Online Reporter
Rev. Davison Mukandatsama, [email protected]
SOME of the most painful realities of the human experience are racism, tribalism, regionalism and Afrophobia. These attitudes expose a deeply rooted human tendency to “other” those who look different, speak differently, or come from places unfamiliar to us. They fracture communities, distort perceptions and undermine the shared dignity that binds humanity together.
Human history is replete with evidence of this instinct — shaped and sustained by differences in skin colour, social status, language, culture and geography. Across centuries, these differences have been weaponised to justify exclusion, domination and inequality. As people of faith, we are called to examine these attitudes honestly and measure them against the biblical narrative of human dignity, equality and shared origin.
Racism: a system, not just an attitude
Racism is the belief that some people are inherently superior or inferior because of race. It goes far beyond individual prejudice. It is embedded in political, economic and social systems that distribute power, privilege and opportunity unevenly. At its foundation, colonialism was sustained by racism — a deliberate system constructed to justify the domination and exploitation of people of African descent.
For centuries, racism has contributed to the systemic underdevelopment of black populations.
Eurocentric and Arab ideologies that portrayed black people as inferior justified slavery, segregation and exploitation, often cloaked in policies that appeared legitimate but were deeply discriminatory. These attitudes have left enduring scars on global systems, where disparities in wealth, education, housing and justice continue to reflect historical inequalities.
In the United States, scholars developed Critical Race Theory to interrogate how racism operates beyond individual interactions. It examines systemic racism as a structural feature embedded within institutions and societal norms. The framework challenges us to ask difficult questions about how laws, housing policies, education systems and media narratives shape outcomes that disproportionately disadvantage certain racial groups. It reminds us that racism is not simply about words or individual behaviours, but about patterns embedded in systems that reproduce inequality over time.
A recent example emerged during preparations for the FIFA World Cup in the United States. Reports indicated that non-European countries encountered restrictive visa processes, while European teams appeared to move more freely. Several African delegates, including six members of the Senegalese
Football Federation, were reportedly denied entry. A Somali referee, who would have been the first from his country to officiate at a World Cup and who possessed a valid visa and diplomatic passport, was also refused entry. Whether intended or not, the message appeared unmistakable: not all passports — and by extension, not all people — are treated equally.
Tribalism: loyalty that excludes
Tribalism is the inclination to elevate one’s own group — defined by ancestry, language, culture or shared interests — above others. While it fosters strong group identity and loyalty, it often does so by excluding or marginalising those perceived as different.
In political contexts, tribalism frequently manifests in the selective allocation of resources. Those in positions of power may prioritise development, employment opportunities and public services for their own group. Dominance is often rationalised through numerical advantage, with majority languages and cultures occupying public spaces such as government institutions, education systems, business sectors and media platforms. Minority groups are then expected to adapt, often in ways that compromise their identity and agency. For many, survival becomes synonymous with assimilation.
A striking example can be found in xenophobic violence in South Africa. While commonly framed as hostility towards foreigners, these incidents often carry a deeper tribal dimension. Communities such as Tsonga-, Venda- and Pedi-speaking populations in Limpopo have, at times, been treated as inferior by dominant Nguni-speaking groups. Similar dynamics can be observed across parts of Africa, where dominant tribes assert influence even in regions where they are not numerically superior. Left unchecked, tribalism transforms citizenship into a hierarchy rather than a shared identity.
Regionalism: identity with a border
Regionalism refers to allegiance to a particular geographical area, often characterised by a shared culture, language or economic interest. At its best, regionalism can foster unity, cooperation and development by encouraging collective action around shared priorities. It can celebrate diversity while promoting equitable representation and inclusion.
The Southern African Development Community (SADC) illustrates regionalism functioning positively. As a regional bloc, it seeks to advance the economic and political interests of member states, while providing a platform for collective engagement in global forums.
However, regionalism becomes problematic when it prioritises one region at the expense of others.
Development projects, financial resources and infrastructure may become concentrated in specific areas, leaving others marginalised. This imbalance can foster resentment, deepen inequality and weaken national cohesion. Regional pride turns into exclusion when “our region first” evolves into “only our region matters”. The challenge lies in balancing regional identity with national equity and fairness.
Afrophobia: hatred within the family
Afrophobia refers to prejudice directed against black people, particularly those of African descent. Like racism, it manifests through stereotyping, discrimination and at times, violence. Disturbingly, its victims are often fellow Africans.
This pattern has been evident in tensions between Ghanaians and Nigerians, where economic competition fuelled mutual suspicion and hostility. Nigerians were accused of “invading” Ghana’s job market, and retaliatory actions saw Ghanaians expelled from Nigeria. These cycles of hostility did little to resolve underlying challenges and instead entrenched division.
Perhaps the most visible expression of Afrophobia today is in South Africa, where violent attacks against
African migrants are sometimes framed as acts of patriotism or “lawful defence of jobs”. Such rhetoric is deeply troubling, and responses from authorities have often been inadequate. Inconsistent enforcement of the law has allowed such acts to persist. When black individuals target others for being “foreign”, it reveals a painful contradiction — a form of internalised division that perpetuates harm within the same community.
The biblical response: one humanity in Christ
Scripture unequivocally rejects all forms of discrimination based on background, status or appearance. Genesis 1:27 affirms that every human being is created in the image of God, and therefore possesses inherent dignity and worth. No one chooses their birthplace, race, tribe or social standing. To accept or reject someone on the basis of such attributes is to undermine God’s design.
Galatians 3:28 dismantles the categories that often divide humanity: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” In Christ, distinctions of race, culture, tribe, language and gender do not determine value or significance.
Jesus himself modelled radical inclusivity.
In the parable of the Good Samaritan in Luke 10, he challenged entrenched prejudices by presenting a Samaritan — a figure despised by Jewish society — as the embodiment of compassion and righteousness.
His example demonstrates that love transcends identity markers. Jesus’ ministry was expansive, crossing social, cultural and ethnic boundaries. He engaged and uplifted people regardless of their background, status or reputation.
Conclusion
Racism, tribalism, regionalism and Afrophobia are not merely social or political challenges; they are profoundly spiritual issues. They violate the fundamental command to love one’s neighbour as oneself and reduce individuals made in God’s image to categories, stereotypes or threats.
Healing begins with recognition — acknowledging that our shared humanity transcends race, tribe and region. It deepens when institutions reflect fairness, when leaders allocate resources justly, when laws are enforced without bias, and when individuals choose understanding over exclusion.
Change will not occur overnight. Yet every conscious effort to resist the urge to “other” someone matters. Each time a degrading remark is challenged, an unjust policy questioned, or a vulnerable person defended, progress is made. These small acts accumulate, gradually reshaping communities.
Ultimately, in Christ, we are called to rediscover, embrace and celebrate our common humanity. It is upon this foundation — not division, but shared dignity — that just and lasting societies can be built.
