Jacob Mokhutso

As part of the ecumenism movement, mainline churches have contributed to, and were in the forefront of fighting the apartheid government, which favoured the interests of white people as opposed to black people. Christian leaders who belonged to mainline churches included Manas Buthelezi, Desmond Tutu, Simon Maimela, Buti Tlhagale, Beyers Naude, Alan Boesak, Itumeleng Mosala, among others. Despite the rich legacy of Black Theology, after the dawn of democracy, the church seems to have gone in seclusion, and shrewd capitalists and politicians are running the show. This article aims to concede that mainline churches have abandoned the struggle after the dawn of democracy in South Africa. In this article, the struggle refers to deliberate involvement in economic liberation, especially the black African population, focusing on mainline churches in the rural and township areas where the majority of the poor population resides and worships. To achieve this, the article firstly explores the realities of poverty in South Africa. Secondly, it examines the ills that continue to be perpetuated by crime to demonstrate poverty and unemployment. Thirdly, it shows the strength of mainline churches in how they, through their leadership and congregations, participated in other struggles in South Africa. Fourthly, the article argues that mainline churches’ drive, attitude and fortitude have diminished, especially by exploring the economic disfranchisement of the black South African populace. The article explores Black Theology of liberation and Miriam Makeba’s song titled ‘A luta continua’ to address identified issues, and employs desktop literature review as a methodology. Contribution: The article concludes that the direct activism that existed within black, African mainline churches has diminished, despite its black, African populace being at the receiving end of the economic injustices in South Africa.

First, this chapter aims to outline inequality in South Africa and analyse various areas of inequality and how they link with poverty in South Africa. Second, this chapter explores the causes of this inequality that persists in South Africa. Third, the African philosophy of Ubuntu is explored as a relevant African traditional philosophy to redress inequality and poverty in South Africa. Fourth, the chapter applies the values enshrined in this African philosophy of Ubuntu as a possible resource in redressing inequality and poverty in South Africa.