the poor and interpret the message of the Bible to them. The responsibility of all churches to reach out to the poor is not diminished, but the presence of the churches in the informal settlements opens the way for a Biblical message that is relevant to their circumstances. Reaching out to the poor, the churches create the space for the Gospel of redemption to be preached. In koinonia with one another, the poor find the possibility to establish a network of help. Sharing even little means opens the way to fight poverty from a Biblical perspective. The Biblical message of brother- and sisterhood, even in situations of poverty, should be emphasised. It is the poor reaching out to one another that are able to bring about a new relation among themselves and by doing so, empowering even the poorest among them to create a new vision of hope in desperate circumstances. The church as community of love should also be present in the community to bring about a new society. The church can generate hope in this regard. Stories from Africa are often stories of despair. Social, economical and political problems are challenging the search for a better life for many in Africa. Signs of a new and better future are sometimes overshadowed by news of wars, droughts, floods, epidemics and political upheaval. Xenophobia also is rife among poor communities and should be challenged from the perspective of the church.

The challenge of poverty is made even more serious by the presence of the HIV/AIDS epidemic. The church’s response to this epidemic is also of utmost importance.

It is as if the seriousness of the situation is too overwhelming for a positive solution. However, a Christian response to the challenges must not be and is not lacking. All over Africa, Christian churches, theologians and church members are involved in discussion and active involvement in the situation in Africa.

The Bible is not silent on the issue of the human predicament and a reply from Scripture is needed to the challenges of Africa. In informal settlements all over Africa and also in South Africa, the church’s presence is of utmost importance. Taking her cue from the Bible, the Church should reply in an active and radical way. The church should respond to the challenges in these situations. The churches’ reply can only be beneficial to the people themselves if the church itself is prepared to link the message of the Gospel to the needs of the people. The message of the Gospel has definite implications for the needs of the people. Looking at the message of the Gospel, the church can reply to the needs of the people and bring about a new situation in which new possibilities can be found.

Chapter One

1. POVERTY IN AFRICA

1.1 THE PRESENCE OF POVERTY

Poverty poses a serious challenge. Effah (2006:71) explains that the definition of poverty should be made much broader. He refers to the fact that a human development perspective further expands the concept of poverty to include poor health, lack of good education, lack of a decent standard of living, denial of political freedom, lack of human rights, vulnerability, exposure to risk, powerlessness and voicelessness. To tackle poverty, he is of the opinion that these dimensions of poverty are interrelated and governments have to tackle poverty from different fronts. Van der Walt (2003:40) also mentions that all aspects of human life are touched by poverty such as the economic, spiritual, judicial and ethical life. Coetzee (2002:5) prefers the word ‘vulnerability’ to poverty because it allows for a larger framework and goes beyond the particular situational conditions:

It recognises the processes involved in the construction of well-being.

Coetzee (2002:5) indicates that even though “vulnerability” and poverty are linked, it may indicate that someone is wounded, but not financially poor. It is, however, a useful term to indicate the general interdependency and the distress of people:

A focus on vulnerability, therefore, allows for the development of a framework that goes beyond the particular situational conditions or status of individuals and households at any given moment. It recognises the processes involved in the construction of well-being.

It acknowledges the ‘multiple agents’ and sites through which relative living conditions are re-negotiated in an ongoing way (Coetzee, 2002:5).

Poverty is, therefore, not an easy phenomenon to explain or describe. From the perspective of Dooyeweerd (1969b:80 ff) as developed by Van der Walt, the different aspects of poverty can be established. It is not just an economical issue. It is a psychological, ethical, religious, etc. issue. The economic aspect, however, has a clear influence on all other aspects. To grasp the level of poverty it is necessary to take into account different aspects of human need.

Burkey (2002:5) explains what aspects should be considered for evaluating levels of poverty:

For most development workers, estimates of levels of family income, food and nutrition, infant mortality, shelter, potable water, sanitation, indebtedness, etc. are adequate to identity those areas and groups of people who are most in need of development efforts.

Le Bruyns and Pauw (2004:203) raise the following questions: “How does one recognise the face of poverty?” and “How does one know who the poor are?” According to them, it is possible to assume an imaginary poverty line separating the poor from the non-poor. They ask whether one dollar a day, or a minimum wage of R3 000 per capita in South Africa income is such a poverty line. They (2004:204) state that to become a “church for the poor” requires a step beyond the quantification of poverty,

.. it will require a personal acquaintance with the poor; knowing where they live and what lies behind their poverty. In addition, we need to ask what has been done about their situation, i.e. has poverty deepened over the past decade or are the poor becoming less poor?

They also view the need for entrepreneurship and show that job creation goes hand in hand with entrepreneurship (2004:209).

Frye (2005:6) criticises the notion of one US dollar a day as a measure of poverty. However, defining poverty is also problematic. Frye (2005:6) suggests the following definition:

A participatory, relative definition of poverty would be an effective barometer of people’s subjective experience and would, one would imagine, be invaluable in the development of policies that seek to address social inclusion and cohesiveness.

Landman (2003:4) also criticises the $1-a day poverty line. The previous authors are of the opinion that $1 in USA is totally different from $1 in Tanzania. They prefer the minimum living level (MLL) as the cut-off point. In 2000 this would have amounted to R1 489 per month per household of 4.7 people. In 2011 this could amount to R3 500. By using this level it appears that 46% of South Africans live in poverty.

Poverty is considered a lifestyle where people do not have the basics to cope with in their lives, to fulfil their needs: food, medicine and access to learning, proper accommodation, and access to other things that can assist them to develop themselves. Despite new economics poverty deepens. Akper (2005:478) writes the following:

The point is that the poor are still poor if not poorer; human rights abuses are still rampant, the sources of ethnic wars, violence, HIV/AIDS and so on are still issues that our people have to live with daily. Those who live under such conditions cannot help, but keep silence; even if others do not silence them, they are silenced by their conditions.

De Gruchy (2003a:82) sketches a dark picture of continuing poverty. The daily reports of the impending food crisis in sub-Saharan Africa paint a dark picture.

The South Africa Human Development Report (2003:5) explains from their perspective that 48.5% of the South African population (21.9 million people) falls below the poverty line. The current social assistance system in South Africa also has limited effect. Fifteen million people fall outside the social security support system.

Twenty percent of the population find themselves in an even more serious situation of extreme poverty (according to the overview of Zegeye & Maxted, 2005:11; cf also Aliber, 2002:2-5).

Van der Walt (2003:437) indicates the seriousness of the problem:

The African continent has become more or less irrelevant in the world economy. It is not even any longer considered to be a cheap source of raw materials. Two thirds of the less developed countries in the world are in Africa. Investment in education has dropped by 25% in the last ten years and health care by no less than 50%. Approximately 10 000 children die daily because of malnutrition. Africa’s foreign debt has increased faster than any other region in the ‘Third World’; from US$6 billion in 1970 to US$300 billion in 1993. In South Africa - one of the rich countries in the continent - more than 40% of the people live below the poverty line.

Van Niekerk (2005:254) explains how development programmes often did not yield the intended results. Education, job creation and the prevention of HIV/AIDS worsened according to Van Niekerk (2005:254). The situation of the poor remains desperate.

Religion can play a very important role in dealing with poverty. Bhebhe (2006:6) refers to the influence of religion under utmost situations of despair:

Despairing of politics, many Zimbabwean people are looking to religion to turn their fortunes around. Millions of Zimbabweans, bewildered by their ever-deepening impoverishment, are turning to religion to survive the multiple crises afflicting the country. With more than 85% of the population living on less than the equivalent of US$1 (R7) a day, 4 000 people dying of HIV/AIDS-related illnesses each week and inflation exceeding 1 000%, Zimbabweans see God now as the last hope for themselves, their families and for the country. (At that time.)

One must guard against religion becoming a soothing ointment with no real bearing on the need of people, but it must also be clear that it has definite implications for the poor.

Although there have been signs in the past years of more growth in Africa, it still remains a continent that struggles with the tremendous problem of poverty. In this regard, Randriamaro (2003:116) says:

Indeed, Africa is now the second most unequal region in the world, with per cent of total expenditure accruing to the richest 20% of the population in 1998 compared to only 5% accruing to the poorest 20%. For the mass of the population, therefore, chronic poverty remains a daily reality, with 59% of the rural population and 43% of the urban population earning less than the internationally agreed poverty line of $1 per day.

Poverty in Africa, especially south of the Sahara, is endemic. Wood (2007:5) mentions that in 1998, the World Bank estimated that 291 million people in sub-Saharan Africa were living in absolute poverty. He explains that significantly, this was an increase from 217 million people just ten years prior, representing an increase of more than 34%. He mentions that by 1998 half of the people living south of the Sahara Desert in Africa were living in extreme poverty. More than ten years later, the picture is still dire. The Africa Progress Report of 2010 (2010:23) explains that to the detriment of hundreds of millions of Africans, the continent’s strong economic growth over the past five years has not translated into social protection or widespread poverty reduction. The report continues that while there is controversy around both the method of computation and the actual level of Africa’s poverty rate, most African countries will not reach their poverty-reduction goals by 2015 and that the global economic crisis is expected to add millions to the ranks of the working poor, with the International Labour Office (ILO) estimating that the rate of working poverty in sub-Saharan Africa has already increased from 58.9% in 2007 to as much as 67.9% in late 2009.

The Africa Progress Report 2011 (2011:28) explains:

While poverty remains a predominantly rural phenomenon throughout Africa, rapid urbanisation is adding an increasingly important dimension. The continent already has the highest incidence of slums - over 62% of the urban population lives in such informal innercity settlements - and accelerating rural flight is bound to swell the ranks of the urban poor. Increasingly volatile food prices, the uncertainties and effects of climate change and a range of natural-resource constraints will also complicate efforts to reduce poverty. At the same time, positive trends include increasing agricultural productivity, growing international interest in bottom-of-the-pyramid business and the spread of mobile and affordable technology. These offer new and exciting opportunities for tackling poverty.

Poverty is, however, endemic in informal settlements and this may be detrimental to entrepreneurship. Many people in these settlements do not have access to the necessary information and infrastructure to help themselves. Infrastructure such as roads, electricity and water is often very limited. Informal settlements are crowded. People neither have access to learning and development nor to funds. They have limited access to banks and other financial institutions to assist them to start with their own businesses and become involved in the financial sector. Therefore, it is important to ask how the circumstances of people in such situations can change.

Urban poverty is a worldwide problem and Tacoli, McGranahan and Satterthwaite (2008:39-40) are of the impression that this is frequently underrated because no provision is made for the urban situation such as the higher cost of living in the city or insufficient instruments for measuring the levels of sanitation, for example:

Large sections of the urban population in developing countries are malnourished, have below poverty-line incomes, and face high infant and child mortality rates and large preventable disease and injury burdens.

Swanepoel and De Beer (2006:9) indicate a vicious cycle in which the mass population of Africa is trapped:

In fact, the tendency exists for poverty to constantly reintroduce itself in new guises, thus ensuring that the equilibrium of ill-being continues.

1.2 DISEMPOWERMENT

The empowerment of the poor is a multi-faceted concept and includes support for development, partnerships, programmes and other forms of help. In Africa all of the previously mentioned approaches, as well as many others, have been implemented in practice at one stage or another. Even a quick overview of the current situation in Africa indicates that these forms of empowerment failed on many levels

(according to the overview of Van der Walt, 2003:41, cf. also UNCTAD, 2005:65). Support for development often disappears in a bottomless well without any signs of positive results. Rulers (of a country) enrich themselves and little or no support for development reaches the poorest of the poor. Van der Walt (2003:401) describes corruption as the biggest and most dangerous illness that plunders governments in Africa.

Partnerships concluded with Western companies often leads to these firms making enormous profits, without given benefit of these transactions to the communities or country wherein the multinational corporation functions (UNCTAD, 2005:26).

A variety of support programmes have been implemented in countries in Africa. But often these programmes are implemented from a Western point of view, which often means that these programmes are bound to fail (Baaz, 2005:151).

The Africa Progress Report 2011 (2011:14) describes the predicament of the continent in the present economical situation:

Yet enormous risks remain. In the short-term, sovereign debt defaults in advanced economies could affect banking systems and economies worldwide and threaten the continent’s fragile recovery. In the medium-term, insufficient economic diversification may thwart Africa’s chances to move towards a path of sustainable, inclusive, and ideally green growth. In the long-term, accelerating climate change, environmental degradation and unsustainable pressures on finite resources may reverse economic and social progress.

The widespread occurrence of poverty on our continent and the concomitant social problems forces us to look for answers in an attempt to stop this wave of destruction.

1.3. ASPECTS OF DEVELOPING POVERTY

1.3.1 Poverty and governance in Africa

Due to problems in the political dispensation in Africa, the challenge still remains to find a way in which Africa can become truly democratic. At the moment, the challenge is to respond to the poverty of Africa by democratic governments who are determined to benefit and to uplift their people. In Africa itself, there are many serious challenges concerning poverty and epidemic illnesses.

Poverty in Africa in itself challenges the government and the church to respond to the issues at hand. Many issues are still unresolved. Sometimes the geographical situation and also the situation on the level of agriculture lead to definite challenges in alleviating poverty. Droughts, lack of infrastructure and lack of developmental aid are often the reasons for poverty in Africa. It must also be mentioned that globalisation offers no viable solution to the problems of poverty in Africa. All the problems of poverty cannot be laid before the global north or the past colonial governments. Carnes (2005:38) views corruption as a serious problem and explains that the tragic reality of Africa’s history is that help from the outside often does not help and that billions of dollars of new help, promised by the world’s wealthiest nations, makes little difference and even makes things worse. He refers to William Easterly, a disaffected former World Bank economist, who has nothing except for doubts and numerous examples of rosy projections that were dreadfully wrong. He also refers to the central African nation of Zambia, heavily evangelised by Christians for decades, where one such forecast predicted the nation would have a per capita income of US$20,000, but that at this point in its history instead, Zambians languish at an average of US$500 per year. He explains that the country is as poor and corrupt as ever and refers to Nigeria where the situation is even more shocking because, although they are awash in billions of oil and gas dollars and US$3.5 billion in aid between 1980 and 2000, it remains a field of destitution with open sewers, foul tap water, garbage-strewn roads, tribal violence and corruption in both the state and the church.

Colonialism did much to plunder Africa and also did much to take away from Africa’s own possibilities to feed its own people, but on the other hand, it is not possible to lay the claim that all the needs of Africa and all the problems of Africa are because of the Colonial past.

It is, therefore, very important that not only the church, but also the governments in Africa tackle these serious problems and seek solutions. Africa also needs to attend to the problems of government. The Africa Progress Report 2010 (2010:18) refers to the issue:

Much of this progress has been overshadowed by recent setbacks and disconcerting trends. Chronic problems remain, including state fragility, corruption and widespread lack of basic freedoms. The most high-profile setback is the return of coups d’état- the last five years have seen violent and unconstitutional changes of government in Guinea, Guinea-Bissau, Madagascar, Mauritania, and Niger - despite the professed zero-tolerance policy of the African Union. This period has also seen the enforcement of shaky power-sharing deals in Kenya, Niger, Sudan and Zimbabwe, and the refusal of many African states to support the indictment of Sudan’s President Omar al-Bashir by the International Criminal Court.

Often in Africa the rising shine of democratisation is blinded by the serious problem of military rule, one party states and dictatorships. To examine the problems of Africa from a clear perspective, it should be taken into account that these challenges should be met to come to a better solution. However, it is still also a severe problem that many solutions in Africa to certain problems are not well received by the global north. Sometimes the global north promised help to Africa, but very often this help did not materialise. This leads to a situation of gross distrust and broken promises.

This situation should be rectified. Meredith (2006:683) explains that many Western governments remain sceptical of Africa’s ability to deliver its side of the bargain of development.

The Africa Progress Report 2010 (2010:6) refers to the fact that good governance and accountability will determine Africa’s future because the quality of governance is a key determinant in political and social stability, equitable economic growth and poverty reduction (cf also Meredith, 2006:678 ff).

1.3.2 Poverty, Colonialism and development in Africa

Concerning the problems of colonialism, Van der Walt (2003:10) mentions that colonialism should be seen from two different perspectives. The one perspective is that it did bring much oppression, but on the other hand, colonialism also did develop Africa in many ways. He (2003:10) refers to the negative and positive results of colonial rule in Africa. He refers to Khapoya who mentions negative aspects: Massive exploitation in terms of labour, resources, industrialisation, the blocking of inter- Africa trade, unfair taxation, introduction of fragile one crop economies, rivalries and the undermining of the traditional African authorities, and the creation of artificial boundaries for the new states of Africa. The destruction of culture in Africa was also to the detriment of people and the denial of political participation and excessive use of force in addressing political issues (Van der Walt, 2003:10-11). On the positive side Khapoya mentions the following benefits of colonialism: The introduction of Western medicine, the introduction of formal education, infrastructure of harbours, railroads, roads and water systems, electric power and telephones and an introduction of Western culture and Christianity (Van der Walt, 2003:11). Aspects of traditional culture were, however, changed as it was not positive and was not accepted in the prevalent situations. Much pain and suffering were also according to Van der Walt avoided because the colonial masters created boundaries between different countries shortening the process of state formation and also helping people to live with one another without destruction. Van der Walt’s (2003:26 ff) main problem is that the wrong kind of Christianity was brought to Africa. A Christianity where it was important to live in a spiritual Christian way without taking into consideration that Christianity has to do with every aspect of one’s life and had to do with the way in which you live in all the different aspect of life. Therefore, the dualism of this world and the world beyond was brought to Africa and Africa was not helped to develop the true deep Christianity in which this world was also seen as important for God’s kingdom and development of this world in this sense (Van der Walt, 2003:36-37).

In his evaluation of colonialism, Axelson (1963:20) says that the coming of the Europeans brought a new security both to tribe and the individual and brought paternal government and it also brought material development, but noteworthy were the completed artificial boundaries imposed by Europe which led to divisions among the same tribes, for instance as in the Congo or Mozambique and that future trouble in these parts could be attributed to the partition of Africa in this way.