As reflected in the title, this article is premised by pervasive attitudes arising from a complex
interplay of cultural practices, which have succeeded in dislocating black women from what is
perceived to be black men’s sites, ebuhlanti (kraal), esuthwini (initiation school); locating them
in culturally designated womanised sites eziko/egoqweni (kitchen and household), ekuzaleni
nasekukhuliseni abantwana (child birth and rearing) in a patriarchal society. The crux of the
article lies in its attempt to re-locate both men and women by its adoption of ‘a hard-line
pro-black position’. Womanists acknowledge the interlocution of black men and thus suggest
firstly, a shift in mind-set for both to view these sites as life giving and therefore to look for
convergences. The article is thus a dialogue between a womanist and Black Theology of
Liberation in the 21st century for the purpose of understanding liberation of black people for
the liberation of humanity.Fundiswa Kobo is
participating in the research
project, ‘Social Cohesion’,
directed by Prof. Dr Vuyani
Vellem of the Department of
Dogmatics and Christian
Ethics, Faculty of Theology,
University of Pretoria. This
article represents re-worked
aspects of the PhD-research
conducted under the
supervision of Prof. Vuyani
Vellem.http://www.hts.org.zaam2016Dogmatics and Christian Ethic
