Freedom Day: A tale of Haves and Have Nots.

“The truth is that we are not yet free; we have merely achieved the freedom to be free, the right not to be oppressed. We have not taken the final step of our journey, but the first step on a longer and even more difficult road. For to be free is not merely to cast off one’s chains, but to live in a way that respects and enhances the freedom of others. The true test of our devotion to freedom is just beginning.”

-Nelson Mandela on Conversations with Myself

By: Thelma Nyarhi and Dr. Paul Kariuki

Introduction

Freedom day marks the annual celebration of the first non-racial democratic elections of 1994. Its significance celebrates the liberation of South Africa and her people from colonialism. Although it honors those who fought for the country’s liberation or suffered under apartheid, its essence is contested. In the previous years Abahlali boMjondolo, a large shack-dwellers movement continues to protest for basic human rights for the poor. Annually the protests fall on Freedom day. Despite the national day,  they call it Unfreedom day. Freedom for them is a fake illusion that is non existent to the poor. Without land, water, electricity or sanitation, they argue there is no freedom for the impoverished. The idea of freedom therefore rests on one’s access to resources, power and thought.

Drawing from Steve Biko’s teachings we understand that liberation starts in the mind. For Steve Biko liberation meant moving away from the colonial objectification of the black body towards a more subjective stance. This conception reaffirms Frantz Fanon’s understanding of seeing African liberation as not only a matter of breaking away from and blaming colonial forces but also realizing the power behind a people’s mind and will to exist. Nelson Mandela also saw liberation in this manner. It was never just about breaking off the oppressive chains but also addressing personhood. Who we are as a people determines the extent to which we may claim and practice freedom. The understanding of the democratic framework is one that prioritizes power, freedom, legitimacy, and justice as critical elements of function. The understanding of freedom follows that all individuals have the right to participate in the country’s democratic process, access to education, healthcare, and job opportunities, and the freedom to live their lives without fear of discrimination or persecution. However, despite significant progress, there are still issues to be addressed, such as inequality, poverty, and crime, which can impact individual freedom and well-being. Although we find the exercise of democracy in South Africa to be progressive in matters of wellbeing particularly that of sexual and reproductive health for example, there is still a need to assess and understand the type of democracy playing out. What type of democracy are we practicing today? Does Freedom Day still matter even today? Are our minds liberated?

Living in the shadows?

Perhaps more than any other democratic state, South Africa has been branded as the most progressive and comprehensive state when it comes to human rights.  The end of apartheid in 1994 resulted in political and social changes. While this shift comprised of efforts made towards freedom, South Africa remains a paradox. On one end it is a progressively democratic state and on another it is the most unequal state that is poverty stricken, and crime infested. It is one thing for politicians to attach the concept of democracy to their actions and another to see it tangibly play out in a country. It is important to note that democracy has no single definition however consists of a varied set of ideals.  Different types of democracy result in different effects within a country. These include representative, direct, monitory, and constitutional democracies. South Africa is a constitutional democracy which means its structure and functions are guided and guarded by the Constitution. Theoretically, the idea of freedoms, safety and human rights are emphasized, however on the ground this may not always be the case. It begs the question of whether we have dealt with the liberation of the mind. It is argued by some scholars that the transition from apartheid to post-apartheid has been one characterized by the need to manage masses rather than create spaces of inclusivity.

A look in the mirror

Debates around inclusivity have continued to make rounds within the media platforms. Media plays the role of a watchdog in matters that involve political tales, owing to the freedom of speech, however it is still strongly contested. When analyzed closely one may question who it serves. Of late media coverage revolves around issues of crime, lack of resources, migration politics and corruption. While the onus is on keeping the masses updated, the news threads appear to be curated in such a way that it drowns the mind, clouds judgment, and deters an individual’s focus on other realities or hopes of progress and growth. This slowly kills the will of an individual. The poor are excluded from socioeconomic progress and made to believe their foreign neighbors are the cause of their misfortune. Although physically liberated, the mind remains in shackles of distress. Like any social aspect, power plays a role in shaping and influencing what is exposed or presented. The idea of censorship and elite influence on what it portrayed plays a huge role in what type of media coverage is aired. Content is sifted and packaged in a way that serves to push a mandate. What then is freedom where truth and justice is questionable?

In the modern age we find ourselves entrapped within technological advancements which afford the freedoms of expression. Through these spaces, issues are called out, masses mobilized, and information shared all in the bids of questioning the governing body. Social media also plays a part in spreading narratives and providing the public with a sense of agency. Here an individual builds up their profile and sifts through content that may feed and enrich their mind. The individual gets to paint an ideal personhood and willingly exercises their agency. The virtual space allows for the ideas of belonging, community and identity to form. It must be noted however that at times these virtual communities serve as spaces where the public congregates to  criticize the government or power structures which to an extent helps start conversations. Through the acts of sharing and commentary spaces of solidarity are created outside their communities. The idea of freedom of expression however although ideal can also be harmful. At times what is consumed on media may incite violence, reinforce stereotypes within social media debates etc. To move away from such dehumanizing behavior it is essential to remind ourselves the ideals of freedom.

In his book Black Skin, White Masks, Fanon contends that, ‘every human problem must be considered from the standpoint of time’. As persons living within a technologically advanced era it is pertinent we exercise our humanity. Change is an ongoing project that requires thinking, rethinking and unthinking of norms and practices. Freedom is not project trapped in permanency but one in the emergent.  It calls for the constant surfacing of conversations around being, belonging and identity. By realizing the power in sharing in in our troubles and facing them as a unit we may begin to forge a pathway of actual freedom. Debates around the haves and have not’s will constantly surface.  Liberation therefore requires a two-dimensional approach to solving these injustices. This could be through the recognition of affected social actors and redistribution of resources. Despite the liberation from the apartheid government, South Africa still has a long way to go, despite this however her people’s resilience may just be her saving grace. It is time to reach back into our core teachings of Ubuntu so as to liberate our minds and begin walking towards true freedom.

Thelma Nyarhi is a research intern at the Democracy Development Program (DDP). Dr. Paul Kariuki is the Executive Director of DDP. They write in their personal capacities.