by Bill Gould
Mtuze writes a fascinating account of and provides penetrating insights into what, for those of different cultures and increasingly for those amaXhosa becoming westernized and thus distanced from their cultural roots, is the enduring spirituality of a people with a very deep, but historically misunderstood, disparaged and rejected, inner religiosity.
He is on one end of the continuum of direct personal experience very much writing as an expert looking at his subject from the inside, rather like a space traveller describing his galaxy from a position within his immediate stellar expanse. In contrast, the reviewer, being on the other end of this continuum, is like an observer outside the galaxy seeking to comprehend the inner intricacies of something from which he, in this case by cultural upbringing, is remote.
But notwithstanding this, reading Mtuze is an exciting experience as he titillates what is initially curiosity and becomes fascination with a subject that unfolds a whole new world into understanding one’s relationships not only with the spiritual realm but also with one’s fellow humankind.
In brief, this book expounds the deep and abiding relationship for the amaXhosa between God, the living dead and the people. This relationship is central to the Xhosa way of living and all steps to maintain its harmony must be pursued, preferably through appropriate rituals. Conversely, anything which would jeopardize this harmony must be warded off, again through rituals. Mtuze’s thesis is that all of this has parallels in the evolved present-day Christian practices which initially adopted many Jewish rituals and was sufficiently flexible to adopt Celtic practices when introduced into Ireland.
The essence of the book is both an insightful analysis of the often tragic interface between the existing Xhosa spirituality and its accommodation, or otherwise, by the Christianity introduced by missionaries into South Africa as well as the desire that an increasing and broader understanding of this topic may build bridges to the future.
Given the richness of African spirituality, it is at some times bewildering and at others frustrating and disappointing to be engaged in religious discourse with people of different cultures who demonstrate not only a lack of awareness of the richness of African spirituality but also, ipso facto, a disinterestedness in the opportunity for personal spiritual growth to be gained by comprehending the essence of Xhosa spirituality.
As is Mtuze’s thesis, this is the challenge that Europeans present themselves with their persistent expressed cultural assertion of knowing what is right and best while not giving due concession to the existence, let alone value, of alternative spiritual perspectives.
But there is yet hope as the continuing enquiry and interest in this subject attests, especially at the upper echelons of the Anglican Church of Southern Africa. This is because, while Mtuze draws a compelling distinction between the behaviours of the invading churches in Ireland and South Africa, it is not clear whether these differences are real or just a temporary reality as the ongoing process in South Africa unfolds.
It is not clear from Mtuze’s exposition whether the process of Christian and Celtic spiritual enculturation in Ireland took place over some centuries versus a much shorter period. In either case, it culminated in the position described which we observe more than a thousand years after the process concluded.
It may therefore be that we, in South Africa, are in a process that is still ongoing, having already persisted for some 200-300 years and that, at some time in the future, maybe in a century, the Xhosa spirituality will be harmonized seamlessly with the imported European Christianity.
The continuing interest in and increasing assimilation of Xhosa spirituality – for example, an understanding of the similarity between ancestors and saints – and an appreciation of the omnipresence of God/Qamata seem to attest to this.
It is a pity that the dominant societal structure imported by Europeans allowed them to dominate the indigenous amaXhosa in terms of technology (eg, housing, plumbing, farming practices), armaments (eg, guns, cavalry), communication (ie, writing) and government structures (ie, city states with large standing armies), that is, in terms of size and strength.
This is because this allowed the Europeans to ride rough shod over many of the finer elements and courtesies of Xhosa culture. These include such aspects as kinship, ubuntu, inclusivity and restorative justice which all emanate from a social structure revolving around clans and chiefdoms in which all individuals are able to know each other, if not be related, rather than the more exclusive and impersonal nature of interpersonal relationships within the European city or nation state.
It thus becomes a fascinating speculation to wonder what would the Bible be like if the amaXhosa had developed writing at the same time as those in the Fertile Crescent and had written their own version of the Bible. Would it have begun “Ekuqaleni uQamata wadala izulu nomhlaba … ” (“In the beginning, Qamata created the heaven and the earth … ”) and, if so, how would it have continued?
Mtuze gives credence to an expectation that the essence of the Bible would not be significantly different basing much of this on the parallels with Celtic spirituality which was apparently readily and comparatively willingly harmonized with the introduced Christian spirituality.
Clearly this is not the end of this story, rather it is closer to the beginning as Mtuze places the cards on the table and invites his reader to engage in finding a mutually winning hand. Equally clearly, this is a road along which those concerned with the development of greater societal harmony must journey not only because it will result in a harmonized and mutually appreciative spirituality but can also inform a troubled society continuing to struggle to realize the vision of a rainbow nation seemingly being swallowed in a sea of apparent moral decay.
In summary, the work of such people as Mtuze remains incomplete. Nevertheless, we can be assured that the insights which he has uncovered in this book provide a valuable launching pad for the further enquiry and research which will inform the reconciliation of the Christian and amaXhosa spiritual perspectives as well as the development of the desired South African society to which so many aspire.
In short, an excellent and educative read.
Review by Bill Gould
Former Councillor and Trustee
Diocese of Grahamstown
April 2010
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