2021 05 09 Alan Storey
Peeling Back Prejudice. Peter’s Process.
A follow-on article about the Brackenfell High School violence by Alan Storey
published by the Daily Maverick on 16 November 2020.
This past week we witnessed ugly clashes outside Brackenfell High School. The violence ensued between parents / residents and the EFF. The EFF was protesting against alleged racism at the school after reports of a privately arranged masquerade ball / matric farewell attended by only white matric pupils. You can google to read all the allegations and counter allegations that make up the list of disputed facts.
I do believe however, that beneath the disputed facts, there lies truth that invites our reflection and action if we ever hope to live liberated lives in this country. I name four for you to consider:
The first truth: Racism is real
Regardless of whether the organised event was a masquerade ball or matric farewell. Regardless of whether the organised event was privately arranged, or not.
Regardless of whether the school knew anything about it, or not.
Regardless of whether the invitation was open to all, or not.
Regardless of whether the invitation was open to 100 pupils due to Covid-19 limits, or not.
If it is true that out of 254 students, the 42 learners who attended were all white, it is deeply troubling. Whether by exclusive invitation or not, this points to a fractured and divided community based on the colour of one’s skin. It boggles the mind to even think that after sharing 5 years of high school together, a group of students can get together in a homogenic racial group numbering 42 learners. This is true regardless of the reason for the grouping.
In our country and with our history it would be an act of profound delusion to suggest that this occurrence is a mere coincidence and not rooted in explicit or implicit racism. This is especially true for a previously white only school because even though the student body may have changed, the systems, staff and spirit of school may not have changed much at all.
For this reason, white people in particular are encouraged to walk humbly with a willingness to stop, listen, learn and grow. No different to how men are encouraged to walk humbly in relation to the reality of sexism.
The second truth: Denial delays healing
For the school to say that “it is not racist” is denialism. In this country the most truthful starting point is that racism is present, not absent. We may not want to be racist. Our rules and regulations on paper may not be racist. Our motto and value statement may even be written in rainbow ink, but still the reality of racism in our institutions is real more often than not. In other words, it is more honest to assume that racism exists within the institutions of our society, than not. This includes all institutions be they: education, religious, business, sport, entertainment, etc. The assumption that various levels of racism exist is not prejudicial. Rather it is honest and wise. This is, for example, no different to assuming that children from a broken-down marriage will have various levels of inner trauma. This is the logically responsible place to start. If there is no evidence of such trauma however, then we rejoice and welcome the exception, but knowing it is an exception.
Most importantly, what counts is not whether the governing body declares the school free of racism, but whether the black learners attending the school declare the school to be free of racism. Reality check: numerous accounts from black learners testify to just the opposite, namely that racism is real and so is the school’s denialism. The liberation and healing of the school will depend on how they wrestle with this truth. I can hear Jesus saying: “Truly if you want to save your school you will lose it, but if you are willing to give your school away to the truth, it will be given back to you stronger and more beautiful than ever”.
The third truth: Freedom to protest, protects freedom
The EFF are correct to highlight every instance of racism. We all need to be doing this. People may call them opportunists or worse, but people turn to them for a reason. People trust that the EFF will bring attention to their grievance of racism. We need to ask why other parties and institutions, including the church, do not have this reputation. At best the church may write a press statement condemning this or that racist act, but the shameful truth is we seldom put our feet on the ground in protest to stop racism in its tracks.
The right to protest is a fundamental human right. Our freedom depends on it. This is true regardless of who is protesting and for what. Therefore, people’s right to protest must be protected. This includes creative acts of non-violence that may even be disruptive, yet remain free of threat, intimidation and violence.
The fourth truth: Violence breaks down what it promises to build up
The moment protest becomes violent, it diminishes the human dignity of everyone involved – victim and perpetrator. It says, “our issue is more important than your life”. Violence also deflects from the essence of the issue being highlighted. It provides an excuse for people not to listen to the grievances and greater reason for people to stand in opposition. It provides an easy excuse for a violent retaliatory crack-down (violence begets violence). Further, anything that may be achieved through intimidation, threat and violence will forever have to rely on intimidation, threat and violence to be upheld. This is not sustainable. Therefore, violence sows the seed of its own destruction. Ultimately violence fails to create a peaceful and just future as it promises, for violence cannot chase out violence. For these reasons, threat, intimidation and violence will be the undoing of any who rely on such means. To put this another way: the moral arc of the universe bends away from violence.
The EFF’s modus operandi often includes threat, intimidation and violence yet, interestingly, it has within its own history examples of how futile this is as well as how fruitful non-violence is. For example, in April 2011 Julius Malema arrived at court surrounded by bodyguards sporting red ties and carrying semi-automatic rifles. It did him no good. It simply confirmed his loose-cannon status and justified the quest to silence and discipline him. Later that same year however, on the 28th October, Malema together with about 1000 followers walked from Johannesburg to Pretoria under the banner of economic freedom. It was a disciplined and peaceful protest and all the more powerful for being so. It sharply kept the focus on the issue of economic freedom. Despite being disruptive, this protest action instantaneously won Malema praise and renewed respect from even his harshest critics.
The violence from the residents / parents of Brackenfell was ugly, immature and self-defeating. Their violence exposed the truth of their character. Their violence added validity to the very allegations they so vehemently were in denial of. Any case they may have thought they had, eroded the second they landed the first punch and threw the first stone. That is what violence does. Violence robs the violent of any moral authority they may have had. While promising victory, violence seals defeat. While promising security, it makes one vulnerable. While promising to build up, it undermines. The parents’ violent behaviour now completely overshadows any other wrong (perceived or real) that they said they were resisting.
I invite you to re-read the Beatitudes (Matthew 5:1-12) that remind us that we cannot love God without loving our neighbour. And that our neighbour is of priceless worth and therefore we must be gentle, just, merciful and pure in our relationships, ruling out racism and violence forever.
This week’s reading focus for our CMM Chat on Sunday is Genesis 16 and Genesis 21:1-21. It is the harrowing story of Hagar. I invite you to read and re-read this 2-part story.
One of the things we are often reminded about at CMM is how important it is to understand the context of a scripture to understand its meaning. This includes the social, economic and political context of the time as well as the theological context. It also includes being aware of the context of the story within the Scriptures. We noted how important this is to do when we reflected on John 14 a few weeks ago and how it related to the context of Jesus’ last supper and Peter’s bold statement of faithfulness in John 13. All this holds true if we are to understand the stories of scripture more deeply, but this week I would like to ask you to do exactly the opposite.
This week I invite you to divorce the story of Genesis 16 and 21 from the scriptures entirely. Read it simply as a short story in and of itself. I believe that this approach will help us to read the story more honestly.
For it seems to me that some stories within scripture escape a truthful reading precisely because they are located in scripture. What I mean by this is that because they are in scripture, we approach them with a pre-understanding or interpretation that directs our final understanding or interpretation. This pre-understanding causes us to focus on certain aspects of the story while ignoring others. As a result, we raise certain questions and not others. We give certain characters the benefit of the doubt while we come down hard on others. We may brush over some people’s pain and anguish because we are caught up in the bigger story at play. Put simply, we sometimes apply an “end justifies the means” approach to our reading. This is most clearly seen with the dominant interpretation of the crucifixion itself. The bloody horror on Mount Golgotha is sanitised by our pre-understanding / interpretation of the larger story that “God is saving the world”. And if God is busy saving the world then any piece in the salvation puzzle, no matter how gruesome and no matter what ethical questions it raises about the Divine, are unquestioningly accepted for the sake of the final salvation puzzle to be completed. So, questions like what kind of God needs a human sacrifice to save the world are simply not asked.
This sacrificing of the single puzzle piece for the sake of the whole puzzle is what I think often happens with the story of Hagar. Hagar’s horrific treatment by Sarah, Abraham and even God (according to the narrator’s take on God) is ignored or even justified for the sake of the larger puzzle of God’s promise to Sarah and Abraham.
Therefore, I propose we look at the two Hagar pieces of the puzzle, Genesis 16 and 21, on their own. I hope that our sharpened focus will provoke new questions to be asked and emotions to be felt. The ultimate hope is that Hagar will be honoured.
Hagar’s story is a painfully relevant scripture for us to be grappling with at this time. It intersects our own context on multiple fronts: This Sunday is Father’s Day and who can forget the Sunday school song: Father Abraham had many sons…? Abraham as a father of Ishmael and Isaac demand our critique. What does it mean to hold Abraham up as the epitome of faithfulness (Read Hebrews 11:8-18) in the light of his role with Hagar? The patriarchy of Abraham’s times demand we critique the patriarchy of our own times. In recent days we have had a renewed reminder of the horror of violence by men against women and how it continues unceasingly across our land. This intersects with Hagar’s horror. Furthermore, Hagar’s ignored rape anticipates the ignored rape of women through the centuries.
We will discuss together these intersections between this ancient text (short story) and our context on Sunday. I look forward to connecting with you all. If you would like the Zoom Link for the 11h11 CMM Chat please email email@example.com
This evening Bishop Yvette Moses will be delivering her Synod Address live via: Capemethodist Facebook page from 7pm.
Tomorrow the Synod will meet (be it a smaller version) online to complete all essential Synod work. This is going to be a challenge under the circumstances but hopefully we will be able to get everything done.
See you Sunday.
This Sunday at 11:11 we will reflect together on the story of Hagar. For this reason I’ve added Genesis 16 to be read first and in conjunction with Genesis 21:1-21 for the fuller story.
I invite you to read Hagar’s story as for the first time. Try and set aside all previous interpretations. Be aware of your feelings as well as the questions that arise for you. One question to ask is: what would Jesus feel and say about Hagar’s story? And furthermore, where is Jesus in the story? How does this story relate to the horror of gender-based violence today?
The scripture readings for this Sunday are:
Email firstname.lastname@example.org for the Zoom link.
(A poem of lament for this beloved country)
I hate this country in which one’s race is the single most significant determinant of one’s fluency in funeral songs
Because Death is racist and blackness requires being prepared for him in and out of season
I hate this country where rain means different things to different people
How some can celebrate the filling of the dams, while others’ homes, belongings and belonging get washed away
I hate this country where nothing makes any sense
Where people talk about a housing crisis, while multi-million rand mansions stand unoccupied for most months of the year
I hate this country that too often feels like a knotted mess that cannot be undone
Because the oppressor/oppressed dynamics are so entangled within our beings that in the process of untangling it feels impossible not to lose pieces of ourselves
I hate this country that means vastly different things to different people
Simultaneously occupying lists of the best places to live in the world, and the most dangerous places to live in
I hate this country that is so two-faced in its reception of people into its borders
Welcoming some with open arms, while perpetually making others feel like the unwanted stepchildren who don’t belong
I hate this country that doesn’t even bother to hide its idolatry of capital
Where money can buy you education, healthcare, dignity, and even humanity, but if you can’t afford it you can forget about it
I hate this country that doesn’t even bother to hide its racism
Where white peoples’ right to play golf is prioritised over black peoples’ rights to health, food, housing and sanitation
I hate this country where having a vagina far too often represents a death sentence
And penises are weaponised to maintain the oppression of womxn and children
I hate this country where the church is just as dangerous a space for womxn as anywhere else
And theology is twisted to uphold the strongholds of patriarchy and violence
I hate this country where proximity to whiteness is proxy for the amount of attention one’s murder is given
And the brutal violence experienced daily by so many is deemed unworthy of outcry
I hate this country that is too often the stuff of nightmares
Where you can become as woke as you like, but there is no waking from this mess
By Thandi Gamedze
If you would like to read more of Thandi Gamedze remarkable poetic laments, visit https://www.warehouse.org.za/author/thandi-gamedze/page/2/
Two weeks ago 2x Olympic Champion Caster Semenya lost her appeal against the International Association of Athletics Federations (IAAF). Accordingly if Semenya is to compete in distances from 400m to a mile she will be forced to reduce her natural levels of testosterone. History will show this to be a terrible act of discrimination. As some have said, this decision is the “Sara Baartman” moment of the 21st century. Thankfully organisations like the World Medical Association have come out against the judgment and warn that any doctor who complies with the (IAAF) regulations, in relation to any athlete, will be breaking their oath to “do no harm”. Hopefully it does not take long for sanity to prevail so that people like Semenya can be free to do what they love – run fast.
In these days of Easter I was struck by a resurrection story that is connected to Caster Semenya. A story not dissimilar to the resurrection of Saul that we reflected on last Sunday: Remember Saul’s breath? He had a murderous breath towards those who were different to him. He wanted to correct, change and control other people who were worshipping and praying in different ways to himself. For Saul, difference was to be “regulated” rather than “celebrated”. His Damascus road resurrection took a while because it not only involved hearing heavenly truth but also personally meeting the people he believed should be corrected, changed and controlled. Deeper truth and grace-full relationship finally unlocked Saul from his tomb of deathly prejudice.
The two ingredients of grace and truth continue to resurrect people. Take for example of the resurrection of Madeleine Pape from Australia who competed against Semenya at the 2009 World Athletics Championships in Berlin. Pape said: “I was sore about losing to Caster Semenya … her performance [was] unfair”. Four years later she was doing her PhD in Sociology and began to learn the “heavenly” truth about women with naturally high testosterone. This deeper truth brought her to question her previously held convictions. Then, “critically, during this time I also befriended some women with high testosterone. [The question arose for me] “Was I willing to recognise my friends as women outside of sport yet deny them the right to compete alongside me on the track?”, reasoned Pape. Now she declares what is unfair is not Semenya’s performance but the way she is being treated. Truth (PhD) and Grace-full relationship (Friends) have resurrected Pape from her deathly othering of Semenya.
Now as we work and pray for the resurrection of the (IAAF) what about the church? The (IAAF) is an organisation that prevents Semenya to do what she loves – namely run. The Church is an organisation that prevents Semenya to love who she loves – namely Violet Raseboya – Semenya’s wife. Surely the Church is in far greater need to be resurrected?
Picture: OkMzanzi | EPA/John G. Mabanglo