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16 October 2020 | Story Prof Theodore Petrus | Photo Supplied
Prof Theodore Petrus is Associate Professor of Anthropology at the University of the Free State.


The recent events in Senekal in the Eastern Free State have, for the umpteenth time, thrust the related issues of farm murders, racial tension, violent crime, and the responses of political leaders to these issues on the national agenda. The latest outrage was sparked by the murder of farm manager Brendin Horner. On Tuesday 6 October 2020, demonstrators – mostly white farmers – embarked on a violent protest at the Senekal Magistrates’ Court, following the appearance of two suspects for allegedly murdering Mr Horner. According to reports, a gunshot was fired, and a police vehicle was set on fire. 

In response, EFF leader Julius Malema called on his ‘ground forces’ to attend the Senekal trial of the murder accused, scheduled for 16 October 2020, to ‘defend’ state property and democracy. This response has generated a polarised reaction from the public, with some supporting this call, while others criticised Malema for inciting violence and racial division.

This drama is playing out while the country is still reeling from continuing incidents of gender-based violence and violence against children.

Violence in South Africa

This begs the question: Do we have a culture of violence in South Africa?

The concept of culture is often used (and misused) to refer to a range of different things. For some, culture refers to the observable distinctive traits of a particular group or collective, such as dress, food, or technology. For others, it refers to more abstract traits such as language, beliefs, or customs and traditions. For still others, culture refers to an appreciation for human expression in the form of art and music. Culture is all of these things, but it is also more than this. 

Anthropologically, culture is a central concept that helps us to make sense of human social dynamics and behaviour across all times and locations. As such, culture is seen as a complex system that both shapes, and is shaped by, humans within specific contexts. Culture thus has three key characteristics that concern us here. First, culture is shared. Second, culture is learned. Third, culture is symbolic.  

The question of whether or not we are in a culture of violence in South Africa raises further questions about whether we can, or should, speak of a culture of violence in the first place. What can we observe if we analyse this concept in relation to the three characteristics of culture outlined above?

Is violence shared?

As a country, we indeed share a history of violence. We share a history of multiple levels of violence, including structural, political, economic, social, and even cultural violence. We also share in the mass media consumption of violence, be it through movies, television, or even news reports of violence in our society. 

Is violence learned?

A culture survives over time because it is learned by successive generations. Values, beliefs, customs, practices, language, and many other symbols of culture are transferred from generation to generation through enculturation or socialisation. Experiences of violence, whether as perpetrators or victims or both, are inherited by successive generations. This is why we see many examples of history repeating itself in, for example, violent protests, or excessive force by police, or perceived violence inciting rhetoric. None of these are new, as there are various examples throughout our history as a country.   

Does violence have any symbolic significance?

What does violence mean in South African society? What is its symbolic value? Violence has become like a language. It is a form of communicating or expressing a range of negative emotions and attitudes, including anger, frustration, fear, anxiety, intolerance, and disrespect for basic human rights. It is still perceived by many as a valid symbol of resistance and may be justified on this basis. How often do we hear people involved in violent protests saying that “violence is the only language the government understands!” Thus, violence certainly has symbolic value in the South African historical and contemporary context. 

From the above, it could well be argued that, in terms of the three characteristics of culture, there indeed exists a culture of violence in South Africa. 

Addressing the culture of violence 

But what can we do about it?

Perhaps the best way to address the culture of violence, is to start with the successive generations. In any society, if you want to change the culture, you need to start with the youth. Cultural values are more easily shaped and adopted by the youth than by older generations who tend to be more rooted and set in their ways of thinking and behaving. If we want to change the culture of violence, we need to start changing the values, attitudes, and traits that may engender violence among the youth. These changing values then need to be enculturated among the youth in the hope that it will be internalised sufficiently to promote new ways of thinking and behaving.

How do we achieve this? By demonstrating proper leadership and by being the examples that we want our youth to become. We cannot expect to dismantle the culture of violence if we have leaders who, whether intentional or not, are perceived to be promoting the very values that encourage violence and anarchy. We need to demonstrate a willingness to use more productive and constructive ways to resolve differences or conflict, other than resorting to destruction of property or harming others. 

Lastly, it is imperative that we address the structural violence of an enduring social and economic system that continues to victimise and marginalise many. Culture and environment are interlinked. In order to change the culture of violence, we need to change the environment of violence. 

 

Opinion article by Prof Theodore Petrus, Department of Anthropology, University of the Free State .

News Archive

Professor awarded by Cardiff University for exceptional teaching and research record
2015-10-20

Prof Pieter Duvenage
Cardiff University is one of the best research universities in the United Kingdom (UK) and the world. In 2014, Cardiff was ranked number 2 and 5 among UK universities in the Research Excellence Framework for impact and quality, respectively.

Annually, Cardiff selects and recruits the most outstanding teachers and researchers from across the globe. This year, this institution bestowed on Professor Pieter Duvenage the title of Honorary Professorship in Political Philosophy for his contribution and commitment to philosophical research in South Africa and internationally. Prof Duvenage is Head of the Department of Philosophy at the University of the Free State (UFS).

Prof Duvenage has authored and co-authored four books, publishing almost 40 accredited articles in journals and books. As a distinguished scholar, he displays immense dedication to the investigation of the political implications of intellectual traditions.

Since 1997, Prof Duvenage has been lecturing philosophy as an associate professor, full professor, or visiting professor at various South African and Australian universities. He was appointed as Head of the Department of Philosophy in 2011, where he continues to explore his interests in Phenomenology, Critical Theory, and South African Intellectual History.

His rich academic history had earned him the prestigious five-year Honorary Professorship at Cardiff’s Department of Politics.  In 2014, the same university invited Prof Duvenage to be a Professorial Fellow of the Collingwood and British Idealism Centre for an indefinite period.

Professor David Boucher, Director of the Collingwood and British Idealism Centre, has played a crucial role in initiating both processes. According to Prof Duvenage, “Professor Boucher is a respected British academic and a Distinguished Visiting Professor at the University of Johannesburg.”

When Boucher announced the good news, Prof Duvenage was very surprised. “The appointment came as a total surprise. I never studied there [at Cardiff University], therefore it was purely through academic networks.”

Considering Cardiff’s reputation and Prof Duvenage’s exceptional skill sets and values, his relationship with the world-leading university in research is bound to blossom.

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