The Concept of Salvation in the Karanga Indigenous Religion of South-Eastern Zimbabwe

Abstract

This study aimed at exploring and investigating the concept of salvation among the Karanga people of South-Eastern Zimbabwe. The major focus was to find out whether salvation existed among the Karanga people. To achieve this, the study assessed how they expressed this concept, if it existed, and the way it existed in their religious life. The final aim was to reflect on and analyse the contributions that the Karanga people’s understanding of salvation could make to the universal worldview and spiritualities. To achieve these objectives, the study utilised various research methods including interviews (semi-structured, and open-ended), snowball sampling, participant observation, the phenomenological, critical historical analysis and hermeneutics research tools. In addition to the above data gathering methods, the study also made use of the ‘Afrocentric, ‘tribe-centric and cultural specific’ as the research framework. The multiple methods that the study utilized should not be viewed as competitors, but complementaries in trying to come up with something valid, acceptable and objective about the Karanga people’s view of salvation. From the target population, the study identified three sample groups. The categories included ten traditional leaders (five males and five females), ten traditional elders (household fathers and mothers) (five females and five males) and finally the youths (eighteen years and above, this is the majority age and age of consent in Zimbabwe), (five females and five males). The study acknowledged that the phenomenon of salvation is a lived reality among the Karanga people. It is the goal for which their indigenous religion exists. This expression of salvation is viewed and conceived uniquely in their religious life. The study recommends that the best way to understand the Karanga people, as the adherents of their tradition, is to let their voices be heard through their words, religious symbols, idioms, rituals, ceremonies, rites of passages and daily interaction. Rather, they need to understand sui generis by way of, but not limited to the phenomenological, participant observation, hermeneutics and critical historical approaches. Finally, the study acknowledged that as unique, autonomous and independent people, the way the Karanga people viewed and conceived of salvation could also contribute to the already existing religious knowledge. This was particularly observed in the way they deal with, interact and accommodate incoming religious traditions. To conclude, the study recommends that other religious traditions should tap into the way they deal with religious dynamism, cultural confrontation and interface without losing their essence.