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Double standards, faith and religion: SA’s absurd contradictions regarding GBV

29 April 2025 | Story Dr Sello Sele | Photo Supplied

Dr Sello Sele GBV Article — Dr Sello Sele, Lecturer in the Department of Sociology, University of the Free State

In recent weeks, South Africa has once again been rocked by cases of gender-based violence (GBV) that have revealed an absurd contradiction in the public’s reaction towards each of these cases. The most harrowing incident involves the alleged assault of a now eight-year-old girl, referred to as Cwecwe, at Bergview College in Matatiele in the Eastern Cape. In stark contrast is the acquittal of Nigerian televangelist Timothy Omotoso, who faced multiple rape and kidnapping charges, which sparked a wave of celebration and jubilation among his followers, many of them women. This juxtaposition brings to light the serious absurdity among South Africans regarding GBV, specifically sexual violence, in this case. As such, this reveals what can only be described as glaring double standards.

Horror and urgency vs celebration

The case of Cwecwe, who was allegedly sexually assaulted at her school, ignited a massive outcry nationwide. The public’s reaction was one of horror and urgency as the details of the assault came to light. The #JusticeForCwecwe campaign gained traction, with social media platforms ablaze with calls for justice and accountability. The Eastern Cape Department of Education acted swiftly by deregistering the school involved, citing its failure to protect the young girl and being uncooperative towards the investigative process. The message from the public was clear: those who perpetrate violence against children must face the full might of the law.

Contrast this with the acquittal of Omotoso, a case which has caused an equally profound public reaction, but one that is far more troubling. Omotoso, who had been accused of grooming and raping young women over years, was acquitted by the Eastern Cape High Court following a long and highly publicised trial. The judge ruled that the prosecution had failed to prove its case beyond a reasonable doubt. A large number of Omotoso’s followers, many of them women, erupted in celebration. Some even described his acquittal as a ‘victory’ for the faithful.

The stark contrast in the reactions to the two cases cannot be ignored. On the one hand, the public called for justice for a young girl whose life was forever changed by a violent assault, demanding that those responsible be held accountable. On the other hand, a group of men and women celebrated the acquittal of a man who had been accused of using his position of power to exploit and abuse vulnerable young women. What is happening here? Is this an example of the hypnotic effect religious leaders have over their followers?

The opium of the people

One might ask, how can women, many of whom would undoubtedly identify with victims of sexual violence, proudly rally behind a man accused of perpetrating such crimes? The answer lies, in part, in the complex relationship between power, belief, and religion (particularly in the context of South Africa's so-called miracle churches). In the case of Omotoso, his followers see him not as a perpetrator but as a martyr, a man whose innocence was denied by the justice system they believe is unjust. They chose to ignore the testimonies of the young women who accused him of abuse, instead placing their faith in their pastor’s word.

Karl Marx’s assertion that “religion is the opiate of the masses” remains highly relevant in this context. These words reflect the view that religion can function as a mechanism to pacify and distract the oppressed, offering them solace and hope while suppressing their capacity for critical thought and action. In the case of Omotoso’s acquittal, this quote seems to ring true for many of his followers, who, rather than questioning the credibility of the accusations against him, placed unwavering faith in their pastor's innocence. To them, his acquittal became not just a legal victory, but a spiritual one, reinforcing their belief in the miraculous power of their religious leader.

The quote further highlights the broader function of religion in the lives of those who feel marginalised or oppressed. South Africa’s miracle churches, which often promise ‘deliverance’ from poverty, illness, and personal hardship, provide a sense of hope and empowerment to many. Yet, this hope can also come at a high price, particularly when the faith placed in religious leaders becomes a tool for enabling abuse. The case of Omotoso is just one of many examples in which religious power has been misused, and the celebration of his acquittal illustrates how easily a religious narrative can overshadow the moral clarity needed in the face of sexual violence.

Deeper societal issue

South Africa’s miracle churches have long been a source of controversy, particularly when allegations of sexual abuse and exploitation emerge within these religious communities. Bishop Stephen Zondo, another prominent figure in the religious realm, offers a stark parallel. Zondo, the leader of the Rivers of Living Waters Ministries, was accused of sexually abusing women who encountered him for spiritual reasons. Despite the accusations, his followers continued to defend him, viewing him not as a perpetrator but as a victim of false allegations. Like Omotoso’s followers, Zondo’s supporters turned a blind eye to the claims of sexual abuse, prioritising their faith in their pastor over the safety and dignity of the victims.

The responses to the Cwecwe case and the Omotoso acquittal are not just examples of legal inconsistencies but are a deeper societal issue. In South Africa, where GBV is rampant, the public's reaction to these cases exposes double standards to what is morally right and what is socially, religiously or ideologically convenient. The case of Cwecwe calls for swift action, demanding justice for a defenceless child. The case of Omotoso, however, underscores how deeply entrenched power and religious influence can obscure appropriate reactions to social injustice, regardless of the many victims involved in their lamenting voices.

News Archive

Questions about racial integration in residences answered

2007-07-31

Answers to frequently asked questions about the racial integration of student residences at the UFS

1. Why does the UFS want to change the current situation in the student residences?

There are many reasons why a new approach to placement in the student residences is necessary. However, the main reason is of an educational nature. As a university, the UFS should create an environment in its residences where students can learn to appreciate and respect the rich diversity that is on offer at the university. A university accommodates students from many different backgrounds in terms of race, language, religion, economic status, culture and other aspects. If a student can learn to appreciate the value in this rich diversity at university, he or she will also be able to appreciate the value of this diversity in the workplace and broader society.

The current situation of predominantly white and predominantly black residences has not been able to cultivate such an appreciation for diversity and respect for one another as human beings, and will not equip students with the knowledge and skills required to manage diversity.

Besides this, there are many other areas of life in the residences that need attention. For one, we need to urgently establish a human rights culture in the residences so that the rights of all students can be respected. We need to address the abuse of alcohol, provide disabled students with their rightful place, and last but not least, really entrench a culture of learning in student residences.

Let us make the residences places we can be proud of – places of learning, of diversity, of respect; places of growth and development. This is the ideal we should all strive to achieve.

2. Why does the management want to force us to integrate?

It is a false argument to debate the issue in terms of “force”. Any decision by a University, or any other organisation, regarding matters of policy, rules and regulations implies a restriction on the choice of an individual and an obligation to comply. What we should focus on is whether this decision of the Council is in the best interests of our students.

The management of the university believes that it has a responsibility to give students the best education possible, not only in terms of what you learn in the lecture rooms, but especially in the residences as well. The residences can be very powerful places of learning about matters of great importance, both academic and non-academic.

The parallel-medium language policy separates students into largely white/Afrikaans and black/English classes. Efforts are being made to bridge this divide in the classroom, but we can also try to eliminate it in the residences.

The university is committed to building a new culture for the entire institution that is based on values and principles – such as an academic culture, non-racialism, respect for human rights and diversity – among staff and students.

In the context of student residences, the application of these values and principles still allows substantial room for the voluntary exercising of choice by individuals as well as by Residence Committees, notably with regard to the placement of students (they can still place 50 percent of first-year students), as well as the determination of the future character and traditions of a diverse residence.

Furthermore, students can still choose their residences (subject to availability of places), can choose a roommate, and so forth.

3. What about freedom of association?

The rights we enjoy in a democracy must be balanced against other rights, as well as the laws of the country. This means that the right to freedom of association must be balanced against laws that make it illegal to discriminate against other people on the basis of race, language or religion, for instance.

Freedom of association pertains to the right of individuals to form voluntary organisations such as clubs or private boarding houses, or their right to join or not join existing organisations. You exercise that right when you decide to become a student of the UFS, and again when you choose to live in one of its residences.

However, once you have decided to join an organisation voluntarily, you cannot subsequently demand that that organisation should provide a “club” or residence to your liking where, for instance, you only associate with your choice of co-members. You must accept the policies of that organisation.

In any case, how would that right of yours be balanced against the right of another individual who wishes to associate with a different set of co-members? (For instance – what about the freedom of a student to associate with students NOT from his own background, but indeed from another language, cultural, racial or economic background?)

The constitutional right to freedom of association can, in any case, not be used to exclude or discriminate on the basis of race or religion (Section 18 of the Bill of Rights).

Besides, the new policy guidelines will still make provision for freedom of association. This right can be exercised freely within a diverse residence with regard to friendships, joint academic work, socialising, sport, etc.

4. Will residences not lose their traditions?

The University appreciates that there are many valuable elements of tradition in residences. However, we must bear in mind that the traditions and character of student residences have evolved and changed over time, and they will continue to evolve and to change. In addition, we do not need to accept all aspects of residence life purely on the basis of tradition, including the unacceptably high level of alcohol abuse and unsavoury, humiliating and discriminatory orientation practices. The new approach to integrated residences provides the opportunity to retain the positive aspects of the current traditions and character, but also to develop new traditions and give residences a new character.

We can now establish a tradition and a character for each residence that are reconcilable with the values of the University as a place of scholarship and are aligned with the human rights approach of our country’s Constitution, the laws of our country and the strengths and diversity of the students in a particular residence.

5. Have students been involved in this process? Is there a role for them to play after the decision has been taken by the Council of the UFS?

In the first semester of 2007, during two rounds of consultations, the primes, SRC and student organisations were consulted about the proposed new placement policy to increase diversity in residences. Some residences also made written submissions on the matter (such as Madelief, Soetdoring, Wag-'n-bietjie, Vergeet-my-nie, Emily Hobhouse). Other residences requested and were granted more time, but did not make any submissions in the end (such as Reitz and Armentum).

Management also had several meetings with the above-mentioned structures to hear first-hand from students their concerns and solutions regarding possible challenges presented by integration in residences.

During these interactions, several excellent ideas and proposals were put forward by students. These views had a definite impact on the eventual proposal that was taken to the University Council, in particular regarding the minimum level of diversity (30%) in junior residences and the fact that residences still want to have a say in the placement of students, rather than the placement decision being left in the hands of Management alone (hence the 50% placement portion of residences). Management values the effort that was put into the process by the primes and residence committees, and thanks them for their contributions.

However, it should be stressed that consultation should not be understood as a process of negotiation, nor does it imply that consensus must be reached. What it means is that Management must take a considered decision after hearing the views of stakeholders.

Management would like students to continue to provide input and ideas regarding the implementation details of the policy guidelines. Task teams have been established and students will be informed about how they can interact with the task teams on an ongoing basis.

6. But integration in the residences was tried in the past (in the late 1990s), and then it failed. Why will it work now?

Yes, the University of the Free State did integrate its residences as far back as 1993, and for a few years it worked. The UFS did it at that time and is now doing so again, because it is the right thing to do. Yet it is important to understand why the previous attempt at racial integration in residences was not successful.

Firstly, both black and white students were much polarised because of the apartheid past. Secondly, there was insufficient management support for students in the residences, the student leaders generally as well as residence heads, in terms of dealing with diversity and related issues. Thirdly, the institutional culture of the UFS and the residences in particular was not addressed as part of broader transformation and integration in residences, whereas it is now being addressed.

In addition, the current decision to integrate residences has the benefit of being implemented after several more years of integration in schooling, sport, workplaces and other aspects of life.

This decision is also based on Management’s commitment to give all the possible support it can to this process.

This is a very important initiative that the UFS is undertaking. Management, in co-operation with students, must ensure that it succeeds. Integrated residences that produce high-quality graduates equipped to deal with the challenges of the workplace and our society is a worthwhile ideal we should all strive to achieve.

If you would like to make a proposal regarding the implementation and practical aspects of the new policy, please send it to the following email address: rector@ufs.ac.za

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