Why white SA hates Mama Win­nie

Win­nie Madik­izela-Man­dela has not been for­given for con­tribut­ing to over­throw­ing the white su­prem­a­cist gov­ern­ment, writes Matome Se­bele­bele

African Times - - Front Page - Matome Se­bele­bele is an en­tre­pre­neur and MD of Black Rose Con­nec­tions.

IF ANY­THING, the con­tempt by which white SA “cel­e­brates” the death of Win­nie Madik­izela – Man­dela af­firms that her vil­i­fi­ca­tion, hu­mil­i­a­tion and per­se­cu­tion was never driven by jus­tice, but apartheid ha­tred for her fierce strug­gle against white, set­tler mi­nor­ity rule.

White SA has still not un­for­given Mama Win­nie for greatly con­tribut­ing to over­throw­ing of their white su­prem­a­cist es­tab­lish­ment. They still curse her for hav­ing been an un­con­trol­lable, in­de­struc­tible and fear­less rev­o­lu­tion­ary that es­caped apartheid tor­ture and death to free­dom. They hated her for pri­mar­ily rad­i­cal­is­ing the mil­i­tant black youth and teach­ing them the vi­o­lent lan­guage of revo­lu­tion, and acts of the op­pressed.

Thus the depth of white con­tempt over her nat­u­ral death is in­formed by deep loathing of a strong black woman whose res­o­nance with the youth kept lib­er­a­tion fires burn­ing at the time when apartheid was clos­est to ex­ter­mi­nat­ing black life and its strug­gles in SA.

For that, Madik­izela – Man­dela pays even in death. This, be­cause at the heart of white fears is black ret­ri­bu­tion and white poverty, which they strongly be­lieved Mama Win­nie ad­vo­cated in what Brazil­ian Paulo Freire termed “ped­a­gogy of the op­pressed”.

Whites feared Mama Win­nie’s grow­ing in­flu­ence and greater re­spect she com­manded amongst black youth, be­cause of how they treated her dur­ing apartheid that still re­mains the most bar­baric, vile crime against hu­man­ity that the world has seen.

At the heart of white ha­tred of Mama Win­nie, is white fear of black rage and sav­agery of black men and white ab­hor­rence of black lives and their en­gi­neered poverty. They feared the anti-apartheid vet­eran’s in­flu­ence over a mil­i­tant black youth could de­liver what Mal­colm X la­belled “dan­ger­ous black men who had noth­ing to lose”.

Re­sul­tantly, whites can­not be glo­ri­fy­ing Mama Win­nie in death as she re­mained too dan­ger­ous for fail­ing to idolise peace in wartime, and for her non-con­form­ist meth­ods of fus­ing young po­lit­i­cal life with the vi­o­lent lan­guage of revo­lu­tion that went against the pre­vail­ing timid po­lit­i­cal nar­ra­tive of ne­go­ti­a­tions. They still dis­liked her for re­ject­ing their post-apartheid ne­go­ti­ated set­tle­ments and for ex­pos­ing its racial fal­la­cies, so­cio-eco­nomic and po­lit­i­cal de­fects that guar­an­teed per­pet­u­a­tion of white supremacy and priv­i­lege at the ex­pense of black skins.

Win­nie was hated for be­ing the po­lit­i­cal roy­alty of the op­pressed black skins, and for de­bunk­ing 1994 po­lit­i­cal set­tle­ment and its Rain­bow Na­tion Project - first as a farce, and se­condly as a na­tional tragedy for the op­pressed, land­less shack dwellers.

It was the strug­gle heroine’s rev­o­lu­tion­ary the­ory and vi­o­lent lan­guage that of­fended army and polic­ing gen­er­als and the white po­lit­i­cal es­tab­lish­ment most, and so did her un­con­ven­tional meth­ods that un­set­tled even her com­rades, some of whom formed what film­maker of the movie ti­tled “Win­nie”, Pas­cale Lam­che, calls “com­bined forces of se­cre­tive en­e­mies and all-pow­er­ful pa­tri­archy”that sought to take Mama Win­nie down. And for that, she had to be be­trayed by men and women who feared to­tal free­dom, and only loved them­selves.

Whites de­spised Mama Win­nie for dis­re­gard­ing their pre­ferred weak­lings – weak, cap­tured black men and women of SA pol­i­tics, for the strong­est and fear­less amongst the op­pressed, hence the prop­a­ga­tion of lies that she was be­hind the mur­der of for­mer Man­dela United Foot­ball Club mem­ber, Moeketsi Stom­pie Seipei --which was re­cently dis­cred­ited by a re­formed for­mer na­tional po­lice com­mis­sioner Ge­orge Fi­vaz last week.

The apartheid pro­pa­ganda, as re­vealed by for­mer Strat­com head Vic McPher­son and op­er­a­tive Paul Eras­mus, con­cocted anti-Win­nie bile that saw her be­ing heav­ily spied on, bugged, sep­a­rated and iso­lated from her hus­band Nel­son Man­dela and the ANC be­cause she was “self-willed”, as for­mer Na­tional In­tel­li­gence Ser­vice (NIS) head Niel Barnard re­vealed in his book, “Se­cret Revo­lu­tion: Mem­oirs of a Spy Boss”.

Ad­mit­tedly, Mama Win­nie made hu­man er­rors, many of which out of des­per­a­tion and sur­vival­ist in­stinct but her per­se­cu­tion and pub­lic hu­mil­i­a­tion is un­jus­ti­fied es­pe­cially com­pared to the ills of apartheid’s en­gi­neers and killers who to­day en­joy lux­ury life on South African farm­lands and sub­ur­ban sur­round­ings with­out car­ry­ing the bur­dens of apartheid sins.

Truth be told, State Cap­ture of the post-apartheid gov­ern­ment started right with Nel­son Man­dela in prison when the white politi­cians and apartheid se­cu­rity men tasked with Strat­com pro­pa­ganda sur­rounded him in prison and be­yond. The vil­i­fi­ca­tion there­fore of Mama Win­nie by whites who per­pet­u­ally glo­ri­fied the Man­dela era as the golden is not in­ci­den­tal.

“Even be­fore the se­cret talks with Man­dela be­gan, we re­alised that Win­nie’s ten­dency to court con­tro­versy and her fu­ture role as “Mother of the Na­tion” had to be han­dled in some way. Se­cretly, we hoped that Man­dela would have to have a re­strain­ing in­flu­ence on her self-willed and un­to­ward be­hav­iour. If this could be used pos­i­tively and she be­came an out­spo­ken pro­po­nent of ne­go­ti­a­tion, we would gain an im­por­tant ally in the peace process. If such a prom­i­nent and rad­i­cal icon of the strug­gle were, fig­u­ra­tively speak­ing, to lay down her weapons, which she had many, the ben­e­fits would be enor­mous as she was an in­ter­na­tional fig­ure in her own right,” wrote Barnard.

This is truth white­washed be­cause it was apartheid NIA that spied on Man­dela and Mama Win­nie, planted agents around her, and spanned pro­pa­ganda tales in both Afrikaans and English me­dia about Mama Win­nie to break Man­dela in prison, and isolate his wife from him in­clud­ing ban­ish­ing her to Brand­fort, Free State.

It was NIA and apartheid se­cu­rity that “smug­gled” news­pa­pers in prison for Man­dela to read the “un­to­ward be­hav­iour” of Mama

Win­nie to break both the cou­ple’s im­ages as a rev­o­lu­tion­ary force against apartheid.

Barnard suc­cess­fully made

Madiba a bit­ter man who hated

Mama Win­nie but lov­ingly tol­er­ated white men. It was Barnard’s

NIA that sought to sep­a­rate

Man­dela from him and his com­rade, to break him, his mar­riage and to de­stroy both his and her image as po­lit­i­cal icons.

“I warned them (Man­dela and them) as we were be­gin­ning to talk to the Niel Barnard of the day, even about the ne­go­ti­a­tion, right at the ne­go­ti­a­tion ta­bles. I was the one who felt that we over-ne­go­ti­ated and in the process we lost it. I warned at the time that we over-ne­go­ti­ated and truth was we may have lost the land again in the process. Our strug­gle was a strug­gle for land. It was all about the return of the land to the right­ful own­ers… the no­tion of fight­ing back to get back our land,” Madik­ize­laMan­dela said in one of her tele­vised in­ter­views. Mama Win­nie’s mil­i­tancy was con­sis­tent with the grow­ing rad­i­cal­i­sa­tion of the black revo­lu­tion across the world, es­pe­cially in Amer­ica, with the rise of the Black Pan­ther move­ment Huey New­town, and other civil rights move­ment led by Mal­colm X. Oth­ers in­cluded Louis Far­rakhan from peace­ful protest by Rosa Park and non-vi­o­lent rhetoric of Martin Luther King jnr. It is equally in line with what King Jnr preached that vi­o­lence ul­ti­mately is used as “the lan­guage of the un­heard” af­ter failed protests to get the op­pres­sor to lis­ten to the cries of the op­pressed.

Much as she is scorned and blamed for giv­ing rise to Julius Malema and his EFF, Mama Win­nie was blamed for em­brac­ing Peter Mok­aba for his vi­o­lent anti-white songs as il­lus­trated by the for­mer ANC Youth League pres­i­dent’s rev­o­lu­tion­ary slo­gan, “Kill the farmer, kill the Boer”, which un­set­tled both black and white es­tab­lish­ments.

Truth is, to con­quer a man, you must first con­quer his land. And for whites, to main­tain own­er­ship and land con­trol, which rose from the blood­ied es­tab­lish­ment of the Union, and the Union Build­ings, as a di­rect con­se­quence of the po­lit­i­cal bat­tle over land dis­pute as cap­tured by the Treaty of Vereenig­ing in 1902 - any black politi­cian un­set­tling the land with the vi­o­lent rhetoric of numbers is vil­i­fied, cursed and force­fully writ­ten off South African pol­i­tics.

This is done to en­sure the con­ti­nu­ity of white supreme power, priv­i­lege and dom­i­na­tion of black lives, which es­sen­tially makes land pol­i­tics, the sin­gle big­gest po­lit­i­cal mat­ter that mat­ters, as Ad­vo­cate Them­beka Ngcukaitobi aptly puts it in his book,“The Land is ours”, as cen­tral to all South African wars.

There­fore racial slurs di­rected at her, even at death, in­clud­ing la­belling her a po­lit­i­cal witch, who be­trayed Man­dela, killed Stom­pie, con­ducted neck­lac­ing of apartheid spies and be­dev­illed the post-apartheid state, is pro­pa­ganda enough to send her off.

That’s why they hate Madik­izela Man­dela. They fear that send­ing her off as a true black rev­o­lu­tion­ary, rare amongst her gen­er­a­tion, will re­verse the Broeder­bond 1994 rain­bow project. What they do not know is that by con­tam­i­nat­ing her death (a sacred space for black peo­ple), they are es­sen­tially mul­ti­ply­ing her - as re­cently seen by the wave of black women in mourn­ing black dress code and doeks.

In the end, the white re­vul­sion of Mama Win­nie will have the ef­fects of cast­ing in the “Wakanda War­rior Class” of An­golan Queen Nzinga, Ethiopian Queen Sheba, Ghana­nian Queen Asan­tewa, Queen Nandi, Zim­bab­wean Queen Ne­handa, and Zam­bia Queen Mukaya whilst di­min­ish­ing their favourite Nel­son Man­dela im­agery amongst the rev­o­lu­tion­ary class of Che Gue­vara, Fidel Cas­tro, Samora Machel, amongst oth­ers.

Of­ten is true that the po­lit­i­cal cor­rect­ness of the most vil­i­fied black leader by the white set­tler, is that such a vil­i­fied is the most feared and truest of the black revo­lu­tion. And Mama Win­nie be­longs right there.

Win­nie Madik­izela-Man­dela was hated for her non­con­formist meth­ods of fus­ing young po­lit­i­cal life with the vi­o­lent lan­guage of revo­lu­tion that went against the pre­vail­ing timid po­lit­i­cal nar­ra­tive of ne­go­ti­a­tions. Picture: Den­vor de Wee/ Vis­ual Buzz SA

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