Coexistence is possible, even in the face of profound disagreements. It requires a conscious effort to transcend our differences and embrace our shared humanity.
DR PRECIOUS SIMBA
Aslam Fataar’s tender reflection on the enduring bond between his mother, Jawayer, a Muslim, and Cecilia, a Christian, is a stark reminder of a time when faith differences did not eclipse the fundamental humanity shared between individuals in this country. The sisterhood that my colleague shares is ubiquitous in women’s lived realities across many societies.
And yet, the bond across religious lines has fast become a novelty in today’s often bifurcated existence. In a world increasingly polarised by politics of persons, Jawayer and Cecilia’s story is a precious gem, a testament to a time when diversity was celebrated rather than feared.
My own story
I am drawn to remember my own story. Of my Muslim grandfather married to two wives. My father converted from Islam and, shortly after, his siblings too, splitting the household not only along the two mothers but also on religion. I was raised in a devout Christian home, but the legacy and realities of Islam were ever-present.
My grandfather built a mosque and a madrasah on his homestead. After converting, my father built his own homestead a short distance away.
What was one large African family becoming divided into two. My father went on to become a lay minister in the Methodist church, and his half-brother became the Imam at the homestead mosque. This juxtaposition of faiths within a single-family unit offers a unique perspective on the complexities of religious tolerance and, even more so, religious coexistence.
While the potential for harmony existed, we were after all members of the same genus. Our reality was far from idyllic. Tensions simmered beneath the surface, with accusations of pretentiousness and superstition exchanged between the two sides. Yet, amidst these divisions, the principles of coexistence, of ubuntu, the African philosophy of humanity, prevailed in unique and sometimes bizarre ways.
When the rains came, for example, my mother, who manages my father’s land, would always send word to my uncle to check if they needed to use our cattle for tilling the land.
In return, during planting season, young men from my uncle’s household were often on hand to help my mother with the onerous task of harvesting. All this, despite the strained relationship between the two sides of the family. Even during periods of bitter discord, the sanctity of life and the importance of mutual support were upheld.
And when an animal was to be slaughtered in our homestead, always, word was sent to my uncle who is an Imam to come and observe religious rites so that the meat is halal and our Muslim family members can enjoy the meat too.
To my knowledge, my uncle has never turned down any such opportunity, even when our families’ relations were most acrimonious. This ritualistic requirement for halal meat further underscores the intricate dance between religious differences or likability if you will and practical coexistence.
Today’s world is a far cry from the simplicity of rural Shurugwi, the setting for my upbringing. The spectre of extremism, both religious and secular, western imperialism, nativism, Afrophobia, patriarchy, etc, all cast a very dark shadow on our everyday existence.
While the ideal of interfaith and/ or intercultural dialogue is laudable, the reality is often marred by deep-seated divisions, which are reinforced by demonstrations of violence such that reaching to the other side seems impossible at times.
Again, the story shared by Aslam, while very real, in today’s climate, seems cast in a dreamlike halo and feels almost other worldly. Not because it is unbelievable but because our present realities are so far removed from the love and care that Jawayer and Cecilia easily shared. What then can we do, given the ever expanding depths of division in our society?
The primacy of the human
While, as American author, educator and social critic, bell hooks, noted that love – of self and other – is the antidote to today’s depraved existences, that ideal feels so far away. Perhaps, rather than focusing solely on love and care, we should begin our quest by acknowledging our differences while reaffirming our shared humanity.
So, the differences are there, yes. But, humanity first!
Ubuntu, then, offers a powerful framework for navigating these complexities. It reminds us that despite our diverse beliefs and backgrounds, we are fundamentally interconnected.
Hence, in my work, I engage with the notion of ubuntu as a framework of encounter, a social device for navigating otherwise tenuous human interactions (it is not a happy drug, unfortunately).
Our differences do not negate our responsibility towards each other, and this is the fundament of Ubuntu. This may read as something simplistic, but consider it in light of our status quo where personal, political and religious differences very quickly turn into bloody desires to expunge the other. Ubuntu says, ‘I gain nothing from your demise.’ In fact, my thriving is inextricably tied to yours.
Coexistence is possible, even in the face of profound disagreements. It requires a conscious effort to transcend our differences and embrace our shared humanity. As my family’s history (and present-day reality) has demonstrated. By rediscovering the spirit of ubuntu, we can build bridges, foster understanding, and create a more harmonious world.
As Steve Biko noted: ‘We regard our living together not as an unfortunate mishap warranting endless competition among us but as a deliberate act of God to make us a community of brothers and sisters jointly involved in the quest for a composite answer to the varied problems of life. Hence, in all we do, we always place [Wo]Man first, and hence, all our action is usually joint community oriented…’
- Dr Precious Simba is a teacher and researcher in the Department of Education Policy Studies, Faculty of Education at Stellenbosch University.
Click here to read Professor Aslam Fataar’s article.
– You may also want to read ‘Dialogue transcends differences and resolves conflicts’
