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THE legacy of anti-apartheid activists no longer has currency for many of today s youth. They believe that they have been failed by the older generation of political leaders, including Nelson Mandela.

A recent Facebook post by the controversial Oxford University student and Mandela Rhodes scholar, Ntokozo Sbo Qwabe reflects this.

Older black people who want to silence us on the basis that they fought against apartheid need to shut the f**k up!!! We are here because you failed us! So please!”

Qwabe is expressing a sentiment that is fairly common among contemporary South African student activists associated with the country s fallist movements, including #FeesMustFall. One could say that they have lost faith in the legacy of antiapartheid heroes of yesteryear and the supposed freedoms they have won.

Some may be unsettled, or even angered, by this loss of confidence in the liberation struggle heroes. But I am of the opinion that this loss of faith may not be such a terrible thing in the end. Losing a naïve and untrue religious conviction might actually be a sign of the emergence of a more honest and mature commitment to an ethics of responsibility.

South Africa is not unique in this. US activist and philosopher Cornel West recently made a radical statement at a Keep Ferguson Alive!” event.

He said: I come from a school of thought that believes that a certain kind of atheism is always healthy Because what atheism does is that it at least cleans the deck because it claims that all gods are idols So, for a lot of people who have lost faith in god it is probably a healthy thing!”

Many South Africans are losing faith in a very subtle and deceptive form of civil religion that held many in thrall during the last 22 years of democracy. As shocking as it may be, perhaps Qwabe and West are not far from the truth.

……After the euphoria of the peaceful transition to democratic political rule in South Africa in 1994, this subtle civil religion emerged in popular culture.

The purpose of the civil religion is to work towards the project of an alternative social reality.

The birth of the South African post-apartheid civil religion took place on the day of first democratic elections.

It was framed in the dense and symbolic theological and religious language of peace and reconciliation. This is not surprising in a country where over 85% of the population profess to be Christian.

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Of course, every religion requires a saviour, and the messiah of this civil religion was Nelson Mandela. He embodied a capacity to envision a new future for the divided people of South Africa. He was widely regarded as a leader who displayed great courage, grace and a reconciling nature.

Today many wonder about the negotiated compromises he entered into during his presidency and the transition to democratic rule. Perhaps he was only human after all.

The high priest of the newly democratic South Africa s civil religion was Desmond Tutu, who coined the primary discourse of the (civil) religion in the language of the rainbow nation

The ritual that served as a symbol of the civil religion was the Truth and Reconciliation Commission. Sadly, its legacy is contested. Perpetrators walked free while victims remained uncompensated.

The civil religion s sacred text was the 1996 South African Constitution and the Bill of Rights. The hymn for the civil religion was the national anthem,

(God bless Africa). But some worry that the constitution protects the rights of the privileged and does not go far enough in allowing for restorative justice for the poor.

So, what has become clear in recent years is that there is a significant loss of confidence in the discourses of the new South Africa the rainbow nation, and all of the saints, heroes, and rituals. This disenchantment is most clearly expressed in the words and actions of the bornfree activists, such as Qwabe.

They believe that South Africans find themselves in a more deeply divided, more economically unjust and politically corrupt nation because of their beliefs in these people, in their legacies, and in the institutions they established.

While many may struggle to agree with the methods of the fallist youth, perhaps they are pointing South Africa in the right direction. I am of the mind that South Africans should lose their false civil religion and exchange it for an ethics of responsibility.

Dion Forster is senior lecturer at Stellenbosch University. Source: http://theconversation. com.

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