The Critical Role of Selected Swiyila (Taboos) in Rural Democratic South Africa: A Theological Perspective

Abstract

In South Africa and other countries, there has for many years been a plea for moral regeneration. Moral decay is fast taking over, while sickness, poverty, crime, violence and other calamities are rapidly engulfing our beautiful nation. In an effort to reintroduce morality into the lives of South Africans, this research represents an investigation into whether African taboos—which in the past governed and directed the lives of African people—may perhaps provide a solution. As society and lifestyles have changed, taboos have come to be ignored. If we look back into our history, when taboos were still held in high esteem, we see that moral decay did not occur at the rapid pace at which it is taking place today. This leads one to consider whether it is through having abandoned those taboos that we find ourselves in the present untenable situation. The intention of the study was, therefore, to explore whether taboos are and could still be vital for morality in African society.

Gendered Taboos as an Impediment to African Women’s Leadership: A Decolonial View

“…This introduces a decolonial view in the reader to one of the ways that regulated an African life, which are the definite taboos which will be a focus of this study. This is a follow-up to the previous work by Baloyi (2020) titled 'The critical role of selected Swiyila (taboos) in rural democratic South Africa: a theological perspective'. The traditional leaders have taboos as one of their ways of leading African people into the right norms, values and ethical behaviour.…”

“…The stories contained messages that taught the kids how to respect the people and how to forge their paths in life'. Baloyi (2020) states that it is important to note that taboos rely on the concept of unquestioned punishments and rewards. People observed taboos without question, out of fear that something bad would happen to them and to the community that disobeyed them.…”

“…In Africa, these taboos are related to traditions and are used to explain every phenomenon in day-to-day activities and define women’s way of life on how they should behave in the society. Taboo is defined as an element of all situations in which attitudes to values are expressed in terms of dangerous behaviour (Baloyi, 2020). A taboo has something to do with ‘sacredness’, something that may be ‘forbidden’, it may apply to a ‘person’ or to a ‘thing’ and may describe things that are ‘elements’ or ‘devoted’.…”

“…Omobula (2013) understands ‘taboo’ as a term for a set of cultic or religious prohibitions instituted by traditional religious authorities as instruments for moral motivation, guidance and objectivity to protect the sanctity of their shrines and well-being of worshipers in their respective communities. Baloyi (2020), on the contrary, sees ancestors a originators and custodians of taboos, while Fisher (1997: 108) understands a taboo as an offence against ancestors and the Supreme Being. Khosa (2009: 10) argues that any offence against or disobedience of these taboos invites iziqalekiso/imihlolo (curses) and even death.…”