Thousands of women and hundreds of man from Zimbabwe stranded in South
Africa are resorting to prostitution to earn living, Married or Single.
Believe it or not.
Though natural l disagree with prostitution
and I acknowledge its moral wrong. But l don't blame or ostracize them.
They are trying to help their situation though in the wrong way.
Zimbabwean philanthropists should massively invest in charity to help
our man, woman and children who have become victims of political, social
and structural evil in Zimbabwe.
But ostracizing them is
tantamount to blaming and hanging the victim of violence and political
greediness. The right people we should blame and ostracize are our
politicians who are adamant to bring political reforms.
I am
embarrassed to be a Zimbabwean, that I am a citizen of a country with
politicians that abuse their people for the seek of political power
which is temporary. I am embarrassed to be a Zimbabwean, a country with
people who abuse their weakest members and attack their fellow brothers
and sisters instead of pursuing brotherhood and unity.
The
problem in Zimbabwe is that our politicians are greedy and corrupt.
Business opportunity is only allowed or granted to people with political
affiliation. Protection before the law is only afforded to people who
support the ruling government. All of us who believe in the rule of law
and freedom of conscience are segregated and made vulnerable to attacks
from sycophants of the ruling elites.
I will always maintain that
Zimbabwe never gained true independence in 1980. What we had in the
1970s and 1980 was a communist revolution that overthrew a better
government of Ian Smith. Call me a puppet of whites I don't care.
Oppression under Smith was far better freedom under Robert Mugabe.
How can true freedom and liberation produce so much suffering like what we have right now in Zimbabwe?
If what we have in Zimbabwe is freedom please give death.
The
mistreatment of black farm workers by Boer farmers is too much in South Africa.
We hear that a 21-year-old has been thrown out of bakkie in North West, Man has
been put in coffin alive, man has been thrown to lions and so many other
stories.
I have
worked in Farms and Game Reserve and I have first-hand experience of how some
farmers treat their workers.
On the
other hand, I have condemned farm murders and crime that target farmers.
But I
think farm murders and targeted crime on Farmers is God's judgement for farmer’s
cruelty and mistreatment of black workers in South African farms.
At least
treat the workers with humanity. Don't beat workers, don't deliberately
withdraw their wages, don't randomly shoot people for no reason. That is
humanity and justice.
There are
some good farmers but those are few. Workers also don't steal and deliberately
destroy property.
The
solution to racism is to defend what is right and condemn what is wrong. There
is no race which is totally right or totally wrong.
Racial
discrimination is a menace to any society. Racism by whites is evil. Racism by
blacks is evil.
Don't
side with your race. Side with who is right and condemn what is unjust and
defend peace. Love all.
With Moody’s expected to follow
ratings agencies S&P and Fitch in downgrading South Africa’s credit
rating within weeks, economic analyst Dr Iraj Abedian has warned that
the country could soon see the full impact of the change from a split
rating.
Addressing
business leaders at the NMMU Business School in Port Elizabeth on
Wednesday, where he is a visiting professor of economics, Abedian called
on the audience to make it their collective “national responsibility”
to avoid further ratings downgrades.
“This
is too important an issue to keep quiet about. Business, ordinary
citizens and students must talk about it and make their voices heard in a
non-violent way,” said Abedian.
In
a hard-hitting talk on the risks and opportunities for Africa in the
context of prevailing global uncertainty, Abedian said the South African
economy was afflicted by structural blockages and rising political and
policy uncertainty.
“Our
politicians have neglected the economy and failed to put clear and
coordinated policies, and the capacity to implement them, in place,” he
said.
Describing the ANC
government’s dominance as “constructive” during its first 15 years of
rule, Abedian said in-fighting had undermined its ideological
consistency and political unity and led to neglect of the economy and
the misallocation of resources.
“This
leads to a loss of confidence among the poor and among potential
investors, who will follow the ‘when in doubt, sit it out’ rule.”
Although
the rand is currently among the top four most volatile emerging market
currencies, he said, South Africa was just one of many countries dealing
with lacklustre growth and major structural imbalances against a
backdrop of global systemic instability and volatility.
Abedian
outlined what he called the top four “structural fault lines” in the
global system, including a lack of ethical leadership, unsustainably
high income inequality, rising indebtedness on a personal and global
level, and technological disruption causing a disconnect between the
skills base and the economy, leading to unemployment and unemployability
of the youth.
“Technological
change explains the deteriorating labour market prospects, while the
lifespan of listed business entities is decreasing to matter of years in
this era of ‘creative destruction’.”
However,
he said all was not gloom and doom and that, to succeed, business
leaders needed to adapt to this global systemic disorder and learn to
take a new approach to business within this transitional climate.
“In
Africa, there are massive opportunities for productive investment in
infrastructure, where we spend less than the global average of 3.5% of
GDP annually. By 2035, more Africans will live in cities than in rural
areas, so we need to meet this growing demand.”
Holding
60% of the world’s potentially available arable land, the continent was
well positioned to capitalise on agriculture, agro-processing and all
the related services, but needed to invest in globally competitive
production technologies, he said.
This article is a foundation essay. These are longer than usual and take a wider look at a key issue affecting society.
In the history of European cultures, the comparison of humans to apes and monkeys was disparaging from its very beginning.
When Plato – by quoting Heraclitus – declared apes ugly in relation to humans and men apish in relation to gods, this was cold comfort for the apes. It transcendentally disconnected them from their human co-primates. The Fathers of the Church went one step further: Saint Gregory of Nazianzus and Saint Isidore of Seville compared pagans to monkeys.
In the Middle Ages, Christian discourse recognised simians as devilish figures and representatives of lustful and sinful behaviour. As women were subject to an analogous defamation, things proceeded as one would expect. In the 11th century, Cardinal Peter Damian gave an account of a monkey that was the lover of a countess from Liguria. The jealous simian killed her husband and fathered her child.
Hotbed of monsters
Several centuries later in 1633, John Donne in his Metempsychosis even let one of Adam’s daughters be seduced by an ape in a sexual affair. She eagerly reciprocated and became helplessly hooked.
From then on, the sexist manifestation of simianisation was intimately intertwined with its racist dimension. Already Jean Bodin, doyen of the theory of sovereignty, had ascribed the sexual intercourse of animals and humans to Africa south of the Sahara. He characterised the region as a hotbed of monsters, arising from the sexual union of humans and animals.
The history of a narrative by Antonio de Torquemada shows how in this process Africans became demonised and the demons racialised. In the story’s first version (1570), a Portuguese woman was exiled to Africa where she was raped by an ape and had his babies.
A good century onwards the story had entered the realm of Europe’s great philosophical thought when John Locke in his 1689 essay Concerning Human Understanding, declared that “women have conceived by drills”. His intellectual contemporaries knew well that the stage for this transgressing love-and-rape-story was Africa because, according to the wisdom of the time, drills lived in Guinea.
In the following centuries, simianisation would enter into different sciences and humanities. Anthropology, archaeology, biology, ethnology, geology, medicine, philosophy, and, not least, theology were some of the fields.
King Kong’s reel racism
Literature, arts and everyday entertainment also seized on the issue. It popularised its repellent combination of sexist and racist representations. The climax was the hugely successful classic of Hollywood’s horror factory, King Kong.
At the time of King Kong’s production the public in the US was riveted by a rape trial. The Scottsboro Boys were nine black teenagers accused of having raped two young white women. In 1935 a picture story by the Japanese artist Lin Shi Khan and the lithographer Toni Perez was published. ‘Scottsboro Alabama’ carried a foreword by Michael Gold, editor of the communist journal New Masses.
One of the 56 images showed the group of the accused young men beside a newspaper with the headline “Guilty Rape”. The rest of the picture was filled with a monstrous black simian figure baring its teeth and dragging off a helpless white girl.
The artists fully understood the interplay of racist ideology, reactionary reporting and southern injustice. They recognised that the white public had been thoroughly conditioned by the dehumanising violence of animal comparisons and simianised representations, as in the reel racism of King Kong.
Labelled with disease
Animalisation and even bacterialisation are widespread elements of racist dehumanisation. They are closely related to the labelling of others with the language of contamination and disease. Images that put men on a level with rats carrying epidemic plagues were part of the ideological escort of anti-Jewish and anti-Chinese racism.
Africa is labelled as a contagious continent incubating pestilences of all sorts in hot muggy jungles, spread by reckless and sexually unrestrained people. AIDS in particular is said to have its origin in the careless dealings of Africans with simians, which they eat or whose blood they use as an aphrodisiac.
This is just the latest chapter in a long and ugly line of stereotypes directed against different people like the Irish or Japanese, and Africans and African Americans in particular. To throw bananas in front of black sportspeople is a common racist provocation even today.
Why are blacks abused?
What explains this disastrous association of black people defamed as simian? A combination of factors might be the cause:
the prevalence of a variety of great apes in Africa, closest in size to humans. The Asian great ape population is more limited, while in the Americas one finds monkeys, but no apes;
the extent of the aesthetic “distance” between whites and blacks, their greater degree from a white perspective of physical “otherness” (deviant not merely in skin colour and hair texture but facial features) as compared to other “nonwhite” races;
the higher esteem generally accorded by Europeans to Asian as against African civilisations; and
above all the psychic impact of hundreds of years of racial slavery in modernity, which stamped ‘Negroes’ as permanent sub-persons, natural slaves, in global consciousness.
Large scale chattel slavery required reducing people to objects. Precisely because of that it also required the most thorough and systematic kind of dehumanisation in the theorisation of that reality.
The origin of species
Long before post-Darwinian “scientific racism” begins to develop, then, one can find blacks being depicted as closer to apes on the Great Chain of Being. Take mid-19th century America in circles in which polygenesis (separate origins for the races) was taken seriously. Leading scientists of the day Josiah C. Nott and George R. Gliddon, in their 1854 Types of Mankind, documented what they saw as objective racial hierarchies with illustrations comparing blacks to chimpanzees, gorillas, and orangutans.
As Stephen Jay Gould comments, the book was not a fringe document, but the leading American text on racial differences.
Darwin did not discredit scientific racism with ‘On the Origin of Species’ – he just refined it. Shutterstock
Darwin’s revolutionary 1859 work, On the Origin of Species, did not discredit scientific racism but only its polygenetic variants. Social Darwinism, triumphantly monogenetic, would become the new racial orthodoxy. Global white domination was being taken as proof of the evolutionary superiority of the white race.
If it now had to be conceded that we were all related to the apes, it could nonetheless be insisted that blacks’ consanguinity was much closer – perhaps a straightforward identity.
Tarzan = white skin
Popular culture played a crucial role in disseminating these beliefs. The average American layperson would be unlikely to have been reading scientific journals. But they were certainly reading H. Rider Haggard (author of King Solomon’s Mines and She) and Edgar Rice Burroughs (creator of Tarzan). They were going weekly to the movies, including the genre of “jungle movies”. They were following daily comic strips like The Phantom – Africa’s white supercop, the Ghost-who-walks.
Africa and Africans occupied a special place in the white imaginary, marked by the most shameless misrepresentations. Burroughs would become one of the bestselling authors of the 20th century. Not just in his numerous books, but in the movies made of them and the various cartoon strip and comic spin-offs, of his most famous creation, Tarzan of the Apes.
Tarzan would embed in the Western mind the indelible image of a white man ruling a black continent. “Tar-zan” = “white skin” in Ape, the impressively polyglot Burroughs informs us. It is a world in which the black humans are bestial, simian, while the actual apes are near-human.
Burroughs’s work was unprecedented in the degree of its success, but not at all unusual for the period. Rather, it consolidated a Manichean iconography pervasive throughout the colonial Western world in the first half of the 20th century and lingering still today. In this conflict between light and dark, white European persons rule simian black under-persons.
Lumumba’s announcement
The Belgian cartoonist Hergé’s Tintin series, for example, includes the infamous Tintin au Congo book, which likewise depicts Africans as inferior apelike creatures.
Unsurprisingly, “macaques” (monkeys) was one of the racist terms used by whites in the Belgian Congo for blacks, as was “macacos” in Portuguese Africa. In his 1960 Independence Day speech, Congolese leader Patrice Lumumba blasted the oppressive legacy of Belgian colonialism (to the astonishment and outrage of the Belgian king and his coterie, who had expected grateful deference from the natives). He is reputed to have concluded:
The story seems to be apocryphal – no documentation has been found for it – but its widespread circulation testifies to the decolonial aspiration of millions of Africans. Alas, within less than a year, Lumumba would be dead, assassinated with the connivance of Western agencies, and the country turned over to neocolonial rule.
Racist cross-class alliances
The use of simianisation as a racist slur against black people is not yet over, as shown by the furor in South Africa sparked by Penny Sparrow, a white woman, complaining about black New Year’s revelers:
From now [on] I shall address the blacks of South Africa as monkeys as I see the cute little wild monkeys do the same, pick and drop litter.
Sparrow’s public outburst indicates the deep entrenchment of racial prejudices and stereotypes.
America’s First Couple, Barack and Michelle Obama, have been on the receiving end of simianisation. Reuters/Kevin Lamarque
This does not stop at class boundaries. The internet has overflowed with ape comparisons ever since Barack and Michelle Obama moved into the White House. Even a social-liberal newspaper, like the Belgian De Morgen, has deemed it kind of funny to simianise the First Couple.
Cross-class alliances against declassed others are a hallmark of racism.
Theodore W. Allen once defined it as “the social death of racial oppression”, that is:
… the reduction of all members of the oppressed group to one undifferentiated social status, beneath that of any member of the oppressor group.
Animalisation remains a malicious and effective instrument of such a form of desocialisation and dehumanisation. Simianisation is a version of this strategy, which historically manifested a lethal combination of sexism and racism.
Together with Silvia Sebastiani, Wulf D. Hund and Charles W. Mills just edited a volume of the Racism Analysis Yearbook on Simianization. Apes, Gender, Class, and Race. Zürich, Berlin, Wien, Münster: Lit 2015/16 (ISBN 978-3-643-90716-5).
South Africa’s opinion of its role in Africa is at odds with perceptions on the continent. Shutterstock
South Africa has variously styled itself as a “bridge” between the North, the global South and Africa as well as a “gateway” into the continent. It also sees itself as a spokesperson for Africa, given its membership of the alliance of Brazil, Russia, India, China and South Africa BRICS and the G20.
It has declared its commitment to the continent’s Africa agenda, the African Union’s ambitious development plans characterised as “Agenda 2063 - The Africa We Want”.
But how do Africans beyond South Africa’s borders view the country? What are the perceptions of the country’s role on the continent? Are these aligned with the way in which the country perceives its role and influence on the continent?
In a recent round of interviews with senior African Union officials and observers of continental politics in Addis Ababa, headquarters of the African Union, we asked people about their views on South Africa’s African policy and actions. The agreement was that the interviews would be dealt with as unattributed quotes. This enabled us to solicit a range of frank opinions and observations to inform a research project on the implementation of South Africa’s “African Agenda”.
We were struck by the fact that the interviewees all raised similar issues and concerns. What was also striking was the extent to which these perceptions were at odds with South Africa’s self-declared role on the continent, as well as the impact it believes it’s had in furthering development and raising the continent’s international profile.
There’s a marked difference between how South Africans as people and as a government see themselves and how the rest of the continent perceives them. Our discussions in Addis Ababa highlighted a number of recurring themes that shaped these views.
Failed expectations
Interviewees persistently raised the issue of xenophobia in South Africa. A sense of disbelief and continuing incredulity pervaded discussions.
A number noted that after the outbreak of violence in 2015 the South African government initially refused to recognise that the attacks were against foreigners. The problem was compounded when South African political leaders explained the xenophobic attacks as criminal acts when it was clear that they were targeted at non-South Africans.
It finally did respond, but only after the joint criticism of several African ambassadors in Pretoria and unprecedented protest action in several African countries.
Several interviewees mentioned that there have also been large-scale attacks on foreigners in 2008.
The views expressed were that attacks against foreigners proved that South Africans didn’t view themselves as part of the continent. And, as one of the interviewees commented, the government had not educated South Africans to understand how much the continent had contributed and sacrificed to end apartheid:
They (the South Africans) are not really African – they are their own Africa.
Double speak
A deeper problem articulated by those we talked to is of a growing lack of trust in South Africa’s bona fides. The country claims to represent the continent in BRICS and the G20. But there’s a sense that very little benefit accrues to the rest of the continent.
The dominant view is that South Africa does not use these platforms to create or promote opportunities for wider African involvement. Rather, its own economic interests always enjoy priority. This, despite South Africa’s rhetoric of ubuntu (human kindness) and the African Agenda.
According to some of those we interviewed the trend of promoting its own interests has become particularly obvious during the era of President Jacob Zuma.
Related to this was the perception that South Africa behaved in a contradictory way when it came to the African Union (AU) and the UN Security Council. Several interviewees pointed out that in 2011 South Africa was against intervention in Libya and supported an African solution to the crisis. Yet in the Security Council it voted for Resolution 1973 which authorised NATO intervention. This led to Muammar Gaddafi being toppled and the subsequent collapse of the Libyan state which unleashed an era of unrest and instability in the Sahel.
As one interviewee put it:
South Africa has two platforms for projecting power. One is the AU and one is the UN and at times these roles are contradictory.
Paternalism
A third issue mentioned by all the interviewees was South Africa’s conduct within the AU, and the extent to which it projected a kind of “big brother, big bully” approach.
There is still strong resentment about the way South Africa ran its campaign to get Nkosazana Dlamini-Zuma elected as chairperson of the AU. One interviewee explained how South Africa regularly berated other countries, particularly smaller Francophone states, for their “colonial mentality”, implying that their support for then presiding chairperson Jean Ping for a second term was tied up with their servility to France.
Of course, from a South African perspective, most of these allegations could be denied and explained through “hard facts and figures”. During its second term as an elected member of the Security Council from 2011 to 2012, South Africa prioritised African security issues.
The country has invested in promoting peace and stability in war-torn countries such as Burundi, South Sudan and the Democratic Republic of the Congo. It’s considered by some observers to contribute more than the UN-required 0.7 per cent of GDP annually to development aid on the continent.
But that’s not the point. In the diplomatic world perceptions matter as much as facts in the formulation of policy responses and the constraints on success.
The failure of policymakers to try and understand the perceptions of those at the receiving end of their policies can come at a cost. It can also frustrate well-intended policies and even lead to deep resentment and tension between countries.
It may do South Africans, whether ordinary citizens or foreign policy officials, well to ask themselves how others see them – and why. And the country’s policymakers would benefit from trying to understand how their actions are perceived by others.
