Ebuhlanti Amandla ngawethu: Womanism and black theology of liberation, in memory of Vuyani Shadrack Vellem

Fundiswa A Kobo

doi:10.4102/hts.v76i3.6211

Abstract

The liberation of black humanity has been an area of scholarly reflection by black theologians and the black consciousness communities. The constructs of oppression such as race, class and sexism amongst others have been critiqued in the quest for liberation of a fragmented black humanity. In this article, this quest for liberation happens within ubuhlanti [kraal], a site for which Vuyani Vellem is ‘like a hermeneutical circle, where the mediations of the bonds of spheres and the instantiation of their life take place’. By looking at a fragmented black humanity and black women’s experiences, we posit that no western framework could ever be representative of those bodies, ubuhlanti becomes our solution as a heuristic device and symbol of a communication of the efficacy of integrated life. From a womanist perspective, ubuhlanti decentres the West. Ebuhlanti Amandla ngawethu [power belongs to us], as black women and men dialogue issues that affect black humanity. The whole proposition of this dialogue ebuhlanti is animated by our lived experiences, which already offer alternatives for us to decentre.Contribution: Premised by the lived experiences of black humanity in their quest for liberation, this paper contributes in the dewesternising discourse by presenting alternative epistemologies and spiritualities. A womanist dialogue with black theology of liberation ebuhlanti, a decolonising and decentring praxis for the liberation of black humanity is our solution as blacks.

Highlights

The rupture of broken black bodies and the recycling of these bodies troubled Vuyani Vellem1,2,3 throughout his life, scholarship and spirituality.4[T]he subaltern of the world continues unabated with their quest for liberation, no matter how much this quest can be resisted ... even if they continue to be the riff-raff of society, posited. (Vellem 2007:31)A fragmented black humanity is a problem of the 21st century for black humanity
We look at ubuhlanti as a source of black life and power
We look at the paradox presented by ubuhlanti and dialogue is proposed

Summary

Introduction

The rupture of broken black bodies and the recycling of these bodies troubled Vuyani Vellem throughout his life, scholarship and spirituality.. Kobo (2016) asserts: The article points to irreconcilable contradictions and a dualistic power structure presented and maintained by ubuhlanti, a sanctuary, a sacred space and a symbol of unity, as rituals are performed to connect the living and the departed, lobola negotiations whose aim is to unite families were traditionally held there and umbilical cords are buried in the kraal; if only men are custodians and women prohibited from this site (Gcingca-Ndolo 2008:19; Samuelson 2007:55). Its application in relation to fraudulent external impositions that undermine and destroy the cultural dispensation and the integrity of life of black African people and women in particular presents it as a symbol of protest, especially faith in protest The existence of this paradox ebuhlanti should be viewed as such, the protest of a woman who is allowed in favour of the one who is excluded and debunking of patriarchy by the one who is in solidarity with the one who is excluded.

Conclusion

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