The Sunday News
Pathisa Nyathi
YOU could not mistake them for any other church group. Scores of congregants, mostly women in black and white attire (amawabayi), gathered at Emagetsini and also at Ematshobana (ought to be KoMatshobana) along the Luveve Road leading from the centre of Bulawayo. From the two assembly points animated churchgoers marched triumphantly and delightedly towards the United Congregational Church of Southern Africa’s (UCCSA) local Njube Church. It’s 6 August 2017. Fifty years ago in Durban, South Africa, the UCCSA was born following protracted negotiations.
There was fanfare as marchers sang, chanted and ululated with great joy and jubilation. Traffic police accompanied them till the two groups entered the venue for the golden jubilee celebrations. Several pastors, men and women gathered in one room from which they would soon march towards the big church building which was dedicated by the Reverend S J Titus, the General Secretary, on 19 July 2003. There is some interesting coincidence of history.
The church that is celebrating its golden jubilee was created out of the London Missionary Society (LMS) which was established in Zimbabwe courtesy of King Mzilikazi Khumalo of the Ndebele people. Njube Township, where the church is located, is named after King Lobengula Khumalo’s heir apparent, Prince Njube. King Lobengula Khumalo succeeded King Mzilikazi Khumalo, his father, on the Ndebele throne.
In some people’s minds there is some erroneous notion that the UCCSA was merely a change in name from the earlier and better known LMS. The move to unite the four major components was grounded within changing historical circumstances. The four key components of the UCCSA were the following: Congressional Union of Southern Africa (CUSA), Bantu Congressional Churches, London Missionary Society Congregation, which still existed as single unions and the American Board Mission. There were other related churches that joined the union, albeit later in 1972. These were the Disciples of Christ, the Congregational Union and the Christian Churches.
There were common strands that bound churches that formed the union. They all shared the Reformed Theology based on Calvinism. There were numerous false starts dating back to the 1950s. It is important to bring out the political developments that resulted in moves to bring the churches together. Africa began decolonising in the 1950s when Ghana, formerly the Gold Coast, gained independence in 1957 under the leadership of Kwame Nkrumah. The sixties witnessed heightened movement towards the decolonisation of former colonies in Africa.
During a visit to South Africa in 1960 British Prime Minister Harold MacMillan made the now famous wind of change speech. Indeed, a new political dispensation was emerging and doing so fast. However, in South Africa apartheid was still deeply rooted. Racism was rife and the most of white southern Africa blocked the advance of the wind of change. The LMS was itself steeped in racist policies and practices. However, the church could not pretend that it was business as usual. Steps were taken to unite congregational churches and rid the resulting union of blatant racial bigotry and divisions. The resulting union was thus a break and departure from apartheid in decolonizing Africa.
Certainly, the UCCSA has been transforming over the years. As I witnessed the golden jubilee celebrations I sought to identify new elements that have been brought to bear within the church. My first port of call was the black skirts that women donned. Queen Lozikeyi Dlodlo and her contemporary Ndebele women made sure the outline of their bodies; in particular the mid region had its outline concealed under heavily pleated leather skirts.
Further, Queen Lozikeyi Dlodlo never bothered to conceal her breasts, as their exposure did not constitute nudity. The top knot of hair on their heads was a mark that indicated the marital status of a woman.
UCCSA ladies wore lily white skirts and hats. Indeed, things have changed. Women were dressed in tight fitting black skirts. Some women wore khaki blouses, equally tightly fitting and khaki hats. One could not resist linking the latter to influences from Botswana where Dr Robert Moffat was based.
There were some women wearing t-shirts legibly emblazoned with the words: “13th Denominational Conference 6-9 July 2017, Kuruman”.
Pastors, male and female, regaled in colourful robes made a procession into the church building amid wild ululating and ecstatically waving celebratory flags with maps of Zimbabwe, South Africa, Botswana, Mozambique and Namibia where the UCCSA operates from. There were other informative features on the flags: UCCSA, figure 50 with the ‘‘0’’ bearing the emblem of the UCCSA, comprising a black cross whose lower part is graced by a white pigeon against a blue shield (European), Former London Missionary Society, 1859-1967; Zimbabwe national flag and finally, words from the Scriptures: Jesus Christ the same even beyond 50 years Heb 13: 8.
The church ruptured as the procession entered the church building. Reverend Bowen Rees would have been awe struck if he witnessed this kind of charismatic expression. Church members leapt to their feet, energetically swaying their bodies in typical Africa style. Their body movements were characterised by polyrhythmic gyrations. Stomping feet dictated the pace and their thud was augmented by two pads made from cloth. It was heart rending. Flags waved frantically.
Shrill ululations rose to a tumultuous crescendo. Music causes the African soul to sway the material body. The church is undergoing enculturation and capturing the African spirit of music and dance. The strident, piercing and raucous ululations from women folk created a typically African ambience. The church has, over the years, been domesticated to reflect a new cultural milieu in the context of African primacy. Reverend Masuku amply captured the new form of worship, “Izinyawo zami (my feet) are meant for jumping.”
Among the pastors present were the following: Reverend Dr Mpofu, Reverend D Masuku, Reverend J Sibanda, Reverend Nhliziyo, Reverend Marambi, Reverend J Masuku, Reverend T Mpofu, among several others. Also present in the celebrations were seasoned soccer administrator Ndumiso Emmanuel Gumede, veteran educationist and author Mrs Joanna Moyo, veteran nurse, Mrs Polyana Mahlangu and some former and practicing school heads, with Mrs Musa Dungeni and Joshua S Mpofu among their number.
Also new was the chant, “Hallala UCCSA, Hallala!” This is a chant that is associated with the advent of South Africa’s independence in 1994. There has been a lot of transfer of words and language expressions between South Africa and Zimbabwe, especially in Matabeleland where a similar culture prevails. Ndebele people celebrated their monarchy and military exploits. They had an isitshingo song which extolled the virtues of a spear, “Woz’ ubone nans’ indaba . . .” Reverend William Sykes and his colleagues altered the song to, “Woz’ ubone nans’ indaba, engesiyo yomkhonto…’’ It was just as well the song was not sung. Instead, there was hilarious singing of a song which captured the royal salute of Bayethe (actually Balethe), “Bayethe Ngonyama, Bayethe Ngonyama yezulu!” Bayethe salute is now reserved for Jesus the King of heaven. The man who started the lively song provided the lead voice, which is typically African. The atmosphere was electric and very reminiscent of the days when such wild adulation accompanied Ndebele monarchs as they moved about.
Children in attendance were given special attention. Pastor Masuku went down from the pulpit to be closer to them. The style of reaching out to them was akin to the folklore tradition which captures children’s attention. Indeed, the UCCSA is engaged in enculturation which seeks to identify it with Mother Africa and her traditions. Be that as it may, the youth have not been sufficiently captured. The church, though the oldest in Zimbabwe, is one of the smallest and continuing in a downward slide. That shall be left to the sermon delivered by Reverend Dr Mpofu the Principal of the United Theological College (UTC) in Harare.
