O level Notes : FRS - Ways in which religion encourages families to depend on each other

This topic focuses on ways in which religion encourages  families to depend  on each other by looking  at the contribution  of Indigenous  religion and Christianity in encouraging interdependence. The topic concludes by explaining how Indigenous religion shapes Zimbabwean  identity through the concept of unhu or ubuntu.

INTER-DEPENDENCY OF FAMILIES

Families comprise  of father, mother and children. It can also be a grandfather  and a grandmother  and grandchildren. A family can also comprise of a father and children or a mother and children. Family structures differ from one society to the other. A family cannot live in isolation. It has to depend on other families for its existence. Inter-dependency of families is an interwoven system of relations which are inseparable. Various religions promote inter-dependency among families.

Inter-dependency  is the state of being  dependent  upon  one another. Families rely on each other for survival. No single family can operate on its own, without the need to incorporate values, views, material things, and so forth, from other families, hence the concept of inter-dependency.

How religion encourages family inter-dependency

Various religions in the Zimbabwean communities have ways in which they foster inter-dependency among families. There are various traditions, sayings and taboos which encourage inter-dependency.

Indigenous religion

There are several ways used in Indigenous  religion to promote interdependence among families. Interdependence is important in promoting unity among family members as well as promoting development  within  the community. These  ways  include  Zunde ramambo or Isiphala senkosi (chief’s farming project), nhimbe  or ilima (communal collaboration), kuronzera (lending to others) and rituals.

(a) Zunde ramambo (Chief’s farming project)

It is the role of chiefs and other traditional leaders to foster a culture of sharing  among  their subjects. Traditional leaders, as custodians of tradition and culture, take the leading role in assisting the needy and the vulnerable in society, such as orphans, the lame and the elderly, who face challenges in trying to fend for themselves. Chiefs and kings usually have the ‘zunde ramambo’ project in which they produce grain through the contributions of their subjects.  Proceeds from the project are channelled towards assisting the marginalised in society. The assistance is believed to be key in as far as the appeasement of ancestral spirits in Indigenous religion is concerned.

The chiefs and kings are to defend the rights of the disadvantaged. The idea is to ensure that the poor in general, do not suffer neglect and to allow communities to share resources, yields, labour and even gifts. Those with, say, cattle, for draught power can assist those who do not have.

(b) Nhimbe or Ilima (communal collaboration)

Assistance  can  also be in the form of ‘nhimbe’ or ilima (communal collaboration) where the whole community  come to work for the needy in return for just some food or some beer. Nhimbe or Ilima is a practice  where the community  collaborate  in performing tasks which are naturally impossible  to be done by one man like tilling large tracts of land, putting  manure into the field, harvesting  crops as well as thrashing  and  winnowing  of crops. These tasks are done without any monetary payment  as people in the community help one another. Beer is provided for those who drink alcohol and maheu is provided for non-alcoholics as they perform the task at hand.

Food is provided also during this communal collaboration (nhimbe or ilima) in form of meat and sadza. Many people in the community and from surrounding areas would come for this event to accomplish the task that would require a long period to be done. Normally nhimbe starts early in the morning around 4.00 am and ends around midnoon. The rest of the day is spent eating and drinking as well as discussing  social issues. Nhimbe united people and promoted interdependence  between families. Families in Indigenous  religion depend on each other.

(c) Cattle loaning (Kuronzera)

Indigenous people promoted interdependence upon each other through kuronzera (cattle loaning). Those who had many cattle had to give to those with none. The one given cattle would look after them as well as using them to till land as well as getting milk from the beast given to him. This ensured that the poor were empowered to practice their agricultural activities there by alleviating hunger and poverty among  those who were poor. Cattle loaning is a way that promoted family interdependence.

(d) Proverbs or indigenous knowledge systems

There are certain proverbs that encourage inter-dependency among families.

• “Kutsva kwendebvu varume vanodzimurana.” which literally implies that one has to help the other in times of problems or difficulty. This encourages dependency among family members as this proverb inculcates an awareness that problems are part of life and they will come and go. It is through this understanding that indigenous family see problems as part of life and can be encountered by anyone rich or poor, health or sick, clever or foolish.

• “Rume rimwe harikombi churu” which literally means a one person cannot perform surmountable work alone, this encourages family dependency because in indigenous societies people are stronger when they work together and no amount of problem is too big when families depend on each other. This is supported by the Ndebele saying “izandla ziya gezana” which literally means hands wash each other. This means that people are supposed to work together to come up with something of great substance.
• “Tukomo twapedyo napedyo hatwunyimani mhute” which literally means small hills or mountains close to each share mist. This means that family or people who are close should share and depend on each other in times of need. It is un-African to be stingy especially towards one’s own relatives.
• “Mweni haapedzi dura” which literally means  that a stranger  cannot  dwindle  food  stocks  and “Kupa, kukanda tsapo mberi,” which  means giving  is investing, this teaches aspects of Unhu in Indigenous  religion  through  hospitality  and generosity. The idea of inter-dependency  among families is encouraged through hospitality. By helping passers-by, one also expects to be helped when one happens to get to a new place. Shona proverbs also depict aspects of generosity.
• “Kugara hunzwana” which literally means good living is when one live peacefully with others. Inter- dependency among  families is seen when there is harmonious  co-existence  as explained  in this proverb. It is through co-existence that families are able to depend on each other.
• In Venda the proverb, “Nanga nthihi a i lidzi tshikana” which literally means one reed flute does not produce a good  sound  “tshikana” promote  collectivism, interdependence  and solidarity among family members. One family member cannot succeed alone but can make meaningful contribution to life with the help of others.  Indigenous  people are a caring society who discourage selfishness and individualism but encourage interdependence on one another.
• “Mulenzhe muthihi a u tshini tshiimbo” which literally means one leg cannot dance. This is another Venda proverb  which  encourage  family  interdependence. This  proverb  explains  that one  man cannot do meaningful things in life. For life to have meaning there is need for interdependence as egocentricism  does not make families grow and prosper. It reminds people to live as a social unit particularly in times of troubles so that problems are solved collectively.

(e) Rituals

Many rituals in Indigenous religion promoted interdependencyamongfamilies.For example,when families  were ravaged  by  avenging  spirits  (ngozi), the exorcising of these spirits required unity among family members. This created interdependence among  family members as they united to mitigate effects of avenging  spirits. Furthermore, rituals like rain asking ceremony (mukwerera) encouraged unity among   people   hence   creating   interdependence among family members.

How Christianity encourage inter-dependency among families

Family interdependence is at the heart of Christianity. To be selfish, stingy and greedy is unlike Jesus Christ who is the role model of all Christians. Christianity is a religion that follows the life and teaching of Jesus Christ. Much of the information contained  in the gospels  reflects interdependence  as a true mark of a Christian.

(i) Christian teaching on sharing

The idea of sharing among  families and depending  on each other is a testimony of faith and fellowship.

This is supported by Matthew 5 verse 42, “Give to him who begs from you, and do not refuse him who borrows from you.” This shows that Christianity  encourages  inter-dependency  among  families. Various Christian organisations such as The Capernaum Trust Fund help fund the education for orphans and assisting them with self-help projects so that they can fend for themselves and their families. Sharing is at the centre of Christian teaching and it is through this teaching on sharing that interdependence is promoted in Christianity.

(ii) Communal sharing

The idea of communal sharing was common during the early church. According  to the book of the Acts, early Christians worked together and learnt to share whatever they got. The element of inter-dependency is shown when the Apostles gathered together for the  breaking  of  bread  ceremony  in  Acts  2  verse 44. “And all who believed were together and had all things in common, and  they sold their possessions and goods and distributed them to all, as any had need.” It  is  from  such  occasions  that  Christianity, right  from the beginning, encouraged  the idea of inter-dependency  among  families. Congregants  at various church gatherings such as the Zion Christian Church often share meals and donate towards the need and the vulnerable.

(iii) Fellowship

The idea of fellowship in Christianity is fully demonstrated in Jesus’ feeding miracles, the feeding of the four and the five thousand people. According to Luke 9 verse 14, Jesus said to his disciples, before giving out the five loaves and two fish, “Make them sit down in companies, about fifty each.” The disciples distributed the food before the five thousand who had gathered and they shared as families, ate and were satisfied. The concept of inter-dependency was cultivated from this incident.

(iv) Offerings

Offerings is another way used in Christianity which promote interdependence among families as it encourages  sharing. These offerings like free will offerings help the needy in society and helps in social development. Offerings are a reflection of interdependence in Christianity.

How Judaism encourages inter-dependency among families

From the period of the Exodus, various groups  of the Hebrews shared a common  objective of reaching the Promised Land of Canaan. During the Exodus, the Israelites encountered a number of challenges, chief among them were food and water problems which they experienced in the wilderness. It was through the exodus experience that interdependence among families was encouraged and is still being encouraged.

(i) Miracles by Moses

Through the inspired leadership of Moses, they were able to get food in the form of manna and water that gushed  out of a rock. The great crowd shared what was made available by their God. The idea of inter- dependency among families was cultivated during that period in Judaism.

(ii) Religious feasts

Modern Jews commemorate the Passover. They remember the period of the Exodus. During the Passover feast, Jews contribute towards the successful holding of the Passover ceremony and share the holy meal. The Passover, the Pentecost and the Tabernacles are feasts where Jews share what they have during the commemorations, encourages inter-dependency among families in Judaism.

How Islam encourages inter-dependency among families

In Islam, the income of an individual in an extended family  is not  treated as personal  property,  rather it belongs  to the entire family. The system intends to promote togetherness, mutual trust and co- operation among family members. This is a form of inter-dependency among families in Islam.

(i) Caring for the family

The Imam emphasises the need to cater for the needs of one’s immediate family as an obligation. As for the relatives, it is still mandatory for a Muslim to show love and care for the relatives. Key among the expected responsibilities are; doing good to one’s relatives, doing good to other believers, recommended charity and emancipation of slaves. All these aspects show how Islam encourages inter-dependency among families.

(ii) Almsgiving (Zakat)

Islam encourages interdependence  among  families through  almsgiving. Muslims believe that wealth is a blessing from Allah and family members as well as the poor should benefit from the wealth given by Allah. It is a religious obligation  to contribute between 2, 5 to 10 % of one’s wealth towards the welfare of the poor. This teaching or practice helps family members to depend on each other in society which they live as it pleases Allah. Here in Zimbabwe  many Muslim families receive help from other Muslim communities outside the country through faith-based organisations like the Zakat Foundation and Muslim Hand.

INDIGENOUS RELIGION AND ZIMBABWEAN IDENTITY

Indigenous religion refers to the religion of the native Zimbabwean  people, whereas Zimbabwean  identity is a concept  which is concerned  with who a Zimbabwean  is as a citizen of a country. It is important to distinguish Zimbabweans from other people of other nations. The culture of the Zimbabwean people which is unique from the others is what Zimbabwean  identity is. Zimbabwean  identity are features which make a citizen of Zimbabwe  unique which have functioned as a symbol of continuity with the past. The features which make the Zimbabwean  identity are food, language, behaviour, dressing and beliefs.

Aspects of Indigenous religion which bring out Zimbabwean identity

One of the distinctive features which characterise Zimbabwean identity is unhu or ubuntu. The Shona aspect of Unhu is synonymous with the Nguni Ubuntu which means the belief in a universal bond of sharing all that which connects humanity. Unhu,Ubuntu or Vumunhu is an appreciation of traditional beliefs and a constant awareness that an individual’s actions are for the good  of all. In other words, the behaviour patterns in Unhu or Ubuntu, must be acceptable to all. The principle of Unhu or Ubuntu is, “I am because you are.” This means that everything that one does in society affects someone else in one way or the other. It is, therefore, important that an individual does what one sees as beneficial to others.

(a) Being hospitable

In Indigenous  religion, a person is expected to be hospitable. It is vital to receive visitors in the home and offer them special food and accommodation. The idea is to please Mwari or uMlimo. The belief is that one would receive similar treatment if one happens to be a visitor in another place one day. Zimbabweans  are identified with an attribute of being  hospitable people who are guided  by elements of Unhu, Ubuntu or Vumunhu. Visitors should be treated with honour throughout their period of visit. Taking care of visitors is everyone’s responsibility in the home, village or community. Displaying natural kindness and politeness are the virtues of Unhu, Ubuntu or Vumunhu in Indigenous religion.

(b) Respect for the elderly

In Indigenous  religion, the elderly people are believed to be closer to the ancestral world of the spirit. It is this age group that takes a leading role in rituals and other important ceremonies such as bringing  back home the spirit of the deceased, rain-asking and others. The spirit of unhu or ubuntu is shown through the respect accorded the elderly folk. Our identity as Zimbabweans  is seen through such respect. The elderly people are there to provide spiritual guidance  to the young  so that they are protected by the ancestral spirits. Respect of elders is shown through helping them to carry their load when you meet them along the road, greeting them, removing the hat when talking to them as well as assisting them in all areas where they need assistance.

(c) Empathy

There are some  people  in  society  who  fall into  various  forms of misfortunes. In Indigenous  religion, society is duty-bound  to show positive feelings towards the unfortunate and demonstrating  willingness to assist them. The idea is that one is blessed by empathising with the bereaved, the marginalised and the unfortunate members of the society. If immediate parents of a child pass on, it is the responsibility of the extended family to look after the child or children left behind so that they are brought up well. The idea of Unhu, Ubuntu or Vumunhu is of the view that parents should be responsible for the upkeep of every child, including the vulnerable ones.

(d) Sharing

The spirit of hunhu or ubuntu is shown through sharing what one has with the others in society. It is not good  to be pompous  about one’s possessions. The spirit of sharing is a key element of unhu, ubuntu or vumunhu that shapes our identity as Zimbabweans. A person is a person through other people, hence the mantra, ‘I am because you are.’ A person with unhu, ubuntu or vumunhu is prepared to share with others, not only material things, but even ideas for progress and development. Shared values have a positive impact on members of one’s family, clan, community and the nation.

(e) Social responsibility

A person with Unhu, Ubuntu or Vumunhu should be responsible. In every society, individuals are responsible for the welfare of others. In Indigenous religion, people believe that they have a duty to actively participate in funeral rites. Failure to do that is considered a misnomer. Assisting the disadvantaged  in their fields for them to realise better harvests is everyone’s responsibility in society.