Black self-hatred: Regaining self-worth – From decolonisation towards reconciliation in South Africa – A practical theological appraisal

Magezi E Baloyi

doi:10.4102/tv.v44i1.33

Abstract

The black-on-black violence that typifies the present-day South Africa, amongst other things, manifests itself in different forms, for instance, mob justice, xenophobia, black undermining and even harassing another black person in the workplace, along with other signs of an inferiority complex. The affirmation of ‘Black is Beautiful’, which was a popular slogan used by the slain Black Consciousness leader, Steve Biko, finds slippery ground to resonate amongst the black masses today; hence, the manifestation of self-hatred still has a space within black communities. It is the continuity of this pathology, from an outward look to inward thinking, decisions and actions that deprives African people of a chance to make an impact in respect of self-worth, decolonisation and reconciliation. As much as people can blame the slow pace of the transformation agenda in South Africa, it is equally important to determine the role of inflicted self-hatred as a factor in the process. It is a bone of contention that being truthful to self-worth and self-esteem takes courage to make us active participants in our decolonisation, which will ultimately play a role in the reconciliation of the previously (and presently) divided South Africa.

Highlights

In his Senate opening of a meeting on 24 October 2018, Prof
I am convinced that decolonisation is one of the slowest of all the projects involved in transformation, but for me one of the causes is the black self-hatred that manifests itself in many forms in our daily lives
Baldwin’s (1979:58) notion of black self-hatred is perceived from an African–American context, it does play a role in assisting us to see how deeply entrenched self-hatred has become in the lives of black people in Africa

Summary

Introduction

In his Senate opening of a meeting on 24 October 2018, Prof. Mandla Makhanya indicated that colonisation had succeeded in putting native people in a space where they are not who they want to be. It is but one example of many which demonstrate pure tribal conflicts in South Africa This is testimony to the fact that black people have successfully internalised self-hatred, to the extent that, instead of facing the real colonial enemy of their humanity, they concentrate on fighting each other over minor issues. He asked: ‘Who am I in the midst of the colonisers?’ That question, speaks to the nature of a person, and the way he or she is supposed to conduct himself or herself This is in line with what Fanon (XXX) calls ‘numerous colonial dichotomies’, which include the pagan, civilised, saved, guilty and others, which were used to replace our identity in trying to redefine who we as black people are in the face of colonialism. In the article ‘Language as a dividing factor’, Baloyi (2016) indicates how the issue of language between the Venda- and Tsonga-speaking people in Limpopo is widening the gap apartheid created between the two tribal groups

Conclusion

Data availability statement