By Xolani Tseletsele
– Unedited views.
Just yesterday marked the 27th anniversary of our democracy, known as the Freedom Day. A day of which the late Oliver Tambo and Chris Hani did not live to see, but struggle for. History further records that in 1969, the ANC entered its 3rd day of its consultative conference which was a moment of self-reflection. That consultative serves as an anchor or symbol of any revolutionary moment of paving a way for an organisation to talk to itself, to conversate about internal and external challenges. It would be a grave mistake to not note what the purpose of our revolutionary struggle was, the future in its nature cannot live up to its full potential if history is neglected, that is the dialectics of our struggle, at all material times we borrow from the past, whenever the revolution goes astray.
What is the meaning of our Freedom, and what we have struggled for? Not to sound too unrealistic to minimum changes in society in terms of social transformation and policy interventions, for what we have struggled for has not reach its full potential, nor does it earmark fundamental change, in essence to combat what seeks reproduce the crisis of reproduction indicating to social ills in our communities. Having followed government programmes along the years, such as “launching of or opening of buildings, centres for this or that” , amongst the youth, the students, the academic or those declared by their deeds as advanced detachments of the working-class, they are in a way conform to the slogan of “94′ changed vokol”, sigh!
Reading through the commentary, one cannot disassociate himself with the opinions of “where is Free Education, the land ? etc”, a cry for the implementation of the Freedom Charter, in particular its section which deals with the “economic question and its character” of which serves as a base and superstructure of all hitherto.
It further reminds one of the studying of “classics”, which concludes that, what you have not won on the “base” you cannot win at the “superstructure”, this remain true in any class society. The politics of our economy informs that of society, and therefore serves as a link between racial inequality of a colonial-cum arrangement given the failure of a democracy to transform society. Perhaps it is not what every “democrcy” stands for, in terms of advancing equality and the abolition of apartheid chains. In the works of Lenin, ” An impending catastrophe- and how to combat it”, he scientically and accurately argues that there is “bourgeois-democracy and democratic-bourgeoisie”, and that it would be a severe mistake not acknowledge that in our political economy.
Our democracy, or rather Freedom, is located in the jaws of a section in leadership that negotiated to be amalgamated into an economy as individuals over the expense of the poor and the working-class, thus the conditions of our freedom seem meaningless and delinked from the Freedom Charter, post 94. The launching and opening of new buildings and centres, either for drug-abuse, alcohol etc., is an elastoplastic intervention, and not necessarily change of inequality and the reproduction of societal crisis. Many areas where black african lives are characterised by unemployment, underdevelopment, there is lack of opportunities, governance has collapsed.
There is no water, housing development take shape in a form of establishing informal settlements through shacks. The township land is shared with human and animals, on a daily basis. Both human and animals are locked up in the sharing of the minimum food, water and roaming in the township for survival. In the other side of things, the white man owns large farms, living in a spacious private property, land and has hired a few black labourers, forced into super-exploitation for survival. In some instances, these african-labourers pays rent, water and electricity bills on these farms.
South African capitalism benefits not only a class, but a race as well. This race continues to live well off as beneficiaries of the land, banks and all monopoly industries.
Freedom in our lifetime can only be meaningful when there is radical change in the economy. The current generation has got a mammoth responsibility to advance, guide and coordinate the economic freedom in our lifetime.
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