FutureChurch

Cobus van Wyngaard writes:

I’m back, and I’m a different Afrikaner than I was a week ago. I’m back, and I’ll be going in a slightly different direction theologically than I did a week ago. The change was in identity, in the direction that I take in my personal story. It’s the kind of change where I know that most probably nothing will change today, or tomorrow, or in the next week even. But in weeks to come, I will have to process the experiences, the challenging conversations, the meaning of the new relationships, the emotions, the thoughts on my people, my history, my culture, and in a years time, maybe something of what happened this week would become part of who I am on the deepest level.

He continued with I am an Afrikaner, I owe my being to this continent.

The Beeld newspaper picked up the scene of reconciliation between Adriaan Vlok (former Apartheid Minister of Law and Order) and Sean Callaghan (former member of Koevet, an anti-terrorist unit). The journalist was amazed that Sean has returned the act of foot washing in an act of asking forgiveness for using Vlok's name as a swearword.

Barbara Hillaker blogs:

Following a brief history of South Africa's Truth and Reconciliation Commission, there was a panel discussion which included a man named Adriaan Vlok. Mr. Vlok spent 10 years as minister of police for the apartheid government. Yesterday afternoon, he shared how God had moved his heart toward reconciliation. He told some amazing stories about the ways God has led him to seek forgiveness and reconciliation with people who suffered deeply as a result of his actions as minister of police. On several occasions, Mr. Vlok has washed the feet of those who've been wronged by apartheid, as a symbol of humility and service.

Cori Wielenga writes:

But perhaps more than any of the stirring talks, I appreciated all the spontaneous conversations I had with Kenyans, Burundians, Ugandans, Rwandans, Zimbabweans, Australians, Americans and South Africans I would normally not speak to. These conversations, normally over meals, were more transformational than any planned event at Amahoro.

Melanie Lorenz from Nieu Communities says that Sometimes I really hate being “white.” as well as reflecting on The ministry of presence.

Joe Reed from Nieu Communities:

Up front, I have to tell you… I have NO idea how to explain what God has done in the last week here. My jaw is still on the ground in awe of what He is stirring in my heart, what He is doing across the continent, and how He is bringing MASSIVE healing to deep wounds everywhere. For me personally, it’s changing a lot of deep deep things that I have no words for. All I can do is share you this story. There’s much more to process in the coming days, weeks, months, and years ahead. (yeah, it was that big of a deal).

Tom Smith askes, "What does it mean to be white and African?"

Mark Riessen from Australia has given some initial thoughts as well as some context.

The prolific Steve Hayes started with Amahoro: cultural imperialism, continued with Amahoro Gathering 8 June 2009 and More on Amahoro and Truth, reconciliation and smelly feet all of which are worth reading. Steve was Apartheid enemy of the State number 1628, and this conference was significant for him too. Steve has proposed a syncroblog.

Andries Louw posted Amahoro Africa conference: The African Reformation and Amahoro Africa: family reunion of change agents:

The Amahoro Africa gathering has surpassed my wildest expectations. I was moved, challenged and encouraged. I was networked, connected, inspired and lifted up to a new viewpoint of hope and vision for this beautiful, tragic, struggling, bleeding, pulsating, dancing, dynamic, big-heart continent which I have the privilege of calling home. This was not a conference. It really was a family-reunion of visionary, thinking and praying doers who welcomed me as a new member. I now have a responsibility towards my new family to follow conversations up with action and prayer. I can’t wait to get started.

Brian McLaren sends A quick note from chilly South Africa. His poem from Burundi last year about a visit to a Batwa village (where the chief is called "No name") is worth reading. He posted Claude Nikondeha's reflections on Amahoro Rwanda last year. He also has a beautiful story of reconciliation from Burundi.

There are resonances with what Amahoro is all about with a piece in Sojourners last week: A Woman's Right to Fish.

For those of you connected to the emerging church conversation in the States, the Invitation to Amahoro Africa tells why this African conversation is so valuable to those outside of Africa. Tim Keel posted the video from Amahoro Rwanda, which is here: Amahoro Africa

Nic Paton compares postmodernism and postcolonialsm:

But it’s becoming clearer now, as my understanding of (post)colonialism has grown. So what I really want to say here is why I am a European Postcolonial.

Firstly, I am European not because I am white, but because I identify with Europe. It’s not a function of family either, my brother for example sees himself as primarily African. And many other whites, especially Afrikaners, feel the same. It’s a matter of cultural identity.

Most importantly though, there are 2 theological reasons why I wholeheartedly now call myself postcolonial:
- An identity of superiority has been replaced by an identity of incompleteness.
- The dominion theological mandate has been replaced by a stewardship mandate.

Technorati Tags: Amahoro