Crossing boundaries and facing others: South African perspectives on the transgressive rhetoric of preaching

Johan H Cilliers

doi:10.4102/hts.v77i1.6659

Abstract

The core question posed by this article is, ‘what are the characteristics of a transgressive rhetoric, as evidenced by preaching in South Africa, in particular in view of the transition to democracy, and as based on the African philosophy of Ubuntu?’ Or, the other way around, ‘what type of (homiletical) rhetoric was in fact needed to achieve the political transition in South Africa?’ Cognisance is taken in particular of the rhetorical structures used in this regard by former Archbishop Desmond Tutu, under the headings of inter-facing, inter-forming and inter-futuring. These rhetorical structures are evaluated in the light of certain rhetorical principles, as expressed in classical Roman oratory. Contribution: This article traces elements of historical thought and source interpretation by revisiting the particular historical role that former Archbishop Tutu played in the formation of democracy in South Africa, by means of an interpretation of selected writings, i.e. sermons and speeches by the former Archbishop.

Highlights

The relatively peaceful democratic transition that took place in South Africa in 1994 has been described by many as nothing short of a miracle
Perhaps one could say that one of the overarching reasons for our peaceful transition was the African philosophy of Ubuntu
The core question is as follows: ‘what are the characteristics of a transgressive rhetoric, as evidenced by preaching in South Africa, in particular in view of the transition to democracy, and as based on the African philosophy of Ubuntu?’ Or, the other way around, ‘what type of rhetoric was needed to achieve the political transition in South Africa?’

Summary

Introduction

The relatively peaceful democratic transition that took place in South Africa in 1994 has been described by many as nothing short of a miracle. The core question is as follows: ‘what are the characteristics of a transgressive rhetoric, as evidenced by preaching in South Africa, in particular in view of the transition to democracy, and as based on the African philosophy of Ubuntu?’ Or, the other way around, ‘what type of (homiletical) rhetoric was needed to achieve the political transition in South Africa?’

Results

Conclusion