Detallado de UDF para el Modelo Hueco 2D

The different contributions to the theology of reconstruction have broadened the scope of confession theology. The introduction of the socio-political debate which can indeed be prophetic accordingto the standards set by the Kairos document should be the framework of the discourse, openness, democratic and pluralistic society.Post-Liberation theology is one of the subjects which need attention. One can ask whetherthere are substantial reasons for liberation theology today. Indeed, we still need to be liberated from post-colonial unfavourable conditions even though apartheid conditions have been removed.

Some scholars understand post-colonial conditions as a process of describing the modern history of imperialism, beginning with the process of colonialism, through the struggles for political independence, the attainment of independence and to the contemporary neo-colonialist realities.⁹⁷Neo-colonialism is one of the main challenges in the post liberation theology. This concept delays progress in the development of Africa. Africa should be liberated from economic dependency on former colonisers. Africa has won political liberation, but she is still not economically liberated. Liberation means removing all barrierswhich hinder people to have fully abundant life and be free from all forms of injustice and discrimination.

97Ashcroft and Tiffin 1989,2

Post-Liberation theology in Southern Africa is a theology which heals the afflictions caused by tribalism, ethnicity, racism and sexism.Tribalism and ethnicity have disastrously destroyed many African countries which became independent from their former colonial powers. In his comments on the issue of tribalism, racism and idolisation of ones tribe and language which some people are calling for in present Namibia,Bishop Kameeta says

…those who do that, put the historical-political reality of “One Namibia-One Nation” in the second place, or reject it ultimately. I am, in the first place, thinking of the people who are supposed to be sisters and brothers in our Lord Jesus Christ or comrades…that idol has many examples of countries which came out of colonial

bondage, butwere destroyed by it politically and economically and dumped into perpetual poverty and violence⁹⁸

These are not surprising stories from our region. How do theologies in the region respond to this? What are we teaching at our theological institutions after the liberation struggle, if our people are still thinking in this way? These are not the only major issues post-liberation theology should deal with. There is neo-colonialism, economic injustice and other challenges that pose a serious challenge in people lives.

Neo-colonialism is an ideology which tries to justify the evils of colonialism and imperialism. It portrays itself as a Big Dad to the so-called third world countries. Africa has shown the world that she is very strong and determined by achieving political freedom. There is no doubt that the continent can again unite and face the challenges perpetuated by neocolonialism.After the political liberation struggle the continent is still facing a process of transformation. Of course,it should be noted that the process is not easier.

98Kameeta 2006,83

The main issue is who plays the subject role in this process of transformation. Musa Dube sees the definition strongly emphasising the connection and continuity of the past and the real present between the coloniser and the colonised.⁹⁹ This means those who are subjects are former colonisers and former colonised who are now known as first world and third world or developed or underdeveloped respectively. The main problem is the model of transformation. A model plays a significant role in transformation. It should be clear to people first about the model. For the colonisers, African transformation means that Africans should leave their way of living, reasoning, doing things, andfollow their colonisers’ lifestyle. Africans are asking themselves whether they can return to the African way of life or not. Of course, that will be difficult in today’s situation. The modern infrastructure, modern education, civilised world and globilisation will make it difficult for Africans to live a fully traditional and cultural life.The colonisers have made sure that Africans are left with a limited choice of models of transformation. These are the negative consequences of colonialism. To make matters worse,the colonisers decided to classify the world into groups.They decided to put themselves at the top, calling themselves first world and second, and third class and under developed class.Colonisers never wanted to be in equal partnership with the so-called second and third world countries.

The then colonial masters classified Africa as a continent that is historically notorious for wars, poverty, misery, hunger and sickness among other things that make life difficult.

The current situation in Africa is not satisfactory. The continent is fighting a dual war.

That is the political liberation and economic liberation. The so-called third world status has made African misery worse by introducing globalization phenomena to make sure that African countries remain in debts and in lower ranking according to their classes.

The continued inter-tribal and ethnic conflicts around the continent make African countries vulnerable to manipulation by the developed countries. This is what makes African people thirsty for liberation.

99Dube 2000,15

Liberation is the first priority for Africa. Ngwa Ambe understands that liberation begins from the desperate human need to get rid of whatever threatens or enslaves. It is mostly defined as the absence of any compulsion, restraint or impediment that keeps people bound to their own or others’ habits or interests.¹⁰⁰In biblical traditions the word liberation was used throughout the whole bible. The key message in the bible is to liberate humanity from both the physical and spiritual oppression.

Liberation is a responseboth to human need and to the biblical notion of redemption;indeed, liberation is the modern term for redemption. In other words, it involves not simply a desire to be free or to set someone free, but a conviction that it is of the essence of morality…

liberation must be discussed in context. For a genuine liberationto take place, decision-making power must

be decentralized with power being exercised by the people.¹⁰¹

Contextual theology in the post-liberation time addresses the connections and relationship between the first world and the third world. The main task for the future will be to remove barriers of putting countries into categories such asdeveloped, underdeveloped or developing. This does not only apply to the countries, but it also has an impact on people as well. People are segregated according to colour, tribes and wealth classes. The consequences of colonialism and apartheid have torn apart not only African humanity identity but God’s salvation plan for the world. This phenomenon still holds the legacy of colonisation. Instead we should be speaking about building up one world regardless of our economic wealth and political power. The unity of Godhead according to the Trinitarian Christian science is God’s master-minded salvation plan. This issue shall be dealt with in detail in the next chapter.

100 Ambe 2008,24

101 Ambe 2008,26