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Home ▶ Vol 70, No 1 (2014) ▶	Bentley
Wessel Bentley1
1Research Institute for Theology and Religion, University of South Africa, South Africa
This article was originally presented as a paper at the 13th Oxford Institute for Methodist Theological Studies, 12−19 August 2013.
Correspondence to:
Wessel Bentley
PO Box 905-1304, Garsfontein 0042, South Africa
Received: 02 Apr. 2014
Published: 20 Nov. 2014
Bentley, W., 2014, 'Methodism and transformation in South Africa: 20 years of constitutional democracy', HTS Teologiese Studies/Theological Studies 70(1), Art. #2673, 8 pages. http://dx.doi.org/10.4102/
hts.v70i1.2673
© 2014. The Authors. Licensee: AOSIS OpenJournals.
This is an Open Access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Methodism and transformation in South Africa: 20 years of constitutional democracy
In This Original Research...
• Introduction
• The church in a secular constitutional democracy
• The Church and the Constitution
• Methodism in South(ern) Africa and Mission
• What is happening in the Methodist Church?
• Conclusion
• Acknowledgements
• Competing interests
• Footnotes
It has been two decades since South Africa became a constitutional democracy. The transition of power in this country has not necessarily meant that the majority of South Africans have experienced a transformed life. The incessant experience of poverty, poor service delivery and lack of political will to facilitate change is leading to violent protest action. This article investigates the progression in the Methodist Church of Southern Africa's theological understanding of its role in being an agent of change in local communities. It does so by reflecting on the Church's place in the current political context, its programmes and recent initiatives in its mission-based focus.
1994 will be remembered in South African history as the year of liberation. For the first time, South Africans of all races were able to vote during the national elections. The world held its breath as South Africans chose to comprehensively change the leadership, structure and ideological course of this country. This transition, which is taking place relatively peacefully, has been hailed by many as a miracle. I deliberately state 'is taking place' because the ideals of a new South Africa have not yet been accomplished. Shortly after the 1994 elections, several new leaders, structures and symbols were introduced to this fledgling democracy. It gained a new president in the person of Nelson Mandela, it adopted a new flag and national anthem, restructured its provinces (increasing them from four to nine) and increased the number of official languages from 2 to 11, but most importantly, it adopted a new Constitution. It is this Constitution which would outline the fabric and identity of the South African people. Much has happened in the past 20 years; advances have been made in addressing many of the structured social disparities of the past, but it must be said that transformation as a whole has been rather slow.
Although one hails advances in social redress and acknowledges that South Africa is still an economic powerhouse on the African continent, there is concern for the long-term well-being of the country. In the past decade, South Africa has seen an increase in the economic disparities between the rich and the poor. According to The World Bank, South Africa's rating on the Gini index1 was recorded as 63.14 (World Bank n.d.) in 2009. This indicates that South Africa is one of the countries with the greatest economic divide among its population. Further problems in South African society are worth noting, including the quality of education. The World Economic Forum and INSEAD have rated the level of education in South Africa as fifth lowest in the world (World Economic Forum & INSEAD 2013:324). On the quality of mathematics and science education scale, South Africa was rated 143 out of 144 countries (World Economic Forum & INSEAD 2013:145). This is cause for concern as developing countries need a well-equipped and competitive workforce in order to be productive in the global economy. The problems in education are further exacerbated by teacher absenteeism, teacher strikes, the lack of delivery of textbooks, and the poor conditions that exist in public schools. Further to this, the health sector is in dire straits as a result of the overwhelming need for proper health care and a lack of medical capacity. Adequate health care is difficult to achieve as there is a shortfall in infrastructure, limited resources, and insufficient availability of basic medical services. According to an independent audit of the South African health care sector, 77% of clinics lacked the presence of tracer medicines as per the applicable Essential Drugs List or formulary; the percentage for hospitals stands at 66% (Health Systems Trust 2013:39–40).
In addition, the country has seen wave after wave of government scandals ranging from misappropriation of public funds, the abuse of power for material gain, an arms deal scandal, a scandal involving the building of a presidential residence at excessive cost to the public and increasing events of police brutality.2 A current controversy involving the tolling of urban highways is driving a wedge between civil society and those in leadership, with many unanswered questions relating to the allocation of collected revenue into the hands of foreign corporates. There is clearly an increasing public distrust of power which, in my understanding, led to a shift in voting trends during the 2014 national elections.3 Admittedly this is a rather bleak picture and it would only be natural to ask whether South Africa has a sustainable future. Without putting my head in the sand and at the risk of sounding overly optimistic, it is my contention that South Africa has the potential to regain its vision of being a nation built on the principles embodied by the iconic figure of Nelson Mandela. To achieve this would however require South Africans' commitment to and participation in social redress with faith communities like Christians playing a pivotal role.
This article explores the role of Christianity, specifically from a Methodist theological perspective, in the building of a healthier and better South Africa for all. Firstly, I will do so by sharing some comments on the role and place of the church in a secular4 constitutional democracy. Secondly, I will describe the Methodist Church of Southern Africa's understanding of mission. Thirdly, I will provide examples of how Methodism is contributing towards nation-building in South Africa.
The church in a secular constitutional democracy
There are a few questions that are raised about the South African situation with reference to Church-State relationships. Firstly, why should the church bother with becoming involved in social development? Secondly, is it not the role of politics and political systems to ensure productivity, peaceful coexistence and social harmony? Thirdly, what is the place of religion in social upliftment, but more so in the social structure of a secular democracy? These questions have been asked before in other democracies, but it is important to ask these questions from a South African perspective. One takes note of the fact that the South African contribution to this ongoing discourse may learn from other voices on this topic. The South African context is however unique; its Constitution is not a carbon copy of constitutions elsewhere and as a young democracy it needs to find its own views and perspectives on social development, religion and politics. This is an ongoing process and I do not suggest that I am able to provide adequate definitions of these notions at this time. Before I can focus on Methodism's role in particular, let me first address the question of the place of religion in the South African socio-political context.
The Church and the Constitution
The South African Constitution makes provision for freedom of religion (South Africa 1996:5), freedom of association (South Africa 1996:18), and freedom of expression for all (South Africa 1996:16). These three rights provide the platform for the place of religion in the new South Africa. In short, these three rights afford every religion the right to exist and express itself freely in the South African context. Every person who lives within the borders of South Africa has an individual right to belong to the religion of their choice and can practice their religion under the protection of the Constitution. For some religions, this is a better position than what they experienced in the past (before and during apartheid). For Christianity it has meant having to surrender a place of privilege. From colonial times up until the end of apartheid, Christianity enjoyed a dominant and elevated position of power in society; more so than any other religion. Colonial Christian missionaries played an important part in advancing the ideals of not only their faith, but also their countries of origin. The apartheid system had strong theological backing from some Christian denominations – so much so that the political system resembled what some called a 'Reformed theocracy' (Theron 2008:236). The adoption of the South African Constitution meant that the voices of different religions now carry equal weight. Christianity is now on par with other religions, or shall we rather say that all religions are on equal footing.
Further to this, the religious perspective is now but one of many different perspectives in a secular democracy (Bentley 2013:271). The Constitution invites different sectors of society, religion included, to play a constructive role in the building of a coherent society. The South African Constitution itself does not see religion as an adversary or as a sector of society excluded from social development, but as an integral part of the whole, and therefore explicitly grants protection and freedom for the people of South Africa to exercise their religions. This right is protected as long as it does not impinge on, prohibit or negate the rights afforded to people who are of different religious convictions.
It may be asked whether it is at all possible for religions to contribute towards social upliftment within the structure of a secular State. Is it not the ideal for religions such as Christianity to have enough influence that the State becomes a religious State, functioning according to the norms and values of a particular religion? If the Church works towards the manifestation of the Kingdom of God on earth, is a secular State not the antithesis of what is hoped for? Dion Forster argues that a just secular State is in fact the ideal environment for the Church to exercise its mission (see Forster's argument in Forster 2012). He bases his argument on the teaching of Prozesky (2009) which can be summarised as follows:
1.	The secular State affords freedom of religion to all whom it governs. In a religious State, faith is enforced and may be in conflict with the convictions and beliefs of some or many of its citizens. From the Christian perspective, faith is a matter of conviction and cannot be imposed.
2.	In a religious State, the relationship between religion and State is blurred and it would be difficult for religion to speak prophetically when needed. The secular State is far enough removed from religion for religions such as Christianity to engage those in power.
3.	Christians are not only concerned about their own rights, but also the rights of those who belong to other faith groups and vice versa. The secular State affords the opportunity for religions to speak for each other, whereas in a religious State, one religion would have an elevated place above another.
4.	In a secular State, all religions enjoy equality before the law and have similar rights. Any politico-ideological alliance between a religion and the State would create an imbalance in this context and becomes the breeding ground for religious intolerance and discrimination.
Jürgen Habermas similarly gives some helpful insights into the relationship between religion and politics in constitutional democracies. As noted in footnote 6, Habermas prefers to use the term 'post-secular State', as in his understanding a secular State refers to an a-religious form of governance and social structure, while a post-secular State affords religion a legitimate, but very defined space in society.5 To Habermas, religion is critically important in the balance of morality and ownership of a democratic system (Habermas & Ratzinger 2010:24). First of all, he asks the question, 'Does the free, secularised State exist on the basis of normative presuppositions that it itself cannot guarantee?' (Habermas & Ratzinger 2010:21). Habermas argues that there is a great expectation placed on secular constitutional democracies to have some form of normative structure which caters equally to the diversity of the populations which they serve. The only way in which a secular constitutional democracy can exist is for there to be ownership of the constitution through the consensus of the people (Habermas & Ratzinger 2010:21). By default, a constitution, if agreed upon by a wide range of people with different beliefs and convictions, is a structure crafted out of the essence of these diverse beliefs. There is therefore an intrinsic relationship between a constitution and the religions it defends.
Habermas further notes that in the drawing up of constitutions, the notions of democracy and human rights are inseparable (Habermas & Ratzinger 2010:25). The normative values as conveyed through religions are a great source of our understanding of identity, values and ideals which are foundational in concepts like human rights. This does not mean that constitutions are religious documents or that the authority constitutions have is religious. Society as a whole, by adopting a constitution, vests a twofold authority in it. First of all, a constitution implies that the State authority is 'constituted', governed by the rule of law – hence, political power is totally 'permeated by the law' as directed by the will of the people (Habermas & Ratzinger 2010:25). Secondly, the law, although having the position and power to be exercised authoritatively (from the top down), is in fact a product of the citizens who through the vehicle of democracy are the authors of the law. The law, under the authority of the constitution, becomes the guide for societal well-being. When the constitution is owned by the citizens, it requires that each citizen accepts some sacrifices that promote the common interests of the population as a whole (Habermas & Ratzinger 2010:26). Only when such a system is owned by the population and exercised in the outworking of mutual cooperation can a democracy function healthily. However, a democratic system is doomed to failure in the event of:
… the transformation of the citizens of prosperous and peaceful liberal societies into isolated monads acting on the basis of self-interest, persons who used their subjective rights only as weapons against each other. (Habermas & Ratzinger 201037)
This is the danger facing South Africa as extreme forms of hedonistic capitalism is the cause of poor leadership being exercised and unethical decisions being made, enabling the rich to become richer at the expense of the poor.6
Because society as a whole owns and is governed by the principles of a constitution, religion has a fundamental right and responsibility to be involved in social upliftment and social justice, if for no other reason than for it to contribute to the society which affords it the freedom to exercise its convictions within the secular democratic constitutional context. The Church is not divorced from society and cannot be understood as existing in isolation from it. Society is the Church's society too (Bentley 2013:271–272); it is the context which defines it and within which it finds its mission. The constitution belongs to the Church too, and from a constitutional perspective, democracy cannot function if the Church isolates itself from society, claiming to be nothing more than a place and gathering of purely religious intent. This is in fact what the Kairos document warned against when it described the Church's pious social apathy in what it termed 'Church Theology' (Kairos Theologians 1985).
However, ask any Christian movement why they are involved in social upliftment projects and the answer quite clearly would not be: 'Because this is what the Constitution and country require of us.' For Christians, and especially Methodists, the gospel it proclaims is a social gospel. It is foundational in the expression of one's faith that there is an interaction between one's love and commitment to God and one's love for your neighbour 7. I would argue that for Christians, and especially Methodists, two different callings are to be held in tension; the calling from God to act in love by serving one's neighbour and the call of the constitution to be a participant in the well-being of society. The primary locus of the Church's conviction to render social service, however, is rooted in its belief that there exists no other way to be a follower of Christ but to act in love within society. Its constitutional privilege to exercise projects of social upliftment is not only coincidental, but is subjectively the outcome of its ownership of the constitution and its contribution to it, based on its faith convictions.
Peter Storey (2004) captures the essence of this twofold act of Christian love in the following statement:
… when a Christian prays, 'Come into my heart Lord Jesus' that prayer can never be enough. When we pray that prayer, Jesus responds, 'Can I bring my friends?' When we remind him that our intention is simply that he be our 'personal Saviour' he looks puzzled. 'I'm not sure what that means' he replies, and again asks, 'Can I bring my friends?'. We look at those clustered around him and say 'O my God, not them, please not them! They're all different colours, and their cultures are so different from mine, and they talk languages I don't understand. They come from places I don't want to go to, and some of them have done things which I was taught were not very polite and nice. Lord, do you really want me to let them into my heart too?' And he says, 'Yes'… And so we say, 'Jesus, is having all these people in my heart the only way I can have you?' And Jesus says, 'Love me, love my friends'. (p. 41)
In the secular democratic constitutional context of South Africa, the Church finds itself armed with purpose. From its perspective of conviction, its purpose is primarily to serve its Lord by loving God's people. At the same time it is afforded a legitimate place by the Constitution and people of South Africa to exercise this role for the sake of society's well-being.
Methodism in South(ern) Africa and Mission
Before I explore Methodism in the South African context, I first need to limit the scope of what I seek to discuss. In South Africa and Southern Africa there are many churches which claim Wesleyan affiliations. For purposes of this discussion, I will limit my conversation to that of the denomination called the Methodist Church of Southern Africa (MCSA). This Wesleyan group is the largest Methodist denomination in Southern Africa. As the name suggests, the MCSA does not only exist within the borders of South Africa, but the MCSA Connexion stretches into Mozambique, Lesotho, Swaziland, Botswana and Namibia. These countries, with the exception of Swaziland and Lesotho are secular constitutional democracies. In the MCSA, the greater majority of Methodists reside in South Africa, with South Africa's neighbouring countries included in Districts8 which are largely based in South Africa.9
It has been well documented how Methodism played a vital role in social formation and development in South Africa. Early missionaries established schools, built medical facilities and became pivotal diplomats in the negotiations between the original inhabitants of this land and the colonial powers. Whether these influences are to be interpreted as either good or bad is open for debate, but one thing is certain: Methodist missionaries like Rev. William Shaw were vital role players in the unfolding of early settler history in South Africa (Grassow 2008; Millard-Jackson 2008). Methodism also contributed immensely to the fall of apartheid, with many freedom fighters either being Methodists (clergy and laity) or they were shaped through the education facilities established by the Methodist Church in their areas of origin, not even to speak of the struggle of the Methodist Church as an institution against this evil regime.
Methodism is well known in the South African context, especially in the rural areas. It is known for its progressive role in building communities and facilitating processes, which on the one hand exposed injustice, but also served as instruments of communal healing and reconciliation. To this day, every Sunday the South African landscape is coloured with the red blouses of Women's Manyano and the waistcoats of the Young Men's Guild as they celebrate their Methodist heritage, an affiliation many are happy to claim because the MCSA has made a difference in their lives. Many of the stories of the church's contribution to the lives of individuals, families and communities are rooted in the past10 and one gets the sense that the Methodist Church of recent years is not as influential as it was in the lives of those who are now among the older generation.
After the fall of apartheid the MCSA's commitment to social change, like that of several denominations, was filled with good intentions but struggled to deliver. Storey (2012:15) credits this general lull in social mission by the Christian Church in South Africa to several factors. Firstly, Church leaders whose theological clarity had been forged in the heat and burden of the struggle were plain weary. Secondly, three of the strongest Church voices of the struggle era were silenced in different ways: one partly muted by being appointed to the chair of the Truth and Reconciliation Commission, another compromised by scandal and jailed for theft and fraud, and a third abdicating his prophetic authority by signing on to Caesar's payroll. Thirdly, many clergy simply bowed out in favour of a newer generation, hoping that they would facilitate transformation (Storey 2012:15).
The Christian Church would have done well and sustained its momentum in social influence if it heeded the voice of Prof. Wiseman Nkuhlu (1995) who called for the Church to engage its new society by doing the following:
•	to be the example of peace, racial tolerance, democracy and caring
•	to be the instrument of understanding, healing and reconciliation
•	to be part of the delivery of social services
•	to initiate projects for social and economic development
•	to resolve disputes between communities and government
•	to fight against crime and corruption
•	to assist with the internalising of the values of society's newfound freedom. (p. 7; see also Bentley 2013:266).
In a secular democratic constitutional State the Church was afforded this freedom, along with all other religions, to play this pivotal role in social restructuring. More so, it was up to the Church to take initiative in these areas as it was perfectly positioned in society to bring about grass roots change where and when it was needed most (Swart 2009:74). Sadly, it did not take the opportunity with vigour and South African society felt the void left by the Church's initial mission inertia.
This is not to say that the Methodist Church, amongst other denominations, sat back passively. According to Forster (2008):
After the peaceful democratic elections of April 1994 the function and responsibility of the Church had to change from that of a prophetic activism against apartheid, to a role of the reconstruction and development of society. This led to the dawning of a new era, and expression, of social holiness in Southern African Methodism. (p. 432)
Starting off as a floor debate at the MCSA Conference of 1991 (Kumalo 2006:252), The Journey to the New Land Programme was the Church's first official programme to speak directly to its role in a democratic South Africa. The aim of the mission-drive was to strategically play a role in the transition of moving from the 'paradigm of the Exodus from slavery to freedom' (Kumalo 2006:252). It provided the following objectives, which were named the six calls of the MCSA (n.d.):
1.	For deepened spirituality for all our people in the life of our Church.
2.	That the life and work of the church be directed towards mission rather than maintenance.
3.	The rediscovery of every member ministry or the priesthood of all believers.
4.	To truly express what it means 'to be one so that the world may believe'.
5.	To re-emphasise servant leadership and discernment as our model for leadership and decision-making.
6.	To set ordained ministers free for their primary vocation of preaching, teaching and spiritual guidance.
To these six calls were added the Four Imperatives of Mission (MCSA 2008:5):
1.	Evangelism and Church Growth – inviting people to personal faith in Christ and His gospel and to belonging in the community of faith as disciples; planting new faith communities especially in informal settlements and new urban multi-cultural congregations.
2.	Spirituality – connecting to the life-giving resources of faith that make for moral regeneration and becoming a holy people in the world.
3.	Justice and Service – to promote the values of justice, unity and reconciliation and the healing of national ills, physical, environmental and social, and to be Christ's compassionate, outstretched hands to all humanity.
4.	Human and Economic Development and Empowerment – the care and growth of children, the plight of the poor, education, quality of life, nation-building.
Kumalo (2006:251) notes that the Programme never fully got off the ground, even though the principles of the Journey to the New Land became subtly engrained in the vision focus of the MCSA (and is still published as the continuing mission call in every yearbook). A second initiative was launched by the Presiding Bishop of the time, Rev. Ivan Abrahams, who called a Mission Congress which convened in 2004 in (what was then called) Umtata. At this gathering, a Mission Charter (Methodist Church of Southern Africa Mission Charter n.d.) was crafted and was formally adopted at the Conference of 2005.
The Mission Charter is a profound theological declaration and set the tone for the MCSA's strategic planning moving forward. Although it is a mission directive that is appropriate for all the countries within which the MCSA serves, it is of particular significance to the South African context. It is a statement which subliminally appreciates the protective environment created by the Constitution, but it obviously pledges its mission to the call of God. The quote from Proverbs 28:19 at the beginning of the Charter poses the Church's recognition of its social responsibility. For the Church, the vision is not only set by the ideals of the constitutions of the countries in which it serves, but states that its vision is divinely inspired. Although the manifesting of this mission will impact on local communities, its horizons are wider: 'A Christ-healed Africa for the healing of the nations.' Another pivotal aspect of the Church's mission is that it is not purely focused on evangelising, but that it clearly stipulates that the role of the church is to act in communities in the Name of Jesus, inspiring social change which brings dignity, healing and transformation.
This is an intentional return to early Wesleyan theology. The impact the Methodist movement had in the 18th and 19th century British context, as well as in North America (particularly pertaining to the abolition of slavery, for instance), is well recognised. Besides the stated examples, the Methodist movement addressed matters such as education, medical care, conditions in prisons, alcoholism, labour conditions and so forth (Bentley 2010:556; Gooch 2006:79). I mention these examples to celebrate the fact that faith communities can make a real difference in the context within which they function. Obviously the British and American contexts are somewhat different to that of South Africa. For one, both Britain and America considered themselves to be countries governed at the time by a Christian ethos, with little space for the influence of other religions. South Africa is a secular constitutional democracy and does not share this one-directional religious emphasis. This does not mean that Christianity's influence should be watered down by any means. For the Church to be in mission, according to the MCSA's Mission Charter, means that the Church needs to be prophetic, not in word only, but in its example and social influence. The question beckons, is the Methodist Church fulfilling its calling as outlined in its Mission Charter?
What is happening in the Methodist Church?
In order to answer the question of whether the MCSA is fulfilling its Mission Charter directives, thereby making a positive difference in society, it is important to raise the issues of agency and of methodology. Le Bruyns (2006:580–581) indicates that these are essential considerations in the Church engaging with society.
Christian agency is vested in at least three levels of influence. Firstly, on the structural level the denomination's representation on bodies of national and international influence is reflected. Secondly, at the local level, ministerial leadership and presence provides for the local implementation of the Church's vision. The most important level, and perhaps the most influential, is that of social integration, where the presence and agency of the Church is felt in the influence and ministry of laity in their respective fields of responsibility. The methodology of such engaging suggests a strong theology which breaks down the notion of a separation between what is considered to be personal spirituality and social responsibility.
At a structural level, the Presiding Bishop in partnership with the college of Bishops provide leadership by serving on ecumenical bodies, being the official voice of the MCSA concerning matters that need to be addressed either through the media or directly with offices of power. The Conference of the MCSA also decides on policies and methodologies for the Church to engage with regarding urgent social matters. The wisdom provided by the MCSA Conferences of 2001 until 2012 on the conversation on same-sex relationships, for instance, is one example (Bentley 2012:205−220). Since the incumbent Presiding Bishop, Rev. Ziphozihle Siwa, took office there has been a marked increase in the media statements released by the Office of the Presiding Bishop, ranging from statements on current affairs to that of holding political leadership accountable for their words and actions.
At the local level, the Church's intention starts with the formation of Methodist ministers for the MCSA Connexion. In their training, ministers are formed to recognise the integration between spiritual and social well-being. The newly established Seth Mokitimi Methodist Seminary requires of each minister to complete a twofold programme. The first focuses on Academic Theology. The second, which carries equal weight in the overall assessment, focuses on worship (personal and corporate spirituality), Covenant Discipleship Groups (personal and corporate accountability), Church placements (actively participating in the local church's life and function), Field Education Ministry (participating as volunteers at various organisations and institutions that promote well-being), and Community Life Committees (taking responsibility for the well-being of the seminary community) (Seth Mokitimi Methodist Seminary 2013). It is envisioned that ministers who leave seminary and are deployed throughout the Connexion act as mission agents, well versed in theology, but equally capable of initiating social programmes that address the needs of the communities whom they serve.
One should not underestimate the importance of ministerial agency as ministers who provide sound theological leadership in their communities can lead those communities of faith to become transformational, not only in worship, but affecting change in their places of influence (Bentley 2014:154−155). Agency, influence and integration must always be intentional. Part of this intentionality is for the Church to clearly demonstrate the integration and wholeness it would like to see exist in the world. It would be one thing for instance for the Church to proclaim racial integration in society, but if it does not lead by example this prophetic voice is muted. This particular example leads to the break of credibility in many Christian denominations in South Africa who, despite promoting the notion of racial integration, are structurally divided along racial lines. Although the Methodist Church has some way to go in achieving true racial integration in its worship and service, it is the statement by the MCSA Conference of 1958 declaring the MCSA as 'one and undivided' (MCSA 1959) that has helped the denomination build bridges between people of diverse beliefs and cultures; it also informs its current position on same-sex relationships (MCSA 2008:81).
Besides setting the example for the change the church would like to see, it also has to speak from a credible position. In the Mission Charter, the MCSA places itself in solidarity with the poor. The Church has a responsibility to speak from this position with integrity. For this reason, the MCSA is heeding its own call by making deliberate decisions as to where conferences, conventions and other Church events are to be hosted. In recent times the church has been accused of contradicting itself by virtue of many of these MCSA events being hosted at facilities that do not project the image of a church in solidarity with the poor. But to be in solidarity with the poor is not just about where and how events are hosted. It speaks of the church's identification with the daily struggles that exist in society and addressing these needs to the best of its ability. The voices of the poor are often either ignored or silenced. The church is not only the mouthpiece which amplifies the voices of the marginalised, but can be the instrument which empowers communities to facilitate change (Le Bruyns 2006:585).
In recent years it has been extremely encouraging to see how the MCSA is once again involved in community building projects. Schools are being built, often because government bureaucracy is delaying delivery of education services to communities.11 Moreover, clinics are being built, literacy courses are being offered, and Methodist health care professionals are offering their services as part of their tithes to provide consultations to those who cannot afford these services. Methodists in the legal sector are offering legal advice for free, prisons have become places of outreach for local church communities, counselling centres are being established, and community food gardens are being started. The list goes on.
Hopefully by the Church empowering local communities to affect change, it will lead to greater ownership of the freedoms of democracy by society. By this I mean that the thinking that government alone is responsible for delivering services will change into society becoming proactive in bringing about change through service and development. Wesley was convinced that the Church should be an agent of transformation and justice (Storey 2004:44–46). The MCSA has adopted his vision and with its proximity to the poor and its agency through the empowered clergy will for the foreseeable future not only bring about social change in the Name of Jesus, but fulfil its constitutional role in partaking in the building of society for the well-being of all.
Methodism in South Africa has made the following theological contributions. Firstly, regarding soteriology, that the notion of salvation is not to be understood in exclusively spiritual terms. The Church's salvific mission recognises all factors which affect the Christian community's call to love God and to love your neighbour. Social upliftment and the empowering of communities through education and other forms of social service expresses an understanding of a physical form of salvation which is directly connected to the Church's call to work towards the spiritual renewal of society. It needs to be emphasised that the former is not conditional on the achievement of the latter. Salvation is also to be understood as being salvation from structural poverty, from marginalisation, from discrimination, and perhaps most significantly, from oppression. These physical forms of salvation set individuals and communities free to participate more significantly in the public sphere, thereby liberating them to make a greater contribution as citizens in the South African democratic project. So doing, the Church remains faithful to its spiritual commitment by being obedient to its divine calling, but subsequently also becomes a role player in the unfolding of the South African constitutional democracy.
Secondly, Methodism in South Africa adds a renewed perspective to ecclesiology. What is the Church? By committing itself to the Journey to the New Land project, the Mission Charter, through the intentional training of ministers for social change and the deliberate empowering of laity to become instruments of positive change in their everyday contexts, the Church becomes infused in the world, contributing towards the upliftment of society as a whole. This leads to an eschatology which states that the Reign of God is not a supernatural, futuristic event which will end in calamity for the world while citizens of the Kingdom triumph, but that the Reign of God for Christians is witnessed when love and justice become a reality for those from whom it has been withheld. This places the Church in a close relationship with the State. On the one hand, it partners with the State to see that all can enjoy the rights afforded to them by the Constitution; on the other hand, it occupies a prophetic position to speak and act against the powers (even if it stems from the State) which rob people of dignity and life.
In this article I discussed the place of the Church in the secular democratic constitutional context of South Africa. The thoughts and teaching of Habermas and Forster assisted in locating the role and place of the Church in such a context. The secular democratic constitutional State provides fertile opportunity for the Church to practice its divine calling to love its neighbour. In Wesleyan spirituality the love for one's neighbour is an extension of one's love and worship of God and thus places the Methodist movement in a prime position to facilitate social change. Secondly, I discussed the Mission strategies of the MCSA with particular reference to the Journey to the New Land Programme and the Mission Charter, documents which give credence and focus to Methodists of what it means to be a Church in mission. The Mission Charter emphasises the relationship between spirituality and social responsibility. Lastly, I discussed some of the objectives and the theological understanding of mission employed by the MCSA, which is starting to bear fruit with regard to social transformation. With a higher level of social ownership of its democratic freedom and being guided by God's call to all people to love their neighbour as an act of worship, complete social transformation is indeed possible and probable.
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
Bentley, W., 2010, 'The formation of Christian leaders: a Wesleyan approach', Koers – Bulletin for Christian Scholarship 75(3), 551–566. http://dx.doi.org/10.4102/koers.v75i3.96
Bentley, W., 2012, 'A decade of the same-sex debate in the Methodist Church of Southern Africa (2001−2011)', Studia Historiae Ecclesiasticae 38(suppl.), 205–220.
Bentley, W., 2013, 'Defining Christianity's "prophetic witness" in the post-apartheid South African democracy', Studia Historiae Ecclesiasticae 39(1), 261–273.
Bentley, W., 2014, 'Ministry as Bridge Building: Facilitating culturally diverse faith communities in South Africa', in R.D. Smith, W. Ackah & A. Reddie (eds.), Churches, blackness, and contested multiculturalism, pp. 145−157, Palgrave Macmillan, New York.
Forster, D.A., 2008, 'Prophetic witness and social action as holiness in the Methodist Church of Southern Africa's mission', Studia Historiae Ecclesiasticae 34(1), 411–434.
Forster, D.A., 2012, 'God's Kingdom and the transformation of Society', in W. Bentley & D.A. Forster (eds.), Between Capital and Cathedral: Essays on Church-State relationships, pp. 73−88, Research Institute for Theology and Religion, Pretoria.
Gooch, J.O., 2006, John Wesley for the twenty-first century: set apart for social witness, Discipleship Resources, Nashville.
Grassow, P.S., 2008, 'William Shaw', in W. Bentley & D.A. Forster (eds.), Methodism in Southern Africa: A celebration of Wesleyan mission, pp. 13–24, AcadSA Publishing, Johannesburg.
Habermas, J. & Ratzinger, J., 2010, The dialectics of secularization: On Reason and religion, F. Schuller (ed.), Ignatius Press, San Francisco.
Health Systems Trust, 2013, The National health care facilities baseline audit: National summary report , viewed 26 July, 2013 from http://www.doh.gov.za/docs/reports/2013/Healthcare.pdf
Independent Electoral Commission (IEC), 2014a, 22 April 2009 National election results , viewed 18 July 2014, from http://www.elections.org.za/content/NPEPublicReports/146/Detailed%20Results/National.pdf.
Independent Electoral Commission (IEC), 2014b, 2014 National election results , viewed 18 July 2014, from http://www.elections.org.za/content/NPEPublicReports/291/Results%20Report/National.pdf.
Kairos Theologians, 1985, Challenge to the Church: A theological comment on the political crisis in South Africa, The Kairos Theologians, Johannesburg.
Kumalo, S., 2006, 'Transforming South African Methodism: The "Journey to the New Land" programme 1992−1997', Missionalia 34(2), 249–266.
Le Bruyns, C., 2006, 'Ecumenical agencies as partners for development in South Africa', Deel 47(3 /4), 580–587.
Millard-Jackson, J., 2008, 'Who called the tune?', in W. Bentley & D.A. Forster (eds.), Methodism in Southern Africa: A celebration of Wesleyan mission, pp. 31–39, AcadSA Publishing, Johannesburg.
Nkuhlu, W.L., 1995, 'The Church and socio-economic reconstruction during the transition', in Being Church in a new land: A selection of papers presented at the 1995 National Conference of the South African Council of Churches, pp. 5–8, Edenvale Printers, Johannesburg.
Prozesky, M., 2009, 'Is the secular state the root of our moral problems in South Africa?', Alternation 3, 237–253.
Seth Mokitimi Methodist Seminary, 2013, Our programmes , viewed 15 January 2014, from http://smms1.dyndns.org/index.php/programmes
South Africa, 1996, Constitution of the Republic of South Africa, 1996, Government Printer, Pretoria.
Storey, P.J., 2004, And are we yet alive? Revisioning our Wesleyan heritage in the new Southern Africa, Methodist Publishing House, Cape Town.
Storey, P.J., 2012, 'Banning the flag from our churches: Learning from the Church-State struggle in South Africa', in W. Bentley & D.A. Forster (eds.), Between capital and cathedral: Essays on Church-State state relationships, pp. 1–20, Research Institute for Theology and Religion, Pretoria.
Swart, I., 2009, 'Meeting the rising expectations? On local churches as organisations of social welfare in South Africa', Journal of Theology for Southern Africa (133), 74–96.
The Methodist Church of Southern Africa, 1959, Minutes of Conference of the Methodist Church of Southern Africa: 1958, Methodist Publishing House, Cape Town.
The Methodist Church of Southern Africa, 2008, 2008 Yearbook and directory, Methodist Publishing House and Book Depot, Cape Town.
The Methodist Church of Southern Africa n.d., The Journey to a New Land , viewed 01 April 2014, from http://www.methodist.org.za/heritage/journey-to-the-new-land
The Methodist Church of Southern Africa Mission Charter n.d., Mission Charter , viewed 02 April 2014, from http://www.methodist.org.za/heritage/mission-charter.
Theron, P.F., 2008, 'From moral authority to insignificant minority: The precarious state of the Dutch Reformed Church in a post-apartheid South Africa', Journal of Reformed Theology 2(3), 228–239. http://dx.doi.org/10.1163/156973108X333722
Trading Economics n.d., GINI index in South Africa , viewed 25 June 2013, from http://www.tradingeconomics.com/south-africa/gini-index-wb-data.html
World Bank n.d., GINI index , viewed 23 June 2013, from http://data.worldbank.org/indicator/SI.POV.GINI
World Economic Forum & INSEAD, 2013, The global information technology report 2013: Growth and jobs in a hyperconnected world , viewed 26 July 2013, from http://www3.weforum.org/docs/WEF_GITR_Report_2013.pdf
1.On the Gini scale, 0 represents complete equality while 100 represents total economic inequality.
2.The events that unfolded at the Lonmin Platinum Mine on 16 August 2012 when 34 miners were shot and killed by police officers made headlines around the world. A commission of enquiry into these events is currently underway.
3.The African National Congress's support declined from 65.90% in 2009 to 62.15% in 2014, while the main opposition party, the Democratic Alliance, enjoyed increased support from 16.66% in 2009 to 22.23% in 2014. Political newcomers, the Economic Freedom Fighters under the leadership of Julius Malema, showed a strong political entrance with 6.35% of the vote (Independent Electoral Commission [IEC] 2014a, 2014b).
4.The term 'secular State' is generally used to describe a State which is not governed by religious powers. Habermas and others have however drawn our attention to the difference between a purely secular State (which can be termed as being completely a-religious) and a post-secular State (which although not under the authority of any religion, creates space for religion in its social framework). Where I use the phrase 'secular State', I do so with a Habermasian definition of post-secularism, but retain this phrase as it is the more common phrase used in Church-State discourse.
5.Habermas makes an important differentiation between a purely secular and a post-secular State. This nuance is often neglected in the modern discourse on forms of State. The distinction is of particular importance for the discussion of religions' place in the public sphere (which contributes towards the formation of the public perception of the State).
6.Ratzinger agrees in principle with Habermas's views on the role of religion in the formation of constitutional democracies, but adds the argument that religion can become a destructive factor in the public sphere when it '…builds up false universalisms, thereby leading to intolerance …' (Habermas & Ratzinger 2010:63).
7.Admittedly, Evangelical expressions of Christianity will argue that social upliftment is part of the Church's divine calling. The Church responds to social concerns for no other reason but its obedience to God.
8.A District is an ecclesiastical term in this denomination depicting a geographical area which falls under the pastoral ministry of a Bishop.
9.It must be noted that there is a strong drive for countries outside of South Africa to rather form their own districts. The Limpopo District of the MCSA for instance is investigating the possibility of circuits in the country of Botswana to separate from the Limpopo District and to form their own District and to incorporate all the structures necessary for it to be recognised as such.
10.With this I mean before the transition of power in 1994.
11.This is not only a reality in rural South Africa, but also in urban areas. Despite the influx of 30 000 families in the Pretoria East suburbs, the Department of Basic Education does not have any plans to build schools in this area for the foreseeable future. The local Methodist Church, in partnership with a Pentecostal denomination, built a school which now under the sole leadership of Eastside Community Church will develop into a complete primary school. Many similar projects are taking place around the Connexion.
1. Party political chaplaincy? – Methodist ministry to political parties
Ndikho Mtshiselwa, Simphiwe S. Mthembu
HTS Teologiese Studies / Theological Studies vol: 74 issue: 1 year: 2018
doi: 10.4102/hts.v74i1.4844


text:
Collusion and bid-rigging! CCI slaps fine on 6 companies for cartelisation
By: PTI |
Updated: May 2, 2018 6:17:57 PM
Competition Commission has imposed a total penalty of more than Rs 3.5 crore on six firms and some of their executives for cartelisation.
CCI has imposed a total penalty of more than Rs 3.5 crore on six firms
Competition Commission has imposed a total penalty of more than Rs 3.5 crore on six firms and some of their executives for cartelisation with respect to tenders floated by Pune Municipal Corporation. Invoking the leniency provisions, the fair trade watchdog also significantly reduced the penalties on four firms and their executives.
Fortified Security Solutions, Ecoman Enviro Solutions Pvt Ltd, Lahs Green India Pvt Ltd, Sanjay Agencies, Mahalaxmi Steels and Raghunath Industry Pvt Ltd are the six firms that have been penalised, according to an official release.
These entities and their executives have been fined a total of little over Rs 3.57 crore for "bid rigging/ collusion in five tenders" floated by Pune Municipal Corporation during December 2014 to March 2015 period, it added. The tenders pertained to municipal organic and inorganic solid waste processing plants.
Under lesser penalty regulations of the Competition Act, penalties have been reduced in the case of four firms — Mahalakshmi, Lahs Green, Sanjay Agencies and Ecoman. As per the release, the Competition Commission of India (CCI) also found "meeting of mind and co-ordination between various individuals which included the proprietor/ partner/ director of the firms to rig the tenders by way of submitting proxy/ cover bids".
During investigation, all the six firms had approached the Competition Commission of India (CCI) seeking lesser penalties. Citing evidence gathered by the Director General (DG) and co-operation as well as value addition provided in establishing the existence of cartel, the regulator granted Mahalaksmi and Lahs Green as well as their executives 50 per cent reduction in penalties on them, the release said.
"Sanjay Agencies and Ecoman, along with their individuals, were granted 40 and 25 per cent reduction in penalty, respectively. Pursuant to reduction, penalty imposed on Mahalakshmi was Rs 1.68 crore, on Lahs Green was Rs 21 lakh, on Sanjay Agencies was Rs 90.64 lakh and on Ecoman was Rs 33.90 lakh," it added. As per the release, no penalty was imposed on individuals of Fortified and Mahalakshmi as these are proprietorship firms.

redpajama_set_name: RedPajamaCommonCrawl


Prime Minister Stephen Harper announced today that he is going to push forward legislation to make travel to certain areas of the world illegal for Canadians. He made reassurances that foreign dignitaries, aid workers, and the like would be allowed exceptions. What he did not make clear was whether or not one would be allowed to visit a dying family member in these areas, or enter these areas to try and ensure the safety of loved ones. It also looks like the kind of law that would probably not stand up to a court challenge, not unlike so much of the legislation passed by this government of late. The government can issue warnings and recall Canadians from certain places, but to make it illegal to travel somewhere would violate our freedom of movement as guaranteed to us in Section 6 of the Charter of Rights and Freedoms. This law is a non-starter for that reason alone, but this isn't about the law itself, as it rarely is with the Conservatives. It's about getting their base riled up about terrorism.
Harper knows that he is not going to pick up many new voters this election, so he is trying to motivate his base, that 30% or so of loyal voters, to get out en mass to support him on election day. He thinks he can accomplish this by pushing the tough on terrorists pledges, even if they are on shaky ground legally. He can also point at the opposition parties and say, "hey. what are those guys doing about terrorists?" This announcement, coincidentally or not, comes at a time when he would much rather be talking about terrorism than talking about the Mike Duffy trial and Nigel Wight's testimony, set to start on Tuesday. He doesn't want to have to answer more questions about that, so he is trying to shift the conversation.
What is somewhat troubling about all of this is that the Prime Minister is more concerned about the day's headlines and his next political move than actually proposing legislation that might help Canadians, or that could actually pass a court challenge. This government has never cared much for the courts, or for any kind of discussion or scrutiny of their legislation. They pass legislation only with their political agenda in mind. They put no thought to actually passing good legislation, and that is why they have had to spend millions defending their laws in court. They wouldn't have to do this if they passed good laws to begin with, and actually allowed discussion and committee hearings to do their job to make a better law.
What is clear is that Harper wants to make this election about terrorism and the economy, and to try to avoid talking about all that damaging stuff like 90.000 dollar bribes, and the growing number of his former besties being put in jail or awaiting trial. And it makes sense politically, but at the same time, you have to wonder how long this tactic will work? This is where an 11 week campaign is going to hurt the Conservatives. It will extend the period of time that Canadians will be paying attention to all this stuff, and the longer Canadians are paying attention, the less likely they are to vote for Harper.
Harper is hoping for another 2011, or a UK style surprise victory, but the polls suggest that far more Canadians would support a coalition than did last time, and the Conservative "stay the course everything is great isn't it?" campaign may not resonate so much with a faltering economy. The truth is that terrorism just isn't a top priority for Canadians who aren't already voting Conservative. This latest move just shows that Harper is out of ideas.


Ministry of Education and Human Sources, Tertiary Education and Scientific Study. With a background in journalism and discipleship of young girls, Ruthie adds heart and organization to SHIM's Child Improvement plan. Little did I know that my notion of struggles of real India have been quickly to modify. Pittsburgh's culture quest July 24 2012 The Mellons and the steel mills are gone, but Pittsburgh right now boasts initial-class museums, music, theaters and universities. TECHNICAL AND VOCATIONAL EDUCATION AND Coaching (TVET): A SECONDARY School PROGRAMME. Figure x.six. Non-resident alien students, also reported by gender exactly where x is 1 for engineering, 2 for the mathematical sciences, and three for the physical sciences.
For these who can not, Congress can authorize emergency block grants, usually distributed by neighborhood officials. First, DeVos apparently in no way played that pioneering customized education game, Oregon Trail, or she would know that what those brave pioneers usually did was die (especially from dysentery, apparently). Supporting folks with developmental disabilities and their families in the Kalamazoo location given that 1953. Welcome to the class blog internet site for Ms. Kowalskyj & Ms. Ms. Gonzalez.
Some High schools have a continuing education programme, offered below the Profession Advancement Programme and the Sixth Form/Pre-university programme (Grades 12 and 13) where students are prepared for entry to tertiary institutions. Bullying will not disappear any time quickly but with a joint effort by schools, parents and students, going to college can turn out to be a healthier and happier experience. I appreciate any donations you can give to hold this blog going. The culture in Room 110 has been: this is the way we've always done it, this is the way we're always going to do it," says Charlie Diradour, a regional landlord and developer.
Of course, no one argues that in fact factoring a quadratic or finding a derivative are vital skills for today's workplace. The candidate will also have experience education, managing, and mentoring undergraduates to provide peer-led finding out support. After they have completed their literacy training, trainees will start off earnings-generating activities. CRESA EOC has partially activated and have opened our call center 360-992-9229 for individuals requesting details regarding the Archer Mountain / Eagle Creek fires and the present overall health risk.
Candidates should also request three letters of recommendation be submitted thru the application web web site. Assists the divisional Dean, Assistant Dean, Plan Director and/or System Coordinator in maintaining an inventory of suitable educational supplies and gear. An quick reaction to the Fiji roundtable workshop was a request by a representative of the Ministry of Economy to submit three key methods for their consideration in Fiji's National Strategic Strategy, which is presently being developed.


It's been super rainy and ick outside for the last 20 days. Seriously. 2o days straight of rain so far. Needless to say, that makes for perfect crafting weather, so this weekend I made a bookmark using the new Some Odd Girl Digi Release, Geeky Tobie.
Here in Florida, it feels more like summer than springtime, but the new Some Odd Girl release could easily count toward both. Swing Mae feels very grown up, with her ample cleavage and long legs *snickers* In fact, it would probably make the perfect Valentine's Card for your someone special.


text:
package io.leao.codecolors.plugin;

import com.android.build.gradle.AppExtension;
import com.android.build.gradle.LibraryExtension;
import com.android.build.gradle.api.BaseVariant;

import org.gradle.api.Action;
import org.gradle.api.Plugin;
import org.gradle.api.Project;

import io.leao.codecolors.plugin.extension.CodeColorsExtension;
import io.leao.codecolors.plugin.task.ColorsJavaGeneratingTask;
import io.leao.codecolors.plugin.task.DependenciesJavaGeneratingTask;
import io.leao.codecolors.plugin.task.JavaGeneratingTask;
import io.leao.codecolors.plugin.task.MergeResourcesConfigurationTask;
import io.leao.codecolors.plugin.task.ResGeneratingTask;
import io.leao.codecolors.plugin.task.ResourcesResGeneratingTask;

/**
 * Plugin to preprocess resources and generate Java sources.
 */
public class CodeColorsPlugin implements Plugin<Project> {

    public void apply(final Project project) {
        // Create plugin extension.
        project.getExtensions().create(CodeColorsExtension.NAME, CodeColorsExtension.class);

        // Hook tasks and actions to project's android extension.
        // Make sure android extension was already evaluated.
        project.afterEvaluate(new Action<Project>() {
            @Override
            public void execute(Project project) {
                Object extension = project.getProperties().get("android");
                if (extension instanceof AppExtension) {
                    AppExtension appExtension = (AppExtension) extension;
                    appExtension.getApplicationVariants().all(createResourcesTaskCreator(project));
                } else if (extension instanceof LibraryExtension) {
                    LibraryExtension libraryExtension = (LibraryExtension) extension;
                    libraryExtension.getLibraryVariants().all(createResourcesTaskCreator(project));
                }
            }
        });
    }

    private static Action<BaseVariant> createResourcesTaskCreator(final Project project) {
        return new Action<BaseVariant>() {
            @Override
            public void execute(final BaseVariant variant) {
                ResourcesResGeneratingTask resourcesResGeneratingTask =
                        new ResourcesResGeneratingTask(project, variant);
                ResGeneratingTask.register(resourcesResGeneratingTask);

                MergeResourcesConfigurationTask.create(project, variant, resourcesResGeneratingTask);

                DependenciesJavaGeneratingTask dependenciesJavaGeneratingTask =
                        new DependenciesJavaGeneratingTask(project, variant);
                JavaGeneratingTask.register(dependenciesJavaGeneratingTask);

                ColorsJavaGeneratingTask colorsJavaGeneratingTask =
                        new ColorsJavaGeneratingTask(project, variant, resourcesResGeneratingTask);
                JavaGeneratingTask.register(colorsJavaGeneratingTask);
            }
        };
    }
}

redpajama_set_name: RedPajamaGithub


Smart fleet management is a fully integrated system employed to simplify creation of effective maintenance plans. It integrates commercial, technical or operational requirements and restrictions. It also provides a fully integrated suite of solutions, which includes flight and business operations, reservations and distribution, fleet management and maintenance, human resources, and financial reporting. The smart fleet management offers timely and relevant data for optimum business decisions that can intensely lower costs; increase revenues; and improve customer experience. Smart fleet management also provides a wide range of critical alerts, real-time alerts, driver behavior and anti-theft alerts, and safety alerts. Use of smart fleet management enhances safety; reduces costs; and ensures compliance.
The smart fleet management helps keep drivers harmless by observing driver behavior and alerting the driver of actions that may pose a risk to his/her safety. With access to real-time fleet status and fleet data, fleet managers can perform operations more effectively and increase driver productivity. Smart fleet management offers a broad range of tools to meet the needs of fleets of all sizes. Fleet operators track vehicles in real time to lessen transportation costs and idle time and thereby, increase the operational efficiency. The purpose of smart fleet management is to deliver effective real-time monitoring, fleet tracking, and security. With the adoption and advancement of smart fleet management solutions, driver behavior can be monitored and maintenance costs can be measured.
Smart fleet management solutions comprise operation management, driver management, and vehicle management solutions. Increasing adoption of smart fleet management analytics is anticipated to drive the smart fleet management market in the next few years. Other driving factors include increasing demand for fleet monitoring and real-time tracking, rising requirement for automation of processes to enhance efficiency, and requirement for reducing overall operating costs. The growing need to lessen energy consumption, reduce vehicular emissions, and prevent traffic congestions leads to increased adoption of smart fleet management solutions.
Smart fleet management solutions are increasingly being used to improve fuel efficiency of fleets and meet the need for high-speed networks. Growing safety concerns and favorable government regulations are expected to drive the smart fleet management market during the forecast period. Advancements in technologies such as IoT and connected cars is likely to boost the adoption of smart fleet solutions during the forecast period. However, high initial investments and associated complexities are expected to restrict the smart fleet management market between 2018 and 2026. Use of IoT and telematics may bring opportunities in smart fleet management which may expand exponentially.


On February 21, 2019, the Michigan Court of Appeals reviewed a case stemming from an Oakland County Circuit Court divorce case, Gallagher v. Gallagher, in which alimony was granted 37 years after the parties' divorce was final. The trial court awarded the wife $2,500 per month in alimony, but the Court of Appeals reversed and vacated the award on appeal.
Although the parties were married for 22 years, their divorce was final in 1980. At the time of the divorce, the parties agreed that alimony was "reserved" as to the wife, meaning that no alimony was granted at the time of divorce, but in the event of a change in circumstances, she may petition the court at a future time to request alimony. The judgment also stated that the wife's dissipation of assets (which were divided equally) would not constitute a change in circumstances warranting payment of alimony in the future.
37 years later, at age 81 and having depleted the assets awarded to her in the judgment of divorce, the wife filed a petition requesting alimony. Her only income was $2,254 per month in pension and Social Security benefits. In contrast, the husband was retired from GM and had invested wisely, amassing an investment portfolio worth over $2,000,000.
This case is striking, in that it serves as a reminder to divorcing couples to understand fully the terms of their alimony order. If no alimony is granted, the Judgment must state unequivocally that alimony is barred forever.
If alimony is granted, careful consideration must be given to whether that award is modifiable or non-modifiable. Non-modifiable alimony ensures that the alimony award cannot be increased, decreased, extended, or shortened from the amount stated in the Judgment. On the other hand, modifiable alimony, as the name implies, can be extended, shortened, increased or lowered as circumstances change.
Therefore, it is crucial to speak with your attorney, and where appropriate, a financial professional, to determine what type of alimony best suits a client's potential needs in the short-term and the long-term. It is important to understand that non-modifiable alimony can only be order if it is agreed upon by both parties. Absent an agreement, or if the Judgment is silent on the issue, alimony is presumed to be modifiable. In the event a case goes to trial and the judge determines the alimony award, the alimony must be modifiable.
And if alimony is reserved, as in the Gallagher case, a sunset date or limiting terms of what circumstances may or may not result in a modification of alimony would be wise, rather than leaving the issue open-ended.
There is no one-sized fits all approach to alimony. Each case is unique and good communication with your attorney regarding your needs and goals is essential. A lack of communication could result in a legal battle in the event of a change in circumstances, even if that change occurs decades down the road.


text:
The Volkswagen automaker will help convert its classic beetle into an electric car
December 17, 2019 October 21, 2019 by Jake L.
Amidst the dark and terrible era of WW2, Germany birthed a superstar vehicle that spoke to the people's need for a reliable and practical car, the average German can afford. The German government tasked Ferdinand Porsche to design and create a vehicle that was small yet big enough to fit the whole family, simple, and not as costly to maintain.
Porsche's final design featured a sleek style with curved edges, which followed the trend for cars with round frames. In operation titled Kraftdurch Freude or 'Strength Through Joy,' the first prototypes were given to soldiers, government officials, and to Hitler himself. A few years after the second world war, Great Britain handed the vehicle factories to the Heinz Nordhoff, an ex-Opel executive.
The Volkswagen produced and sold 10,000 cars in western Europe where it got its moniker, the Beetle. In just a decade, one million units were sold.
When the Bug found its way to America, it was a clear standout from the rest of its competitors. It was much cheaper, more rugged, and dependable even on unpaved roads. Unlike expensive vehicles, the maintenance and repair of the Beetle cost significantly less.
The Volkswagen Beetle, which was initially built for the people, eventually became the people's choice. In 1972, Volkswagen produced its 15,007,034th Beetle, exactly the number of Ford Model T ever produced. This feat made the Beetle the best-selling car of all time.
Every generation recognizes what a Volkswagen Beetle is. When a Volkswagen Bug hits the streets, autophiles and regular civilians alike can recognize its timeless shape and design. One could even argue it's the most famous car ever created.
It was through cinema that made us fall in love with the Volkswagen Beetle. We met the delightful Herbie, the anthropomorphic car in the 1968 film, Love Bug. The iconic Beetle also shared screen time with Optimus Prime, Lindsey Lohan, Kevin Bacon, and appeared in the sci-fi classic Back to the Future with the dynamic duo of Doc and Marty.
Eventually, the competition got stiff, and the Volkswagen Beetle got pushed to the sidelines by superior and future-forward designs from car manufacturers around the world. Despite Volkswagen's efforts to brave the tides of change, sales continued to decline. Production of the Volkswagen Beetle halted in July 2019, but as CEO of Volkswagen Group of America, Hinrich J. Woebcken remarked in his announcement, "Never say never."
This October, a few months after the hiatus, Volkswagen announced that they will help electrify the classic 80-year-old Beetle. Once converted, the battery-powered e-Beetle combines the age-old charm and dependability with the sustainable technology of the future.
A converted Beetle weighs over 2800 pounds, can accelerate up to 30 miles per hour, and reach its top speed of 93 miles per hour. Its battery system has 14 modules, each having a capacity of 2.6 kWh. You can breeze through a 125-mile distance without running out of battery. And unlike electrified cars that take too long to charge, the e-Beetle can reach 93 miles with only an hour worth of charging.
The engine package will be more compact, and the former engine compartment can now be used as a second trunk. Compared to the original Beetle and its other converted versions, the electrified Beetle can accelerate to over 30 miles per hour in under four seconds, and up to 50 in eight seconds.
Automobile experts advise aspiring e-Beetle owners to prep a good amount of cash, as converting the classic Bug won't come at a cheap price. But with new laws banning diesel cars in the majority of Europe, and the average cost of a brand-new electrified vehicles, springing up for the e-Beetle conversion could be a wise investment.
The Volkswagen Beetle has become a symbol of love, peace, and inter-connectivity. The famous vehicle can be found on almost every country and has left an indelible mark to people spanning three generations. With Volkswagen's bold move to help Beetle lovers convert their cars into electric-powered ones, it won't be a surprise if the streets become flocked with Beetles like the good ol' days.


text:
31 Days of Horror: Freaks, 1932
Posted by Wednesday's Child in 1930s
A group of circus performers turn on the beautiful trapeze artist when she deceives one of their own. Freaks is the origin of the practice of chanting "One of us! One of us!" when a person joins a group (such as an internet forum) where the members have a reputation for being a little bit unusual. The film begins with an opening scroll that explains why this film is necessary and not at all exploitation. I appreciate that it refers to the love of beauty as "deep seated," because it makes my eyes roll back in my head when that expression is written as "deep seeded." It's like saying something "peaked" your interest instead of "piqued," or that someone suffered a "grizzly" death instead of "grisly." Unless of course they were killed by a bear.
My husband loves this movie, so it's on the list for our 31 days of horror project. Personally, I'd rather watch that Florida circus town episode of X-Files. I'd even rather be watching The Sentinel, which also used actual disfigured people as monsters. I do have to admit that the guy with no arms and legs rolling a cigarette is pretty impressive, and I think it's important that the people in this movie were documented on film because everyone of note should be. But the sound quality isn't great, and besides that everyone talks in that old-time radio "why I oughta" way that they talked in low-budget movies in the 30s, and it drives me up the wall.
Other than that, you've already read infinity of articles trying to impose current-day virtues on works of art from the past, so I'm not going to do that. And let's not pretend that current reality TV isn't chock full of modern day "freaks" such as the people who eat mattresses, the women who don't know they're pregnant, the Real Housewives, and those a-holes with beards. I'm not a big fan of Freaks because I just don't enjoy it. It's the same thing as when a joke is literally not funny to someone, over and above being offensive. But Freaks is no joke, and it ruined the director's career because it scared the shit out of people. It was banned in some countries, and its greatest sin was that it didn't make any money. For that reason it was a genuine curiosity and rare at one time, and we're lucky it exists and is available today because it's a bummer when films get lost. Freaks is undeniably a piece of film history, regardless of opinions about its quality.


text:
Q: Use .Net Standard library in .Net Framework 4.7 application I have a set of class libraries which are developed using .Net Standard 2.0. One of these class libraries implements the IAuthorizationFilter interface which is resides in Microsoft.AspNetCore.Mvc.Filters namespace.
public class AuthorizationFilter : IAuthorizationFilter
{
    public AuthorizationFilter() {}

    public void OnAuthorization(AuthorizationFilterContext context)
    {/*Code cropped for the case of simplicity*/}
}

The other class library's main responsibility is to register the Dependency Injection configuration.
   public static class ServiceCollectionExtensions
    {
        public static IServiceCollection MyCustomConfigure(this IServiceCollection services)
        {
            //...Code cropped for the case of simplicity
            services.AddMvc(config => { config.Filters.Add(typeof(AuthorizationFilter)); });
            return services;
        }
}

Beside these .Net Standard class libraries, I have a web application project developed using ASP.Net MVC(.Net Framework 4.7)
I have two main problem here:

*

*I need to add my FilterAttribute class, to ASP.Net MVC's filter list, which throws an exception saying:

The given filter instance must implement one or more of the following
  filter interfaces: System.Web.Mvc.IAuthorizationFilter,
  System.Web.Mvc.IActionFilter, System.Web.Mvc.IResultFilter,
  System.Web.Mvc.IExceptionFilter,
  System.Web.Mvc.Filters.IAuthenticationFilter.

I registered the filter in this way in my ASP.Net MVC application:
public class FilterConfig
{
    public static void RegisterGlobalFilters(GlobalFilterCollection filters)
    {
        //...Code cropped for the case of simplicity
        filters.Add(typeof(AuthorizationFilter));
    }
}

apparently I do not want to add reference to System.Web in my .Net Standard class libraries, on the other hand, I do not know how to resolve this problem!

*The second problem, is the place where I can call my services.MyCustomConfigure() method. In .Net Core applications I called this method inside ConfigureServices method in Startup class,but I do not know how to call this in ASP.Net MVC!
public class Startup
{
    //...Code cropped for the case of simplicity
    public void ConfigureServices(IServiceCollection services)
    {
        services.MyCustomConfigure()
    }
}

A: ASP.NET (WebForms, MVC, WebAPI) and ASP.NET Core are different frameworks and while they share similar concepts (like filter attributes), they are different and you cannot use components written for ASP.NET Core using its APIs (Microsoft.AspNetCore.*) for classic ASP.NET.
This means that you will need to have different implementations for ASP.NET Core and ASP.NET MVC 5.

redpajama_set_name: RedPajamaStackExchange


text:
Q: add tinymce for new element loaded dynamicaly My page is lodaed with 5 divs which can be edited by Tinymce inline editor. I've a peace of Jquery loding 5 new ones by clicking on a button (so dynamicaly). But of course the new ones are not affected by Tinymce, as the init has already been loaded... How can I manage to activate tinymce for new divs please?
My HTML :

blablabla

blablabla2

blablabla

blablabla2

blablabla

blablabla2

...
...

And a button: when you click, it make appears 5 more divs "billetdroit" dynamicaly
My tinymce init:
tinymce.init({
                    selector: "textarea",
                    language: 'fr_FR',
                    image_advtab: true,
                    menubar:false,
                    forced_root_block: false,
                    plugins: ["link","code","media","image","textcolor", "emoticons"],
                    toolbar: "bold italic forecolor backcolor alignleft aligncenter alignright alignjustify link unlink image media emoticons"
                 });
                 tinymce.init({
                    selector: "h1.editable",
                    language: 'fr_FR',
                    inline: true,
                    toolbar: "undo redo",
                    menubar: false
                });

                tinymce.init({
                    selector: "div.editable",
                    language: 'fr_FR',
                    image_advtab: true,
                    menubar:false,
                    inline: true,
                    forced_root_block: false,
                    plugins: ["link","code","media","image","textcolor", "emoticons"],
                    toolbar: "bold italic forecolor backcolor alignleft aligncenter alignright alignjustify link unlink image media emoticons"
                });

Any solution?
Thanks
EDIT:
I tryied that:
$(document).ready(function() {

    var track_click = 1; //track user click on "load more" button, righ now it is 0 click

    var total_pages = Globals.total_pages;

//    $('#results').load("loadmore.php", {'page':track_click}, function() {track_click++;}); //initial data to load

    $(".load_more").click(function (e) { //user clicks on button

        $(this).hide(); //hide load more button on click
        $('.animation_image').show(); //show loading image

        if(track_click <= total_pages) //user click number is still less than total pages
        {
            //post page number and load returned data into result element
            $.post('loadmore.php',{'page': track_click}, function(data) {

                $(".load_more").show(); //bring back load more button

                $("#results").append(data); //append data received from server

                //scroll page smoothly to button id
                $("html, body").animate({scrollTop: $("#load_more_button").offset().top}, 500);

                //hide loading image
                $('.animation_image').hide(); //hide loading image once data is received

                track_click++; //user click increment on load button

            }).fail(function(xhr, ajaxOptions, thrownError) { //any errors?
                alert(thrownError); //alert with HTTP error
                $(".load_more").show(); //bring back load more button
                $('.animation_image').hide(); //hide loading image once data is received
            });

            if(track_click >= total_pages-1) //compare user click with page number
            {
                //reached end of the page yet? disable load button
                $(".load_more").attr("disabled", "disabled");
            }
         }
         $.getScript('include/tinymce/tinymce.min.js', function() {
            tinymce.init({
                    selector: "textarea",
                    language: 'fr_FR',
                    image_advtab: true,
                    menubar:false,
                    forced_root_block: false,
                    plugins: ["link","code","media","image","textcolor", "emoticons"],
                    toolbar: "bold italic forecolor backcolor alignleft aligncenter alignright alignjustify link unlink image media emoticons"
                 });
                 tinymce.init({
                    selector: "h1.editable",
                    language: 'fr_FR',
                    inline: true,
                    toolbar: "undo redo",
                    menubar: false
                });

                tinymce.init({
                    selector: "div.editable",
                    language: 'fr_FR',
                    image_advtab: true,
                    menubar:false,
                    inline: true,
                    forced_root_block: false,
                    plugins: ["link","code","media","image","textcolor", "emoticons"],
                    toolbar: "bold italic forecolor backcolor alignleft aligncenter alignright alignjustify link unlink image media emoticons"
                });
            });

        });
});

But without success...

A: There is an easy way to init tinymce editors:
tinyMCE.execCommand("mceAddControl", false, 'your_div_id');


text:
Rail & barge
SENNEBOGEN releases updated 5500 crawler crane
Published by Harleigh Hobbs, Editor
Dry Bulk, Tuesday, 22 March 2016 11:02
As part of the next model of the Star Lifter series, SENNEBOGEN has also added the 5500 crawler crane to the new engine generation of the E-Series for the bauma trade fair. The new model boasts a 180 t lifting capacity and has numerous equipment variants, a modern Tier 4f engine and the proven Star Lifter undercarriage.
As a crawler crane for structural engineering and rental, the SENNEBOGEN 5500 has been in applications around the globe for many years, used in a variety of tasks, from lifting work to assembling large building elements, or for logistics tasks.
SENNEBOGEN has revised its 180 t crawler crane, the SENNEBOGEN 5500, from the ground up and optimised it to meet Tier 4f emission standards.
The new 5500 crawler crane comes with a powerful 261 kW diesel engine that reliably drives the two 160 kN winches. Thanks to its robust Star Lifter crawler undercarriage, the machine is not only stable, it can even be conveniently driven under load.
A modular boom design permits numerous equipment variants with lengths up to 104 m including luffing jib. The crawler tracks can be easily removed for transport, after which the base machine, at just 3.0 m wide, can be easily transported. All further components are designed so that they can be stowed in containers or tarpaulin-covered trucks in a space-saving way.
Thanks to the innovative SENNEBOGEN self-assembly system, the crawler crane is assembled in a few steps. As a crawler crane of the E-series, the 5500 with Green Efficiency Technology not only satisfies the Tier 3b/4f requirements but also has high energy efficiency thanks to EcoMode, temperature-controlled fan drives, and a SENCON control and diagnostics system.
The modern Maxcab comfort cab provides a comfortable operating environment and an optimal overview. The cab can also be tilted by 20° and elevated up to 2.7 m – an added bonus in ergonomics and work safety. In order to make daily maintenance as easy as possible, all service and maintenance points are positioned so that they are easily and safely accessible.
Read the article online at: https://www.drybulkmagazine.com/product-news/22032016/sennebogen-releases-updated-5500-crawler-crane/
ABP joins Diversity in Maritime Charter programme
Maritime UK has welcomed Associated British Ports to the Diversity in Maritime Charter programme.
Copyright © 2021 Palladian Publications Ltd. All rights reserved | Tel: +44 (0)1252 718 999 | Email: enquiries@drybulkmagazine.com


text:
Q: Database Deployment Practices I have deployed plenty of software to my clients. Mostly are Window Forms applications.
Here is my current practice.

*

*Manually install SQLExpress and SQL Management Studio to each client PC.

*Then use ClickOne to install the code from the server.

*When there is a changes in code, I will use ClickOne to deploy -(NO PROBLEM with this step)

*But when there is a change in a database column, what do I do?

I have even tried writing a database update script.  Each time the program starts, it will read through the .sql update file and run them if the database exists. This solves the problem of updating the database columns, but it does not help in my DEBUGGING work when my customer complain there is a wrong data. At that point, I have to personally go to their site to check it out.
I find it difficult to have the database installed on the client PC as it make my debugging work very very difficult. I am thinking about moving my client database to a host on an Online server. But that then comes with these constraints:

*

*What if the internet is down?

*What if my customer has no internet?

Could you help to advise me? Is this a common problem faced by developer? What is the common practice out there? Does Window Azure or SQL CE help?

A: Installing one database per client PC can be tricky.  I think you have a decent handle on how to deal with the issue currently. It seems like the real issue you are currently facing is debugging.  To deal with this, there are a couple ways you could go:

*

*Have the customer upload their copy of the database back to you.  This would provide you with the data they have and you could use it with a debug copy of your code to identify the issues.  The downside is that if the database is large it might be an issue transferring it.

*Remote onto the customer's machine.  Observe the system remotely using something like CoPilot.  That way you could see what is happening in its natural environment.

There are probably other ways, but these are a couple of good ones.  As for using an online database, this is an option but it brings its own set of issues with it.  You mentioned a couple.  As for Azure, that is cloud-based (online) so the same issues will apply.  SQL CE won't help you any more than your current installation does.
Bottom line is that I would recommend you look into the ways to fix your one issue (as listed above) instead of creating a whole new set of issues by moving to an Internet-based solution.  I would only recommend moving to the Internet if it was addressing a larger business need (for example, mobility).  Doing the same thing you have been doing only online will probably just make life harder.
To recap the comments below since they are so pertinent to the issue, if you are choosing between file-based databases that don't need to be physically installed on the machine, your best choices are probably between SQLite and SQL CE.  Microsoft supports SQL CE better but it is a larger package and has less features than the trim SQLite.  Here is a good discussion on the differences:
https://stackoverflow.com/questions/2278104/sql-ce-sqlite-what-are-the-differences-between-them
However, the issue gets more complicated when you start looking at linq2sql since that is designed for SQL server.  Microsoft does not support SQL CE with linq2sql out of the box, although there is a work-around that will get it to work:
http://pietschsoft.com/post/2009/01/Using-LINQ-to-SQL-with-SQL-Server-Compact-Edition.aspx
SQLite is not supported at all with linq2sql but there is a way to use linq to talk with SQLite:
LINQ with SQLite (linqtosql)
This library also supports other common databases including MySQL and Firebird.

A: Depending on the data I would recommend using SQL CE.
If the data isn't too much, speed is not the primary goal (CE is slower than Express) and you don't need DB-Features not supported by CE (e.g. stored procedures) it is the better choice IMHO, because:

*

*The client does not need to install a full SQL server (easier installation/deployment)

*You do not have problems with multiple SQLExpress instances

*Your SW doesn't need to worry if there even is a SQL instance

*Less resources used on the client side

Additionally the clients could send you their SQL CE DB-File for inspection and you do not need to go to their site.
It is also relativly easy to implement an off site sync with SQL CE and MS Sync FW.

A: You could use the SQLCMD utility to execute the change script, as mentioned in this related question


Can theatre help newcomers to learn English as a second language?
As volunteers with the weekly conversation groups for students attending the LINC program at the Ottawa Community Immigrant Services Organization (OCISO), we decided to put this question to the test. For the past two years, students have had the opportunity to join a weekly drama group, rehearse an original play and perform that play in front of an audience.
Years ago, when I was a young university student living far from home, I signed up for a beginner's Latin class. I remember my stomach knotting itself into a bag of pretzels while I waited for the course to start. At the time, I had certain beliefs about my learning abilities, (by "beliefs", I mean "fears").
A quick glance at my old report cards would show I was an average student in every subject save one: English. Combine that singular skill with an aptitude for daydreaming, a tendency to angst out over assignments, and a mild case of generalized anxiety—et voilà: a scholar-in-training is born.
Most people like to chat. It's pleasant to talk to your family over breakfast, and at work, you might go to the coffee room or water cooler mainly because you hope to bump into someone and have a little chat. These observations are consistent with scientific findings: As far as we know, conversation exists in all cultures (Levinson & Torreira, 2015). It is the most common form of using language and it is, of course, where children acquire their language.


text:
You are currently in > Just a blog about Indonesia > Crowds riot over execution of three Christians
Crowds riot over execution of three Christians
JAKARTA - Indonesians rioted yesterday after the executions of three Christian men convicted of leading an attack on a Muslim boarding school that killed 200 people. Tensions flared in central Sulawesi as the trio's death by firing squad was carried out, with anger increasing as it emerged that at least one of the men's bodies was buried against his family's wishes and without the family being able to view his corpse.
As family and friends gathered before an early mass in the Catholic cathedral in the central Sulawesi town of Palu, where the three men had seen out their time in jail, there was horror and disbelief at the hasty burial of the body of Dominggus da Silva, 39. "We don't even know if they've actually been executed or not, we haven't seen the bodies," lawyer Roy Rening told The Weekend Australian. "It's being organised now to exhume the body of Dominggus."
Police also confirmed that the bodies of Fabianus Tibo, 61, and Marianus Riwu, 49, had been flown by military aircraft from Palu to their home village of Beteleme, about 10 hours' drive away. However, family and friends waiting in Palu had not been informed of the change in plans. They say police told them at 4am, local time, that all three bodies would be transported to the local cathedral for mass. "We had a promise (they would be here) for mass at 9am, but it turned out that at 6am, Tibo and Marianus were taken to Beteleme, and their families were all stuck here," said a clearly angry priest, Rinaldy Damanik. "And Dominggus was buried without ritual, just like an animal."
Poso was a focus of sectarian violence in 2000, including the attack on a pesantren, or Muslim boarding school, over which the three men were convicted. Tensions exploded in several areas of central Sulawesi yesterday, as well as Atambua, a town on predominantly Christian western Timor island, as rock-throwing mobs vandalised several government buildings and police posts. Christian leaders in Atambua managed to calm a crowd of about 1000 but not before they had stormed the local jail, freeing 200 inmates.
The rioting erupted as it was announced three Islamic militants on death row for their roles in the 2002 Bali bombings are to request that if their executions proceed they be beheaded rather than shot. Amrozi bin Nurhasyim, Ali Ghufron, alias Mukhlas, and Imam Samudra avoided execution last month when their lawyers announced they would lodge an appeal over their death sentences, meted out for the attacks that killed 202 people.
Lawyer Mahendradatta said yesterday that another demand would be filed to the constitutional court, asking that it review the procedure of execution if their sentences are carried out. Executions in Indonesia are carried out by firing squad, typically at a secret time and location. Mr Mahendradatta said his clients believed execution by gunshot was "torture", and they "asked to be executed the Muslim way, by being beheaded".
21 September 2006 · Security crackdown ahead of execution of christian militants
20 September 2006 · Indonesia to execute three for racial rage
31 August 2006 · Indonesia to execute Christians despite clemency request
28 August 2006 · Christians on death row seek clemency
12 May 2006 · 3 militants arrested for beheading Christian schoolgirls
© The Australian
Posted in C. Sulawesi conflict @ 23 September 2006 14:27 CET by Jeroen · · permalink