TRC Final Report

Volume 5

Chapter 8

Subsection 9

Reconciliation

35 The Commission recommends that:

DIFFERENT RELIGIOUS GROUPS SEEK WAYS TO COMMUNICATE WITH ONE ANOTHER AS A BASIS FOR ELIMINATING RELIGIOUS CONFLICT AND PROMOTING INTER-RELIGIOUS UNDERSTANDING.

RELIGIOUS GROUPS SEEK WAYS OF INCORPORATING MARGINALISED GROUPS INTO THEIR COMMUNITIES AS A WAY OF ADDRESSING THE PROBLEMS CONTRIBUTING TO VARIOUS FORMS OF ASOCIAL BEHAVIOUR.

FAITH COMMUNITIES PROMOTE A CULTURE OF TOLERANCE AND PEACEFUL CO-EXISTENCE.

FORMS OF WORSHIP BE EXPLORED WHICH TRANSCEND LANGUAGE AND CULTURAL DIFFERENCES.

RELIGIOUS COMMUNITIES TAKE THE INITIATIVE TO EXPOSE MEMBERS FROM PREDOMINANTLY WHITE AND BLACK COMMUNITIES TO ONE ANOTHER.

RELIGIOUS GROUPS, IN CONSULTATION WITH OTHER NGOS, ESTABLISH INSTITUTIONAL FORUMS TO PROMOTE RECONCILIATION. SPECIFIC ATTENTION SHOULD BE GIVEN TO THE ESTABLISHMENT OF A PEACE CORPS, NOT ONLY AS A MEANS OF HELPING COMMUNITIES IN NEED, BUT ALSO FOR DEVELOPING THE SKILLS OF LESS PRIVILEGED YOUTH. SUCH A BODY COULD ALSO BE USED TO EXPOSE MORE PRIVILEGED MEMBERS OF THE COMMUNITY TO THE NEEDS AND THE LIVING CONDITIONS OF THE MAJORITY OF SOUTH AFRICANS. GIVEN THE RACIAL AND IDEOLOGICAL CONFLICT PREVALENT IN THE COUNTRY, THE PEACE CORPS SHOULD INCLUDE CONFLICT RESOLUTION AND PEACEMAKING AS AN INTEGRAL PART OF ITS CURRICULUM.

RELIGIOUS COMMUNITIES DEVELOP THEOLOGIES DESIGNED TO PROMOTE RECONCILIATION AND A TRUE SENSE OF COMMUNITY IN THE NATION. PARTICULAR CONSIDERATION COULD TO BE GIVEN TO:

THE ROLE OF WHITES AS THE BENEFICIARIES OF APARTHEID, WITH REGARD TO RECONSTRUCTION AND RECONCILIATION;

THE EMPOWERMENT OF BLACK PEOPLE AND THOSE WHO HAVE SUFFERED GROSS VIOLATIONS OF HUMAN RIGHTS TO MOVE BEYOND ‘VICTIMHOOD’ IN REGAINING THEIR HUMANITY;

THE CHARACTERISTICS OF GOOD CITIZENSHIP, THE RULE OF LAW AND THE ‘COMMON GOOD’ IN SOCIETY;

THE ARTICULATION OF A GLOBAL ETHICAL FOUNDATION WHICH IS IN KEEPING WITH THE MAJOR BELIEFS OF THE VARIOUS RELIGIONS.

Relationship with the state

36 Given the strained relations which existed between at least some churches and the security forces concerning the chaplaincy services, and what was effectively the absence of chaplains of other faiths, the Commission recommends that:

THOSE AGENCIES OF THE STATE WHICH EITHER RECEIVE OR APPOINT CHAPLAINS, MEET WITH ALL FAITH COMMUNITIES IN ORDER TO ADDRESS THE FOLLOWING CONCERNS:

THE INDEPENDENCE OF RELIGIOUS CHAPLAINS, ESPECIALLY IN THE MILITARY AND POLICE SERVICES, TO TEACH THE TENETS OF THEIR FAITH IN AN UNHINDERED MANNER;

THE DUAL LOYALTY WHICH CHAPLAINS HAVE TRADITIONALLY HAD TO THE AGENCY THEY ARE REQUIRED TO SERVE AND THE RELIGIOUS ORGANISATION TO WHICH THEY BELONG; WAYS OF ENSURING THAT NO PARTICULAR FAITH ENJOYS PRIVILEGES NOT OFFERED TO ALL FAITHS;

OPTIONS FOR PROMOTING AN UNDERSTANDING BETWEEN RELIGIOUS GROUPS;

THE CREATION OF AN AGREEMENT DESIGNED TO AVOID CHAPLAINS BEING IDENTIFIED TOO CLOSELY WITH THE INSTITUTION TO WHICH THEY ARE APPOINTED. TO ENSURE THIS, CHAPLAINS SHOULD NOT WEAR THE UNIFORM OF THE STATE INSTITUTION WHICH THEY SERVE, NOR HOLD MILITARY OR OTHER INSTITUTIONAL RANK;

THE NEED TO ENSURE THAT ALL THEOLOGICAL AND RELIGIOUS LITERATURE BE THE RESPONSIBILITY OF FAITH COMMUNITIES, PROVIDED IT PASSES SCRUTINY BY AN INTERFAITH BODY TO ENSURE THAT IT DOES NOT CONTAIN DEROGATORY MATERIAL ABOUT OTHER FAITHS.

37 Responsibility for developing and implementing these recommendations, and for monitoring their implementation, rests primarily with:

a Faith communities, both individual members and congregations, and overseeing bodies, e.g. general assemblies, synods etc;

b The South African National Defence Force (SANDF);

c The SAPS.