"We kept everything, and we changed everything"

The repercussions of religious discontinuity have been felt at all levels of Afrikaners' spiritual lives, with new faiths mediating new expressions of ordentlikheid and moral subjectivities in a manner that would have been impossible earlier. Bodily movement is a central element in contemporary religious practices and mediations. In Stellenbosch, some families have adopted a more flexible stance towards religions and racial boundaries. This chapter presents ethnographic material on changing Afrikaner traditions in the intimate sphere of the home, where the past and present of white South African families meet, and the need for mediation prevails over the will to enforce strict racial, religious, or ethnic boundaries. The chapter also examines the activities of moral radicals, whose moral subjectivities and ideals of ordentlikheid are constructed on political and religious ideologies that reject apartheid notions. Their religious acts of mediation often involve bodily movement as the medium for expressing new spiritual values, boundaries, and ways of living in the post-apartheid society. For example, participants in an inter-faith walk strolled through the religious spaces of Cape Town's legendary District Six. Whatever their own religious affiliation, they all visited different places of worship. The author describes such acts of physical movement as deep walking, understood as sensorial mediation practices ingrained in South African cultural schemas. This chapter presents ethnographic material on changing Afrikaner traditions in the intimate sphere of the home, where the past and present of white South African families meet, and the need for mediation prevails over the will to enforce strict racial, religious, or ethnic boundaries. It examines the activities of moral radicals, whose moral subjectivities and ideals of ordentlikheid are constructed on political and religious ideologies that reject apartheid notions. Different methods and media were used in mediations, which were carried out ritually and by organizing spaces, or by means of dance, music, and movement. Public ritual movements could be mediations that pushed against the unspoken rules and practices of ordentlikheid. The new mediation practices were not limited to public rituals where Afrikaans moral radicals tested the new social boundaries and sent their message to the world.