spirit and healing in africa - University of the Free State
spirit and healing in africa - University of the Free State spirit and healing in africa - University of the Free State
out of oppressing spirits and through the accepting of a new Spirit. Within the framework of spiritual warfare, the power of the Spirit becomes meaningful as the power causing a breakthrough and as the power becoming a reality in the worldview of the believer who seeks liberation and redemption. The individual process of healing and transformation involves the reconstruction of the personal identity in relation to the surrounding community (Mwaura 2006:79). Whether it is about a hidden conflict that is uprooted, or a particular relationship needs to be re-balanced, or whether transgressions need to be confessed, the pastoral client is encouraged to refuse the existing situation and to start developing a new self-understanding and identity with the help of the power of the Spirit. The support-seeking, isolated person enters a process of change towards being accepted and affirmed by the surrounding community. As such the community responds by adjusting and adapting itself to the individual’s process of transformation. The community shares in the reconciliation that evolves from the individual, and opens up for the integration of the renewed identity of its member. The restoration of relationships between individuals, family and community is a necessary process of change towards the well-being of the community. A specific kind of individual and communal religious transformation is about the rescinding of ancestral sins or generational curses. Over against the power of ancestral malediction, the power of the Spirit is upheld, so that the idea that the forefathers’ iniquities can be projected to the following generations is terminated. The individual is supposed to take a clear stance on the wrongs of his or her past, and of any kind of deliberate or accidental involvement in rituals pertaining to spirits and other powers. With the help of the power of the Spirit, the individual will be able to disempower the threat of the curse caused by other people’s transgressions. The cutting short of inherited guilt reveals the perception of the power of the Spirit as having a wide, collective and transgenerational reach. Social, economic, or political transformation Unemployment, broken families, poverty, the lack of any perspective on life, barrenness and large physical distance to one’s own family are interpreted as an indication of oppression by evil spirits, who need to be dispelled by calling upon the power of the Holy Spirit. The healing ritual fulfills a crucial role in the process of transition that people are faced with when existing norms, values and power relations have lost their jurisdiction and are no longer undefiled. In other words, the concept of power plays an important role as a vehicle of transformation for believers 146
who have to deal with a changing status quo, and who have to remain stable within new, externally enforced structures of society. Spirit possession is a very specific phenomenon that can easily be related to power as an agency of transformation, because it is seen as an instrument of power that uses two different ways of expression (Ter Haar 1992:128). The first type of spirit possession concerns someone being possessed by spirits to whom a central position is accorded. These spirits are cast as authorities of communal norms and values. Possession by these kind of spirits implies that the possessed person affirms and consolidates the existing power structures: spirits take charge of someone who represents (religious) authority, and this representative manifests himself as a medium of the powerful spirits. As such there is a reciprocal relationship that maintains and safeguards existing ideas concerning the distribution of power within a community. This kind of spirit possession is called central possession, based on its central and open character of power relations. The second type of spirit possession is called peripheral possession, because it concerns people who are found in the margins of society. Peripheral possession is about possession by spirits who do not belong to the centre of the religious arena themselves and its core meaning is the dismissal of the claims of status quo authorities: “peripheral possession offers a democratic channel for popular protest, since it is in principle open to all, irrespective of status and background” (Ter Haar 1992:129). The meaning of spirit possession within the church-based healing discourse is not merely religious, but it also has socio-economic and political dimensions. When a restoration-seeking believer has become possessed by the Holy Spirit (after deliverance and exorcism rituals), he or she has become a medium of the Holy Spirit, and this condition enables him or her to move beyond the existing and enforced structures, and to improve his or her socio-economic status. Even from a political perspective, spirit possession can be seen as a place where resistance is channeled, or as a legitimate condition allowing for political and economic claims against the existing, ruling authorities. There are ample examples of spiritual mediums gaining influence in the political management of a country, such as Mary Akatsa in Kenya, Alice Lakwena in Uganda and Alice Lenshina in Zambia. Ecclesiological transformation The concept of power also plays an important role as an instrument of change within the church itself. The church is the site where great value is attached to the power of the Spirit (even though there are obvious differences in this matter between PCCs and missionary-founded churches). In 147
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out <strong>of</strong> oppress<strong>in</strong>g <strong>spirit</strong>s <strong>and</strong> through <strong>the</strong> accept<strong>in</strong>g <strong>of</strong> a new Spirit. With<strong>in</strong> <strong>the</strong> framework <strong>of</strong><br />
<strong>spirit</strong>ual warfare, <strong>the</strong> power <strong>of</strong> <strong>the</strong> Spirit becomes mean<strong>in</strong>gful as <strong>the</strong> power caus<strong>in</strong>g a<br />
breakthrough <strong>and</strong> as <strong>the</strong> power becom<strong>in</strong>g a reality <strong>in</strong> <strong>the</strong> worldview <strong>of</strong> <strong>the</strong> believer who seeks<br />
liberation <strong>and</strong> redemption. The <strong>in</strong>dividual process <strong>of</strong> <strong>heal<strong>in</strong>g</strong> <strong>and</strong> transformation <strong>in</strong>volves <strong>the</strong><br />
reconstruction <strong>of</strong> <strong>the</strong> personal identity <strong>in</strong> relation to <strong>the</strong> surround<strong>in</strong>g community (Mwaura<br />
2006:79). Whe<strong>the</strong>r it is about a hidden conflict that is uprooted, or a particular relationship needs<br />
to be re-balanced, or whe<strong>the</strong>r transgressions need to be confessed, <strong>the</strong> pastoral client is<br />
encouraged to refuse <strong>the</strong> exist<strong>in</strong>g situation <strong>and</strong> to start develop<strong>in</strong>g a new self-underst<strong>and</strong><strong>in</strong>g <strong>and</strong><br />
identity with <strong>the</strong> help <strong>of</strong> <strong>the</strong> power <strong>of</strong> <strong>the</strong> Spirit. The support-seek<strong>in</strong>g, isolated person enters a<br />
process <strong>of</strong> change towards be<strong>in</strong>g accepted <strong>and</strong> affirmed by <strong>the</strong> surround<strong>in</strong>g community. As such<br />
<strong>the</strong> community responds by adjust<strong>in</strong>g <strong>and</strong> adapt<strong>in</strong>g itself to <strong>the</strong> <strong>in</strong>dividual’s process <strong>of</strong><br />
transformation. The community shares <strong>in</strong> <strong>the</strong> reconciliation that evolves from <strong>the</strong> <strong>in</strong>dividual, <strong>and</strong><br />
opens up for <strong>the</strong> <strong>in</strong>tegration <strong>of</strong> <strong>the</strong> renewed identity <strong>of</strong> its member. The restoration <strong>of</strong><br />
relationships between <strong>in</strong>dividuals, family <strong>and</strong> community is a necessary process <strong>of</strong> change<br />
towards <strong>the</strong> well-be<strong>in</strong>g <strong>of</strong> <strong>the</strong> community.<br />
A specific k<strong>in</strong>d <strong>of</strong> <strong>in</strong>dividual <strong>and</strong> communal religious transformation is about <strong>the</strong> resc<strong>in</strong>d<strong>in</strong>g <strong>of</strong><br />
ancestral s<strong>in</strong>s or generational curses. Over aga<strong>in</strong>st <strong>the</strong> power <strong>of</strong> ancestral malediction, <strong>the</strong> power<br />
<strong>of</strong> <strong>the</strong> Spirit is upheld, so that <strong>the</strong> idea that <strong>the</strong> forefa<strong>the</strong>rs’ <strong>in</strong>iquities can be projected to <strong>the</strong><br />
follow<strong>in</strong>g generations is term<strong>in</strong>ated. The <strong>in</strong>dividual is supposed to take a clear stance on <strong>the</strong><br />
wrongs <strong>of</strong> his or her past, <strong>and</strong> <strong>of</strong> any k<strong>in</strong>d <strong>of</strong> deliberate or accidental <strong>in</strong>volvement <strong>in</strong> rituals<br />
perta<strong>in</strong><strong>in</strong>g to <strong>spirit</strong>s <strong>and</strong> o<strong>the</strong>r powers. With <strong>the</strong> help <strong>of</strong> <strong>the</strong> power <strong>of</strong> <strong>the</strong> Spirit, <strong>the</strong> <strong>in</strong>dividual<br />
will be able to disempower <strong>the</strong> threat <strong>of</strong> <strong>the</strong> curse caused by o<strong>the</strong>r people’s transgressions. The<br />
cutt<strong>in</strong>g short <strong>of</strong> <strong>in</strong>herited guilt reveals <strong>the</strong> perception <strong>of</strong> <strong>the</strong> power <strong>of</strong> <strong>the</strong> Spirit as hav<strong>in</strong>g a wide,<br />
collective <strong>and</strong> transgenerational reach.<br />
Social, economic, or political transformation<br />
Unemployment, broken families, poverty, <strong>the</strong> lack <strong>of</strong> any perspective on life, barrenness <strong>and</strong><br />
large physical distance to one’s own family are <strong>in</strong>terpreted as an <strong>in</strong>dication <strong>of</strong> oppression by evil<br />
<strong>spirit</strong>s, who need to be dispelled by call<strong>in</strong>g upon <strong>the</strong> power <strong>of</strong> <strong>the</strong> Holy Spirit. The <strong>heal<strong>in</strong>g</strong> ritual<br />
fulfills a crucial role <strong>in</strong> <strong>the</strong> process <strong>of</strong> transition that people are faced with when exist<strong>in</strong>g norms,<br />
values <strong>and</strong> power relations have lost <strong>the</strong>ir jurisdiction <strong>and</strong> are no longer undefiled. In o<strong>the</strong>r<br />
words, <strong>the</strong> concept <strong>of</strong> power plays an important role as a vehicle <strong>of</strong> transformation for believers<br />
146