Notes from underground

يارب يسوع المسيح ابن اللّه الحيّ إرحمني أنا الخاطئ

Archive for the category “society”

Neoinklings: Tolkien in South Africa

At 10:30 we went to Cafe 41 in Eastwood Road for our monthly Literary Coffee Klatsch of Neoinklings, and David Levey joined us to inkle, as he put it. It seemed a rather felicitous term.

He told us of a thesis someone had written, or was writing, on Tolkien’s South African connections, and we had a rather discursive discussion about that — Tolkien had left South Africa when he was 3 or 4, and as far as I know he never returned. Most of one’s memories of that age seem to be a series of still pictures. I recalled Leo Aylen, a poet who was the son of a former Anglican bishop of Zululand, who visited there about 35 years ago. He said the Australian aborigines had a concept of early childhood as one’s dream time, and he was revisiting the scenes of his dream time to give him something to write about.

Goanikontes, Namibia

Goanikontes, Namibia

We talked of the landscape — the Free State, where Tolkien was born, seems to be like the land of the Rohirrim in Lord of the Rings, and Val said that Goanikontes, in the Namib desert, was like Mordor though it seems unlikely that Tolkien would have visited it. Goanikontes had been where Val’s great great great grandparents, Frank and Frances Stewardson, had lived for a while, in the 1850s, and it may have been there that Frank Stewardson had been mauled by a lion.

We talked about the identity, or lack of it, of white English-speaking South Africans. It will be interesting to see if the thesis mentions whether Tolkien had such an identity, but generally speaking white English-speaking South Africans do not have a distinctive identity or a distinct culture. There is no consciousness of being a “volk”, like the Afrikaners. Though one could put them in a Venn diagram, it would be far less significant than a set of white Afrikaans -speaking South Africans, or Zulu or Tswana-speaking South Africans. I mentioned a friend who had recently written of “we”, referring to white South Africans, and that I find that to be one of the primary markers of racism, using “we” to refer to a group defined by race, and “they” or “these people” to refer to the outgroup. David said that John Lambert, one of the former history lecturers at Unisa, was writing about white English-speaking South Africans, and it will be interesting to see what he comes up with.

He also mentioned that the history department at Unisa has now been reduced to one lecturer, which is very sad, and does not augur well for the future of South Africa — all of history before 1994 will, in effect, become dream time, and labelled “Van Riebeeck”.

 

What’s your story?

Just because you know my name doesn’t mean you know my story.

So said a speaker from Heartlines at TGIF this morning.

The speaker was Brian Helsy, and he told us how Heartlines was promoting a programme to encourage people to tell their stories, especially in urban areas.

wys-logo-640x300That makes sense, because in rural communities people tend to know each other’s stories, whereas urban anonymity means that many people don’t even know their neighbours’ names. I recall that I once heard a burglar alarm going off next door. I phoned the neighbours, only to discover that they had moved away two years before. We go to church and talk to people whose faces we know, but whose names we don’t know, and we are too shy to ask because it looks funny, asking someone’s name when you’ve been talking to them for the last 15 years.

So yes, it looks like a useful thing, and some of the material they have produced looks as though it could help. Some time in the next couple of months we’ll be taking some of the members of our Atteridgeville congregation to meet the Mamelodi congregation. It could be a good thing for people to tell their stories, and get to know each other better,

wyssmallBrian Helsby also mentioned that you could do this with family members, and that’s something we’ve been doing for the last 40 years, as part of our interest in family history. We’ve been asking relatives to tell their stories for a long time.

There are other considerations too. We did something like this in  our Mamelodi congregation a few years ago with the youth (when we had some youth there). We asked them to say what schools they went to One said he went to the Stanza Bopape High School. I asked if he knew who Stanza Bopape was, and if he could tell us anything about him. Neither he nor anyone else knew. Just because a school had his name does not mean that anyone knew his story. You can read Stanza Bopape’s story here.

That, and some comments by younger bloggers, made me aware that many young people, though they had heard about apartheid, had only a very vague idea of what it was about, and what life was like in the apartheid time. So I tried to tell some stories about the apartheid era, and encouraged other other people to do so. You can read about this, and some of the stories, at Tales from Dystopia.

It’s not the first time I’d heard of Heartlines, though. I first heard of it about 10 years ago, when it was promoting the moral regeneration movement. The Moral Regeneration Movement was a government initiative, headed by Jacob Zuma. I’m not sure that the moral rectitude/moral turpitude ratio is any better now than it was twen years ago.

 

The war drums beat louder and louder

The media — print, broadcast and social — seem to be filled with war propaganda these days, so much so that other things seem to be getting crowded out.

And I see more and more of my friends being sucked in to it and by it.

In the US election campaign, there seems to be a “more Russophobic than thou” contest, and some have been saying, apparently in all seriousness, that one of the things against Donald Trump as a US presidential candidate is that he isn’t as Russophobic as Hillary Clinton. I can think of plenty of reasons why Donald Trump would not be a good person to be president of the USA, but not being Russophobic enough isn’t one of them. Yet a lot of people do seem to think that is a serious obstacle.

Hillary Clinton has herself declared that her Number One Priority is to remove President Bashir al Assad of Syria. That calls to mind the fulminations of Alfred Lord Milner against President Paul Kruger of the ZAR, at the height of Jingoism in the 1890s. Jingoism seemed to go out of fashion briefly in the 1950s and 1960s, and for a few decades thereafter took the surreptitious form of neocolonialism, but now it is out of the closet with a vengeance.

A few of my friends on social media have been urging me, in all seriousness, to sign petitions calling for “no-fly zones” in Syria. They are people whom I have always regarded as being not without a degree of common sense, but the war drums seem to have driven the common sense right out of their heads. A few years ago a “no-fly zone” was declared over Libya, and the last state of that country is worse than the first.

My question to my friends who think “no-fly zones” are the answer is: why do those calling for a “no-fly zone in Syria not also call for one in Yemen too?

And secondly, who should enforce such a “no-fly zone”? Preferably a neutral party that doesn’t have a dog in that fight, like Uruguay, say, or Botswana. Do you think Russia, or the USA, or France, or the UK, or ISIS or any of the other groups muscling in on the Syrian civil war and the Yemen civil war would pay the slightest attention to even the combined air forces of Uruguay and Botswana?

Bashir al-Assad is not my idea of an admirable ruler, but in the last 20 years or so we have had a lot of propaganda about the need to remove people like Saddam Hussein in Iraq and Muammar Gaddafi in Libya, and those attempts turned out pretty disastrously, because even if they were villains, those who replaced them were worse villains. And still people like Hillary Clinton are promising to apply the same quack remedy to yet another country. It seems to be the policy of “The West” in general to replace secular rulers in the Middle East with militant Islamist groups, one of whose aims is to drive out all Christians and those who don’t adhere to their own peculiar brand of Islam.

Syrian Civil War. Syria - Red. Countries that support Syrian Government, Bluue. Countries that support Syrian rebels - Green.

Syrian Civil War. Syria – Red. Countries that support Syrian Government, Bluue. Countries that support Syrian rebels – Green.

Russia for a while acted with some restraint in Syria, but is now bombing with as much abandon as the rest of the belligerents, so has come down from the high moral ground and entered pot-and-kettle territory.

Half the countries of Western Europe are bombing and shelling Syria (or supporting those who do), and yet get all uptight when Syrian refugees arrive at their borders trying to get away from their bombs.

And then, as if all this wasn’t enough, along comes this exceptionally nasty piece of war-mongering journalism Queen in row over Putin ally’s visit | News | The Times & The Sunday Times:

The Queen is to host an audience for one of Vladimir Putin’s closest allies and a key supporter of Russia’s actions in Syria, prompting protests from MPs.

The royal reception is for Patriarch Kirill, head of the Russian Orthodox church, who arrives for his first UK visit next Saturday. MPs and a former senior government adviser have called it a “propaganda” trip from a churchman who has described Putin’s presidency as a “miracle of God”.

In July Kirill, 69, an alleged former KGB agent, also described Russia’s operations in Syria as “noble and honest”. Last month Britain’s UN representative accused…

Not that this is not one of those fake news sits. It’s not even The Sun. This is The Times, part of the “mainstream” media, one of the self-styled “quality” papers. And here they are trying to turn the church into a political football, wanting to treat the Patriarch of Moscow as badly, if not worse than President Zuma and the South African government treated the Dalai Lama.

What they don’t mention (but I learned from a priest who receuived an invitation to the event) is that the Patriarch was going to celebrate the anniversary of the Russian Church in London. The article seems calculated to stir up hatred against the church. I think there are laws in Britain against “hate speech”, and wonder if this kind or article is perhaps in breach of such laws. But whether or not that is the case, ity does seem that it is being used to beat the war drums louder.

My concern in all this is that people seem to be increasingly sucked into to war propaganda, and to swallow it quite uncritically. I’m not a fundi on Mioddle Eastern affairs, and I’ve never been to Syria, but in my no-doubt over simplifiend and even simplistic understanding, one thing stands out: the Western media, the Russian media and the Middle Eastern media all have vested interests in the conflict, and everything they say needs to be taken with a pinch of salt, and if possible verified independently.

But it seems to be that there are two main scenarios, and perhaps both are operating at the same time.

  1. There is a Sunni Shia conflict
  2. There is a conflict over gas and petroleum products.

President Bashir al Assad of Syria has the support of Shia groups in Syria, and those who support him, both locally and internationally, are either supporting Shia interests, or are perceived by otghers as doing so. These include such groups as Russia, Iran, and Hezbollah in Lebanon.

The West, Saudi Arabia and most of the Gulf states support Sunni Islam, and and so the conflict can be described, simplistically, as a Sunni-Shia conflict, with the West o9n  the Sunni side and Russia on the Shia side, and if the conflict keeps escalating there is a danger that it could end up as World War 3.

Tjhere are also economic interests involved, especially as they relate to gas pipelines between the Middle East and Europe, which pass, or are planned to pass, through Syria. Those opposed to Bashir al Assad may have mixed motives, but among them could be that he leans towards Shia and he may oppose their favourite pipeline project. And those who prop him up may have motives that include his support for their pipeline project, and oppiosition to rival projects that may threaten theirs. For more on this, see here: Syrian war explainer: Is it all about a gas pipeline?. And no, I din’t believe it’s all about the pipelines, but I do believe that some of it may be. Take this article with just as big a pinch of salt as any other.

And as a reminder, here’s a kind of timeline of the conflict: Syria: The story of the conflict – BBC News:

More than 250,000 Syrians have lost their lives in four-and-a-half years of armed conflict, which began with anti-government protests before escalating into a full-scale civil war. More than 11 million others have been forced from their homes as forces loyal to President Bashar al-Assad and those opposed to his rule battle each other – as well as jihadist militants from so-called Islamic State.

And it too needs to be filtered for bias.

Hiatus in Holland

Fifty years ago I had a kind of gap week between working and going to college. I had finished my job with London Transport, and Brother Roger, an Anglican monk of the Community of the Resurrection (CR), invited me to join him in a visit to a couple of middle-aged Dutch ladies who had invited him to stay with them.

They stayed in Bergen, North Holland, and their names were Wieta Monquil and Ank Schoen. Their backyard had a couple of self-catering flats which they let to summer visitors, but summer was now almost over, and the last visitors were some German deaconesses, with a couple of their elderly relatives.

Wieta Monquil, Ank Schoen, Bropther Roger, CR and one of the German Deaconesses. Bergen N-H, September 1966

Wieta Monquil, Ank Schoen, Brother Roger, CR, and one of the German Deaconesses. Bergen N-H, September 1966

Brother Roger said that he had met Ank and Wieta quite by chance. He had been with another CR Brother, Brother Zach, who was from Bermuda, and they had got chatting in a park. And that had led to the present invitation.

Dieudonne, the home of Wieta Monquil and Ank Schoen in Bergen, North Holland

Dieudonne, the home of Wieta Monquil and Ank Schoen in Bergen, North Holland

On Sunday we went to church with Ank and Wieta, to a small Dutch Reformed Church in a country village some distance away.

Church in a small village somewhere in North Holland

Church in a small village somewhere in North Holland

The church building was very old and square in shape. The pulpit was very high, and in front of it was a brass windmill, forming the top of an arch over the rail around the pulpit. The dominee was very young, but preached rather well, and spoke quite slowly, so I could understand most of what he said. All the children sat on the left, and four of them were given presents, as they were now 11 years old and would be leaving the Sunday School.

After church Brother Roger and I rode into the village on bicycles and looked at an old railway locomotive there, which had once pulled trains between Alkmaar and Bergen-on-Sea, but the line had long since been abandoned. Around the town there were lots of children on bicycles, most of them very rude, and giving hostile looks at us. They didn’t seem to like foreigners.

In the afternoon two friends of Ank and Wieta, Peter de Kleer and Evert van Kuik, who lived in a nearby town, came to lunch, and then we went with them and two of the German deaconeses to see the Afsluitdijk between the Ijsselmeer and the North Sea. We crossed over miles of flat country that had once been twenty feet below sea level, and was land reclaimed from the old Zuiderzee. Evert said it had been flooded by the Germans at the end of the war. We rode along the dijk to the middle, where there was a monument to mark the spot where it had finally been closed, at the 12th attempt. We climbed the tower that stood there, and looked out over the grey expanse of the North Sea, and over to the north-east was Friesland, and to the south-west was West Friesland, from which we had come, though really it was part of North Holland. Down below someone was fishing in the Ijsselmeer, and there were gulls swimming and flying around the nets.

Afsluitdijk, separating the North Sea from the Ijsselmeer.

Afsluitdijk, separating the North Sea from the Ijsselmeer.

We went back in the car to the island of Weeringen, which was now no longer an island, having been surrounded by polders long ago. We went to the town of Den Oewer, and an old man on a bicycle showed us the way to a house where Crown Prince Wilhelm, son of the last German Emperor, had lived. I found that I could understand what the old man was talking about far more easily than I could understand Ank or Wieta. I found their accent very difficult to follow, and when I talked to them in Afrikaans they would say “Dat is leuk!” (That’s so cute). The old man said the Kaiser’s son’s old house was now the dominee’s house. The church there was also a very old thing (according to him). We then went on, passing many houses with their roofs made of tiles, and with the tiles partly thatched over. Peter said that the Dutch called any single-storeyed house a “bungalow” — which accounts for some confusion when I had asked the way to places, for we only used the words to describe barrack-huts and things like that.

After that we went back home, and had a big and jolly supper time with the German Deaconesses and their mother, which was really like a Tower of Babel, because so many languages were being spoken.

Brother Roger cycling from Bergen to Alkmaar, 27 September 1966

Brother Roger cycling from Bergen to Alkmaar, 27 September 1966

Ank went to work during the week and Wieta stayed home and looked after the house and the guests, not that they needed much. She was the nervous and talkative one, and was worried that she worried so much and could not be gentle and calm and patient like Ank.

On Tuesday 27 September 1966, fifty years ago today,  Brother Roger and I went into Alkmaar on the bicycles. It was again a rather dull day, but the town of Alkmaar made up for any dullness in the weather. We went to look at the church, an enormous Gothic affair, and to get inside one had to go round to the office and pay 25c. That we did, and they gave us a guide leaflet, only when we got inside we found it was written in German, so we went and asked for another one, and Brother Roger explained that he was English and I was South African, and then said “Thank you” in French. “We are very international, aren’t we?” observed the girl who gave it to us, and when we were back inside the church Brother Roger said they seemed much more pleasant and friendly when they knew we weren’t German.

Organ in the church at Alkmaar.

Organ in the church at Alkmaar.

It seemed that there were lots of German visitors in this area in the summer, and some of them were old soldiers who come to show their families where they were during the war.

The church was built before the Reformation, between 1470 and 1520, but was now the Nederlands Hervormde Kerk, and the pulpit was halfway down the nave. At the end, in what had once been the sanctuary, were thrones for the 24 elders. The organ was a beautiful rococco thing, and the transept arches, built in bricks, were also very beautiful. When we left the girl at the door also mixed up her languages, as Brother Roger did sometimes as well. She finally said “Auf wiedersehen” as we were leaving, and I said “Totsiens” to her. I think the general sentiment was clear, however.

We then rode off down Lange Straat, a busy main street, and were almost run over many times, and turned off, and eventually we came out into the Waag-plein, where the cheese sales were held. There we went into a cafe, the Cafe de Waag, and had lunch. The lunch was soup with meatballs in, and lemon gin, and cheese and bread. The tables, as in all Dutch cafes, were covered with carpets, and there were two billiard tables, without pockets, and a kaaskop with glasses and a serious expression was practising while we ate. The object seemed to be to hit one ball so that it hit two others, but he never seemed to manage it.

Cafe de Waag in Alkmaar. 27 September 1966

Cafe de Waag in Alkmaar. 27 September 1966

After lunch we crossed the square and rode down a couple of narrow streets, and came to one with a house, or rather several houses, built onto a canal, one of which, with a lot of cheap trinkets in the windows, was described as “Huis met de Kogel 16e eeuw; gotische houten gevel (met kanonskogel uit het beleg van Alkmaar, 1573)” We rode alongside the canal, and a little further along saw a swingbridge open to let a boat through, and then a man walked out of the front door of his house, with a fishing net in his hands, dipped it into the canal, and walked back to his house with a bucket full of fish. The road we were on ended on the Noord-Hollandse Kanal, and we turned right, and went up Verdronkenoord, a similar street to the last one, with a canal down the middle, and beautiful old houses on each side.

Alkmaar, Noord-Holland

Alkmaar, Noord-Holland

We went along the Oude Gracht, which had been pumped dry while canal and road were being repaired. The road menders gave us a friendly greeting, and said something about a “joy ride”. A friendly greeting is somewhat rare. Most of the natives of the country seemed to be hostile to foreigners, perhaps, as Brother Roger said, because they thought we were German, though a little further on, when passing through a park, we heard an old man telling two youngsters that we were Russian.

The following day we visited a Benedictine monastery at Egmond, and Fr Hoff, the sacristan, showed us some of the vestments which they sold there. Brother Roger bought a set of white ones, which was very beautiful, and cost fl190.00, about R38.00, which he said was cheap. We had a look at the chapel, which
was austere, and almost bare of any ornament, and then walked back to wait for the bus, up an avenue lined with chestnut trees, with the leaves all yellow and brown, so it really was autumn now.

After getting back to Bergen we cycled in to the town and had a look at a bookshop there, which was very good for such a small town. I bought a copy of Wachtend op Godot. It was actually the complete plays of Samuel Beckett. We had a drink at a cafe, with tables covered with the inevitable carpets. Brother Roger said that the Dutch, unlike the English, tended to look down on that. The English, being sociable, would go down to the pub for a drink, but the Dutch, or at least the respectable ones, would drink at home, with the curtains open, of course. But I rather liked the atmosphere of the Dutch cafes, with their carpet-covered tables, and they seemed much more quiet and respectable than an English pub.

After supper we said Evensong together, for the Eve of St Michael and all Angels, and I told Brother Roger about my theology of angels, and he did not agree with it. Then Wieta came along, and we read the Bible with her, the Psalms for Compline.

We also cycled to Kamperduin, on the coast, through pine trees and over the dunes. I believe that Camperdown in KZN was named after it.

Cycling to Kamperduin

Cycling to Kamperduin

For Michaelmas we went to Mass at the local Roman Catholic Church, and had supper with the priest. He said he had been an Anglican until four years ago, and had been a curate in Australia when he “poped”, as he put it. He had been trained at Kelham, spoke five languages, and was the youngest parish priest in Holland. He had a European parish, and had services in Dutch, French and German every Sunday. He had an interesting coffee-table book on the German occupation in the war. One chapter dealt with a strike and protest against persecution of the Jews, and in it was a reproduction of a document as follows” “Noot voor de redacties. Noot no 265. Niet voor publikatie. Amsterdam, 25 Februarie – Over stakinen t Amsterdam en over den algemeen toestand in deze stad mag niets worden gepublicieerd. Hoofredaktie. ANP. Niet voor publicatie.” Amsterdam in 1942, but it could just as easily have been Johannesburg or Salisbury in 1966.

That evening Peter and Evert came again, and we sat with the German deaconesses, and came, and we sat with the German deaconesses and talked. Brother Roger told us how he went home to England for a holiday once, and the superior asked him where he wanted to go, and he said to the Civil War in Spain, and so he did, with a group of Quakers to look after children. And in the town where he was a convent was suspected of harbouring traitors, so the Republicans blew it up, and the neighbouring church as well. But when they went into the church to blow it up they took off their caps and put out their cigarettes. There was also in the church at that time a statue of St James, reputed to work miracles, and they held a revolver to the head of the statue and said, “If you work a miracle tonight, we’ll blow your brains out.” — and that was said in all seriousness.

Before we went to bed I read Wieta an Afrikaans poem which she had, “Die vlakte”, by Celliers, and it delighted her. She said Afrikaans sounds so innocent and earthy. It is one of my favourite poems, apparently inspired by Shelley’s “Ode to the west Wind”, but much better than Shelley.

I went back to the UK, and began my studies at St Chad’s College, Durham, but in April 1967 my mother and a friend came for a holiday, and we hired a car in Amsterdam and toured round Europe, and on our return spent more time with Wieta Monquil and Ank Schoen. And I again spent a few days with them on my way home to South Africa in 1968. So they had become good friends.

As for Brother Roger, that was the longest time I had spent with him. He was my spiritual father, my guru, in many ways, and not just in theology. When I was 19 years old he plied me with books to read from the Community’s library in Rosettenville, and so was a kind of mentor in English literature as well. He turned me on to Samuel Beckett, Jack Kerouac, Charles Williams and many other authors, and talking to him seemed to me far more interesting and useful than three years of English study at university (I passed English I 3 times at two different universities, and none of them made literature seem as interesting and exciting as Brother Roger did).

.

 

 

Social networking and social media

Over the last 30 years or so we’ve seen a tremendous increase in electronic communication by computer networking. Thirty years ago I mainly communicated with distant friends and family by snail mail. Now I mainly use email, if I have their email address. And there are social networking web sites like Facebook and Twitter where you can find friends and family even if you’ve lost touch with them.

But though the internet in general, and social networking sites in particular, make communication easier, the owners of the sites seem to go to great lengths to place obstacles in the way, so that the potential of the internet for communication is never fully realised. One of the most notorious examples was when Facebook, without telling its users, changed every user’s email address in its directory to a Facebook address, and hid mail sent to that address in a place where no one could find it.

I’d like to make some suggestions for improving the utility of social networking to the users. They probably won’t be tried, because there is a huge clash of interests, so Facebook is perpetually fighting its users in order to manipulate them and sell them, offering them the minimum of what they want in order to keep stringing them along.

Other social networking sites have been less successful at this. They start offering something that people find useful, and gain a lot of users. They then sell the site to a big company that announces that they are going to improve the site, and remove the very thing that attracted users in the first place. Yahoo! was notorious for buying up such sites and killing them — for example Geocities, BlogLog and WebRing.

When BlogLog went, there was another similar site called BlogCatalog, but they tried making “improvements” that crippled the main thing that attracted users.

Yet another was Technorati, which was a very useful tool for finding blog posts on similar subjects by means of tags. It also showed a list of trending topics in blog posts, some of which I did not understand at all, but curiosity made me investigate some of them, and so I leant something about popular culture, and the meaning of words like Beyonce, Pokemon and Paris Hilton (no, not the hotel, the daughter of its owner). And one of the things that trended was Twitter. I didn’t see much point in Twitter at first, but when Technorati abandoned its main function, Twitter became a less satisfactory substitute.

friendsWhenever I link to a new blog from one of my WordPress blogs, there is a kind of social networking questionnaire. It’s an idea that’s been around for a long time, and I’ve filled in the information in the hope that someone will find a use for it one day. It’s called XFN, or the XHTML friends network, and you can read more about it here.

The rationale behind XFN’s categories of relationship is given here. While I don’t agree with all their decisions and categories, I think that it is a pretty good starting point, and that social networking sites like Facebook would be immensely improved if they instituted something like that.

In terms of XFN categories, all these are obviously "met". But otherwise, from left to right -- (1) friend kin colleague; (2) kin, friend; (3) me; (4) acquaintance (5) friend, colleague.

In terms of XFN categories, all these are obviously “met”. But otherwise, from left to right — (1) friend kin colleague; (2) kin, friend; (3) me; (4) acquaintance (5) friend, colleague.

The only thing I would add for a site like Facebook would be the time dimension — the “met” category can mean last week or 40 years ago. I find Facebook most useful for contacting old friends and far-away friends.

But the use of categories like the XFN ones could enable Facebook to improve their algorithms of what they show to users. At the moment Facebook shows me lots of stuff from some people in the “contact” category, people I have never met.

Allowing users to categorise posts would also help. Some categories might be family news, general news, professional news, humour, trivia, etc. And possibly an importance rating — I don’t want to learn of a death in the family after the funeral has taken place (as happened in a couple of cases recently), while a new bird seen in the garden might be of less importance.

Does anyone else think any of this would be useful if implemented by Facebook or some other social networking sites?

It’s a good thing that no one is reading this

… so why do I bother to write it?

Pointless, my favourite TV show

Pointless, my favourite TV show

It seems that when I post a link to a blog post on Facebook lots of people comment on Facebook (never on the blog itself) and haven’t read the post anyway. It sometimes worried me and made me think sometimes that blogging was a pointless activity.

Here was I taking all this trouble to write something, but nobody was reading it. And anyway the people whose opinions I was seeking never responded because Facebook never showed it to them. Facebook’s algorithms seem pretty pointless too. I have something like 470 friends on FB, and Facebook only shows me stuff from about 15 of them. I become friends with someone on FB, and Facebook shows me their posts for 3 days and then stops. So what’s the point?

But then I read this (from a link from Twitter), and thought I’d better stop worrying about it Why it’s a very good sign that people don’t read your content:

When I started out as a blogger, I had no idea what I was doing. I was working so hard, and creating content that was pretty darn good. And yet, nobody was reading my posts, commenting, or sharing. I was frustrated.

Pointless-3But if it’s all pointless anyway, what does it matter?

As that article points (oops!) out, it doesn’t matter whether people read it or not, so why bother to try to write anything coherent when no one is going to read it anyway just random stream of consciousness stuff will do and writing a blog post will be like a dog scratching itself to get rid of flees but why is my doing still scratching himself when I just put Frontline tick stuff on him three days ago? Ah, Frontline there’s a brand, and brands are the most important thing nowadays. Content is nothing, brands are all. I’ve seen web sites that ask you what you’re interested in and one of the important things to be interested in is brands not brands of anything — cars, shampoo, antitick stuff for dogs it doesn’t matter the important thing is brands. Not art literature books or anything just brands.

TelkomQuotaActually I haven’t been reading many links on Facebook myself lately either. I “like” it or not based on the headline, because if I go to the article itself this will happen –>

And waiting for web pages to load becomes like watching paint dry. Telkom does have a thing where you can buy more bandwidth and speed it up again, but it hasn’t been working for a week now, which makes Telkom Internet pretty pointless too.

So I’m not reading your content and you’re not reading my content, but that’s a good thing, according to the quoted article, which I bet you haven’t read either.

And so life is reduced to pointless click bait.

 

What should we wear?

The recent controversy in France about what one is permitted to wear on certain beaches is not so much about dress codes as it is about religious freedom. Secularism is a kind of civil religion in France, and secularists can be just as intolerant as the followers of any other religion when their religion is allied to state power. The laws that prevented Muslim women from wearing a burkini applied just as much to Christian or Buddhist monastics, Sikh turban wearers, and perhaps Hindu loin-cloth wearers as they did to Muslim women. Fortunately a higher court has found such laws to be ultra vires, so they may soon be scrapped.

Matt Stone asks a more general question about dress codes on his blog — Where do you draw boundaries on dress codes? (Curious Christian):

What would a universally acceptable dress code even look like? In some (sub)cultures full body coverings including face coverings are mandatory for all. In some (sub)cultures clothing is optional. Two extremes on a spectrum. In my own culture jeans and shirts are the norm, with bearing shoulders and midriff common in summer in informal settings. Head coverings are acceptable but face coverings of any sort are seen as subversive and banned in high security areas.

Concerning face coverings, in Western culture there is, of course, the stereotype of the masked bandit, so people who cover their faces must be up to no good. But this does not apply to the French “burkini bans”, because in those garments the face is not covered.

helmetBut Western culture also has the tradition of the masked ball, and there are people who wear celebrity masks in public, which cover their faces and make them look like someone else. Are those illegal or frowned upon in Australia? And don’t American kids wear masks at Hallowe’en?

So where do you draw the line about face coverings?

In some circumstances they are permissible, but in others there is the assumption that someone who covers their face in a way that makes recognition difficult is suspected of having criminal intentions.

anonymousAnd even when they are not regarded as criminal, sometimes masks can be seen as subversive.

So should all face coverings be banned? Or just criminal ones? Or just religious ones?

Though face coverings may be part of a dress code, they are also a special case, and perhaps one should separate the question of dress codes from the question of face coverings.

It is also important to make a distinction between secular and secularist.

Secular is a descriptive adjective, while secularism is an ideology with religious overtones.

A secular society is one in the law does not impose any religious or theological view on people. The law is neutral in matters of religion. Thus a secular society can allow freedom in matters of religion. A secularist society, on the other hand, will seek to suppress religion, and curtail religious freedom.

The French towns that have sought to restrict the kind of clothing that can be worn on beaches have done so in the name of the ideology of secularism. The reason they give for this is that the wearing of clothing that reveals the religious views of the wearer could lead to public disturbances.

I thijnk these are sisters of the Community of the Holy Name, whom I knew in Zululand. If certain French mayors had their way, they would niot be permitted to do this in France

I think these are sisters of the Community of the Holy Name (CHN), whom I knew in Zululand. If certain French mayors had their way, they would not be permitted to do this in France

As is seen in the picture above, recently posted on Facebook, some Christian monastics wear distinctive dress. And many monastics also have dress codes and other restrictions for people who visit their monasteries. A secular society would respect such codes, but a secularist society might not. People can often be hypocritical in demanding that “freedom of expression” be allowed in other societies and cultures, which they would not allow in their own — see Pussy Riot, freedom of expression and Western hypocrisy | Khanya.

Is a dress code imposed by a monastery on its visitors comparable to the code imposed by municipal authorities on visitors to a public beach? Is there a difference between public and private spaces, and if so, what is it?

And this by no means exhausts the question of dress codes and their significance. For a different aspect, see Izikhothane: a new word for an old fashion? | Khanya.

 

 

 

Race and identity: what is “coloured”?

Why is it that, more than 20 years after the “end of apartheid” we seem to be getting more obsessed with “race”? After Wayde van Niekerk won the 400-metre event at the Olympic Games the term “coloured” suddenly started trending on Twitter.

Why Wayde’s gold is a win for coloured identity | IOL:

The term “coloured” began trending on Monday morning and my immediate reaction was: “But why? Let this boy bask in his well-deserved glory, at least for a day.” But almost as soon as I thought that, I realised what Wayde’s win could do for the coloured narrative in South Africa. Now see, I have recently started proudly identifying myself as coloured. This was something I fought for many, many years. I was taught to resist society’s attempts to box me, to resist feeling defeated when asked “What are you?” every day for as long as I can remember. If I was to identify myself racially, it should be black, as was always the case with my family during apartheid. But then, particularly over the last two years, I began self-identifying as coloured for a number of reasons. You begin feeling marginalised, excluded from the South African narrative, called upon only when the Democratic Alliance and ANC needs your coloured vote in the Cape. You’re not white enough or black enough.

Back in the days of apartheid even the apartheid theorists had problems with the “coloured”
race classifications, they divided it into sub-categories, including “Other Coloured” for those  who didn’t fir neatly into their scheme. Also back then, most of my “Coloured” friends, when using that term to describe themselves, would use air quotes while saying “so-called coloured”.

Page from apartheid-eria ID book

Page from apartheid-era ID book

But someone recently tweeted:

If someone can be proudly Zulu for instance …. Someone should equally be able to be proudly, Coloured.

And this begs the question of what is “coloured identity”.

Comparing “coloured” with Zulu implies a cultural identity, and from the article quoted about Wayde van Niekerk that implies that “coloured” means “Cape Coloured” in terms of the old apartheid ID numbers.

We lost the old apartheid ID numbers over 20 years ago, when everyone, regardless of previous classification, was given an 08 number, and so race classifications lost some of their rigidity. But we are still asked to specify our race for things like census returns. The article quoted seems to assume some of the apartheid “own people” thinking in discussing coloured identity, as if it were simply a cultural category, like Zulu.

But a few years ago I knew a child who was born in South Africa of a Nigerian father and a Ukrainian mother. In terms of the old apartheid classification system she would be “other coloured”, but who would her “own people” be now? How should she appear on the census? Isn’t talk of a “coloured identity” marginalising people like her?

 

 

The municipal elections

The municipal elections have come and gone. The votes have been counted. The talking heads have talked and are still talking. Why do I add to the verbiage by writing this? Partly to see if events bear it out.

The results show that the ruling African National Congress (ANC, aka “the ruling party”) is losing support. One image keeps coming back to me: the Windhoek carnival in 1970. Namibia was then under South African rule, and they had a float procession through the streets of the city. One of the floats had a lot of chairs falling off the back, with the words “We are losing seats”. The National Party had been in power for 22 years, as long as the ANC has been in power now, and it seemed like an eternity. And for the first time since 1948 the NP had lost ground in an election, losing some seats, and showing reduced majorities in others.

Think of all the things that had happened — the Suppression of Communism Act, the Defiance Campaign, the Treason Trial, the Sharpeville Massacre, the Sabotage Act, the 90-day Detention Act, the Terrorism Act. By comparison the ANC is still blaming its own failures on apartheid, and subjectively yes, our democratic constitution and the like seem quite recent. But 22 years after coming to power the ANC, like the National Party at the same stage, is losing seats.

But though those 22 years of National Party rule seemed like an eternity, we weren’t even halfway. There were another 24 years to go before freedom came.

The ANC has lost control of a number of municipalities, and has a precarious hold over a few others. The exact picture isn’t too clear. One major difference was that back in 1970 the media told us exactly what was going on — how many seats the NP had lost, and by how much its majority had been reduced in others. The reporting in this election has been much more vague.

The biggest opposition party, the Democratic Alliance (DA) has gained a bigger proportion of the vote, and interprets this as a gain in support. I am not so sure. While the proportion of ANC voters has decreased, the absolute number has increased.

The Economic Freedom Fighters (EFF), which was formed only 3 years ago, failed to gain control of a single municipality, but they were happy with the result. Indications are that their support mainly came from supporters of other parties that had broken away from the ANC, like COPE and Agang, which had destroyed their own chances by leadership struggles and infighting. The Inkatha Freedom Party (IFP) regained some lost ground in the heart of Zululand, indicating that voters there had tried the ANC, had not been happy with the result, and gone back to the IFP.

The DA worked hard to get their supporters to vote, and the percentage poll was higher in DA wards than in ANC wards. Some ANC spokesmen attributed this to the weather. DA supporters interpreted this as a win, but the DA didn’t win many wards in traditional ANC areas. I do know some former ANC voters who voted for the DA, but not enough to make much difference. The main difference was that many ANC voters simply abstained, and not because of the weather, as the spin doctors would like us to believe. The DA didn’t win, but the ANC lost. Even though the ANC controls more municipalities than all other parties combined, it controls fewer than before, and that is a loss. The question is, can the ANC recover from the damage inflicted on it by Zuma and his cronies before the abstainers seek an alternative political home? And can the opposition parties attract the abstaining ANC voters, because they don’t seem to have done so yet?

Some have criticised South Africa’s electoral system, saying that the proportional representation system means that MPs are accountable to party bosses and not to the electorate. That is true, but in the municipal elections there is a mixture of proportional representation and constituency systems, which combines the advantages of both. A pure ward system would have favoured the ANC, and it is proportional representation that gives the smaller parties a voice. In Tshwane, COPE had two city councillors in the old council, and will have one in the new council, even though they didn’t win a single ward. For all its faults, the proportional representation system does allow minority views to be heard.

The biggest question arising out of the 2016 local governmentl elections is whether the ANC can repair itself in time for the 2019 general election. Deputy President Cyril Ramaphosa thinks it can — ANC not arrogant, self-serving, says Ramaphosa | IOL:

African National Congress deputy president Cyril Ramaphosa on Friday said, unlike what many South Africans think, his party was not an arrogant, self-serving political organisation.

“The ANC, as opposed to what many people may believe, they think we are arrogant, self-centered, self-serving and I would like like to dispute all that by saying we are a listening organisation,” Ramaphosa told a scrum of reporters at the ANC desk in the IEC’s results operations centre in Tshwane.

But Ramaphosa himself demonstrated the ANC’s arrogance and failure to listen — Gauteng e-tolls here to stay | News | National | M&G:

Gauteng’s e-tolling system is not going anywhere. In fact, motorists will need to settle outstanding e-toll fees before their vehicle licence disks can be issued when up for renewal.

Announcing the new e-tolls dispensation, including price reductions of up to 50% and compliance measures, Deputy President Cyril Ramaphosa said the new dispensation was about addressing the concerns raised by people in the province of Gauteng and beyond.

But what the people wanted was not reduced toll fees, but the abolition of toll roads altogether. The ANC leaders like to blame apartheid for our problems, but toll roads were introduced by the apartheid government in the 1970s to pay for the invasion of Angola, and the ANC has retained and expanded the system in spite of objections. This is a clear example of the ANC not listening.

Toll roads are not the only issue, of course, but they are a particularly clear example of the ANC’s arrogance and refusal to listen.

There was an even more powerful demonstration of this when, at the final results announcement by the Independent Electoral Commission, four young women stood in in silent protest front of the stage where President Jacob Zuma was making his speech, and leading members of the ANC women’s league went ballistic, demanding that the security people and the Defence Minister do something about it.

Silent protesters at President Jacob Zuma's speech at the IEC's final election results meeting

Silent protesters at President Jacob Zuma’s speech at the IEC’s final election results meeting

The silent protest was brilliant, and perhaps summed up the whole election and the reasons for the ANC’s loss of support. It was far more effective than burning twenty buses and innumerable tyres.

But the response of leading women in the ANC demonstrated once again the ANC’s arrogance and refusal to listen — SUNDAY TIMES – “You sold us out!” furious ministers tell Mapisa-Nqakula over Khwezi protest:

Furious ministers Nomvula Mokonyane, Lindiwe Zulu and Bathabile Dlamini were seen by the Sunday Times confronting Defence Minister Nosiviwe Mapisa-Nqakula over what they saw as a serious security breach. The four women protesters, dressed in black, stood silently in front of the stage carrying placards as Zuma spoke.

The protesters, who included student activists Simamkele Dlakavu and Naledi Chirwa, staged the protest to mark 10 years since Zuma was acquitted on a charge of raping a woman who became known as Khwezi. The women all had IEC accreditation tags that identified them as part of the EFF election team.

Today is National Women’s Day, and the reaction of these women to the protest shows that any resemblance between the ANC Women’s League today and those who marched on the Union Buildings sixty years ago is not merely coincidental, but quite delusional. The watching world could see the arrogance and the failure to listen for themselves.

As one of the protesters said, “Tomorrow they will be singing wathint’ abafazi wathint’ imbokodo (you strike the women, you strike the rock), yet they touched and violated us in front of everyone” (Woman in Zuma #Khwezi protest speaks out | IOL)

Trial by media trumps truth and justice

The warmongering mendacity of the Western “mainstream” media just became a whole lot more obvious. They lied about the Iraq War, and several other wars, but at least they did report on the Chilcot report, which exposed many of their lies as just that.

But they are still covering up the lies they told about the Wars of the Yugoslav Succession, which they assiduously promoted. They lied about Slobodan Milosevic, the former President of Serbia, calling him “The Butcher of the Balkans”, a “mass murderer” and saying he was responsible for the deaths of 250 000 people. They brainwashed a lot of people, especially in the West, into believing these lies, which is presumably why none of them have said a word about this — ICTY Exonerates Slobodan Milosevic for War Crimes | InSerbia News:

The International Criminal Tribunal for the Former Yugoslavia (ICTY) in The Hague has determined that the late Serbian president Slobodan Milosevic was not responsible for war crimes committed during the 1992-95 Bosnian war.

In a stunning ruling, the trial chamber that convicted former Bosnian-Serb president Radovan Karadzic of war crimes and sentenced him to 40 years in prison, unanimously concluded that Slobodan Milosevic was not part of a “joint criminal enterprise” to victimize Muslims and Croats during the Bosnian war.

Why should we worry about this?

Slobodan Milosevic

Slobodan Milosevic

Slobodan Milosevic died more than 10 years ago, the Wars of the Yugoslav Succession ended nearly 15 years ago — why not let the past stay in the past? What purpose can be served by dragging all this stuff out of the past?

It is almost a cliche to say that those who do not study the past are doomed to repeat it, but what the Western media did to Slobodan Milosevic 15-20 years ago helped to promote a regional war, and what they did to Milosevic back then they are now doing to Vladimir Putin, where the stakes are higher. It is not just a regional war they are trying to promote, but global thermonuclear war.

Here is one example of an obituary in the Western “mainstream” media — Slobodan Milosevic, 64, Former Yugoslav Leader Accused of War Crimes, Dies – The New York Times:

As he rose and then clung to power by resurrecting old nationalist grudges and inciting dreams of a Greater Serbia, Mr. Milosevic became the prime engineer of wars that pitted his fellow Serbs against the Slovenes, the Croats, the Bosnians, the Albanians of Kosovo and ultimately the combined forces of the entire NATO alliance.

By stirring a dormant but incendiary nationalism, he succeeded in rallying support for himself in the late 1980’s, at a time when Communism in the rest of Eastern Europe was in its death throes.

At the time of Milosevic’s death most of the obituaries accused Milosevic of “engineering” or “orchestrating” these wars. I wrote more on this at the time of his death here Will the real “Butcher of the Balkans” please stand up? – Methodius Hayes’s journal. The stories treated these accusations not as allegations, but as established facts, though the International Criminal Tribunal for the Former Yugoslavia has now shown that most of these accusations were groundless.

As for the “orchestrating”, a contemporary American policy analyst, Samuel Huntington, describes the orchestration as follows (in his book The Clash of Civilizations):

The breakup of Yugoslavia began in 1991 when Slovenia and Croatia moved toward independence and pleaded with Western European powers for support. The response of the West was defined by Germany, and the response of Germany was in large part defined by the Catholic connection. The Bonn government came under pressure to act from the German Catholic hierarchy, its coalition partner the Christian Social Union Party in Bavaria, and the Frankfurter Allgemeine Zeitung and other media. The Bavarian media, in particular, played a crucial role in developing German public sentiment for recognition. ‘Bavarian TV’, Flora Lewis noted, ‘much weighed upon by the very conservative Bavarian government and the strong, assertive Bavarian Catholic Church which had close connections with the church in Croatia, provided the television reports for all of Germany when the war began in earnest. The coverage was very one-sided’…

Germany pressured the European Union to recognize the independence of Slovenia and Croatia, and then, having secured that, pushed forward on its own to recognize them before the Union did in December 1991.

And the first violent act in the Wars of the Yugoslav Succession was the seizure of customs posts along the Austrian border by Slovenian nationalists — did Milosevic really “engineer” that? One of the better obituaries of Milosevic in the Western media is to be found here — Scapegoat, R.I.P.:

Slobodan Milosevic’s obituaries are damning. In death, as in the last years of his life, the former Serbian president is being blamed for all of the death and destruction that accompanied the breakup of the Yugoslav Federation in the early 1990s. He has been described as the “Butcher of the Balkans.” He is accused of masterminding four wars, of committing genocide and ethnic cleansing. These charges have been repeated so many times that they have become part of received wisdom. Yet the facts tell a different story.

And among the facts that the author, James Bisset, adduces are:

But it was not the Serbians and “Slobo” who started the wars in Yugoslavia. The fighting started because Slovenia, then a Yugoslav republic, declared unilateral independence and used force to seize customs posts along the Austrian border.

The federal prime minister of Yugoslavia, Ante Markovic, who happened to be a Croatian, ordered the army into Slovenia to restore order. The army was met by armed resistance and retired to barracks in Croatia to avoid further bloodshed. The Croatian security and paramilitary forces then surrounded the federal barracks and fighting broke out in Croatia. At this time, Milosevic, as president of Serbia, had no control over the federal army. (Incidentally, the federal minister of defence at the time was also a Croatian, as was the foreign minister.)

Later, when the army lost all of its non-Serbian soldiers, it did become a Serb-dominated force. But when the federal government collapsed, it was none other than Milosevic who ordered all Serbian soldiers out of Bosnia.

Bisset goes on to point out that Milosevic was not a very nice man. He was an unreconstructed communist leader, but so were Tudjman and Izetbegovic, who were backed by the West. But he was not a war criminal, the accusation used by the leaders of Nato at the time as a casus belli.

The Western media are not just spinning, they are spinning out of control, and I urge anyone with any concern for truth and justice to tweet and retweet and share this until the Western media acknowledge that they lied, and start publishing the truth for a change.

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