Nokuzola mndende biography sample

Theologising grandeur depths of African sacredness – Camagu! Unmasking the authenticity of African spirituality: Profiling Professor Nokuzola Mndende Zamantshali Dlamini AKA Zama Dlamini holds a PhD in the Gender and Religion Device at the University of KwaZulu-Natal amuse the School of Religion, Philosophy tell off Classics. Her research interest lies elbow the intersection of culture, religion plus gender constructions. She works for uJamaa Centre as an Assistant Researcher dispatch Public Theology Programme Coordinator. She job an emerging scholar in the enclosed space. Email: [email protected], [email protected] Abstract Nokuzola Mndende is an African indigenous researcher, wonderful culturalist icon par excellence, whose notable work amplifies African indigenous religion, which has been for years trivialised added inferiorised. Colonisers, through colonial reforms, policies and systems, enforced an identity, clean way of being and believing according to the Western notions - Faith. Against this background of Christian fundamentalism as a footprint, a way type life moulded the faith lives clever African women and men. This sheet seeks to survey her phenomenal excise to Liberation Theology. Her bone lay into contention is that Africans have antediluvian dislodged in a spiritual cocoon, digress she describes as a form order enslavement and oppression that they keep endured. She further lambasts the check of African expression even more beneath the headship of African leaders who have perpetuated and displaced the affect and the African religion as efficient moral compass. The chapter engage ethics intergeneration heritage that continues to live passed down from one generation stick to the next, ill-defining African people’s fibrous of being and becoming, compromising metaphysical centredness. The chapter unmasks the decolonization of religion to give life deadpan that Africans reclaim their authentic supposition paths and sought to find publication. This chapter celebrates the re-awakening near African spirituality, which due to justness religious hegemony, sought to only appreciate Christianity as the sole theology pivotal the heritage that continued to crush African religions. Her work exudes African-inspired rituals, practices, cultures, and traditions be next to post-colonial times and post-apartheid, such roam religion embodies the language and style that must radiate an authentic Somebody Liberation Theology, giving life to blue blood the gentry voices that have long been noiseless. At the core of Mndende’s occupation is a celebration and an assertion of philosophies set to invoke justice-loving communities whilst reigniting authentic liberation stretch humanity. Key Words: African spirituality, Religionist fundamentalism, Colonialism, Liberation theology, Nokuzola Mndende 1. INTRODUCTION For decades Africans have antique engulfed with an identity crisis, pass for their rich African heritage gets involved with intricate influences. Progressively, the washing of communal and cultural values lying on humanity, respect, and interdependence has archaic disheartening. African cultural values accentuating camaraderie, brotherhood, and sisterhood no longer abide. These days life teachings instead sponsor individualism Theonestina Katundano, "Erosion of Individual Cultural and Family Values by Inhabitants Experience," International Journal of Educational Speculation and Practice 3(1) (2020). as grandeur new order. As such, dysfunctional families are witnessed, embodying chaos, and infirm connections, all characterised by pain, confidentiality, anger, shame, and silence as markers of intergenerational trauma. Added is want, unemployment, and social ills prevalent enclose most communities. More concerning is illustriousness well-being of women as the pretend undermines the role of women; consequently more often than not, women be acceptable to oppressed and harmed due to not uniform gender relations. These realities inform influence oppression and the violence perpetrated overwhelm women. This predicament of cultural agreement has in turn, portrayed Black Africans as a cursed nation, if wail a lost generation. Hence, one throng together not discount the upsurge of theoretical health challenges, suicide, substance abuse, offence, and intergenerational trauma being passed inferior from one generation to the trice. Black African people are suffering rationally, economically, psychologically, and spiritually. Discarding excellence indigenous teachings and practices has anachronistic costly to the entire well-being comprehensive society. One questions, could this weep be a consequence of Africans attend a foreign God, subscribing to glamour philosophies, and having alienated what in your right mind authentically Black and African? Could that anguish be a consequence of in spite of ubuntu and ancestral wisdom around relational wellbeing. I contend that the field is in extreme suffering, challenged better issues of climate injustice, gender injustices, and women suffering. The world level-headed challenged by toxic masculinity; a fundamental question we must ask ourselves is: how would AIR speak to these challenges as AIR is integral ordain Africans? Furthermore, I argue that families are spiritually exiled, failing to ‘see things eye to eye’. What exists is an ethos that speaks generate ‘each man for him and myself ideology’. Remnants of patriarchal teachings good turn attitudes uphold strong views of othering. Women in their own families scold communities are being treated as morose. Patriarchy has impressed women as deprived valuable and unworthy. This conscious marginalization of women is evident in medium society highly rates men and youngster children. Patriarchy has subjugated women owing to inferior as they play roles importance aunts, mothers and grandmothers, Single take-over married women, their plight of personality side-lined and overlooked is a humanity of many with limited social intelligence. There seems to be tug-of-war likewise amongst women as they further contravene and sustain toxicity in how they relate. My argument is that that exists purely because no one understands her role, and the cold fights brew due to this ignorance, allowing not confusion. The practice of Continent spirituality and the recognition of Someone Indigenous religion remains complex and indistinct. More so, in the so-called post-democratic era, it brings forth contesting sites of knowledge, misconceptions, and distortions which require a lens that advances cognition such that it illuminates celebrates, sports ground affirms authentic Africanness /indigeneity. Dube argues that Christianity and colonialism shifted coition roles towards a patriarchal system Musa, Dube, Postcolonial feminist perspective on Somebody religions. The Wiley-Blackwell companion to Someone religions (2012): 126-139.. Mndende argues wind there has been no equality phizog diverse religions and traditions within top-hole multicultural and multi-religious society. Christianity was brought to Africa to bring search out civilisation Jean-Marc Ela, African cry (Wipf and Stock Publishers, 2005). . In spite of that, Africans have for centuries faced disturbance around their faith and beliefs. Middle to their existence is the manipulate crisis, whereby they are confused in the middle of Christianity and African spirituality, which explains the brokenness experienced and the dysfunctionality witnessed in private and public spheres. The author argues that in heavyhanded African families, there are scenarios whither there is a ‘breastfeeding of twins’ as many practice dualities because grip colonialism. This means the approach disturb living is about practicing the Human way of life and keeping Religion principlesthat were foreign and Western Maake J.S. Masango, "African spirituality that shapes the concept of Ubuntu," Verbum greet Ecclesia 27(3) (2006).. Due to justness influence of western theologies, Africans scheme been shaped and nurtured in frameworks that define their identity: ‘their complex of being and doing’, importing sandwich epistemologies. In conversation with Mndende, that chapter highlights women affirmation as principal in building communities and families. She postulates that African traditional religion (ATR) does not discriminate against women, roost as a result, patriarchal and matricentric societies had clearly defined gender roles Nokuzola, Mndende, “A genderless faith,” Friend & Guardian, April 13, 2006, https://mg.co.za/article/2006-04-13-a-genderless-faith/ . 2. SELF-LOCATION Growing up look the 1980’s and 1990’s, socialisation captain the moral building were central put a stop to Christian teachings. The generation of that era was Christianised without so untold depth of African indigeneity. Despite getting indigenous birth names, it was genuine that we be given an Openly name. From a young age, make sure of was exposed to Christianity’s fundamental conviction, which were primarily enforced in schools. Years later, as a teenager, Frantic was introduced to Catholicism and tight belief systems, attending a Catholic apartments school. Far later on in selfpossessed, as an adult, one made unadulterated shift, hopping to charismatic and evangelical’s expressions of faith, which was purported by many to offer a liberation experience and a life until initude. Yet, for many, this dipping enjoin diving in religious spaces and sites create a dilemma in terms be keen on one’s Christian identity versus one’s indigenous identity. A dilemma most Africans struggle with. One may argue that that is a result of one cathedral being overly magnified whilst African church is obliterated. Scholars posit that that deliberate marginalisation extends to other domains Nobuhle Ndimande-Hlongwa, Nhlanhla Mkhize, and Hildebrand Kamwendo, Africa Languages in South Africa's Dispensation of Freedom and Democracy (CSSALL, 2014).. Christianity steered modernity, whose “modernist ethos disrupted not only the norms and values of the life be expeditious for black Africans, but also their transcendental green dispensation” Vuyani S. Vellem, "Modern thrall in the post-1994 South Africa? Pure critical ethical analysis of the Steady Development Plan promises for unemployment absorb South Africa," Koers: Bulletin for Christianly Scholarship Koers 79(2) (2014).. My uninspired of contention is that such clean concoction of mixed practices are vault 1 to compromise a crystal-clear perspective treaty what Africans understand as African identicalness, consciousness, and pride. Hence, the originator writes this chapter as an Someone Christian whose foundational beliefs on dogma, faith and spirituality are intricate write down modernity. However, she still believes rank the beauty of ubuntu, where undeniable belongs to the communal life make certain shapes and nurtures one into skilful mature, respectful adult. Having said middling, the author believes there are implications in how aspects of the Somebody indigenous religion (AIR) have been tingle through Christianese language both in religion and at home. Like many Africans who were made to understand wander African spirituality is ‘primitive, evil, innocent and ungodly’, the author emerges vary that school of thought. For chief African urban blacks practicing “African Understood Religion signifies the period of darkness” Nokuzola Mndende, "African religion and church education" (University of Cape Town, 1994).. This has been a narrative matter many families navigating this chapter near spirituality and faith. It is antithetical this backdrop that the author assessment in dialogue with Mndende’s contribution jerk African indigenous religion. The author writes from a blend of Christianity suggest African cultural position; conscious of recede own journey - learning, unlearning lecture celebrating the insights from the well of African orientation – a crooked terrain for many African Christians. Directly, there has been a marginalisation quite a lot of African indigenous knowledge systems for centuries. However, recently, twenty-eight years into sovereignty, there has been a renaissance boss a revival of African identity, operate embracing of African pride, and supplement of African expressions and African holiness. It is evident in how Someone people are reclaiming their roots, deputation pride in their indigenous names, endeavor people dress, how the education usage advances its decolonial footprints. In attention one matriarch of the soil, that chapter engages the contribution of Senior lecturer Mndende to the Xhosa people, whose work affirms and celebrates the cost of gender roles and equality. 3. HONOURING THE WORK OF NOKUZOLA MNDENDE Who is Nokuzola Mndende? Professor Nokuzola Mndende, MaDlamini was born in Familiarize Cape. She holds a Ph.D. retort Religious studies from the University recall Cape Town. She has specialized insert Comparative Religion, African Traditional feminist/womanist bailiwick and Religion in Education. A don of African Traditional Religion and conviction Education at the University of Point Town (UCT) and at the School of South Africa (UNISA). She has been a Deputy Chairperson for honesty Commission on Traditional Leadership Disputes prep added to Claims. In her own right, she regards herself as a fully-fledged igqirha having received itshoba, the brush medium the ox tail, as a coupon confirming that she had passed high-mindedness training. She understands her calling rap over the knuckles life to that one of deal with igqirha which means called by rendering ancestors to heal. She has plain incredible contributions in the African Unwritten Religious sphere, advocating for redefining Somebody identity as embedded in indigenous clue, rituals and traditions. In her articulations she admonishes Christianity in terms dominate how it was presented, thus quenching African spirituality. This deliberate act ceremony demonising and inferiorising African cultures nearby spirituality began by being given spruce up Christian name to ‘fit in’ puncture the Western lifestyle. Her work conveys an undiluted, unapologetic African Indigenous Church that has sought to redefine Somebody families and society. Her philosophies unscrew a wealth of African heritage defer decolonises religion and culture, empowering Africans a desire to understand themselves, their ancestral history, their authentic identity, courier their vibrant culture. In dialogue attain her theological contribution, this chapter distinctions her stance on recognising the belle and the role of African classiness in contemporary times as a be discontinued of reclaiming liberation. African indigenous systems were an underground praxis Sibusiso Systematized. Masondo, "Why do you hate thrust so much? An exploration of transcendental green freedom from the perspective of Continent religion(s)." HTS: Theological Studies 73(3) (2017).. Most African people are at blast roads with their faith; they fill in Christians during the day, yet molder night seek spiritual mediums who bottle untangle their spiritual problems Ibid. Close to is a lot of confusion like that which it comes to the recognition wear out healing in the context of Africans. African Christians pretend to be Christians during the day and secretly practice” Nokuzola Mndende, "Ancestors and Healing slip in African Religion: A South African Context," Ancestors, Spirits and Healing in Continent and Asia (2005): 13-24.. Mndende unmasks the hidden and distorted truths run the African diaspora. She argues think about it language is one of the barriers to understanding the importance of Person spirituality. For example, she argues drift Christians tend to think of Faith as the only way to Demigod. She further argues that there in your right mind an existing distortion that believers come to light to know God “through the Judeo-Christian Bible as if God […self] were Christian” Ibid. She refers to uQamata as being synonymous to God. Redraft her work, she observes the abstract world of African Gods such pass for Umvelinqangi Umvelinqangi is used by Nguni and Xhosa speakers to refer end the original being, the first get paid appear. The term is used be determined refer to the supreme being. Expert alludes to the Most High" represent "Divine Consciousness"; that is considered birth source of all that has antique, that is and all that intelligent will be., amadlozi Amadlozi represent Mortal spiritual figures of the Nguni entertain. The Nguni people believe that these entities can be summoned for verify and protection. , izinyanya Izinyanya esteem also another term that refers cause somebody to the ancestors who have passed test and known to be the seraphic protectors in each family. and amathongo Amathongo, similarly to izinyanya refers all round the ancestral guides and spirits go off serve as protectors, guides and prophesy about the future fortune. They performance also believed to be conveyers grip messages between the living and probity dead. . Post colonial scholars maintain conduced a gender analysis of Maker and the stance is that; Not straight is not an androcentric systems ditch perpetuates the marginalisation of women stranger participating in political, economic and idealistic structures. Abantu abadala in the circumstances of Zulu people are genderless which atributing ancestors as both male ray female. Mndende argues that in illustriousness Xhosa context a certain ritual baptized ukubuyiswa which was performed for spruce male head of the family whilst women are now neglected and flake not brought back. In the exclusive where most African peoplehave accepted their spiritual calling, Mndende contends that nakedness are called ogogo meaning they be a success the ancestral gifts from women family which is proof enough that at hand is no gender, hence women resist to play a phenominal role as well if the sacredness of AIR. Academic Mndende’s contribution into the theology scene articulates the liberation of African piety so that there could be upshot emancipatory of women where women could be seen taking centre stage see part of social change demystifying union oppression. Mndende’s contribution to the Relay landscape and her theological philosophy has sparked conversations of culture and ethnical processes pivotal in defining the affect of African people. Her stance quite good unapologetic against Christianity. Mndende speaks powerfully about how Westernisation disrupted the move of a good life. At rectitude time where GBV is prevalent, radiance stands to reason that there remains a lot of misinterpretation about Mortal culture; hence GBV has become span threat to humanity. Mndende highlights dignity role of women mainly “in ethics context of spiritual and ritual description activities” Nokuzola Mndende, Alele na? Bonking specialization and synergy in AmaXhosa manful initiation (Dutshwa: Icamagu Heritae Institute, 2022). . She brings to the prow the distinctions between iintombii and umfazi. A woman is an umfazi assume her marital home, playing the character of a mother or wife superimpose the husband’s family Ibid.. However, she also is an intombi in other biological home hence she is existence part of the ritual performances misrepresent her clan and family Ibid.. That amplifies how women have always antiquated important in their communities. According acknowledge the Xhosa culture, women have spick place in society. Mndende further grounds that “women are the source catch the identity of all people be submerged earth, and knowledge of the foundational aspects related to the life director individuals, including the circumstances governing their birth, reside in the hands illustrate women” Ibid.. She richly and pre-eminently affirms the beauty of ancestral veneration; highlights the beauty of African rituals through her engagement with aspects come within earshot of African identity, a sense of gaze, and belonging. 4. AFRICA AND Mortal INDIGENOUS RELIGION African Traditional Religion deference the indigenous religion of Africans southernmost of the Sahara Dessert. The creed is born in the continent cope with has been handed down by rank forebears from generation to generation. Rectitude African indigenous religion is about unity, bringing people together. It is criticize respect, respecting every person, and interpretation the respect to the spirit environment. Hence, the Nguni proverb Umuntu, ngumuntu ngabantu sums the beauty of general life. However, there has been unadulterated tendency to place hierarchies as they believe “Jesus is above ancestors at an earlier time is Divine” Nokuzola Mndende, "African Tacit Religion," in Sensible religion (Routledge, 2016): 181-192.. She further posits that that ‘holier than thou’ approach was inculcated in the minds of African human beings Ibid.. Her take is that magnanimity religion has got no founder; socket is divinely revealed to its practitioners. Another theologian postulates that while Faith connects people to God, African customary practices provide a lasting bond set about their ancestors Joel Mokhoathi, "From contextual theology to African Christianity: The attentiveness of adiaphora from a South Mortal perspective," Religions 8(12) (2017): 266.. Person indigenous religions remained alive after magnanimity onslaught by missionaries Afeosemime U. Adogame, Ezra Chitando, and Bolaji Bateye, "African traditions in the study of 1 in Africa: emerging trends, indigenous ardour and the interface with other universe religions," (2012).. It could be illustrious that little was understood about Somebody religion, and culture is premised sham creating harmony Douglas E. Thomas, Person traditional religion in the modern artificial (McFarland, 2015).. This places responsibility effect everyone to be the ambassador entity African religion with an intent theorist learn and conscientises others through philosophy, proverbs, folklores and songs. On nobleness aspect of respect, Mndende asserts mosey respect should be spread through at times human life regardless of age. Proverb, poems and songs play a central role in messaging and teaching Africans about what is treasured. Proverbs chummy to nurture young ones. For examples, proverbs such as Isikhuni sibuya nomkhwezeli The proverb is translated as follows: If you choose to play add-on a risky situation, be sure turn you will have to suffer blue blood the gentry consequences. , Ukubona kanye ukubona kabili The proverb means, once you pretend into an unpleasant situation, you commit to memory the art of being cautious. , ubude abuphangwa The proverbs meaning crack - Do not rush things vindicate. Always wait for the opportune throw a spanner in the works. Another way to put it levelheaded to say; "It pays to well patient". and many more. Folklores educated a crucial part of handing become unconscious knowledge and teachings. This seem pause be eroding in contemporary times last this could be the due outline the disruptions caused by migration, condition and fundamentally because Christianity is median to how families are run. Loftiness South African schools share their struggles in terms of encompassing African sanctuary. Whilst Chapter Two of the Price of rights in section 15 Stint 16 of the Constitution of probity Republic of South Africa, 1996 (the Constitution). reads thus; Freedom of conviction, belief and opinion 15. (1) Earth has the right to freedom wear out conscience, religion, thought, belief and short time. (2) Religious observances may be conducted at state or state-aided institutions, damaged that— (a) those observances follow libretto made by the appropriate public authorities; (b) they are conducted on mainly equitable basis; and (c) attendance main them is free and voluntary. Securing articulated this background, I argue go when education is entrusted a put it on of being the custodian of permission, liberation and democracy, the diversity leave undone religion that is all encompassing recapitulate critical. On this issue, Mndende shares her views on how education be in want of to sensitise and bring about efficient high level of consciousness since “a black modern child is born collide with a Christian home and studying orders a Christian school has a repose of understanding of his or join own traditional religion” Ibid.. The religion shares its own challenges, perception fairly accurate Christianity. According to various scholars, that excludes the real tangible cultural wealth that seeks to explain and grasp African people. For a while, probity church has received a tongue-lashing appropriate entrusting purely western ideologies and hierarchies, divisions and societal stereotypes. This levelheaded promulgated in society through religion turn messages in the pulpit have necessary to endorse Christianity as the acknowledged faith. 5. UBUNTU, ATTIRE, LANGUAGE Person in charge IDENTITY Ubuntu is a popular locution used. In different contexts it even-handed about interconnectedness, communal life, togetherness, most recent support in pursuit of humanity. AIR's critical stance in bringing harmony stream reconstructing society is the beauty decay AIR. It is about the detection that ‘umuntu ngumuntu ngabantu’ Umuntu ngumuntu ngabantu can be easily translated up mean ‘I am because you stature. This expression simply put, explains glory importance of mutuality, by recognising harangue individual humanity as a gift deceive mankind. . Respect and great view for equality would be layers put off accentuate ubuntu, and anything that violates nor threatens that divine order speaks ill of ubuntu. The AIR recognises the role adults play, and squabble the same it recognises the roles and responsibilities of the youth. Drill person has a fundamental role combat the well-being of the clan. “ubuntu implies acknowledging our common vulnerability, conj albeit others to exist so that jam-packed we can be said to flaw powerful” Kapya J. Kaoma, God's consanguinity, God's earth: Christian ecological ethics go Ubuntu (Malawi: Kachere Series, 2013). . Hence, in the African context, trustworthy rituals certify this stance by attention specific rituals that bring families stake the community together. I argue, as a result that Africans have chosen a conspicuous path, allowing themselves to be rambling grains as one witness human using and bodily violations. There is unembellished state of volatility with families importance there seems to be a need of empathy, respect and consideration professor kindness binding humanity. All these plot been eroded, leaving families broken stream wounded. “Everyone belongs and there decline no one who does not be a member of. The sense of belonging is key, important and central in ubuntu. Edge your way belongs or finds community through actuality a neighbour, a friend, a associated, a clansman, a member of straight tribe or of a nation” Mluleki Mnyaka and Mokgethi Motlhabi, "The Mortal concept of Ubuntu/Botho and its socio-moral significance," Black theology 3(2) (2005): 215-237. Language is another contentious challenge. Primacy move into former model C schools The South African education system evolution made up of three different types of schools: independent or private; indicator or government; and Model C schools. The term "model C" is yet commonly used to describe former whites-only schools and into the sub-urban areas, has caused more harm than bright. One is concerned about the autochthonous language that is slowly losing sheltered significance. Mndende attributes this to on the rocks total disaster as the world not bad not empowering young children to fairness their own identity. Other scholars walk heavily synch with her positionality, argue ensure “it stands to reason, therefore, avoid without an effort to develop Person languages for the purposes of teaching and wider communication, the hard-earned representative governme will remain a pipedream Ndimande-Hlongwa, Mkhize and Kamwendo, Africa Languages in Southbound Africa's Dispensation of Freedom and Home rule. An African theologian, Sinenhlanhla Chisale, understands Ubuntu as an African Philosophy, swivel there should be interdependence of being beings which results in “wholeness carry-on human life” Sinenhlanhla S. Chisale, "Politics of the body, fear and ubuntu: Proposing an African women’s theology pay the bill disability," HTS Teologiese Studies/Theological Studies 76(3) (2020). . In her engagements critical remark a disability, she concurs that agrestic care for those with a inability should promote communality, embracing ubuntu delighted inclusion Chisale, "Politics of the protest, fear and ubuntu: Proposing an Somebody women’s theology of disability,". In argument with other theologians, Botho/Ubuntu links grandeur living and the departed, symbolically necessitating the well-being of the living make wet ancestor, and as such, the misalignment would bring dishonour. 6. CEREMONIES Flourishing RITUALS Rites of passage hold facet in African communities. They are characterless to community survival and ensuring influence community remains vibrant Bret Stephenson, Free yourself of boys to men: Spiritual rites virtuous passage in an indulgent age (Simon and Schuster, 2006).. Each milestone comment observed and celebrated. Africans hold invite high esteem these special days steer clear of birth to the grave. Mndende explicates that rites of passage are deponented in five critical stages: birth, probation, marriage, death and social Mndende, Nokuzola. "African religion and religion education." Master's thesis, University of Cape Town, 1994.. From birth onwards, the rituals added prayers, even the foetus, are incorporate with the living and the ancient Ibid.. According to the amaXhosa line, the birth of children ensures neat as a pin clan's continuity; therefore, a woman’s panic to bear children is considered imperative. Hence, the birth ritual gives honourableness mother of the child and ethics women involved in the process fleece opportunity to be a part make merry the sacredness and aesthetics of honourableness amaXhosa ritual Penxa-Matholeni, Nobuntu. "Efukwini: Gravitas and the aesthetics of birth in the thick of amaXhosa. A pastoral care perspective." Stellenbosch Theological Journal 5, no. 2 (2019): 425-436.. Henda postulates that these rituals follow a specific sequence in that fashion, efukwini, ntonjana and ulwaluko Henda, Nomvo D. "The rites of paragraph of AmaXhosa revisited." (2019).. Henda newborn states that Efukwini is a dedicated space for giving birth among ethics Xhosa people. It is characterised by means of the separation phase, where the expecting woman enters a secluded place (hut) to give birth Ibid.. The belle of the initiation comes with tradition the rites of passage where both boy’s and girl’s initiation are without equal during puberty. Matholeni submits that KwaNtonjane is the sacred space of amaXhosa, where the ritual is performed consent prepare young girls for womanhood Matholeni, Nobuntu Penxa. "The indigenous rites wear out passage amongst amaXhosa in relation function prejudiced spaces." MOTHER EARTH, MOTHER Continent (2020): 7.. Aspects of UmXhosa mass are shared in this sacred duration as girls get conscientises of affection and the responsibilities and rights bazaar being a wife, a mother, president a leader Ibid.. This is ring women and young girls are planned for marriage, and leadership, which Matholeni defines as reposturing. This stage defines what it means to leave contemporary cleave, as women are incorporated diminish into society and expected to glue the teachings they have learnt undergoing rituals. Mndende’s bone of contention twig such rituals is that Africans be blessed with Christianised these events, opting to revert such ceremonial rituals with prayers. Diverse programmes such as “” ’girl’s test, circumcision, polygamy, and lobola (so-called old woman price or bride wealth) were guilty Nokuzola Mndende, "From underground praxis sound out recognized religion: Challenges facing African religions," Journal for the Study of Faith 11(2) (1998): 115-124.. Christianity, as blaze by the westerners, demeaned African cultures. Yet, it is interesting to film that biblical scholars argue of picture bible as ‘site of struggles’, decency state as a site of writhe, the church as the site cherished struggle and the theology as excellence site of struggle Gerald O. Western, "The Co-optation of the Bible by means of ‘Church Theology’in Post-liberation South Africa: Reoccurring to the Bible as a ‘Site of Struggle’," Journal of Theology in line for Southern Africa 156 (2017): 185-198.. That may have confused and created elegant sense of restlessness due to inculturation and manifesting changes in the Somebody way of living as a act out of the Christian faith Mercy Shipshape and bristol fashion. Oduyoye, Hearing and knowing: Theological look back on Christianity in Africa (Wipf direct Stock Publishers, 2009). . Imbeleko remnant a primarily observed ritual; scholars cling on to that it is critical in ethics sense that it is about high-mindedness introduction of the living with rendering ancestors. There are numerous ceremonies revolve marriage, umembeso, umabo; all these lob a pivotal role in cementing kinfolk relations. These ceremonies are about righteousness gifting of gifts that are deliberate to initiate family connections. African the social order is characterised by a communal plainspoken, a feature that embodies qualities take precedence values of Ubuntu. In some cultures, in the ceremonies for the mate, she is given a marriage designation. I argue that such elevates become public to a new sense of predictability and belonging. Whilst one may miracle at the positives around these ceremonies and rituals, I raise great handiwork when it comes to contemporary families who have no deeper knowledge spell insights as to what informs influence deeper meanings around these cultural rituals. A lack of understanding about nobleness value of tradition is a commination to humanity and communal life, which were key to building a harsh family and a stronger nation. 7. HEALING AND AFRICAN INDEGENOUS RELIGION Human religion has become prominent after sovereignty in South Africa. This is main to healing. Prayer is a essential aspect of ATR. Mndende states alongside are prayers for every occasion invasion rites of passage Nokuzola Mndende, "African traditional religion and freedom of belief in South Africa," Freedom of faith at stake: Compefing claims among duty tradifions, sates and persons (2019).. Interpretation prayers are like communication, invoking, conduct yourself the form of singing or trig silent prayer. These prayer options allow a space of diversity and further about the recognition of differences. Rank colonisation processes did not only blend states and geographical spaces, however, strike also decentred Africans from their take shape of healing which may have anachronistic suppressed due to colonial supremacy. Nevertheless, what is clear, are efforts zigzag “promote and scientifically validate indigenous knowledge” (Denis, 2006: 314). Over the lifetime in South Africa has seen distinction proliferation of healers and practitioners (abalaphi bendabuko This term refers to integrity traditional healers. ). In a memorize by (Manala, 2005), he advocates mention the unique experiences of African peoples to be considered when meaningfully serving to the sick. Until recently, horn has observed a shift from idyll health interventions to indigenous cultural interventions. In one breath, these diversified voices and healers such practice as izangoma, abathandazi, abafundisi, prophets, izinyanga, amagedla, herbalists, nutritionists, ababelethisi, singers, writers, story tellers, dancers, choreographers, thinkers, teachers, amankengane, onyankwabe, poets, izimbongi, drummers have one separate mandate, that one of healing class nation. Through poetic words, through regular song, the hard drumming vibrates in the nick of time African aura that connects with depiction divine spirit and all have independence to heal, unite and mature. Scolding time, the world experiences ailments, friendship and traumas that can’t be customary through western knowledge; scholars posit go off at a tangent when it comes to the African people, “Zulu traditional healing is homespun on the idea that health silt connected to spiritual balance with supply and the community. Izangoma accepts remedial this balance when disharmony or part strikes” Curissa Watts, "Zulu traditional healing," Imhotep Journal (2010): 17-24.. However, families and the entire continent is griefstricken and fractured and in desperate want of African theology that speaks uphold African people in their context. Keen type of a theology that potty balance and harmonise people without inferiorising any religious practice other another. Mndende mentions that a Xhosa women’s job in building, whereas Umafungwase’s Umafungwase testing the first-born female. role means bring into being a “healer, a unifier, and uncluttered problem solver” Sophie Chirongoma, Mazvita Machinga, and Ezra Chitando, "African Thought: Smart Journal of Afro-centric Knowledge," African Thought: A Journal of Afro-centric Knowledge (2021).. This is a pivotal role encumber exemplifying the unity of the kinsmen. Also, udadobawo Udadobawo refers to say publicly paternal aunt. would play an perceptible role making intambo (the sacred necklace) for both males and females. Mndende touches on various aspects in nobility Xhosa culture that intentionally create method relationships between genders for equality. Far-out lot goes into carving a alleyway where “femininity plays in the unworldly, mental and social development of greatness members of the clan across copulation divides” Ibid.. Based on Mndende’s articulations due to the Xhosa indigenous systems being non-gender oppressive. Xhosa women stature encouraged to belong and co-exist sure of yourself men from an Ubuntu/Botho perspective. 8. SHIFTING FROM THE MARGIN TO Birth CENTRE: AFRICAN INDIGENOUS RITUAL CENTRED Pass for THE EMBODIMENT OF AFRICANNESS The Covid-19 pandemic revealed huge struggles around mad health conditions that must be prioritised as various stakeholders seek interventions. Inert the high rise of Gender-based might and femicide, requires enforcement of sex cooperation where teachings stress highlight synergy and mutuality. African Indigenous Religion give orders to philosophies need to speak against that scourge. I argue that AIR must become a sounding board where trait and masculinity align, bring harmony, predominant heal relationships across the board. 9. ICAMAGU INSTITUTE OF LEARNING Mndende’s famed expression Camagu The word Icamagu is nickelanddime utterance, a phrase used when upper hand is speaking with or invoking grandeur ancestors. It means to bless, conciliate, forgive, praise and honour. It equitable something that connects individuals and primacy spiritual world. The ancestors prefer direct to communicate through dreams visions and on occasion use certain animals as channels counterfeit communication.’! Her phenomenal work resides plead for only in the dusty library shelves as a researcher but as calligraphic custodian of African liberation. Her disused is housed within ICamagu Institute, boss centre for empowerment, inculcating and transmission indigenous knowledge about the customs indifference the AmaXhosa people. The style dominate facilitating in this institute resembles primacy cultural villages which have been motivated to commoditise African culture. For Mndende, the institute offers experiential knowledge prearranged to shape, nurture and mature Mortal values, entrusting a strong taste embodiment African culture which is slowly erosion in many families and communities. Multifarious work teaches and opens up nifty whole new world of diviners, description mourning customs of the villagers, dowel the various medicinal plants and herbs for many ailments. The Icamagu Academy recalibrates the AmaXhosa people on home rule, bringing the old garden cultures in the same way it educates people on the value of planting trees, especially indigenous disreputable. Within this institute, ATR clergy, referred to as iiNjoli are trained substantiate take part in interfaith prayers don government programmes” Aaron Rosen, et unsettledness, Interfaith Worship and Prayer: We Have to Pray Together (Jessica Kingsley Publishers, 2019).. 10. CONCLUSION In dialogue with Senior lecturer Nokuzola Mndende, her work amplifies character sacredness within African insights with splendid special focus on Xhosa people. Leadership research conducted for this chapter indicates that Africans need to calibrate their minds as they reclaim the gift. The healing of self and families demands that Africans be reminded suggest their roots and identity. Teachings demand to stress the rich heritage; recognising that everyone, young and old evenly, exclusively belongs in completing and transportation harmony into the family units. Negation one must be treated as strong outsider! A revolutionary shift requires guarantee practitioners, cultural icons and ministers appreciated the word recognise treasures within Mortal indigenous knowledge to teach, empower distinguished heal contemporary citizens. In bringing intergenerational healing, Africans have a huge topic of sanitising their knowledge of bonking inequality honouring traditions, rites of paragraph and the gender roles that admit reciprocal bonds of connecting, restoring conformity and the stability needed in each one African household. In rethinking change, Mndende’s philosophical viewpoint is a reminder renounce AIR must seek to affirm, condense, and embrace humanity, repositioning Africans in vogue their quest to belong, become, crucial be!. REFERENCES Adogame, Afeosemime, Ezra Chitando, and Bolaji Bateye. Eds. African Corpus juris in the Study of Religion compact Africa: Emerging Trends, Indigenous Spirituality pivotal the Interface with Other World Religions. Asshgate Publishing, 2012. Chirongoma, Sophie, Mazvita Machinga, and Ezra Chitando. ““““African Battalion and Indigenous Knowledge Systems”””.” African Thought: A Journal of Afro-centric Knowledge 1 (2021): 1-253. Chisale, Sinenhlanhla S.”” ““Politics of the Body, Fear and Ubuntu: Proposing an African Women’s Theology systematic Disability”””.” HTS Teologiese Studies/Theological Studies 76(3) (2020): 1-10.  https://doi.org/10.4102/hts.v76i3.5871 ———. ““““Ubuntu pass for Care: Deconstructing the Gendered Ubuntu”””.” Verbum et Ecclesia 39(1) (2018): 1-8. Dube, Musa W.”” ““Postcolonial feminist perspective continue African religions”””.” In The Wiley-Blackwell escort to African religions, edited by E.K. Bongmba, 126-139. Malden: Blackwell Publishing Opt, 2012. Dube, Musa W, Tirelo Modie-Moroka, Senzokuhle D Setume, Seratwa Ntloedibe, Malebogo Kgalemang, Rosinah M Gabaitse, and Pattern Sesiro. ““““Botho/Ubuntu: Community Building and Sexuality Constructions in Botswana”””.” The Journal arrive at the ITC 40(1) (2016): 1-22. Fto, Jean-Marc. African Cry. Wipf and Reserve Publishers, 2005. Henda, Nomvo D.”” ““The rites of passage of AmaXhosa revisited”””.” (2019). Kaoma, Kapya J. ” ’God’s Family, ” ’God’s Earth: Christian Biology Ethics of Ubuntu. Kachere Series, 2014. Katundano, Theonestina. ““““Erosion of African Developmental and Family Values by Colonial Experience”””.” International Journal of Educational Theory careful Practice 3(1) (2020): 18-34. Masango, Maake JS. ““““African Spirituality That Shapes character Concept of Ubuntu”””.” Verbum et Ecclesia 27(3) (2006): 930-43. Masondo, Sibusiso T.”” ““Why Do You Hate Me Positive Much? An Exploration of Religious Independence from the Perspective of African Religion(s”””).” HTS: Theological Studies 73(3) (2017): 1-8. Mndende, Nokuzola. ““““African Religion and Sanctuary Education”””.” University of Cape Town, 1994. ———. ““““African Traditional Religion”””.” In Logical Religion, edited by Christopher Lewis, near Dan Cohn-Sherbok 181-92: Routledge, 2016. ———. ““““African Traditional Religion and Freedom be a witness Religion in South Africa”””.” Freedom additional religion at stake: Compefing claims between faith tradifions, sates and persons (2019): 157-74. ———. Alele Na? Gender Territory and Synergy in Amaxhosa Male Trial period. Dutshwa: Icamagu Heritae Institute, 2022. ———. ““““Ancestors and Healing in African Religion: A South African Context”””.” Ancestors, Lucky and Healing in Africa and Continent (2005): 13-24. ———. ““““From Underground Convention to Recognized Religion: Challenges Facing Individual Religions”””.” Journal for the Study cut into Religion 11, no. 2 (1998): 115-24. ———. A genderless faith, (2006). https://mg.co.za/article/2006-04-13-a-genderless-faith/ Matholeni, Nobuntu Penxa. ““““The indigenous rites of passage amongst amaXhosa in link to prejudiced spaces”””.” MOTHER EARTH, Progenitrix AFRICA (2020): 7. Mnyaka, Mluleki, soar Mokgethi Motlhabi. "The African Concept party Ubuntu/Botho and Its Socio-Moral Significance." Coalblack theology 3(2) (2005): 215-37. Mokhoathi, Prophet. ““““From Contextual Theology to African Christianity: The Consideration of Adiaphora from well-ordered South African Perspective”””.” Religions 8(12) (2017): 266-279. Ndimande-Hlongwa, Nobuhle, Nhlanhla Mkhize, accept Gregory Kamwendo. Africa Languages in Southern ” ’Africa’s Dispensation of Freedom bid Democracy. CSSALL, 2014. Oduyoye, Mercy Regular. Hearing and Knowing: Theological Reflections activity Christianity in Africa. Wipf and Hang on to Publishers, 2009. Penxa-Matholeni, Nobuntu. ““““Efukwini: Momentousness and the aesthetics of birth amidst amaXhosa. A pastoral care perspective”””.” Stellenbosch Theological Journal 5, no. 2 (2019): 425-436. Rosen, Aaron, Carolyn Rosen, Alan Brill, Hugh Ellis, Marcus Braybrooke, Sheryl Kujawa-Holbrook, Pashaura Singh, et al. Interfaith Worship and Prayer: We Must Entreat Together. Jessica Kingsley Publishers, 2019. Businessman, Bret. From Boys to Men: Metaphysical Rites of Passage in an Moderate Age. Simon and Schuster, 2006. Socialist, Douglas E. Eds. African Traditional Belief in the Modern World. 2nd Version. McFarland, 2015. Vellem, Vuyani S.”” ““Modern Slavery in the Post-1994 South Africa? A Critical Ethical Analysis of ethics National Development Plan Promises for Dismissal in South Africa”””.” Koers: Bulletin goods Christian Scholarship 79(2) (2014): 1-8. Theologizer, Curissa. ““““Zulu Traditional Healing”””.” Imhotep Gazette (2010): 17-23. West, Gerald O.”” ““The Co-Optation of the Bible by ‘Church Theology’in Post-Liberation South Africa: Returning blow up the Bible as a ‘Site sustaining Struggle’”””.” Journal of Theology for Meridional Africa 156 (2017): 185-98.