African Perspectives on Religion and Climate Change

Ezra Chitando, Ernst M. Conradie, Susan M. Kilonzo

• Publisher: Routledge
• Year: 2022
• ISBN:
  9781000587623
• Edition: 1
• Topic: Theology & Religion
• Subtopic: Religion

This book interrogates the contributions that religious traditions have made to climate change discussions within Africa, whether positive or negative. Drawing on a range of African contexts and religious traditions, the book provides concrete suggestions on how individuals and communities of faith must act in order to address the challenge of climate change.

Despite the fact that Africa has contributed relatively little to historic carbon emissions, the continent will be affected disproportionally by the increasing impact of anthropogenic climate change. Contributors to this book provide a range of rich case studies to investigate how religious traditions such as Christianity, Hinduism, Islam, and indigenous faiths influence the worldviews and actions of their adherents. The chapters also interrogate how the moral authority and leadership provided by religion can be used to respond and adapt to the challenges posed by climate change. Topics covered include risk reduction and resilience, youth movements, indigenous knowledge systems, environmental degradation, gender perspectives, ecological theories, and climate change financing.

This book will be of interest to scholars in diverse fields, including religious studies, sociology, political science, climate change and environmental humanities. It may also benefit practitioners involved in solving community challenges related to climate change.

The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license

1 African Traditional Religion and climate changePerspectives from Zimbabwe

Tabona Shoko

DOI: 10.4324/9781003147909-2

Introduction

Climate change is the greatest challenge the world is facing today. Mainly due to increasing population and fossil fuel, it manifests in increasing global temperatures, rising sea levels, storm surges, recurrent floods, persistent droughts, heat waves, and infectious diseases. Such a problem calls for urgent attention. In Zimbabwe, climate change is real and the search for more sustainable mitigation strategies has become mandatory. The option of traditional religious practices and values has not been adequately explored. This chapter argues that African Traditional Religion (ATR) makes a valuable contribution towards mitigating effects of climate change in Zimbabwe. It does so by examining the Karanga, a subgroup of the Shona ethnic group’s traditional worldview, and modes of preservation of nature such as indigenous knowledge system, taboos, rituals, and agricultural methods in mitigating climate change. It concludes that ATR is a vital cog in addressing the challenges of climate change, laying the foundation for achieving the Sustainable Development Goal (SDG) on climate action, namely, SDG 13.

Background and context

Climate change is one of the biggest crises facing humanity. Scholars define the phenomenon as a significant and long-lasting change in the earth’s climate and weather patterns, especially, in current use: such change associated with global warming (Merriam-Webster Dictionary, 1828). It can also be explained as a shift in worldwide weather phenomena associated with an increase in global average temperatures (Wired 2018:1). The matter of climate change has been tacked at the global level, such as the United Nations Conference on Environment and Development (UNCED) in Rio-de Janeiro, 1992 (Haff and Lombardi 2009:129). UNCED gave birth to a number of international instruments that continue to provide the framework for sustainable development, including the groundbreaking Agenda 21, which offered a practical approach to applying sustainable development policies at the local and national level (see Stakeholder Forum for a Sustainable Future. 2016), and the Rio Declaration on Environment and Development (Sustainable Development in the 21st century (SD21). The African Union (AU) developed a Draft Strategy on Climate Change, 2020-2030 (2017).

Keith Wade and Macus Jennings (2015) observed that many developing nations are situated in low-latitude countries, and it is estimated that 80% of the damage from climate change may be concentrated in these areas. Zimbabwe in Southern Africa has been gripped by the devastating effects of climate change. Chikuvire (2020:11) asserts that Zimbabwe is located in a semi-arid region having limited and unreliable rainfall patterns and variation in temperatures. He notes that extreme weather conditions like drought and cyclones have increased in frequency, such as those in 2002, 2008, 2015, and 2018. Some features of climate change include delay in the onset of the rainy season, prolonged dry spells, very cold winter seasons, and extreme hot spring and summers seasons. Also, the rapid rise in the world’s population and ever-growing dependence on fossil fuel-based model of production have played a considerable role in climate change, a matter which calls for players to come together and try to solve these global challenges. African Traditional Religion is not an exception. For a long time, the African traditional religio-cultural mechanisms of curbing climate change have gone unrecognized.

In Zimbabwe, climate change is real and the search for more sustainable climate change mitigation strategies has become indispensable. The option of traditional religious practices and values in this regard has not been given adequate attention. This chapter explores how African Traditional Religion (ATR) has coped with climate change in the Mberengwa district in Zimbabwe. The district lies in the country’s ecological Region 5 and experiences erratic rainfall and frequent drought (Zacchrison 1978:10). This chapter argues that ATR makes a valuable contribution towards mitigating the effects of climate change in Zimbabwe. In order to understand how the local people grapple with climate change, this chapter starts by explaining the Karanga traditional religious worldviews. Then it examines the indigenous knowledge systems, beliefs, and practices related to the land, preservation of nature, taboos, traditional rituals, hunting, and agricultural methods in mitigating climate change. However, it also examines negative traits against mitigating climate change. The chapter concludes that traditional beliefs and practices constitute a fundamental component in mitigating climate change in Zimbabwe.

Brief literature review, theoretical framework, and method

A number of scholars have addressed the subject of global warming. David Waugh et al. (2009) studied global warming and climate change. The studies concluded that globally the climate is changing and is accompanied by adverse climatic conditions such as droughts, floods, and other unprecedented climatic conditions. H.E. Harf and M.A. Lombardi (2009) grappled with the water crisis triggered by climate change. In the process, the study ventures into the effectiveness of Shona Indigenous Knowledge Systems in the preservation of water. In Zimbabwe, some scholars published on ATR and climate change. M.L. Daneel (1998) contributed to the significance of the Shona indigenous trees, and N.T. Taringa (2006) dealt with African Traditional Ecology. Ecumenical perspectives are dominated by Chitando (2017), who examined the role of religious leaders in response to climate change; Tarusarira (2017) dealt with African religion, climate change, and knowledge systems; and Sibanda (2017) focused on Rastafarian perspectives on praying for rain. Notably, such studies offer important insights on this chapter on Karanga perspectives in Mberengwa district.

The chapter is grounded on theoretical frame by Onah Nkechi, Ali Alphonsus, and Eze Ekenedilichukwu (2016:299)’s reflection that some useful African traditional religious values and practices, such as respect for the land divinity and maintenance of sacred groves and forest, among others, offer good and alternative strategies for climate change mitigation. The chapter applies the theory amongst the Karanga of Mberengwa district in Zimbabwe in arguing for a case of mitigating climate change. It is based on empirical research that utilizes qualitative methods of data collection through interviews, focus group discussions (FGDs), and observations in Mberengwa district.

Traditional worldview

In the Karanga religion, like other African societies, the universe is created by Mwari (God), who is made up of two interacting worlds, namely the spiritual or invisible world and the physical world or visible world (Shoko 2007:33). A scholar of religion, Metuh (1987:54) posits that the spiritual world or invisible world is made up of ontological beings such as the Supreme Being, divinities, deities, spirits, and ancestors. The sun, moon, stars, and clouds are closely related to the sacred world. Rain is believed to be a manifestation of the supreme spirit. Mwari produces the rain that fertilizes the earth, and life begins. The physical world comprises the earth populated by human beings, animals, birds, reptiles, and other animate and inanimate things such as land, rivers, seas, forests, mountains, grass, among others. This shows the Karanga belief that God is transcendent as well as immanent. Mountains such as Buchwa and Imbahuru in Mberengwa are hierophanies frequented for sacrifices and fasting (Shoko 2008: 138). This dualistic view of the universe means that the tiers are intricately connected. The religious cosmology is seen as created by the Supreme Being, who continues to procreate. Communication is through prayer requests, blessings, petitions, and complaints. The universe is anthropocentric. As Mawewe (2020:10) states, human beings are supposed to live in harmony with each other but also with their environment because it is part of life. Chemhuru and Masaka (2010: 122) surmise, in order to achieve this harmony, African fashioned beliefs, practices, and taboos couched in religious tapestry to be adhered to by all members of the community. Hence, there are imitable laws, customs, and sanctions to guide human actions in relation to the environment. Such conservative and preservation mechanisms could be harnessed in mitigating climate change and protecting the environment. As such, the Karanga perceive climate change through a religious prism which enables some interventions or strategies to provide effective responses to climate change.

Indigenous knowledge

Indigenous knowledge has been realized in the design and implementation of sustainable development projects, but little has been done to incorporate this into formal climate change adaptation strategies. D.M. Warren (1991:1) defines indigenous knowledge as institutionalized local knowledge that has been built upon and passed from one generation to the other by word of mouth. In its broad sense it includes a social, political, economic, and spiritual dimension of a local way of life (Emery 1996:165). It is the basis for local-level decision-making in many rural communities, including the Mberengwa district. The people integrate indigenous knowledge into climate change policies through some strategies that include the adoption of early maturing crops, drought-resistant crops, and selective keeping of livestock where rainfall has declined (Chikuvire 2020: 15). The Karanga cope with risks due to excessive or low rainfall, drought, and crop failure. They produce crop varieties with different susceptibility to drought and floods, supplementing these by hunting, fishing, and gathering wild fruits and plants. Further, indigenous knowledge complements modern scientific knowledge into climate change. As such, people in Mberengwa put significance on the local environment and how to manage local resources. Besides, there are natural phenomena such as water, mountains, rivers, forests, trees, and rituals which the people accord respect and help preserve the environment.

Respect for the environment

The Karanga beliefs and practices make indigenes place value on their environment since God cannot be removed from it. The understanding is that everything that belongs to the ecosystem and the environment is profoundly religious, and many things on earth are held in high esteem for religious reasons, especially when they are thought to be dwelling places of the spirits (Gelfand 1979:63). This resonates with John S. Mbiti’s argument of religion as being a ubiquitous element of African culture, such that it “colours their [African peoples] understanding of the universe … making life a profoundly religious experience” (1969: 4). As Mawewe (2020: 17) puts it, in Africa therefore, respect for the environment is believed to be divinely ordered, for humans in Africa cannot be disassociated from his/her creatures. Human being is supposed to live in harmony with things in his/her environment because the environment is part of life. Hence, there are imitable laws, customs, and sanctions to guide human actions in relation to the environment. The Karanga in the area under study observe Wednesdays as chisi (holiday), the day people should rest in honour of their ancestors. Failure to observe such a holiday can cause drought, plague, pestilence, and misfortune. Any violation attracts penalty in the form of a goat payable to the chief, the guardians of the land. The fear is that violation of such taboos results in misfortune, sickness, and death (Shoko 2007: 35–36). ATR is very close to nature and has created eco-friendly structures, practices, and sanctions that are of enormous benefit in protecting the environment. Such conservative and preservation mechanisms, including adapted versions, could be harnessed in mitigating climate change and protecting the environment. This plays a major role in the context of seeking to achieve SDG 13 on climate action.

The importance of the land

In Zimbabwe, the relationship between religion, land, and the people has always been close. In the traditional past, the land has been intimately associated with the history of the chiefdom, with the ruling chief and with ancestral spirits who live in it. Such prominent chiefs like Mataruse, Negove, Nyamhondo, Mataka, Mapiravana, Mposi, Mazibofa, and Bangwe, amongst others, are respected in Mberengwa. As such, the land upon which they occupy is sacred. The village headman is the principal head of the family. He performs several duties in the community. He ensures the sustenance of people in the community. He allocates and distributes land amongst the people. The land is of paramount importance. It is never considered an individual property but a collective unity. The whole village has the right to use the land. The village headman is also responsible for conducting religious rituals that yield rain and good crops (Shoko 2007: 9). Such actions as incest, stealing, homicide, and adultery are avoided by the people because the earth can be desecrated. The ancestors inflict the people with punishment such as drought, famine, and pestilence (Arinze 1970:23). This is because it is believed that the action of an individual could affect members of the community. Mbiti (1969:338) underscores the importance of the community through his adage, “I am because ...

Table of contents

• Cover
• Half-Title
• Series
• Title
• Copyright
• Contents
• List of figures
• List of tables
• List of contributors
• Introduction: African perspectives on religion and climate change
• 1 African Traditional Religion and climate change: Perspectives from Zimbabwe
• 2 The climate crisis: Mitigation and control through Emaswati indigenous knowledge
• 3 The nexus between indigenous beliefs on environment and climate change adaptation amongst the Sengwer in Embobut Forest, Kenya
• 4 An African ecofeminist appraisal of the value of indigenous knowledge systems in responding to environmental degradation and climate change
• 5 Women, indigenous knowledge systems, and climate change in Kenya
• 6 Putting words into action: The role of the Church in addressing climate change in Ghana
• 7 The mainline churches and climate change in Uganda
• 8 Five years after: An overview of the response of Catholics in Africa to the Laudato Si’s call for creation care
• 9 Youth and climate change in the United Church of Zambia
• 10 Hinduism and climate change in Africa
• 11 Risk reduction interventions, building resilience and adaptation to climate change in northeastern Kenya: A review of the response by the Islamic relief worldwide
• 12 The religio-spiritual and sacred dimensions of climate-induced conflicts: A research agenda
• 13 African religious leaders and climate change financing
• 14 Climate change as a multi-layered crisis for humanity
• Index