A Project of the South African Council of Churches

A Summary Analysis and Programme for Action

INTRODUCTION

The Transcending Racism Project was launched in 2001. No effective follow up took place until November 2003 when the project was re-examined. As a result, a mechanism was established in early 2004 to issue a questionnaire, analyse the responses and prepare a final report, with recommendations for action, to the Church Leaders Forum and/or the National Executive Committee of the SACC for their endorsement and assistance in implementation.

To enable this process:

1. A questionnaire was drawn up.
2. Approximately fifteen persons were trained in Gauteng, KwaZulu Natal and Western Cape Provinces to distribute, interview if necessary, and collect the questionnaires.
3. The responses were collated.
4. A core group of nineteen interested church and church organisation representatives from Gauteng met on September 28th 2004 to interact with the findings, make recommendations for further action, and to devise a monitoring mechanism for the way forward.

1. QUESTIONNAIRE

The questionnaire allowed for a wide variety of response. It allowed for much subjective expression and there were some problems with language and interpretation but the final result of more than 240 returns is to obtain a broad picture of perceptions about racism in the Church, some understanding about what is seen to be good practice to help overcome racism, and information on ongoing programmes to combat all forms of discrimination.

The questions covered:

Progress in dealing with racism and exploitation
Racial justice in stipendiary and related allowances
Separated groups and the process of integration
Culture change including worship and church organisations
And - if all are inclusive what steps led to this.

2. MAJOR FINDINGS

2.1 CHURCH LEADERS - 10 Responses

Church leader responses indicate that these Churches, at least, do take the issue of racism seriously at denominational level.

In structural change: the Dutch Reformed Church is struggling with unity for the whole "DRC family;" the Evangelical Lutheran Church is engaged in unity talks between its racially separated traditions; the Moravian Church adopted a new inclusive constitution in 1993; and the Uniting Presbyterian Church was formed from two separated and racially diverse denominations in 1999. Despite these positive initiatives it was recognised that the racial divide and tensions continue at both denominational and local church level.

Beyond unity talks and constitutional changes, other positive policies and programmes include:

• The Catholic pastoral plan "Community serving humanity" at all levels of church life.
• Some Anglican "Boards of Transformation" operating at Diocesan level.
• A Moravian Church project to partner districts for "mutual help and visits"
• Methodist Church partnerships to fight poverty and homelessness.
• Catholic pastoral letter of January 2003.
• Regional ecumenical projects organised on reconciliation and healing and
• A general policy among all denominations to create inclusive worship forms, integrate organisations within the Church and ensure equity in employment practices.

The issue of stipends and allowances for ministers and priests is before all the denominations with equity systems in place or under discussion in most. Such systems seem, however, to provide for local situations to determine the actual amount of support, including standard of housing and transport resources, given to any individual member of the clergy. Inequities persist.

The Church Leader responses speak of "encouragement" and "every effort" to put racially just policies into practice at all levels of the Church. Both these responses and those of the grassroot laity and few clergy indicate the gap that all experience between the policies and statements of denominations and the actual practices, including dissemination of the information about those policies and statements, on the ground.

Although the Church Leader responses tell of positive efforts to promote equity there is considerable self-criticism and awareness of need for much further hard work. The report of the Church of the Province Board of Transformation, attached to an Anglican response, in September 2004 concludes by saying in part, "What the Board has achieved thus far, it has achieved with minimal support from the CPSA. .... The Church as an institution has not furthered the project of Transformation."

It needs also to be noted that the responses come from less than 50% of those churches associated with the SACC. The question has to be asked, does no response equate with "no effort" or even no interest?

2.2 LOCAL CHURCH/PARISH - 239 Responses

Three Provinces were engaged in the survey: Western Cape - 100 responses, KwaZulu Natal - 95 responses and Gauteng - 44 responses.

An overall assessment indicates that a majority of members (58%) perceive that change is taking place. A significant number (33%) see little or no change and 9% believe no change is necessary. These figures apply approximately to all the areas covered in the questionnaire.

The questionnaire allowed for lengthy comment and many of these illustrate the situations and insights of those who fill the pews of our churches week by week. The following brief survey includes majority perceptions, general emphases and some of the more pertinent quotations.

2.2.1 Progress in dealing with racism and exploitation

Worship across racial lines

A major shift is seen in the opening of local churches to all races. The second emphasis is on change in policies leading to non-discrimination. Structural change, pulpit exchange and a new place for women in the Church also receive mention.

As in all sections there are the few voices that say that no change is needed at any level of church structures.

A significant number believe there has been no or very little effort to change. Others point to the fact that the continuing "group" areas of residence still divide us. A picture is given of denominational and regional policies made with little practical effect at local level.

Quote: If I had Black friends I would welcome them to my Church

Placement of Ministers

The issue of the placement of ministers across racial lines was presented for comment. The vast majority of responses had nothing to do with the actual issue! Pulpit exchanges and visits by preachers of other races were mentioned but very few observations made about the placement of ministers. Those few indicated the perception that White ministers are placed in Black Churches with very little movement the other way and that most Blacks serving White churches are assistants or curates who "when ordained are moved to a Black Church."

Congregations, apart from being informed and "encouraged," have not been prepared to deal with the placement of a minister/priest of another race. The congregations have had to prepare themselves and feel little has been done to assist.

The single mention of any policy was to say that there is an "unwritten policy of acceptance." Good practices again emphasised the open church that welcomes all who wish to attend and many see a need for prayer and worship together with joint community service to play a vital role in integration and cross-cultural meetings.

And strangely enough: 5% suggested the placement of priests/ministers across racial lines as a good practice that would help integration take place.

Two difficulties were mentioned: The "natural choice" that people make to be with their own kind and to have leadership of their own kind and the need to cross the barrier of language.

Quote: There hasn't been any preparation hence you find those priests are not well received and they do not succeed.

2.2.2 Racial justice in stipendiary and related allowances

There were two different responses to this question. Many believed that equity exists in practice while others pointed to this depending on the local congregations. Some of those who thought stipend/allowances are the same mentioned the disparity in the standard of housing. Again there was reference to the ideal in principle that was not carried out in practice.

There was division and lack of information on whether there were policies on equity at denominational and regional/diocesan level. Most expected there to be some organ within the denomination to monitor the situation and, if not, that such a body was needed.

Quotes:

- There are equity policies but, as usual, whites benefit more.

- I have never heard any complaints about stipends

- Very little (is done) - whites are richer, paid better, housed better, transported better, better facilities and benefits. Blacks are still struggling.

2.2.3 Separated groups and the process of integration

A vast majority believed there to be no "caucuses" of a racial nature. Others said they existed in both official and unofficial manner. The majority of those who believed caucuses to exist were from KwaZulu Natal.

A few thought the challenge was to be aware, mindful and sensitive toward the issue but the majority said there were no challenges as there was no problem. The need was for sharing information, open discussion, and joint meetings.

Mention was made of the need especially for Black caucuses to engage in a united systematic struggle for recognition within the Churches. The Black Methodist Caucus was prominent in this.

Some of the Black women responses mentioned the issue of uniforms. Others, that White people leave organisations when people of other racial groups are put in charge.

Most responses indicated that it is not enough for instructions to be given from the top down to the congregations on the matter of discrimination. Congregations and members accept and own the process when involved from the start.

Quotes:

- Official meetings are not sufficient to promote a non-racial community.

- It ignores racial undercurrents. I tried to address the way people were referred to as for eg: when the "boy" comes. Most other older deacons are too conservative. I have resigned.

- There is a sense in which congregations have resigned themselves to these tendencies as being normal. This is despite all efforts made to undo separation in the church.

- Much verbal awareness, statements and newsletters distributed to members at all levels but there is no action and involvement of the grass roots parish level.

- Everything in the church is top down

2.2.4 Culture change including worship and church organisations

People recognised that there is much preaching and teaching against discrimination and much "encouragement" from leadership. There was some rejoicing in the new places for women, especially in Church of the Province responses. A few mentioned the changes made in denominational structures.

Many positive comments were made about attempts at inclusive Worship. The use of different languages, drums and African choruses are mentioned over and over again. Many feel happy with these innovations. There were some few who did not see any need for change and a significant minority who thought change was needed but not happening.

Church organisations were considered by the majority to be inclusive. But separated areas, language problems and cultural needs were reasons for the continuing practice of uniracial groups. There was, once again, considerable criticism of Whites as being unwilling to participate in multi-racial groups especially when they were not in leadership positions.

Quotes:

- It is too much. Apartheid has done a huge damage.

- Locally we will always be the same because others do not attend our services in the townships.

- Affirmative action will see to it that black people get the job. This is imbalance and racism.

- While we have non-racial policies from central office - on the ground status quo remains.

- Yes, they are open but whites always exclude themselves.

2.2.5 If all are inclusive what steps led to this

Welcoming and inviting others to share in worship is again at the top of the list. Joint services and meetings come a close second along with teaching and preaching on the need for unity and equity.

Some believe that little can be done and a small group say that the Church lacks the will to make any steps to inclusive equity.

Quotes:

- Resolutions taken by all in terms of power but Whites are still in high authorities.

- We need to stop race being thrust in our faces continually.

- ... no further steps can be taken and even if they were no one cares

3. THE RESPONSES AND FURTHER QUESTIONS

Many of the responses, as with many answers to questions, raise further questions.

The major change in Church life during the first ten years of democracy is to have open and welcoming Churches. The word invite is one of the most common found in all responses. But it seems to express that the other must come to me. The move is on the part of the other. I remain where I am in familiar territory, where I am in charge. At whose expense do we invite others? What happens when the numbers who accept the invitation threaten the status quo? And what about the significant number who say they are not even given the opportunity to be welcoming, as others do not visit them even when invited?

The need to be comfortable is uppermost. The term "comfort zone" is often used. This is translated in terms of racial group - some using the term "cultural" and seeking to defend that as not being racial. Can we not feel comfortable in the experience of another culture? What real fears are abroad to make townships, as opposed to suburbs, out of bounds and another language an obstruction that cannot be overcome? If faith is the experience of the mysteries of creation do we have to "understand" all the time?

It seems that most clergy/ministers are paid through system of minimum stipend with additional amounts depending on the congregation served or the individual's connections to outside resources. This is a crunch area for the church and a problem where local autonomy is sacrosanct. The anger level is noticeable. Is there a solution acceptable to all?

Separated groups continue to exist. This is due in the main to continued separated areas of residence. In some cases there are separate groups at other levels also. The few who meet at Denominational and Regional level alone experience multi-racial meetings, usually run, with the occasional use of an indigenous language, in western style. Are we so used to our racial groupings that we do not notice them as alliances of power? Are caucus groups a "necessary evil"? Do influential groups have to have titles before existing?

There is a gap between denominational offices and the people. What systems are needed to employ a Church form of democracy that hears the people? From the top down to the people remains notably authoritative in a society constantly proclaiming democracy and participation.

Church uniforms, especially those of the women's organisations, present an ongoing issue that makes their original idea of marking identity into an illustration of separation and discord. How do we use this popular symbol of identity in the process of integration and unity?

It is in the section on worship that people expressed joy. You can almost hear them singing the responses! There is no doubt about inclusive worship and participation by all the people. There is obvious delight at the use of choruses and different languages. This is perhaps due to modern trends in worship patterns rather than crossing racial barriers but it seems to help. How do we move this participatory and inclusive experience into other experiences of Church life?

A significant number still voice their concern, hurt and anger at the lack of movement from the rich, the powerful, the Whites. And there are those who remain as before and those who do not see any need to change. It is a small voice in these responses but it is a voice of those who are in control with the often-voiced comment from others that if they are not in control they leave. How do we help people of privilege to relax in the presence of new leadership?

Positive symbols include the huge support for young people to cross those lines their parents were afraid or unable to cross. These, together with the comments of young people who enjoy mixed groups active across denominational and racial lines are signs of hope for the future. Do we ignore the older, and often more conservative, members and concentrate on the youth? How do we bring hope into the hearts of the fearful?

There is a buoyant spirituality abroad in the Churches. The responses indicated many people of spirit and self worth from all denominations and in all situations. The people want to be involved from the start, have a say in decisions and, with some mainly white exceptions, are not as concerned with race as possibly expected. We must not underestimate the resilience and competence of ordinary church members. Do we produce through our training institutions and preparations for ministry the sensitive and competent leadership to deal with people of this nature in the situation of our fragile democracy and its many possibilities and opportunities?

4. COMMENT AND ANALYSIS

The church reflects society. There are no surprises in the responses of the people. These are the words we hear every day in all sorts of situations, through serious comment, through work situations, round dinner tables and even through jokes. The Church can lay no claim to being an alternate society. Indeed because of demographics Sunday remains the greatest day of separation.

Two of the quotes express the extremes. The first is one of a White woman, "If I had Black friends I would welcome them to my Church" A sad reflection of what separation through the years has done to make that separation accepted and acceptable. Perhaps it is the cry of the former privileged now feeling cut off in the time of equality? The other is the last quote of a Black person, "no further steps can be taken and even if they were no one cares." That is frightening, that we can reach a stage where nobody cares. That is the path to anarchy.

The vast majority are between those two positions. The responses indicate that many people vacillate. A considerable number of responses contain expressions of contentment, a repeated perception that change is taking place, and then in the midst of this there is a cutting comment about people of another race group. Beneath the smiling, worshipping, welcoming, friendly appearance of the people in the pews are deep felt hurts, pain, anger, powerlessness, insensitivity, feelings of superiority and all those emotions and mindsets of prejudice and discrimination that make for that which we call racism.

There is denial not only by those who continue to gain from it but from many who continue to suffer under it. To live in denial of that which continues to disturb within self and society cannot be healthy.

We cannot deal with racism in isolation. It is interlinked with issues of poverty, HIV/Aids, hunger, unemployment, treatment of women, and the economic realities of our society.

The lack of preparation of churches to engage in inclusive activities points to the continuing need to both recognise and counter the negative separatist socialisation of all race groups under apartheid.

The responses point toward a simplistic approach to the issue. Racism is overt Black and White separation and intolerance. The nuances of power, status, ownership, secrecy, ethnicity and gender discrimination need to be highlighted and examined if we are to help our people be free to overcome division and celebrate diversity.

5. What now?

This exercise leads us to the following determinations:

5.1 We acknowledge racism. This includes increasing ownership of its realities in our own lives and in society. This leads to confession and repentance.

5.2 We work with our differences, accept them and celebrate them. Colonialism and apartheid made differences into a negative phenomenon. We need to reverse this trend and illustrate the gift of diversity in creative ways.

5.3 We address the legacy of separation. This includes the organs of the Church and the manner in which they are identified, the separated congregations and forms of worship. These are as much a legacy of separation as any other. This gives added value to the witness and experience of united and uniting churches, the Church Unity Commission, and the Councils of Churches.

5.4 We seek to understand the place and effects of racism. We bear in mind in doing so that "understanding" and "learning about" holds the dangers of inactivity and emphasising differences. We require programmes of education that explode the simplicity and explore the interaction of racism with poverty, unemployment, crime, gender discrimination and other issues.

5.5 We believe the Church is able to proclaim equity and the dignity belonging to all in both word and deed in faithfulness to the gospel. This remains the basis for our activity.

6. Where now?

6.1 It is acknowledged that many programmes exist. These include Catholic Church projects, with the publication in December 2004 of a book on the issue, the "Sustainable Dialogue" of the Gauteng Council of Churches (GCC) and the Institute for Democracy in South Africa (IDASA) and local parish encounters and experiments.

It is recommended that, using the SACC as the co-ordinating centre, as much information as possible be shared on such programmes. This information shall be disseminated to establish helpful links for ongoing and new initiatives.

6.2 Young people indicate less innate racism than their parents. It is recommended that exchange programmes be encouraged at this level of church membership. These could be at times of confirmation, through youth groups and special events. But this must run parallel to work with dults who are able to pass on negative attitudes to younger people.

6.3 It is acknowledged that there is much experience in mixed churches and church related groups. This experience can assist in the creation of patterns of celebrating diversity. It is recommended that denominations identify such places and people to allow for the dissemination and possible creative production or publication of such experiences for the benefit of all.

7. Who and How

The office of Luke Lungile Pato of the South African Council of Churches, with assistance from Bernard Spong, will co-ordinate the reception and dissemination of further information and giving effect to any further resolutions arising out of this report.

Some twenty persons in Gauteng shall form a Core Group to assist this process forward.

The SACC Transcending Racism project and the Centre for Anti-Racism and Anti-Sexism (CARAS Trust) will provide training for some Commissioners out of the Core Group and other selected persons to begin the process of training and capacity building in dealing with racism.

For further information and comment please contact :
Luke Lungile Pato
P. O. Box 62098
Marshalltown
2107
South Africa

Tel. : 011 241 7805
Email : luke@sacc.org.za