As a theologian coming from Europe, a ‘postcolonial import’ into South Africa, it is my white privilege in particular that continues to queer my understanding of a social revolution on which our future, as a people, may depend. In this article, I seek to turn my personal experience of grappling with my whiteness into the source of my reflection. Drawing inspiration from fallism – a recent student movement that inscribes itself into a larger decolonial ‘struggle against the globalised system (...) of racist capitalism’ – I ponder what it could mean, in the South African context, for whiteness to fall upward (Rohr). Here, the metaphor of ‘falling upward’ as a kenosis of whiteness is considered specifically with regard to a white theologian’s (my own) attempt to open spaces that could be filled with blackness. Contribution: This auto-ethnographic essay inscribes itself into a transdisciplinary study of theology and race from both socio-cultural and religiospiritual perspectives. The author’s personal reflections, inspired by his own engagement with the fallist narratives and his ever-evolving attitude towards the blackness–whiteness binary, as experienced in the South African social and academic contexts, are shared as a means to crack open the societal and theological (notably Christian) imagination, both of which appear to suffer from a serious crisis. (shrink)

This text is a remix of an archival engagement with recordings/performances of 'freedom songs' or 'liberation songs' in a south or southern African context. The authors began this collaborative research project as part of a course in the Masters in History degree programme at the University of the Western Cape (UWC). The essay includes a re-edited, updated transcript of dialogue the authors shared along with two mix(tap)es they produced together. The conversation speaks of songs as archives, archives of song(s), and (...) memory/ies pertaining to anti-Apartheid struggle and ongoing Fallism. (shrink)

This article builds on my recent engagement with James Cone’s binary view of Africanness and Christianity which focused on his Western locus of enunciation and the criticism he received from his African American colleagues. I believe that analogical questions regarding Christian theology’s attitude towards Africanness in general and African religiosity in particular present themselves to us who live in and try to make sense of South African reality today, including white people like myself. I start by introducing a decolonial perspective (...) as it manifests itself through the recent #MustFall student movements. In this context, I offer three theses regarding the decolonial perspective on African religiosity, each of which constitutes a more or less direct critique of Cone’s ambivalent attitude towards Africanness, and African Traditional Religions in particular. The first thesis concerns the distinction between postcoloniality and decoloniality; the second thesis concerns engaging African religiosity as a requirement for decolonising Christian theology; and the third thesis concerns problematising the relationship between the categories of blackness and Africanness. (shrink)