Tinyiko Sam Maluleke
In this article, given as a keynote address at the Tenth International Congress of IAMS in Hammaskraal, South Africa, South African theologian Tinyiko Maluleke attempts to paint a rough picture of popular African Christology in the light of the Conference theme: "Reflecting Jesus Christ: Crucified and Living in a Broken World." He first notes that grass-root African Christianity harbors a dialectic of identification and non-identification with the suffering and experiences of Christ. On the one hand he is recognizable to Africans in his suffering and yet on the other hand it is recognized that he is like no one. Secondly, Maluleke reflects upon the challenge of reconciliation in Africa and in the light of the crucified and broken body of Christ. He explores the notions of forgiveness and truth and their relation to power. Thirdly, he considers the need and scarcity of hope in Africa. Hopelessness is in a sense one of the greatest indicators of Africa's brokenness. Fourth, Maluleke notes and briefly explores some possible implications of the shift of Christian gravity and the place of Africa in it. Fifth, he notes some contradictions to the massive Christian presence on the continent. Our theological approaches, he says, must acknowledge and own up to the brokenness of the continent. Only thus can African Christians come to appreciate the reality and worth of Jesus' brokenness for themselves. Perhaps in this way African Christians may be able to reflect (on) something of both the death and the resurrection of Christ.
Tinyiko Sam Maluleke
In this essay I wish to argue that denial, outright dismissal, distortion and dismissive containment have been and continue to be aptly descriptive of the manner in which Christian mission and Christian scholarship have related to and dealt with African Traditional Religions (ATRs). This, I want to further suggest, has been as true of the South African situation as it has been true of the rest of the continent. Although most prevalent during the earliest periods of contact between Christianity and ATRs, the attitude which I am characterising as outright dismissal is by no means totally extinct today. This article seeks to re-open the question of the place ofATRs in the world of religions with particular reference to their relation to Christianity. This will be done by reference to three important 'voices': Okot p'Bitek, African theology and South African Black Theology.