Mapping the Mountain of Zion - Zionist Practices in South Africa

Greatly adding to the knowledge and understanding of Zionist practices Jim Kiernan did his fieldwork in Kwa Mashu and Jean Comaroff did hers in Mafikeng.

Kiernan begins his explanation by acknowledging that much of the pre-existing literature on the Zionist phenomena displays a firmly entrenched assumption that African independent Churches have arisen as a reaction to white rule. An assumption he debunked by simply asking, “Why should so much energy be channelled into erecting a barrier which already exists; why attempt to establish boundaries which are in any case enforced by others?” (Kiernan 1974:81)

Kiernans focus as evidenced by the title of his work is then, where is the line that zionists draw? What barriers are they channelling their energy into?

Kiernans detailed observations of 22 Zionist groups and their healing rituals in Kwa Mashu reveal some specific ways that Zionists set themselves apart from others:

In the Sunday meetings, shoes must be left outside the meeting room, so that no contamination can be carried in from the surrounding township on the shoes of the attendees.

The physical barriers,doors and windows, of the meeting room are sealed during the prayer period then opened for the preaching period and closed again for the healing period, a gate keeper is appointed to cross this barrier if need be and also identify strangers or people who may not belong there.

During the meeting fully fledged members of the group are given staffs this effectively differentiates them from invited outsiders.

In everyday life zionists maintain the physical barriers with the rest of the township by observing certain taboos; they reject consultation with doctors, diviners and herbalists and have nothing to do with umuthi (herbal medicine) furthermore as Kiernan (1974:86) states, “Indeed it represents a summary of the only moral rules which Zionists explicitly acknowledge: no drinking of beer or any dealing in it; no smoking; no gambling; no...