By Tarleton Hunt
Introduction
Postcolonialism helps us understand the historical legacy of colonialism, examine power dynamics, and shape our future. South Africa is a unique and intricate case as it has a complex and deeply rooted history of racism through its postcolonial past. Postcolonialism is a relevant framework for understanding the country’s history and its ongoing struggles with inequality and injustice. By analyzing the complex history of postcolonialism, apartheid, and white supremacy, we see how this is recognized today in South Africa.
Analyzing the Past
South Africa has a complex history marked by centuries of conflict, exploitation, and racial oppression. In his book Orientalism, Said argued that traditional structures reproduce and reinforce the cultural and political values of the West while marginalizing and excluding alternative perspectives and knowledge systems from non-Western societies. He suggested that this has led to a Eurocentric view of the world, in which the West is seen as the center of civilization and non-Western societies are seen as primitive or backward (Said, 1978). By looking into the complex past of South Africa, we can have a better understanding of how the effects of colonization and racial discrimination are still relevant today.
Colonization
South Africa was colonized by European powers, primarily the Dutch and British, beginning in the 17th century. The first European settlement in the country was established by the Dutch East India Company in 1652 at Cape of Good Hope which was used as a stopping point for ships traveling to and from the Far East. During colonization in 1652 by the Dutch, the Slavery and Forced Labour Model took place (SAHO, 2021). This was the original model of colonialism by the Dutch and subsequently exported from the Western Cape to the Afrikaner Republics of the Orange Free State and the Zuid-Afriaansche Republiek. With this, many South Africans are the descendants of slaves brought to the Cape Colony from 1653 until 1822 (SAHO, 2021). In the late 18th century, the British took control of the Cape Colony from the Dutch, and they too expanded their territory and clashed with the indigenous populations. They introduced the system of indentured labor which brought thousands of Indian and Chinese workers to South Africa to work in the sugar cane fields and golf mines. Said argues that the West’s construction of the “Orient” is not only a reflection of reality but also a projection of its own desires and fears onto the region. With this, Western intervention in South Africa for economic exploitation was justified (Said, 1978). Furthermore, the idea of the “Orient” as primitive and exotic was also used to justify the portrayal of African cultures and traditions as backward and in need of Western intervention (Said, 1978).
In 1910, the British colonies of Natal, the Cape Colony, Transvaal, and the Orange Free State were merged to form the Unions of South Africa, a self-governing dominion within the British Empire. The new government was dominated by white Afrikaners and the British, who enacted a series of racial segregation laws known as apartheid. In 1948, apartheid took place. Under apartheid, black Africans were denied basic rights and freedoms and were forced to live in separate areas. In addition, institutions like schools and hospitals with separated based on color. This infamous system would not be banned until the early 1990s. In May 1961, the Government of the Unions of South Africa declared the country would be a Republic.
Apartheid
Racism is deeply rooted in South African society, dating back to the country’s colonial and apartheid past. During Apartheid which lasted between 1948 to 1994, the government institutionalized racial segregation and discrimination against non-white South African citizens, in all aspects of life. This included education, employment, housing, political affairs, and more.
Racial segregation, sanctioned by law, was widely practices in South Africa before 1948. When Daniel F. Malan gained office in the National Party, it extended the policy and gave it the name apartheid. One of the most significant acts under the apartheid system was the Group Areas Act of 1950. This act established residential and business sections in urban areas for each race and members of other races were barred from living, operating businesses, or owning land in them. This in turn led thousands of non-white South Africans to being removed from areas for white South Africans. Furthermore, separate educational standards were established for non-white South Africans. Black South African children were trained for manual labor and menial jobs and higher universities were prohibited from accepting non-white students.
The struggle against apartheid became a major focus of the international community in the 20th century. Frantz Fanon’s ideas and works are seen in the struggle of the anti-apartheid movements, which were both non-violent resistance and armed struggle (More, 2016). Fanon’s view of the psychological effects of colonialism also highlights the legacy of apartheid, including the persistence of racial inequalities and the challenges of achieving true reconciliation. Fanon writes, “decolonization is always a violent event” (Fanon, 1963). With this, South Africa met their oppressors with equal violence for independence. In 1994, after years of protests, boycotts, and sanctions, South Africa held its first democratic elections with Nelson Mandela elected as the country’s first black president. The violence of apartheid was present in everyday life, upheld by white citizens who beat their employees and assaulted black strangers at a whim. Inevitably, white violence created reciprocal black violence (Msimang, 2020).
The Present
The end of apartheid marked a major milestone in the country’s history, but South Africa continues to struggle with the infamous legacy of its colonial past and the ongoing challenges of inequality and social injustice. We see this struggle in South Africa’s culture, architecture, politics, and education system.
Culture
Institutional racism is still very present in post-apartheid South Africa. Police brutality and violence against black people today are a legacy of apartheid. The architects of apartheid were so effective in implementing a system of institutional oppression and racism that despite its end nearly 26 years ago, apartheid continues to have a strong hold on South African justice institutions (Magaisa, 2021). Today, much of the initial promise to improve the lives of all South Africans remains unfulfilled. After over 20 years in power, the African National Congress (ANC) continues to experience poverty, inequality, violence, health crises, and corruption. Since the end of apartheid, many black South Africans continue to experience discrimination and marginalization in various aspects of their lives including education, employment, housing, access to healthcare, and more. In addition, there have been incidents of racial violence and hate speech, particularly targeting foreign nationals and other minority groups. The South African government has taken steps to address racism by adopting the Promotion of Equality to Prevention of Unfair Discrimination Act (PEPUDA), which prohibits discrimination based on race, gender, sexual orientation, and other characteristics. In addition, the government has also established several institutions like the South African Human Rights Commission and the Equality Court to investigate and prosecute cases of discrimination. Furthermore, South Africa has made progress in addressing racism, including the establishment of a Truth and Reconciliation Commission to investigate human rights violations during Apartheid, and the adoption of progressive policies aimed to promote racial equality to address past injustices. Despite these efforts, racism remained a pervasive issue in South Africa. There is still much work to be done to address racism in South Africa. This includes addressing the ongoing economic disparities between white and black South Africans and improving fair access to education, healthcare, employment, and more.
Architecture
Identifying architecture and urban landscape design in South Africa is. One of the key aspects of this is the struggle for identity and cultural expression. With a long history of colonization, the country has been dominated by Western design. As a result, many architects in South Africa have attempted to incorporate traditional African design elements into their work as a way of reclaiming cultural identity and challenging Western architectural norms. Another aspect to note about urban design is politics. During apartheid, the built environment was used as a tool of social control, with non-white communities forcibly relocated to designated towns and segregated from white communities. In the post-apartheid era, there has been a push to create more inclusive and integrated spaces that reflect the diversity of South Africa.
Politics
Since the end of apartheid in 1994, South Africa has been regarded as a proponent of human rights and a leader on the African continent. However, reports of corruption among government officials often emerge, and in recent years, the ruling African National Congress (ANC) has been accused of undermining state institutions to protect corrupt officials and preserve its power as its support base has begun to wane. The frustration of the youth is clearly seen as they are becoming increasingly disillusioned with politics. Citizens aged 18-29 (the largest segment of the voting population) have the lowest registration in over a decade (Malala, 2019).
Education System
The South African education system is broken and perpetuated poverty and inequality. The country’s education system is characterized by crumbling infrastructure, overcrowded classrooms, and a relatively poor educational curriculum continuing the cycle of inequality for the new generation. Although there is significantly higher participation in educational facilities since the end of apartheid, poor funding for safe infrastructure greatly affects the outcome of proper education. The lack of funding for education and appropriate, clean facilities reduces the ability for a successful education (Mohamed, 2020).
Analysis of How the Past is Seen Today
Through analyzing the past and present, we are able to make a clear understanding of how the past is seen today. Through culture, architecture and urban planning, politics, and economics we see how the past still plays a part in South Africa today.
Architecture and Urban Planning
There is debate about the role of architecture and urban design in addressing social and economic inequality in South Africa. Schnitzler’s Democracy’s Infrastructure shows how such administrative links to the state became a central political terrain during the antiapartheid struggle and how this terrain persists in the post-apartheid present. Furthermore, she examines how seemingly mundane technological domains become charged territory for struggles over South Africa’s political transformation. Furthermore, Schindler argues that the “physical exclusion prevents members of minority groups from partaking in the civic life of the community; makes it extremely difficult or physically dangerous for some people to access wealthier communities and jobs” (Schindler 2015).
Politics and Economics
The end of apartheid greatly changed South Africa’s political system, including the adoption of a new constitution and the establishment of a democratic government. Due to the legacy of systematic racism from apartheid, major political issues regarding land reform, reparations, and addressing historical injustices still circulate. Apartheid continues to shape South Africa’s present through its impact on the county’s economy. Under apartheid, the white minority controlled most of the country’s wealth and resources while black South Africans were systematically excluded from economic opportunities. This segregation has had a lasting impact on the country’s economy, widening the inequality between racial groups, with higher levels of unemployment and poverty among black South Africans.
Culture
Post-apartheid still affects the social and cultural relations in South Africa. Through Antonio Gramsci, we see the struggle for cultural and political power after apartheid. In South Africa, apartheid policies were reinforced through the creation of a white-dominated cultural and education system that perpetuated racial hierarchies. Gramsci’s ideas about cultural production and hegemony have been influential in understanding the dynamics of postcolonialism in South Africa and the ongoing struggle for social justice and equality. Apartheid was designed to keep different racial groups separate from each other which created deep social divisions that are existent today. There are still significant disparities in wealth, education, and employment. With this cycle continuing to circulate, it affects future generations from being given fair opportunities for education and employment. Chatterjee’s analysis of the post-apartheid era focuses on the country’s struggle to reconcile its past with its present. He argues that South Africa’s political and cultural elites have adopted a “cosmopolitan” approach to governance, which prioritizes integration with the global economy and the adoption of Western-style democracy. Furthermore, he argues that this approach has led to the continued marginalization of many black South Africans.
Conclusion
Through analyzing postcolonialism through these intricate webs of racism, we are able to see how the past is still seen today in South Africa. Postcolonialism in South Africa is an ongoing process of reconciliation, healing, and transformation as the country seeks to address the legacy of colonialism and create a more equitable society for all its people. Through this analysis of the past in the present, our understanding of the deeply rooted racism in South Africa can facilitate reparations and reconciliation, through understanding and improving the lives of oppressed black South Africans.
Sources (Chicago):
Magaisa, Tanya. “The Legacy of Racism in South Africa.” Human Rights Watch, March 9, 2021. https://www.hrw.org/news/2021/03/09/legacy-racism-south-africa.
SAHO. “History of Slavery and Early Colonisation in South Africa.” South African History Online, June 1, 2022. https://www.sahistory.org.za/article/history-slavery-and-early-colonisation-south-africa.
Msimang, Sisonke. “The Legacy of Violence in the Struggle for South Africa.” Africa Is a Country, December 22, 2020. https://africasacountry.com/2020/12/the-legacy-of-violence-in-the-struggle-for-freedom-in-south-africa.
Schindler, Sarah. “Architectural Exclusion: Discrimination and Segregation through Physical Design of the Built Environment.” The Yale Law Journal – Home, April 2015. https://www.yalelawjournal.org/article/architectural-exclusion.
Mohamed, Shenilla. “South Africa’s Broken and Unequal Education Laid Bare.” Amnesty International, February 11, 2020. https://www.amnesty.org/en/latest/news/2020/02/south-africa-broken-and-unequal-education-perpetuating-poverty-and-inequality/.
Malala, Justice. “Why Are South African Cities Still so Segregated 25 Years after Apartheid? | Justice Malala.” The Guardian. Guardian News and Media, October 21, 2019. https://www.theguardian.com/cities/2019/oct/21/why-are-south-african-cities-still-segregated-after-apartheid.
Said, Edward. 1978. Orientalism. New York: Vintage Books
Schnitzler, Antina Von. Democracy’s Infrastructure: Techno-Politics and Protest after Apartheid. Princeton: Princeton University Press, 2016.
Fanon, Frantz (1963) “On Violence” The Wretched of the Earth. New York: Grove Press 1-62