Prophetic mission praxis is increasingly becoming difficult in the democratic South Africa. This article unearths and analyses the prophetic role played by faith communities in South Africa during the apartheid regime. It focuses on different approaches adopted by each of the major faith communities in response to apartheid. The author categorises the role of faith communities into three viz; those that supported apartheid, those that rejected it and those that adopted what he refers to as 'quiet diplomacy' with regards to apartheid. Apart from Christian faith communities, the author also analyses the role played by other faith communities such as Islam and African Traditional Religions. Having this in mind, the author looks at the current situation with regards to the prophetic role of faith communities in the democratic South Africa and thereafter proposes a wayforward for a relevant prophetic mission praxis.

Contribution:Based on the thoughts of the late Prof. Vuyani Vellem about the role of AICs within the space of African spirituality of liberation, this article not only provides insights and better understanding, but also highlights the ministry praxis of the AICs on this subject against the imperial spirituality. This study, therefore, combines the notions of multi and transdisciplinary religious elements of the focus of this journal.

Dr Beyers Naud�s ministry to the victims of apartheid between 1960�1994 was of missionary significance. His mission challenged the conservative or stereotype mission approaches of the church which were in line with the thinking of Edinburgh 1910. Dr Beyers Naud� in contrast, applied the spirit of Tambaram 1938 supporting what Saayman termed a �comprehensive ministry�. His ministry challenged the mission of the church in post-apartheid South Africa during which the prophetic voice of the church has diminished and Ministers of Religion who were vocal against government injustices during Beyers Naud�s ministry are supporting the current post-apartheid South African government.

Viva, away with colonised education away…!" This slogan and others similar to it became common in South Africa recently. Protest marches were seen at tertiary institutions crying out loud against what is called a colonised education and curriculum. Debates from various academic spaces were triggered in search for what could be a decolonised education in Africa, South Africa in particular. There was a need for a decolonised education based on a relevant curriculum as a solution to the problem at hand. Theological education is not immune to this problem because it is also a product of the apartheid and colonial project. The answer to the question as to what is a relevant theological education today, that is decolonised based on a 'peoples' curriculum still stands unanswered. This article seeks to present a contribution from the ignored or rather despised voices on this debate, the African Initiated Churches. It proposes a solution from the African Initiated Churches' perspective where they speak by themselves, hence the title of this article; "We want to speak for ourselves…!" The author regards the African Initiated Churches as "church groups related to colonial resistance" (Molobi 2000:11). Thus, the author will approach this project by outlining the background information in investigating who the African Initiated Churches are, the reasons for their birth, etc. He will further investigate their ecclesiology, theology and ecumenical mission praxis. The position of women and the youth will also be embraced. On ecumenism, focus will be on African Initiated Church bodies like the Organisation of African Initiated Churches though their ecumenical partners will be acknowledged. The African Initiated Church position on social justice as a means of understanding the strength behind their anti-colonial drive will also be addressed.