THE PITFALLS OF BLACK CONSCIOUSNESS TO RELIGION

HISTORY teaches us clearly that the battle against colonialism does not run straight away along the lines of nationalism. For a very long time the native devotes his energies to ending certain definite abuses: forced labour, corporal punishment, inequality of salaries, limitation of political rights, etc. This fight for democracy against the oppression of mankind will slowly leave the confusion of universalism to emerge. The lack of practical links between God and the mass devise a moment of the struggle that give rise to tragic mishaps.

In my opinion, it is not necessary to talk with Africans about African culture. However, in the light of the above statement one realizes that there is so much confusion sown, not only amongst casual non Africans, but even amongst Africans themselves, that perhaps a sincere attempt should be made at emphasizing the authentic cultural aspects of the African people by Africans themselves.

Since 1652- we blacks have been experiencing a process of acculturation. It is perhaps presumptuous to call it acculturation because this term implies a fusion of different cultures. In our case the confusion has been extremely one sided. The two major cultures that met and fused were the African culture and the Anglo –Boer culture .Whereas the African culture was simple and unsophisticated , the Anglo –Boer had all the trappings of a colonialist culture and therefore was heavily equipped for conquest. Where they could, they conquered by persuasion, using a highly exclusive religion that denounced all other Gods and demanded a strict code of behaviour with respect to clothing, education, ritual and custom. Where it was impossible to convert, firearms were readily available and used to advantage. Hence the Anglo –Boer was the more powerful culture in almost all facets. This is where the African began to lose a grip of himself and his surroundings.

It was the white missionaries under the veil of Christianity who confused the blacks with their new religion. They mythisized our people with stories of hell. They painted their God as a demanding God who seek worship “or else”. People had to discard their clothes and their customs in order to be accepted to the new religion .Knowing how Africans were, these pseudo- Christians stepped up their terror campaign on the emotions of the blacks with their detailed account of eternal burning, tearing of hair and gnashing of teeth. By some strange and twisted logic they argued that theirs was scientific religion and our was superstition. This cold and cruel religion was strange to the indigenous people and caused frequent strife between the “converted blacks” and the “resisting blacks”, for the “converted” have imbibed the false values of white society. The converted blacks were taught to ridicule and despise those defended the truth of their indigenous religion .With the ultimate acceptance of western religion down went our cultural values.

What I have tried to illustrate here is that in South Africa, religion has always rested under the white envelop. Not only have the Whites been guilty of being on the offensive habit but also, some skilful manoeuvres. They have managed to control the responses of the blacks to the provocation. Not only have they kicked the black but they have told him how to react to the kick. For a long time the black have been listening with patience to the advice he has been receiving on how best to respond to the kick. With painful slowness he should now beginning to show signs that it is his right and duty to respond to the kick in the way he sees fit.

While I don’t wish to question the basic truth at heart of Christianity, there is a strong case for blacks to re-examine their cultural religion which was bastardised at a helm of evils of colonisation. To the best of my research, I uncover very fundament aspects of black theology through our worship of ancestors. This theology wants to describe God as a fighting God not as a passive God who allows a lie to rest unchallenged. It grapples with existential problems and does not claim to be a theology of absolutes. It seeks to bring back God to the black man and to the truth and reality of his situation. The distinction between people and ancestors appeared to stem from the nature of the relationship between the living and the dead for it is believed that the dead are in close proximity with God. In Christian faith this is known as saint.

This acknowledgement of these beautiful angels opened a channel of communication between the living and those in the afterlife. Unfinished business in black theology is acknowledged and peace is made through rituals and ceremonies. Moments of transition at mile stones along one’s life are marked by rituals. Transitions such as births, initiations, graduations, changes in places of abode, acquisitions of important property, marriages and death are communicated to ancestors. Key ancestors in each household or clan are called by name and asked to participate in the significant occasion and bless it.

Such key ancestors are usually fathers, mothers, and grandparents. Whenever appropriate, ancestors are visited at their graves and informed about matters for which thanks are due and blessings are requested. In the event of personal or work related problems, rituals are performed to appease the death and restore good relationships. These rituals enable the living and those who have passed on to make peace and maintain it. It is this peace that is believed to open up opportunities for present and future prosperity. Therefore, when I survey all this and much more besides, I find nothing to sustain the long-held dogma of black theology, according to which our ancestor practice have become a symbol of fear, evil and death.

I speak of this long-held dogma because it continues still to weigh down the African mind and spirit, like the ton of lead that the African slave carries on their own shoulders. This heavy myth dictates to us that we will never straighten our back and thus discover that we are as tall as the slave master who carries the whip. An essential and necessary element of us blacks is that we all must take it as our task to encourage whoever carries this leaden weight, to rebel and assert the principality of our humanity. This is an important aspect of blacks who still swim in a mire of confusion –the aftermath of missionary approach.

We need to rewrite our history and produce in it the heroes that formed the core of our resistance to the white invaders. More has to be revealed, and stress has to be laid on the successful nation building attempts of men such as Shaka, Moshoeshoe and Hintsa. These areas call for intense research to provide some sorely-needed missing links. We would be too naïve to expect our conquerors to write unbiased histories about us. We have to persistently destroy the myth about our own religion, culture, customs and rituals which were wiped under cruel acts. We must reject as we have been doing the individualistic cold approach to life that is the cornerstone of the Anglo –Boer culture and keep the burning ashes of our ancestors -for to them blessings nourish.

By Cyprian Thwala