Tribute to Pastor Hulda Shau of ELCIN
Shivute Kaapanda
In discussing the African orientation of the concept of God, we often talk about the African indigenous knowledge system which helps us to connect to ourselves more as Africans. This is something that few clergymen and women don't do openly, only the radical and progressive few pastors like the late MeeHulda Nashipe yaShau from Omhakoya village in Ombaanhu, a pastor of ELCIN who was also serving as a chaplain at Oluno Correctional Facility from 2016 until her recent departure.
In our radical conversation in September 2018 at Ondangwa, I was fascinated to have a positive conversation with an ordained pastor about the concept of an African orientation of God other than the Christian version.
After I questioned her on whether our African system of God is independent of the Christian version, which was as a matter of fact brought by white missionaries, I went further to confirm from her if we Africans that are Aawambo had a god of our own before the arrival of the missionaries. She proudly replied to me in perfect Oshimbaanhu: “Otuna kalunga ketu,oye naanaa kalunga kaNamhongo,kalunga kaNangombe,Nangombe yaKavu kaMangundu mwene weshito alihe, Oye naanaa ngo”, loosely translated as “We have our own god ,that is the God of Namhongo,the God of Nangombe, Nangombe of Kavu, Kavu of Mangundu, the owner of the whole creation”.
At this point one would have already noticed that there is a mistranslation, as the word 'God' in a Christian context cannot really be equated to the word 'Kalunga' as used in the translations of the Christian bible. History has it that in the past the Aawambo people and the Ovaherero branched off from the same ancestor god brothers called “Kalunga and Kazu” to form different tribes and clans. Oral history alleges that Kalunga and Kazu were sons of Nangombe, who was the son of Mangundu, the chief god. The Ovaherero ended up worshipping Kazu as their tribal god and the Aawambo of that time ended up worshipping Kalunga. The version of the late Pastor MeeHulda Nashipe Shau is correctly understood in this context of African consciousness of tribal gods as it was the case in our African history of spirituality until the white missionaries came to place all of us in one roof as “children of God”. Africans by the nature of their spiritual orientation belong to different spiritual frequencies determined by their clans, which are often linked to both their maternal and paternal lineages and totemic identifications. Pastor Shau is therefore in this case remembered as an Africanist pastor with a traditional knowledge of self who used her African traditional stamina of indigenous knowledge to go beyond the boundaries of Christian mind-cuffs firstly to come to herself as an African pastor who found herself in the chains of a foreign religion and ultimately broke it in our conversation. Many pastors and even bishops are scared to speak out due to their lack of decolonised theology, with the exception one of ELCIN's senior Bishop Shekutaamba Nambala, who authored an African-based indigenous knowledge book called “Omazimo GwAawambo', and Pastor Laban Mwashekele, who recently authored a book 'Decolonizing Biblical Christianity,Reforming the African mind'.
This is a good sign of decolonisation of an African people with regard to Christianity. May the spirit of African consciousness blow into the minds of many church leaders one day so that theology can b reformed radically.
Pastor Hulda Shau will become one of those whom the ancestry will embrace for her brave consciousness and staunch belief in the spirit of Kalunga kaNangombe. I really have learned a lot from meeHulda Shau in a single conversation. If time and space had permitted, we could have more conversations of this type with her.
We have lost a woman of wisdom; we may meet again in the African ancestry of Kalunga kaNangombe. May the ancestry welcome her as a brave Africanist and woman of steel as we continue to remember her work of peace, loyalty and bravely. May her soul rest in perfect peace.
* Shivute Kaapanda is a pan-Africanist writer from Eyanda village. He is also a columnist and an author of the book titled 'The Conscious Republic'. [email protected]
In discussing the African orientation of the concept of God, we often talk about the African indigenous knowledge system which helps us to connect to ourselves more as Africans. This is something that few clergymen and women don't do openly, only the radical and progressive few pastors like the late MeeHulda Nashipe yaShau from Omhakoya village in Ombaanhu, a pastor of ELCIN who was also serving as a chaplain at Oluno Correctional Facility from 2016 until her recent departure.
In our radical conversation in September 2018 at Ondangwa, I was fascinated to have a positive conversation with an ordained pastor about the concept of an African orientation of God other than the Christian version.
After I questioned her on whether our African system of God is independent of the Christian version, which was as a matter of fact brought by white missionaries, I went further to confirm from her if we Africans that are Aawambo had a god of our own before the arrival of the missionaries. She proudly replied to me in perfect Oshimbaanhu: “Otuna kalunga ketu,oye naanaa kalunga kaNamhongo,kalunga kaNangombe,Nangombe yaKavu kaMangundu mwene weshito alihe, Oye naanaa ngo”, loosely translated as “We have our own god ,that is the God of Namhongo,the God of Nangombe, Nangombe of Kavu, Kavu of Mangundu, the owner of the whole creation”.
At this point one would have already noticed that there is a mistranslation, as the word 'God' in a Christian context cannot really be equated to the word 'Kalunga' as used in the translations of the Christian bible. History has it that in the past the Aawambo people and the Ovaherero branched off from the same ancestor god brothers called “Kalunga and Kazu” to form different tribes and clans. Oral history alleges that Kalunga and Kazu were sons of Nangombe, who was the son of Mangundu, the chief god. The Ovaherero ended up worshipping Kazu as their tribal god and the Aawambo of that time ended up worshipping Kalunga. The version of the late Pastor MeeHulda Nashipe Shau is correctly understood in this context of African consciousness of tribal gods as it was the case in our African history of spirituality until the white missionaries came to place all of us in one roof as “children of God”. Africans by the nature of their spiritual orientation belong to different spiritual frequencies determined by their clans, which are often linked to both their maternal and paternal lineages and totemic identifications. Pastor Shau is therefore in this case remembered as an Africanist pastor with a traditional knowledge of self who used her African traditional stamina of indigenous knowledge to go beyond the boundaries of Christian mind-cuffs firstly to come to herself as an African pastor who found herself in the chains of a foreign religion and ultimately broke it in our conversation. Many pastors and even bishops are scared to speak out due to their lack of decolonised theology, with the exception one of ELCIN's senior Bishop Shekutaamba Nambala, who authored an African-based indigenous knowledge book called “Omazimo GwAawambo', and Pastor Laban Mwashekele, who recently authored a book 'Decolonizing Biblical Christianity,Reforming the African mind'.
This is a good sign of decolonisation of an African people with regard to Christianity. May the spirit of African consciousness blow into the minds of many church leaders one day so that theology can b reformed radically.
Pastor Hulda Shau will become one of those whom the ancestry will embrace for her brave consciousness and staunch belief in the spirit of Kalunga kaNangombe. I really have learned a lot from meeHulda Shau in a single conversation. If time and space had permitted, we could have more conversations of this type with her.
We have lost a woman of wisdom; we may meet again in the African ancestry of Kalunga kaNangombe. May the ancestry welcome her as a brave Africanist and woman of steel as we continue to remember her work of peace, loyalty and bravely. May her soul rest in perfect peace.
* Shivute Kaapanda is a pan-Africanist writer from Eyanda village. He is also a columnist and an author of the book titled 'The Conscious Republic'. [email protected]
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