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Survival Triangle
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Cedric Offline
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Survival Triangle
Survival triangle:

Survival for the white population in South Africa has become a permanent part of our lives, and I talk about the survival of the white population, because, if the white population does not survive in numbers in South Africa, the Zimbabwe scenario is a given result. The white rural farming community is paramount in this survival process, as food and water security is critical for all of us. This can’t be achieved if we do not ensure that our black emerging farmers survive; survive economically.
Having escaped the Rainbow Nation Simulator, I have developed the skill of being able to see behaviour patterns from the inside of both the white and black cages. Twelve months ago I did not have this ability.
Not many months ago, while in “Black & White Intercourse” at Eden in Soweto, all the blacks, Bheki, maybe Jabulani and another six, were all celebrating the Leon Schuster movie, where Schuster and company were erecting a Squatter Camp on Camps Beach, or near-by in the Cape Town area. My black friends loved every minute of the movie because it depicted, in their minds, just how every white person would react to a squatter camp being erected within five kilometres of their white neighbourhood. I was not interested; I had not seen the movie, so I defended the whites, it was impossible that a Schuster movie could portray the behaviour of all whites as accurately as my black brothers believed.
For years I have not been a fan of Schuster, because I believed a lot of his work to be contrived; then a few nights ago I spotted the exact scene showing on TV, as I am browsing the DSTV channels, and Nettie and I watched the movie. This time we were watching the movie through the eyes of our black brothers and sisters, and wow! They were so right, the movie depicted whites to a ‘T’. My apologies, brothers and sisters.
Since then we see so much around us from the luxury of both cages, it is often amusing, often shocking.
During the period March 2007, and July 2009, when young Thembisile said to me; “But Cedric, don’t you know, all black youth hate whites?” I have gone through a progression of stages, initiatives, interactions, that has contributed to moulding this ‘survival’ thinking.
For the first time I find a need to see into the ‘Boer cage’; and I start to understand the brutal farm killings and other atrocities that are crippling this community.
These findings in turn triggered the need to extend the ‘Black & White Intercourse’; in order to find answers to what the youth were saying, my first focus was to get close to the ‘invisible generation’ participants, and to study their behaviour patterns in relation to the black youth with the shackled skills.
I first met Jabulani Mdima maybe two years back, and as a student to Bheki Gumbi, who I am closely linked to, Jabulani kept his ears on what we were talking about, but never interacted directly. He listened intently to everything we discussed, and I assumed that he had elected to keep out of the discussion because his period as an activist did not link directly to my conversations. Genuine activists often prefer not to talk; many other activists have a lot to say, nothing very gripping, and if you asked them for details, places, time, and try and get more information from them, they are inclined to show lack of participation, except for the one statement that they use as their claim to fame.
As we were preparing to launch the African Coalesce Foundation, and Steven Bhiko, the Black Consciousness Movement, became a ‘hot topic’, Bheki invited Jabulani to participate in the discussions and preparations.
Jabulani is twenty years older than the young activists during the 1984 to 1994 period, and as he participated in many of the destabilizing activities that the youths’ lives revolved around, I took the opportunity to ask him why young Africa Dick saw white people as animals when he was young.
“Jabulani, why does Dick always refer to whites as animals?”
“Cedric, yes, I will answer that question just now, but first, I must talk to about how you use the word ‘UBUNTU’, as with many South Africans, black and white, we see ‘Ubuntu’ as an entity that cannot stand alone; any form of charity is seen as Ubuntu, any sharing is seen as Ubuntu, but it does not stand alone; Ubuntu is part of a very complex behaviour pattern.”
“Within this ‘behaviour complex’, (Jabulani scratches a wad of papers from his carry-bag, and finds the sketch that he wishes to talk about), Ubuntu forms one corner of the triangle section, (pointing to his sketch); the other corner is Godliness, being Divine, performing exceptionally good actions, very, very good.”
“Then, if you are not behaving in terms of these very difficult to achieve behaviour corners, you are more than likely operating in the third corner, the ANIMAL corner.”
“This behaviour triangle forms part of the human ‘Complex Behaviour Picture’, the ‘circle’ representing the community, the entire group behaviour entity, the ‘yellow square, the ..............................., and the ‘green square’, your needs activities.”
“Whenever you do something, say something, your action is influenced by just where the particular corner of the triangle resides. The triangle is spinning, so, maybe, you do something good, and this is influenced by the ‘Ubuntu’ behaviour corner, but immediately you do something that is influenced by the ‘animal’ behaviour corner and you are seen as the animal.”
Jabulani then draws the triangle identifying the three points of the triangle, all linked in our every behaviour;
1: Godliness / Divine.
2: Ubuntu.
3: Animal.
“Let us take our mutual friend Julius Malema; he says things that sound radical and crazy. Many of us believe that he is stupid when he talks ‘Mine Nationalization’; ‘Taking farms without compensation’; ‘Kill the Boer’; yes maybe through some eyes it looks stupid, radical, not good for the future stability of our country, deserved of being seen as the animal behaviour.”
“Yes, this behaviour pattern has great credibility to be allocated to the animal pattern, the ‘bad dog corner’, the ‘bad dog’ that we all wish to crucify.”
“But then, what we would be missing if we do not allow our minds to adjust to how Julius Malema’s constituents would see these comments, is how Julius Malema is performing in terms of your ‘SURVIVAL CHAIN’.”
“Julius Malema’s constituents, who keep him in power, will see all these comments that we may see as ‘animal’ as being an act that is deemed to be ‘Ubuntu’, Mine Nationalization and Farm Attachments under certain circumstances could be seen as Ubuntu; sharing with the community and needy.”
From the incorrect use of Ubuntu as an entity that survived on its own, to discovering the animal in me, and understanding the ‘need to pretend’ to the survive mechanism, my life, and my understanding of life, changed significantly.
Within this ‘survival triangle’ resides the ‘survival chain’, the ‘survival chain’ is the link between two individuals, or groups, that interact with one another in a variety of forms, each with their own Complex Behaviour Picture, often interpreted in diametrically opposite points of view, that do not allow us to see the other.
As Jabulani and I are involved in ‘Black & White Intercourse’, my understanding the Complex Behaviour Picture, Jabulani listening to my findings around the damage done to our society during the turmoil and conflict between 1980 and 1994, any political comment that I would have previously avoided, now daily finds a reason to be included in this need to survive.
Julius Malema is linked by this ‘survival chain’ to his constituents; his behaviour needs to conform to his constituents’ desires, even if it requires him to show signs of challenge to the party leadership.
Therefore, as with the Late Eugene Terre Blanche, who on the public platform spoke his constituents’ beliefs, and as with Julius Malema, while saying what his constituents would like to hear, is seen in the Ubuntu corner by his constituents, yet by everyone else, we see him in the ‘animal corner’.
It was only these discussion with Jabulani, having being involved in the Townships and Rural areas for seven years, believing that my mind-set was very African, that for the first time I could see myself, through the eyes of my African brothers’ mindset.
Many whites, and here we add the Afrikaner farmer, have changed their attitude toward their employees, giving more than they have ever given before, treating them better than they have in many years, believing that they are achieving UBUNTU, believing that the black farm workers are appreciative of their UBUNTU spirit, but we are missing the ‘pretend to like’ to survive portion of this relationship. We see the smile, the thanks, but we do not see what lies behind the smile. Our behaviour, unbeknown to ourselves, could allow us to be seen in the ‘animal’ corner for a larger percentage of time than we could ever understand.
Then, when this link, the ‘survival chain’ breaks, when the need to pretend disappears, the employer is only seen as the animal, the big animal, the big dog, and any trigger will result in disaster.

10-30-2012 11:29 AM
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