The book Discovering Identity and Faith in Finland. A South African’s Reflection ”Embrace the Differences” is a deeply personal reflection on the author’s experiences in Finland. Noku Katom was a fellow participant of the ”Abraham Goes Global” exchange program between The Polin Institute, Åbo Akademi, and Stellenbosch University running in the academic year 2024-2025. The program consisted of two parts during which students from Finland and South Africa were studying three Abrahamic religions: Judaism, Christianity, and Islam, first for two weeks of summer 2024 in the Finnish context, and later, at the beginning of 2025 in South Africa. The self-published book was written after the first part of the course and describes in great detail the author’s impression of Finland.

The book does not focus solely on Finland, as Noku Katom uses a lot of comparisons to her home country, South Africa. Even though the target audience seems to be South Africans, especially people working in ministry and with youth, anyone interested in either Finland or South Africa could find something interesting in it. The book covers a wide variety of themes, from use of native languages to interfaith dialogue, through impressions on public transportation and citizens’ responsibilities.

The book came to fruition after a two-week long study trip to Finland, and as such, it contains a plethora of subjective observations rather than a detailed and accurate representation of the Finnish society, culture and history. The author herself includes at the beginning a Disclaimer in which she mentions, that “[i]t is important for readers to understand that [her] observations and conclusions are not objective analyses but subjective reflections influenced by [her] lived experiences, cultural identity, and theological grounding”. Noku Katom does not claim the book to be something that it is not. It is her personal story on the journey of discovering her identity and faith. I was myself part of the exchange program, and it was remarkable to have an insight into how someone else experienced the study visits we had, and what impact they had on them.

Throughout the book Noku Katom puts an emphasis on her visions for South Africa, and how things she saw could be incorporated into her everyday contexts. Every chapter begins with a section called “Golden Insights” containing a synopsis of the main lessons and hopes for the South African society. The book, although touching on some difficult topics, has an optimistic outlook.

While reading the book, I was in a way transported back in time to my first weeks as a Polish international student in Finland, over 10 years ago, when many things surprised me. I do not recall any of my reflections from back in the day coinciding with those of Noku Katom, but it was interesting to see Finland through the eyes of someone who experiences it for the first time. Just as I did once.

Noku Katom (the author, on the right) and Emilia Plichta (ÅA/Polin Institute doctoral researcher, on the left) pose with the book in Cape Town.

The author’s reflections on seemingly trivial events, such as returning plates after lunch, forced me to stop and think about their meaning. There are plenty of things we do automatically or take for granted in everyday life. Being provoked to ponder what these actions may say about the Finnish society was a good exercise.

Although I enjoyed reading the book, I must admit that I disagreed with what I at times felt to be far-reaching conclusions. One example, among a couple more, being a claim that “[i]n Finland, there was an evident pride in native languages, showcased in public signage, worship services, and everyday interactions” (p.19). In my opinion, the fact that people speak their mother tongue does not mean they do so because of pride, but rather that Finnish and Swedish are official languages. I understand that Noku Katom is writing within a South African context where, as she says, English is “often overshadowing indigenous languages” (p.19). From that perspective, using one’s mother tongue in professional settings may seem like an act of resistance and pride. However, in the Finnish context the act does not carry the same significance, and thus such conclusions appear misguided. Nevertheless, the book gave me an opportunity to look at the society I live in from a different perspective.

It would be interesting to read Noku Katom’s reflections on the second part of the exchange and the experience of hosting Finns in her home country. Was there anything she learnt about South Africa through the questions we asked? Did her understanding of Finnish society and culture change due to her seeing Finns in a different context?

Emilia Plichta

Reflections from Holy Week and a Study Trip to Cape Town and Stellenbosch

During Holy Week, my thoughts return to our study trip to South Africa earlier this year. It was a journey filled with learning, beauty, and contrast.

South Africa is a country of striking contrasts – visually stunning yet socially complex. Our course focused on the Abrahamic religions, and we had the opportunity to visit sacred sites and speak with representatives of Judaism, Islam, and Christianity. We also attended lectures and discussions at the University of Cape Town and Stellenbosch University.

The nature was breathtaking. I love being close to nature, and during our stay I had the opportunity to visit the Cape of Good Hope, climb Lion’s Head and Table Mountain, and swim in the ocean a few times. On our last morning, before sunrise, I hiked up a nearby mountain just outside Stellenbosch with Pekka Lindqvist and Mika Vähäkangas, the two teachers who accompanied us on the trip. The green hills glowing in the early light were unforgettable.

One of the most rewarding parts of the trip was meeting South African students from Stellenbosch University. Through them, we gained a deeper insight into the cultural and linguistic diversity of the country, and their openness helped us connect more meaningfully with local life.

Group of students. From the left: Mezmur Holmström and Aidan Fletcher. From the right: Jonathan Westergård and Mahle Msila. Pictures by Jonathan Westergård.

Still, it was the social contrasts that left the deepest impression on me. The legacy of apartheid and colonialism was present everywhere. South African society is still divided along racial and economic lines. One particularly eye-opening moment was learning about the racial composition of the various faculties at Stellenbosch University. The figures clearly showed how unequal access to education remains between black, colored, and white communities. It was also strange to see how the statistics still categorized students by skin color – something that felt both uncomfortable and outdated.

Together with some of our group, I also attended a church service that was packed with university students. The service was conducted mostly in Afrikaans, and almost everyone in the congregation was white. One of the South African students of color in our program joined us and later said how much it meant to him that we went together – it gave him the courage to return. That moment captured both the divisions and the potential for connection in South African society.

We also witnessed the stark contrast in living conditions. Just a few kilometers away from well-maintained, safe homes, there were sprawling informal settlements where people lived in makeshift shelters in difficult conditions, often under the influence of organized crime. These visible extremes were both sobering and difficult to forget.

Not all parts of the program lived up to academic expectations. Some presentations lacked critical depth or balance. For example, the the Israeli-Palestinian conflict was presented from a very one-sided perspective. At times, the tone became anti-Zionist, even bordering on anti-Semitic, which was both surprising and disturbing.

Now, during Holy Week – a time of tension between suffering and hope, darkness and light – I find these themes echoed in what we experienced. South Africa is full of beauty and resilience, as well as pain and inequality. This trip was more than a study tour. It was a journey into complexity, discomfort, and deeper understanding – one that will stay with me for a long time.

Jonathan Westergård

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the last of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

I found it very important to learn about Robben Island and its historical significance as a place of oppression, where those deemed “undesirable” were kept away from the rest of the population. But what I really appreciated was hearing a first-hand account that reminded me once again that evils of apartheid are still a part of living history and its effects on the South African people and society are still a part of their reality.

Our guide through the island’s prison facilities, Monde, did a phenomenal job of giving us a glimpse of what life in prison was like in the late 70s/ early 80s. His account showed exactly how the prison was designed to strip its prisoners of every bit of humanity: starting with their name and dignity, followed by a systematic wearing-down of their mental, physical, and even social strength. Prisoners were not allowed to keep anything personal, not even their names, and their daily lives consisted of inadequate food, overcrowded spaces, hard labor under a scorching sun, all in complete isolation from the outside world. And this is only the surface; many of the even worse horrors of the prison were not told to us, but everyone could sense that there was something more, something even more terrible.

Common cell in the Robben Island prison. Picture by Amelie Palonen.

And while I acknowledge that to make any positive statement about their suffering would be an injustice to those who suffered it, Monde’s retelling revealed that even in those circumstances, the solidarity and unity of the prisoners was something that only a survivor of those circumstances could truly understand, with strong bonds formed during the hard times endured together, and even through a collective hunger strike. In addition, most of the survivor’s accounts of their time on the island indicate a desire to turn their suffering into a source of new strength. While this certainly does not take away the pain of what they went through, one can only admire such strength of character and resilience.

On our way back from the island, we were shown a video that portrayed life on Robben Island (from the perspective of the prison guards and their families) as idyllic, with a small and close-knit community. The children in the video described how much they loved their life on the island and how they never wanted to leave. Even footage of a wedding in the island’s church was included. Although the video was made as propaganda, it can still be seen as a demonstration of what life on the island was like for this particular community. But it also raised many questions for me: How aware were the families (especially the children that their lives were made possible by the suffering of others? And if not, how do they see this in hindsight? These are not questions I expect to get clear answers to, but since they were so close to both the perpetrators and the cruelty itself, while not being subjected to it, it makes me curious.

Another perspective is its religious significance. Many Muslim leaders and royalty were exiled to the island in the 1700s, including Sayed Abdurahman Motura and ’Abdullah Ibn Qadi ’Abd ul-Salam (also known as Tuan Guru), the latter of whom wrote down the entire Qur’an from memory during his imprisonment on the island. Later, after his imprisonment, he became an important figure in the establishment of the Muslim community in Cape Town. Its history and the building of the Kramat in Motura’s honor in 1969 have made it a pilgrimage destination for Muslims, and the original copy of Tuan Guru’s Qur’an is still preserved in the Masjid Mosque in Bokaap, which I had the pleasure of seeing myself.

The original handwritten Qur’an of Tuan Guru. Picture by Amelie Palonen.

All these different experiences are part of the overall human experience on Robben Island. What I am grateful for is the opportunity to learn about all the ways in which people have experienced it, and I hope that all future visitors will have the same chance. As long as the island exists, stories like Monde’s and the many others are worth telling.

Amelie Palonen

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the seventh of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

If you have learned how South Africans fought against the atrocities of their oppressors and that apartheid and racial segregation were abolished in South Africa, you might be excited to learn what such connotations mean to South Africans. I spent two weeks in Cape Town observing, learning, getting first-hand information from South Africans, and visiting various historical sites. To this day, the power of propaganda has never left my mind!

Hitler used his propaganda to gain enormous support that justified the killing of people. Many people still use such propaganda when asked to describe who a Jew is! During the apartheid era, the propaganda was that South African culture was backward, their language should not be taught in schools, and segregation in schools, churches, jobs and housing was legalized. To my surprise, there is still a huge difference in South Africa between people based on skin colour, which in many cases determines what school, job and area you belong to. I saw that the white areas were safe and spacious in places like Stellenbosch, while the black areas were predominantly ghettoized in places like Langa and Khayamandi. In my opinion, this means that apartheid ended on paper, but the propaganda about the need for white supremacy and their domination of South Africa is the reality that is silenced!

About the Abrahamic religions Christianity, Judaism and Islam. Let me draw a contrast here based on my observations from both Finland and South Africa. As a Ugandan currently living in Finland, I believe that South Africa can learn a lot from Finland in terms of interfaith dialogue and cooperation. When these religions came to Africa, the propaganda made religion seem more important than African culture, which earlier had been the connecting factor that held Africans together. The spirit of brotherhood became limited to the religion to which one belongs. Religious discussions therefore tend to focus on which religion is right, and which one is wrong. Therefore, the motive is to see that the other one is converted, thus ending up in frustrations and leaving no room for meaningful discussions that could be fruitful in promoting better relationships and teamwork in dealing with social challenges. When we had the interfaith dialogue in Finland, the environment was calmer, and the focus was on reading and interpreting scriptures with the aim of learning from each other. This seemed to be a fertile ground that could be used to forge more engagements such as doing charity and joint events or celebrations. In this way trust could eventually be realized.

A thought that has not left my mind regards the continuation of the apartheid. Nelson Mandela, Desmond Tutu and all the other freedom fighters risked their lives, and many died in the struggle for freedom. However, South Africans still live as refugees in the country of their birth – jobs, schools, places of residence are still based on the colour of one’s skin. Equality in South Africa remains a dream. Are there people who do not believe the propaganda that apartheid has ended in South Africa?

The propaganda overshadowed my observations, but I noticed that Muslim women in both Finland and South Africa made incredible efforts to become leaders in their communities. I was fascinated that they could fight the status quo regarding gender: they were full of knowledge in spaces where men and women were involved.

Dorcus Asiimwe

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the sixth of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

Despite the common ground, the name of the Valley of Grace, they are continents apart. Despite being continents apart, they belong to the same earth. Despite the common earth, there are differences, different perspectives and understandings. How do we reach out to the other side, how do we encounter something so different and yet so similar?

Judaism, Islam, and Christianity despite the common ground of Abraham. They too are “continents apart” yet similar. We share common sacred texts, yet we have different understandings. We share the same Abraham, yet we see him from different perspectives. We share the same Go… or do we?

Interfaith and ecumenism, reaching out our hand to the other side, how do we succeed? First of all, I would like to give special thanks to Reverend Riaan de Villers, Rabbi Naftali Silver, Mrs. Jaamia Galant from the Clearmont Main Road Mosque, and the team from Stellenbosch University that I met during our research trip, thanks to the Polin Institute and Åbo Akademi. These people mentioned are true role models, of how we can reach out beyond our comfort zones into interfaith dialogue.

One of the most important things I take away from this ecumenical journey is the very basis for interreligious dialogue. It is not enough to bring different faiths together, nor is it enough to discuss, or to talk about making a change. We need to meet each other as neighbours, not as different species through the lens of theology or denominational affiliation. We need to meet each other on a personal level, focusing not on the work that needs to be done, but focusing on welcoming each other just as we are. Starting from the common ground of being regular neighbours, accepting and welcoming each other, sharing the same floor. Only from that point can we begin to discuss what each of us wants to do next and seek a common goal. With that common goal in mind, we look at our differences, at each other’s strengths, in pursuit of that common goal. As with most things, the result can only be as good as the preparation. Again, the preparation can feel like the most useless part, this is the time when we have to ask ourselves if we are willing to put in the time and work that needs to be done. Otherwise, we might as well stop right here.

During our trip we experienced both parts. Where the preparation was done properly by both parties and where we both jumped into “the important part”. As we become bachelors, masters, and doctors of theology, we must all carry this question with us along the way, avoiding unnecessary harm and using each other’s time wisely. We must ask ourselves and each other, are we willing to make the proper preparation? Otherwise, we will waste each other’s time and leave damage in our common ground.

Mezmur Holmström

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the fifth of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

A few days into our trip, on January 25th, the sun was high in the sky. It was a beautiful and warm day. We were in Cape Town with our group and had visited Robben Island and enjoyed a wine tasting at Groot Constantia earlier in the day. Now we had some free time, and our professor suggested we climb Lion’s Head. I was hesitant at first, but in my good mood after the wine tasting, I decided to go.

Our professor drove us to the start of the mountain trail, and we began our hike. Wanting a challenge, I ran ahead. The path was wide and sandy, not too steep, and at first, it felt easy. The sun was setting, cooling the air. I stopped occasionally to admire the incredible view. After almost an hour of walking, the trail suddenly ended. Confused, I looked around until a couple caught up with me. We realized it was time to start climbing. I hadn’t expected it, but I was determined to reach the top.

Now the path alternated between climbing, narrow paths and ladders. The trails were getting thinner, and my fear of heights was creeping in. I was shocked that there were no handrails, even where the path was barely a meter wide with a steep drop next to it. At one point, a sign offered a choice: a more challenging route or the recommended path. Since I was alone, I took the recommended route, which turned out to be a huge detour. I climbed past a blue lizard that seemed to stare at me as I panted my way up. The trail suddenly turned, and I heard familiar voices, it was part of our group. That’s when I realized how much of a detour I had taken, as they were way behind me earlier.

My legs were burning, and sweat was dripping down my face. We passed a man who grinned and yelled, ”Only 2 minutes to the top!” We pushed on and finally reached the top. The view was breathtaking, the setting sun turning the city gold. The summit was filled with happy people, laughter, and music. I opened my water bottle, which I had been holding all the way, and it was the best water I had ever tasted. But we only had little time to enjoy the view – the sun was setting fast, and we had to hurry down. This was when my fear of heights really hit me. The light was fading fast, and many people were trying to descend at the same time. The rocks were slippery from the sand, making the descent difficult. I put on some music, focused on each step, and did well.

By the time we got to the bottom, it was pitch dark. Luckily, our professor had a headlamp, and we turned on our cell phone flashlights. Finally, we reached the car and drove back to our accommodation. After a shower and a hamburger, I immediately fell asleep.

Siri Lindström

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the fourth of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

During our stay in South Africa, we had the opportunity to experience a great variety of places and meet people with different expertise and backgrounds. When asked to write a short blog post about one of our experiences, I found it difficult to choose just one from all that we encountered. However, the one I finally chose is an experience that left a lasting impression on me and one that I believe will stay with me for a long time.

During the first few days of the trip, we visited Robben Island, which is located about 12 kilometers from Cape Town. Robben Island is best known as the place where Nelson Mandela was imprisoned for 18 of his 27 years of imprisonment during apartheid. However, the island has served as a prison since the 17th century and has also been used as a leper colony and a military base. We had the opportunity to visit both the island and the prison. During our visit, we could feel the weight of history – the fear and horror of what had happened there. There was a noticeable change in our group, which is usually very talkative and light-hearted.

One of the big prison cells on Robben Island. Picture by Moa Karlsson.

The part that affected me the most was our tour of the prison. Not only because we saw the place where Mandela and thousands of other anti-apartheid activists were imprisoned and mistreated, but because of our tour guide, who left the strongest impression on me. He was not just a knowledgeable guide; he had a personal connection to Robben Island and its history. Our guide, Mooni, had himself been a prisoner on the island for five years during apartheid. After he revealed this, every word he spoke carried more weight. It was no longer just a story from the history books; it was his own lived experience.

Mooni told us about a hunger strike organized by the prisoners to demand better living conditions. Many of his friends did not survive the seven-day ordeal. Hearing this firsthand made everything seem more real and deeply personal. Mooni also spent much time of our tour telling us about his name. At first, I did not understand why his name was significant to our tour. Later he told us that in prison they were given a number as their name. To be ”just a number” for five whole years is something that is so absurd for someone who has not experienced it. After that, I understood why he told us about his name for about seven minutes. It was very important for him to present his name in the place where he had only been a number for so long.

A sign on Robben Island, saying ”freedom”. Picture by Moa Karlsson.

I was in awe of this man who had endured so much and yet returned day after day to share his story with visitors. When asked why he continued to work there, Mooni simply replied that he had no choice but to support his family. His answer gave me a new perspective and made me reflect on the harsh realities of life. Meeting Mooni was both moving and eye-opening. I truly believe this is an experience I will carry with me for the rest of my life.

Moa Karlsson

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the third of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

Throughout my trip to South Africa, I had many moments where I was surprised or impressed. The first day when we arrived in Cape Town, half of the group decided to visit the Kristenbosch National Botanical Garden. Kristenbosch is one of the largest botanical gardens in the world with over 7,000 different plants and flowers. What I admired most when I entered Kristenbosch were the large and mighty mountains surrounded by various green plant species. Here you could walk along paths surrounded by flowers and trees. It was a very quiet place where you could hear birds singing, which gave me a sense of peace. This was my first “wow” moment of the trip because the view left me speechless. Other incredibly beautiful views that I saw were when we climbed the Lion’s Head and visited the Constantia Wine farm. I can safely say that South Africa has the most beautiful nature and scenery.

What also impressed me was the university life in South Africa. When we visited the Stellanbosch University campus, all the faculty houses looked like the White House in America from the outside. In the middle of the campus was a three-story shopping center for students. There were restaurants, a pharmacy, a movie theater, a hairdresser and the university’s own store. During our stay in Stellanbosch, we were allowed to participate in the in the so-called Dream Walk at the university. Every year at the beginning of the academic year, the new students write down their dreams and march with people from their own house to a certain tree where they hang their dreams. Everyone can then come to the tree and read what students’ dreams are. On this march, all the students’ family and friends come to watch them march past with lots of music, instruments, jugglers, their own house mascot, and lots of cheering. This was clearly a big event, with sponsors like Red Bull and a DJ with a host.

Toward the end of the trip, we attended the Sunday service at the Baptist Church in Langa. It was a lively and energetic experience with lots of singing, clapping and dancing by the congregation. The service was filled with powerful gospel music and songs of hope and joy. The sermon is another important part of the service, where Pastor Sipho Zondi spoke with enthusiasm and passion to get the message across. What was both impressive and a new experience for me was the way the church celebrated communion. It was not a traditional communion where you go up to the altar to receive the bread and wine, but instead the congregation was served a small plastic cup from a silver plate that contained both the wine and the bread. These little communion packages were created by a company called The Miracle Meal in South Africa. I have come to call these little packages take-away communion. The church probably had these little communion packages because the congregation was very large, and their church was being renovated.

This course and study trip to South Africa gave me a completely new perspective on both Africa and the Abrahamic religions.

Siri Mathisen

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the second of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025. 

The course “Abraham goes global” gave me a unique opportunity to experience how different communities on opposite sides of the globe worship God and cultivate their faith. The discussions, both the ones included in the program and the informal ones, gave me a deeper understanding of what interfaith dialogue is or what it could be and why it is important. There were plenty of memorable moments both in Finland and South Africa, but I want to focus on the one that had the biggest impact on me.

Before travelling to South Africa, I read about the history of the country and watched a couple of short documentaries to gain an understanding of the context in which I will be studying the Abrahamic religions. To remember the facts I was learning, I inevitably simplified the complex issues and relationships that South Africa historically faced. I quickly identified “the bad guys” and decided to unapologetically question whatever we would hear about them. I was surprised to learn that some organizations involved in apartheid and slavery are still operating in modern-day South Africa.

I eagerly anticipated the visit to the Dutch Reformed Church (DRC) as it made it onto my “bad guys” list. I had many preconceived notions about its theology, social teaching and its historical involvement in oppression of people it deemed inferior. The DRC was first established by the colonial settlers from the Netherlands in the mid-seventeenth century and later played a part in sustaining apartheid. I was glad that the reverend of the DRC wanted to welcome us and have an open discussion.

Adderley Street, Buildings opposite the Groote Kerk and Slave Logde. Picture by Emilia Plichta.

The Church we visited in Cape Town, Groote Kerk, stood across the street from the Slave Lodge. The history of both the congregation and the Slave Lodge goes back to the mid-seventeenth century. From the early eighteenth century when the first church building was completed, the lodge and the church coexisted in their original purpose in close proximity for over a hundred years. It was surreal to see how close the two of them were spatially – less than 50 meters apart.

Spin Street, The Slave Auction Tree stood in between the trees visible on the street island. Picture by Emilia Plichta.

We were told about the Slave Auction Tree under which people were sold. It once stood in the middle of Spin Street less than a hundred meters from the church. I wondered how people back then could leave the worship services passing such a site of devaluation of human life and keep their good conscience. There is nothing left of the actual tree, just a plaque on the ground that can easily be missed. Before we went to the church and heard the story of the tree, I crossed the street next to it without even realizing.

Reverend Riaan de Villers told us about the grim history of the Dutch Reformed Church and how there is a “bloody trail” behind the DRC as well as the Anglican Church. He did not shy away from difficult questions and described the efforts of his parish to decolonize the church. The reverend seemed like a wonderful person, who wants to create a more just community and make efforts to include previously excluded people. I started wondering why he wanted to do all that under the banner of the Dutch Reformed Church. What made such a gruesome past worth dealing with? He could not give a straight answer, and I did not expect one.

I could not help but wonder what I would do in such a situation. There is a plethora of Christian Churches in South Africa; for sure one with a less troubled history could be found. Good deeds for the community will not erase the wrongdoings, but abandoning the church that one grew up in won’t do so either. The impact of slavery and apartheid is still present in society. Changing the past is impossible, and one can only impact what is ahead. But why bring the heavy baggage of the past into the future? Why not start fresh?    

Emilia Plichta

The theological course Abraham Goes Global is a cooperation between Åbo Akademi University and Stellenbosch University (South Africa) funded by the Finnish National Agency for Education and The Polin Institute 2023-2024 and 2024-2025. The aims are to widen the perception of theology to cross boundaries of religion at both universities, to exchange expertise on contextualised forms of religion, and to deepen the students’ and teachers’ understanding of interreligious and intercultural dynamics in religions. This blog text is the first of eight blog texts to present reflections of the Finnish students visiting South Africa in January-February 2025.