AFRIKANER VALUES IN POST-APARTHEID SOUTH AFRICA: AN ...

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11 The value concept is anti-positivistic and anti-behaviouristic, and is located within the Weber tradition of “Versteben”. The ultimate definition of value presupposes the simultaneous differentiation and connection, as well as the simultaneous interdependency and reciprocal irreducibility of personality, social systems and culture. This requires the adoption of a conception of personality and a motivational theory, as well as a conception of culture within the theory of Anthropology. The stated value concept requires a precise representation of the linking up of the three systems of action. However, the theoretical standpoint that values themselves are, precisely, the most important binding factors, is itself in turn based on a theory of socialisation that provides a more specific explanation of the interconnectedness between personality and social systems. It is within the context of socialisation theory that the concepts of status roles and leadership are of paramount importance. Ultimately, the stated value concept demonstrates or implies the sterility that results from the maintenance of sacred, traditional boundaries between Sociological, Psychological and Anthropological theory. It also demonstrates the fruitful results of the integration of these three aspects into a theory of action which, similarly, comprises of a comprehensive and incisive socialscientific view of human beings. 1.2.2 <strong>VALUES</strong> AS IDENTITY 6 Presently, two equally strong tendencies regarding identity could be acknowledged world-wide (Erasmus 2003:4 and Eriksen 1993:17). On the one hand there is the effect of influences such as globalisation, an information-based occupational culture, larger political regional units and the mobility of persons across borders. Although these events (can) threaten fundamental, unique identity, there is on the other hand, an escalation of distinctive identities and life styles flourishing in the niches of the larger community. This regularly leads present day people to utilize different, occasionally mutually inclusive or exclusive identities, often simultaneously. The last is based on and constructed from universal and/or particular contents and information. Aside from the abovementioned differing core placements, there is also usually an implied referral to what has been deemed “values” in the previous section when taking 6 Article two on page 74 deals in depth with “Values as part of the Afrikaner identity”. The nature and extent of values on the accomplishment of identity will be discussed there in detail.
12 appropriate qualities and meaning of identity into account. This is because identity only achieves meaning in an interactional context with other people. The answer to the question: “Who am I?” to a large extend evolves in the discourse between the collective consciousness and the individual consciousness. This is where value judgments, stereotyping, and preconceived notions play a deciding role and is imbedded in the individual’s perceptions of him-/herself and of others, as well as the values, notions, opinions and practices in regard to personal culture and the physical subsisting environment. From the previous remarks it may be deducted that identity accentuates a subjective consciousness of underlying similarities and differences between members of the personal group on the one hand, and the broader society on the other (Brass 1976:226). In other words, identity consists of self-crediting, as well as crediting by others. This communal group consciousness can be based on real or perceived/supposed differences in regard to socio-culturally acquired and defined characteristics, and inborn characteristics which can act as an indicator of communal decent (Banton 1966:1; Barth 1969:14; De Beer 1998:37 and Vincent 1974:376). Jenkins (1996:76) maintains that in cases where ethniticity demonstrates a strong relationship to race, colour and culture which are often incorrectly understood and defined in terms of each other. Advantaging the cultural content of ethniticity can count as a goal in itself, or it can be applied on a rational basis as a strategy to attain specific socio-cultural, economic or political goals (Barth 1969:33-34; Despres 1975:7 and Glazer & Moynihan 1975:171). This means that ethnic identity is fluid and situational, and can be adapted or changed according to circumstances and need. Ethnic identity often is most intensely experienced/lived in situations of strong opposition and competition. Where ethniticity is accepted as a natural primordial force, it need not be declared any further, and ethnic groups can be celebrated. In contrast, ethnic identity can be subordinated for political and economic benefit, or the existence thereof can even be explained as a form of false consciousness (Van der Waal 1998:24). Two forms of ethnisation can be identified: the formation of a non-political ethnic consciousness, and ethnic mobilisation for political goals. The first is a spontaneous process, which does not necessarily lead to conflict, and takes place where people
Page 1 and 2: AFRIKANER VALUES IN POST-APARTHEID
Page 3 and 4: iii DECLARATION I, Jan Petrus van d
Page 5 and 6: v DESCRIPTION PAGE 2.8 Ethics 46 2.
Page 7 and 8: vii DESCRIPTION PAGE Bibliography 1
Page 9 and 10: 2 which the Afrikaners originated w
Page 11 and 12: 4 Although the ethnographic materia
Page 13 and 14: 6 changes, and are even becoming at
Page 15 and 16: 8 knowledge of the character thereo
Page 17: 10 exists as an orientation of the
Page 21 and 22: 14 1.2.3 VALUES AS NARRATIVES Accor
Page 23 and 24: 16 Religion forms an essential part
Page 25 and 26: 18 Moreover, the essence of human l
Page 27 and 28: 20 Secondly, opinion has been moote
Page 29 and 30: 22 CHAPTER TWO: RESEARCH PRACTICE 2
Page 31 and 32: 24 reader. As background perspectiv
Page 33 and 34: 26 explain or affirm the character
Page 35 and 36: 28 paradigm of this study. 2.4 RESE
Page 37 and 38: 30 personal, as well as published a
Page 39 and 40: 32 • Theoretical notes (TN) - “
Page 41 and 42: 34 the essence of the interview was
Page 43 and 44: 36 both stand complementary to one
Page 45 and 46: 38 Chart 1: Map of the Free State,
Page 47 and 48: 40 These maps indicate the differen
Page 49 and 50: 42 TABLE 1: Population composition
Page 51 and 52: 44 TABLE 3: Population composition
Page 53 and 54: 46 2.7 THE RESEARCH GROUP In the Mo
Page 55 and 56: 48 by inductive argument is therefo
Page 57 and 58: 50 Article 4: The theme of this art
Page 59 and 60: 52 ARTICLE 1 VALUES AS A CULTURAL A
Page 61 and 62: 54 a deity (Joubert 1984:115). As a
Page 63 and 64: 56 Faris, like Mead, conceptualises
Page 65 and 66: 58 between that which is believed (
Page 67 and 68: 60 With regard to aesthetic or beau
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62 Afrikaners during the British oc
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64 language equality was, to all in
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66 Although it is not possible to l
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68 Afrikaner Bond, on 6 July 2006 i
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70 • Among Afrikaners there is an
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72 so-called “global village”.
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74 ARTICLE 2 VALUES AS PART OF THE
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76 idea. This is why the genuine ch
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78 process of ethnic mobilisation,
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80 and a sense that identity could
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82 decided that a new translation o
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84 Labour partners. From 1929 to 19
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86 is of the opinion that one of th
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88 2.5 THE AFRIKANER’S IDENTITY W
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90 2.6 THE AFRIKANER’S VALUE-CHOI
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92 The extremely popular song by Bo
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94 ARTICLE 3 AN ANTHROPOLOGICAL PER
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96 organizing episodes, action and
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98 These myths are or will be passe
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100 Reinet and Swellendam (1795) we
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102 With this belief and certainty
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104 population was in a strong econ
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106 In summary, Van der Merwe (1975
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108 the Rebellion), this has come u
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110 their own evaluation and identi
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112 become obsolete, and that an ur
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114 ARTICLE 4 RELIGION AS PART OF A
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116 to the Afrikaner nation. Incide
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118 common thread; yet there is a c
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120 doctrine were among the compani
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122 synodal resolution of 1857 read
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124 the Apartheid era, the DRC went
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126 itself is a dismal one. The DRC
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128 thereof. The fact that the Afri
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130 the benefit and sanctification
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132 injustice, and any doctrine tha
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134 ARTICLE 5 MORALITY AS PART OF A
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136 reflection, a further question
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138 consideration of the subject of
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140 Nietzsche, too, held a clear st
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142 amongst Afrikaners, but it is a
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144 cynicism and so on [own transla
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146 Afrikaners are increasingly beg
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148 they called “overdone”, and
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150 at home in the present globalis
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152 world-views are the order of th
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154 of representation, reproduction
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156 BIBLIOGRAPHY Agenbach, A. 2006.
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158 Botha, G. 2005. Afrikanerapatie
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160 Collier, M.J. 1998. Researching
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162 Dominquez, V.R. 1994. A taste f
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164 Foucault, M. 1986. Society must
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166 Heelas, P. & Lock, D.M. 1981. R
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168 Kluckhohn, C. 1960. Values and
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170 Miller, P.J. & Crabtree, L. 199
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172 Pitcher, W. 1966. Friedrich Nie
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174 Sharp, J. 1981. The Roots and D
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176 Tatz, C.M. 1962. Shadow and sub
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178 Van Staden, C. 1997. Cultural s
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180 ANNEXURE 1: RESPONDENTS PROFILE
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182 Anna is unmarried. She holds a
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184 Nadia states that, irrespective
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186 Irrespective of her political a
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188 and cut in a modern style. From
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190 After matric Desire worked for
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192 APPENDIX 2: EMPIRICAL RESEARCH
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194 than by Christian values and pr
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196 any variation of pornography. A
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198 Eighty percent and more stated
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200 He felt that these type of orga
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202 actually made any attempt to na
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204 informants knew or remembered t
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206 All the informants defined Afri
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208 positive. All reported that the
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210 and spell properly. They will t
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212 Whether they change our towns
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214 circumstances, while the “Afr
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216 18. AFFIRMATIVE ACTION, QUOTAS
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218 nothing like cordiality in the
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220 The fact that the three listed
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222 APPENDIX 4: CORRESPONDENCE LETT
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224
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226
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ARTICLE 4 228
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230
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232 broad aim of the current study
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234 om Afrikanerwaardes as die inva
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