Those who dare challenge government for their rights, risk facing state militarisation

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.

Worker Sunday Letter to the churches and church Activists

Once again the Worker’s Day Campaign is upon us. As you may know, this is a church based campaign that begins every year on the 1^st of May, aimed at building solidarity with the working and unemployed poor.  This campaign presents us as the church community with an opportunity toshow our solidarity with the poor which our Lord Jesus Christ chose to identify with.  During this time churches are urged to dedicate one service from the 1^st of May to the marginalised. Our belief is that as we do so, we join Jesus in bringing the liberating gospel to the poor.  This is also an opportunity for us to connect with those that Jesus calls “blessed” for it is through these connections that we as the Church community can experience the grace of God.

Last year the Worker Sunday Campaign focussed on those that were excluded, marginalised and left in the margins as a result of   the World Cup.  During this time we called upon churches to embark on public services as a way of declaring their support with these and against the injustices that ensured that the poor remain outside the camp.

This year the focus of the Worker Sunday Campaign is on “Exploring Alternatives”. This theme stems from a sad reality and recognition that our current socio-economic context fails to serve the interests of the poor. This context makes aloud proclamation that the world as it is, is the direct opposite of what God would want it to be. The poor are still systematically excluded from the benefits of our economy; our policies are skewed towards the rich; our political leaders continue to be driven by greed as evidenced by the rampant corruption   where our leaders rob the poor for their own personal enrichment; our government is intent on silencing the pooras is clearly demonstrated by the hard rod placed upon those who dare voice outtheir displeasure and anger at the current state of affairs. The poor suffer the consequences of climate change they are not even responsible for.The oppression and marginalisation of women is far from being over, keeping most of them at the margins of society .This context demands of us as the church to take a stand,

·         astand for justice and against the neoliberal agenda that operates on principles of exclusion and marginalisation.;

·         a stand and a call for alternatives,informed by our gospel imperatives of love and solidarity, peace and human dignity.

·         and a stand in solidarity with those who suffer the consequences of the current neoliberal policies that place profit ahead of people;

What can you do as the church or activist?

There are a number of ways in which you can become part of the Worker Sunday Campaign

1.         Poor people, the unemployed and others that suffer the consequences of the current exclusionary and oppressive policies are all around us. Use this time as a church and church activist as an opportunity to connect to their struggles for it is through our immersion in the struggles of the poor that the church can be the real church. When we do so, we “will be throwing ourselves into the arms of God” allowing ourselves to take seriously “not our own sufferings but those of God in the world[1]”. It is through these struggles that we will truly encounter God.

You can begin by identifying a group of people or a marginalised community you would want to focus on as the church. Once you have identified this group or community, visit them, may be as an individual or a group from your church. Hold open conversations with them. This requires listening with respect to their stories, for out of these stories we can learn a lot about our Lord Jesus Christ and what he requires of us at this time.

2.       Find out from this group or community how you and your church can be of support to their struggles. In the short term, one of the ways in which you can show this support is by holding a Worker Sunday Service in support of those you would have connected with. It would be very pleasantif you could discuss with this group or community as you plan your service.  ESSET will also provide a Daily Bread Digest with stories from other marginalised groups and a guide for liturgy on how you can organise your Worker Sunday service. The Daily Bread Digest is a theological tool that is produced yearly by ESSET to enable churches engage with poverty related issues that batter our society. You can use this document in whatever way you like as the church. ESSET also has posters that can be sent to you should you have an interest.

                                                                                         

3.       Lastly, we would be delighted to explore possibilities with you and to hear about your activities on this campaign. You can share your activities in the ESSET website - www.esset.org.za.

May the God of justice – the one we seek to follow inspirer you as you seek to be his hands and feet in our fallen world!

Yours in His Service

___________________

Thembela Njenga

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[1] Jacobsen, A (2001:15)

Rev Dr Vuyani Vellem and church Ministers in Gauteng reflect on Isixeko at ESSET Discussion Forum meeting.

Rev Dr Vuyani Vellem presented a rich paper on Isixeko at a Discussion Forum meeting hosted today at Khotso House Chapel by ESSET. Rev Dr Vellem described the concept of Isexeko as a rich theological and liturgical resource that can be employed as a symbol of life giving experience and to reflect on issues of economic justice. He said Isixeko is not about outreaches and salvations, but immersion in struggles of the poor and being in solidarity with them for a vision of a collective share in the rhythm and drumbeats of life.

He described the Christian celebrations during the Easter period as a typical act of Isixeko. These celebrations are self-organized form of liturgy by ordinary people involved in struggles and whose forms of worship are not recognized by the mainstream church. Isixeko is characterized by raptures, boisterous dancing and singing of the excluded publicly expressing their yearnings to be included and challenging the dominant hegemonic economic trajectories.

Gauteng Legislature vow to help stop human rights violation of informal traders

The International Commonwealth Day celebrated on the 14^th March 2011 at Johannesburg City Hall, which was organized by Gauteng Legislature to honour and acknowledge the role of women as agents of change, helped to surface the violation of the rights of informal traders.

Previously, women informal traders have made submissions to the office of the Premier of Gauteng and various government departments complaining about the manner in which they are treated as traders. Amongst others, they lamented that there have been incidents of harassments, discrimination and assaults of women traders at their trading stalls. Some of the perpetrators use culture to abuse women traders and children. Most importantly, they demanded a stop to law enforcement with immediate effect. In addition, they argued that women traders should be included in the formulation of policies, including the street-by laws. This, they believe will give them opportunity to influence decision making processes particularly on issues affecting their day to day activities.

According to the Speaker of Gauteng Legislature, who is also the President of the Commonwealth Parliamentary Association, Ms Lindiwe Maseko the focus of celebrating the International Commonwealth Day in 2011 was to honour women informal traders as agents of change in society. Ms Maseko said the initiative of honouring and working with women informal traders was in-line with President Jacob Zuma’s State of the Nation Address in which he declared that 2011 should be a year of job creation. She emphasized that Gauteng Legislature was not able to create jobs directly and therefore would only provide opportunities and help protect the rights of those who create their own jobs like informal traders.

“In his State of the Nation Address, President Zuma promised that government will support small medium and micro enterprises (SMMEs).  The Premier of Gauteng also stressed that 130 000 permanent jobs and 175 jobs (in the Expanded Public Works Programme) would be created. We are interested in exploring ways in which we can work with big business, other development agencies and organisations to support informal traders. We are looking at the possibility of capacitating women traders on information computer training. Our view is that women have previously been disadvantaged and therefore should be given preference,” the Speaker further elaborated.

When afforded platform to speak during the questions and discussion segment, informal traders left no stone unturned. One woman trader hinted that organizing a workshop with informal traders post the 2010 World Cup was a futile exercise because many of the informal traders were either evicted or barred from trading in their sites during the tournament.  “The current democratic regime allow for the use of the same draconian by-laws implemented during the apartheid government era. For instance, metro police constantly come to impound my stock where I trade. The worst part is that it is unlikely for me to claim back my stock because most of the time some metro police go as far as eating my stock immediately after they have impound it. When I confront them about this, they tell me that I can’t do them anything,” lament a woman trader from Bree Mall.

In responding to the questions and concerns raised by the informal traders, Deputy Chief Whip of Gauteng Legislature and also a Commonwealth Parliamentary Branch Chairperson, Ms Jacqueline Mofokeng explained that the purpose for the meeting with informal traders was not only to honour and acknowledge them as agents of change but also expose them to opportunities of public participation processes and the operation of Gauteng Legislature.

Ms Mofokeng Elaborated: “It is not an oversight that you are not in the programme as speakers. We first heard of challenges in your sector from the Gauteng Department of Economic Development and immediately engaged researchers to provide us with information. After we studied the feedback from our researchers and what we are hearing here today, we are more than convinced that indeed there is need to convene another meeting where we will invite relevant authorities such as MEC for Finance, MEC for Safety and Security, MEC for Agriculture and MEC for Economic Development. As Gauteng Legislature we believe that your sector should be supported and that in the past you were disadvantaged. You have the right to approach the legislature if your feel that your rights are violated. I have heard many of you repeatedly complaining about the harassment by metro police. We have a Petition Unit that can help you write petition to demand that metro police should stop to confiscate the stock of informal traders until a meeting between the informal traders, government departments and institutions managing informal trading and representatives from Legislature have been convened”.

The commitment made by the Gauteng Legislature in intervening on issues raised by women traders and informal traders in general is welcomed news in a month marking human rights, International women’s Day and International Commonwealth’s Day commemorations. This is also a positive response that women informal traders have been waiting for. We can only hope that this engagement between informal traders and authorities at legislature is not the last because for many a time the traders were never afforded chance to inputs into policy making processes and by-laws that governs their sector.

Not only did they write a petition to the office of the Premier of Gauteng and other government departments. During last year’s 16 Days of Activism against the Abuse of Women and Children campaign, women informal traders partnered with the Ecumenical Service for Socio-Economic Transformation (ESSET) and Genderlinks to embark on awareness campaign to highlight the violations of their human rights and endeavoured to restore their dignity.

                                                                      

ESSET's Response to 2011 Budget Speech

http://www.sangonet.org.za/article/ecumenical-service-socio-economic-transformation-comments-201112-budget

The Pain and joy of walking with Jesus

http://www.esset.org.za/PDF%20files/ThepainandjoyofwalkingwithJesus.pdf