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Letter from Susanne Carter and Ken
Jones in South Africa |
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14 December 2005
O give me land, lots of land, under starry skies above,
don’t fence me in!
Bing Crosby
When the missionaries came to Africa they had the Bible
and we had the land. They said, "‘Let us pray."
We closed our eyes. When we opened them we had the Bible and
they had the land.
Desmond Tutu
…the land is mine.
Leviticus 25:23
The history of land ownership in South Africa is a bit more complex
than the summary offered above by Archbishop Tutu, but he does
have a point. For many generations, traditional African societies
had considered land as space shared for the perpetual benefit
of an extended community. When Europeans arrived in this part
of the world, they brought their concepts of individual ownership
of private property, and they forcibly implemented it. As a result,
massive areas of land were taken away from those who had lived
there for generations. Under the laws and practices of colonial
and apartheid regimes, 87 percent of the land ended up in the
hands of the white segment (13 percent) of the population. Millions
of people of color were systematically dispossessed of land, and
thus of identity, local culture, and traditional methods of sustainable
agriculture. |
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Donkeys are an integral part of the South African landscape. |
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Early in the struggle for liberation, African
visionaries put forth the proposition that “South Africa belongs
to all who live in it, black and white…” (Freedom Charter,
1955). Fifty years later, the new democratic government is faced
with the daunting task of delivering on this pledge. Over the past
decade less than 3 percent of land has been transferred to black
owners. |
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The conflict of values continues
unabated. These days it is the political and economic elite, black
or white, who embrace Western values and accumulate private property,
while the landless poor wait and pray for the return of their land.
Churches play an important role in the complex quest for land justice.
When missionaries arrived in South Africa in the nineteenth century,
they were mostly greeted with hospitality. Newly converted chiefs
showed their support and gratitude by handing land over to the mission
stations. |
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Much of this land is still owned
by congregations or denominations, and much of it is unused. Some
Christian leaders find in the many biblical references to land
an imperative that this church-owned land, once received as a
free gift, must be freely returned to the community.
Are you surprised to learn that some cash strapped local churches
are reluctant to “give away” their potentially valuable
property without any monetary benefit for the congregation? How
would your congregation deal with such a demand? By the way, who
were the original owners of your church’s land? |
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Rev. Welile Sigabi by the oven in Mooiplaas. |
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In the midst of these complexities,
we have some good news to share. The Anglican Diocese of Grahamstown
in the Eastern Cape is turning over a huge piece of land in Bholothwa
for a housing development.
The complicated negotiations with all the parties involved are
nearing completion. The Methodist Church has assigned the Reverend
Welile Sigabi to work part time on the development of church land
near the village of Mooiplaas. An extensive vegetable garden with
irrigation system and composting facilities, as well as a brick-making
operation, a bread bakery, and chicken coops are integrated into
what is here called a “permaculture project,” a fully
sustainable approach which addresses multiple needs in the surrounding
rural communities.
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The churches’ interest in land
justice extends beyond decisions regarding church-owned property.
Along South Africa’s famous Garden Route, many scenic sites
are being purchased (often by overseas investors) to accommodate
an ever-increasing number of golf courses, polo fields, and tourist
accommodations. Says Angela Conway of the Southern Cape Land Committee,
“The richest of the rich and the poorest of the poor are competing
for the same land, and we know who is going to win.” The United
Church of Christ congregation in Pacaltsdorp, near the town of George,
is leading a protest against the privatization of land for a campground
at the mouth of the Gwayng River. |
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Church Land Programme poster. |
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Pastor Chris Saaiman tells how
the river’s mouth has been used for centuries by the indigenous
Outeniqua Khoi to perform cultural rituals. Overnight, the descendents
of the Khoi, including Saaiman’s parishioners, have been
prohibited from trespassing on “private property.”
The above churches have realized that land justice in South Africa
is a faith issue. We are learning from them and simultaneously
studying a book by Walter Brueggemann written 28 years ago, The
Land: Place as Gift, Promise, and Challenge in Biblical Faith.
The connections between both sources are amazing.
What would land justice mean in North America? Surely something
other than the crooning lyrics of Bing Crosby!
Susanne and Ken
The 2006 Mission Yearbook for Prayer & Study, p.
339 |
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