The crisis in African, Indian and coloured unity

The realisation of a non-racial society as enshrined in the Constitution depends on blacks, that is, Africans, Indians and coloureds, first, facing certain truths about themselves.

The struggle for freedom and democracy has always been premised on principled unity among these groups, including white progressives, to give a “human face” to the African first, if you like.

However, this effort will always be undermined by inherent disunity, tension, resentment, rivalry and conflict that borders on xenophobia and other race-based prejudices that make it difficult to move to the much sought after non-racial society.

The inherent divisions, an invention and legacy of colonialism and apartheid, will always be played up by old-style racists who have much to gain from the lack of unity among blacks.

But what are the real causes of tension and conflict that have created so much havoc among blacks who forged principled alliances as recently as in the 1960s, 70s and 80s, if you like?

There is serious disunity and race-based tension among the three groups that, if swept under the carpet, will threaten stability and inter-racial harmony in this country.

For me, there are three basic ways that explain this unhealthy state of affairs among Africans, Indians and coloureds, if we can borrow apartheid-created labels.

It is very important that, again, I make it very clear that the notion of Indians and or coloureds is misleading as in the new South Africans we have only Africans — including whites, if you will — who all have a right to belong and live here.

The racial labelling is for practicality and clarity of purpose.

First, we must admit that the serious, fundamental tensions among Africans, Indians and coloureds is the creation of colonialism and apartheid. It is very important for this problem to be recognised.

Secondly, African resentment and anger at coloureds and Indians is a creation of white “divide and rule” tactics. Thus African resentment and anger at the two former groups exists and is South African as Table Mountain. Nobody can wish it away.

For some Africans, coloureds and Indians have collaborated and worked together with whites to oppress and exploit Africans.

Of course, this does not mean that there have been no coloureds and Indians who have not only been opposed to this pattern but have actively participated in the struggle to fight this oppression.

But there is a prevalent perception among Africans that coloureds and Indians have, for selfish reasons, “sold out” Africans to benefit from an unjust economic and social system that entrenched the latter’s degradation and dehumanisation.

This view is tinged by blind emotional reasoning and denies the history and treatment of coloureds and Indians under colonialism and apartheid.

But the establishment of racial hierarchies in South African society, which exist to date, has created the impression that coloureds and Indians continue to benefit more than Africans in the new society.

All that Africans focus on is the public face of who is in a position of power and influence in the economic sphere, including private corporate and government, if you like. And the evidence of this is that very little has changed in the economy except for African faces of ministers, MECs and mayors.

Thirdly, African people are resentful and angry at coloureds and Indians because they expect a higher moral behaviour from them, especially leading figures and personalities in those communities.

This perspective expects coloureds and Indians in places like the Western Cape and KwaZulu-Natal, for instance, to support, affirm and encourage the prioritisation of African material interests. In fact, as far as Africans are concerned, the struggle has always been to put their material interests, first, because of acknowledgement and recognition of the fact that they are the most oppressed and exploited among all groups.

The ugly history of colonialism and apartheid has been about nothing else but the annihilation of African people, their history and stake in the economy of this country.

Of course, there is no denying that coloureds and Indians have suffered, too. But it is their political leaders who confirmed that the purpose of the struggle was to free the Africans, first.

So, when coloureds and Indians are seen to put their own interests before those of Africans, the latter feel “betrayed”.

Finally, the resentment, anger, tension, competition and conflict among these groups is about nothing else but “access to resources” and the best that this country has to offer. There is just too much inter-group jealousy, envy and desire to be number one on the part of all these groups as they rival each other for a piece of the national cake.

And the perceived “success” and upward mobility of coloureds and Indians easily lends itself to the misguided political currency that they are doing better than Africans.

At every institution outside government, Africans see the former groups reaching higher levels of material success, position and power.

This is what bedevils relations among blacks in this country. And until this matter is frankly discussed, there will be no hope for black unity or non-racialism.