Religious tolerance for African unity, peace and development

Religious intolerance divides nations, insidiously creates barriers and sets neighbour against neighbour. All manner of ills, destruction, pain and suffering has been caused in the name of religion. But so too, at its best, religion gives guidance, wisdom, instils respect, honour and service to man.

In the quest to foist one’s views on another or to emphasise existing differences, violence and force are increasingly becoming the actions of choice rather than dialogue, negotiation and compromise. In his message to the Global Convention on Peace and Non-violence in New Delhi on 31 January 2004, Nelson Mandela had this to say:

“Religion, ethnicity, language, social and cultural practices are elements which enrich human civilization, adding to the wealth of our diversity. Why should they be allowed to become a cause of division, and violence? We demean our common humanity by allowing that to happen.”

The current escalating religious conflict engulfing Nigeria that threatens individual freedoms cannot go unchallenged. The ongoing sectarian violence between Muslim and Christian groups has brought much bloodshed and loss of life with the potential to develop into outright civil war. The traces of such intolerance can be found when one navigates the path of the beginnings of Islam and Christianity in Africa.

It is argued that ‘Africa did not have religious wars prior to the introduction of Christianity and Islam.

This is because indigenous African religions (and therefore cultures) were neither universalistic – seeking to conquer the whole of the human race – nor competitive – in bitter rivalry against other creeds’ (Dr. Charles Quist-Adade, 2009). With the advent of Islam and Christianity, the ‘two most universalistic religions in the world”, the tolerant tradition was abandoned in favour of intolerant religions.

As told to the Oxford Centre for Islamic Studies in 1997, Nelson Mandela stated that:

“Africa’s history has been profoundly shaped also by the interplay between three great religious traditions- Islam, Christianity and African traditional religions.” He went further to add that: “Today, Islam and Christianity represent major religions in Africa. These are not alien presences but African religions. They are part of Africa’s identity because they were not merely acquired in interaction with the world, but we also transformed what was external in origin and made it part of Africa.”

Tolerance amongst religions helps to create a stable world order and all religions should be accorded respect, acceptance and understanding. Islam, Christianity and African traditional religions as pointed out by Nelson Mandela as “three great religions of Africa” and the way they “interact and co-operate with one another, could have a profound bearing on the social space we create for the rebirth of our continent. The relationship of Islam and Christianity to one another and of those two to African traditional religion, may be pertinent aspects of this process. How Islam (and Christianity, for that matter) relates to African traditional religion presents a particular challenge to its followers all over Africa.”

Mandela goes on to add that: “As with other aspects of its heritage, African traditional religion is increasingly recognised for its contribution to the world. No longer seen as despised superstition which had to be superseded by superior forms of belief; today its enrichment of humanity’s spiritual heritage is acknowledged. The spirit of Ubuntu – that profound African sense that we are human only through the humanity of other human beings – is not a parochial phenomenon, but has added globally to our common search for a better world.” (1997)

The African National Congress, which has so successively reached its Centenary this year, has always adopted a consolidated interfaith approach, “co-operating closely with religious bodies in the country and providing, on an interfaith basis, for the recognition of the spiritual needs of its many members who are believers”. Building on this foundation, the ANC’s 2009 Manifesto was resolute in carrying forward the essential tenets of promoting partnerships with interfaith forums to promote social education for moral regeneration, religious tolerance, social cohesion and development.

(2009 Manifesto)

Against this backdrop and heeding President Zuma’s call for the religious community to partner with government to establish a cohesive and caring society, the recent formation and launch of the National Inter-Faith Council of South Africa must be lauded. Bringing together the National Religious Leaders Forum and the National Inter-faith Leadership Council, the uniting of these two bodies now serves as a home for all the country’s religious leaders.

As its collective mission, the National Inter-faith Council of SA (NICSA) will “help fulfill the South African dream of unity in diversity” working to build social cohesion, work towards eradicating poverty and social ills and build partnerships with communities, Parliament, Government, NGO’s and the business sector.

In the face of the religious violence that threatens Nigeria’s democracy, need to come together and draw on our resources and experience and lend assistance.

The South African approach to interfaith issues can play a role in resolving the tenuous situation in Nigeria and elsewhere.

The African National Congress’s Department of International Relations as well as the Government Department of International Relations and Co-operation should work with CRATA, NICSA and the Parliamentary Interfaith Council to advance peace-building initiatives and development on the continent.

Motshekga is an ANC NEC member, Chairperson of ANC Commission on Religious and Traditional Affairs and Chief Whip of the Majority Party in the National Assembly