The beauty and diversity of religion

Comparative religion lecturer at the School of Religion, Philosophy and Classics at the University of KwaZulu-Natal, Beverly Vencatsamy, writes on the emergence of religious trends.

“NOT in the name of my religion.”

The past decade has seen these words echoed by many religious adherents across the world and, recently, we have seen religion resurface in the private and public space.

Hence, in commemoration of World Religion Day, it would be apt for us to pause and take a look at some of the trends emerging.

The term “religion” has taken on different meanings depending on the context in which it is applied. In South Africa, religion was used a tool of oppression, while simultaneously used as a tool of liberation and reconciliation. This double-edged application is evidence of the complexity that surrounds the term.

The 9/11 attacks in the US set a trend in understanding religion. People wanted to know more about what others believed, how their belief influenced their actions, how religion interacted with politics, etc. However, post 9/11 also brought to the fore many prejudices towards religion – more specifically, Islam. The anger of non-Muslims towards what transpired in 9/11 set a global trend leading to Islamophobia.

If you were Muslim, you immediately became a target of heightened religious prejudices. “Muslim” and “terrorism” became synonymous. There was no separation between an ordinary Muslim and a militant Muslim. Anyone carrying a Qur’an, reciting Arabic, emerged as a target. The term Jihad became associated with terrorism and its deeper meaning of “struggle” was lost.

The fight for social justice, the fight against poverty, the fight for human rights, all became conflated with acts of terrorism.

The call for “decolonisation” over the past two years has also shed new perspectives on how we see our local African Traditional Religion (ATR).

While the new democratic dispensation has created a space for ATR and its unique cultural expression, the religion is still viewed by non-adherents as one steeped in witchcraft.

Elizabeth Isichei (1996) states that within the African languages there is no word for “religion” and the closest way to describe it is as “the way of the ancestors”. Yes, the element of evil and misfortune does exist within ATR but it does not form part of the central characteristics.

From this perspective, ancestors are people who have passed on but are still revered as a source of moral authority and protection amongst the (living) family. They are considered to be closer to God and can therefore petition on behalf of the living through dreams and divination.

The interpretation of these dreams are done by diviners (isangomas), commonly and wrongfully referred to as witchdoctors. If the family do not adhere to the instructions given to the family communicated by the diviner, the ancestors withdraw their protection, and evil and misfortune (witchcraft) befall the family.

One of the most striking features of ATR is its rich communal aspect, where no one is born in isolation. You are born into a community.

In Hinduism, a popular misconception is that of idol worship and the notion of many gods (polytheistic). Previously Hinduism was understood to be a polytheistic religion. However, academically it is considered to be a monotheistic religion, the belief in one God. Central to the idea of one God is the concept of Trimurti – the three aspects of God as creator, preserver and destroyer, which has lent its ear to polytheism.

Within this context, Hindus believe there is one supreme God and various manifestations of such. These manifestations are represented by “idols”. Due to the vastness of Hinduism as a religion, it seems noteworthy to mention that not all Hindus can be grouped under one umbrella, as not all Hindus adhere to the same religious teachings, follow the same religious scriptures and perform the same rituals.

The recent commercialisation of religion, in particular Christianity, has also led to prejudice and criticism of religious leaders by the masses.

Commercialisation has become the fundamental reason for the sudden mushrooming of churches and fake ministers that Africa has been experiencing.

The promises of “get rich quick” fixes and the guarantee of healing has resulted in many congregants flocking to these churches in the hope of getting relief from their desperate situations. Little do they realise that these promises come at a hefty price. It is the actions of these “false prophets” that taint the basic virtues of Christianity, which encompasses faith, hope and charity.

Let me conclude by stating that the above examples are a few of the common misunderstandings people have about these religious groups, yet it is these perceptions that shape the way we as a community relate to other religious groups. It is our thoughts and lack of understanding of the “other” that fragments our basic social structure, as our focus is grounded in our differences rather than our commonalities. It is important to note that during times of need, the spirit of ubuntu (I am because you are) prevails irrespective of race, religion or creed.

Ignorance as a result of a lack of knowledge breeds religious intolerance. It was the apartheid government’s policy to suppress knowledge of all other religions except Christianity. It is for this reason we need to reposition the respect, value and dignity of those previously “suppressed” religions.

As we commemorate World Religion Day, our aim should not be to tolerate other religions but to develop a mindset of mutual respect and understanding.

“The purpose of religion is to control yourself, not criticise others.” – Dalai Lama