This article by Annalie Steenkamp-Nel examines the multifaceted concept of “transformation” within the context of post-apartheid South Africa, focusing specifically on its spiritual dimensions within African spirituality. The author explores differing perspectives on transformation, contrasting the socio-political and socio-economic views of policymakers with the more spiritually-grounded approach of many African citizens. The article investigates the role of “Ubuntu,” an African philosophy emphasizing community and interconnectedness, and how it relates to transformation processes. Finally, the author proposes a framework of spiritual transformation, emphasizing the importance of individual agency alongside collective action and highlighting the potential of “joymotion” as a catalyst for positive change.

FAQ: African Spirituality and Transformation

1. What is meant by “transformation” in the South African context, and how does it relate to African spirituality?

In post-apartheid South Africa, “transformation” is a widely used term referring to social, political, and economic changes aimed at redressing past injustices. However, many believe that true transformation must also include a spiritual dimension rooted in African spirituality. This perspective emphasizes a restoration of the relationship between the divine and humans and a focus on inner change rather than just structural changes. It acknowledges the interconnectedness of the spiritual, personal and communal spheres.

2. What are the core tenets of African spirituality, and how do they differ from other spiritual or religious systems?

African spirituality is characterized by a deep connection to the divine, ancestors, and nature. It emphasizes communal harmony, interconnectedness, and a shared sense of responsibility. Unlike some other systems, African spirituality is not strictly individualistic; it’s deeply embedded within the community and culture. It has a holistic worldview where the spiritual permeates all aspects of life. The concept of Ubuntu is central, which emphasizes that a person is a person through other people, pointing to the collective.

3. What is the significance of Ubuntu in African spirituality, and how does it relate to transformation?

Ubuntu is an African philosophy emphasizing interconnectedness, shared humanity, compassion, and communal responsibility. It is the idea that “I am because we are,” and it calls for a society of caring relationships with God, other people, and nature. It is seen both as a basis for and as a goal of transformation. While some see a return to the values of Ubuntu as the path to national healing, others argue that it must adapt to modern society and consider more nuanced spiritual and personal needs.

4. What is the difference between “spiritual centrifugality” and “spiritual centripetality” in the context of African spiritual transformation?

“Spiritual centrifugality” refers to the traditional African emphasis on the collective and the sharing of knowledge within the community; a view where an individual’s spirituality is largely shaped by cultural and communal practices. “Spiritual centripetality,” on the other hand, emphasizes the individual’s unique spiritual journey and the capacity for personal transformation and the ability to examine their influence and relationship with God. While traditional African spirituality leans towards centrifugality, the article highlights the increasing importance of acknowledging centripetality as necessary for personal and societal transformation. It argues that individuals can influence the collective.

5. What are the stages of spiritual transformation discussed in the text?

The text outlines three stages of spiritual transformation: deformation, reformation, and transformation. Deformation is a state of conformity to worldly values, where a person lacks hope and is driven by self-interest. Reformation involves a turning towards God, a renewal of the mind, self-critique, and a new understanding of self and others. This is seen as a return to “primeval innocence”. Transformation is the process of being fully conformed to the divine reality and characterized by unlimited possibilities.

6. What is the significance of “joymotion” in African spiritual transformation?

“Joymotion” represents the idea that joy is a powerful force for spiritual transformation. In African spirituality, joy is not just an emotion; it’s an awareness of God, an orientation toward the divine, and a generator of spiritual and physical energy. Joy is also linked to the experience of inner freedom, and communal expression through music, dance, and proverbs. The text posits that joy can be a means of reformation, acting as a counter-tide against deformation.

7. How does the article critique the idea that African spirituality is static and unchanging?

The article emphasizes that African spirituality is dynamic, processual, and fluid. The “tides” of transformation described acknowledge that traditions and beliefs shift over time in response to social changes and personal experiences. The authors argue that it’s inaccurate to portray African spirituality as merely a harkening back to a static past. It is continually evolving and adapting to new realities. The article challenges the idea of Ubuntu as a fixed entity, highlighting that the concept must be actively and explicitly engaged with.

8. What are the implications of this understanding of African spiritual transformation for change agents and policymakers in South Africa?

The article suggests that effective transformation in South Africa must be holistic, taking into account the spiritual dimensions of change. Policymakers should recognize that transformation is not solely a matter of structural changes but involves the inner transformation of individuals. Change agents need to develop methods that engage people on a spiritual level, leveraging the power of joy and spiritual practices to facilitate personal and communal growth. The emphasis is that transformation is a journey, with different people at different stages, that should be respected, and not treated as a “quick fix” process.

According to the article, how has “transformation” been primarily viewed in post-apartheid South Africa?
Explain the concept of ‘spiritual centrifugality’ as it relates to African spirituality.
What is the main argument of the article concerning the relationship between spiritual transformation and a transformation agenda in Africa?
Describe the two horizons, as conceptualized by Waaijman, and their relevance to understanding individual change within a society.
Define spiritual centripetality and explain how it challenges the notion that Africans do not focus on personal change.
What are the three types of spiritual transformation discussed in the article, and how are they defined?
How does the concept of “rootlessness” contribute to the deformation process within the context of the study?
Explain reformation in the context of African spirituality, and what is the goal of reformation?
How does the article describe the connection between joy and African spirituality?
According to the article, what is the future direction of African spirituality in relation to the need for transformation?

Answer Key

Transformation in post-apartheid South Africa has been primarily viewed as social-political and socio-economic change, often driven by structural and agentive approaches in various sectors of society.
Spiritual centrifugality is a concept that emphasizes collaboration, shared knowledge, and community care as fundamental aspects of spiritual transformation and personal commitment within African spirituality.
The article argues that spiritual transformation precedes a relevant transformation agenda, suggesting that inner spiritual change is a necessary foundation for meaningful social transformation in Africa.
The outer horizon is a person’s historical, socio-psychological, economic, and cultural environments, while the inner horizon is one’s spiritual experiences and practices; these are important because they both impact and are impacted by an individual’s spiritual transformation.
Spiritual centripetality refers to an individual’s capacity to actively examine and shape their own domain of influence, separate from cultural expectations; it challenges the idea that Africans are only focused on collective change.
The three types are deformation (conformity to the world), reformation (renewal of the mind through God’s grace), and transformation (being dissolved and conformed to divine reality); they represent different stages in one’s spiritual journey.
Rootlessness, understood as a “loss of heritage,” contributes to deformation through feelings of alienation and anxiety, leading to anti-social behaviors as people are disconnected from their cultural roots.
Reformation is a spiritual process of creatively relating one’s source experience to changing times; it is aimed at recapturing a “primeval innocence” or a return to an original orientation towards God, self, and others.
The article describes joy as a central concept in African spirituality, encompassing awareness of God, an orientation towards Him, and a generator of spiritual energy that transforms the individual and community.
The article suggests that African spirituality, through spiritual centripetality and embracing joy, is leading toward a new spirituality which will redefine the values and promote inner and social transformations.

Essay Questions

Discuss the interplay between individual agency and structural forces in the context of transformation in South Africa, as presented in the article. How does the concept of spiritual transformation challenge traditional approaches to socio-political change?
Compare and contrast the concepts of spiritual centrifugality and spiritual centripetality. How do these concepts relate to the challenges and opportunities for spiritual transformation within African contexts?
Analyze the role of joy in African spirituality as described in the article. How does joy serve as a “contra-tide” to deformation, and what are its transformative capacities?
Explore the argument that the institutionalization of transformation in South Africa requires a more nuanced understanding of spirituality. What are the implications of this for policymakers and change agents?
Drawing from the article, discuss the potential for African spirituality to contribute to a broader global understanding of transformation. How can the insights from this context be applied in diverse cultural settings?

Glossary of Key Terms

Agent: A bounded individual with the capacity to alter structures through their actions.
Centripetality (Spiritual): An individual’s capacity to act not solely according to their culture, but to examine and create their own domain of influence, having a separate spiritual identity.
Centrifugality (Spiritual): A collaborative spirituality that distributes group knowledge based on care and shared concern.
Deformation: Conformity to the world, where one feels limited and self-absorbed with no hope.
Etic Perspective: An outsider’s viewpoint, studying a culture from a distance.
Inner Horizon: A person’s spiritual and transformational experiences.
Joymotion: The energy and expression of joy that comes from a deep, spiritual understanding.
Outer Horizon: A person’s historical, socio-psychological, economic, and cultural environments.
Reformation: A spiritual process of renewal, involving a return to an “original orientation” to God, yourself and others.
Rootlessness: The loss of connection to one’s heritage or cultural grounding.
Spiritual Transformation: The process of restoration of the divine-human relationship, often facilitated by God, that leads to unlimited possibilities.
Structure: The larger, ongoing settings and conditions that result from relationships between individuals.
Ubuntu: An African philosophy emphasizing a caring society based on relationships with God, others, and nature.