“Ungalichamel’iqolomba”1: Unearthing the environmental and interpersonal significance of amaXhosa proverbs from a social community caregiving perspective
Abstract
This paper explores a specific metaphor, (ungalichameli iqolomba), shedding light on its meaning, dissecting its layers, and developing theoretical insights into the profound interrelationships and connections it encapsulates. Furthermore, it seeks to investigate the extent to which this metaphor can enrich eco-Christian or practical theology. This exploration is facilitated by utilising indigenous storytelling methodology, with a primary question in mind: How can African indigenous religion enhance eco-Christian theology? This research aims to uncover the untapped potential of African wisdom for addressing contemporary environmental and intercultural challenges while honouring the interconnectedness of life, the environment, and spirituality. A social community caregiving perspective will be adopted.
This paper contributes to the expanding field of eco-Christian theology by introducing and examining the metaphor ungalichameli iqolomba through an indigenous storytelling methodology, offering new theoretical insights derived from African indigenous religion. In doing so, it aims to bridge African wisdom with eco-Christian theology, providing practical solutions to contemporary environmental and intercultural challenges from a social community caregiving perspective.
Keywords
African proverbs; African indigenous religion; cave; eco-theology; environmental concerns; Xhosa metaphor; social community caregiving
I will commence by exploring the metaphorical significance of the proverb embedded in the title. African proverbs not only demonstrate a profound connection with nature but also underscore the intrinsic value our African ancestors placed on environmental preservation. These proverbs, deeply embedded within the fabric of the African universe, serve as constant reminders of humanity’s duty to safeguard nature. One such proverb, “Ungalichamel’iqolomba,” loosely translates to “Do not urinate in the cave.” This metaphor highlights the nurturing role of spaces like Mother Earth, which sustain and nurture life but may be disregarded and forsaken, despite our inevitable reliance on them in the future. This proverb speaks directly to the interconnectedness of the cave, land, animals, and people.
In this article, I will elucidate the indigenous storytelling methodology by examining the ecological implications of this proverb. Before delving into its ecological dimensions, I will explore how social community caregiving may serve as a potential conduit for integrating African religious beliefs into Christian spirituality. Finally, drawing from these discussions, the article will draw conclusions.
It is increasingly imperative not only to position ourselves as researchers but also to continuously articulate our positioning within indigenous perspectives. From the viewpoint of indigenous researchers, self-location serves to elucidate the intricate interplay between the phenomenon under investigation and the researchers themselves (Chilisa 2012). Moreover, the process of self-location is deeply influenced by the specific contextual dynamics of the research at hand. To exemplify this, as suggested by Chilisa (2012), the act of situating oneself within indigenous methodologies is not merely to acknowledge the relationship between the phenomena in question but also to challenge the universalizing framework of Western feminism. It aims to acknowledge the unique experiences of women within diverse systems of oppression. Thus, it is evident that a one-size-fits-all approach is inadequate.
Furthermore, Penxa-Matholeni (2024b:70), in Okyere-Manu and Lushombo (eds), emphasizes the significant influence of a strong communal ethos on storytelling and narrative construction within black communities. Growing up in a cultural milieu where individual identity is inherently intertwined with community identity, I recognize how this impacts the telling and writing of stories. Therefore, my self-location incorporates the concept of Mother Earth, which is central to the theme of this article. The interconnectedness of black Africans not only with each other but also with the environment underscores the necessity of contextualizing my self-location within a communal framework
In resonance with the thematic focus of this article, I draw upon the sentiments expressed by Thabo Mbeki, the former President of South Africa, during the ratification of the new Constitution in Cape Town on (May 8, 1996). Mbeki eloquently acknowledges the intrinsic bond between all beings and Mother Earth, asserting that as Africans, our existence is deeply intertwined with the rhythms of nature. His evocative words vividly depict our intimate relationship with the land, from the sprawling savannahs to the majestic mountains and meandering rivers.
Mbeki’s poetic narrative beautifully captures the essence of African identity, situating individuals within the broader narrative of the natural world. As he eloquently articulates, we are not mere inhabitants of the land; rather, we are an integral part of its story. By embracing this perspective, I align myself with Mbeki’s portrayal of Africans as inseparable from the landscapes that shape our collective identity. I, in turn, position myself to Mbeki’s text. As the granddaughter of oMbathane, Nondzaba, Xesibe, aMandlane, oTutuse, oNomdimba, oNtlokwana ibanzana, I am intricately connected to my mother and father’s lineages, which are both extensive. The biblical reference from Hebrews 12:1 resonates deeply, illustrating the profound influence of the “great cloud of witnesses” in shaping my identity as an umXhosa woman who has experienced the enduring legacy of apartheid in South Africa. Oral historical recitations of family lineages passed down through generations, hold immense value and serve as vital signifiers of identity (Letseka 2012). It is from this worldview that I approach interpretation in this article (Penxa-Matholeni 2022b), recognising the interconnectedness of personal history, cultural heritage, and communal identity in the African context.
Therefore, I am part of all the above. In essence, Mbeki’s portrayal of Africans as deeply connected to the environment resonates with my own understanding of self-location. It underscores the profound bond between people and place, emphasizing the importance of situating oneself within the broader context of communal existence.
The process of amplifying voices long suppressed by systems of oppression, patriarchy, and racism is transformative – it emancipates us from the dominance of singular truths, liberates us from the exclusive hearing of Western European perspectives, and frees us from viewing the world through a monochromatic lens (Guba & Lincoln ٢٠٠٥:٢١٢). These insights underscore the critical importance of adopting an indigenous storytelling methodology, which provides a platform for articulating nuanced narratives rooted in the unique ontological experiences and philosophical perspectives of African communities grappling with the intersections of race, gender, Christianization, colonization, and the degradation of Mother Earth.
In this article, indigenous storytelling methodology is embodied through the evocative metaphor of the amaXhosa proverb, “Ungalichamel’iqolomba,” which adds depth and authenticity to the shared stories. This metaphor serves as a data collection method, with the indigeneity of these narratives evident in various forms such as iingoma (songs), imixhentso (traditional dances), naming rituals, metaphors, proverbs, iintsomi (folktales), and stories told eziko (by the fire) (Penxa-Matholeni 2022a:146-147).
The use of proverbs and metaphors not only provides philosophical and theoretical frameworks but also offers a comprehensive exploration of intricate cultural nuances, demonstrating various approaches to crafting an indigenous African oral tradition (Chilisa, 2012). Indigenous stories inherently reflect the values of a society and serve as educational tools eziko (by the fire), offering profound insights into various facets of society, family dynamics, knowledge transmission, and social relations (Penxa-Matholeni & Dube 2024, in Dube et al. 2024).
Employing indigenous storytelling as a methodology signifies a deep respect for diverse ways of acquiring knowledge and local experiences that may have been previously overlooked, concealed, or marginalized. In this context, the metaphor serves as a data collection method that falls under the umbrella of indigenous methodology. This approach aligns closely with the decolonial agenda, emphasizing the importance of valuing and integrating indigenous knowledge and perspectives. As Elabor-Idemudia (2002:103) observes, oral forms of knowledge – including ritualistic chants, riddles, songs, folktales, proverbs, metaphors, and parables – express a unique cultural identity while also providing a platform for various cultural, social, political, aesthetic, and linguistic systems. These forms of knowledge have long remained silenced under the weight of centuries of colonialism and cultural imperialism. Hence, the metaphor in question serves as a vital data collection method.
In African languages, metaphors and proverbs are revered as fountains of wisdom, guiding the development of effective leadership and teamwork. These linguistic expressions offer not only practical insights but also contribute to philosophical and theoretical frameworks that underpin research. By delving into the value systems of communities, these metaphors and proverbs inform program interventions aimed at addressing the diverse needs of the people (Chilisa 2012). As Dube (2024:261) states in her afterword to the book edited by Beatrice Okyere-Manu and Léocadie Lushombo, African Women’s Liberating Philosophies, Theologies, and Ethics, (2024) “the syllabi of stories, proverbs, sayings, riddles, songs, and rituals constructed and articulated around the eziko (fireplace) are also drawn from nature and the observation of life in general.” TK Musili (2024) expands on this by pointing out that these philosophies, metaphors, and proverbs, which prescribe what ought to be done and what ought not to be done, invoke ethical standards for living harmoniously with each other and the environment. Hence the metaphor “Ungalichamel’iqolomba” conveys a message related to the conservation of Mother Earth and ecological awareness. Kanu (2018) corroborates this by stating that African proverbs and metaphors depict Mother Earth as a heritage passed down from ancestors to the present generation. Like other heritages, it must be handled with care for the benefit of future generations. This idea introduces the concept of responsibility and stewardship.
4.1. Ecological elements in the metaphor
Cave as habitat
According to White and Culver (2019), caves have diverse interpretations. For instance, the explorers perceive them as openings in the Earth suitable for human exploration. Biologists, on the other hand, view them as openings capable of accommodating cave-adapted organisms. Hydrologists define caves as fragments of conduits facilitating water transmission through karst aquifers. The formation of caves results from various independent processes such as tectonic movements, differential erosion, and bedrock dissolution by multiple mechanisms. Additionally, caves can form through the drainage of flowing lava and the melting and draining of glacial ice. In the light of the metaphor in question, caves symbolize natural habitats for various organisms. Therefore, as asserted by Chemhuru and Maska (2010), Africans exhibited a profound affinity with nature, moving beyond mere physical entities to seek the essence of their existence within realms perceived as superhuman and divine. In this metaphorical context, the cave symbolizes a refuge for the delicate ecosystem, which warrants protection for both humans and animals alike. The cave serves as a sacred space, akin to the sanctity of land.
Maholela, Twala, and Kompi (2022) maintain that the conviction in the presence of supernatural entities (both divine and ancestral) is frequently linked to specific locations, which are consequently regarded as consecrated; these are referred to as sacred sites. These sites vary in dimensions, configuration, and importance, yet they constitute an integral religious and cultural aspect of various communities’ lives.
In contemplating the repercussions of the Group Areas Act, particularly concerning Mother Earth, it is crucial to examine the historical context and societal impacts. Makhubu (2016) discusses the “buffer zones” enforced under the 1950 Act in South Africa, which dramatically altered the nation’s spatial dynamics, leading to social fragmentation. Sacred spaces were erased, and in their place, the dilapidated townships that characterize much of contemporary South Africa emerged. This speaks to the disconnection from land and space, where individuals were forced into areas devoid of personal or ancestral connection – spaces they did not perceive as their own, leading to a lack of pride or care in their maintenance.
The forced displacement of families was not merely a physical act; it severed spiritual and emotional ties to their land, fracturing their sense of identity and belonging. In this context, Mother Earth herself bears the scars of these violent upheavals. The environmental degradation that accompanied these displacements is a testament to the way human disruption of sacred spaces extends to the destruction of the natural world. The connection to the land, integral to many African philosophies of care and responsibility toward the Earth, was deeply fractured, leading to both human and environmental consequences.
As Jessie Fubara-Manuel poignantly articulates in her poem featured in the introduction of the book Ecofeminist Perspectives from African Women Creative Writers: Earth, Gender, and the Sacred, edited by Enna Sukutai Gudhlanga et al. (2024:1), these narratives serve as a powerful testament to the enduring legacy of displacement and the imperative of preserving our connections to the land.
For I cannot find a clean spot.
Black oil runs lazily through the land.
Causing slippery feet and falls Mother Earth has lost her grip and can no longer support her own.
Show me how to breathe!
For I cannot find clean air anywhere
Black soot falls invisibly on me.
Gas flares choke on my lungs.
Mother Earth has lost her freshness and can no longer give life to her own.
I heard they paid compensation last year.
To those who must move and breathe
Those who suffer the effects of the ruined land.
But Mother Earth got nothing.
Her ravaged body dirty and weak from aggressive rape and now, she can neither conceive nor give birth. What a struggle it must be for Mother Earth!
Still expected to produce crops, to provide fresh water, and clean air While her exploiters continue the plunder, and others look on helplessly.
How can we cover her shame, and allow her to rest?
To find strength for the work she must continue to do.
As an African woman, I am a mother too.
Pained by the rape of Mother Earth.
By the destruction of the Sombreiro rivers and the ogoni farmlands. For I live, I see, and I touch the remains of a once vibrant earth.
Together, let us speak out and act bravely.
For the rebirth that must come for our beloved Mother Earth.”
Mother Earth is being violently exploited, leaving her unable to provide refuge for humanity. Her destruction at the hands of those who desecrate the very source of their protection threatens her survival. As a result, future generations may never know the shelter and care that Mother Earth once offered.
4.2 Urinating in the cave symbolizes a destructive human action that poses harm to Mother Earth
Referring to the poem, “Show me where to stand, for I cannot find a clean spot,” the act of urinating in the cave serves as a powerful warning. The metaphor illustrates that if we pollute or destroy our environment, we will ultimately face the consequences ourselves. By urinating in the cave, we not only damage a place of refuge but also create an unliveable space tainted by the very actions we took. The smell of urine is strongest to the one who caused it, highlighting how those who harm the Earth are most affected by the damage they inflict.
In essence, the cave represents the source of life, and by destroying it, we sabotage our well-being. The consequences of harming Mother Earth are felt most deeply by us – the destroyers of the environment.
This metaphor not only serves as a warning but also promotes a sense of reverence and accountability toward the natural world. It underscores the importance of refraining from actions that degrade the environment. Thus, the metaphor emphasizes the necessity for responsible and sustainable practices to uphold ecological harmony. This may entail effective waste management, conservation initiatives, and heightened awareness of humanity’s influence on Mother Earth.
Furthermore, the metaphor conveys a deeper insight, suggesting that certain behaviour’s, such as urinating on a cave, inherently undermine environmental integrity and should be avoided. It urges individuals to metaphorically contemplate the repercussions of their actions on Mother Earth.
As mentioned earlier, the consequences of urination and its subsequent warning lie in the inevitability of needing the refuge provided by this cave. The latter part of this metaphor elucidates the rationale behind the admonition against urinating in the cave. The isiXhosa language encapsulates this rationale eloquently, and I endeavour to convey its depth and richness in English. The act of urinating will produce a foul odour, particularly unpleasant for the individual who urinated. In essence, the urinator will reap what they have sown. This odour serves as a poignant reminder to the urinator of the detrimental impact on the environment and the violation of safety for both humans and animals alike.
Within this context, urination symbolizes an undesirable and detrimental human activity, encompassing various forms of pollution such as littering, deforestation, or any action that degrades the natural world. Penxa-Matholeni and Abrokwaah (2023) assert that in many Black African cultures, urinating in one’s own space is viewed negatively and results in severe consequences. For instance, in isiNdebele culture, the phrase “uchamele impahla yam” conveys the notion that urinating on someone else’s belongings signifies disrespect, dehumanization, and a violation of human dignity.
Similarly, among the Edo people of Nigeria, urinating anywhere is believed to incur the wrath of the gods, with individuals cautioned against urinating near the King’s palace. In isiXhosa culture, the act of urinating suggests a profound lack of respect, visibility, and dignity towards others. It implies that one may be looked at but not truly seen, negating their humanity and existence.
Applying this symbolism to the cave, if urinating in someone else’s space equates to a violation of dignity, then imagine the offence committed against a cave. This sanctuary serves as both a source of security and a sacred spiritual space, the heartbeat of all creations, both living and non-living. Urinating in the cave not only diminishes individual dignity but also harms Mother Earth and all her inhabitants.
This metaphor thus underscores the interconnectedness inherent in African cultures, refuting the notion of fragmentation. It highlights the intrinsic bond between humans, the environment, and Mother Earth herself. Contrary to popular beliefs, this interconnectedness demonstrates that black Africans do indeed care deeply about the environment, as it is inseparable from their existence.
Contextual epistemology rejects the notion of a single, objective knowledge, instead recognizing the diversity and complexity of knowledge systems that arise from various contexts. Wilson (2008:74) distinguishes between indigenous and conventional research paradigms, noting that dominant conventional paradigms are based on the belief that knowledge is an individual entity, whereas indigenous paradigms are grounded in the belief that knowledge is relational. In African societies, knowledge is shared collectively with all of creation, encompassing relationships with the cosmos, animals, land, and plants, and is reciprocally shared with the earth (see Penxa-Matholeni & Dube 2024a; Chilisa 2012; Wilson 2008).
As Steve de Gruchy, in Conradie (2017) asks, “How can we expect to understand and help people if we ignore what they consider the most important aspect of their lives simply because it is not important in ours?”
This question prompts a reflection on the insights provided by various scholars, including Weiskel (1973), Mndende (1998), Goduka (1999), Awuah-Nyamakye (2012), Jean-Pierre (2013), and Dube et al. (2016), who have observed that African societies typically maintain a positive relationship with the environment. The value placed on life and communal living within these societies is deemed essential for their sustainability and the well-being of Mother Earth. However, due to the divergence of their epistemology from Western scientific reasoning, traditional knowledge systems of African societies were often dismissed as unscientific and deemed unreliable for development practices. Conradie (2017) further states that the role of Christian theology is not to dominate the debate or assume the roles of chairperson, secretary, or treasurer. This insight is particularly relevant in the context of Western missionary approaches, where African rituals were often criticized for not aligning with Christian beliefs. These criticisms failed to recognize that African life does not compartmentalize into “sacred” and “secular” domains; rather, it is a holistic system where religious significance permeates every aspect of life (Ongong’a 1983).
This significance holds relevance not only for the discerning reader but also for contemporary society, as underscored by Du Bois (1903) in his assertion that “the problem of the Twentieth Century is the problem of the colour line”, as cited by Maluleke in the foreword to the book Ecofeminist Perspectives from African Women Creative Writers: Earth, Gender, and the Sacred (2024: vii). Indeed, this quote resonates deeply, persisting as a poignant reminder of the enduring challenges surrounding race.
The intertwined history of Christianity and racism in Africa further underscores the enduring legacy of racial prejudice. Ongong’a’s critique elucidates how racial biases have permeated societal perceptions, contributing to a systemic devaluation of non-dominant epistemologies. This refusal to engage with the knowledge systems of marginalized races has profound implications, extending even to the degradation of the natural world.
Therefore, the metaphor under discussion carries additional layers of meaning; caves hold spiritual significance in African cultures, adding depth to the message.
5.1 Contribution of African Indigenous Religion to practical theology: Social community caregiving
The science of African Indigenous Religion (AIR) continues to evolve, with ongoing research and discourse addressing contemporary challenges to the integrity of creation, the Earth, and the environment in which creation struggles to thrive (Oduyoye in Penxa-Matholeni et al. 2020). Concepts such as community, the interconnectedness of all creation, and the practice of communal existence are proving invaluable in efforts to understand environmental crises, human involvement in these crises, and potential remedies for the harm we inflict not only on Mother Earth but also on each other.
This evolving understanding of AIR stands in stark contrast to the historical attempts by Christianity to erase indigenous African epistemology. Mndende (1998) argues that European missionaries condemned AIR, driving it underground into what she describes as “internal exile.” Practices like the naming and initiation rituals of the amaXhosa were stigmatized and labelled as heathen. This disdain for AIR by European missionaries contributed to the “othering” and misinterpretation of amaXhosa customs, as Goduka (1999) further explains.
Apartheid policies further exacerbated this situation, as its divisive legacy fragmented black Africans, particularly through the Group Areas Act of 1950 (Penxa-Matholeni 2023). This segregation not only affected the spirituality of black Africans but also severed their deep connections to the environment. The forced relocation of communities, exemplified by the proliferation of black townships in Cape Town, Western Cape (Penxa-Matholeni 2024), disrupted traditional ways of living that were intertwined with the land. When people are forcibly disconnected from the elements they are intrinsically linked to – such as the land, water, and natural resources – they become disoriented, leading to a loss of spiritual and ecological balance. This disconnection from the environment not only undermined traditional environmental stewardship but also weakened the sense of communal responsibility to protect and sustain the earth. Rebuilding these broken connections is essential for restoring both human and environmental well-being.
This brings me back to Steve De Cruchy’s question in Conradie (2017): how can we expect to understand and help people if we overlook what they consider to be crucial simply because it is not important to us? Once again, this question leads us to consider the potential contribution of AIR to Eco-Christianity, drawing parallels to Jesus’ use of metaphors and parables in teaching.
Torres Servín (2016) affirms that Jesus employed figurative language, particularly metaphors, to convey complex truths more understandably to His audience. Metaphors serve to elucidate one cognitive domain using another. Many of Jesus’ metaphors compare humans or individuals to animals or inanimate objects, reflecting the rich cultural context of his audience. Likewise, leveraging the metaphors of AIR to enrich Eco-Christianity presents both challenges and opportunities. It is crucial to emphasize that the aim is not merely to comprehend these metaphors for the benefit of Christianity but rather to glean insights from them to address injustices inflicted upon people, their beliefs, and their interconnectedness with Mother Earth. Both African indigenous religious and Christian metaphors should be explored within theological discourse in Africa to facilitate the healing of Mother Earth. Failing to accord equal significance to both traditions constitutes spiritual oppression, stifling the well-being of Mother Earth and her inhabitants.
5.2. Social community caregiving.
Social community caregiving is situated within social, cultural, ecological, and political contexts, motivated by the immediate needs of the people (Penxa-Matholeni 2022b). This approach challenges conventional pastoral care, which often focuses on individual psychological issues. As Louw (2015:115) asserts, pastoral caregiving must relate to commonality, connectedness, and the everyday struggles of humanity to resonate with black Africans.
African Indigenous religion permeates every facet of life, making it essential to study it alongside the lived experiences of black African communities. The spirituality of black Africans is deeply intertwined with their daily existence, including their relationship with the environment, which cannot be divorced from their cultural and spiritual practices.
Thus, the concept of care in black African communities is intricate and relational, encompassing not only human interactions but also connections with animals and the environment, including Mother Earth. Social community caregiving becomes an effective vehicle for considering these interconnections, rooted in the nuances of culture and ethical complexities while addressing immediate contextual needs (Penxa-Matholeni 2024c). This approach operates on multiple layers – relational, political, and social and also is spontaneous, and deeply entwined with cultural intricacies and the everyday struggles faced by black Africans (Penxa-Matholeni 2024). It encompasses the social, political, and cultural dimensions of their lives.
To illustrate the concept of social community caregiving, I will draw upon the imagery presented by Dube (2024:216):
The night sky twinkles with a billion stars. A choir of frogs sings loudly from the nearby river pond, while a jackal’s distant cry pierces the night. In the kraal, goats and sheep bleat as their young tug at their mothers for milk, snuggling safely from the threat of the jackal. Occasionally, a dog barks, a cat mews, and fireflies flash their green lights. The expansive sky resembles a breathtaking igloo, punctuated by the twinkling stars that shimmer with tenderness, beauty, and the silent ululations of the universe. Soon, the moon will rise from the eastern sky like a newborn baby, its peaceful light illuminating everything. Evening meals have just been finished after a day of hard work on family farms, cattle posts, and various other activities. This day’s labour concludes with an African evening school of wisdom, emphasizing care within a broader context beyond the church.
The above passage not only paints a vivid picture of knowledge-sharing around the eziko (fireplace), as noted by Penxa-Matholeni & MW Dube (2024), but also captures the spontaneity of the “evening school of wisdom” and the caregiving that emerges in this communal setting. The sounds of goats and sheep, the distant cry of the jackal, the chorus of frogs, and the twinkling stars serve as more than mere background; they are integral to the participants’ experience. This shared experience fosters healing that extends beyond immediate psychological and physical needs; it addresses the disharmony and disconnection between Mother Earth, the ancestors, and one another.
Therefore, conventional pastoral care can no longer adequately serve Black Africans, who are fundamentally intertwined with these elements of nature and community.
By transforming conventional pastoral caregiving, it embraces an ethical commitment to social justice that acknowledges the diversity of experiences and perspectives, including those of Mother Earth. As Yong (2020) articulates, pastoral care must evolve to address not only individual psychological concerns but also the transformation of oppressive social structures and systems that perpetuate conditions of injustice.
Conclusion
In conclusion, the exploration of practical eco-theology within African contexts unveils a rich tapestry of interconnectedness, spirituality, and communal care deeply rooted in indigenous knowledge systems and AIR Through the metaphorical lens of “ungalichamel’iqolomba” and the framework of social community caregiving, this article has delved into the intricate relationship between humans, the environment, and Mother Earth herself.
African societies possess a profound reverence for nature and a holistic understanding of existence that transcends mere materialism. However, historical forces such as colonization and apartheid have disrupted these harmonious relationships, leading to spiritual oppression and environmental degradation.
Nevertheless, there is hope for the resurgence of indigenous wisdom and the recognition of the interconnectedness of all beings. Social community caregiving emerges as a transformative approach that honours the complexity of African cultures, integrates ethical, social, and political dimensions, and fosters a new paradigm of care for both humanity and the Earth.
As we navigate the challenges of the modern world, we must heed the lessons embedded in African traditions and embrace a holistic vision of eco-theology that acknowledges the sacredness of all life forms and the interconnected web of existence. By embracing the wisdom of our ancestors and forging new pathways of solidarity and stewardship, we can strive towards a more just, sustainable, and harmonious future for all.
In essence, the journey towards practical eco-theology within African contexts is ongoing – a journey of rediscovery, reconciliation, and renewal. Let us embark on this journey with humility, empathy, and a deep reverence for the interconnectedness of all creation.
Together, we can co-create a world where humanity and Mother Earth thrive in harmony – a world where the ancient wisdom of African traditions and Christianity guides us towards a brighter tomorrow.
Bibliography
Awuah-Nyameka, S. (2012). Religion and development: African traditional religion’s perspective. Religious Studies and Theology Journal, 31(1):75–90.
Chilisa, B. (2012). Indigenous research methodologies. London: Sage.
Conradie, E.M. (2017). Is it not God’s mercy that nourishes and sustains us … forever? Some theological perspectives on entangled sustainabilities. Scriptura, 116(2):38-54.
Dube, M.W., Tirelo Modie-Moroka, S., Setume, S.D., Ntloedibe, S., Kgalemang, M., Gabaitse, R.M., Madigele, T., Mmolai, S., and Sesiro, D. (2016). Botho/Ubuntu: Community building and gender constructions in Botswana. Journal of Africana Religions, 4(2):187-209.
Dube, MW. (2024). Afterword: A Flame Blazes in the Darkness. In B. Okyere-Manu and L. Lushombo (Eds.). African women’s liberating philosophies, theologies, and ethics. Palgrave Macmillan, USA. pp 259-262.
Elabor-Idemudia, P. (2002). Participatory research: A tool in the production of knowledge in development discourse. In K. Saunders (Ed.). Feminist post-development thought: Rethinking modernity, postcolonialism and representation. London: Zed Books.
Fubara-Manuel, J. (2024). Show me where to stand, for I cannot find a clean spot. In E.S. Gudhlanga, M.W. Dube, and L. Pepenene (Eds.). Ecofeminist perspectives from African women, creative writers: Earth, gender, and the sacred. Palgrave Macmillan, USA.
Goduka, N. (1999). Indigenous epistemologies-ways of knowing: Affirming a legacy. South African Journal of Higher Education, 13(3):26-35.
Guba, E. and Lincoln, Y. (2005). Paradigmatic controversies, contradictions, and emerging confluences. In N.K. Denzin and Y.S. Lincoln (Eds.). Handbook of qualitative research. Thousand Oaks, CA: Sage. pp 191–215.
Govinder, K.S., Zondo, N.P., and Makgoba, M.W. (2013). A new look at demographic transformation for universities in South Africa. South African Journal of Science, 109(11/12):1–11.
Jean-Pirre, K.B. (2013). The contribution of the sacred in traditional African societies to environmental ethics. Anthropol, 1(3):1-4.
Kanu, I.A. and Ndubisi, E.J.O. (2018). Proverbs as sources of African environmental ethics: Articulating indigenous eco-spiritual wisdom. Dialogue on African Philosophy and Development. pp. 179-180.
Louw, D.J. (2015). Wholeness in hope care: On nurturing the beauty of the human soul in spiritual healing. Zurich: LIT Verlag.
Maholela, K., Twala, C. and Kompi, B. (2022). Mythology, symbolism, and syncretism at the sacred sites of the eastern Free State, South Africa. South African Journal of Cultural History, 36(1).
Makhubu, A. (2016). A democratic city? The impact of public transport networks on social cohesion. History Urbanism Resilience: Change and Responsive Planning, 17(3). https://doi.org/10.7480/iphs.2016.3.
Mndende, N. (1998). From underground praxis to recognized religion: Challenges facing African religions. Journal for the Study of Religion, 11(2):115-124.
Oduyoye, M.A. (2001). Introducing African women’s theology: Introductions in feminist theology. Sheffield, UK: Sheffield Academic Press.
Penxa-Matholeni, N., Boateng, G.K. and Manyonganise, M. (2020). Mother Earth, Mother Africa & African indigenous religion. pp. xiv-xv.
Penxa-Matholeni, N and Dube, MW. (2024). Eziko: storying space, gender, and knowledge construction. In Dube, MW, Musili, TK and Owusu-Ansah S. (2024). Gender, African Philosophies. And Concepts. London and New York: Routledge publishers. 143-151.
Penxa-Matholeni, N. (2024b). Ethics and values of Mercy A. Oduyoye’s theology of liberation. In B. Okyere-Manu and L. Lushombo (Eds.). African women’s liberating philosophies, theologies, and ethics. Palgrave Macmillan, USA. pp 67-78.
Penxa-Matholeni, N. and Dube, M.W. (2024a). Eziko: Storying space, gender, and knowledge construction. In M.W. Dube, T.K. Musili, and S. Owusu-Ansah (Eds.). Gender, African philosophies, and concepts. Abington: Routledge. pp 143-151.
Penxa-Matholeni, N. and Abrokwaah, D. (2023). “This is what black girls do”: Lamenting the bruised umntu and resisting dehumanisation. Acta Theologica, 43(1):14-29.
Penxa-Matholeni, N. (2022). Storytelling as an indigenous research methodology: Re-framing pastoral care from “psychological care” to “intergenerational care.” In J.H. Cilliers (Ed.). Moving methodologies: Doing practical and missional theology in an African context. Wellington: Biblecor. 141-166.
Penxa-Matholeni, N. (2024). Uhlala phi uThixo? Reflection on social community pastoral caregiving in Masiphumelele Township, Cape Town, South Africa. In T. Haruona, S. Khumalo, and H. Moyo (Eds.). Anthology of pastoral ministry and leadership. Pietermaritzburg: Cluster Publications. 105-120.
Torre Servin, S. (2016). Metaphors we believe by. International Journal of Language and Literature, 4(2):22-34.
White, W.B. and Culver, D.C. (2019). Cave, definition of. In W. White, D.C. Culver, and A. Pipan (Eds.). Encyclopaedia of caves, 3rd edition. London: Academic Press.
Yong, A.G. (2020). Decolonizing pastoral care in the classroom: An invitation to a pedagogy of spirit experience. Teach Theological Religion, 24:107–116. [Online]. Available: wileyonlinelibrary.com/journal/teth.
1 Loosely translates – “Do not urinate in the cave.”