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White Hate, - 'Impossible'
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Cedric Offline
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White Hate, - 'Impossible'
White hate? - ‘impossible’

When Thembisile first told me that ‘all black youth hate whites’ her Grand-father Isaac and I sat down with her for an hour trying to find out why. What surprised us was just how little she knew about white people.
Like most of the other youth that I would talk to for six weeks, you could count their knowledge of whites on maybe seven fingers. 
·         June the 16th 1976, and the massacre of the children by the white police. 
·         Chris Hani’s murder by whites. 
·         Police Dogs used to attack Zimbabweans. 
·         White children have got everything. 
·         White children can have anything they want.
·         White people stole everything from the blacks.
·         Whites are superior.

For six weeks I did nothing else but talk to youth from Soweto to Sebokeng. When I first approached them
and asked, “What do you feel about whites?” the stock answer is, 
“We Love Them.”
“Why do you love them?”
“Because they give us things”.

As I spoke to them, enquiring after what they knew about whites, they all gave the same answers, but soon they would be telling me that all white youth hated the blacks.
My website started to talk ‘white hate’, and a friend, Denis, criticized me, “Cedric, it does not exist, we travelled through a Township to check it, and even those who give you the aggressive look, when you approach them you will find they like you”
This had probably taken to the November of 2009, and then I summoned the youth who had been through the Touch-Rugby, the ‘Plant a Door’, and the life-skills training initiatives. I had not seen them since the April, but I needed their input on the ‘white hate’ that I had just discovered.
I invited youth from two different schools, these children had never met, but I needed to assess the accuracy of the ‘white hate’ and try and establish why my friend Denis could not see it. Not that I had seen it before Thembisile has told me about it.
I briefly told them about what Thembisile had told me a few months earlier, then, without telling them about my weeks of questions, I told them about Denis, and how he had established that no blacks hate a white.
Flora soon interrupted me, with, “Sir, it reminds me of when we go to an athletics meeting where whites and blacks attend. I am embarrassed to be black, you want to hear what the black children say about the white children, and then, just like your friend says, when the whites come near, they are very nice to them, till they walk away again.”
“But why?”
“It is Township Culture; we call it ‘just pretend.’”
“Do you want to tell me that the black youth are pretending to like the white people?”
“Yes sir, but do you know that all whites only pretend to like blacks?”
“What?”
“Yes, if any white comes to our school, they all walk around with a big smile on their faces; they do not talk without a big smile on their faces.”
Since then, I am even too afraid to smile in the ‘black cage’.
As we started to understand the link to the ‘invisible lost generation’ in terms of the shackled life-skills, we started to understand the animosity, and the origins of the animosity.
Today I believe that White hate does exist, and it is bubbling in the a youth group, aged 16 to 22, mainly linked to the ‘invisible generation’, they have animosity to their parents, their grand-parents, the school, the church and the ruling party.
Why?
Innocently, from their early comprehension, these children were being told how lucky they were to be born into the new democracy; they were now equal to the white children; they would get the same education, jobs, houses and cars.
Then, as they go through puberty and stand on the street corners, they find they are not equal to the whites, their parents did not tell them the truth, their grand-parents lied to them, the education system failed them, the church failed them, they have animosity, and the whites are on the top of the list.
These children ask one very innocent question, “Why do we not have what the white children have?”
The parents and grand-parents have only one answer to that very difficult question:
“Your grand-father says the whites stole everything from his father”
This apparently very innocent answer to the children’s questions has resulted in the perception that the whites stole everything; in a manner the parents are not very wrong, but we need to understand where these perceptions come from, and find a solution.
After these discussions, and many other meetings with the youth, becoming very aware of their feeling towards the whites and life in general, I decide to visit a fifty year-old friend Ali, “Ali, can you believe that the black children are only pretending to like the whites?”
“Cedric, how long have you been in the Township; don’t you know that we all do it; my father did it and his father did it.”
“What?”
“Cedric, no white man approaches a black if he does not want something, even if he wants to give you a job, or a soccer ball, it is something that he wants to do. Mostly it is someone who wants to know what you eat for breakfast, or what soap you use, then you think and you tell them different to what you actually use.”
I smiled, strange how you see things and never comprehend what you are seeing. During the life-skills workshops we discovered that the black youth, when given a survey to answer, if you were able to identify who was providing the answer, they would only give positive answers. If they completed it anonymously, they would be negative to the extreme; we just believed that it was an attempt to scare the researcher into taking action. During the life-skills workshop, the youth are asked to identify their five ‘strengths’ and the five ‘weaknesses’. This exercise reflected that most of the youth would have at least a sixty percent direct link between their strength and weakness. “I am a good singer” vs. “I am too shy to get on the stage”.
When I took these results to Maggie, the principal of the school, she was surprised, “Cedric, this is unusual, these children will never acknowledge that they have a personal weakness.”
When I eventually approach Bheki Gumbi, I approached the topic with much caution; Bheki pulls no punches, so I always need to introduce my topics with great care, trying to minimize the attack that I would receive. Bheki Gumbi is one of the few local blacks who still lives by the “Black Consciousness Movement”, so he does not give me the respect that most other blacks will due to the colour of my skin.
“Cedric, if I came to you as a black man, and showed you just who I was, you would never employ me, I was too clever, I was too much of a man; I was too white.”
“Cedric, if your treatment was not acceptable to me, and I showed it, you would have fired me.”
“Cedric, we have needed to pretend to survive, in order to get a job, and then, when we get a job, we needed to pretend to keep a job.”
Believe me, Bheki went on for days, I seemed to open the doors to some retaliatory revenge. In frustration I asked why our leaders had not warned us in 1994, prepared us for what I never saw till 2009, and then he gives me the “kick your dog” scenario as an answer, one that I will hear often as we get closer and discuss more topics.
“Bheki, you tell me that a black needed to pretend to survive, and that you still need to pretend to like a white, why did one of our leaders not tell us this in 1994, maybe we will have a different country today?”
Bheki was quiet for a long time, smiling while thinking of his answer, but it was not an answer, it was a challenge.
“Cedric, do you want to tell me that you do not know that we pretend, and then you ask me why we did not tell you in 1994, I don’t believe it.”
“You whites are stupid, what you are telling me is that you will kick your dog, kick the dog again, and then one day, when the dog is hungry and he comes to you with his tail wagging for food, you believe he loves you?”
“How can you believe a black man that you kicked all your life, can ever love you?”
I was stunned into silence, for the first time in years at a loss for words.
I sat and for the first time saw the chain that had linked me, either to my white employer, or my black employees, during the past thirty years. The relationship is so different, and I now know to what extent a black needed to cling to this link, I now see this link as the ‘survival chain’, and even where I was the employee, and I considered myself a ‘good guy’, the employees needed to pretend to survive.
For the first time I understood the aggression of an employee that had been in your employ for fifteen years, and in your opinion, you have treated him well and given him everything that you were required to give him; yet, the CCMA is the first stop, and the aggression levels are unbelievable. The employee is no longer the same person; he becomes a hostile being, ready to attack at every opportunity.
Having owned a Security business for over ten years, looking back at how often I was in conflict with a staff member when either he walked away, or his services were terminated. This aggression always shocked me, and I always attributed it to the fact that the New Democracy system requires an ex-employee to lodge a complaint at the CCMA, trying to get compensation of R 20 000 or more from the employer. I hated the CCMA as part of our New Democracy.
Until two years back, while in earnest discussion with youth in the Townships, I would discuss the concept of the CCMA claims, often the conflict that results in the locals not getting employment, the Malawian and Zimbabwean would leave and move on, not the local.
Today I celebrate the creation of the CCMA, if it was not for the unpleasantness of the CCMA conflict, one of those who were so angry with me, may have visited me at home for the compensation, and who knows what the end result would have been while the anger levels were high?
Both in the CCMA corridors and the SAPS offices, many will challenge me when I refer to the African Culture or talk black & white. Many of the blacks who have successfully integrated into this Rainbow Nation simulator, when hearing me talk will respond with the following comments:
“You are looking for trouble when you say ‘whites are not African’.”
“The whole concept of black and white no longer exists, it is long gone. This was a concept of Steven Bhiko and AZAPO, that is gone, we no longer see colour.”
I have had many attack from the whites about this issue, but recently when I received an attack from a black CCMA commissioner, I played what I believed was an ace.
“If I can’t see your colour, how can I respect you or your culture?”
“African culture is finished, it is archaic, and no longer can an African rape his daughter ...”
I could not remember all the reasons as to why the African culture is dead, or why it was killed, my mind seem to have closed, it refused to listen; I had been defeated.
We then changed direction and had a ten minute discussion on the need to Empower the black youth, and in return I heard about the ‘lack of will’ by our government to address our problems.
This commissioner then proceeded to make what he considered a very important comment, and sketched the following on his pad;
‘R 1200 to R 3 000 = 80% of our population.’
“And this group is a ticking time-bomb, and it will explode.”
He then draws a circle, and labels the circle, ‘black middle-class’, and comments;
“We the black middle-class have become the target of this poverty group, we already see the Mayor that was hit last week.”
This ‘Commissioner’ having attacked me for the use of ‘black & white’, for using archaic Steven Bhiko principles, for even daring to say that whites need to change their mindset if they wish to be African, only ten minutes later, when we get to talking the redress of the past, is the first to relate to the ‘black & white issue’, the attack on a Mayor, representing the black middle-class, and admitting that they, as blacks, were at threat.
The Mayor and Councillor attacks that we see today are frighteningly linked to the attacks during the late 1980‘s.
My many experiences in the CCMA offices, the anger that is openly expressed, allows me to be thankful for the CCMA as a diffusing mechanism and that I am not as exposed as many in the rural area.
Why this anger at the CCMA offices?
Once the survival chain is broken, the line that feeds the family is no longer there, then the issues that for years have been covered by the ‘need to pretend’, surface with blinding aggression that many whites do not understand. We do not understand this anger, because although our perceptions of the ‘behaviour triangle’ are similar, they are, at the same time very different.
I have interaction with the ‘perceived right-wing’ Afrikaners, my conservative white family, but this message is not being heard, why not? The ‘black middle-class’ is the greatest obstacle to the rest of the community in the Rainbow Nation Simulator hearing this voice. The ‘black middle-class’ has worked hard at getting accepted in the white middle-class community, they have every reason to believe that they are equal to their peers, they have achieved. However, they are the group that need to protect the Rainbow Nation Simulator from ever discovering that there are millions of people in the ‘black cage’ that have animosity towards the whites. If the simulator became aware that this existed, then the whites would start to aggressively protect themselves, at the expense of allowing the ‘black middle-class’ easy access to the simulator.
What have the whites as a group done to appease the masses that suffered pre-1994, other than giving to charities that allows us to appease our guilt in private? Have we done sufficient to believe in our own hearts that there is no animosity out there, and we can all safely blame the ANC and COSATU for failing to create employment?
To my ‘black middle-class’ brothers and sisters who will challenge this discussion of mine, take note of the CCMA commissioner’s warning, take note of Julius Malema’s warning, there is animosity out there towards those blacks who are ‘eating the people’s money’, and the animosity involves all levels, those struggle heroes who for twenty years in exile professed what they are going to do for ‘our people’ when they obtained freedom.
Today the ‘black cage’ comment is that they have forgotten their culture, they now think ‘our people’ is the mother, father, brother, sister and children.
As a country we should celebrate the promises that have been made to the people. A person’s actions are governed by the receipt of a promise that may be imminent, so those who have been waiting twenty years will wait a few more.
The youth born into the New Democracy are different, they were made promises, and these promises did not realize, and for them the ‘expiry date’ has passed, the generation, born 1990 to 2000, have suffered damage through lack of education and empowerment that we, the people, need to address. The Education Department’s problem to address the generation 2001 to 2011 is enough of a task.

10-30-2012 11:27 AM
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