A long walk to Shalom
Long Walk to Freedom discusses South Africa’s democracy from the perspective of one of her most beloved sons. It chronicles the life of Nobel Laurette Nelson Mandela from birth at Mvezo, a South African rural area in a province that was then called The Transkei, to becoming the country’s first democratically-elected president.
The journey includes Mandela’s introduction to politics by joining the African National Congress (ANC), regarded then as the chief (unofficial) opposition to the Apartheid government that was responsible for oppressing majority of South Africa’s citizens. It also details Mandela’s 27 years in prison, mainly at the infamous Robben Island, and how this season and other aspects of the struggle to gain freedom shaped the philosophy of this important African leader.
What intrigues me about this book is how humble beginnings in an otherwise unknown rural area did not hinder Mandela from significant contributions to the destiny of Africa’s most significant economy. Having lived in a village near Mvezo, it is my hope that many rural dwellers would not only admire Mandela, but following his example, refuse to be defined by their circumstances, and face the future prayerfully, believing that transformation is possible.
I am also impressed by the team spirit highlighted in the book. While the global community may remember only few individuals in South Africa’s history, Mandela shows that securing democracy took the efforts of a significant number of sacrificial leaders working tirelessly towards the ideal of a diverse, equitable and inclusive society. Some of the leaders probably played even more crucial roles than Mandela. Paying respect to these leaders, Mandela mentions Chief Albert Luthuli, ninth president of the ANC and the first African to be awarded the Nobel Peace Prize[1]; as well as Oliver Tambo, tenth president of the ANC, whose contribution has been recognized by naming the country’s premier airport and his home county after him. Recognizing his predecessors, mentors and comrades highlights Mandela’s humility, a trait Jim Collins argues is indispensable to effective leadership[2].
No Future without Forgiveness is Nobel Laurette Desmond Tutu’s ground-breaking case for forgiveness. The book shows how Tutu was inspired “not by political motives [but] … biblical faith” in his fight for justice and freedom during the dark years of South Africa’s history[4]. It is made up of eleven chapters that may be divided into three sections. The first gives an overview of the global and local context within which South Africa’s most significant forgiveness project, The Truth and Reconciliation Commission (TRC), took place. Tutu discusses the TRC against the background of Nuremberg, the international military tribunal that tried the Nazis of World War II[5]. The section ends by making a case for restorative (rather than retributive) justice. The second part addresses a very difficult, yet needed, reality: forgiveness from the perspective of victims of crime. The three chapters here give details of a victim hearing; discuss wanting to forgive but not knowing exactly who perpetrated the crime; and the trauma of losing loved ones without the opportunity of giving them a decent funeral, or burying dead relatives without permission to view their mortal remains supposedly due to extreme dismemberment[6]. The closing section argues in support of extending forgiveness even when it is not appreciated by perpetrators of wrong. It also highlights the importance of realizing that several individuals engage in wrongdoing without a significant appreciation of the implications of their actions.
No Future without Forgiveness teaches us that nobody can effectively experience the abundant life of John 10:10 without receiving and giving forgiveness. Jesus demonstrates the significance of this godly characteristic by forgiving notorious sinners (the woman caught in adultery, Zacchaeus, the woman of Samaria and several others). He continually promoted forgiveness through parables like that of The Prodigal Son, and ultimately prayed, even while experiencing the trauma of dying on the cross, that His persecutors be forgiven. This affirms Tutu’s claim that no sin, regardless of how hideous. is unforgivable[7].
While I may never fully understand the intricacies of South Africa’s journey of forgiveness, facilitating restorative justice workshops for prison inmates and formerly-incarcerated persons in the Eastern Province often reminds me of the critical importance of forgiveness. When victims and perpetrators of crime give and receive forgiveness, something indescribably beautiful happens. When one or both parties do not forgive, an intangible prison that saps joy and the potential for fulfilling one’s God-given purpose seems to be unleashed.
In conclusion, Mandela and Tutu’s books are a powerful reminder that embracing perseverance and forgiveness are critical steps to experiencing Shalom. But it is imperative that we also address the entitlement mentality and family breakdown among many South Africans. In line with this, Shelby Steele cautions that family breakdown is at the root of “gangsterism, drug abuse, low academic achievement, high dropout and unemployment rates, high crime and incarceration”[8]. Steele also insists that without formal education, blacks are caught in between a past that has deprived them and a future they can’t seize, thus thy fall into an “outlaw’s grandiosity.“[9]
[1]The Nobel Prize. Available at: https://www.nobelprize.org/prizes/peace/1960/lutuli/facts/
[2] Jim Collins. Good to Great: Why Some Companies Make the Leap and Others Don’t. 2001: 83
[3] Fergus M. Bordewich. “Washington: The Making of the American Capital.” HarperCollins e-books 2008, 55
[4] Tutu, 72.
[5] Tutu, 2o.
[6] Tutu, 146
[7] Tutu, 198.
[8] Shelby Steele. “Shame: How America’s Past Sins Have Polarized Our Country.” Basic Books 2015, 33.
[9] Steele, “Shame”, 103
About the Author
Henry Gwani
Follower of Jesus, husband, father, community development practitioner and student of leadership working among marginalized communities in South Africa10 responses to “A long walk to Shalom”
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Henry:
You never cease to amaze me as I discover more ways that you serve your community and neighbors in the most humble of ways.
Would you be willing to share a bit more about the restorative justice workshops that you facilitate and how you entered into that space?
You’re very gracious Kayli. Our restorative justice (RJ) program, led by a partner organization (my wife and I simply tag along as secondary facilitators, not the main facilitators) consists of two parts. The first part is a six-day workshop that is quite confrontational and deals with crime; the roots of crime; the ripple effects (where the primary and secondary victims of crime are examined); the Biblical solution to crime; and a bit of victim-offender-dialog (VOD) on the last day. This last day is also called a family day, and involves a usually emotional meeting between inmates (sometimes the formerly-incarcerated) and their family members. In this meeting both parties are encouraged to be as honest and open as possible with the impact of the crime on their thoughts, feelings and relationship. The second part of RJ involves a weekly discipleship meeting for eight weeks where the contents are discussed in a bit more depth and inmates have a greater opportunity to ask questions and share comments.
I’ve been involved in prison ministry on and off since 2001 but became more involved in 2020 upon realizing that ex-offenders face multiple problems to normal life after prison: a criminal record that lowers the chances of employment; families and communities that are often ashamed to welcome them back home; etc
So amazing. May the Lord continue to equip and empower you for such a transformational ministry.
Henry: Nice analysis for both books. What struck me about both men is their ability to leave behind the sins of Apartheid, but not to sweep the injustices under the rug. Both men looked at the evil square in the face in order to move the country forward. It is such a great example of leadership and since we’ve been reading so many books about leadership, it’s good to see a real-life example. both men are different from each other and both played their role superbly. Did you follow the transition in the mid-1990’s closely?
Troy I fully agree that extending forgiveness, as exemplified by Tutu and Mandela, is an extremely commendable quality. But sometimes I wonder if it has not become a scarce commodity. One only need look at the high divorce rate, gender-based violence rate, etc, to see how lacking forgiveness has become in our time. I wish we would draw more inspiration from these two gentlemen. However, one of Mandela and Tutu’s values that has not enjoyed as much promotion but is as critical as forgiveness is education. Both men were quite educated and that helped them articulate their vision, mobilize people, and achieve significant goals. Unfortunately, many Black South Africans are enjoying the fruits of freedom without valuing the sacrifice, vision, perseverance and education of the individuals that provided leadership to the struggle for freedom. Consequently, there’s a huge entitlement mentality and rioting for poor government service delivery.
I didn’t follow the 1990’s transition closely but remember how several African and non-African countries supported the fight against Apartheid in the 70’s and 80’s. In Nigeria, for example, we hosted many South African artists like Miriam Makeba and gave financial support to the freedom fighters. From what I hear, this gesture was greatly appreciated by the people.
Henry I echo Kayli in being amazed at the breadth of ministry you engage in! You’re a giant in your own right!
Your noting Tutu’s passion for restorative justice resonates with me and what we ought to be ever mindful of.
After watching the video of Former Chief of Staff Dave Steward I was wondering what connections you make between forgiveness and this quote of his, “And it’s only when parties accepted there will not be an armed outcome that you can have genuine negotiations.”?
How might you apply those connections to the work in prison?
Much thanks for your kind words Nicole. I fully agree that genuine negotiations (and reconciliation) is fostered by dropping arms – whether those arms are guns, verbal accusations, and a host of other “arms.” I think if we (society) want to effectively address the incidence of crime, then we have to be prepared to do what Jesus did with Zacchaeus: extend unconditional love and friendship without downplaying the evil result of their crime, while trusting that the Holy Spirit will bring true conviction.
Thank you for your thoughtful reply Henry. I was taken by your reference to “arms” being verbal accusations…yes indeed many an injury through those kinds of weapons
Henry, I greatly appreciate your focus on the trait of humility in both men, but especially in Nelson Mandela. It struck me in Tutu’s book how Mandela phoned him one day to apologize for words mispoken. I wonder why it is so hard for leaders to admit wrong at times. In your experience in South Africa, are the local churches places where those with a need to find healing turn? You describe the beautiful thing that happens in the life of a prisoner when they are forgiven. I wonder what it will take to change the dynamic of the local church in America so that hurting people will think of the church as a place where that healing can be found in Christ. That is not the case as a whole right now. What would you advise for leadership of the local church to do to take steps in that direction?
Much thanks Roy for your questions and comments on humility and the need for healing. I would say that some churches in S/Africa offer a safe haven for the wounded. For example a church I know of, actively minister to the hungry in their city by offering soup kitchens daily, visiting the sick, and helping those with mental disorders gain access to rehab facilities. Now, whether that is true of several churches across the country, I am not in a position to say. I think for the church to be more relevant to prison inmates and the woundedness that often characterizes them, we need to increase our level of praying for, visiting, and befriending inmates without criticizing the judicial system or promising anything we cannot deliver.