Its AGM took place at the rugby club last Thursday. They were unanimous that Barberton holds tremendous historical and geological significance, but that it has experienced a decline in tourist numbers over the years. However, while not much is seemingly happening at the moment, a number of projects are in the planning stages behind the scenes. Grimbeek opined that all the partners needed to band together to create opportunities for tourism in Barberton.
Nothing has been added since the Makhonjwa Mountains were declared a heritage site last year.
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She added that the state of tourism in town held the most potential in the Lowveld because of the scenery and the World Heritage Site designation. She contended that more needed to be done in terms of creating a host of activities for visitors to participate in.
We have the mountains and a connection with the ancient siSwati culture and need to make it being a faraway destination our advantage. She said there are only two roads into Barberton, emphasising that this created the need to capitalise on people of all ages visiting through regular brainstorming sessions.
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Hartman laid out a number of exciting plans which are in the planning stages, which he said would provide a considerable boost to the tourism industry in Barberton. We have identified seven nodes of development.
All that is left now, is to get 24 iconic attractions which will see people flocking here. Astrid Christensen, Barberton Community Tourism marketing manager. Fumeka Chirwu and Julius Matsebula. Nathi Masano, BCT chairman.
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Phenomenology, simply understood, refers to the understanding of things as they appear to us, and how these things reveal themselves to us. Heidegger emphasises that the world is the only reliable discursive space. He rejects positions that do not start from the world and return to the world. Conversely, religious views, although they address lived realities, may not necessary be worldly in their framework.
This tendency informs some religious beliefs that sometimes legitimise acts of religious violence. Heidegger does provide a legitimate theoretical model for addressing the problem of religious fundamentalist violence that emanates from a certain kind of religious disposition. He provides a secularist position that is critical of religious beliefs that seek to view human experiences from other-worldly religious perspectives. He limits human ability to the phenomenal.
This position is valid in that it considers the lived world as a significant starting point. But it reduces, as French philosopher Emmanuel Levin as would argue, the nature of human experience to that which can only be ascertained by lived realities. In addition, secularist views can promote violence, especially when world views are absolutised. This is not to say that his position does not provide a significant starting point for addressing the problem that has been attributed to religious fundamentalist views.
But it does not provide a sufficient solution for addressing the problem.
A solution to religious fundamentalist violence is neither a secularist view nor religious in nature; it entails a blend of both. On the other hand, religious freedom must be promoted, especially as lived human realities are considered very important.
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A secularist position, with its emphasis on human reality as a starting point, must be reconciled with religious viewpoints to address the possibility of religiously motivated violence. The way to combat religious fundamentalist violence is not through further secularisation or attempts to extinguish religious thoughts altogether, because they respond to a legitimate, authentic and enduring human need: asking about the ultimate meaning of human existence.
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John S Sanni is a postdoctoral fellow in political theory at the University of the Witwatersrand. His research areas include African political philosophy, conflict studies, religion and politics, and contemporary philosophy. Create Account Lost Your Password? Toggle navigation Toggle profile. Create Account.
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