Resumen El estudio ofrece un análisis socioantropológico de cómo los habitantes Toba (Qom) del Departamento General Güemes, históricamente vinculados a experiencias de misionalización cristiana, construyen significados y orientan acciones decisivas sobre la salud en un contexto de severo estrés sanitario y degradación ambiental. Dos líneas de indagación delimitan la arquitectura conceptual y empírica del trabajo. Por un lado, investigaciones acerca de etnoecología sanitaria, salud intercultural, atención y padecimiento; por el otro, estudios sobre procesos políticos-religiosos en pueblos indígenas chaqueños. Sustentado en la indagación etnográfica, el estudio analiza contextualmente tres narrativas sobre itinerarios de atención con el fin de iluminar las experiencias de los actores en las búsquedas resolutivas de sus padecimientos. Para ello se aborda: a) La conformación histórica y sociológica del campo terapéutico local, donde la experiencia de una misión sanitaria e intercultural cristiana protestante imprimió valoraciones y apropiaciones particulares en los grupos qom; b) Los diferentes escenarios, actores, especialistas y narrativas de padecimiento sobre trayectorias de atención de pobladores nativos qom en las que coexisten sistemas médicos indígenas (shamanismo y evangelio), medicinas tradicionales (autotratamiento y curanderismo criollo y/o sincrético) y la atención pública en salud.

Abstract The article presents a socioanthropological analysis of how the Toba (Qom) residents of the General Güemes Department, historically entwined with Christian missionization experiences, construct meanings and steer crucial actions concerning health amidst severe healthcare stress and environmental degradation. The study is structured around two main themes: health ethnoecology, intercultural healthcare, and experiences of care and illness; and the political and religious processes in Chaco indigenous communities. Through ethnographic inquiry, the study contextually examines three narratives that describe the paths individuals take to seek solutions for their health problems. Specifically, it explores: a) the historical and social development of local therapeutic practices, influenced by past Protestant Christian medical missions, which have shaped the values and practices of the Qom groups; and b) the diverse settings, individuals, specialists, and belief systems involved in the healthcare trajectories of native Qom people, which encompass indigenous medical traditions (such as shamanism and evangelio), traditional remedies (including self-treatment and criollo and syncretic healing practices, i.e., curanderism), and access to public healthcare services.

Resumo Introdução: As crianças que experienciam doenças crônicas utilizam a sua espiritualidade para lidarem e adaptarem-se à situação e condição de saúde, portanto o cuidado voltado à dimensão espiritual e seus fatores associados promovem uma abordagem ampla neste contexto. Objetivo: Identificar os fatores associados para o coping religioso/espiritual entre crianças com condição crônica de saúde. Método: Estudo transversal, analítico e correlacional envolvendo crianças com condições crônicas de saúde acompanhadas no serviço ambulatorial de um hospital universitário. A coleta de dados ocorreu de agosto de 2021 a janeiro de 2023 por meio de entrevistas utilizando o Instrumento de caracterização e Escala de Coping Religioso para Crianças. A análise dos dados empregou a estatística descritiva e investigação das associações pelas medidas não paramétricas: Coeficiente de correlação de Spearman, Teste Kruskal Wallis e Teste de Mann Whitney. Resultados: Participaram 34 crianças, com mediana de 10 anos, a maioria era do gênero masculino, brancas, com irmãos, moravam com os pais e possuía crença em Deus. Predominou uso das estratégias do coping religioso positivo, com estratégias voltadas à crença no apoio de Deus. As características individuais, religiosas e clínicas que mostraram influenciar o coping religioso/espiritual das crianças foram cor da pele, escolaridade, possuir irmão(s), crenças em Deus, religião e sistema acometido pela condição de saúde. Conclusão: As crianças com condição crônica de saúde empregam estratégias de coping religioso positivo, que são influenciadas pelas suas características individuais, religiosas e clínicas, e, portanto, trata-se de um aspecto que deve receber atenção dos profissionais de saúde.

Resumen Introducción: Las niñas y los niños que viven enfermedades crónicas utilizan su espiritualidad para afrontar y adaptarse a la situación y condición de salud, por lo que la atención enfocada en la dimensión espiritual y sus factores asociados promueve un abordaje amplio en este contexto. Objetivo: Identificar los factores asociados con el afrontamiento religioso/espiritual entre menores con condiciones de salud crónicas. Método: Estudio transversal, analítico y correlacional que involucró a niños y niñas con condiciones crónicas de salud monitoreados en el servicio ambulatorio de un hospital universitario. La recolección de datos se realizó desde agosto de 2021 hasta enero de 2023, mediante entrevistas. Se utilizó el Instrumento de caracterización y escala de afrontamiento religioso para niños. El análisis de los datos utilizó estadística descriptiva e investigación de asociaciones mediante medidas no paramétricas: coeficiente de correlación de Spearman, prueba de Kruskal Wallis y prueba de Mann Whitney. Resultados: Participaron 34 niños y niñas, con una mediana de edad de 10 años, la mayoría eran varones, blancos, con hermanos, vivían con sus padres y creían en Dios. Predominó el uso de estrategias de afrontamiento religiosas positivas, con estrategias centradas en la creencia en el apoyo de Dios. Las características individuales, religiosas y clínicas que demostraron influir en el afrontamiento religioso/espiritual fueron el color de la piel, la educación, tener hermanos, las creencias en Dios, la religión y el sistema afectado por la condición de salud. Conclusión: Los niños y las niñas con condiciones de salud crónicas emplean estrategias de afrontamiento religiosas positivas, las cuales están influenciadas por sus características individuales, religiosas y clínicas y, por tanto, este es un aspecto que debe recibir atención por parte de las personas profesionales de la salud.

Abstract Introduction: Children who experience chronic illnesses use their spirituality to cope with and adapt to the situation and health condition, therefore care focused on the spiritual dimension and its associated factors promotes a comprehensive approach in this context. Objective: To identify the factors associated with religious/spiritual coping among children with chronic health conditions. Methods: Cross-sectional, analytical, and correlational study involving children with chronic health conditions monitored in the outpatient service of a university hospital. Data was collected from August 2021 to January 2023 through interviews using the Characterization Instrument and Religious Coping Scale for Children. Data analysis used descriptive statistics and association research using non-parametric measures: Spearman correlation coefficient, Kruskal Wallis Test, and Mann Whitney Test. Results: Thirty-four children participated, with a median age of 10 years, the majority were male, white, had siblings, lived with their parents, and believed in God. Positive religious coping strategies predominated, with strategies focused on the belief in God's support. Individual, religious, and clinical characteristics shown to influence children's religious/spiritual coping were skin color, education, siblings, beliefs in God, religion, and the affected system by the health condition. Conclusion: Children with chronic health conditions engage in positive religious coping strategies, which are influenced by their individual, religious, and clinical characteristics, and, therefore, this is an aspect that should receive attention from health professionals.

RESUMO A epistemologia, como teoria do conhecimento, examina os problemas da natureza, origem, estrutura e limites da cognição e compreensão. Ela pode fornecer diretrizes para indivíduos sobre como estabelecer uma relação com o ambiente externo, encontrar seu lugar nele ou se adaptar a ele. No âmbito da epistemologia, podemos analisar o aconselhamento espiritual, cuja prioridade também envolve questões existenciais, a busca por respostas a questões como vida, sofrimento, morte, amor, transcendência e outras. Os conselheiros espirituais ainda estão buscando limites claros para suas ações e práticas. Embora o aconselhamento espiritual não seja equivalente ao aconselhamento psicológico, em muitos casos, eles estão intimamente relacionados. Aspectos comuns podem ser encontrados em ambos os tipos de aconselhamento. Essas conexões são significativas para alcançar uma assistência espiritual holística, mas muitas vezes introduzem confusão epistemológica e dificuldades ao tentar diferenciar essas áreas. No aconselhamento espiritual, o objetivo é abordar o indivíduo através da lente da crença. Enquanto os praticantes tanto do aconselhamento espiritual quanto do psicológico empregam habilidades profissionais semelhantes, é importante reconhecer e distinguir os valores que orientam os especialistas em ambas as práticas. O artigo busca responder à pergunta: quais são as principais diferenças e semelhanças entre o aconselhamento espiritual e o psicológico? Para justificar a distinção e identidade do aconselhamento espiritual e psicológico, este artigo busca revelar a essência, significado, diferenças e pontos de conexão entre esses métodos de assistência. Métodos de pesquisa: revisão, análise e síntese da literatura científica e dos estudos. epistemologia conhecimento natureza origem compreensão externo ele existenciais vida sofrimento morte amor outras práticas casos relacionados holística áreas crença semelhantes pergunta essência significado pesquisa revisão estudos

ABSTRACT Epistemology, as a theory of knowledge, examines the problems of the nature, origin, structure, and limits of cognition and understanding. It can provide guidelines for individuals on how to establish a relationship with the external environment, find their place in it, or adapt to it. Within the framework of epistemology, we can look at spiritual counseling, whose priority also involves existential questions, the search for answers to issues such as life, suffering, death, love, transcendence, etc. Spiritual counselors are still searching for clear boundaries for their actions and practices. Although spiritual counseling is not equivalent to psychological counseling, in many cases, they are closely related. Common aspects can be found in both types of counseling. These connections are significant for achieving holistic spiritual assistance but often introduce epistemological confusion and difficulties in trying to differentiate these areas. In spiritual counseling, the aim is to approach the individual through the lens of religious belief. While practitioners in both spiritual and psychological counseling employ similar professional skills, it is important to recognize and distinguish the values guiding specialists in both practices. The article seeks to answer the question: what are the major differences and similarities between spiritual and psychological counselling? To justify the distinction and identity of spiritual and psychological counseling, this article seeks to reveal the essence, meaning, differences, and points of connection between these methods of assistance. Research methods: review, analysis, and synthesis of scientific literature and research. Epistemology knowledge nature origin structure understanding environment epistemology questions life suffering death love transcendence etc practices cases related areas belief skills question counselling essence meaning review analysis research

The assumption among Europeans that the Khoikhoi indigenous people of southern Africa had little to no religious beliefs is evident throughout historical documents. However, if the Khoikhoi were regarded as having any religious beliefs, it was assumed that the moon or sun were objects of worship in the society. Contrary to this incorrect interpretation, this article uncovers the interrelatedness between these two celestial objects and the Supreme Being of the Khoikhoi, Tsũi-||goab, through systematic inquiry. This systematic inquiry seeks to: (1) investigate the interrelatedness between the Supreme Being and the celestial objects, (2) clarify the origins of the assumptions made and (3) explain coherently why and how these assumptions were perpetuated. CONTRIBUTION: The authors argue that premature conclusions made by outsiders led to there being no need for investigating the religious beliefs of the Khoikhoi society because it was assumed there were none or that they were superficially bound and/or limited to celestial bodies

The contemporary era witnesses a profound shift in humanity's relationship with the concept of God, characterised by the de-creation of traditional religious frameworks. This paper provides an overview of this phenomenon, tracing its background in the context of socio-cultural, philosophical, and scientific developments. The aim of this study is to comprehensively explore the de-creation of God in contemporary society, with three main objectives: analysing the contributing factors, examining its implications on religious institutions and spiritual practices, and investigating alternative expressions of spirituality. Employing a multidisciplinary approach, the literary method involves a synthesis of scholarly literature from sociology, philosophy, theology, and the natural sciences. Findings reveal the complex interplay of secularisation, scientific rationalism, cultural pluralism, and ethical critique in shaping the contemporary landscape of religious belief and spirituality. Despite the challenges posed to traditional religious institutions, the emergence of new spiritual movements and ethical frameworks signifies a potential for creative reimagining and exploration of human spirituality. In conclusion, this study contributes to a deeper understanding of the dynamic interplay between culture, belief, and meaning-making in contemporary society, shedding light on the transformative processes reshaping humanity's conception of God. CONTRIBUTION: This study provides a deeper understanding of the changing dynamics of modern spirituality and religious belief, bringing valuable insights into the process of de-creation of God in the contemporary society. It prompts theological reflection on the impact of secularisation, scientific rationalism, and cultural pluralism, while exploring alternative spiritual expressions.

Besides concepts such as 'being' (有 [you]) and 'non-being' (无 [wu]), nature and the One to reveal the relationship between Dao and the phenomenal world from a positive perspective, Laozi used negative words, forming a speech system comprising 'opposite words' (Ö言 [fanyan]), 'forcible words' (ó言 [qiangyan]) and 'non-words' (Ç言 [buyan]). Opposite words contradict common sense to indicate that Dao should be understood in an intuitive way. Forcible words, by analogy with natural experience, describe the perceptive factors upon seeing Dao, trying to restore the corresponding experience. Non-words declare the contradiction that Dao cannot be expressed by language and urge a leap beyond reason and speculation to encounter Dao. Early religious Daoist scholars understood the spiritual realm identified with Dao advocated by Laozi and combined the experience of seeing Dao with the belief in immortality (神É [shenxian]) and the alchemical arts (方术 [fangshu]) to enable the religious interpretation of Laozi's Dao theory, thus constructing the theoretical correlation between the basic principles of religious Daoism and Laozi's thought. CONTRIBUTION: This article analyses Laozi's negative words on Dao and the relationship thereof with the experience of seeing Dao, which is based on the interaction between an individual and Dao. Finally, it illustrates that the early Daoist classics studying Laozi understood the spiritual realm of Dao as underlined by negative words and combined the belief in immortality and the alchemical arts to transform Laozi's thoughts to reveal the religious philosophy in Laozi's Dao theory

Since the inception of South Africa's democracy, the Constitutional Court has been confronted with only a few challenges regarding the protection of the right to freedom of religion (and the same applies to the other courts). Although part of the reason for the sparse jurisprudence on the protection of the right to freedom of religion is South Africa's relatively young democracy when compared to many other democracies around the world, an ideal opportunity is presented for contributing towards the laying of a sturdy foundation conducive to the advancement of inclusivity pertaining to religious freedoms. Consequently, this article critically explores aspects related to what is presented as essential underpinnings to the debate, namely the importance of the right to freedom of religion (and implied in this, non-religious belief as well), the presence of subjective moral convictions (or beliefs) in the practising of law and the accompanying risks related to unnecessary dominance in the practising of law, tolerance, the pretext of neutrality and modes of judicial reasoning. Following on this, and as an extension of the aforementioned, the Constitutional Court's approach in Prince v President of the Cape Law Society (hereafter Prince) is investigated. Accompanying all of the above is the countering of the strong pull in many democracies towards the marginalisation of religion regarding inclusion in the public sphere and that which is deemed to be rational; something that South Africa's democracy should not be perceived as being immune to.

Religion is a common theme in Afrikaans literature. Religious references are used in many ways-during the anti-apartheid struggle it was (for instance) employed to protest the actions of the government in literary texts such as poetry. Similarly, women poets use religion, which is usually associated with patriarchy, as a metaphor for struggles with identity and belonging. Spirituality and organised religion are also shown to be differing concepts with organised religion being the product of society which influences the position of different genders within its stuctures. Spirituality refers to something inherently human related to the individual's personal belief system. In this article, religious reflections in poetry by three very different female poets will be explored as musings on how religion and belonging to a religious tradition are experienced. This will be done from the perspective of postsecular feminism, which does not revert to binary oppositions when discussing religion, but grapples with it in an intersectional way, as argued by Nandini Deo. An intersectional feminist approach will therefore be utilised to analyse selected poems of Lynthia Julius in Uit die kroes (From the kroes) (2020), of Corné Coetzee in nou, hier (now, here) (2017) and of Radna Fabias in Habitus (2018). Julius, a young black woman, and Coetzee, an older white woman, are Afrikaans poets whose work can be viewed as containing feminist ideas while also exploring the role of religion. Fabias, a black Dutch poet from Curaçao, represents a transnational example where similar themes are explored as in the work of the two Afrikaans poets, albeit from a very different intersectional position. In this article, intersections of, not just gender and race, but also culture, language, politics, nationality, age, ethnicity and identity are considered when understanding a woman's sense of belonging to a religion.

Over the years, there has been a challenge for Rastafarian and female Muslim children to access education in public schools as well as Christian-aided or assisted schools in Malawi. This challenge has been due to a policy requiring all students or learners in public schools to have short and combed hair. There is a belief that the policy, dating back to Malawi's one-party era, targeted Rastafarian children and female Muslim children due to their maintaining dreadlocks or long hair and wearing of the hijab, respectively. In challenging this infringement of access to education by Rastafarian and female Muslim students in Malawi, the country has witnessed litigation, circulars and memoranda of understanding. This article examines the effectiveness of the adopted approaches in addressing access to education for Rastafarian and female Muslim children. In so doing, the author presents the applicable legal and policy framework. The article subsequently looks at how access to education challenges have been addressed in relation to female Muslim students and Rastafarian children, respectively. Before the conclusion, there is a brief discussion of the justiciability of the right to education in Malawi and related issues of the role of the courts and other stakeholders. Based on this analysis and examination, the article concludes that much as the adopted approaches have played a crucial role in ensuring access to education for Rastafarian and female Muslim children, there is a need for more action in terms of legislative reform as well as dissemination and public awareness, in particular regarding the recent High Court decision concerning Rastafarian children and their access to education. The article recommends further study on the issue of access to education in Malawi, especially on other aspects of education accessibility as well as dealing with other religious groups.

Les instituts d'enseignement supérieur, contrairement aux écoles secondaires, peuvent être un environnement très isolant pour les étudiants en raison de la grande diversité des étudiants. De nombreux étudiants éprouvent un sentiment de « non-appartenance » et de démoralisation en raison du manque d'interactions sociales avec le grand nombre d'étudiants de la communauté de l'institut. Des séances d'orientation sont proposées aux étudiants de première année dans leurs facultés respectives afin de leur souhaiter la bienvenue. Toutefois, ces orientations ne permettent pas aux étudiants de développer un sentiment d'appartenance à la grande communauté en général. Les étudiants ressentent un sentiment d'appartenance sur base d'intérêts communs, d'affiliations religieuses et de systèmes de croyances communs. Plusieurs associations d'étudiants basées sur ces points communs ont été créées dans les universités d'Afrique du Sud afin d'établir un sentiment d'appartenance des étudiants individuels à la communauté dans son ensemble. L'association des étudiants musulmans (Muslim Student Association, MSA) est l'une de ces associations d'étudiants qui existe depuis plusieurs années dans diverses universités sud-africaines. Cet article de pratique réflexive est basé sur les réflexions de deux enseignants (musulman et non musulman) dans une grande université sud-africaine. Il vise à souligner l'importance de la MSA sur le campus d'une grande université, en créant un sentiment d'appartenance chez les étudiants. Les réflexions ont porté sur les initiatives de soutien, telles que les séances d'accueil, les discussions sur l'islam et les collaborations lors des soirées quiz, afin de créer un sentiment de communauté (d'appartenance) et de collaboration entre les étudiants. L'objectif secondaire est d'analyser l'efficacité des activités de service communautaire de la MSA, telles que les ventes de pâtisseries, les dons d'articles d'hiver, les collectes de nourriture, le travail bénévole et les collectes de fonds, pour créer un environnement propice au leadership et à l'entraide centré sur les étudiants, au bénéfice de ces derniers et des communautés locales défavorisées. Le modèle de réflexion de Gibbs est utilisé pour saisir les réflexions des auteurs sur la MSA et proposer un plan de recherche-action pour maintenir et améliorer les initiatives de la MSA.

Higher education institutions, unlike high schools, can be a very isolating environment for students due to the great diversity of students. Many students experience a sense of 'not belonging' and demoralization due to the lack of social interactions with the vast number of students in the institution's community. Student orientations are offered to first-year students within their faculties to provide a general welcome to students. However, student orientations are inadequate for students to find their sense of belonging in the greater community. Students feel a sense of belonging based on common interests, religious affiliations, and common belief systems. Several student associations based on these commonalities are established across universities in South Africa to establish a sense of belonging for individual students in the greater community. The Muslim Student Association (MSA) is one such student association that has been established for several years across various South African universities. This reflective practice article is based on the reflections of two lecturers (Muslim and non-Muslim) at a major South African university. The article aims to highlight the importance of the MSA at one campus of a major university, in creating a sense of belonging for students. The reflections encompassed the care-fostering initiatives, such as welcome events, Islamic talks and collaborations on quiz nights, in creating a sense of community (belonging) and collaboration among students. The secondary aim is to analyse the MSA's effectiveness in community service activities such as bake sales, winter-warmth hamper donations, food drives, volunteer work and fundraisers in creating a leadership and student-centred caring environment which benefits the students and the local disadvantaged communities. The Gibbs reflective model is used to capture the authors' reflections on the MSA and propose an action research plan to maintain and improve the MSA's initiatives.

In order to maintain social control and order, several authors perceive religion to be a significant aspect of societal life (Akhverdiev & Ponomarev 2008:1; Stark & Bainbridge 2012:1; Welch, Tittle, & Grasmick 2006:1605). The right to religious practice is considered vital in almost all societies. There is a body of research that suggests that a decline in religious conformity erodes the moral fabric of society and hence perceives its decline to contribute to social degeneration leaving society in a state of disarray (Nwube & Edigbo 2023; Ezeonwumelu 2021; Sekhaulelo 2021; Dick, Ede, & Chiaghanam 2020; Nikolova 2018). A deviation from religious norms and values at an individual level is known to result in anomic behavior ensuing conflict with the law. On the contrary, religious fundamentalism is also known to be contributing to hostility, violence, lawlessness, harmful behavior, and social instability (Gorur & Gregory 2021; Wright & Khoo 2019; Sulaiman 2016; VanAernum 2014). It is in this context that this article reviews religious practices and beliefs among male offenders and its role in rehabilitating their deviant behavior so that they may self-actualize to become good citizens upon release in the South African society. Notwithstanding, the study provides very little support on the notion that correctional centers' inspired faith-based programs indeed impact prosocial behavior as offenders engage with their respective religious belief systems as individuals. This finding refutes the notion contained in the literature study that avers that correctional centers' inspired faith-based programs do in fact yield prosocial behavior.

This article is an African traditional religious and cultural analysis of human responsibility as expressed in proverbs and idioms that demand human agency and transcendence in chiShona, Zimbabwean isiNdebele, and isiZulu languages. The analysis is done in line with the common spiritual belief that material wealth is a product of spiritual or magical power. The article analyzes selected proverbs and idioms from the three languages that demand or express agency and transcendence. This demand for agency and transcendence is juxtaposed with a religious belief of wealth as a product of spiritual and magical powers. Spiritualizing material wealth promotes a blame syndrome that is detrimental to human responsibility. A framework of human agency and transcendence that promotes human responsibility in African contexts of poverty is proposed. The article aims to contribute with an African response to poverty that promotes human responsibility and avoids a defeatist and escapist reliance on magic and spiritual solutions.

The concept of eschatology remained a captivating theological subject that theologians dedicated substantial time and resources to comprehend. Contrary to popular belief, some Christians may not prioritise theological discussions about eschatological details. Eschatological discourse - the fate of the universe, including humans and the physical world - may also be prioritised. Death, the second coming of Christ, judgement, rewards, heaven and hell are some of the eschatological themes that fascinate and disturb people because of limited understanding about the afterlife. African tradition religion (ATR) has been criticised for omitting eschatology in its belief system which this study debunks. This study showed that Christianity and ATR have the concept of eschatology and identified the main points of convergence and divergence in their eschatologies to demonstrate that ATR's eschatology is well-established but different from Christianity's. This paper adopts theoretical research, often referred to as conceptual research, since it is aimed at advancing knowledge. Christianity and ATR agree that physical death ends life in the body, and death symbolises the afterlife. Earthlings have limited time to fulfil their duties. Both sides agree that the soul and spirit survive death and resurrection. Christianity and ATR share many beliefs and traditions across sects, ethnicities and regions. These factors influence the eschatology of each tradition. Both faiths agree that present decisions impact fate and eternity. They also agree that God opposes immorality, but the virtuous will inhabit a place of joy. Positive and negative conduct are punished differentially. INTRADISCIPLINARY AND/INTERDISCIPLINARY IMPLICATIONS: This work discusses end-of-life issues that strongly relate to systematic theology and African traditional religion, emphasising that while their eschatologies differ, they share a belief in life after death. African traditional religion should not be mocked as a religion without eschatology

Every human society as well as almost all human life is infused with ethics. There is common acknowledgement that morality and ethics are indispensable in addressing the serious global challenges humanity is faced with today. However, we seemed to have lost our grip on what morality is. How do we best understand human morality and ethics? This research argues that responsible ethics rests on a credible understanding of what it means to be human. The following exploration of the emergence of religion within the science and religion discourse formed part of a series of three seminars that have as their main objective to address a giant void regarding ethical and moral reflection within our society. This research was part of the discourse of the first seminar with the following main research question: What do we learn from the empirical study of morality (in the evolutionary sciences, the neurosciences, cultural anthropology, sociology, and moral psychology) about the sources, functions and characteristics of morality, and its relation to religion? This study offers an exploration of our capacity for religious awareness and belief against the background of niche construction theory. The capacity for imagination seems to have contributed to human evolutionary success and consequently our religious disposition. This transdisciplinary study combines perspectives of some of the most prominent interlocutors in the contemporary discourse on the emergence of religious awareness. By integrating the numerous perspectives evident in this study, this research explores how evolutionary thought can be constructively appropriated to interdisciplinary theology and ethics. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This article explores the origin of religious awareness and belief as part of a larger discourse on morality in history. The interdisciplinary conversation covers the fields of evolutionary anthropology and theology within the contemporary science-theology discourses.

The Confession of Belhar was accepted as official confession of the Dutch Reformed Mission Church by its General Synod on 26 September 1986. During the apartheid regime in South Africa, it confesses its belief in God who serves the poor and the downtrodden, and defines the church as taking a stance against injustice. This article explores the values expressed in the Confession of Belhar to be applied in pastoral care and counselling context. The study aimed to determine whether the values of the Confession of Belhar can transcend the boundaries of 'church' and how pastoral care supports people towards healing and healthy religious discourses. The research population are people who: firstly, visited a state hospital in a previously black township for primary care and referred to the author for counselling; and secondly, those who received counselling and pastoral care in black and brown townships where the author has been a tent-maker minister of the Word in the Uniting Reformed Church in Southern Africa. Upon analysis, five harmful religious discourses that prevent healing were identified: (1) God is punishing me; (2) Is Christ really stronger than evil forces? (3) I am alone and afraid; (4) I have no access to spiritual gifts or any opportunities; and (5) no reconciliation or peace is possible in my situation. CONTRIBUTION: This article describes the Belhar Confession in surpassing its aim of unity, reconciliation and justice in that it supports pastoral counselling by assisting people to deconstruct harmful religious discourses of pain and helplessness to alternative discourses of health and healing