How Free Are We?

Today’s immature grownups all form portion of the alleged “born free” coevals – free from Apartheid and all racial favoritism that accompanied it. But how free are they truly?

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The “born free” individuality is one that has been imposed on this coevals with the premise that the new South Africa’s equal rights constitute indistinguishable individualities to all South Africans, particularly those that did non see the apartheid government. Although many mileposts have been achieved by South Africa as an entity and by its persons, specific national individuality for the citizens of South Africa has non been achieved. The “born free” coevals embraces the freedom to make much more than old coevalss, but freedom from racial favoritism is non yet an ideal world.

Democracy has been achieved and all South African citizens, contrastingly to the Apartheid government, experience equal rights. However, equal rights do non represent indistinguishable national individualities for the diverse people of South African. The “born-frees” now all have the freedom to vote, protest and take part in whatever they choose but racial tenseness, voluntary segregation and favoritism is still apparent.

This essay will discourse to what extent the “born free” coevals is really free, particularly in footings of past racial favoritism. It will besides seek to analyze to what extent individuality formation has been achieved ; foremost separately and so nationally.

In Franz Fanon’s ‘On National Culture’ he states that “each coevals must, out of comparative obscureness, detect its mission, carry through it, or betray it” ( Fanon 1963:166 ) . It is so besides the responsibility of the current coevals to avoid bitterness of past coevalss and their missions, but to work towards a better hereafter for all.

This generational mission, whatever it may be, is one that seeks individuality formation – both separately and nationally – from colonial regulation. The labeled “born free” coevals – given to people born during or after the coming of democracy in South Africa – is said to connote that they are denied a generational mission as the label assumes that individuality formation has already been achieved.

The “born free” individuality assumes that all has been accomplished that needs to be accomplished for the “born-frees” by old coevalss, thereby denying them of a generational mission of their ain. However, this is non the instance. There are many issues still apparent in South Africa that prevents the careless freedom prescribed by the “born free” individuality. South Africans are now equal by jurisprudence but an equal and apparent national individuality is yet to be achieved.

All South Africans are now equal in footings of what they areallowedto make, but many are still limited with respects to what theycanmake. Publish such as poorness, hapless instruction and unemployment persist in this new age. Many of these issues are still the reverberations of inequality while others, such as educational issues, are mostly caused by misdirection. Regardless the new coevals, while free to show themselves in any manner desired, are still imprisoned by these issues. Freedom of address has non freed the state from poorness.

“While we have been successful at seeking to alter Torahs to forestall a return of past unfairnesss, we have non been successful in act uponing voluntary single behaviour” ( Anonymous, 2012 ) . Although there are equal rights and those that prevent unjust favoritism based on race, the personal behavior of people can non and has non been changed. Many “born-frees” are influenced by the older coevalss who still carry the cicatrixs of the yesteryear.

The “born-frees” may be free to tie in with whoever they choose but they are non free from the racialist comments and opinion from others. “Racism was supposed to hold been banished in 1994 but it is still really much alive today” ( Anonymous, 2012 ) . South Africans profess non-racialism but it is still really present, particularly in the signifier of racial thought. This is proven by South Africa’s many racial administrations, race-based plans and uninterrupted demand to stipulate race.

In an interview conducted by BBC News Africa, a South African “born free” citizen, Nisha Lutchman, says, “I do n’t hold freedom. I ca n’t walk to the stores without taking off my jewelry. I passed my impulsive trial but I have ne’er driven on my ain for security reasons” ( BBC, 2014 ) . Young South Africans have their imposed freedom limited by their fortunes ; one of which is offense. Fear frequently overshadows the supposed freedom of the new coevals. Be it fear of opinion for tie ining with person from another group or fright of walking through one’s ain vicinity at dark – fright outweighs freedom and once more demonstrates the huge difference between what is permitted and what is possible.

“In apartheid South African society, racial and cultural individualities were institutionally imposed and the wake of apartheid, so, brought about the demand for South Africans to hammer a new relationship with their society and state – to make new identities” ( SACAP, 2013 ) . The freedom attained through democracy does non impute a national individuality or nationhood. In order to hold a national individuality, the single individualities of a nation’s citizens must be defined. This begs the inquiry: what marks us as South Africans?

In order to accomplish a clearly South African individuality there must be some signifier of integrity amongst the citizens of the state. The diverseness of the state makes this plight peculiarly hard. In a state where differences are celebrated it is a hard undertaking to happen a common individuality amongst its people. It is the wont of South Africans, including the “born-frees” , to cleaving to their differences and happen their individualities in groups – be it racial, cultural or recreational groups. Harmonizing to an anon. article on My News24 ( 2012 ) being portion of a group easy leads to the affect of seeing other groups as a menace. In order to build a genuinely South African individuality it is necessary to exceed group individualities and strive for single individualities. Common traits such as humanity, compassion andUbutushould be celebrated as opposed to our many differences.

“Our present national world is a building premised on what we were against, instead than what we desire” ( Anonymous, 2012 ) . The old coevalss fought against apartheid but today the state is faced with new issues. The battles of the yesteryear should non be confused with the ends of the hereafter. South Africa continues to be a state that clings to its differences while claiming to be united. The lone manner to travel frontward towards a South African national individuality is by concentrating on what unites us as a state, instead than what divides and groups us.

Harmonizing to BBC News Africa the “born free” coevals presently accounts for some 40 % of South Africa’s population. This demonstrates that about half of the population ne’er experienced apartheid, yet some effects are still apparent and the racialist mentality persists. The “born free” coevals holds huge power for alteration and it is for that ground that they must take duty of their generational mission – to endeavor for alteration and unify the state. It is merely through uniting the state that a national individuality can be achieved. “SA can no longer go on being a geographical country populated by people who cleaving to their differences but claim to be united and think they are a state but are merely a aggregation of different interests” ( Anonymous, 2012 ) . The new coevals must unify in their generational mission in order to unify the state.

The “born free” coevals must now take up the function of native rational and edify the state. Harmonizing to Fanon ( 1963:179 ) this enlightenment is known as the “fighting phase” . The native rational, or “born-frees” , must agitate the people and “become the mouthpiece of a new world in action” ( Fanon 1963:179 ) .

The post-apartheid individuality is one that seeks to avoid reiterating the errors of the yesteryear, and in so making looks back alternatively of frontward. This focal point on the past so besides contributes to the arrested development on race by South Africans. “The arrested development is with the negativeness that arose out of our apartheid and colonial past” ( Anonymous, 2012 ) .

Alternatively of concentrating on the turning away of possible repeating past unfairnesss, the new coevals must encompass freedom, integrity and chance and observe what has already been accomplished. A national individuality must non be forged from the ashes of an old system but from the triumphs of a new society.


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