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The fact that in African communalism, the individual is identical with the community does not mean that the individual does not have his or her freedom. Harmony is the bedrock of African communalism. The same harmony according to Magesa, “is [the] agent of freedom and is meant to enhance it.” [40] Within the context of African communalism, good acts resulting from individual choices are rewarded just as bad acts are punished. This shows that the individual, in spite of the emphasis on communal life, has his or her freedom.
However, freedom, as far as African worldview and by extension, African Religion is concerned, is not a license or liberty for one to do whatever one wants. Rather, it is “what enables a person to be fully who he or she is.” It is a freedom or autonomy that is exercised within a communal context. Since African communalism is rooted in complementary interrelationships and mutual harmony, it provides a basis for true interreligious dialogue. Applying African Communalism into the Religious Ecumenical Bodies in Africa for a Genuine Interreligious Dialogue
Ecumenical movement in Africa started precisely in Johannesburg in South Africa in 1904 with the Protestant churches that realized how much divided they were and started searching for a way to unify themselves. [43] Later on, some other Christian churches, like, Catholic and Anglican, joined. [44] The expansion continues today to embrace other religions other than Christianity. Most countries in Africa have now their own Ecumenical Bodies. But the result has not been great. As Zziwa says, “When one listen[s] to the contemptuous labels that several Catholic priests (let alone laity ! ) still use about their counterparts in Protestant Churches (and it’s probably mutual!), and when one sees the general