Abstract
South Africa prides herself on what she has “done” by “overcoming” the system of apartheid and the global, diplomatic and democratic face she presents to the rest of the world. However, recent events serve as evidence that cracks are visible in South African democracy—the prophet Daniel (5: 25) captures the traces of the immanent fall at the table of the Babylonian king, Belshazzar, MENE, MENE, TEKEL, UPHARSIN (you have been weighed, weighed, divided and have been found wanting). South Africa is listed as one of the most unequal countries in the world, a neoliberal position, which begs the question whether South Africans have in truth crossed the Red Sea to the triumphant entry to Promised Land. The people have crossed over to the Promised Land, ideological, rhetorically and in the urge of nation-building. However, those meant to lead us have chosen to have one foot and hand in the Promised Land and the other hand and foot at the table of former global oppressors such as Pharaoh, Nebuchadnezzar, Belshazzar, Antiochus Epiphanes, Caesar, and the historical gains of white power. The footing of “leaders” in both the Promise Land and the table of the oppressor manifest the ability of how white power maintains a dialectical and perennial continuums of oppression and the servitude of oppressed. The ability of a total liberation of the oppressed impedes the prestige and privileged of the self-appointed and anointed agents of change of power. Capitalism with its tentacles that entails the classification and antagonisms of race and class are adopted as part of the government. In South Africa, leaders maintain the dogma and underlining intents of institutional racism and the total control of the means of production and resources. The core values of freedom and liberation are deferred for international “respectability” and adoration. In short, a good physiological aesthetic is preferred despite the internal failing of the organs of that body. I contend that the Promised Land requires new rulers, new systems and a new humanity that possesses sovereignty and power; in the words of Kwame Nkrumah: “We prefer self-governance in danger than subjugation in tranquility.” There are distinct parallels between South Africa and the departure of the Hebrews from Egypt for the Promised Land under new rulers, and South Africa and its black people can look to the freed Hebrews for a model of self-rule.
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- 1.
Black theology has found the Exodus account as a point of departure from Egypt, analogous to the black faith geared toward God revelation expressed as deliverance.
- 2.
Creatio ex nihilo is a theological view that substantiates the transcendence of God and a creation without predisposed matter of existing material. It is also a polemic to the creation stories of the Ancient Near East, such as Enuma Elish, a narrative above creation out of the corpse of another deity.
- 3.
Creatio continua the logical and dialectical conclusion of creatio ex nihilo, creatio continua maintains that God has set continual principles of continual creation in the fiber of existence. Although creation continual progress in creation God maintains a relationship with creation and its creatures.
- 4.
Ibid., 21.
- 5.
James Cone, For my people: Black theology and the black church (Where we have been and where we are going?), 47.
- 6.
Steve Biko, I Write what I like, (London: The Bowerdean Press), 53.
- 7.
John Pilger, Freedom Next Time, 177.
- 8.
Nigel Gibson, “The limits of black political empowerment: Fanon, Marx, “the poors” and the “new reality of the nation” in South Africa”, 96.
- 9.
John Saul, “Cry for the Beloved Country: The Post-Apartheid Denouement”, 429.
- 10.
Walter Rodney, How Europe Underdeveloped Africa, (90–91).
- 11.
Palesa Morudu, Cancel the apartheid debt, MAYIBUYE November/December 1997 edition.
- 12.
Ibid., Morudu.
- 13.
Allen Boesak, “Truth Crushed to Earth Will Rise Again: Christian Theology in South Africa—Looking back”, 19.
- 14.
Kolakowski, Main currents of Marxism, volume I, 55.
- 15.
Unisa Archives Accession 153, 1.
- 16.
Boesak, “Truth Crushed to Earth Will Rise Again: Christian Theology in South Africa—Looking back”, 19.
- 17.
Garret, Black Christianity and the Prophetic Church, Insights from the Black Theology of James Cone, 5.
- 18.
Cone, God of the oppressed. Maryknoll, NY: Orbis Books, 169.
- 19.
Pheko, The early church in Africa (1–7 century) and today. (Lusaka: Multimedia Publications) 78.
- 20.
Cone, God of the oppressed (Maryknoll, NY: Orbis Books), 15.
- 21.
Steve Biko, I Write what I like (London: The Bowerdean Press), 104.
- 22.
Ibid., 55.
- 23.
“Student Nonviolent Coordinating Committee Position Paper: The Basis of Black Power”, accessed 30 August 2016, http://www2.iath.virginia.edu/sixties/HTML_docs/Resources/Primary/Manifestos/SNCC_black_power.html.
- 24.
Ibid.
- 25.
Stewart, Black spirituality and Black Consciousness: Soul force, culture and freedom in the African-American experience, 103.
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Archive Material
Carmichael, Stokely. 1966. Black Power Speech. https://www.youtube.com/watch?v=IMYTN0-2ugI. Accessed on 26 Aug 2016.
Unisa Archives Accession 153, 1969–1971. Steve Biko Foundation.
Unisa Archives Accession 153, 1972. Steve Biko Foundation.
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Mdingi, H. (2020). Pharaoh Let My Children Go: Meditations on Blackness Under Democratized Whiteness. In: Benyera, E. (eds) Reimagining Justice, Human Rights and Leadership in Africa. Advances in African Economic, Social and Political Development. Springer, Cham. https://doi.org/10.1007/978-3-030-25143-7_9
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