Some white Anglicans established the first Dutch Reformed Church at the Cape of Good Hope in The Political Economy Of South Africa: From Minerals-Energy Complex to … apartheid, but a group of Catholics formed the South African Catholic It is not surprising that South Africa has chosen to respond to the issue of religious freedom in a more tolerant manner given its discriminatory-laden history under colonialism and apartheid. Today, 80 percent of South Africans identify themselves as Christians. antiapartheid stands on many public issues, but its leaders' activism African Religion and its Influence on Christianity and Islam Traditional African religion has been the basis of spirituality for the people of Africa. Approximately 1.1% of the South African population professed to be Hindu, according to the 2011 census. The dangers of politicized religion pervade the annals of South African history. In a phenomenon mimicking recent trends in the United States, the “mainline” churches associated with the South African Council of Churches (SACC)—such as the Anglican, Methodist, and Dutch Reformed—have experienced stagnation and even decline. E-mail Citation » A wide-ranging synthesis of the literature on the diverse religions of South Africa that stresses their historical development and social significance in the context of colonial rule and apartheid. South Africa Table of Contents Dutch Reformed Churches. ... fiWhen white people came to South Africa, they had the Bible, and we had the land. Traditional African Religions. Its four church members debated the question of racial separation. Among the African indigenous churches, this orientation arises from an apolitical predisposition; among the evangelical independents, it is a direct product of their theology. In particular, it impacts on gender relations and consequently on how women are treated in society and the home. Failed experiments in democracy litter the African continent and beyond. In a country with arguably no common national symbols, Christianity is one of the few commitments nearly all South Africans share. religious grounds. congregations. Most white Catholics who are English … Today, the continent’s various populations and individuals are mostly adherents of Christianity, Islam, and to a lesser extent several traditional African religions. Organizations like the Signpost Research Centre and the Gospel Defense League are targeted along with groups like Rhema and World Vision. Beyond this narrow academic interest, however, intellectuals and policy-makers generally dismiss the phenomenon as marginal to the major currents of political change in South Africa. Dean C. Curry, who has recently traveled in South Africa, is the author of A World Without Tyranny: Christian Faith and International Politics. Reformed and other churches who believed apartheid could be justified on the British, and their followers gained strength by attributing divine Whether those prospects are realized, and whether South Africa will join the family of democratic nations, will depend in important ways on a factor almost always overlooked by media and academic pundits: namely, religion. eternal, infinite, wise, and just, and the Creator of the universe. Of course, it has not in Europe or North America as well. In the townships, black evangelicals are under enormous pressure to dissociate themselves from the independent evangelical movement. Christianity became a powerful influence in South Africa, often uniting large numbers of people in a common faith. his whites-only church in the late 1970s and joined a black parish I asked them because religion has been so saturated by politics in South Africa’s past, and politics so saturated by religion. twentieth century, as many Afrikaners came to believe that their own only opposed apartheid but also offered encouragement to those who established the NGK in Afrika, as it became known, for black Africans. As black Africans and people of mixed race converted to the religion, Religions (A South African Perspec ve) pp. Institutional arrangements such as fair elections, a representative legislature, and an independent judiciary are a necessary precondition of democratic government. Ultimately, the success or failure of the democratic enterprise depends on the values, beliefs, and habits of a nation’s people. Especially ominous is the intimidation of black evangelicals by the left. Obviously, if the theology and activities of South African evangelicalism were irrelevant, there would be little reason for this extreme hostility. Throughout South Africa’s three centuries of modern history, religion has played a major role in shaping the contours of all areas of South African life. Racial separation was only widely accepted in the church in the early The NGK is generally referred to as the Dutch Reformed vigorously opposed their church's involvement in politics, while many In the last decade of the nineteenth century, a black religious movement known as Ethiopianism, with roots in the American-founded African Methodist Episcopal Church, represented one of the first organized expressions of black South African nationalism. And yet, after all the talking, negotiating, constitution-building, and voting has taken place, the survival of democracy in a “new” post-apartheid South Africa will arguably depend on those invisible things cultivated and nurtured in the general population by religious faith; those values, beliefs, and habits that represent the soul and lifeblood of a democratic government. This tactic is part of the broader strategy of South Africa’s left-wing radicals to eliminate by whatever means—including gruesome physical violence—those who do not see things their way. Religious alliances provided a means of coordinating church Rorty, rights and religion: The contribution of South African religions to a shared value system Ronald Nicolson INTRODUCTION The need for shared values It must be obvious to us all that if there is to be hope and stability in South Africa, a common set of values will need to be widely accepted. Printed in South Africa by DS Print Media ... Material in this training manual is largely based on information from the Impact of Religion on Women™s Rights in Africa Workshop, held in Zimbabwe, 1 Œ 2 November 2000. Religion has an extremely powerful influence over people™s lives. Moreover, the religions developed in the Americas impact Africa in that devotees of the African diaspora have significant influence on practices in Africa. In the eyes of the Afrikaners, their 1838 vow at Blood River established an immutable covenant between God and the chosen Boer race. In the twentieth Christianity and Islam are leading religious traditions — each has in excess of 250 million followers in Africa. POLITICS AND RELIGION: POLITICS AND AFRICAN RELIGIOUS TRADITIONS. In short, the peril of evangelicalism resides in its failure to jump on the left’s bandwagon and embrace its radical political and economic agenda. This assault has been conducted in books (e.g., Paul Gifford’s The Religious Right in Southern Africa), newsletters (e.g., Crisis News), on the pages of prestigious academic journals (e.g., Journal of Theology for Southern Africa), and through the putative research of mainline religious organizations such as the Institute for Contextual Theology. in order to support the ideology of the national security state.” Consequently, “we (the document’s signatories) denounce all forms of right-wing Christianity as heretical.”. African Traditional Religion, Islam, and Christianity African Traditional Religion, Islam, and Christianity are three extremely different religions that have very different belief systems. Sin is what we are made of, and whatever we humans are doing is bound to be corrupted in one way or another. But what about today, and more importantly, tomorrow? Christianity became a powerful influence in South Africa, often uniting large numbers of people in a common faith. The Africans made up about 10 percent of the community, the synods While the political activities of the SACC-related churches get most of the media attention—as a result of highly visible, well-traveled clergy—South Africa’s independent churches, evangelical and indigenous, are quietly but profoundly altering that country’s religious and social landscape. officials within the Roman Catholic Church in South Africa opposed Rejecting the revolutionary strategies of liberation theology, these churches see entrepreneurial business activity as an important mechanism for creating a new, post-apartheid South Africa. Time will tell whether Christian values will continue to have more influence in Africa. It is estimated that nearly 50 percent of all black South Africans and 25 percent of white South Africans now identify with either evangelical or indigenous church groups, and their membership rolls continue to grow. He has just completed a year as an Olin Fellow at the Institute for the Study of Economic Culture at Boston University. In these churches, many politically sensitive issue. Editor's Note . Accurately described as theologically conservative, the new independent evangelical churches are racially liberal: they are opposed to apartheid, while advocating and practicing racial harmony. A History of African Christianity, 1950–1975. The culture during the apartheid time is still powerful in much of South Africa countryside. The Islam was introduced through the Cape Malay slaves of the Dutch colonists. teachings. . Hinduism had been introduced by the slaves and servants moved in by the Dutch from the Indian subcontinent. Countering the efforts of the antiapartheid community, the Christian within the Dutch Reformed church. The political manipulation of Christianity was the design behind the declaration of the National Party’s first prime minister, D. F. Malan, that the church’s “special calling” was to “guard the [Afrikaner] national interest,” and it is the design behind the recent call of South African Communist Party leader Joe Slovo for “every good believer to become a witness for liberation.”. The South African religious landscape is diverse and has a profound effect on the role that faith communities may and should play within this context. opposed apartheid. Africans or South Africans and Bantu-speaking people form the major part of the population (approximately 35 million). Some ethnic groups are unique to South Africa while others like Basotho crossed the border into the country. Religion, on the one hand, teaches that people are born sinners. South Africa’s religious left lumps all three groups together. regional synods oversee the operation of the Dutch Reformed of South Africa). In 1988, however, South Africa’s religious left (often indistinguishable from the SACC mainline) commenced a systematic onslaught against “the real enemy” of South African liberation—“right wing Christian groups,” or “RWCGs.”. Certainly some evangelical groups—the Signpost Research Centre, for example—have engaged the political debate in South Africa in such a way as advertently or inadvertently to lend support to the morally odious system of apartheid. these denominations was the Dutch Reformed Church (Nederduitse If you want this website to work, you must enable javascript. Both, says Morphew, “begin with the historical context and reinterpret Scripture accordingly”; therefore, he concludes, both are heretical. Many Africans believe in traditional healers called sangomas, who give readings – including throwing the bones – and provide spiritual and emotional counselling and dispense African traditional medicines or muti. Culture and spirituality share space and are deeply intertwined in most African cultures, which have been heavily influenced by the introduction of Christianity and Islam during the era of European colonization. Attitudes toward religion and religious beliefs vary widely, however. For the remainder, such as most of the new independent evangelical churches, their distaste for liberation theology and their understanding of the church’s proper role in the public arena derive not from “an ideology of the national security state” but from sincerely held beliefs about theology, politics, and economics. In a country with arguably no common national symbols, Christianity is one of the few commitments nearly all South Africans share. In Share a map of South Africa and do the same. On the eve of what will most certainly be a “new,” multiracial South Africa, religion remains a pervasive and powerful social influence. Again, there were often significant differences between church leaders This attitude is derived from the mistaken notion that evangelicalism is uniformly pietistic and otherworldly. They also used the Nile River to take them south. The other major religions are Hinduism, Islam, Buddhism and Bahá'í Faith. community, whereas decisions concerning policy and discipline are ... as an influence of South African culture. The historical importance of religion and tradition to South African governance raises the question of whether and how it is possible for a … congregations. In the parlance of the streets, South Africa’s population is divided into two camps: the “liberators” and the “collaborators.” In the latter camp are all those who do not accept the left’s agenda and its self-proclaimed leadership, a category into which the overwhelming majority of South Africa’s evangelicals fit. and their followers concerning race and politics. cost it support among those who feared public scrutiny on this Herein lies both the danger and promise of religion in South Africa. At this historic juncture in South Africa’s life, it is unlikely that the growing numbers of evangelicals—white and non-white—will steal the headlines from the major political players of the moment: the de Klerks, the Mandelas, the Buthelezis. "chosen" are saved, as long as they adhere to the church's Moreover, some evangelical groups have the audacity, in the words of the religious left’s Crisis News, to criticize “prophetic church leaders such as Desmond Tutu, Allan Boesak, and Frank Chikane, as well as the World Council of Churches.” (Emphasis added.) SACC leaders were outspoken in their political views, lodging A few Dutch Reformed clergy apartheid. Elphick, Richard, and Rodney Davenport, eds. this church as the "community of the elect" in 1619. With the release of yet another document, The Road to Damascus, in Johannesburg last year, South Africa’s religious left joined together with other “Third World Christians” to inaugurate a new all-out offensive against right-wing Christianity. has planned the life and the fate of each individual on earth; the And the Rhema church—again, to cite but one example—works in close alliance with several Sowetan evangelical ministries. The immense majority of South Africans are Christians. Not all the salvos, however, have originated within the mainline religious network. arose in Europe in the nineteenth century, but rifts occurred in the Afrikaners by the British (see British Imperialism and the Afrikaners, South Africa’s culture is one of the most diverse in the world and has given rise to the term “Rainbow Nation”. Hastings, Adrian. Christians believe God is a Christian while Muslims believe God is a Muslim forgetting that God has no religion. “Right-wing Christianity under whatever name,” the document states, “is a way of believing that rejects . (An Indian Dutch Reformed Church was formed in 1951.). In the village of Eshowe in the KwaZulu-Natal Province in South Africa, a Zulu Isangoma (diviner), with a puff adder in his mouth, practices soothsaying, or predicting, with snakes. A stable, democratic, and prosperous South Africa will not simply be wished into existence, regardless of the good intentions of the political players. South Africa's Black City Music and Theatre, 1985. Nevertheless, what distinguishes South Africa’s new independent evangelical churches is their dual mission of evangelism and racial reconciliation. comfortable intersection between religion and politics. . It is not so The presbyterial organization of the Dutch Reformed churches means Whilst the African traditional religious heritage remains a potent force that – on a sub- conscious level – still influences the values, identity and outlook of Africans, Christianity and Islam have become major sources of influence in African society. The major faiths practiced in South Africa are Christianity, Islam, Hinduism, traditional African religions and Judaism. religion" of the National Party during the apartheid era. The General Household Survey (2013), conducted by StatsSA, gave, for the first time since the census of 2001, a picture of the South African religious … 1 Introduction: Peoples, religions, Constitution and Charter. East India Company, as an extension of the state in southern Africa, In 1986, a group identifying themselves as “Concerned Evangelicals” produced a Kairos-inspired “critique of (South African) evangelical theology and practice” entitled Evangelical Witness in South Africa. That this is not the case is evidenced by the number and intensity of attacks that the religious left has directed against South Africa’s evangelicals. The other large Protestant denomination, the Dutch Reformed Church, has about 4 million members in several branches. disagreed about tactics for expressing their views. Other religious influences in South Africa came from British English-speaking ministers in the early 1800s, and the Swiss reformer John Calvin (1509–1564) who was brought to South Africa by French settlers. predestination, and the Synod of Dort in the Netherlands had proclaimed that the functioning of each congregation is governed, in part, by that Instead, values and behaviours of the population differ strongly among the cultural groups to which people belong. Elphick, Richard, and Rodney Davenport, eds. South Africa. Without it, democratic government is untenable. The historical importance of religion and tradition to South African governance raises the question of whether and how it is possible for a … the 1990s. London: Routledge, 1992. Almost all South Africans profess some religious affiliation, according to the official census in 1991. Christian churches in South Africa, except the Dutch Reformed churches, It is religion’s unique quality, as Peter Berger has perceptively noted, to relativize, unmask, and debunk “the pretensions of human power.” However, when used in the service of a partisan political agenda, religion often succumbs to the deceit of human power, becoming just another political player and, at worst, part of the problem of human tyranny. 1). Unfortunately, I have to limit myself to the constitutional position of just two of the many religions in the country, as space and time do not allow for more. While race-based discrimination was the most obvious, religion was a … Christians don't want Muslims to rule them and Muslims are ready to kill for Allah. European and other foreign settlers brought most of these religions. Religion in South Africa Around two thirds of South Africans are Christian of some form including Catholics, Anglicans, Dutch Reformed or African independent churches. The 2016 General Household Survey measured a further decline to 0.9%. During the formative years of Dutch influence in the late seventeenth century, the religion of the Reformed Church was given special protection as the vehicle through which the Afrikaner identity was forged. It became clear that there were other church leaders like Joshua in South Africa itself, sometimes building up huge congregations based in part on the power of their personalities. the fact that parish finances were controlled by the church's highest (also translated, the Dutch Reformed Church), and in 1859, with the uniting large numbers of people in a common faith. While race-based discrimination was the most obvious, religion was a … In this sense, religion and religious values act as social glue: informing society’s understanding of the public good, providing the vocabulary of common moral discourse, and, consequently, restraining and bonding the centrifugal forces of national life. There is a direct link between religion and laziness which contributes to poverty in Africa; religion makes people lackadaisical in their attitude towards finding practical ways to improve their undesirable living conditions. Fine, Ben, and Zavareh Rustomjee. people became involved in efforts to reverse or to ameliorate the Their doctrines assert that God is Moreover, churches and parachurch organizations continue to grow at a spectacular rate, especially independent evangelical and black African indigenous churches. opposition to apartheid while minimizing the public exposure of church Display a map of Africa and work with students to locate South Africa. Understanding Contemporary Africa, pp.317-350]. religious and political issues together in the same debate. church in 1853 with the formation of the Nederduitsch Hervormde Kerk Gereformeerde Kerk--NGK), which came to be known as the "official He authorities, who supported apartheid. In fact, they are conspicuous in South Africa for their interracial character. Therefore, I want to focus on my experiences of religion and politics in South Africa not as a representative of a political party, but as a co-religionist. century, after Calvinist reforms in Europe had entrenched the idea of church gained recognition as the state religion in 1651, and the Dutch They believe different things about life after we die on earth, they believe that different things are and are not God, and they believe different types of people are and are not prophets and priests. cooperation with the state, as much as possible, in protest against The aim of this article is to use religious affiliation and adherence as indicators to plot the South African religious landscape. The largest of Among the evangelical independent churches (sometimes referred to as New Independent Churches or NICs), it is not unusual to find congregations numbering in the thousands. In the 1990s, black South Africans form a majority in all large In the twentieth century, however, several Christian churches actively promoted racial divisions through the political philosophy of apartheid. origins to their struggle for survival. . For example, senior South Africa … The aboriginal indigenous people – the San Bushmen and Khoikhoi (collectively known as Khoisan) were joined by an influx of Bantu and Europeans to evolve into present-day South Africa’s cultural make-up. In reality, these groups are very different, and denouncing them as if they were all cut out of the same racist cloth does nothing more than render transparent the actual agenda of South Africa’s religious left. separation was gaining acceptance among white South Africans in general. Ghana. It is impossible to generalize about concepts in African religions because they are ethno-religions, being determined by each ethnic group in the continent. 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