Latest News Archive

Please select Category, Year, and then Month to display items
Previous Archive
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

Research into veld fires in grassland can now help with scientifically-grounded evidence
2015-04-10

While cattle and game farmers are rejoicing in the recent rains which large areas of the country received in the past growing season, an expert from the University of the Free State’s Department of Animal, Wildlife, and Grassland Sciences, says that much of the highly inflammable material now available could lead to large-scale veld fires this coming winter.

Prof Hennie Snyman, professor and  researcher in the Department of Animal, Wildlife, and Grassland Sciences, warns that cattle and game farmers should be aware, in good time, of this problem which is about to rear its head. He proposes that farmers must burn firebreaks as a precaution.

At present, Prof Snyman focuses his research on the impact of fire and burning on the functioning of the grassland ecosystem, especially in the drier grassland regions.

He says the impact of fire on the functioning of ecosystems in the ‘sour’ grassland areas of Southern Africa (which includes Kwazulu-Natal, Limpopo, Mpumalanga, the Eastern Cape, and the Harrismith environs) is already well established, but less information  is available for ‘sweet’ semi-arid grassland areas. According to Prof Snyman, there is no reason to burn grassland in this semi-arid area. Grazing by animals can be effectively used because of the high quality material without having to burn it off. In the sourer pasturage, fire may well form part of the functioning of the grassland ecosystem in view of the fact that a quality problem might develop after which the grass must rejuvenate by letting it burn.

Prof Snyman, who has already been busy with the research for ten years, says quantified data on the impact of fire on the soil and plants were not available previously for the semi-arid grassland areas. Fires start frequently because of lightning, carelessness, freak accidents, or damaged power lines, and farmers must be recompensed for this damage.

The shortage of proper research on the impact of fires on soil and plants has led to burnt areas not being withdrawn from grazing for long enough. The lack of information has also led to farmers, who have lost grazing to fires, not being compensated fairly or even being over-compensated.

“When above-and below-ground plant production, together with efficient water usage, is taken into account, burnt grassland requires at least two full growing seasons to recover completely.”       

Prof Snyman says farmers frequently make the mistake of allowing animals to graze on burnt grassland as soon as it begins to sprout, causing considerable damage to the plants.

“Plant roots are more sensitive to fire than the above-ground plant material. This is the reason why seasonal above-ground production losses from fire in the first growing season after the fire can amount to half of the unburnt veld. The ecosystem must first recover completely in order to be productive and sustainable again for the long term. The faster burnt veld is grazed again, the longer the ecosystem takes to recover completely, lengthening the problem with fodder shortages further.  

Prof Snyman feels that fire as a management tool in semi-arid grassland is questionable if there is no specific purpose for it, as it can increase ecological and financial risk management in the short term.

Prof Snyman says more research is needed to quantify the impact of runaway fires on both grassland plant productivity and soil properties in terms of different seasonal climatic variations.

“The current information may already serve as valuable guidelines regarding claims arising from unforeseen fires, which often amount to thousands of rand, and are sometimes based on unscientific evidence.”

Prof Snyman’s research findings have been used successfully as guidelines for compensation aspects in several court cases.

 

We use cookies to make interactions with our websites and services easy and meaningful. To better understand how they are used, read more about the UFS cookie policy. By continuing to use this site you are giving us your consent to do this.

Accept