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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

Death may come in adorable little packages
2015-03-23

The main host of the Lassa virus is the Natal Mulimammate mouse.

Photo: Supplied

Postdoctoral researcher, Abdon Atangana, of the Institute for Groundwater Studies at the university recently published an article online about the Lassa Haemorrhagic fever in the Natural Computing Applications Forum. In addition to the terminal transmissible sickness recognised as Ebola haemorrhagic fever, there is another strain called Lassa haemorrhagic fever.

The disease is classified under the arenaviridae virus family. The first outbreaks of the disease were observed in Nigeria, Liberia, Sierra Leone, and the Central African Republic. However, it was first described in 1969 in the town of Lassa, in Borno State, Nigeria.

The main host of the Lassa virus is the Natal Mulimammate mouse, an animal indigenous to most of Sub-Saharan Africa. The contamination in humans characteristically takes place through exposure to animal excrement through the respiratory or gastrointestinal tracts.

Mouthfuls of air containing tiny particle of infective material are understood to be the most noteworthy way of exposure. It is also possible to acquire the infection through broken skin or mucous membranes that are directly exposed to the infective material.

“The aim of my research was to propose a novel mathematical equation used to describe the spread of the illness amongst pregnant women in West Africa. To achieve this, I used my newly-proposed derivative with fractional order called beta-derivative. Since none of the commonly used integral transform could be used to derive the solution of the proposed model, I proposed a new integral transform called Atangana-Transform, and used it, together with some iterative technique, to derive the solution of the model.

“My numerical simulations show that the disease is as deadly amongst pregnant women as Ebola,” Abdon said.

Abdon’s research was submitted to one of Springer’s top-tier journals with an impact factor 1.78. The paper was accepted and published February 2015.

Read more about Abdon’s research.

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