Reading the Bible in South Africa -- Sightings

There was a recent dust up over whether the gospel included social justice.  A certain TV host/entertainer who has taken it upon himself to define what is the Gospel and what is not the Gospel told Christians to leave churches that talk about social justice.  Now, I must say that I'm guilty of this offense -- for I believe that deeply rooted in the Gospel is a message of liberation and freedom, not just in the next life, but in this life. 

In this Thursday's edition of Sightings, James Hoke, a M.Div. student at that University of Chicago Divinity School writes about how the Bible is interpreted in a South African context -- noting that before Apartheid ended the Bible was both a tool of oppression and a message of liberation.  The question then is, how is the Bible read today, in the New South Africa that was so much in the news because of the recent World Cup.  I invite you to read, reflect, and respond.

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Sightings 9/30/2010

Reading the Bible in South Africa

-- James Hoke

The 2010 FIFA World Cup demonstrated the unity and capability of the new South Africa. Despite doubts and negative press from around the world, South Africa rose to the occasion by producing stunning new soccer stadiums, making its streets safe and accessible, hosting big-screen match viewings and fan parties, and creating an environment that welcomed thousands of enthusiastic guests for an entire month. Even before the final match, the success of the World Cup could be seen in hundreds of vuvuzelas blasting in the streets. South Africans of every race united in support of their team, their country, and their continent.

Unfortunately, in the aftermath of the World Cup the problems of economic disparity which had been forgotten during the month-long soccer party began to resurface. For years politicians claimed that the World Cup would boost South Africa’s economy and create many new job opportunities. However unemployed women and men in kwaMpumuza, a township on the outskirts of Pietermaritzburg, complain that the World Cup had not improved their employment status. The majority of poor South Africans have not felt an economic boost caused by the World Cup.

In the face of large-scale unemployment in many townships, tensions have arisen between unemployed South Africans and refugees and immigrants from other African nations. In the days following the World Cup immigrants reported being threatened with violence if they did not leave immediately; they were told that since the World Cup was over, it was time for all foreigners to go home. Several violent attacks attributed to xenophobia were reported in newspapers. The government believed this to be merely rumors designed to discredit the country’s positive post-World Cup image.

People of faith in South Africa expressed outrage against the violence and the government’s response to it. On Nelson Mandela’s birthday one week after the World Cup ended, a large group marched outside St. George’s Cathedral in Cape Town saying “NO” to xenophobia. But the issues that undergird this outbreak require more sustained reflection and response from South African Christians. A critical question facing the post-apartheid Church is how the Bible will be read and interpreted in the public sphere. Despite the vast political and economic changes that South Africa experienced after the end of apartheid and the first free elections held in 1994, the majority of black South Africans who lived in desperate poverty before liberation have seen few changes in their daily lives.

During the years of struggle the Bible was both a tool of oppression and liberation. In the struggle for liberation groups found that reading the Bible and articulating their theologies from the context of life under apartheid fueled their political motivations. Post-liberation, many churches and groups have found difficulty articulating a similar message in a new context. The new government has publicly celebrated that churches can return to focusing on spiritual and moral concerns, leaving political and economic issues to the state. Lacking direction and resources, many churches have done just this, while other groups have ceased to exist.

How the Bible is interpreted in South Africa’s new context will significantly influence the long-term outcomes of the economic issues previously described. If the Bible is only read for moral guidance on spiritual issues, then these questions will dominate public discourse while economic disparity will continue to be ignored.

One method of reading that seeks to confront these issues is the method of Contextual Bible Studies, developed by Gerald West, a biblical scholar at the University of KwaZulu-Natal in Pietermaritzburg. Taking a common interest and respect for biblical texts as a starting point, socially engaged biblical scholars like West read with poor and marginalized communities, empowering them to read and interpret the Bible from their own experiences. Reading from their own context allows readers to articulate their own theologies that represent the liberating message of the Bible (often in economic, in addition to spiritual, terms) instead of only espousing inherited interpretations that do not apply to the current context. This process begins to make readers aware of their own interpretation skills and empowers them with the confidence to act for change. The Bible’s message can be a catalyst for new and creative actions which could allow South African Christians to confront problems of poverty, unemployment, and xenophobia in the public sphere.

References


Celia W. Dugger, “Wage Laws Squeeze South Africa’s Poor.” The New York Times, September 26, 2010.

Gerald West.The Academy of the Poor: Towards a Dialogical Reading of the Bible. Pietermaritzburg: Cluster Publications, 2003.

Gerald West. “Kairos 2000: Moving Beyond Church Theology.” Journal of Theology for Southern Africa 108 (Nov 2000): 55-78.

Gerald West, ed. Reading Other-Wise: Socially Engaged Biblical Scholars Reading with Their Local Communities. Atlanta: Society of Biblical Literature, 2007.


James Hoke is a third year Masters of Divinity student focusing on New Testament and feminist/queer biblical interpretation. He received an International Ministry Grant from the Divinity School to investigate Contextual Biblical Interpretation in South Africa this summer.

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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.

Invictus -- Video Review

It is hard to believe that has been twenty years since Nelson Mandela was released from his long imprisonment on Robben Island, an event that would transform the nation of South Africa.  Not too long afterward, Mandela was elected President of the nation and faced the difficulty of uniting a very divided nation.  Whites feared retribution and loss of property and businesses that had been established during the long years of government directed Apartheid policies.  Blacks were angry at being denied their rights for so long, angry at having been imprisoned for their efforts to free themselves from bondage to a white minority government.

Clint Eastwood's movie, now out on DVD, Invictus, tells the story of Mandela's decision to use a rugby team's participation in a South Africa hosted World Cup Championship to unite the nation.  The movie, which stars Morgan Freeman as Mandela and Matt Damon as Springbok captain Francois Pienaar, portrays Mandela as being intent on bringing together a nation, understanding that the national rugby team, the Springboks were beloved by the Afrikaners, but hated by Blacks who saw them as poster children of apartheid.  It's revealed in the movie that Mandela, while on Robben Island, would root for whoever was playing against the Springboks, because this got under the skin of his guards.  More broadly, black South Africans as a whole rooted for whoever played against the Springboks as a sign of their protest against apartheid. 

According to the movie, Mandela believed that if the Afrikaners understood that they wouldn't lose their beloved team and that Blacks could embrace it, then there would be the first step toward reconciliation.  Pienaar, at least as portrayed in the movie, came from a middle-class Afrikaner family that detested the new president, in large part out of fear of what might happen.  Pienaar has his view of the world changed when the President invites him to tea.  They talk briefly about rugby, but the focus is on leadership.  After the meeting Pienaar realizes that Mandela not only wants the team to win the World Cup, but that he has been charged with helping lead a nation toward unity.

I realize that with any movie such as this there is artistic license and created dialog.  We don't know what exactly went through the minds of the primary actors, but we're helped to understand the process by which reconciliation was attempted, and that a rugby game, which was described in the movie as "a hooligans game played by gentlemen" could be the vehicle.

Freeman is masterful as Mandela, while Damon plays Pienaar with an understated dignity.  Both deserve their accolades.  But what struck me, besides this interplay between sports captain and president, was the interplay within Mandela's body guards.  Mandela brought with him the body guards that had protected him prior to his election, but now that he is president, the head of this unit realizes that he needs more staff, and receives that help in the form of several white police officers, men who had protected the previous president.  These officers represented all that the men in this unity hated about apartheid, but as the movie progresses these men come together and not only form a solid unit, but actually begin to develop a friendship.

The title of the movie, Invictus, stems from a Victorian poem written by William Henley, which according to the movie, sustained Mandela while in prison.  Shortly before the final championship match, Mandela gives Pienaar a hand written copy of the poem as an inspiration.  The last stanza of the poem is key:

It matters not how strait the gait, 

How charged with punishments the scroll,

I am the master of my fate:

I am the captain of my soul.

Pienaar hears this as a call to be the master of his own fate, even as Mandela had been of his.

As for the movie itself, it is well acted, well written, and tells an important story that many of us have let creep into the recesses of our minds.  What the movie does for us is provide an excellent opportunity to consider the question of reconciliation and forgiveness when the alienation is at its greatest.  We're reminded that this is not easy, nor that it comes quickly.  And, sometimes you need symbolic opportunities to come together to build relationships, such as a rugby match.   It is, a message whose time has come!