Journal for the Study of Religion

White Izangoma

2023-07-27T11:22:47+00:00

One of the social changes with the collapse of Apartheid in the South African society was the emergence of so-called ‘white isangomas’ or ‘white izango-ma’. This was not the first time that people of European origins were called by amadlozi (ancestral spirits) to ubungoma2. The first records are dating back to the beginning of the 20th century, but the social situation (colonialism and then Apartheid) made it impossible for Whites to be trained. However, with the growing awareness of the importance of African cultures, white peo-ple who felt the calling, started looking for answers. The calling is character-ized by a sickness of body and mind that shows itself in having visions and an overwhelming weakness. It is widely believed that it can be healed only through the training by a fully-fledged isangoma. This essay analyses white izangoma vocation and work, establishing if they really are part of ubungo-ma, and if they influence and change black izangoma’s teachings and work. The information originates from the author’s field study, written izangoma’s testimonials, and other academic research.

Muslim Personal Law, Yes and No

2023-07-27T11:28:50+00:00

Muslim personal law (MPL) has been a controversial issue in South Africa. Proponents of it becoming legalized in South Africa, say that women would be handed benefits which they do not have because their marriages lack legal recognition. Women lack support from theological bodies which are largely male dominated. These bodies have been accused of adopting a conservative view of Islam and of wanting to maintain the patriarchal status quo. It can be argued that such views are culturally and structurally violent, as they lead to direct violence, as women are denied important resources such as divorce which could be legally ratified in a court where MPL is recognized. Religious leaders who are against MPL, are in a state of ‘hysteresis’ as Bourdieu would say. Theological bodies, on the other hand, state that MPL cannot be inter-twined with secular laws that are contrary to Shariah (Islamic law). They crit-icize the clergy who were in favor of MPL becoming legalized. My doctoral research focused on religious leaders’ views of domestic violence experi-enced by Muslim women. Using a qualitative research methodology, their views were obtained, using in-depth interviews. Thereafter, their opinions were organized in the form of themes. One of the core themes that emerged from the data, was Muslim religious leaders’ views on MPL. In conjunction with the literature, it was found that there are religious leaders against the legalization of MPL and those who favor MPL becoming legalized.

The Politics of Post-Essential Islamic Liberation Theology

2023-07-27T11:32:24+00:00

Farid Esack and Hamid Dabashi are two critical Islamic liberation theology scholars who redefined the discourse on ‘self’ and ‘other’ in contemporary Islamic thought. These two scholars engage with the self and other category of pluralism and the employment of theodicy in Islamic liberation theology. Using pluralism to clear the space for a liberating praxis is the task of Esack, while Dabashi uses the idea of theodicy to challenge the existing consensus on and reconfigure the liberation in Islamic liberation theology. Moving from the otherness of Muslims to the multiplicity of otherness – the various mani-festations of self and other – in a pluriversal horizon of liberation, this article deploys both Esack’s and Dabashi’s notions of self and other towards build-ing a new politics of Islamic liberation theology.

Transition from the Opium of Religion to Religion as Opioids

2023-07-27T11:36:00+00:00

The New Prophetic Churches is a religion in the mix, demonstrated by their points of contact with classical Pentecostalism, the prosperity gospel, African independent churches, and African traditional religion. New Prophetic Churches have points of contact with classical Pentecostalism with reference to the doctrine of baptism in the Holy Spirit and speaking in tongues. They are also influenced by the African traditional religions with reference to their connection with the spirit world. In addition, they have points of contact with the African independent churches concerning the use of healing and deliver-ance products. Furthermore, they have points of contact with the prosperity gospel in teaching the message of material blessing. The original form of these influences is presented in this article as opium religion, whereas the corrupted form of these influences is presented as opioid forms of religion. The latter refers to a somewhat dangerous mix of religious teachings, advo-cated by self-appointed spiritual leaders within the New Prophetic Churches. These spiritual leaders have concocted this mixture contrary to the original purpose of such teachings with the intention to satisfy their commercial de-sires to the detriment of the spiritual wellbeing of their followers and the sa-credness of religious teachings, particularly Christian teachings. Relying on a literary analysis, this article challenges the religious teachings of opioid reli-gions that undermine the original good intentions with which these teachings are mixed. It suggests that any religious teaching in the Christian tradition should be consistent with the eternal purpose of God’s mission, identity in Christ, and the fundamental tenets of the Christian tradition.