Abstract
The large number of xenophobic attacks that broke out in different places in South Africa during 2008 was still continuing unabated 10 years later. We were stressed to come to terms with the reality that this occurred in a country that is globally considered to be an example of reconciliation. It is clear that we were confronted by the politics of fear, which were manifested in xenophobia and all the other -isms. In this article, the primary causes of these xenophobic outbreaks were scrutinised and placed within the wider framework of a culture of fear. The central research question is: Why are we still struggling with this phenomenon more than a decade after it first appeared on South African soil? In-depth analysis will be performed on what is lying behind the culture of fear underlying these acts of violence. After exploring some of the factors related to a culture of fear by making use of a sociological frame, the author moved on to answer a second question: How do we, as preachers, researchers and practical theologians, respond in a theological way to the challenges posed by a xenophobic culture in our preaching activities? Finally, the impact of violence and fear on the practice of preaching within a Christian context was discussed.
Highlights
On Madiba’s 100th birthday, we stand at a crossroads, a moment in time in which two very different visions of humanity’s future compete for the hearts and minds of citizens around the world
We find a culture of fear all over the globe and it is normally associated with the workplace, politics and the impact of the media and publications (Higgs 2005:1)
I will start with some general comments on the phenomenon of xenophobia within the context of fear and violence in South Africa, trying to answer the question: Why are we still struggling with this phenomenon more than a decade after it first appeared on South African soil? I will be looking at what is lying behind the culture of fear underlying these acts of violence
Summary
On Madiba’s 100th birthday, we stand at a crossroads, a moment in time in which two very different visions of humanity’s future compete for the hearts and minds of citizens around the world. This politics of fear has at least three major components: ‘a state discourse of xenophobia, a discourse of South Africa exceptionalism and a conception of citizenship founded exclusively on indigeneity’ (Neocosmos 2006:587) He discusses each one of these factors in detail and I will try to summarise his argument briefly. Hendricks (2018) summarises Mandela’s leadership as follows: Mandela was a humble, visionary leader of international stature seeking to bridge the divides between the North and the South to promote a common humanity, to reinvigorate multilateralism, to fight inequality and provide a moral compass for the world His ideas about attaining peace in Africa through negotiations and mediation and creating more inclusive societies is one that still shapes conflict management on the continent. For someone like Itodo and many other young people on the African continent, Mandela’s legacy and his belief in the power of young people’s activities inspire them and keep them going
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