Helen Zille and “valuable aspects of colonial heritage”.

Readers will know that I’m not partial to shaming others, and that I try to avoid polarised viewpoints. I also try to apply the principle of charity – in other words, try to understand what someone was trying to say, rather than simply judging their statements based on surface-level meaning.

And while it’s fairly easy to imagine what Helen Zille thought we should take from her tweets yesterday, it’s very difficult to comprehend how someone with so much experience and knowledge of South African politics could be so naive – or ignorant – as to tweet what she did. Continue reading “Helen Zille and “valuable aspects of colonial heritage”.”

Dianne Kohler Barnard, social media and proportional punishment

As anyone with more than a passing interest in South African politics would know, the Democratic Alliance (DA) Federal Executive on Friday confirmed the expulsion (which is under appeal) of Dianne Kohler Barnard (DKB) from the party, following her Facebook share of the following post:


It’s easy to see why so many found this offensive – PW Botha presided over many of apartheid’s crimes against humanity, the positive elements listed above were largely to the benefit of white South Africans (8% of the population), and the police did plenty of murdering on behalf of “government toadies”.

PWBothaDKB removed the post fairly swiftly once it got noticed by Twitter, offered effusive apologies to all and sundry, and claimed that she had posted it in error, not noticing the PW Botha reference.

I find this difficult to believe. The post is 10 lines long, and PW Botha is mentioned right in the middle – even skimming the paragraph seems sufficient to notice his name. But at the same time, it’s fairly difficult to believe that she’d be stupid enough to post it intentionally.

The DA’s social media policy is posted on TimesLive, and it exhorts members to exercise extreme caution regarding what they publish, as it should. There’s no question that she violated that policy, and also brought the party into disrepute. The DA’s Federal Constitution lists the following sentences that a disciplinary committee can impose:

  • the membership of that person be terminated;
  • the membership of that person be suspended for a specified period;
  • the member be suspended from any position in the Party or from holding any position in future, or for a specified period, or that all or any of the privileges of a member as stated in this Constitution be suspended;
  • the member be admonished;
  • the member be fined an amount not exceeding the amount determined by the Federal Council from time to time payable upon such terms and conditions as the committee may recommend;
  • The member be ordered to render a period of service, including but not limited to, service to the community or to the Party.

Put yourselves in the minds of the disciplinary committee, and the Federal Executive who had to ratify the committee’s recommendation to terminate her party membership. If they had believed her account of posting this in error and ignorance, terminating her membership might seem a disproportionate sentence, motivated largely by their ongoing attempts to undermine accusations from some quarters that they are an “untransformed” party, or that they at least harbour far too many racists.

On the other hand, that sort of post is a spectacular example of bringing the party into disrepute, given those exact accusations regarding the party’s character, upcoming local government elections, and the evil of PW Botha. To have not punished her severely would have played right into the hands of critics, and would have given the ANC a hefty stick to beat them with in the elections.

It would have been a tough call, given that they would also have been aware that it would be perceived as vote-chasing opportunism by some, principled by others, and an over-reaction by yet another section of armchair analysts, few of whom would know much of the detail behind the deliberations.

I have a completely unfounded suspicion that her appeal will result in her membership being suspended for a year or so, rather than being terminated, in order that the matter not be an election issue. Unless, of course, the termination was because they actually believe – or know – that she does hold sentiments of the sort endorsed by that Facebook post, in which case termination seems entirely appropriate.

These things do expose amusing sub-narratives, such as this column by a media manager for the ANC telling us that DKB would not even be fired as Member of Parliament (never mind being kicked out of the party), because she was really just expressing a standard DA view (I’m paraphrasing, liberally). A month later, the ANC press release on DKB’s expulsion does a 180 degree turn, telling us

 The DA’s decision on Kohler-Barnard, far from being a positive move, is a serious indictment on the DA as a party that is still haunted by demons that characterised the nation’s darkest period prior to the dawn of democracy and non-racialism in 1994.

So, they’d be racist if they kept her, but terminating her membership does “little to cleanse itself of its twin demons of racism and apartheid rule”. Sure, the DA might be both opportunistic (and arguably inconsistent in not terminating various other memberships for sexual assault, or in other instances of racial abuse) – but it’s also rather opportunistic to beat them up for whatever decision they take.

These cases also offer cause for deep frustrations for the party, I’m sure, as they remind you that your supporters can be your worst enemies, as we’re now seeing with some of white Twitter bleating about how the ANC is much worse, because they harbour a corrupt, thieving President and various other disreputable folks.

Well, sure, but that’s got nothing to do with whether DKB is fit to be a public representative or member of the DA or not. Two (or more) wrongs can co-exist, and the existence of one might say nothing about how we should deal with the other.

“Whataboutery” in the form of saying “look over there, they’re worse!” mostly serves to signal that you’re more interested in scoring points than in political progress. Whether DKB was given the correct sentence or not, there’s no question that she did something either unforgivably stupid or indicative of inexcusable views, and that’s the important thing here, rather than what crimes someone else might or might not have committed.

Sparks, Dlamini, and whether “cleverness” is praiseworthy

ASWhen I saw that Allister Sparks told the Democratic Alliance congress that Hendrik Verwoerd was a “smart politician”, I was relieved to have previously defended not only Mcebo Dlamini’s right to say stupid things, but also to have argued that we can (and should) distinguish between an individual’s sentiments and poor expressions of those sentiments.

Relieved, because the cases do have at least one similarity – Dlamini was apparently attempting to make a pro-Palestine comment rather than a pro-genocide/eugenics comment, and Sparks was apparently attempting to praise political cunning rather than to present Verwoerd as a morally praiseworthy individual.

Both of these individuals have made matters worse for themselves in their explanations of their remarks, to be sure. Dlamini has legitimised interpretations of him being anti-Semitic by speaking of his Vice Chancellor being a “Jew puppet” who bowed to pressure from “Zionists” in removing Dlamini from office, while Sparks initially doubled-down in saying that Verwoerd gave a “veneer of moral respectability” to apartheid’s slogan, “The K***** in his place”.

Sparks has now offered a fuller account of, and apology for, his remarks, asking us to blame forgetfulness and senility for his not having name-checked any black politicians as “smart”, and also reminding us that he was drawing from his personal frame of reference as a veteran political observer in an environment where he’d naturally have encountered more white politicians.

The Democratic Alliance (DA) has also distanced themselves from Sparks‘ remarks, albeit only a day after they were made – allowing for social media to spend the intervening 24 hours exchanging views and confirming their interpretations of the DA as oblivious to the politics of race in South Africa, even as they were busy electing their first black leader, Mmusi Maimane.

The link immediately above takes you to a YouTube video where James Selfe, Chairperson of the DA’s Federal Executive, explains (repeatedly) that Sparks is not a party member, was speaking in his personal capacity, and expressed views that the DA does not endorse. He also notes that they didn’t want to say this immediately after Sparks’ speech, as that would embarrass him.

And there’s the problem – it is embarrassing to run off a list of “smart” politicians, and in doing so to not only mention Verwoerd but also to not mention a single black politician. You should be embarrassed in this situation, as it’s a situation that’s only possible if you’re insensitive to context and history to the extent that this sort of racial myopia can go undetected (in yourself).

If you’re a political party that’s aiming to speak for all South Africans, and that currently presents itself as the “most diverse” party in the country, having this happen at your national congress should likewise be embarrassing, even if you think that the commentariat is over-reacting. Perceptions matter, even if you think those perceptions are unfair interpretations of what someone was saying.

As I’ve said in the past with reference to the mind-boggling decision to rename a road after FW de Klerk, if you know – as the DA surely does – that you’re perceived as a racist party, you need to bend over backwards to avoid signalling that those perceptions are true, even if it means embarrassing your outgoing leader’s friend and mentor.

Yes, of course it’s frustrating to have to cater for misinterpretation. But you need to do less of that once trust is established, and people no longer think of you as being a party of white (quasi) liberals. Once that trust is established, I’d be more sympathetic to the DA being annoyed at those who took offence at Sparks’ remarks.

But if the DA thinks they’ve already earned that trust, they’re sorely mistaken.

Helen Zille’s resignation, and hyperbole in political commentary

helen-zilleOn Sunday, we witnessed an atypically shambolic press conference from the Democratic Alliance (DA). Part of the reason for the chaos was presumably the significance of the news, namely Helen Zille’s announcement that she won’t be standing for the position of party leader at their upcoming elective conference.

A journalist contacted me yesterday for comment on whether she “jumped or was pushed”, and it strikes me as unfortunate that the question seems as high on people’s lists of interests as it seems to be. The News24 live feed of the press conference chose “I wasn’t pushed” as their headline, even though the mere idea that she might have been was mentioned only once by Zille, and then once in a speculative tweet by UCT’s Professor Pierre de Vos.

My view is that the distinction is to a large extent a meaningless one, and one that mostly serves to feed a public demand for sensation.

Zille is undoubtedly a strong enough character to have stayed on if that was her preference – so to some extent, it strikes me as absurd to suggest she was “pushed”. But in this discourse, “pushed” is interpreted to mean something closer to “evicted”, or told/asked to go.

If you think of “pushed” in the less hyperbolic sense of being subject to internal pressures, it would be absurd to think that those were not present. For one, there isn’t a political party that has no internal dissent, and second, we also know that Zille has been contemplating stepping down as leader for some time now.

The fact that Zille herself made the possibility of stepping down public knowledge would also mean that anyone who would like to see her do so might have been emboldened to make that suggestion internally more often or openly than before. This wouldn’t amount to being “pushed” in any sense that represents an ousting or a coup, which is what the hyperbolic language suggests – it’s rather part of the ordinary growth and evolution of an organisation.

In this case, I think the timing poor. I of course don’t have access to all the information, and there might well have been compelling reasons why it couldn’t wait. But I think it poor first because it will have the likely effect of eliminating any serious competitors to Mmusi Maimane as Zille’s successor, and second because there isn’t much time for any successor to be confident of full control of the party in time for the upcoming elections in 2016.

The first issue undermines internal democracy, and has the effect of Zille anointing her successor, rather than that successor being chosen by the party. Postponing the federal congress to give other candidates a fair shot would have cost R5m, according to Gareth van Onselen.

On the second issue, a new leader will not only have to get to grips with a broader range of internal interests and pressures, but will also presumably want to put his or her own stamp on things, which means that those they lead will also have to adjust to a new regime. Add those complications to the strong suggestions that the DA will be launching a new “values” platform before the election, and the recipe seems to indicate an incoherent election campaign.

Regarding Maimane himself, I think he’ll struggle with internal and external credibility, at least initially. His rise has been too rapid to establish a track-record that inspires confidence, and beyond being a good rhetorician, we know little about him as leader – his strategic inclinations, his views on policy, and so forth.

Having said that, there’s a wealth of experience in the party that can offer advice during the transition, and I also doubt that Zille would have been as supportive of him as she has been until now if he were not up to the task. She’s also not going anywhere, having committed to seeing out her term as Western Cape Premier.

However it plays out, there are interesting times ahead for watchers of South African politics, same as it ever was.

Pseudoscience Friday – The DA swallows Food Babe’s babble

downloadIt’s taken less than a week for dedicated time-wasting to begin, for some members of the Democratic Alliance in the Eastern Cape. Soon, they’ll bring this time-wasting to Parliament, if we are to trust this DA statement telling us that MP Annette Steyn will take questions on the issue of Sasko (and others) adding ADA to their bread to the relevant Minister.

Briefly, for context: ADA (Azodicarbonamide) is a chemical used in bread production (as well as in the production of yoga mats, among other things), and ADA is legal for use in quantities smaller than 45 parts per million. It helps with both bleaching of bread, and giving it a lighter and fluffier texture.

And, says the Eastern Cape DA,

according to the World Health Organisation ADA is known to cause respiratory problems such as asthma, allergies and skin problems. Scientists are of the opinion that ADA has the potential of causing cancer.

Furthermore, the

people most affected by this potential health risk are the poor people of the Eastern Cape who do not have access to information about ADA. They are the very people who need the most protection from questionable foodstuffs that could compromise their already precarious health status.

The fact that something is a legal additive doesn’t mean it’s safe, of course. However, the fact that a chemical can be dangerous under certain circumstances does not mean that it’s unsafe under other conditions – for example, in the production of bread. As this superb Guardian article reminds us, it’s the dose that makes the poison.

And, the fact that Australia, the UK and some countries in Europe have banned ADA in bread does also not demonstrate that it’s harmful either – it might just be that they have succumbed to the fearmongering propagated by the likes of Vani Hari (the self-styled Food Babe), who is so dedicated to over-reacting to the mention of any chemical in food that I’d not be surprised to see her falling for the Dihydrogen Monoxide panic next.

Vani Hari started a petition that was instrumental in getting Subway to remove ADA from their bread, where she cited the same World Health Organisation (WHO) information quoted above. However, she either didn’t read what the WHO said, or she’s happy to lie in service of fearmongering. The DA also don’t seem to have read the WHO report, which says (my emphasis):

Case reports and epidemiological studies in humans have produced abundant evidence that azodicarbonamide can induce asthma, other respiratory symptoms, and skin sensitization in exposed workers.

In other words, factory workers – working with large quantities of ADA – could be at risk. This has zero relevance to 45 parts per million (or less) in bread. Steve Novella addresses this misrepresentation of scientific evidence, alongside other examples, in a superb blog post on Vani Hari’s Subway petition. (Here’s another by him, on Hari’s concerns regarding DoubleTree Hotels adding “antifreeze” to their cookies.)

Then, as David Gorski points out, there might not be any ADA left in finished bread in any case:

Moreover, azodicarbonamide arguably not even in the final product. According to this article, once flour is wetted with water, reaction with azodicarbonamide with the constituents of flour is rapid. In the experiments described, it only took 30 minutes for all the azodicarbonamide to disappear, with trace amounts left. By 45 minutes, there weren’t even trace amounts left.

In other words, what we have here might be worse than simple “chemicals are bad” panic – we’ve might have a homeopathic version of that panic!

Also on the topic of the naturalistic fallacy and pseudoscience, you might want to take a look at this open letter to Woolworths, which manages to combine a moral panic around GMOs with the more sensible point that food should be adequately labelled.

As a friend pointed out on Twitter, it didn’t take long for the food version of Godwin’s Law – namely the invocation of demon Monsanto – to crop up in the comments. But emotion doesn’t resolve scientific queries, and if you want to read a more sober account of what we know and don’t know about GMOs, I’d recommend Grist’s “20 questions” roundup to you.

(Pun fully intended.)

Eusebius McKaiser asks: “Could I vote DA?”

Finding myself in a bookstore with some time to kill, I sat down to read Eusebius McKaiser’s new book, Could I Vote DA?, and am now in a position to recommend that (some of) you do so, too.

Regardless of the book’s title – although the DA (the Democratic Alliance, South Africa’s only self-identified liberal party) is the main focus – Eusebius does a fine job of capturing the essence of some key ideas in politics, such as the point and value of a political ideology, what liberalism entails and doesn’t entail, affirmative action, and the strategic and tactical dilemmas faced by those in the political arena.

The book is overtly (even proudly) subjective, and Eusebius’s character is manifest on every page. For some people that will be a negative, but for those of you who can read past an impression of a character that’s not your preference, the personal narrative does, I think, help to bring the ideas to the forefront.

One aspect of the book and its subjectivity that I wasn’t enamoured of was what seemed (at times) to be gratuitous sniping at some former and current DA representatives or employees, in particular their former Executive Director of Communications, Gareth van Onselen (also a friend). They don’t see eye to eye on some things, and neither of them are fond of being told they are wrong, but Eusebius’s account of some recent dealings between van Onselen and people in the DA seemed a little too eager to “school” van Onselen.

(Much of the conversation regarding Gareth van Onselen is in a chapter detailing the disagreement between himself and Mmusi Mainane – the DA’s National Spokesperson and Deputy Federal Chairperson – on the topic of ubuntu, so this is an opportune time to link you to an email conversation Gareth and I had on the topic of ubuntu a couple of years ago.)

The language of the book is very informal, containing many colloquialisms and much slang. In tone and content, I’d think it well-suited to a younger audience – perhaps those “born frees” that will be voting in a National Election for the first time.

Those of you who know your political philosophy won’t learn much by way of theory, but can certainly still enjoy the book not only for how it might get you to think about issues again, even afresh (of value, because our beliefs and views can easily calcify without our realising it), but also for its gossip value – Eusebius gets to hear plenty of interesting stories while hosting his morning show on PowerFM, and in similar gigs prior to that.

The question of what market this was aimed at is an interesting one – the book retails for roughly R230, which might, I fear, place it slightly out of that youth market’s comfort zone. Stephen Grootes recently published SA Politics Unspun for around R185, and while Richard Calland’s The Zuma Years retails for a similar price to Eusebius’s book, Calland’s is research-intensive rather than a piece of reflective political philosophy.

These books aren’t directly comparable, but they do give a sense of what other publishers thought a reasonable price for a book about politics, in a market that we know doesn’t read an awful amount in any case. I hope I’m wrong, and that Eusebius can treat me to a gloating dinner with his royalties later this year.

A final though: the key point, for me, made in Eusebius’s book was regarding the tension between principle and pragmatism, and how difficult it is to strike a balance that both satisfies the electorate while not selling out the values you are ostensibly promoting. The DA has mostly stuck to (an attempted) defence of principle, even while foundering in doing so at various points (to mention just one example, Eusebius highlights the illiberal stance of Helen Zille on HIV/AIDS, something I’ve also previously written about).

But when they try to make a case for something that’s about more than only principle – or when they make a case for a principle in a way that’s designed to appeal to more people than only their liberal base (if that is still their base at all, as I questioned when writing about the Maimane vs. van Onselen thing, their message seldom seems both co-ordinated and coherent. Last year’s BBBEE confusion was the most striking example of this, and these examples all speak of a party that knows it needs to change it’s manner of engaging our voting population, rather than the voting population that can be found in textbooks.

Eusebius makes this case very well, and very thoughtfully, and his book is a welcome contribution to South Africa’s political debate, especially with an election less than three months away.

Journalists in politics, and the myth of objectivity

The news of Donwald Pressly’s suspension from Independent Newspapers (allegedly following his putting himself forward as a candidate for the Democratic Alliance in the 2014 elections) has given rise to some discussion on journalistic “objectivity”, and whether journalists should be members of political parties. I’m largely in agreement with Eusebius McKaiser’s views on this, but want to add a few comments of my own.

Both Pressly (and previously, Brendan Boyle) were suspended when it emerged that they had put their names forward for internal consideration by the Democratic Alliance (DA), in a process that is meant to be confidential. They had not yet been appointed to any position, nor been selected or assigned to any ranking on the Party’s list of candidates. Leaving aside the leaking of this information (itself involving ethical issues), they had indicated that they would be willing to leave their current jobs for a career in Parliament, rather than already taken up jobs involving representing a political party.

In other words, they already held the political viewpoints that made this a plausible career choice for them. All that changed was that those viewpoints were made more public. And despite already having those viewpoints, their ability to report fairly on matters political hadn’t been called into doubt before this, at least not to my knowledge. As a friend remarked, “both are excellent and ethical contributors in the public sphere, and, in their professional lives, have upheld the journalistic standards expected of them”.

Despite already holding these views, and doing their jobs (at least) competently, the view seems to be that once readers are made aware that you hold those views, you can no longer be trusted – even if you (arguably) write the same sorts of things before and after. This seems to imply that readers are unable to judge the content of the writing as presented to them, including considering whether details are accurately presented in whatever it is that they are reading, and whether or not the journalist is trying to nudge them into taking one side over another.

In other words, readers need their hands held, but more importantly, their hands are being held by an arbitrary fiction. First, arbitrary because not only do most people already hold political views, but also because it’s only certain forms of view that get counted in these situations. If you’re a member of Greenpeace, you can’t be “objective” in the strong sense demanded of Pressly and Boyle. If you’re a democrat, or a constitutionalist, or a non-racist, you’re expressing a view – but some views are deemed to not impugn your “objectivity”, while others apparently do.

And the arbitrary defining line between objectivity and not is simply party membership, regardless of what you write, or how you write it, because judging whether you’re making sense on the page is apparently beyond us. This seems a paternalistic, and infantalising, view of my competencies as a reader.

Then, objectivity itself is an impossible standard to set. What you’re looking for is balance, not objectivity, because we’re simply not capable of what Nagel called “the view from nowhere”. Whatever you write is going to include certain sources, exclude others, chase some leads and not others – and all of these decisions are made by a person, with existing beliefs. In other words, by a subjective human agent. But his or her job is to offer as balanced a report as they can – and this involves being aware of your biases to the extent that you are able, so that you can compensate for them when necessary.

So, I disagree strongly with how Boyle and Pressly were treated. We need to develop new norms about this, in my view – the traditional interpretation of ‘objective’ journalism simply isn’t sustainable, and was always a myth that we were simply afraid to acknowledge. Awareness of biases is what should be cultivated, with people being deployed on a different desk only when bias is interfering with accuracy. Anything else is, to my mind, awarding yet another victory to paranoia and fear-mongering – assignation of guilt by means of whispers and innuendo, in a way that rewards readers for the logical error of making ad hominem judgements about journalists.

Then, there’s also a practical problem, in terms of timing – both Pressly and Boyle are being asked to give up their jobs months before an election for the hypothetical possibility that they might become DA representatives. That doesn’t seem fair, and is most probably unconstitutional.

Having said all that, of course editors need to respond to the market as it is, not how I’d like it to be. So I can understand why these journalists were suspended, while still hoping that we can realise it’s an error to respond in this way.

Mantashe wants to help you “Know your DA”

Originally published in the Daily Maverick

130418daThe headline “DA’s campaign a desperate propaganda” left me quite sure that the text was going to be one of those overwrought reader-contributed op-eds, or at worst a product of Jackson Mthembu’s excitable pen. The content did little to challenge that assumption, leaving me quite surprised to see the name of ANC Secretary General, Gwede Mantashe, adorning the foot of the column in question.

The campaign he refers to is of course “Know your DA”, the first of the Democratic Alliance’s campaigns for the 2014 elections. The campaign attracted criticism right from the start, when Helen Zille’s launch speech neglected to mention Tony Leon, who led the party throughout most of its growth from 1.7% to 12.3% of the national vote.

I’d be annoyed by this if I were Leon (though not as annoyed as Rhoda Kadalie apparently was, in comparing Zille’s “airbrushing of history” to that of Stalin (she’s since deleted the tweet), but I think I’d nevertheless understand the reasoning behind leaving him out of the launch speech. The man who was the face of the 1999 “Fight back” election campaign – at the time, derided as the “fight black” campaign – would be quite a hard sell in a 2014 campaign that centres on the DA’s role in fighting apartheid.

Not because Leon played no role, of course, but rather because election campaigns are often about attention spans and caricatures rather than facts. In the case of Leon, we have “Fight back”, the merger with the New National Party, and support for the death penalty. In the case of Helen Suzman, we have the sole consistent voice against apartheid in Parliament for the 13 years from 1961 to 1974.

Suzman was a national treasure, and it strikes me rather bizarre that FW de Klerk has a Nobel Peace Prize while she (twice nominated) does not. But it was her principled contribution to ending apartheid that led Nelson Mandela to speak of the courage and integrity that marks her out as “one of the outstanding figures in the history of public life in South Africa”.

It’s that association the DA is aiming for by showing the image of Mandela hugging Suzman, rather than the image being an attempt to appropriate Mandela as a DA supporter. For better or worse, most South Africans regard Mandela as a moral authority. His endorsement of someone’s character therefore carries significant weight, as the ANC – never shy of invoking the Mandela brand – seems to realise.

Mantashe claims that this is propaganda. On one level, of course it is, just as all electioneering is propaganda of a sort. Expecting the “Know your DA” campaign to talk about “all its history and not just the struggle parts”, as an anonymous “PR and marketing expert who has done political campaigns before” did in this weekend’s City Press, is absurd – we always try to present ourselves in the best possible light.

Not only because nobody has the time to hear or present a comprehensive history lesson in each speech, but also because the alternative is unreasonable. While electioneering, we don’t expect Jacob Zuma to remind us that he was charged with rape, or took a shower to avoid HIV infection. It’s not propagandistic to highlight the things one is proudest of, and if it is true that the DA of today still represents those values Mandela recognised in Suzman, it’s legitimate to point this out.

My view is that they represent fewer of those values than I’d prefer, yet enough of them to make a poster and campaign like this one risky, but nevertheless legitimate. It’s somewhat opportunistic to highlight Mandela’s recognition of Suzman, but it’s not dishonest.

If we understand propaganda to mean a selective presentation of facts to inappropriately or dishonestly influence someone’s beliefs, then I’d suggest that Mantashe himself has a few questions to answer following Sunday’s column. In it, he asserts that what has remained throughout the “evolution of whatever trend among the white minority … has been either brazen advocacy for white domination and privilege or some elaborate schemes for its retention in the guise of liberal policies”.

That’s Mantashe’s interpretation of DA policy, and some of you might share the interpretation. And while he and you are of course free to do so, there is of course another side to the story, and Mantashe knows it. That story involves not only those mentioned in Zille’s launch speech, such as Seremane, Balindlela and de Lille – but also a large group of emerging leaders from the youth structures, many of whom are not white liberals.

Mantashe speaks of the “disdain with which the DA treats transformation” as if it becomes true in uttering it, or perhaps through repeated refrain – and what would that be, if not propaganda? Again, the DA might be wrong in how it approaches transformation, but that’s an entirely separate question to whether they are sincerely wrong, or whether they are lying about their intentions to buttress white privilege.

As Mantashe points out, the “combination of desperation and dishonesty is a lethal one”, and if the DA’s “Know your history” will be perceived as an exploitation of struggle history, we’ll know about it once the ballots are counted. But 20 years after our first democratic election, it’s certainly possible to question whether the ANC are the sole – or more importantly, the best – custodians of our freedom and our future.

And yes, it is also an interesting and legitimate question whether Suzman would support the DA of today. Just as interesting and legitimate, in fact, as the question of whether or not Mandela would support the ANC of today.

So now non-racialism is racist too

The Democratic Alliance Student Organisation (DASO) have launched a new advertising campaign. Here’s what many South Africans on Twitter and Facebook have been talking about today:

And in the curious place that is South Africa, this poster is somehow racist. It’s one thing to criticise the very idea of non-racialism – you can argue that a political party that is trying to encourage us leave race out of our analysis is naïve, and you can even argue that non-racialism can’t serve as an antidote to racism because we need to focus on race. But if you believe that race shouldn’t matter, as I do, then highlighting the fact that some people are still inclined to see relationships between different races as wrong – or even simply remarkable – is perfectly consistent with a commitment to non-racialism.

That’s what this poster does. It simply highlights the fact that some people would look twice at an inter-racial couple, and reminds viewers of the poster that in the ideal DASO future, this wouldn’t happen. As I pointed out in a Twitter exchange, my regular interactions with students at the University of Cape Town confirm that it’s simply not true that South Africans don’t need to be reminded that inter-racial relationships are okay. Yes, they (they meaning the DASO target audience, ie. youth) might be well aware that the Immorality Act has been repealed, but this doesn’t mean that social pressure to date people with similar pigmentation has disappeared. It’s still a very real pressure, which I hear about (or overhear people talking about) on a regular basis.

This is perhaps again simply an instance of the Twitterati imagining that they are the only arbiters of good sense and reason, imagining that they speak for everyone. And one is sometimes fearful of that possibility, seeing as the Twitterati can say some profoundly stupid things. I was told, for example, that it’s “racist to presume non-racialism is about who you have sex with”. As I said in reply, this poster is but one example of what non-racialism would entail – namely that nobody would care if people were having an inter-racial relationship.

Was the poster meant to include depictions of every possible instance of non-racialism to avoid being racist? It seems that it should have, which would have made for a pretty large poster. And even if it had tried to, someone would still have come up with something that’s wrong with it. Perhaps the art direction was racist, or perhaps it’s somehow sinister that the DASO logo covers the black woman, and not the man (this is not a joke – someone did say that. It does so happen that the black woman has breasts, which is a more likely contender for why the logo was placed where it was).

Should DASO’s poster have featured two white people? Of course not – that would be racist. Should it have featured two black people? Of course not – that would have been described as desperate. Should it have featured a gay couple, whether inter-racial or not? Perhaps (although that would also have been described as desperate) – but one can understand that they did not, partly because the majority of the market is heterosexual, and partly because they might have been cowed by the amount of (obviously unjustified) offence that would have caused.

What this sort of thing goes to show is that if you want to find a problem, you’ll do so – regardless of the intellectual contortions necessary. As I said at the start of this post, it’s entirely possible that non-racialism is misguided, even impossible. But making the claim that this poster is racist – in the context of inter-racial relationships being an actual issue for some – is an entirely unsympathetic, and unjustifiable, analysis.

UPDATE: The stupid doesn’t stop there. The African Christian Democratic Party say the poster is “shocking” and promotes “sexual immorality”. Furthermore, “in a country with high levels of Aids and an overdose of crime, especially the high incidence of farm murders this year, this poster sends the opposite message to the country than needed”. (Apologies to the ACDP for initially mis-attributing these quotes to them.)

Brief thoughts on Jack Bloom

While I’ve previously commented on the illiberal nature of some of Helen Zille’s recent public utterances, at least she’s mostly kept her personal religious beliefs out of the equation. Sure, they no doubt inform her conservative moral stance, but her arguments and proposed interventions are nevertheless supported by arguments (regardless of your, or my, views on the quality of those arguments).

By contrast, Jack Bloom (DA Leader in the Gauteng legislature) seems to have no qualms in putting God at front and centre as a potential answer to South Africa’s ills, regardless of the diversity of belief among those who voted for his party (not to mention a large number of those who work for his party). In fact, God seems to have been here all along, not only facilitating the “transition from Apartheid”, but also working abroad in spurring the abolitionist movement against slavery, and inspiring people to formulate the “democratic concepts that led to the American Revolution”.

There’s no question that Bloom is sincere, and that he believes religion can play a role in encouraging people to think about their moral obligations. Sadly for those of us who think morality can only be principled if also secular, he’s in agreement with the DA’s general position here, where the party says that religion “should serve as a moral and spiritual inspiration“.

But even this view (the mistaken one, that morality and religion are easy bedfellows) is at least comprehensible, given that our country is mostly religious. Comprehensible, not reasonable, because if we need more prayer and less politics (as Bloom argues), surely the ACDP would have a far higher share of the votes?

What’s most egregious about Bloom’s opinion piece is that he by and large simply makes things up as he goes along, plucking historical events out of the timeline and – without any evidence (unless you count dubious correlations as evidence, which you shouldn’t) – attributes them to prayer and religion. It’s true that Lanphier drove a large Christian revival movement in the US during the mid-1800’s, yes, but to say that it was the Christianity – rather than basic human compassion or economics – that informed the abolition of slavery is an entirely circular argument, which assumes what it purports to demonstrate.

The American Revolution – also offered by Bloom as evidence for the power of prayer – seems more plausibly explained by something like the first 13 colonies revolting against rule by the British Empire, regardless of whether some or many the revolutionaries were religious. Their desire to be free doesn’t need religion to make sense, and it seems entirely spurious – and again circular – to use this as evidence for us needing more prayer and less politics.

And then of course there’s the elephant in the room: namely, that the data overwhelmingly suggest that on any benchmark of morality you care to pick, secular countries usually outperform religious ones. Corruption? Check. Divorce rates? Check. Crime? Check. Do a comparison for whatever measure you like using something like Google’s public data explorer, or read a simple and short book like Sinnott-Armstrong’s Morality without God.

One of the saddest aspects of public utterances like this from DA leaders, for me, is the fact that the DA has one clear advantage over other contenders in the political arena: the effective, and entirely pragmatically motivated, delivery of goods and services. That’s their clear competitive advantage, and the drum they should be beating more loudly than any other. But when a DA official – and a highly placed one at that – tells us that he hopes to outsource his job to God (at best) or collective insanity (at worst), it only reinforces the fear that populism is taking the place of common sense.

Bloom closes his piece with “maybe if we all prayed more the social change we desire will happen”. Seeing as all the existing studies of prayer’s efficacy show no effects (or in at least one case, negative effects), don’t hold your breath.

Edit: This post as well as a reply from Jack Bloom can be found on PoliticsWeb, where you’ll also find some entertaining comments. Also see another Christian perspective from Jordan Pickering.