SA Youth at a Perilous Juncture

Introduction

Young people, the hope of nations.

The inheritors of batons, draped in blood, sweat and tears,

Mixed with the hopes, dreams, and fears

Of those who’ve suffered and toiled over the years.

Young people, the hope of nations.

On whose shoulders are placed unspoken expectations

To bring forth socio-economic, political, and global transformation

In a world marred by inequality, injustice, and tribulation

Poverty, Unemployment and Violence…

…Violence, Gender Based-Violence, Gang Violence

Can we, can the church really afford to ravel in silence?

Young people, we look to you,

the hope of nations

the hope of generations.?

- Aletta Smith

South Africa′s history of violence spans long periods of time, dating back to the early 20th century. The prevalence of violence among South African youth has significantly escalated over the last century, especially among black and coloured youth who are caught up in vicious cycles of violence, crime and gangsterism. In this essay I will look at gangsterism among South African youth by reflecting on the historical roots of violence in South Africa, young people’s quest for meaning and identity, the impact of exposure to violence on young people, the pervasiveness of poverty and its influence on violence and gangsterism. Finally, I will turn my focus to the church and the role of the extended family, which includes the church and the community, in providing contextualized pastoral care to young people.

Historical Roots of Violence

Violence in South Africa is deeply rooted in the history of the country (Ward, et.al. 2013:6). It is not a new phenomenon and although it dates back centuries, the escalation of violence among young people was amplified through the ideology of apartheid. The apartheid government created an ideological system because they knew that systems were hard to break. And for as long as the systems were in place, the ideologies would live on. The word “Apartheid”, which literally means separateness or apartness in Afrikaans (Britannica, 2020), was rooted in the powerful and destructive ideology of divide and conquer which was enforced by the Group Areas Act (1950) and the Population Registration Act (1950), the two acts that finally broke the camel’s back (Macmaster 2009:290). One of the greatest travesties of the apartheid government was the illegal and forceful expropriation of land. However, the government expropriated more than just the land from the people. What they stole was a part of their identity, their sense of belonging, and their community which was (and still is) a fundamental pillar that provided the very oxygen for people to live. A pillar that was violently uprooted when people were racially divided into groups and forcefully removed from their land which resulted in the loss of wealth, disruption of family and community life, the disruption of faith communities as well as academic facilities such as schools (Macmaster 2009:291).

One of the greatest travesties of the apartheid government was the illegal and forceful expropriation of land. However, the government expropriated more than just the land from the people. What they stole was a part of their identity, their sense of belonging, and their community which was (and still is) a fundamental pillar that provided the very oxygen for people to live. A pillar that was violently uprooted when people were racially divided into groups and forcefully removed from their land which resulted in the loss of wealth, disruption of family and community life, the disruption of faith communities as well as academic facilities such as schools (Macmaster 2009:291).

Young People’s Quest for Meaning and Identity

When families were torn apart, young people were left vulnerable and exposed, making them more susceptible to crime and gangs (Ward, et. al., 2013:4). The forceful removal and displacement of families meant that parents were away from their homes from dawn to dusk to work in the city, often leaving young children all alone at home without any adult supervision. In addition, homes were often headed by single mothers as many men were forced to leave their homes during the labour migration to the mines and would be away for months on end, many of whom never returned, leaving mothers behind with the insurmountable tasks of raising the children and keeping their homes, with little or no financial support. Omakhelwane’ (the ‘neighbours’ in Zulu) and the church family who formed part of the extended family and who played a critical role in the absence of parents in providing security and the teaching of values and morals, were no longer there. In addition, many young people were out of school and did not have any community-based programs to keep them safe and engaged, thus leaving them more vulnerable and exposed. This resulted in young people feeling more and more alienated and with the passing of each day, month and year, hope continued to dwindle (Macmaster, 2009:289-290).

Gangs, which over time became more notorious and more organized, became the enviable alternative, providing young people with the promise of family, a brotherhood, and a sense of belonging and identity, which they so desperately longed for (Ward, et.al. 2013:4). According to Legget (2005), children as young as 11 or 12 joined gangs which they grew into over the years. During this time, they are significantly exposed to violence. The violence young people are exposed to and the impact thereof will be discussed next.?

Exposure to Violence

In his famous Bennet College Speech (1958), Martin Luther King Jr., in reference to the scripture in Matthew 26:52, boldly declared that “hate begets hate and violence begets violence”. The validity of these statements is evident in South Africa where young people have for prolonged periods of time been exposed to violence. According to Sui et al (2018:3), the majority of young people in South Africa have experienced violence directly or indirectly (often both), on an individual or community level. Exposure to violence is not a new occurrence and can be traced back to the history books. The Soweto Youth uprising of June 16, 1956, is just one example that begins to tell the story of how young people were beaten, tortured, and killed and were practically given no choice but to live with the trauma from their experiences and exposure of violence all their lives (Sui et al 2018:7). With the dawn of a new South Africa, the wounds of many who suffered were covered with a blanket of suppression disguised as reconciliation.

?Traumatized young people became traumatized parents who consciously and subconsciously continued the cycle of violence and abuse. Homes and communities have become hotbeds for substance abuse, violence, as well as physical, emotional, and sexual abuse of young people, often at the hands of caregivers and extended family. Not only was the trauma inherited, but so was poverty which has played a significant role in the escalation of violence in South Africa

The Pervasiveness of Poverty

The impact of the displacement and racial segregation did not only disrupt community and family life but also brought about socio-economic hardships which created an economic dependency that propelled people into poverty. Macmaster (2009:289) argues that the main objective of apartheid was to render people helpless and economically dependent. One could perhaps argue that instead of improving the lives of people through sustainable development and employment, the post-apartheid government continued this cycle of economic dependency. Francis & Webster (2019:791), however, argues that there was an initial reduction in poverty post-1994, which is attributed to the introduction of social grants for the elderly, those living with disabilities and the caregivers of children. What is important to note is that the social assistance did not include any support for the working-age, which includes young people, for whom life became increasingly difficult, pushing them deeper into poverty.

?Poverty is not a respecter of persons or boundaries and can be harkened to as a pervasive illness that attacks every part of the body. Ramphele and Wilson (1989), describe poverty as an illness that shows up time after time again and in different historical contexts. It is not simply just a shortage or lack of money, but it also encapsulates peoples’ struggle to have their basic needs met, and according to Gumede (2014:287), a staggering 45% of the South African population is living below the poverty line, the majority of whom are black (Burger, et al., 2010:62). At the helm of poverty are socio-economic inequalities like unemployment, no access to clean drinking water, poor or no access to sanitation, health care services and lack of quality education. ?The National Development Plan (2011:6), indicates that a staggering 32.6% of the South African population is without a job. The youth unemployment rate is even more appalling, with 59.5% of the young people in South Africa jobless. The impact of such high unemployment rates is devastating and Cloete (2016:513), eloquently captures the heart of the matter when she points out how hope is ripped away from young people and how their human dignity is threatened.

According to Thesnaar (2014:4), poverty also has a cumulative impact on the development of children and young people. It has lasting consequences and impacts children and young people’s ability to learn and excel academically. It also has an impact on their health, as well as their chances of future employment. Poverty and unemployment are rendering South Africa’s youth helpless, hopeless, and vulnerable to gangs, violence, and the abuse of substances, therefore placing them in a perilous juncture that requires the intervention of the family and extended family which include the community and the church. ?

?Contextualized Pastoral Care and the Extended Family

At the heart of pastoral care for young people lies the extended family. Macmaster (2009:297), argues that Pastoral Care has always existed in the black church and makes the point that it is more than just the healing of the sick, providing counselling, and facilitating the process of reconciliation which are considered key functions administered by the pastor. The hand and footprints of pastoral care are visible in the visits to homes, hospitals, prisons, and orphanages, as well as in the community initiatives where those who are hungry are provided with food and those who are naked are clothed. It also involves the family and extended family (community and church) who, according to Magezi (2006:506) play a critical role in the healing process which is a vital part of pastoral care.

The church was instrumental in the fight for liberation as well as in helping families rebuild their lives after the displacements. Instead of passively sitting by, churches like the National Baptist Church in Kliptown, and the famous Regina Mundi Catholic Church in Soweto, just to name a few, adopted liberation Theology and became safe havens for leaders in the struggle.?Leaders like Sol Plaaitjies, Rev. Walther Rubusana, John Dube, Byers Naude, and Allan Boesak, to name a few, also moved beyond the pews and actively participated in the struggle with the people (Tshaka and Makofane, 2010:536). The attitude of many churches and church leaders today is, however, in stark contrast. Instead of being safe havens where young people can feel at home and find a sense of belonging, churches have become “over” spiritual and money magnets.

Most coloured and black communities have multiple churches and some are in very close proximity to one another, yet you find these very communities riddled by various social ills like gangsterism and violence. Many of these churches have proven to be ineffective in affecting change and bringing about transformation in the community. Instead of following the example of Jesus (Luke 4:18-19), of ministering to the poor, those incarcerated, the blind, the oppressed, and those living in fear and worry, churches have instead become increasingly complacent and silent. Bowers (2010:433), ascribes this attitude to the impact of Eschatology which Christians use to justify complacency, silence, apathy, and lack of responsiveness.

For healing to truly be experienced in gang-riddled communities, and in the lives of young people, churches need to redirect their focus once again to the missional God and become the missional church that God intended (Hendricks, 2014:109). Pastoral care for young people needs to take into consideration their context, culture and traditions and there must also be an integration of the faith community and the traditional community for pastoral care to be effective. However, at the core of pastoral care for young people is the role of the extended family which embodies the word or notion of Ubuntu which is perhaps closely linked to the notion of Koinonia. The extended family can provide the love, care, support, guidance, teachings, and examples that young people need (Magezi, 2006:516-519). Through them, young people can experience the steadfast and transformative love of God in Christ Jesus which is able to not only transform the lives of the young people but also their families and their communities.

Conclusion

South Africa has a long history of violence which was exasperated by the ideological system of apartheid. To understand the causes behind violence and gangsterism, it is important to look at the issues at the root which includes the impact of the Groups Areas Act and Population Registration Act which uprooted and disrupted families and extended families. Poverty, socio-economic hardship like unemployment, lack of access to basic services, poor quality education and exposure to violence are also critical contributing factors. Young people are at a perilous conjuncture and the church cannot afford to be silent. The church needs to return to its missional agenda and through the extended family provide young people with contextualized pastoral care where faith and traditions are integrated.

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