Days after the brutal murder of Andries Tatane, we at the Ecumenical Service for Socio-Economic Transformation (ESSET) are still coming to terms with its implications for us as a nation and specifically for the faith community. Tatane was beaten and killed by police who should have protected him. He was killed while exercising his right to protest in demand of a life giving basic service - water.
Tatane’s death demands some honest reflections by all South Africans. Firstly, it is worth noting that Tatane was killed during Lent, an important time in the church calendar when Christians prepare to commemorate the crucifixion of Jesus Christ our Lord. Tatane’s brutal killing at this time connects to our own internal reflections and questions about the meaning and implications of the killing of Jesus Christ. Jesus was killed for challenging the hegemony of his time and for speaking out against the leaders of his day who oppressed the poor. The political and religious systems failed to protect him though he committed no wrong. The leaders who should have stood for the truth and protected Jesus instead had him killed in order to preserve their own positions. Whilst his friends and the crowds that hailed him as he made a grand entry into Jerusalem may not have literally nailed him, they failed him at his hour of need. Some denied any knowledge of him whilst others sold him out for some payment. Possibly, they all may have felt powerless against the systems and rulers of the day. Yet it remains true that they could have done something to protect the innocent man.
Just as in the case of Jesus, Tatane was let down by the systems that could have protected him. His life ended in the hands of ruthless police who seemed to have lost any sense of humanity and conscience as they repeatedly beat him in front of his fellow community members. As if the beating was not enough, they completed their vicious perfomance with a bullet.
What does it say to the citizens and the poor?
Tatane’s death reflects the ongoing state brutality that has been launched primarily against ordinary citizens of South Africa. For some while now the country has witnessed the ruthless actions of the police against ordinary and unarmed people as they demonstrate against lack of service delivery and in defence of their dignity. Tatane was just but one of many ordinary citizens in the country without services who are determined that the legacy of those who fought for freedom should not be in vain. Those who know Tatane tell us that he was a gallant community activist always ready to put the interest of his community first. Like many militants in South Africa, we are told that Tatane followed his heart and conscience by challenging and confronting police who at the time were treating the elderly of his community with contempt. This courage and desire for life and dignity sadly cost him his life.
But what does all of this say to ordinary South Africans who want to fight for their rights. Is this a cue that all those who dare point a finger at government will be harshly dealt with? Is this the kind of freedom many had fought for, freedom for the police and politicians to do whatever is in their power to maintain the status quo? Was it not the freedom for all who live in the country to enjoy the benefits of it? Was it not freedom from poverty and exclusion? Was it not freedom of expression?
The police brutality against ordinary people seems to be a contradiction of the message of the ANC in its election manifesto which commits the party to “working together to build better communities”. Which communities is the ANC building if it sheds innocent blood instead of listening to the demands of communities? Is the ANC backtracking on the values underpinned by the Freedom Charter – the freedom of people to govern?
What does this say to our country and its systems?
Going back to our reflection on the death of Jesus Christ and juxtaposing it with Tatane’s death, we can deduce that those who wanted Jesus dead had many reasons to be threatened. Some were threatened by the huge following that Jesus had. Others were uncomfortable with the manner in which he spoke prophetically against their hypocrisy, oppressive systems and practices. In the South African case we are left wondering, what has happened to turn the leaders against their own people? Is it possible that, that which has been left undone and the unfulfilled promises raises a fear in our leaders–a fear of the anger of the discontented citizens? Is Tatane’s killing sending a message that South Africans no longer have the right to speak out and challenge their leaders about their failures and lies to the citizens? Why could a ruling party that led people to freedom all of a sudden revert to using apartheid-era tactics to silence people who voted them to power? Could it be that the ruling party is trying to assert its oppressive power against any elements that dare challenge or dent its image before the local elections?
Tatane’s killing comes at a time of the militarisation of police as demonstrated by the “shoot to kill” messages and the introduction of military ranks and discipline in the police service. Those of us who are said to be ignorant of our Constitution have just been educated by the Senior Magistrate and head of court in Mamelodi that our over celebrated “Constitution and democratic dispensation allows for police to shoot and kill”. There should however be justifiable reasons under which this is allowed. Whilst it can be appreciated that police have to protect themselves, we can never justify the use of unwarranted force against unarmed citizens who do not pose a danger to society. It does seem however that as a country, we have put in place systems which lack checks allowing the misuse and abuse against ordinary citizens.
What does it say about the faith community?
The faith community worldwide professes to have a preferential option for the poor. This in essence involves immersing ourselves in the struggles of the poor. It also involves speaking out against the injustices inflicted against the poor. The death of Tatane however raises direct questions to those of us who are the followers of Jesus. Would Tatane have died if we had stood up and registered our objections to the “shoot to kill” messages by our leaders and militarisation of police? Would he have died if we had stood by ordinary citizens who have continuously suffered against police brutality over the years? Would Tatane have died if we had refused to accept as normal the dehumanizing conditions that many citizens live under? How can our faith practices continue as normal when innocent citizens continue to suffer and even to die in our nation? Are we genuinely committed to our assertion of the preferential option for the poor?
In true characteristic of our time, the tempo around his death will quieten down and his name will all but fade away from our conversations. The popular media will run off to feed our hunger for the next sensational event. The truth remains though that by our silence and lack of responsiveness, we as the faith community are all guilty of Tatane’s death.
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