The Earth as Mother |
Land and Spirituality in Africa
|
Articles in this series: Land: Breaking bonds and cementing ties by Edmore Mufema Spirituality, land and land reform in South Africa by Mr Z. Nkosi, South Africa The case of the Maasai in Tanzania, by Mr O. Karyongi Women and Land by Ms Nancy Kireu, Kenya Those who do not know the village they come from ..., by Rev. Rupert Hambira
|
In 1996, Indigenous People met during the Conference on World Mission and Evangelism held in Salvador Bahia Brazil. One year later, the World Council of Churches’ Indigenous Peoples’ Programme (WCC/IPP) in cooperation with the Botswana Christian Council also held a workshop under the theme "Spirituality, Land and the Role of the Churches in the Struggle for the Indigenous Peoples’ Rights" in Gabarone. From that meeting came a call to continue building spiritual,cultural and political identities within the churches in the countries where Indigenous Peoples are located. The areas of critical concern identified were land, protection of rights under international law, preservation/promotion of culture, decision making processes, advocacy, spirituality and networking. In February 1998, some Indigenous Peoples participants who had been at the Gabarone workshop and other representatives from Africa, attended a consultation on "Land and Spirituality" in Karasjok, Norway. Here the world-wide Indigenous Peoples community exchanged ways in which their spiritualities and lands were threatened. From this sharing, ideas of cooperation and responsibilities were discussed. The Indigenous meeting and the statement of Karasjok became a strong challenge to convene in Harare to identify the critical issues affecting African Indigenous Peoples in general. Before the WCC’s eighth Assembly in Harare, "Land and Spirituality: The African Context" was the theme chosen for the workshop -- the same theme used in Karasjok, Norway. It showed the connectedness between the spiritualities of the Indigenous Peoples and the land on which they originated.
|
Everyone needs a place we can refer to as home. A place where we are in control, a place where we have our roots, a place where we can be ourselves away from the many pretences of our hectic daily life. No one rests unless they are at home. In removing the Indigenous Peoples from their ancestral homes for the sake of building dams, tourism, mining and all such other economic activities (which are no doubt very essential for the life of our nation), we are all the same depriving them of a place of their own, a place they could call home. In being moved from their ancestral home to live under the jurisdiction of other groups in differently organized and structured communities, the San communities are denied their very essential God-given dignity. Anything that takes away a community’s ability to determine its own destiny and direction is evil, whether or not the one that takes away such ability is kind and benevolent, or cruel and harsh.
Source of Tools
I have often wondered if we realize how much the tools, the implements and the technology that a person has at his disposal will influence and even shape his outlook and spirituality. In the biblical tradition, for example, when a community was struck by some hardship like a human epidemic or one that affects livestock or crops, (or even natural phenomenon like drought, floods, volcanic eruption and so on) the cause was always traceable to the possibility of human sin. With the advances (in the last century) in science and technology such events are interpreted differently. Technology has helped to identify other causes, and our understanding of God and God’s place has changed. Technology -- the kind of tools that the people have at their disposal -- is power, and depriving people of the basic source of their tools is the most crude form of dis-empowering them. Alienating the people from the land is therefore really and truly a political as well as spiritual alienation.
Their Burial Ground
Not only for the San but also for the entire African world-view, life is a continuum that links people including the yet unborn, the living and the departed. It is an unbroken cycle. There is and has always been a sense of community, fellowship, communication and even mutual counsel that embraces all these levels of our existence. The place and places at which people down the centuries have buried their dead are therefore of great historical as well as cultural significance to the life journey. They are an important link with the life behind and at the same time serve as important signposts for the journey that still lies ahead of us. Signs, symbols and shrines have always had a very important religious value. They have always been regarded as a holy ground of some kind. They cannot and should not be either spoiled or violated. This is among others one of the major reasons why the sites where people have buried generations of their forebears are actually revered as nothing less than sacred. Removing these people or just denying them access to such important landmarks in their world-view is a terrible misunderstanding of their cultural roots as well as a denial of a fundamental spiritual and religious right.
Source of Health
Concern for and with good health is probably the second-most fundamental human preoccupation after food security. No one can deny the fact that each human community has some share in the great wisdom of healing. It is still true that more people have access to the traditional forms of healing than to modern scientific forms. This wisdom is a sacred gift to humanity that flows from God, mother earth and the collective life of the society. A lot of what I have already said when dealing with the land as the source of our tools applies here also. Yet it is here where the relationship and, at times, entire dependence of Indigenous spirituality on the land is most evident. The wisdom of the San communities always points them to certain roots that can be used to cure disease. This is why a familiar piece of land is essential. Pushing them off such land for whatever reason is denying and depriving them of the life-sustaining wisdom without which they find it very difficult to subsist. Health, like food, is not only a physical or a psychological concern. It also has everything to do with the spiritual welfare of the people. Dislocating people from the primary source of their health and well-being is, therefore, in every sense a spiritual concern.
Concluding Remarks
I have yet to find an African who can convincingly argue that there is no link between a people’s spirituality and their status or relationship to the land. All the major wars of liberation on this sub-continent were to liberate the land. The source of our bitterness against colonialism was the stolen land. I therefore find it difficult to understand why we find it so difficult when Indigenous communities like the San people, in exactly the same way, register their land-related claims as a spiritual and human right without which a dignified life is not possible. People are the subject of development. It is supposed to be aimed at the betterment of the quality of life of every citizen of the world. Development is supposed to follow the people, not the other way around. Development is supposed to suit the people and not the people to suit development. If Africa does not learn this lesson now, all our efforts at development will be in vain, because Africa is ultimately only as strong as its communities.