1. A Mixture of Identities: A Look at Zulu Nationalism in the Nazareth Baptist Church Abstract Background The Zulu have often been called “the proudest people in Africa” because of how they carry themselves and their cultural symbols. This project looks at how the strong Zulu nationalism that arose among the Zulu during the colonial and Apartheid eras has been carried over into democratic South Africa. This is achieved by taking a look at the Nazareth Baptist Church (founded in 1910 by Isaiah Shembe). The Nazareth Baptist Church is a mixture of traditional Zulu practices and Christianity to create a unique religious movement. Based on a literature review, participant observation, and subject interview during the July Holy Month Festival in the Nazareth holy city of Ebuhleni, this research discusses to what extent Zulu nationalism is ingrained into the Church. Furthermore, it looks at how Shembe has created a new primary identity for its followers through ceremony and law. Ceremonies preformed at Ebuhleni during the July Holy Month Brian Buh Mentor: Ralph Keen MA. PhD Department of Religious Studies 1. Bringing of the Ancestors  Occurs on July 1 st to start the holy month  Connection between Zulu traditional religion and the Nazareth Baptist Church; strong connection to roots  Ancestors play a central role in guiding Nazarites 2. Sabbath Worship  Takes place from Sundown each Friday until sundown each Saturday; a day of worship as well as critical to Nazaretha law  In July the church gathers at Ebuhleni as one 3. Girl’s Puberty Ceremony  Occurs on July 7 th and 8 th of each July  Based on the teachings of remaining abstinent until marriage; female virginity is a key component in Shembe morality  All unwed, virgin girls participate annually 4. Boy’s Circumcision Ceremony  Marks the official point when a boy transitions from childhood to manhood; signifies a boys social status 5. Marriage Ceremony  All eligible couples wed on the last Sunday of the month of July; signifies a spiritual bond  Men are able to marry their bride of choice once the have paid the bride-wealth and proven they can support her 6. Dance Ceremony  Performed every Sunday in July; followers dance in full regalia in order to honor Jehovah and show dedication  Four groups of dancers: men, women, unmarried boys, and maidens; each perform a unique dance specific to their group The project included literature review, interviews, and participant observation. This was conducted in Durban, South Africa as well as the Nazareth Holy City of Ebuhleni in the Inanda District of KwaZulu-Natal. The purpose is to research to what extent Zulu nationalism still plays in the church. Through talking to many followers and through hours of observation, it was concluded that the followers of the church were in fact not nationalist, but rather had an identity structured around the religious organization of which they all claimed membership. To further explore the Nazarite identity, different demographic features of the church were broken down and observed. Ethnicity The church is comprised primarily of Zulus, but not entirely. It includes sizable minorities of Swazi, Xhosa, Basotho, Tswana, Pedi, Stonga, and Venda. If the church was a Zulu nationalist group, then differences in the treatment of non-ethnic Zulus would be apparent. In reality, those who are not Zulu are suppose to show their ethnic heritage by the laws of the church. It is most observable in the case of the Swazi, who have created a symbol in their king. Girls of Swazi descent wear dresses made of material featuring the Swazi national colors, symbols, and a picture of King Mswati II. The church states that any person may celebrate their own culture in the church as long as it does not break the laws of the church. Geography In the church today, a large ideological spilt exists between those from the townships and those from the rural areas. People from the townships tend to be more modern and progressive, while those from the rural areas are more traditional in their practices. Some arguments within the church come from this divide as those from urban areas claim that the followers from the rural areas are to strict and people from the rural areas claim urban followers are forgetting their past. Age and Education One of the effects of Apartheid is the correlation between a person’s age and the type of education they were able to receive. Most followers over the age of twenty-five were raised under the Bantu education system, which was under-funded and “over-burdened.” This causes problems between those who are younger and those who are older. With education comes modernity which clashes with the very law-based religion of the Nazaretha. Elders in church often claim that the youth of the church forget their past. Yet, with all of these identity factor, the massive 5 million-member church remains cohesive. Reasoning for this is that the church organization and theology creates a primary identity based on the church. People of the church see themselves as Nazarites before anything else and their fellow followers provide them with a large, strong community in which to participate. Thus, the original hypothesis of the study was proven wrong when it was discovered that Zulu nationalism is only a factor in creating the Nazaretha identity. The Nazaretha Identity Zulu nationalism built its foundation on the original leader of the Zulu nation, King Shaka. Zulu nationalist believe the best days of the Zulu Kingdom were in the days of Shaka and this backward-looking ideology is what has defined Zulu identity as well as as well as the goals of Zulu nationalists (Golan). The biggest moment in Zulu nationalism came with the Bambatha Rebellion in 1906. This Zulu uprising was the largest ever by a black group in South Africa. It came twnty years after the defeat of the Zulu by the British in the Anglo-Zulu War during a time of political struggle between the British and Boers for political control. It was not a coincidence that Isaiah Shembe, the founder of the Nazareth Baptist Church, was baptized the same year. The new religion he created was a reflection of the times in 1910. The church adopted Christian teachings but placed them within a Zulu context. The followers wore traditional skins to Sabbath worships, listened to sermons in isiZulu, and worshiped their ancestors. Zulus were attracted to this church as an organization that did not demonize there culture. The church grew, and Isaiah Shembe gained much influence. He became close with the Zulu King, Solomon kaDinizulu, as well as one of the main leaders of the Inkathas (Zulu nationalists). Yet, his church never strayed from Zulu nationalism but formed a new identity based on the church. Selected Bibliography Cabrita, Joel. "A Theological Biography of Isaiah Shembe, c. 1870-1935." Diss. Trinity College, University of Cambridge, 2007. De Gruchy, John W. "Settler Christianity." Living Faiths in South Africa. London: David Phillips, 1995. 28-44. Etherington, Norman. "Kingdoms of This World and the Next: Christian Beginnings among Zulu and Swazi." Christianity in South Africa: A Political, Social, and Cultural History. Berkeley: University of California P, 1997. 89- 106. Fernandez, James W. "The Precincts of the Prophet: A Day with Johannes Galilee Shembe." 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