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

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17 As a result of the church’s enormous share in the evolution of apartheid, firstly as a religious precept and later, as a political ideology in South Africa, many white Afrikaners today feel that their religious and church history is contaminated. Article four in Chapter Three of this study, will focus primarily on the impact of the Afrikaners’ apartheid religion on their value system and identity in a post-apartheid South Africa. According to Durheim (1912:6); Treurnicht (1975:77); Van der Waal (1998:2-3) and Feuerbach (1841:2-5) morality, like religion, forms a vital part of a nation’s value system and because of this morality will subsequently be discussed as part of the study on values. 1.2.5 <strong>VALUES</strong> AS MORALITY 7 What is morality? The Verklarende Handwoordeboek van die Afrikaanse Taal describes it as: “That which relates to the sense of what is good and right (moral)”. “Moral” is further defined as: “According to good mores: virtuous.” The question that arises is: Who or what decides what is good and right, or what is virtuous? For example, according to Stewart (2004:184), there is a Khoi-San saying that goes: “Good is when I steal other people’s wives and cattle; bad is when they steal mine.” From the point of view of a variety of human-scientific articles (Hofstede 1980:20; McFarland 2001:73; Shermer 2004:24-26 and Tamarin 1966:49-50), it seems that the social group’s morality is at times dictated by God, the church, the government and/or the ethnic group. And now, it seems, by the secular community as well, with its postmodernistic perspectives. It also seems that perceptions regarding morality and virtuousness are relative in nature, because different social groups have different valueorientations at various times. In Nietzsche’s framework of thought, value is relative, provisional and time-bound. Nietzsche (1917:87) does not interpret the human being as a static, secluded substance. 7 Article five on page 134 deals in particular with “Morality as part of Afrikaner values”.
18 Moreover, the essence of human life does not lie embedded within the notion of selfpreservation. It is contained in self-conquest and the realisation of the potential that is inherent within oneself. Thus, Nietzsche also refers to the human being as a creator. In the light of these convictions, values are nothing more than perspectives that stimulate and direct the self-transcending triumph of the human being, according to Nietzsche. In this sense, values comprise the conditions for the self-transcendent acts that are possible on the part of the human being. The existence of value lies in the fact that it guides the human being in his/her self-conquest. Values are not given objectively to human beings; rather, they originate from the subjective character of human life itself. This means that value is not an isolatable entity that exists independently of the human being. What manifests itself as value, is that which stimulates the self-transcendence of human life within a functional context (Menchken 1920:14-25 and Pitcher 1966:34-37). 1.2.6 CULTURE <strong>AN</strong>D IDENTIFICATION Much has been written in anthropology about the meaning, value and place of culture (cf. Barth 1969; Shweder 1995; Sahlins 1999; Sökefeld 1999 and Sharp 2006). In this regard Brown (1997:31) maintains that although anthropologists may differ over the nature and meaning of culture and cultural boundaries, the allocation of a certain culture or cultural characteristics to a group for the sake of identifying it as such, is a common phenomenon in anthropology. In the early twentieth century the German romantic tradition played a dominant role in anthropology in America in particular – so much so that the dominant stance in terms of culture developed accordingly (cf. Kuper 1974:539; Thornton 1988:20 and Wolf 1994:5). Seen in this light, culture was regarded as the organic product of a group of people with language as the only representative symbol of its character (Edwards 1985:23; Urciuoli 1995:527; Woolard & Schieffelin 1994:60 and Woolard 1998:16). This attitude was, and is, relativistically orientated: it defined culture as a clear, unique, separate, historic force. It was accepted that specific cultural attributes were founded and flourished in a specific geographical area (cf. Thornton 1988 and 2000 for more details). In her well-known Patterns of Culture, Benedict (1934) maintained that culture contained a complete life style and that each culture controlled its own particular configuration of values, including its own language.
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 and 18: 10 exists as an orientation of the
Page 19 and 20: 12 appropriate qualities and meanin
Page 21 and 22: 14 1.2.3 VALUES AS NARRATIVES Accor
Page 23: 16 Religion forms an essential part
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
Page 69 and 70: 62 Afrikaners during the British oc
Page 71 and 72: 64 language equality was, to all in
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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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