A Foolish Proposal? Vulnerability as an Alternative Attempt to Contribute to Decolonisation and Reconciliation in Post-Colonial South Africa

2020 ◽  
Vol 37 (2) ◽  
pp. 140-159
Author(s):  
Marcus Grohmann
Keyword(s):  
South Africa ◽  
Settler Colonialism ◽  
Economic Transformation ◽  
Living Standard ◽  
White People ◽  
Alternative Response ◽  
Post Colonial ◽  
South Africans ◽  
Strong Position ◽  
Interpersonal Level

Reconciliation in South Africa is often taken to mean the creation of culturally diverse communities. In reality, though, the multicultural often turns out to be multiracial only with People of Colour being included in White-dominated spaces. Likewise, socio-economic transformation means raising people’s chances to attain a living standard more equal to that of the bulk of the White population. In both cases, the strong position of White people in sociocultural and socio-economic terms remains largely untouched. Hence the calls for decolonisation which seem to render the reconciliation discourse dispensable. Vulnerability by White South Africans is proposed as an alternative response to ongoing inequalities which – it is suggested – could contribute to both decolonisation and reconciliation on an interpersonal level. Likely objections to such a proposal are considered before making a case for vulnerability as an appropriate Christian way of living, particularly in the context of former settler colonialism.

The Prophetic Voice of the Church in a Democratic South Africa – A Theological Reflection

2018 ◽  
Vol 15 (2) ◽  
Author(s):  
Lufuluvhi Maria Mudimeli
Keyword(s):  
South Africa ◽  
Economic Transformation ◽  
The State ◽  
Black Liberation ◽  
South Africans ◽  
Black Liberation Theology ◽  
Prophetic Voice ◽  
The Face ◽  
The Church

This article is a reflection on the role and contribution of the church in a democratic South Africa. The involvement of the church in the struggle against apartheid is revisited briefly. The church has played a pivotal and prominent role in bringing about democracy by being a prophetic voice that could not be silenced even in the face of death. It is in this time of democracy when real transformation is needed to take its course in a realistic way, where the presence of the church has probably been latent and where it has assumed an observer status. A look is taken at the dilemmas facing the church. The church should not be bound and taken captive by any form of loyalty to any political organisation at the expense of the poor and the voiceless. A need for cooperation and partnership between the church and the state is crucial at this time. This paper strives to address the role of the church as a prophetic voice in a democratic South Africa. Radical economic transformation, inequality, corruption, and moral decadence—all these challenges hold the potential to thwart our young democracy and its ideals. Black liberation theology concepts are employed to explore how the church can become prophetically relevant in democracy. Suggestions are made about how the church and the state can best form partnerships. In avoiding taking only a critical stance, the church could fulfil its mandate “in season and out of season” and continue to be a prophetic voice on behalf of ordinary South Africans.

The Reflection of Apartheidic Trauma / Traumatic Apartheid in None to Accompany Me by Nadine Gordimer

2017 ◽  
Vol 6 (2) ◽  
pp. 328
Author(s):  
Şahin KIZILTAŞ
Keyword(s):  
South Africa ◽  
Black People ◽  
Native People ◽  
Nadine Gordimer ◽  
Equal Rights ◽  
White People ◽  
Post Colonial ◽  
Violence Victimization ◽  
White Settlers ◽  
Almost All

The world has gone through a trauma for centuries. Almost all nations have experienced all sorts of traumatic events and feelings in this period. Among those nations, the black seem to be the most unlucky and ill-fated suffered from traumatic disasters. However, among those black nations, the natives of South Africa have been the most piteous and wretched ones. Their misfortune began in 1652 with the arrival of white colonists in the country. Since then, the oppression and persecution of white European colonists and settlers on natives increasingly continued. Those native people were displaced from the lands inherited from their ancestors a few centuries ago. They were not allowed to have equal rights with white people and to share same environment in public premises. The natives have put up resistance against the racial and colonial practices of white settlers which excluded them from all living spaces; yet, they could not manage, even they came into power in 1994. Today their exclusion and violence victimization still go on and they are still subjected to inferior treatment by (post)colonial dominant white powers. As a white intellectual and writer who had European origins, Nadine Gordimer witnessed the repression and torturing of European settlers on native people in South Africa. In her novels, she has reflected the racial discrimination practiced by white people who have considered of themselves in a superior position compared to the black. This study aims to focus on how Gordimer has reflected the trauma which the black people of South Africa have experienced as a consequence of racist practices. This will contribute to clarify and get across the real and true-life traumatic narratives of native people in the colonized countries.

Building a Democratic Developmental State in Post-Colonial Africa: South Africa at the Glance

2020 ◽  
Vol 47 (1) ◽  
pp. 175-208
Author(s):  
Majuta Judas Mamogale
Keyword(s):  
South Africa ◽  
Structural Adjustment ◽  
Growth Models ◽  
Developmental State ◽  
Developmental Model ◽  
Post Colonial ◽  
South Africans ◽  
Developmental States ◽  
Adjustment Program

Abstract Failures of neo-liberalism in Africa through Structural Adjustment Program in the 1980s and 1990s compelled many post-colonial African states to seek alternative growth models to transform and grow their economies. Inspired by the economic success of Asian region, South Africa seeks to replicate the Asian developmental model to transform and industrialise its economy. Reviewing only the literature, the paper found that despite displaying so many similarities with East and South Asian developmental states, the rhetoric for the replication of the Asian developmental state model in South Africa works like a pendulum thus adopting a topsy-turvy approach. The notion of a developmental state is elevated through policy pronouncement and government commitments through the medium term and long-term strategic frameworks for the country. Despite displaying so many similarities with Asian developmental states, affixing the label of a developmental state onto the country by South Africans themselves is not going to make it one.

scholarly journals A Suitable Paradigm: the Indian Founding and the world

Jus Cogens ◽  
2022 ◽  
Author(s):  
James Fowkes
Keyword(s):  
United States ◽  
South Africa ◽  
The United States ◽  
Constitutional Democracy ◽  
Paradigm Case ◽  
Post Colonial ◽  
South Africans ◽  
The Us ◽  
The World ◽  
Do So

AbstractWhat is the relevance of the Indian case for South Africa? And what should South Africans, and the rest of the world, make of the claim in Madhav Khosla’s India’s Founding Moment that we should recognize India as ‘the’ paradigm case for modern constitutional democracy? The constitutional projects of India and South Africa are naturally connected, but Khosla’s book helps to bring out what is perhaps the most important of the connections. Both are founded on an insistently democratic constitutionalism, in places where most inhabitants had long been told they were not suited or ready for democracy. Both display the conviction that boldly giving the vote to all, in these circumstances, is a powerful way to construct a democracy. This idea is crucial for understanding many aspects of both constitutions. This makes India a natural paradigm case for South Africa and many others. The stronger claim, that it is ‘the’ paradigm case and should succeed the United States to this status, can become more complicated once one tests it out globally (like the US claim). Finland and Ireland are especially strong and earlier examples of what Khosla sees as ground-breaking in India. Latin America’s somewhat different post-colonial trajectory makes India a more imperfect paradigm there. But that said, treating India and its founding as paradigmatic may well be the single best step to take for a more balanced view of the constitutional world, and this book’s elegant erudition makes it a real scholarly pleasure to do so.

scholarly journals The skewed social image of white South Africans in Nadine Gordimer’s The Conservationist

2020 ◽  
Vol 189 ◽  
pp. 03031
Author(s):  
Xiangting Chen
Keyword(s):  
South African ◽  
White Identity ◽  
African Society ◽  
White People ◽  
Social Image ◽  
Post Colonial ◽  
South African Society ◽  
South Africans ◽  
Black South African ◽  
The Social

-In this article he examines the social identity crisis of White South Africans in Nadine Gordimer’s “The Conservationist”. Gordimer describes the psychology, social deformities and human distortions of the repressed white people in post-colonial South Africa. At that time, white South Africans were tortured by colonial guilt and racial contradictions. While recognizing the culture of their European ancestors, they wanted to integrate into the black South African society. This paper analyzes the decline of South African white identity and the phenomenon of white exodus from the perspective of the protagonist’s thoughts and behaviors, and combines the political and social problems during those days.

scholarly journals White Sangomas: the manifestation of Bantu forms of shamanic calling among whites in South Africa

2018 ◽  
Vol 18 (1) ◽  
pp. 143
Author(s):  
Ullrich Relebogilwe Kleinhempel
Keyword(s):  
South Africa ◽  
Cultural Learning ◽  
Cultural Institutions ◽  
White People ◽  
Core Element ◽  
African Languages ◽  
South Africans ◽  
Black And White ◽  
History Of ◽  
Morphogenetic Fields

South Africa is one of some few countries where sizeable communities of black and white people live together which have preserved their distinct cultures. Other than in the Americas, South Africa has a black majority with the Bantu African languages and cultural institutions largely preserved – and it has the most marked history of segregation. Thus few elements of Bantu cultures have been adopted by white South Africans. Yet in recent years a core element of Bantu culture, the shamanism and mediumism of the “Sangomas”, has begun to manifest itself among whites in South Africa – in the characteristic forms of such “calling”. Interestingly this has not happened by “cultural learning” in significant cases.  This requires a different model of explanation. In this essay Rupert Sheldrake’s theory of “morphogenetic fields” will be applied to this phenomenon and its implications considered.

Unmasking the enduring legacies of apartheid in South Africa through Phaswane Mpe’s Welcome to Our Hillbrow

2021 ◽  
Vol 10 (5) ◽  
pp. 80
Author(s):  
Malesela Edward Montle
Keyword(s):  
South Africa ◽  
South African ◽  
Economic Transformation ◽  
The Political ◽  
African Society ◽  
South African Society ◽  
South Africans ◽  
The Past ◽  
Racial Tension ◽  
Apartheid Regime

Prior to the dispensation of democracy in South Africa, the country was presided by a system of apartheid that perpetuated colonial policies that discriminated against non-white (South) Africans. Nevertheless, the democratic jurisdiction dethroned and succeeded the apartheid regime in 1994. This galvanised South Africa to undergo a political transition from segregation (autocracy) to peace, equality and unity (democracy). The political emancipation engineered a shift of identity and also made a clarion call for South Africans to subscribe to a democratic identity branded by oneness and harmony. However, as South Africa sought to redress herself, it unearthed appalling remnants of the apartheid past. Twenty-seven years since democracy took reigns in South Africa, the country is still haunted by the horrors of the past. It is the apartheid government that has bred hegemonic delinquencies that encumber the South African society from extricating herself from discriminatory identities such as racial tension, division, inequality and socio-economic crises. This qualitative study sought to scrutinise the vestiges of apartheid in South Africa. It has hinged on the literary appreciation of Phaswane Mpe’s Welcome to Our Hillbrow, which reflects on the menace that the enduring legacies of apartheid pose to livelihoods in the democratic period. Mpe’s post-apartheid novel is chosen for this study by virtue of its exposure and protest against apartheid influence in the newly reconstructed democratic South African society. Scholarly attention has been satisfactorily paid to the implementation of socio-economic transformation in the country, however, there seems to be an inadequate scholarship to explore the pretexts or the genesis of socio-economic transformation setbacks, which this study aims to unmask.

scholarly journals Rethinking the erosional effect of indirect taxes on individual income

2013 ◽  
Vol 11 (1) ◽  
pp. 383-388 ◽  
Author(s):  
Fulufhelo G Netswera ◽  
Collins C. Ngwakwe
Keyword(s):  
South Africa ◽  
Income Inequality ◽  
South African ◽  
Methodological Approach ◽  
Economic Transformation ◽  
Indirect Taxation ◽  
South Africans ◽  
Indirect Taxes ◽  
Effective Reduction ◽  
The Government

This paper examines the erosional effect of indirect taxes on individual incomes of South African citizens. A focus on taxation and the pervasion of indirect taxation in particular has become important given growing income inequality, unemployment and poverty amongst South Africans. The methodological approach utilised in this paper is rooted in reviews and use of hypothetical salaries to assess the erosional effect of indirect taxation on such salaries. The paper finds that although richer individuals may pay greater indirect taxes than poorer individuals; as a proportion of income however, poorer individuals spend higher proportion of their income on indirect taxes than richer individuals. This connotes therefore the lack of desired progressivity that should be implicit in South African indirect tax system. South Africa is among countries with the highest income inequality in the world. The implication of this research finding is that indirect taxes may exacerbate income inequality and work against the government vision of “better life for all” and in particular worsen the state of the poor class. The paper concludes that achieving effective reduction of income inequality and economic transformation in South Africa would require exempting individuals below certain threshold of income from paying some indirect taxes.

scholarly journals Shifting boundaries of racial space in post-apartheid South Africa: The case of Afrikaner youth in East London

2017 ◽  
Vol 13 (1) ◽  
Author(s):  
Luvuyo Ntombana ◽  
Thandiwe Bubulu
Keyword(s):  
South Africa ◽  
Young People ◽  
University Students ◽  
South African ◽  
Structured Interviews ◽  
White People ◽  
South Africans ◽  
African Community ◽  
Apartheid Regime ◽  
Shifting Boundaries

South African democracy has brought about changes like freedom of associations, as opposed to apartheid which emphasised separateness of races and cultures. This social change warrants new ways of living among South Africans, especially among young people. Using a qualitative approach with semi-structured interviews, this study examined how white Afrikaans-speaking university students carve out their identities, given the reality that political, social and cultural circumstances have changed in the last two decades. Participants consisted of Afrikaner university students, based in East London. This study attempts to understand difficulties and privileges associated with being a young white South African 20 years after the fall of the apartheid regime. Seeing that the participants were not born during apartheid, we wanted to understand the extent to which their parents’ perception, influence and stories affected the way participants identify themselves, their place and their roles in the democratic South Africa. The study found that Afrikaner youth are caught between two worlds: the democratic and contemporary social context, and their parents’ traditional or orthodox way of seeing things. This study also found out that, in spite of some of their parents’ influence on racism and the perception of the South African community about white people, these young people are able to carve out their own identity in which they are able to shift racial space boundaries.

scholarly journals Unshackling the chains of coloniality: Reimagining decoloniality, Africanisation and Reformation for a non-racial South Africa

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Thinandavha D. Mashau
Keyword(s):  
South Africa ◽  
South African ◽  
Public Spaces ◽  
Value Systems ◽  
Racial Reconciliation ◽  
Literature Study ◽  
Post Colonial ◽  
South Africans ◽  
Private And Public

Racial divisions, polarisation and tensions are on the rise in South Africa today. A democratic dream of a rainbow nation remains just a dream with racism continuing to raise its ugly head in the democratic South Africa, to the detriment of the rainbow dream of a united South Africa. This article seeks to probe whether South Africans should continue to sing the song of racial reconciliation in the light of the continued racial tensions and post-colonial and post-apartheid legacies and stereotypes that continue to manifest in our private and public spaces. Based on an examination of the decoloniality project, Africanisation and Reformation, through literature study, the article calls for the decoloniality of faith in an effort to craft a vision for a non-racial society. This vision not only takes the importance of the redeeming memories of the 500 years of Reformation seriously, but also the notion of Africanisation and, in particular, the use of the African value systems in shaping and reconstructing a non-racial South Africa. This article taps into the resourcefulness of the Reformed faith in South Africa, as articulated in the theologies of Snyman, Tshaka and Botha, and applies them to South African discourses of decoloniality.

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