Bruin Development Forum: 2008
"In apartheid-era South Africa, a country where race meant everything, Sandra Laing was a poster child for injustice, classified "colored" even though her parents were white.Kicked out of an all-white boarding school because of the color of her skin, Laing was later reclassified white in response to her parents' legal campaign. But in a viciously racist society, her family rejected her when she fell in love with a black man, leaving her to start her life anew.Her story has now become a movie, "Skin," which opened to a standing ovation at the Toronto International Film Festival this week....."Read more on the Washington PostAnother story in the film on BBC News
A lot has been said about Bruin Belange Inisiatief, (CCI) and that it is a reversal to an outdated, old South African identity, a relic of the past, best left behind. Apart from an emotional bitter attack from Jonathan Jansen, which unfortunately said more about himself then about BBI; 'on the ground' there is a positive vibe about this initiative. Yes, of course, BBI need to hear and take heed of the voices of caution. It cannot become home to bitter and opportunistic ethnic revivalism, a place for some racist and vile characters, with rotting political carcasses as a kind of Lazarus-moment. From those in charge of BBI this is evidently not the intention and hopefully the movement will be able to steer clear of these types. What is critical at this juncture of our South African transformation process, is the mobilization of all communities under the banner of our constitution. This is a time to revive the notions of self-help and self-pride, in order to build sustainable communities. These notions are nothing new and some-one like Steve Biko, but also other post-colonial thinkers saw these as critical to the restoration of the dignity of Africa. This re-building of the self, also include movementbuilding, which will sustain the ideas and the cultural transformation that we all seek. It is at this point where new initiatives and social movements will be crucial and we will see more and more of these staking their claim.The question is whether a notion like bruin-ness (coloured-ness) could be or should be harnessed in this quest ? What has happened to black-ness or to our South African-ness or even African-ness. These are the fundamental questions that BBI will have to deal with concisively and it would be fascinating to hear the leadership speak out on these. At least from one perspective it could be argued that these are still valid, but that we, given the current political configurations, can only speak of these in a hyphenated mode, i.e. referring to coloured-South Africans, or coloured- Africans, etc, This type of language, although with and evident resemblance to old colonial and apartheid nomenclature, is of course inadequate. The language of our current legislation is inadequate. This remains exclusivist, in terms of which the bruin (coloured) can never be African, but also the mixed-ness of 'Áfricans' and Afrikaners is negated. Should these initiatives base their struggle on progressive and post-colonial identifications, transcending old conceptualizations of race and ethnicity and which appreciate this open-ness, then we may see possibly the first subversion of apartheid-type language. This may be hopeful and worth pursuing. What will this mean for the ordinary farm worker, in Paarl or the unemployed youngsters of Eldos? It will mean that she is not marginal or invisible in the new SA, but that she is embedded in the colour-ful tapestry of a proud movement, who works towards justice for all people, because its black and white that are in our blood.
Rassisme ? Nee, swak maniere- R van der Ross
Wat word deesdae die meeste bespreek – die nalatenskap van apartheid, die demokrasie, ras en rassisme, of Eskom?Bo-aan my eie lys is ras en rassisme. Hoekom? Sommer.Sommer omdat ek verlede Vrydag uitgery het na die Paarl om te luister na ’n lesing oor en ’n bespreking van rassisme.In die kollig was die skrywer Ryland Fisher en sy nuwe boek, Race. (Fisher het wel meestal Engels gepraat – in die Afrikaanse Taalmuseum nogal – maar die gehoor was oorwegend Afrikaanssprekend.)En nou sit ek en peins oor Vrydagaand se dinge. Dis ’n interessante boek, wat betref Fisher se hantering van sy onderwerp. Hy het onderhoude gevoer met 17 of wat Suid-Afrikaners ut verskillende agtergronde – van ’n skooldogter tot ’n kabinetsminister; van Rhoda Kadalie tot Melanie Verwoerd; van ’n vorige universiteitsrektor tot ’n werklose bruin man in die Kaap.Fisher stel vrae, teken die antwoorde aan, en stel sy eie menings. En dan word die saak vir bespreking oopgestel in die Paarl.Dis jammer, uit my oogpunt gesien, dat daar so min “anderskleuriges” was, maar die vergadering is glo gereël ter ere van wyle eerw. Abe Maart, van die Paarl, en dit verklaar seker waarom dit nie wyer geadverteer is nie.Maar om terug te kom na ras en rassisme: Die ou Grieke het mekaar gegroet met die woorde “Wie is jy, en uit watter stad (land) kom jy?” Met hierdie twee stukkies inligting kry jy die vreemdeling in fokus, as’t ware. Jy weet, in ’n mate, watter soort mens hy is, jy weet iets van sy kultuur. Jy weet hoe jy hom ten beste kan hanteer. Jy is nie vir of teen hom nie; dis iets wat later kom, namate jy meer van hom weet.Is dít nie hoe ons ons eie benadering tot vreemdelinge aanpas nie? En daar is niks mee fout nie. Ons het wel vooroordele of stereotipes wat nie altyd pas nie, want die vreemdeling voor jou is wel vir jou vreemd. Maar jou vooroordele help om jou evaluering van hom of haar aan die gang te sit.Niemand (behalwe Fisher self, en later meer daaroor) erken dat hy of sy ’n rassis is nie. Want rassisme is ’n lelike woord. Die ander ou is altyd die rassis, nie ekself nie.Fisher skryf egter op bladsy een: “I believe that I am a racist because my entire life I have been groomed to become one.”Gewis ’n goeie manier om die boek aan die gang te kry. Prikkelend. Uitdagend. Maar nie waar nie.Want as dit waar was, sou hy nie hierdie boek geskryf het nie. Hy sou ’n boek geskryf het waarin die deelnemers aan die debat nie die vinger van blaam sou gewys het na die mense of landswette of situasies wat hul menswaardigheid gekrenk het nie. Liewer ’n boek waarin die deelnemers apartheid of rassediskriminasie sou verdedig as nodig, positief of selfs as Godgegewe. Maar daar bestaan mos nie meer sulke mense in Suid-Afrika nie, of hoe?Die een ding wat ek in die bespreking gemis het, was ’n definisie van rassisme. Kyk, die boek se naam is Race. Maar om van ras te praat is wetenskaplik. Dus is ons gevra oor rassisme. Dis iets anders. Dit gaan oor gedrag, oor verhoudinge. Oor die inneem van standpunte ten opsigte van ander mense op grond van hul ras. Ek noem iemand ’n rassis as hy meen hy is meerderwaardig op grond van sy eie velkleur.Baie van die beskuldigings van mense as rassiste gaan eintlik oor hul swak maniere. Sê maar iemand druk voor ’n ander by ’n winkel se betaalpunt in. Doen hy dit omdat hy wit en die ander mens bruin is, dan is hy ’n rassis. Maar as hy dit doen net omdat hy haastig is, dan is hy gewoon ongemanierd.En mense is soms te fyngevoelig. Hulle sien rassisme waar dit nie is nie. Twee mense klets in ’n winkel, salig onbewus dat hulle die gang versper. Hier kom ek aan en kan nie verbykom nie. Ek kan ekskuus vra, dan sê hulle ekskuus en laat my verbykom. Maar ek kon ook anders optree. Ek sien hulle is wit, laat my gevoelens opvlam omdat ek bruin is, en dan kla ek dat hulle rassisties was.Ons lewe in ’n wêreld vol van wantroue, woede, aggressie en sonde. Om te lewe asof daar eendag hemel op aarde gaan wees, waar almal van liefde teenoor almal oorborrel, is wensdenkery. Ons sal maar moet saamleef met ’n mate van onaangenaamheid oor baie dinge – soos rassisme.) Prof. Richard van der Ross is ’n voormalige rektor van die Universiteit van Wes-Kaapland.(Erkenning aan Die Beeld)
A new coloured website, Mixed World has just been launched. It will definitely go to our blogroll. This initiative follows on a flood of Coloured facebook groups, also the very popular, Bruin-ou and other blogging types like Beyond Identity. The recent one-man commedy of Stuart Taylor, Techni-coloured and others certainly affirm our observation last year on the surge of Coloured identitygroups within popular culture and in particular amongst young people. Mixed world and Bruin-ou seems to follow the same trajectory and could be coming from likeminded guys, if not the same. The website is userfriendly with bells and whistles of Web 2.0 etc, whilst the theory behind these still seem to allude to the definition of Coloured in terms of the notion of mixture, if not blood or genetics then at least in terms of culture. Bottomline is that an evident, self-assured Coloured-ness is rising to the challenge and that need to be applauded.
Its time to stand up for what is right.
Afrikaans is op die regte pad... Danny Titus lei ATKV
Dit is met opgewondenheid dat ons kennis neem van die aanstelling van prof. Danny Titus, as ATKV se uitvoerende direkteur: kultuur (Danny Titus nou ATKV se hoof, Beeld, 29 Feb 2009) Hy neem die leisels oor by Coenie de Villiers. Hierdie besluit is inderdaad rigtinggewend, nie net vir die ATKV en kultuur in die land nie, maar vir versoening en nasiebou. In die lig van die onstellende ontwikkelinge die laaste paar dae, staan hierdie skuif in die teken van hoop. Dit is hoopvol dat die ATKV ( en hier moet Hans du Plessis en die direksie geloof word) hierdie stap neem en op so ‘n wyse die neeerslagtigheid, deesdae rondom die plek van Afrikaans en Afrikaansprekendes aan die kaak stel. Prof. Titus, leidende akademikus en gemeenskapsleier, asook oudstudent van Universiteit van Weskaapland, wat sy doktoraat in die regsgeleerdheid in Nederland verwerf het, is van mening dat die ATKV deel is van die nuwe Suid Afrika en ‘mense kan saamneem na ‘n verenigde Suid Afrika....’. Hy dien onder andere op die direksies van die Aardklop Kunstefees en Transparency International, in Suid Afrika, maar is ten diepste ‘n intellektuele leier, gevorm in die kerklike en studentebewegings van sy dag. Die ATKV het met hierdie aanstelling, (miskien sonder dat hulle dit weet) emfaties, ‘n streep getrek deur vele stereotipes t.o.v. wit Afrikaanssprekendes, in Suid Afrika. Daar is nogsteeds diegene wat vir hulself en kinders ‘n toekoms en sleutelrol sien in die land, as ware Afrikane. Die historiese rol van mense soos Beyers Naude, Van Zyl Slabbert, Willie Jonker, Ingrid Jonker, Breyten Breytenbach, Nico Smith, Max du Preez, o.a.- en vandag nog, Melissa Steyn, Christi van der Westhuizen, Carl Niehaus, Klippies Kritzinger, Gerrie Lubbe, en so kan mens aangaan, illustreer die rykheid van die rol wat wit Afrikaanssprekendes speel. Hierdie hier-wees, gewortel wees is integraal tot die rykheid van hierdie land en kontinent, en daarom staan hierdie besluit in die tradisie van hierdie rol, wat vorentoe nog gespeel sal word. Titus se aanstelling bring verrykende, maar verruklike moontlikhede, met sy skerp intellek, passie vir die taal en die kultuur, maar ook fyn aanvoeling en vir die omgewing waarbinne Afrikaans, as Afrika taal gaan groei. Hierdie is ‘n groot stap in die tuiskoms, nie soseer van Bruinmense nie, maar van Afrikaans, van alle Afrikaanses. Dit was ‘n lang pad, Danfred, seun van die Boland, maar wees verseker daar lê ‘n langer pad voor.... in die woorde van Adam Small, eertydse dosent aan UWK....Die pad gaan tussen kliprante en aalwee,swaar swartvlerk voëls styg op en skree,in wolke stof stap veewagters en vee;die pad gaan tussen mols-en mierhoop, singelom pikswart vroue wat hul ringe rinkelna die godverlatenheid van ‘n negosiewinkel;die pad gaan op die middag hier plek-plekonder swart lugte waaruit blitse leken die onrus roffelend om die hart laat trek;die pad gaan tussen doringbos en –boom,swart bessies, nou and dan ‘n modderstroom,die pad gaan deur ‘n donker, donker droomAdam Small: Sê Sjibbolet.
Die gewraakte inisiasie rite by die Reitz koshuis van die Kovsies, wat die hele land aan die walg het, maak 'n sweer oop wat al lankal gedreig het om oop te bars. Ons voeg ons stem by die absolute afkeur en skok.Daar sal egter ook gekyk moet word na die feit dat dit bloot die punt van die ysberg is. Daar is wydverspreide weerstand vanaf wit studente teen 'integrasie' van koshuise. Nou moet ons verstaan: dis 14 jaar na Madiba as president ingehuldig is, die huidige studentecorps is gebore in die middle na laat 80, toe dinge al skuif in die land, so hulle het nie 'onder apartheid' groot geword nie. Aan die anderkant is daar daai klomp Heidedallers,Noord Kapenaars, Karoonaars, wat Afrikaans praat en leef, wat op Vrystaatkampus kom, niks erg het aan politiek het nie en dan by koshuise (juis omdat hulle nie wit is nie !) nie welkom voel nie, of uitgelewer is aan siek sadistiese seniors. Die realiteit is dus dat die volk nog nie deur die veranderinge in die land gewerk het nie. Die opvoeding van ons kinders kan egter nie op die spel geplaas word twv hierdie rassisme nie...dit moet veroordeel en uitgeroei word met wortel en tak.
Dis baie insiggewend dat die ATKV en die 'nuwe' ANC besig is om vir mekaar ogies te maak en nader na mekaar te skuif, na die Polokwane Rubicon. Die Beeld berig dat die twee organisasies met mekaar gesels oor groter samewerking. Die Afrikaanse Taal en Kultuur Vereniging (ATKV) het uiteraard 'n tipe geskiedenis wat deel is van die groter komplekse storie van Afrikaans in Suid Afrika. Die feit dat kultuur en taal menigmale (en ook vandag nog onder die ANC) as 'n wapen in die ideologiese stryd opgeneem word om die heersersklas se posisie bestendig, het nie by die ATKV verby gegaan nie. Baie Afrikaanse bruinmense sou met reg skepties wees oor betrokkenheid by die ATKV juis vanwee hierdie rol en geskiedenis. Dinge is egter baie maal meer kompleks as wat dit mag lyk. Dit is veral so ten opsigte van taal en kultuur en in besonder die Afrikaanse taal. Hierop gaan ons nie op hierdie stadium in nie, maar wil dit bloot stel (asof ons dit nie weet nie) dat Afrikaans se ontstaan en ontwikkeling, as 'n Afrika-taal, ten diepste gewortel is in die konteks en ervaring van die kolonialisme in die slawekwartiere, aan die Kaap. In 'n post op Beyond Identity, The Purity of the Afrikaners, word gestel, Also, the Afrikaans language spoken by Afrikaners, was actually originally spoken by slaves. Just like in the United States of America, where Black English or Ebonics developed from the broken English Southern dialect spoken by Black Americans, Afrikaans developed in the same way. The Afrikaans language, although Dutch based, absorbed many Khoikhoi, Malay, and Indian words. As white colonial children were raised by non-white slave mammies and had mixed-race children for playmates, one can see how the white settlers abandoned their Dutch language for Afrikaans instead. The very fact Cape Coloureds still speak Afrikaans, even though their ancestors did not participate in the Great Trek, shows that the language did not originate amongst the Voortrekkers, as Afrikaner white supremists claim. Cape Afrikaans (spoken by Coloureds) and Orange River Afrikaans (spoken by white Afrikaners), although baring dialectic differences, are similar enough to be regarded as the same language and mutually intelligible. Thus, Afrikaners ironically, speak a language with non-white origins.Strenggesproke is die Afrikaanse taal en kultuur dus 'n produk van 'n unieke Afrika bricolage, maar en dit is die kritiese punt, wat op progressiewe wyse ontwikkel en voortwoeker, binne nuwe kontekste en onder nuwe heersers. Die poging tot opeis en ideologisering van hierdie rykgeskakeerde organiese proses, deur Afrikaner Nasionalisme, onder die Britse Empire en later die konsolidasie, onder Nasionale Party bewind het gelei tot ongekende ekonomiese welvaart en sosiale ontwikkeling in die wit gemeenskap, maar ook tot die doelbewuste verarming en politieke marginalisering van die bruinmense. Hierdie politieke magspel kon egter nie weerbarstigheid en lewenskragtigheid van Afrikaans onder bruinmense demp en uitdoof nie. Dit het voortgeleef ( ten spyte van grootskaalse verengelsing)in ons gemeenskappe, onder ons kinders in hulle hip hop (check out Prophets of Da City-POC, Black noise, BVK) en in ons politiek, opvoeding en godsdiens. Dit is om hierdie rede dat die herdefiniering van Afrikaanswees, en daarom van Afrikaans-gegronde instellings krities belangrik is in die ontwikkeling en heropbou van ons land, vandag. Die rol van bv 'n instelling soos, Stigting vir Bemagtiging deur Afrikaans, is sentraal in die transformasie en ontginning van bestaande instellings, ter wille van hierdie proses van herdefiniering. Soos die artikel in Die Beeld dan ook stel, is die kwessies van armoedebestryding en welvaartskepping op die tafel. Dit moet egter skerper belyn word: Die geselsies moet aangeknoop word met progressiewe mede Afrikaansprekendes (soos die span by SBA) en die begunstigdes in die prosesse moet bruinmense wees, bruin kinders wat op die plase en in die landelike dorpies, maar ook agtergebly het in die tradisioneel bruin lokasies en eenvoudig, Afrikaans leef. Die ANC (die huidige heersersklas) is egter nie so 'n sleutelrolspeler in die verband nie en sal uiteraard die proses stuur in die rigting van die beurse van die 'comrades'. Wat nodig is, is dat sleutelleiers, wat nog in voeling is met die community, wat hulself onderskei het in hul velde, hetsy, ekonomie, opvoeding, regsgeleerdheid, religie of sport en kultuur ernstig opgeneem word in die 'geselsies', oor taal en kultuur. In die verband hou ons met groot belangstelling die ontwikkelinge in en deur die ATKV fyn dop, prof Hans du Plessis, maar meer nog, het die tyd aangebreek vir visionêre bruin leiers om, aan stuur van sake, Afrikaans te laat gedy in die publieke ruimtes.
Delft Symphony, die armstes moet die prys betaal in tente
Niemand kan ontken, die brandpunt rondom behuising is 'n komplekse saak. Die uitsprake van howe moet in die verband gerespekteer word en die rol van politici is menigmale meer van 'n probleem as 'n oplossing. En tog wonder mens of die dieper struggle werklikwaar aan die lig kom m.b.t. die gemors in Delft Symphony. Dit sal mens seker nooit weet nie. Dit bly egter 'n skande in die Nuwe Suid Afrika, wanneer die mense wat desperaat soek na skuiling, veral in die lig van ons Minister van Finansies se aankondigings van 'n gesonde begrotingsoorskot, op straat of in tente woon. Vlugtelingskampe binne die nuwe Suid Africa, in Kaapstad. Dit terwyl Kaapstad beskou word as die mekka van toerisme in Suid-Afrika (en Afrika) en sekerlik besig is om hul vere reg te skud vir 2010. Die 'skoonmaak' van onsienlike 'squatter areas', is egter gewoonlik deel van die (ongepubliseerde) voorbereidings vir die wêreldskouspel, terwyl ons voortdurend herinner word aan die ekonomiese vooruitgang vir die gasheerland en -stede. Soortgelyke wêreld byeenkomste word gemeet aan die inkomstes en die skouspel van die 'beautiful game', maar die prys wat die armstes moet betaal deur nuwe 'forced removals' in die 'nuwe' Suid Afrika, word verswyg.Kom ons gee 'n ander perspektief, uit die tent so to speak. Wanneer mense vir jare, geduldig op 'n waglys is, en geduldig hulle onderwerp aan burokratiese rondslomp en nog steeds en ten spyte daarvan, hulself beroep op die ('ons') demokraties verkose regering, maar dan skielik hoor iemand anders, wat nou die dag in die Kaap ingetrek het, staan voor in die ry, dan is daar moeilikheid. Wanneer die ontwikkelinge en voorbereidings van die Wereldbeker 2010, van hierdie mense verwag om, geduldig te wees, want, so hoor hulle, 'ons kom by julle uit', dan is daar iets wat besig is om te verrot in die moraliteit van die 'nuwe' Suid Afrika. Wanner nuwe stelsels, administrasie en nuwe vorms (in Engels nogal) konstant die doelpale skuif, dan is daar iets diepers aan die gang, 'n magspel waarbinne die armstes 'disposable nappies' word. Wanneer hierdie mense uiteindelik beland op die straat en in tente, soos vlugtelinge in hul eie land, dan is daar iets fout met die weegskale, veral Trevor Manuel, as daar van oorskotte te sprake is en die 'fundamentals' in plek is. Miskien moet ons eerder weer luister na wat Cosatu sê oor die surplusse, want in die 'nuwe' Suid Afrika skree dit ten hemele. Dit is 'n Suid Afrika waar sy eie arm mense, nogsteeds die prys moet betaal, in tente, terwyl die haar nuwe elite, by die Polokwane's, mekaar as comrade aanspreek en die hande gulsig vryf, vir die volgende Duitse vuurwa. Miskien is dit dan geen wonder waarom die behuisingskwessie, soos dit manifesteer in Delft, so kompleks is nie. Die 'nuwe' Suid Afrika is kompleks.
In principle there should be no harm in our children making a pledge towards a common South African-ness. This is a good idea. Many have responded with concern over the content, others over the language, and others over the ideology behind it. Whilst both Pres Mbeki and Me Pandor stressed that the content is up for debate, most of these reactions react to a supposed imposition on a highly diverse SA populace. The more appropriate question however seems to be: what are those values that bind us together, as South Africans and how do we package it, succinctly and on the level of our children. What make us unique and proud? Its here that the values of the constitution cuts across our differences, as the symbol of our national consensus (at least for now) One thing we all, including our Prez etc have to remember, though is that we should not overestimate this little pledge in terms of what can achieve. As the flag, the anthem, and the constition itself, its value lies in the mythology and symbolism of representing the ideals we measure ourselves against and live for. As with the constitution, it also becomes the standard we call our leaders, including government towards, even where they are called to task.
Jake and Springboks are Laureus winners, but SARU insults De Villiers
What a stinker !Whilst the Jake White and his stars have the world at their feet, SARU is at it again. This time SARU sees it fit to offer De Villiers a contract from hell, with , amongst other draconian clauses, a salary way beneath what White received. SARU seems to get it wrong every time we ascend the world stage, which leaves one wondering about a possible third force... This is a moment in the history of rugby where they could capitalize on the successes of Jake and the boys, in taking the game to the nation, in building a bigger pool of talent and supporters. Of course, such a boost will also make the sponsors smile. But no, like so many times before, they dropped the ball. For many, rugby still represents the sentiments of the old SA. The visionary appointment of De Villiers has set the tone for a new era, where it seemed as if the tide was turning. Finally, all of us are valued and respected for our contribution, as it should have been all the time. Now, it seems, as if the coach of colour is not equally valued, irrespective of his credentials, irrespective of whether the world and potential supporters is viewing every move in South African rugby, with keen interest. Whilst White is grandstanding with his stars, with only one (confused ?) player of colour, on the front pages representing (South) Africa, the back pages are telling a different story, a story of humiliation and injustice. It's time for SARU's officials to start stand up and some-one need to stick their neck, for goodness sake. Its time to not only to grandstand, but to put the money where the mouth is and value our best in equal measure, irrespective of whether the person is White, coloured or black.
Peter de Villiers.,
President Norman Arendse on the state of the (cricket) nation
Sport, for some, is a barometer of the state of the nation, maybe more than the recent blahblahblah speech last week Friday, somewhere in Capetown. Admittedly, this is taking the importance of sport too far, yet it does have an element of truth in it. Hence, when there is a spat between the President of CricketSA, Norman Arendse and our national cricket coach, Mickey Arthur, on team selection, then the true sentiments with regards to transformation (even beyond cricket) starts to surface. In the public domain, it has been said time and time again, there is no more any racists in South Africa. Even when a young white boy, in cold-blooded fashion, finish his traditional weapon on innocent poor black people, then 'skielik', the crime situation in SA is to blame-there is nothing such as racism-it doesn't (and most probably never exist). To make along story short, Norman Arends has however put his finger, not only on a sore point in cricket, but also on the rest of our country as well, namely the sophistication with which racism mask itself within the new SA. Lets be frank: Bruin/Black South Africans people are dissatisfied with the levels of transformation in cricket, on all levels of our society, yet we love the game and the team, winning. We can still conjure up the images of the nation saying goodbye to Sir Polly, especially the vibe in PE. There are great things happening in sport today. Yes, let us commend new Stormers coach, Rassie Erasmus, in the team selection for Saturday's game against the Bulls. Rassie, this is not a vindication for Bruinmense in the Cape (you have too much of a maverick-hard headed streak in you), this is the affirmation of what has been argued so many times, here at BDF: transformation and excellence (or merit), is not opposites. If other coaches like you, can open their eyes and see the bigger pool of talent, form and flair then we all can have winning teams to be proud of. The argument of many who push this line (transformation or merit), at the root, departs from the racist notion that the appointment, nomination or election of any one other than a white person was on the basis of something other than merit, and therefor means the lowering of the standard- hence the counterargument for merit and excellence as the sole criteria. Should there be a bruin or black person, then it was not on the basis of merit, but on the basis of 'transformation' or 'politiek'. When a white player is chosen, then its on merit. When Rassie and the Stormers selectors however looked at the whole pool and found on form, 15 men in black/blue, where 6 is not white, then people start to get worried, he was pushed, he is bucking under 'political' pressure. Well, he didn't, he simply enlarged the pool he can draw from, which gives him more options. He tried combinations with practice games against weaker teams, to blood new talent into the system. He was willing to widen his horizons. On the other hand, we have national coaches, who don't look at the broader, the whole pool and with 'oogklappe' only see what they've been conditioned to see. It is at this point that brave administrators, have to pull out and uphold those lofty ideals that we've agreed upon during unification. Norman Arendse is one of them. All that we as a sport-loving nation are to expect from Norman is to keep the vision of a transformed, inclusive and representative pool of form and talent in front of Mickey Arthur. Between you and me, Prez Norman, maybe some-one like Gibbs, need to the time off to find his form, if ever again. You're right, Monde Zondeki should have been included, so should have been Charl Langeveld, great to see Robin Petersen, back in the pool again, but we need to development, broaden and keep pointing to the bigger pool. Keep it up Norman !
Kwame Anthony Appiah on Identity, politics and the archive
Just stumbled across an article by Kwame Anthony Appiah on the Public conversations website, where he looks at Identity, Politics and the Archive. This type of contribution ties in with some recent posts on Beyond Identity where Ross Rayners raise some interesting issues and discussions, we often consider out of bounds. It seems at least to me, that Appiah is presenting a strong argument, which see social identity as much more than the usual mixed race, or mixed culture arguments. But this is not the point that he is making. He is simply saying that national identity is ( and never was) a homogeneous state of being. He writes 'By and large people, do not live in mono-cultural, mono-religious, mono-lingual, nation states and, by and large, they never have.' He quotes Ernest Renan in defining a nation as a 'soul, a spiritual principle....' which consists of two things, namely, 'the common possession of a rich heritage of memories, whilst the other is a present agreement, a desire to live together, the willingness to continue to value the heritage that one has received, undivided.' The reality, Appiah continues later, is however that the past is not innocent. Its rooted in our choiced recollections (the archives), therefor the stories we tell to ourselves and our children. These stories are of course representing the one we still remember or want to remember and in the public sphere the choices of those in power, being told primarily, via the education system and national media. Hence his conclusion, that nationality or national identity then, our South African-ness is work in progress, as we delve into our archives, albeit colonial, to recollect and retell the stories of those also written out of history, but also as we commit to our construction of our future story together, an archive that remains to be written.
Deshun Deysel's latest achievement
I'm so cross with myself that I missed High-altitude mountaineer, Deshun Deysel's latest achievement, of taking a group of women along. The First for woman Kilimanjaro team, with Deysel at the helm, took on Killimanjaro and on Saturday, 12 Jan 2008, they summited Kili at the Uhuru peak. This is part of Deshuns vision of summiting the 7 highest mountains on each of the 7 continents. She now has 2 under her belt, namely Kilimanjaro, the highest in Africa and Mount Elbrus, which she summitted on 8 August 2007. I heard her on radio as we were on our way back from holiday in Cape Town at the beginning of Jan 2008, telling her story of the First for woman Kilimanjaro project and we hoped to see anything in the media, to no avail. We commit to keep track of this amazing truly South African women, as she takes on the mountains of the world. We are right behind you Deshun!
Prof Nico Botha speaks on hope
Prof Nico Botha, new General Secretary of Southern African Missiological Society, spoke powerfully on hope at the North-west University. He refered to hope as the courage to struggle. Its a struggle for life, a struggle for a future. Prof Botha challenge churches to be communities of hope in a the real world, not in heaven. This is indeed a great challenge as on the one hand coloured communities are highly religious, yet also entangled in various pie in the sky churches. Spirituality is central to the develop communities.
Elrio van Heerden saved the day for Bafana, South Africa
Unasuming, coming on as a sub, he saved the day for us, as we were heading for another defeat on the soccerfield. Elrio van Heerden, hailing from the Eastern Cape, made Bafana's fans smile as he netted an impressive long range shot of 25m, late in the second half. The game against Angola, was to set the pace for our Afcon campaign, but also World cup 2010. The hope is that talent like van Heerden be given the chance to show their mettle, hopefully helping Bafana to survive the group of death (Group D), possibly bringing the cup home. This is a long shot, of course, but why can't we dream ? Go boys !
This post in a sense announce, but also want to celebrate the 1st year birthday of Bruindevelopment Forum-BDF. Of course, the conversations on Bruindevelopment comes a long way, and will continue after BDF. Thanks to all the visitors and those that left comments and sent emails. I however, cannot remember the exact date of our first post, but know that it started somewhere in January 2007. ( It shouldn't be too difficult to look this up in the archives). Anyway, the story of BDF started in an informal conversation, on the question what and how are we to respond to the plight of bruin communities, progresively and positively, but also without the usual racist undertones or crude ethnic nationalism that sometimes undergird, political processes, like voting and party formation. This is not the agenda of BDF. Starting with the blog, hesitantly and without a clue or background of webdesign, journalism or serious writing, was a risk. We do it hesitantly for a second reason: we need to bear in mind that some would argue that this conversation is irrelevant or even an embarrasing relic of the past. Afterall, we want to move on in the rainbow-nation, or on the other hand maintain our struggle identity and credentials, in the new South Africa ( or even new world). This is however not the full picture of our current reality. Race categories of Coloured, white, Indian, African, are still with us, officially. We've also refered to the reality that more and more young professional and connnected people would describe themselves as loudly and proudly as Coloured, struggling with the older generation of comrades and activists, who (still) call themselves black. So, what are we to do with this? Should we deny, or write it away or simply omit it, consciously- this upsurge of consciousness ? The book edited by Zimitri Erasmus, Coloured by History, shaped by place, helped us to find some theoretical framework for our conversation. This book, based on a conference, held in the late 1990's, at the UCT aimed to deal with this question, whilst aiming to get beyond populist and superficial explanations of coloured identity formation. The one explanation namely of defining Coloured people as mixed has been shown to reify the colonial myth of pure races. Like Erasmus and others, we argue for the salience of cultural creativity and hybridity, shaped by the social context. South Africa's new context, as refered to earlier, shapes new identities, which selectively appropriate a wide array of cultural, spiritual, ethnic, georgraphical resources, in order to shape. identity in a postcolonial context, a context of global capital, and flows of information and cultural goods. In sense, for all of us, an expreience of diaspora, of exile challenge all to re-imagine new identities, as the basis for development and social transformation. In this respect, Manuel Castell's analysis of the Network society and the Power of Identity is relevant, as it helps to provide a lense to be able to read our current context and the processes of identity formation.In coming back to Bruindevelopment forum, we aim to provide space for conversations that transcend racist ideology, by grapple seriously with a postcolonial context. In this respect, we want to keep on reflecting on the role of media, popular culture as well as other cultural indistries, aiming at stimulating some interesting conversation, or at least, alternative perspectives and stories, specifically then, from the Bruin perspective then. We would want to network with others on this conversation, talking, debating and telling stories, thus building community. Of course, we cannot be everything to everybody and certainly we cannot provide for the needs of all in this space. In this respect we would be quite willing to refer and link this small conversation to other links. May this year be a time of some wonderful conversation and we invite even those who would disagree, with the aim at honestly dealing with our very complex context.
Brian Habana gelok na Frankryk met miljoene
Nog 'n bekende Springbok, miskien die mees gesogte van hul almal, Brian Habana, oorweeg dit om in Frankryk sy trade te apply-dis net 'n kwessie van wie die meeste op die tafel kan sit. Habana het glo na sy Worldcup sukses, gesê dat hy eintlik nie swart of bruin is nie en nog nooit in sy lewe onregverdige diskriminasie of rassisme ervaar het nie. After all, so sê hy, hy het eintlik baie bevoorreg grootgeword: model-C skole, hostels, wit vriende (-inne) ens. Wel, laat ons hom sterkte toewens en hoop dat hy nie in Frankryk, ontnugter sal wees deur die (real) world nie. Frankryk is juis nou besig om te herstel van die skok na die Parys-onluste en geweld, 'n paar jaar gelede.
De Villiers kry werk in konteks van ras-diskriminasie, volgens Ferdie
Ek hou somes van Ferdie se punte. So kom ons gesels.Ferdi Greyling argumenteer in die Beeld, 18 Januarie 2008, onder die opskrif De Villiers se pos nie nie-rassig nie, dat de Villiers se aanstelling in die konteks van ras-diskriminasie is. Alhoewel Greyling dit nie eksplisiet sê nie, werp hy deur die artikel tog 'n skadu oor die proses, en daarom ook oor De Villiers se bevoegtheid. Hy skryf: 'De Villiers( hoe goed soos hy is en so baie integriteit soos wat hy het) was dus gekies vanuit 'n kortlys wat op rassegronde saamgestel is en wat nie al die beste afrigters in ons land [hy verwys vroeër in sy artikel, na Jake White, Rassie Erasmus, Eugene Eloff, Dick Muir en Naka Driske-BDF] se name opgehad het nie omdat verskeie van hulle die verkeerde ras is'. Greyling plaas tereg die aanstelling binne die konteks van die land se Grondwet, en verwys later na 'regstellende aksie' en 'transformasie'. Hy is van mening dat transformasie (asook 'regstellende aksie' ?) 'n kode woord is vir 'nie-wit', wat dan iets verklap van die reaksie elke keer as hierdie woorde in 'n gesprek kom.. Sy argument is egter ten diepste gegrond op 'n storie waar hy sy wit bevooregting, onder apartheid erken maar terselfdertyd sy skuld daaraan ontken after all: Dit was nou eenvoudig die konteks- en so meen hy, het hy nie 'n sê gehad of 'n keuse daarin gehad nie. Dit was genade onverdiend. Hy vertel: 'Dit was onvermydelik dat ek destyds in die ras-bevoorregte wit skool sou wees. Dit was die konteks van die tyd. Dit was nie my skuld nie, maar dit was 'n werklikheid-'n onregverdige, rasgegronde werklikheid.' Hieroor het hy, volgens hom nie 'n keuse gehad nie- 'n keuse na die ander kant sou tewens 'mal' en 'dom' wees en hy sou oor die keuse, les bes 'in die tronk beland het'. Die probleem met hierdie denkwyse, Ferdi, is dat jy wel 'n keuse gehad het en dat jy/julle gekies (gestem) het vir die onregverdige, rasgegronde werklikheid en daarom bevoorregting. Mense soos de Villiers het nie 'n keuse gehad het nie en moes agter die sinkplate en op die 'gravel' velde oefen en speel. Hulle was aan die ander kant, nee, die onderkant van die bevoorregting, terwyl mense soos White, Erasmus en die ander wit afrigters, soos wat jy hulle noem, inderdaad onregverdig bevoordeel is. Hulle kon die belastingsgeld en aandag van apartheid in ervaring en 'bewese sukses' sukses omskep. Dit is die verlede en baie sou wou hê dat ons dit daar laat. Dit kan egter nie. Dit is dan juis die Grondwet wat hierdie verlede as vertrekpunt en verwysingsraamwerk het waarbinne ons vandag leef en werk, moet die doel om hierdie ongelykhede reg te stel. Ons lees die eerste drie sinne in die Preamble:'We, the people of South Africa,Recognise the injustices of our past;Honour those who suffered for justice and freedom in our land.' Maar meer nog, die skeefgetrekte werklikheid het nie in 1994 skielik verdwyn nie en dit is hier waar regstellende aksie en transformasie inpas. Die vraag is hier hoe dit reggemaak word daar waar ons werklikheid nog steeds skeefgetrek staan vanuit hierdie verlede. Miskien is die hele argument bietjie uitverband geruk, want die feit is toe hulle (die 'beste' afrigters in ons land dan) die kans gehad het om aansoek te doen, toe het hul keuse (demokratiese reg) uitgeoefen om nie aansoek te doen nie.
Robert Pierce is at it again...
Robert Pierce, from Eersterust in Pretoria, writes to the latest Beeld, his take on what is happening around the country. His letter might be controversial to some, but he make some very interesting observations.
People in Delft still waiting for court on housing-case
The matter between the community members of Delft on the one hand and Thubelisha Homes and the provincial government on the other hand has been postponed again. The Burger reports that the frustration of members of the community is rising. The challenge of housing relates to many other social challenges that we face in our communities and the manner in which this case is handled hopefully don't indicate the priority that housing has amongst our political leadership. Lack of housing and overcrowding exacerbate the drug scourge, HIV/AIDS and the shocking conditions under which our young people have to study. By living in the 'yard' and on 'flats' impacts on their self-image and dignity- this situation is the festering sore on which gangsters and other predators thrive. Another concern should be the danger that power hungry, politicians would want to milk this cow for political gain. This case will be followed closely as it would give indication of where the ongoing battle between homeless communities and the political and economic elites of the day stands. The court need to speed up the process so that poor and homeless communities know where they stand ( or sleep)
Tim Williams acting topcop, need to act now Even though Comm Tim Williams is 'acting' National Commissioner of police, in the wake of controversal Jacky Selebi's much published 'leave', he must now take the reigns and show initiative and vision by cleaning up our police services. This is certainly no walk in the park, but inevitable and unavoidable, as the image of our 'dieners' are in tatters. In local communities we are terrorised by druglords, who pay off cops with a drink at the 'smokkelhuis' down the road, law abiding aunties laugh at you when you call the station. They've learnt that the 'van' will come a few hours later (if ever!) and many times with the cops inebriated. How can these clowns be respected? Of course this is a long term process, touching many levels of the system, but as a start Comm Williams should talk to the communities, denouncing corruption and ill-discipline, he should lift the embargo on crime statistics and invite and implement independant research into trends and international benchmarks. Pull in the ex-cops and soldiers, if need be. This is your time now, chief, take command of your troups and win this war...one of our most important, if not the most important.
black or coloured ?
Since the appointment of the new coloured Bok coach a debate has been raging: is he black of coloured ? He, of course considered himself proudly black, but also felt that this 'black' thing has to stop. He is simply the next Bok coach. Some would hope that we should get beyond the black and coloured thing and also the white thing. It has been said many times that since 1994, there are suddently no racists anymore and now also no whites or blacks anymore. How are these complexities be understood in the light of the notion of non-racialism?Of course, it is impossible to answer this question in the space of a few lines on a blog. But lets at least start to problematise matters as another contribution to this difficult debate. The notion of 'black consciousness', relates to the work of the Black Consciousness movement (BCM) in the late 60's and early 70's, under the inspirational leadership of Steve Bantu Biko ( I write what I like). He argued that the white colonial masters were dividing the oppressed, under the terms 'Africans', 'coloureds' and 'Indians', giving different levels of priviledge to them, thus dividing them. These racial groups were called the non-whites, or non-Europeans. It is in this racist context, of being a non-entity, where whiteness was equated to purity and blackness to evil, that Biko advocated an affirmation of the inherent beauty and power of a collective consciousness, black consciousness. Some of us, who remember the 1976 riots, would recall the emotional energy behind the slogan, 'Black Power'. Being in primary school in Paarl, during this time, this rallying call, united Africans, Coloured and Indians alike, in the revolt against all the machinery and instruments of white power, with the ultimate aim a more human face to us all, not black and white. In the 80's we then see a revival of the notion of non-racialism, broadly under the inspiration of the Freedom Charter, organized under the United Democratic Front (UDF). The new rallying call was simply Amandla (power) with the response Ahwetu (loosely to mean 'to the people'). During this period, activists and politically conscious people, amongst the African, Indian and coloured groups, would continue to call themselves 'black' or simply 'comrades'. This remained until today, especially amongst the older generation of our communities, who were not only active the struggle, but also others who were simply politically conscious. it remained a positive affirmation of collective political consciousness.In the new South Africa, things however changed. The leaders and activists of the UDF and later, the mass democratic movement of the late 80s, early nineties had to make way for the 'exiles', who took over the leadership, because so it was understood, they 'suffered and struggled more'. Former black comrades, now discovered that they did not suffer enough and back came the notions of African, coloured and Indian in the nomenclature of officialdom, still under the broad rubric of 'black', but now facing new challenges, elites and political configurations. Also, newer generations, born after official apartheid, re-invented new meanings of the notion of colouredness, but also blackness and so forth, a process that is evolving and affirming the identity in seemingly positive and not mutually exclusive ways. Being Indian, Coloured or whatever is not an affirmation of being against whoever or not affirming the historical place of black consciousness challenging whiteness. This is the postcolonial fluidity of hybrid identities, that are emerging in the face of new challenges in late modernity, as it also unfolds in Southern Africa. It seems that over against the prevalence (still) of whiteness (irrespective of the demise of the National Party) in media and economy as well as the arts, blackness still has to be affirmed, keeping in mind the complexity of identityformation in the postcolony, so that we all (irrespective of the identities we hold dear) can attain a new consciousness. This might sound like semantic confusion, and maybe it is, given the rapid transformations we face and the need, maybe for new language and meaning. But we cannot escape the difficult task of grappling with what ever we inherited, in order to overcome the contradictions in it. It is only through this struggle, that we can come to a place where we bestow upon the whole South Africa and the world this gift of a human face (Biko).
Black consiousness movement,
Kwame Anthony Appiah on Identity, politics and the...
Elrio van Heerden saved the day for Bafana, South ...
De Villiers kry werk in konteks van ras-diskrimin...
People in Delft still waiting for court on housing...
Tim Williams acting topcop, need to act now