Great read. Click the link for the full article.
First the black-white circles are almost always a creation of white liberals. As a testimony to their claim of complete identification with the blacks, they call a few “intelligent and articulate” blacks to “come around for tea at home”, where all present ask each other the same old hackneyed question “how can we bring about change in South Africa?” The more such tea-parties one calls the more of a liberal he is and the freer he shall feel from the guilt that harnesses and binds his conscience. Hence he moves around his white circles – whites-only hotels, beaches, restaurants and cinemas -with a lighter load, feeling that he is not like the rest of the others. Yet at the back of his mind is a constant reminder that he is quite comfortable as things stand and therefore should not bother about change. Although he does not vote for the Nats (now that they are in the majority anyway), he feels quite secure under the protection offered by the Nats and subconsciously shuns the idea of a change. This is what demarcates the liberal from the black world. The liberals view the oppression of blacks as a problem that has to be solved, an eye sore spoiling an otherwise beautiful view. From time to time the liberals make themselves forget about the problem or take their eyes off the eyesore. On the other hand, in oppression the blacks are experiencing a situation from which they are unable to escape at any given moment. Theirs is a struggle to get out of the situation and not merely to solve a peripheral problem as in the case of the liberals. This is why blacks speak with a greater sense of urgency than whites’.
A game at which the liberals have become masters is that of deliberate evasiveness. The question often comes up “what can I do?”. If you ask him to do something like stopping to use segregated facilities or dropping out of varsity to work at menial jobs like all blacks or defying and denouncing all provisions that make him privileged, you always get the answer -“but that’s unrealistic!”. While this may be true, it only serves to illustrate the fact that no matter what a white man does, the colour of his skin -his passport to privilege -will always put him miles ahead of the black man. Thus in the ultimate analysis no white person can escape being part of the oppressor camp.
“~here exists among men, because they are men, a solidarity through which each shares responsibility for every injustice and every wrong committed in the world, and especially for crimes that are committed in his presence or of which he cannot be ignorant”.
This description of “metaphysical guilt” explains adequately that white racism “is only possible because whites are indifferent to suffering and patient with cruelty” meted out to the black man. Instead of involving themselves in an all-out attempt to stamp out racism from their white society ,liberals waste lots of time trying to prove to as many blacks as they can find that they are liberal. This arises out of the false belief that we are faced with a black problem. There is nothing the matter with blacks. The problem is WHITE RACISM and it rests squarely on the laps of the white society. The sooner the liberals realise this the better for us blacks. Their presence amongst us is irksome and of nuisance value. It removes the focus of attention from essentials and shifts it to ill-defined philosophical concepts that are both irrelevant to the black man and merely a red herring across the track. White liberals must leave blacks to take care of their own business while they concern themselves with the real evil in our society-white racism.
Secondly, the black-white mixed circles are static circles with neither direction nor programme. The same questions are asked and the same naivete exhibited in answering them. The real concern of the group is to keep the group going rather than being useful. In this sort of set-up one sees a perfect example of what oppression has done to the blacks. They have been made to feel inferior for so long that for them it is comforting to drink tea, wine or beer with whites who seem to treat them as equals. This serves to boost up their own ego to the extent of making them feel slightly superior to those blacks who do not get similar treatment from whites. These are the sort of blacks who are a danger to the community.
Instead of directing themselves at their black brothers and looking at their common problems from a common platform they choose to sing out their lamentations to an apparently sympathetic audience that has become proficient in saying the chorus of “shame!”. These dull-witted, self-centred blacks are in the ultimate analysis as guilty of the arrest of progress as their white friends for it is from such groups that the theory of gradualism emanates and this is what keeps the blacks confused and always hoping that one day God will step down from heaven to solve their problems. It is people from such groups who keep on scanning the papers daily to detect any sign of the change they patiently await without working for. When Helen Suzman’s* majority is increased by a couple of thousands, this is regarded as a major milestone in the “inevitable change”. Nobody looks at the other side of the coin -the large-scale removals of Afri- cans from the urban areas or the impending zoning of places like Grey Street in Durban and a myriad of other manifestations of change for the worse.
Does this mean that I am against integration? If by integration you understand a breakthrough into white society by blacks, an assimilation and acceptance of blacks into an already established set of norms and code of behaviour set up by and maintained by whites, then YES I am against it. I am against the superior-inferior white- black stratification that makes the white a perpetual teacher and the black a perpetual pupil (and a poor one at that). I am against the intellectual arrogance of white people that makes them believe that white leadership is a sine qua non in this country and that whites are the divinely appointed pace-setters in progress. I am against the fact that a settler minority should impose an entire system of values on an indigenous people.