Maart 2013: jaargang 10, nommer 1 - LitNet

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LitNet Akademies Jaargang 10 (1), Maart 2013 substantially different from their previous experience of meditation. They described how it was their “imagination of the situation” that produced most of their surprising subjective effects, rather simply reading the text objectively, as they might have done previously. Most men expressed initial fear of using this method – they did not know in which direction it would take them – whereas the women did not. Nevertheless, it is clear that both men and women benefited by praying through the text in this way. One of the most interesting findings was the gendered effects of using this method. Male participants reported that it gave them a better understanding of the text, especially by challenging gender stereotypes, enabling them to step into another’s shoes and see “what it was really like for Ruth”. At least one man saw that Boaz was not the hero of the tale and, putting himself in Ruth’s shoes, began to reflect on the undesirability of being owned by someone else. The insights the men gained were clearly important not only for their relation to and understanding of the text, but also for the way in which they relate to women. Significantly, they indicated that they were challenged concerning their traditional, genderstereotypical approaches to women and had begun to feel embarrassed at the way men can treat women. These findings are especially significant within a highly religious African context where tradition and patriarchal biblical interpretations have often formed a double bind which restricts women’s growth and development (Nadar 2006:78-80). Clearly, an aspect of personal transformation had already begun to take place within the individual men and it was made all the more urgent by the sense of divine assignment. Female participants felt spurred on towards greater agency in terms of accepting themselves for who they are, becoming more proactive (taking the initiative), or seeing gaps in the social fabric which they could begin to fill. The importance of these insights cannot be understated. Clearly, the women, too experienced a sense of personal transformation, which for them led directly to a desire to transform the society in which they live. The subjective effects which both men and women experienced during this exercise are crucial first steps in their own personal transformation. If sustained and allowed to be developed, these transformations may well trigger positive transformations in the South African churches and society. As intimated above, tradition and patriarchal interpretation of Scripture still keep many women subservient to their menfolk, despite South Africa’s overtly egalitarian Constitution. If praying through one small portion of Ruth can cause men to question their traditional-patriarchal treatment of women, and spur women on to greater personal agency, then there is hope. There is hope that continued prayer and meditation through the remainder of Ruth, Esther, Judith, and Susanna – a larger project that will begin in the second half of 2013, DV - will propagate greater and deeper personal transformations which have the potential to transform a still highly patriarchal church and South African society as a whole. Keywords: Ignatian meditation, active imagination, Ruth 2, subjective psychological effect, gendered identity, prayer, students 606
1. Inleiding LitNet Akademies Jaargang 10 (1), Maart 2013 In die afgelope paar dekades was daar ’n bestendige toename in publikasies oor sielkundige interpretasies van Bybelse tekste (Efthimiadis-Keith 2012:1–2), maar die sielkundige impak en effek van meditasie op lesers van Bybeltekste is nog selde beskryf. Hierdie verkennende studie 2 , wat geïnspireer is deur Jung se gebruik van aktiewe verbeelding en Ignatius van Lojola se meditatiewe tegnieke, hoop om ’n bydrae in hierdie verband te lewer. Aktiewe verbeelding is ’n metode van die analitiese sielkundige Carl Jung, waardeur individue tydens berading aangemoedig word om aktief met hul droombeelde en ander subjektiewe bronne in gesprek te tree. Die individu beleef en ondervra dié beelde en wag dan op antwoorde (Adams 2004:6) sonder om sy/haar bewustelike beelde/denke op die droombeelde af te dwing. Volgens Jung se analitiese sielkunde kry die beelde wat uit beide die persoonlike en die gemeenskaplike onbewuste opkom, sodoende die kans op vrye uitdrukking sodat hul inhoud tot die bewussyn kan deursyfer. Dit word dan in die bewustelike psige geïntegreer en gee aanleiding tot verskeie vlakke van persoonlike omvorming (Adams 2004:5, 15–9). 3 Ignatiaanse meditasie is die meditatiewe benadering van Ignatius van Lojola (1491–1556), en kan as ’n Christelike vorm van meditasie beskou word. Ignatius, wat die Jesuïete-orde in die 16de eeu gestig het, het ná sy bekering in 1522 sy Skrifgebaseerde vorm van meditasie ontwikkel om mense se verhouding met God te versterk en hulle te help om God se wil vir hul lewe te onderskei. Ignatius het sy bekende geestelike oefeninge (“spiritual exercises”) saamgestel met die oog op ’n dertig dae lange afsonderingsgeleentheid. Hierdie Christelik-meditatiewe benadering vereis dat deelnemers, deur hul verbeelding te gebruik, aktief betrokke raak by Bybeltekste, in so ’n mate dat hulle as ’t ware deel word van die gekose verhaal of teks (Paulin-Campbell 2008:1, 14). Soos dit die geval is met Jung se aktiewe verbeelding, verg ook Ignatiaanse meditasie dat deelnemers hulself spontaan oorgee aan die onbewuste beelde wat by hulle opkom. Dit moet verstaan word teen die agtergrond van Jung se oortuiging dat die Christelike Bybel, wat ’n bewuste uitdrukking van die gemeenskaplike onderbewussyn is (Jung 2010:xvi; Efthimiadis-Keith 2010:57, 61), die individu toegang tot die inhoud van sy/haar onderbewussyn gee. So ’n meditasie oor Bybelgedeeltes kan deelnemers dus help om tekste beter te verstaan en om dieper persoonlike insigte en betekenisse van tekste te ontdek. Laasgenoemde lei dan tot ’n proses van persoonlike omvorming. Literatuur bevestig dan ook dat die langtermyngevolge van Ignatiaanse meditasie verskillende grade van persoonlike verandering kan insluit (kyk bv. Dyckman, Garvin en Liebert 2001; Ruffing 2000; Paulin-Campbell 2008:108–161). Tydens die huidige ondersoek is Ignatiaanse meditasie gebruik om lesers se subjektiewe ervarings tydens hul biddende lees van ’n teks op te teken. Die persoonlike en moontlik sosiale omvorming waartoe dit aanleiding gegee het, is ontleed om vas te stel watter elemente die grootste bydrae tot die gerapporteerde transformasie gelewer het. Verder wou die 607
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Abstract LitNet Akademies Jaargang
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3.5 ’n Dringende oproep om doeltr
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5.1 Verby die staat na die hele wê
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Quinot, G. en S. Arrowsmith (reds.)
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