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04 July 2022 | Story Edzani Nephalela | Photo Edzani Nephalela
Faculty of Theology and Religion
From left to right: Dr Joel Mokhoathi, Ronel Ellis, Dr Nomfundo Mlisa, Prof Pieter Vester and Rev Jacob Makhutso

Growing up, many of us were raised in Christian homes practising specific morals and values, and anything outside of that was considered immoral or even ‘demonic’. However, what happens when you have a dual identity, and you embrace a bit of both?

On 29 June 2022, the University of the Free State Faculty of Theology presented a Table Talk Webinar with Dr Nomfundo Mlisa, titled ‘African Christianity: interconnections between religion, culture, and identity’. These webinars cover a variety of burning topics that deal with contentious issues across the country. Attendees emerged from various parts of the world, including Nigeria and Germany.

Dr Mlisa is a published author, qualified nurse, traditional healer, as well as preacher of the Word. Her talk was based on personal experiences of being Xhosa and being brought up as a member of the Methodist Church of Southern Africa in a strict Christian environment. She was on her journey to becoming a preacher when she realised that she needed to undergo the spiritual healing training (ukhuthwasa) and was faced with resistance from the church minister/s, forcing her to leave church because ukuthwasa was against the church policies.

Her journey has been challenging, because she only acknowledged her ancestral calling at the age of 42, following a series of occurrences that nearly cost her her children. Dr Mlisa hinted that, besides being against church policy, one of the reasons was that the Xhosa nation considered ukhuthwasa to be witchcraft due to the similarity in the pronunciation of words: ukhuthwasa, meaning undergoing spiritual training; ukuthwala, which is an ancient activity of gaining powers for wealth; and ukhuthakatha, meaning witchcraft.

“Rev Mabusela of the Methodist Church invited me back to the church and I was ordained as a reverend. However, my ordination was held at the East London Correctional Services, and it was then that I realised I was a prisoner of faith and tradition,” she said.

Is there a link between ukuthwasa and Christianity?

Besides the fact that philosophy could not prove the linkage, Dr Mlisa said that the link exists, but Christianity has strongly influenced Africans to integrate Christian values into their cultural value systems, as evidenced by various authors. This led to various people with spiritual calling disowning their cultural identities as well as their being.

“In Christianity, there are faith healers and prophets, whereas culturally, we have traditional healers; however, they have one objective, which is to heal the people. But because people wanted to accommodate their gifts in Christianity, such names were given. Furthermore, Christians recognise angels, while traditionally, ancestors are recognised,” she explained.

Looking into different practices in both the Traditional and Christian religions, they both have elements of training, ‘ukhuthwasa’. This is mainly because they all undergo different types of training under a senior person. A senior faith healer trains a junior, whereas a ‘gobela’ trains a traditional healer.

The society is also coming to accept all religions, with most people now wearing traditional healer beads everywhere, including work. There are also traditional healers who are modern doctors, demonstrating that these innate or hereditary abilities are a common language.

News Archive

UFS team helps a pupil to hear again
2014-01-24

 

“I was scared at first. I could not remember the sound of my own voice. Being Deaf -it was like living on another planet.”

These are the words of the 18-year-old Andile (Godfrey) Jantjies after he heard sounds and words for the first time in almost 12 months.

Andile, a former pupil at the Albert Moroka School in Thaba Nchu, was the recipient of a cochlear implantation under the Bloemfontein Cochlear Implant Programme (BCIP) run by the Department of Otorhinolaryngology at the University of the Free State.

Andile lost his hearing after contracting bacterial meningitis in June 2013. This resulted in bilateral profound deafness and despite his good academic record, his school refused to have him enrolled for 2014.

The cochlear implant was inserted in October 2013 and was switched on for the first time on Thursday 23 January 2014.

“I want to go back immediately,” Andile said excitedly after gradually becoming comfortable with hearing his own and other voices.

Dr Iain Butler from the Department of Otorhinolaryngology says cases like Andile’s are a medical emergencies due to the fact that meningitis causes the inner ear to become replaced by bone.

“This can occur after as little as four months after the infection and means that the insertion of a cochlear implant becomes impossible.

A cochlear implant system costs approximately R220 000.

It converts sounds/speech into electrical signals that directly stimulate the auditory nerve, bypassing the damaged inner ear. It is indicated for babies with congenital hearing loss, as well as acquired hearing loss in children or adults. It requires intensive rehabilitation in order to learn to hear again, and most recipients develop very good hearing. Andile now has the opportunity to hear again, continue his schooling and become an economically independent member of society, rather than being dependent on others.

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