Reconciliation In South Africa Research Articles

By another's death?

In South Africa, the rhetoric of reconciliation is complex and contested. Indeed, reconciliation itself is viewed as “a controversial symbol”. In part, this may have to do with the different ways in which theological and social, political understandings drive the conceptualisation of reconciliation in South Africa. Within the theological tradition, salvation has long been portrayed by way of the metaphor of reconciliation, and many theologians have engaged the fruitful but potentially confusing difference in assumptions regarding what reconciliation is and requires of us. For a thicker, more robust theological concept of reconciliation, it may be important to consider what the intended use is of this complex notion when employed as a soteriological concept. This article explores David Kelsey’s portrayal of reconciliation by another’s death with some suggestions for contours of a soteriological grammar of reconciliation that could shape more lifegiving ways of speaking about reconciliation in South Africa today.

Reconciliation in South Africa: Recent Contributions and the Part African Pentecostalism Can Play

Reconciliation in South Africa: Recent Contributions and the Part African Pentecostalism Can Play

Hacking the Museum: Mandela27 – A Democratic DIY Pop-Up Installation

In Mandela27 the museum was ‘hacked’ to create a democratic Do-it-Yourself (DIY) pop-up exhibition, inspired by the story of Nelson Mandela’s incarceration. The installation tells the story of the journey from apartheid to democracy and reconciliation in South Africa through a 360 video, archival photographs, a digital game and an interactive timeline – all displayed from within a symbolic reconstruction of Mandela’s cell in Robben Island Prison. The project succeeded in involving a range of diverse audiences, including visitors from under-represented social groups, through its design as a low-cost, pop-up physical/digital installation. It was the design of Mandela27 that allowed it to be made available and freely accessible online across Europe and South Africa, where it has been displayed in multiple ways by local communities. Since 2015, the installation has been exhibited at over 50 venues to over 184,000 people and was still touring in 2023.

Digestible Memories in South Africa’s Recent Past: processing the Slave Lodge Museum and the Memorial to the Enslaved

ABSTRACT Given the recent oppressive histories of apartheid and colonialism, the legacies of slavery in South Africa are often overlooked in thinking about aspects of post-apartheid democracy’s discursive formulation of race, nation, and reconciliation. This paper analyses how two examples in Cape Town – the permanent exhibition Representing Slavery at the Slave Lodge Museum and the Memorial to the Enslaved in Church Square – represent the historic event of slavery in South Africa. The paper argues that the museum exhibition and the memorial site are instances of memorialisation and simultaneously function as political processes that offer insight into discourses of race and reconciliation in South Africa during the early stages of democracy.

Absurdity of reconciliation.

The quest for reconciliation in South Africa is an exercise in the absurd. To say it is an exercise for the absurd might also have some merit. Like Sisyphus, the figure in Greek mythology, those engaged in the quest for reconciliation are condemned to repeat forever the same, in some cases, meaningless task of pushing a boulder up a mountain only to see it roll down again. This is amid the human propensity to forever search for meaning irrespective of the incongruity of the ideal and the absurdity that defines our existence. The illogicality of apartheid and the subsequent pain and alienation continues to be a defining feature of a country trying to come to terms not what it ought to be, but what it is – chaotic, irrational and sometimes meaningless. In this context, Rustenburg is a symbol of the audacity to dream of something beyond the absurd. Moreover, invoking a theology of reconciliation to achieve something extraordinary amid an uncertain future.

Overcoming Reconciliation as a Wicked Problem

Abstract This contribution provides clues as to why (the quest for) reconciliation in South Africa fits the broad definition of a wicked problem. Popularized by Horst Rittel and Melvin Webber (1973), wicked problem refers to something that is either too difficult or nearly impossible to resolve. It is abundantly clear from the available literature that reconciliation is understood in very different ways. Not only is there a lack of conceptual clarity, but strategies aimed at working towards this ideal reveal or produce new problems as an unintended consequence. Some strategies approach the discourse for the purpose of political expediency, while others are more interested in its theological (or existential) properties. This tension is referenced as the dominant split between heaven and earth. Notwithstanding the complexity of the problem, this contribution alludes to the limitations of such approaches if those who propagate them insist that such views remain mutually exclusive. Building on the theology of Allan Aubrey Boesak and Curtiss Paul DeYoung (2012), this contribution is an attempt to avoid the polarization of such views and highlight the fundamental asymmetry between divine and human action. This is underscored by the work of Christ through which God reconciled the world to himself (2 Cor. 5:19) and the ministry of reconciliation in society. In taking this approach, one avoids the tendency to provide superficial answers to a complex (wicked) problem.

Black self-hatred: Regaining self-worth – From decolonisation towards reconciliation in South Africa – A practical theological appraisal

The black-on-black violence that typifies the present-day South Africa, amongst other things, manifests itself in different forms, for instance, mob justice, xenophobia, black undermining and even harassing another black person in the workplace, along with other signs of an inferiority complex. The affirmation of ‘Black is Beautiful’, which was a popular slogan used by the slain Black Consciousness leader, Steve Biko, finds slippery ground to resonate amongst the black masses today; hence, the manifestation of self-hatred still has a space within black communities. It is the continuity of this pathology, from an outward look to inward thinking, decisions and actions that deprives African people of a chance to make an impact in respect of self-worth, decolonisation and reconciliation. As much as people can blame the slow pace of the transformation agenda in South Africa, it is equally important to determine the role of inflicted self-hatred as a factor in the process. It is a bone of contention that being truthful to self-worth and self-esteem takes courage to make us active participants in our decolonisation, which will ultimately play a role in the reconciliation of the previously (and presently) divided South Africa.

A Foolish Proposal? Vulnerability as an Alternative Attempt to Contribute to Decolonisation and Reconciliation in Post-Colonial South Africa

Reconciliation in South Africa is often taken to mean the creation of culturally diverse communities. In reality, though, the multicultural often turns out to be multiracial only with People of Colour being included in White-dominated spaces. Likewise, socio-economic transformation means raising people’s chances to attain a living standard more equal to that of the bulk of the White population. In both cases, the strong position of White people in sociocultural and socio-economic terms remains largely untouched. Hence the calls for decolonisation which seem to render the reconciliation discourse dispensable. Vulnerability by White South Africans is proposed as an alternative response to ongoing inequalities which – it is suggested – could contribute to both decolonisation and reconciliation on an interpersonal level. Likely objections to such a proposal are considered before making a case for vulnerability as an appropriate Christian way of living, particularly in the context of former settler colonialism.

The South African Truth and Reconciliation Commission: Rev. James Buys at the Microphone

On October 19, 1997, Rev. James Buys presented the Uniting Reformed Church in Southern Africa’s submission to the South African Truth and Reconciliation Commission (TRC). He firstly reported on the extent to which URCSA, through its theology and activities, contributed to the violation of human rights during the years of apartheid, especially referring to the church’s stance on the notorious Group Areas Act, the government’s Labour Policy, the Mixed Marriages Act and the chaplain services. For all of this, a heartfelt apology was rendered. Buys, secondly, reported on the decisions and actions taken by URCSA during the 1970s and 1980s to resist apartheid, ranging from prophetic statements by individuals and synods, to eventually taking an active part in the struggle against apartheid. The role that the ecumenical community inside as well as outside South Africa had played to encourage and empower URCSA to define its message and actions, was also mentioned by Buys. Concluding his statement, Buys discussed URCSA’s recommendations for the process of reconciliation in South Africa. The author, who was present at the Faith Communities Hearing when Buys addressed the TRC, added a number of personal remarks pertaining to URCSA’s statement and to the role that URCSA is called to play on the road to reconciliation and nation-building in the country.

Reconciliation in South Africa in light of the imago Dei and koinonia

It is evident that the establishment of the Truth and Reconciliation Commission (TRC) and its consequent findings, together with the dawn of the new South Africa, has not achieved its goal of a unified ‘rainbow nation’. This is because of the fact that South Africans still face racialism and segregation from most quarters of the community. The racialism and marginalising are not only white and black dichotomies, but the fissures are evident in black-on-black and white-on-white anxieties. The infighting in churches and communities represents other contributing factors. The dream of the ‘rainbow’ society, which is raceless, has smothered the vision of peace and harmony of a reconciled society. This smothering has had a divisive impact on the possibilities immanent in South Africa. Despair, the promotion of hatred and polarisation are common anxieties among most South Africans. The race card is used for ‘one’s’ own greediness and personal aggrandisement and there is a need for a solution. This study seeks to establish the theology of the image of God ( imago Dei ) in relation to fellowship ( koinonia ). Then, the study highlights the causes of distress in some denominations, especially those that privilege the name of God and thereby making a comparison between the churches and TRC which was a government initiative in the restoration of peace and fellowship process. From that premise, the article argues that despite the inclusive accommodative TRC sessions, racial intolerance and deep infighting are still rife in South Africa. Then, the study concludes by proposing a mission paradigm that advances fellowship and advocates that all people are made in the image of God, thence they are equal. The article brings forth the political era post-1994 in South Africa and links that to the social setting of churches post-1994. In that way, there is a link between politics and the church and how these have influenced the present in South Africa. The question is: Did the TRC usher in a new era of koinonia and brotherhood from a theology of the image of God? This missiological aspect is linked to socialism and politics.

Debates on Memory Politics and Counter-Memory Practices in South Africa in the 1990s

Memory politics are often regarded as the “soft” issues contested in the aftermath of political and social upheaval. Yet critical public debates on memory, justice, impunity and reconciliation in South Africa prompted by the Truth and Reconciliation Commission (TRC) process suggest otherwise. I offer a partial review of some of the key themes and critical debates on justice, reconciliation and memory in the 1990s, followed by a discussion of the spatial practices of the Direct Action Centre for Peace and Memory (DACPM) whose multilayered social pedagogy and activist repertoire of the transitional period challenged the terms of the political transition and the scope of the TRC. The debates on the TRC and the practices of the DACPM constitute but a glimpse into the significance of memory-work for now forgotten terrains of civil activist intervention, contestation and practice.

Khoisan Identity: A Contribution towards Reconciliation in Post-Apartheid South Africa

This article seeks to explore the identity of the Khoisan as symbolic for reconciliation in South Africa. What contributions can the narrative of a marginalised people such as the Khoisan make to reconciling a divided nation such as South Africa? The Khoisan have been victims of continuous dispossession since the arrival of Bartholomew Diaz at the Cape in 1488. However, it was the taking of land in 1657 from the Khoisan for the free burgers that marked a significant period for the current discourse on land and for identity and reconciliation within post-apartheid South Africa. Notwithstanding the attempts by the Truth and Reconciliation Commission (TRC) to use narratives for healing, restoration, and continuing engagement with the meta-narratives of the past, my own use of narrative is open-ended with space for dialogue through interaction. The past or history does not have fixed boundaries, but rather blurred boundaries that function as spaces of transcendence. The narrative approach has four interactionist variables which are personhood, communication, power as reflected experience, and fluid community. I point out weaknesses of the use of narrative by the TRC as well as the interaction between experience and theory by practical theologians to construct an open-ended narrative of the Khoisan for reconciliation in South Africa. Â

Tribalism: Thorny issue towards reconciliation in South Africa – A practical theological appraisal

The apartheid regime used various strategies to ensure that South Africans formed a divided nation. It was through the differences between ethnic groups and tribes, among other things, that the government of the time managed to manipulate and entrench hatred and a lack of trust among most black South Africans. Tribalism, which existed even before apartheid, became instrumental in inflicting those divisions as perpetuated by the formation of homelands. The various ethnic groups had been turned against one other, and it had become a norm. Nepotism, which is part and parcel of the South African government, is just an extension of tribalism. It is the objective of this article to uncover how tribalism is still rearing its ugly head. From a practical theological perspective, it is important to deal with tribalism as a tool that plays a part in delaying tribal reconciliation, which was orchestrated by apartheid policies in South Africa.

Bonhoeffer and costly reconciliation in South Africa – through the lens of the South African Truth and Reconciliation Commission

Dietrich Bonhoeffer never visited South Africa, and he probably did not know a great deal about the country. But the relevance of the German theologian for South Africa was never in doubt. In the struggle against apartheid his message and his theology served to guide theologians, church leaders as well as lay Christians alike. His life and his death served to inspire many during their darkest hours. Theologians, with John de Gruchy in the lead, studied his works extensively. Heroes from the struggle against apartheid, Beyers Naudé, Desmond Tutu and Steve Biko, among others, were hailed as latter-day Bonhoeffers. Nelson Mandela’s famous ‘Speech from the dock’ before his conviction and imprisonment at the Rivonia Trial was compared to Bonhoeffer’s essay on The structure of responsible life (1995). At ecumenical gatherings, his name and his teachings were often invoked, whenever protest was lodged against the injustices of apartheid. But it was especially in the aftermath of apartheid, when the very serious challenges of reconciliation and nation building, of healing and forgiveness, as well as of amnesty for perpetrators weighed against the demands of justice to the victims were at stake, that many turned to Bonhoeffer for guidance. The author who served with Archbishop Desmond Tutu on the TRC, discusses the prerequisites for reconciliation in South Africa against the backdrop of the TRC experience, emphasising the real need for South Africans, following in the footsteps of Bonhoeffer, to look for ‘costly reconciliation’.

Versoening en die Nederduitse Gereformeerde Kerk: Die <i>Algemene Sinode van 1994</i> as baken vir ’n lewe van volheid

The Faculty of Theology at the University of Pretoria chose oikodome as a Faculty Research Theme (FRT) in 2014. This term refers to life in its fullness. The Dutch Reformed Church, as one of the partners of the Faculty, contributed to life in its fullness through the important role it played in the reconciliation in South Africa since 1986. One of the beacons on this road of reconciliation was the General Synod of 1994. It became known as the ‘Synod of reconciliation’ as a result of the visits of Mr Nelson Mandela, Prof. B.J. Marais and Dr Beyers Naudé, and the important decisions that the meeting took. It was however, not only the visits of these important roleplayers in history which made the meeting a beacon on the road to reconciliation. This chapter shows that it was imbedded in a much larger context of reconciliation in South Africa in which the Dutch Reformed Church played an important role. By participating in the process of reconcilation in the country, the Dutch Reformed Church contributed to oikodome – life in its fullness for all.

Review: From Apartheid to Democracy: Deliberating Truth and Reconciliation in South Africa by Katherine Elizabeth Mack

Review: From Apartheid to Democracy: Deliberating Truth and Reconciliation in South Africa by Katherine Elizabeth Mack

Book Review: Katherine Elizabeth Mack, From Apartheid to Democracy: Deliberating Truth and Reconciliation in South Africa

Book Review: Katherine Elizabeth Mack, <i>From Apartheid to Democracy: Deliberating Truth and Reconciliation in South Africa</i>

Christian activism and the fallists: What about reconciliation?

This article aims to understand what role Steve Biko and the Black Consciousness Movement, and the Soweto Uprising, played in Christian activism between the early 1970s and late 1980s. The question is: did the Black Consciousness Movement and the Soweto Uprising influence Christian activists to engage differently with notions such as reconciliation during the struggle against apartheid? The article revisits the actions and thinking of Christian activists before 1994 to understand some of their views on reconciliation, but most importantly, to understand their interactions, engagement with the Black Consciousness Movement and the Soweto Uprising. The article focuses on some of the church leaders and liberation theologians who were inspired and encouraged by Black Consciousness movements, including Allan Boesak and Desmond Tutu. To revisit their thinking and actions, in the heart of the struggle against apartheid, may help us understand current struggles on reconciliation, particularly in connection with the new generation of activists known as the Fallists. We may discover that the new generation is opening ‘old or new’ debates around reconciliation in South Africa.

The psychology of forgiveness and its importance in South Africa

The purpose of this qualitative review is to stimulate empirical research on forgiveness within South Africa (and other portions of Africa). The article explores a Western understanding of the psychology of forgiveness, including its definition as distinct from reconciliation, its sequelae, and its predictors. Findings are examined with particular emphasis on differences between research in more Westernised societies (i.e., United States and Western Europe), where most of the forgiveness research has historically occurred, and research in South Africa. A culturally sensitive approach to the study of forgiveness and reconciliation in South Africa was utilised, and the extant research on forgiveness in South Africa was briefly reviewed. The article informs emergent forgiveness researchers about ways to effectively launch Africa-centric studies and outlines future directions in the field to researchers who are already involved in conducting forgiveness research. Thus, a research agenda is suggested for making an impact on the field of forgiveness, on forgiveness in Africa, (particularly) on forgiveness research in South Africa, and on reconciliation and the furthering of peace.

Reconciliation-oriented Leadership: Nelson Mandela and South Africa

Heroic leaders advocating for reconciliation has become particularly significant in the process of conflict resolution. This article analyses the case of South Africa’s national reconciliation experiences and Mandela’s iconic role in this process. It is claimed that Mandela’s reconciliation-oriented leadership, his personality, and endeavours have directly affected the promotion of intergroup reconciliation in South Africa in a positive way. The article’s analytic framework is built on Galtung’s Conflict Triangle and applied to reconciliation initiatives employed by Nelson Mandela in South Africa. The research question that this study focused on can be expressed as follows: What is the role of leaders in the process of national reconciliation? From this perspective, Mandela’s extraordinary efforts to strengthen national reconciliation in South Africa are examined by looking into his normative statements, symbolic acts, and judicial actions. The method proposed in this article contributes to the study of reconciliation at the national level, dealing with the normative statements and behaviours of those in power. In the final analysis, it was determined that there is a close relationship between the prospective success of the reconciliation process and a leader’s contribution to bringing about reconciliation in a society.