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July 2007
Dear Friends
THE SOUTH AFRICAN CHURCH: A VEHICLE FOR PSYCHOLOGICAL RESTITUTION!
"White people, I wish you can understand that we don't want your houses, your money or your jobs ... we want your hearts, your friendship, your love. We want you!"
These words of an unemployed, thirty something father and member of the Uniting Reformed Church in Khayelitsha at a Healing of Memories and Restitution workshop a month ago, made a big impression. As a black South African Christian he doesn't in the first place think about restitution in monetary terms. He isn't primarily interested in the material possessions of white people. He wants something much more significant - he wants white people to give themselves!
The psychological effects of Apartheid in South Africa have damaged many black people. It created circumstances for feelings of incompleteness and inferiority. To be white was considered to be more intelligent, more sophisticated, more attractive and more civilized. This belief in white superiority contributed to the separation of the different races. It made healthy interaction between white and black South Africans virtually impossible. The lack of interaction prevented
opportunities for really getting to know and understanding each other. The separation of the people of South Africa contributed towards the entrenchment of impressions of white superiority and black inferiority.
Feelings of inferiority and unworthiness are very painful feelings. It can't be treated with money. The pain associated with these feelings doesn't disappear over night. It takes a very long time for these types of wounds to heal. One of the
best ways to heal these wounds is by creating opportunities for white people to listen to the painful stories of black people... and to understand them better.
"Through the ears and hearts" of white people, black people will be able to embark on the healing process. The stories are not easy to listen to. These are painful stories - stories about black incompleteness and inferiority and white superiority, about black resentment and white guilt. These stories are important and need to be told... and to be listened to. Through story telling both black and white people will be able to re-discover their humanness in each other - a discovery that will contribute towards the restoration of the dignity of both black and white South Africans.
White people's "re-discovery" of the humanness of black South Africans must lead to the acknowledgement that a wrong has been committed. Acknowledgement of guilt will not only make a significant dent in the resentment of black people, but it will also make forgiveness come easier. Through the acknowledgement of guilt, black people will feel vindicated and exonerated and will find it easier to deal with their painful past. The test of the sincerity of the acknowledgement will be the new way white people will relate to black people.
The teachings of the South African Church enable it to play an important role in the promotion of psychological restitution. In Christ the dignity of all men and women was restored. It is for this reason that the Bible calls upon all Christians to restore and respect each other's dignity as human beings. No other South African organization is better placed to create so many safe spaces for inter racial interaction than the Church. Not only do the majority of both black and white South Africans belong to a church but membership of the church of Christ prescribes the recognition of the equality of all believers ... and this makes the church the ideal safe space for inter racial story telling. By assisting their white members to "give" themselves to the black members the church will facilitate a process of psychological restitution. Such a process can make a big contribution towards the healing of South Africa.
With best wishes
Deon Snyman
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May 2007
Dear friends
THE WIND OF THE CHURCH-LED RESTITUTION MOVEMENT
At the March 2007 Annual General Meeting (AGM) of the Foundation for Church-led Restitution, the meeting endorsed a plan for the Foundation to be a catalyst for restitution within the South African church context . The aim with this vision is to contribute towards justice and healing in South Africa. An important motivation for the decision was the slow reaction of churches (in particular) but also the broader South African community dealing with the implementation of the restitution recommendations of the Truth and Reconciliation Commission (c.f. TRC Recommendation to Faith Communities, TRC report, section 5).
RESTITUTION TASK TEAMS
As one of its strategies to become a catalyst for restitution, the Foundation initiated the establishment of various task teams focusing on different aspects related to restitution (e.g. economic justice, housing, education, land reform, employment, environment, a theology of restitution and the development of cross cultural relationships). A number of task team meetings took place and participants had the opportunity to stimulate each other with their own thoughts on the different issues. The vast amount of work already done in the various areas (by churches, ecumenical agencies, academic institutions, NGO's and the government) was time and again acknowledged in the meetings. The Foundation doesn't need to re-invent the wheel! But, despite all these initiatives already in place, many participants expressed their frustration about the huge amount of work still to be done as well as the slow tempo in which things are done. A lot of work is still needed to really create a new and equal South Africa for all her people ... and examples of South African restitution initiatives are still too few and far in between.
DIFFERENT LEVELS OF RESTITUTION
In an effort to become an effective catalyst for restitution, the Foundation opted for both macro and micro strategies as well as the facilitation of relationship building processes that could lead to practical restitution initiatives.
• Macro Level
On a macro level the different task teams of the Foundation are each preparing a document (1 - 2 pages) about their specific focus area. Part of the document will include short personal stories about the frustrations people experience with the slow pace of transformation in the different areas, a summary of already existing church-based and other initiatives as well as a few short, practical plans (suggestions) on how the different spheres of the South African society can contribute towards restitution in the different areas. The documents of the different task teams will then be used to compile a single, short "plan" ( the draft restitution plan of the Foundation ) that will be presented to the different South African ecumenical bodies. The Foundation wishes to cooperate with these ecumenical bodies in the further development (refining) of the plan and assist in the development of practical strategies that can lead to the implementation of the plan's restitution aspects.
• Micro Level
The aim with the Foundation's micro level strategy is to assist church members (and all other South Africans) to get involved in practical, grass roots, restitution initiatives. One of the responsibilities of the different task teams is to identify existing restitution related initiatives within their specific focus area and to establish partnerships with these organisations. These initiatives need to be introduced to church communities ... and church members need to be encouraged to actively participate in a restitution activity of their choice.
• Relationship building
One of the core values of the Foundation is the importance of relationships between people on both sides of the restitution process. Since its inception the Foundation strongly argued that church-led restitution can only happen after the establishment of relationships between the different parties. Through monthly restitution discussion group meetings between members from previously advantaged and disadvantaged church communities, the Foundation provides safe spaces where people from diverse backgrounds can interact with each other. They also discover ways how those that benefited in the past can share with those who were on the receiving end of racial discrimination in South Africa.
The establishment of cross cultural relationships in a country with a history of more than 300-years of racial oppression is a "mammoth" task and results are not always quick and forth coming. But all is not dark and gloom! During the past 7 months ± 15 members of a white Afrikaans speaking congregation in Durbanville (Sonstraal) and ± 15 members of a colored Lutheran Congregation in Elsiesriver (Eureka) met monthly with the aim to establish new relationships. During these months the two congregations started to get to know each other well and became involved in each others church activities. Many new friendships were established. During the first weekend of June, 25 members from the two congregations will attend a Healing of Memories and Restitution Weekend Workshop at Betty's Bay. During the workshop time will be given to plan practical restitution initiatives between the two congregations.
In a recent letter received from Rev Theo Mayekiso (one of the Founding members of the Foundation for Church-led Restitution) he wrote about the psychological and restorative aspects of restitution: " Restitution has a psychological aspect where people need to acknowledge that injustice took place - but it also has a restorative aspect. Restoration should start with the restoring of the dignity of people ". May God help that justice will be done to both these aspects during the weekend camp in Betty's Bay!
RESTITUTION FOUNDATION - A LEARNING ORGANIZATION As mentioned earlier, the Foundation decided to be a catalyst for biblical restitution within the South African Church community. Having embarked on this new journey we as organization are well aware that we are busy with "pioneer work". The Foundation acknowledge that we are still on a learning curve and would have to adapt our approach as we make progress and gain more insight. We would welcome all input and advice in this regard.
FINANCIAL MATTERS
Many of our new members have not paid their annual R100 membership fee yet! I would like to appeal to you to please pay your membership fees!
As an organization we need to fundraise ± R40 000 a month to sustain the work we are doing. It is quite a daunting task to raise such an amount of money and we need the generous support of our friends and members. If you can identify with the work the Foundation is doing, please consider an annual or monthly contribution to our work.
Banking details:
Bank Name: ABSA, Table View, Delphi Arch Office Park
Account nr: 40 - 5734 - 8021
Branch code: 632005
Account Name: Foundation for Church-led Restitution
With best wishes
Deon Snyman
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April 2007
Warm greetings to all of you!
A JUST SA ECONOMY: AN IMPORTANT TOOL FOR THE ACHIEVEMENT OF BIBLICAL RESTITUTION
At the March 2007 AGM of the Foundation for Church-led Restitution, a new strategy for the organisation was introduced and adopted. According to this strategy, the Foundation sees itself being a catalyst for biblical restitution within the South African Church context. For this to “happen” the Foundation identified 11 different restitution focus areas with each focus area having its own task team with the responsibility to develop a restitution strategy for their specific focus area.
One of the task teams, who met during the past month, is the Just Economy Task Team. As a broad guideline for a possible outcome, the following strategy was suggested:
- The development of a draft plan/model of a biblically just economic system for South Africa.
- A strategy to implement this plan and promote the plan.
- To get the support of all the South African interdenominational church bodies by inviting/motivating them to participate in the further developing of the draft plan.
- Together with all these interdenominational church bodies present the final plan to Government, national business bodies, NGO’s and other national and international bodies, to get buy-in and to further refine/develop the plan and to implement it.
- In the process, identify organisations/entities which are working on the promotion of a just economy for South Africa, with the intention of assisting/working with them.
Charles Robertson, a member of the Just Economy Task Team, was asked to share some of his ideas on a plan for a Just SA Economy. In this month’s newsletter I decided to share some of his thoughts with you:
1. “…lived… each man under his own vine and fig tree.” (I Kings 4:25). This is a picture of each Israelite family owning and living in his/her own house. The South African population comprises of and lives in 8-10 million family units. A plan is required for the building/development of a house/apartment for each South African family unit who do not presently own a house and who cannot afford one themselves; all of these houses are to be owned by the respective families; the houses are to be sensibly spread throughout the country; and a plan needs to spell out how it is to be promoted and implemented.
2. “I will bring back my exiled people Israel…; they will make gardens and eat their fruit.” (Amos 9:14). This is a picture of each Israelite having the privilege of working, and thereby earning an income to provide in the needs of him/herself and of his/her family. A plan is required of full employment for South Africa, with more or less the unemployment percentages as in Europe/USA/Japan; initiatives to encourage/support job creation through entrepreneurship and the establishment of new businesses should be investigated; and a plan needs to spell out how it is to be promoted and implemented. An aspect that needs to be investigated and dealt with in this regard is for BEE to be redirected to benefit the poor and needy.
3. “Give back to them immediately their fields, vineyards, olive groves and houses…” (Nehemiah 5:11). This is a picture of the giving back of the farms to those Israelites from whom it was taken. A plan is required of land reform, in terms of which those previously deprived families, who desire to become farmers, can be empowered/assisted to do so; and the plan needs to spell out how it is to be promoted and implemented.
4. In the above mentioned instance, Nehemiah also accused/dealt with the officials (Nehemiah 5:7). This is a picture of usury being applied by the Government/governing bodies at the time against the Israelites. An example of this situation is the South African tribal lands, where many individuals have houses, but do not have ownership and can therefore not borrow against their properties - as others in the cities can do. A plan is required of tribal land reform, in terms of which all the existing houses in villages will be serviced (i.e. roads, water and electricity to be provided), and the erven to be subdivided and transferred to the owners thereof; and the plan needs to spell out how it is to be promoted and implemented.
5. “My son, do not forget my teaching, but keep my commands in your heart, for they will prolong your life many years and bring you prosperity.” (Proverbs 3:1). The book of Proverbs emphasizes the importance of sound teaching and application. A plan is required for providing quality education for the disadvantaged, in terms of which also all the disadvantaged who desire to have a good quality education, can be assisted with scholarships and other support to do so; and the draft plan/model needs to spell out how it is to be promoted and implemented.
6. “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you.” (John 15:15). This is a picture of freedom and empowerment in the broadest sense of the word. In spite of the fact that believers are friends/children of Christ, deprived South African communities often/generally live as if they are slaves and servants – spiritually, psychologically, emotionally and economically. A draft plan/model is required of church/community transformation, in terms of which churches/communities in previously disadvantaged areas can be empowered/assisted to transform themselves; activities/initiatives related to the 2010 Soccer World Cup can be utilized to help with the transformation processes; and a plan needs to spell out how it is to be promoted and implemented. Another aspect which should be investigated in this regard is to express an opinion and/or support for the Government’s proposed social security and retirement reform schemes/initiatives.
7. “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.” (Colossians 1:16). God entrusted his creation to our care; and we have not been good stewards thereof. The poor, amongst other, suffer as a result. A plan is required in terms of which the environment/biodiversity in South Africa can be cared for and rehabilitated; and the plan needs to spell out how it is to be promoted and implemented.
8. “ What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?” (James 2:14). This is a picture of personal involvement in helping to meet the physical needs of others. Many South Africans can/may be willing to do something practical to live out their faith, but they need help and encouragement to do so. A plan is required in terms of which people can be assisted to give some of their time (as professionals and otherwise) to help the poor and those in need. An aspect that will contribute to raising awareness of biblical restitution and to sensitise people to become involved, is to have a large proportion of members of rich white churches and of poor black churches to regularly meet cross culturally in small discussion groups, with the aim of sharing life experiences, the establishment of long term personal friendships amongst themselves, and to become involved in one another’s lives as friends.
Friends, I would like to invite you to engage with the thoughts of Charles Robertson. Your feedback would be highly appreciated. It will definitely contribute towards the ongoing debate within the organisation.
With best wishes
Deon Snyman
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February 2007
Warm greetings to all of you!
HUMAN LIFE HAS EQUAL WORTH
On Wednesday 21 February, the Minister of Finance, Trevor Manuel, delivered his 2007 Budget Speech. He chose as his theme the words human life has equal worth. In this context he quoted the British writer, Will Hutton, who wrote: The foundation of human association is the idea that human life has equal worth and human beings are equally entitled to political, economic and social rights which allow them to choose a life they have reason to live. He went on to say: The idea, that human life has equal worth, and that this is the core value that unites us, invites us to ask whether we have done enough to give practical effect in South Africa today to our shared humanity. Have we acted in a manner that shows that human life has equal worth? Or do we still live in a society where the shadow of history dominates over the opportunities of an open society...
The Foundation for Church-led Restitution believes that human life has equal worth and that the South African churches have a responsibility to showcase this truth. The sad reality is that the church isn’t always a good example of equality within the society. Nearly 13 years after the first democratic elections, the South African church is still mainly divided in a poor/black church and a rich/white church. The Foundation for Church-led Restitution was established in 2003 to assist the South African church to address these imbalances through church-led restitution. It is after all a biblical principle - ... those in society who have been unfairly advantaged must “give back” to those in society who have been unfairly disadvantaged (c.f. Luke 19:1-10).
In its beginning years the Foundation for Church-led Restitution focused on advocating the importance of church-led restitution within the South African society. This was primarily done through restitution workshops held at various places in South Africa. At these workshops church members from all spheres of society shared their personal stories and discussed their own understanding of the biblical basis of restitution. This strategy of restitution workshops was followed by the establishment of various restitution discussion groups within the city of Cape Town. In these discussion groups people from the rich/white church and people from the poor/black church had monthly meetings where new relationships were formed, personal stories were shared and participants continued to debate the biblical basis for restitution. In planning for the years ahead the leadership of the Foundation decided to work towards the establishment of a church-led restitution movement that will mobilize the church to implement restitution. To achieve this goal the Foundation sees its role as a catalyst for biblical restitution within the South African church community. In future the Foundation wants to identify, network with and support existing restitution related initiatives and mobilise churches to support these initiatives. A few specific restitution focus areas that have been identified include: job creation for the unemployed, housing for the homeless, town housing for farm workers, the 2010 Soccer World Cup, education for previously disadvantaged and advocacy for a just South African economy. The Foundation plans to encourage interested people to serve on various task teams to help motivate the church to be involved in restitution activities.
We take this opportunity to invite you to our Annual General Meeting to be held on the 15 March 2007 (17:00 – 19:00) at the Vredelust Dutch Reformed Church (Corner 13th Avenue & Duminy Street, Boston, Bellville). Our new strategy will be introduced and we are praying that many will consider participating in some of these ventures. We would really love to see you there.
Let's all share and work together to ensure that human life has equal worth!
With best wishes
Deon Snyman
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December 2006
Warm greetings to all of you!
While visiting the well known Afrikaans poet Prof Lina Spies in Stellenbosch a few months ago, she told me that she was busy translating the diary of Anne Frank into Afrikaans. As a departure gift Lina gave me a copy of the Melissa Müller biography on Anne Frank. I only started reading the book a few days ago and was so fascinated with the life story of Anne that I afterwards had to read the English version of the diary. With the 10th anniversary of the TRC in 2006 still fresh in our minds, all South Africans were again reminded of our own history of past human right abuses - abuses similar to what Anne Frank had to endure while living as a Jew in Europe during the Second World War. Perhaps it was the similarity between the Anne Frank and South African stories that made the reading of the books for me such a worth while experience.
Anne Frank (1929 - 1945) was a European Jewish girl who wrote a diary while in hiding with her family and four friends in Amsterdam during the German occupation of the Netherlands in World War II. Anne was born in Frankfurt, Germany, but her family moved to Amsterdam in 1933, after the Nazis gained power in Germany. However, she and her family were trapped when the Nazi occupation extended into The Netherlands. As persecutions against the Jewish population increased, the family went into hiding in July 1942 in hidden rooms in her father Otto Frank's office building. After two years in hiding the group was betrayed and transported to concentration camps. Seven months after her arrest, Anne died of typhus in Bergen-Belsen within days of her sister, Margot Frank. Her father, Otto, the only survivor of the group, returned to Amsterdam after the war ended, to find that her diary had been saved. Convinced that it was a unique record, he took action to have it published. The diary, which was given to Anne Frank on her thirteenth birthday, chronicles her life from June 12, 1942 until August 1, 1944. It was eventually translated from its original Dutch into many languages and became one of the world's most widely read books. Described as the work of a mature and insightful mind, it provides an intimate examination of daily life under Nazi occupation and in hiding; through her writing, Anne Frank has become one of the most renowned and discussed of Holocaust victims.
Anne was very clear about the pain she experienced being treated differently for being Jewish. In her diary, Anne listed some of the discriminatory actions taken against Jews during her lifetime: Jews were required to wear a yellow star; Jews were required to turn in their bicycles; Jews were forbidden to use trams; Jews were forbidden to ride in cars - even their own; Jews were required to do their shopping between 3:00 and 5:00 P.M.; Jews were required to frequent only Jewish-owned barbershops and beauty parlors; Jews were forbidden to be out on the streets between 8:00 P.M. and 6:00 A.M; Jews were forbidden to attend theaters, movies or any other forms of entertainment; Jews were forbidden to use swimming pools, tennis courts, hockey fields or any other athletic fields; Jews were forbidden to go rowing; Jews were forbidden to take part in any athletic activity in public; Jews were forbidden to sit in their gardens or those of their friends after 8:00 P.M.; Jews were forbidden to visit Christians in their homes; Jews were required to attend Jewish schools.
There are not only similarities between the human rights abuses in Nazi Germany and Apartheid South Africa but also similarities in the ways both Germans and white South Africans struggle to deal with their past. In his book Nazi Germany: a New History (Continuum, 1997) Klaus P. Fischer refers to the Germans dodging behind a series of rationalizations when they were confronted with incriminating evidence after the Second World War. Many influential Germans argued that they merely followed orders and that Hitler was the real guilty one. Ordinary people, too, dodged into convenient excuses, claiming that they were insignificant cogs caught in a totalitarian system where opposition was difficult to organize and invariably resulted in imprisonment or death. Against the background of this German experience the significant amnesia within the white South African community about the atrocities of apartheid is perhaps understandable. The new democracy in South Africa is only 12 years old … but like Hitler who (more than 50 years after his death) continues to spook the Germans, the Apartheid spook will also continue to haunt South Africans for years to come. Perhaps an important lesson to be learned from the German experience is that amnesia about the atrocities of apartheid won’t make the apartheid spook to disappear. South Africans have to face the reality of the injustices of Apartheid … and deal with it! And … those who benefited unjustly from Apartheid have a responsibility to “make things well again”.
After the war Germany instituted a program of restitution called Wiedergutmachung (literally "to make well again" or to compensate) aimed at compensating the victims of Nazism, particularly the Jews, for damages to life, health, freedom, or property incurred at the hands of the Nazis. In 1951, Israeli authorities made a claim to the four powers occupying post-war Germany regarding compensation and reimbursement, based on the fact that Israel had absorbed and resettled 500,000 Holocaust survivors. They calculated that since absorption had cost 3,000 dollars a person, they were owed 1, 5 billion dollars by Germany. They also figured that six billion dollars worth of Jewish property had been pillaged by the Nazis. A restitution agreement between Israel and Germany was signed in September 1952 and West Germany paid Israel a sum of 3 billion marks over the next fourteen years. The payments were made to the State of Israel as the heir to those victims who had no surviving family. The money was invested in the country's infrastructure and played an important role in establishing the economy of the new state.
In South Africa the democratically elected government took certain actions towards restitution. These include a rewriting of the South African history, a payout of R30 000 for the 22,000 victims of gross human rights violations as identified by the TRC, black economic empowerment – through employment equity (affirmative action) and preferential treatment for black owned business in tenders etc, land restitution, taxes like capital gains tax, and the establishment of the national skills fund, the Umsobomvu Youth Fund and the Business Trust.
Apart from the initiatives taken by government the final report of the TRC remind white South Africans who benefited from apartheid that they also have a moral responsibility to make South Africa well again by getting involved in practical acts of restitution. The Foundation for Church-led Restitution is of the opinion that white South African Christians have to take the lead in this process for restitution being a biblical principle: if you have done injustice to somebody you have to make amends (c.f. Luke 19:1-8).
As mentioned in earlier newsletters there are a number of ways to do restitution. In a paper to be presented at the International Conference for Youth Ministry in January 2007 with the title payback time: a contemporary theology of restitution for young people, Sharlene Swartz of the University of Cambridge made the following practical restitution suggestions: Stay in this country; Follow a profession that will serve others, especially the poor; teach mathematics in a township; give extra mathematics lessons to township kids; annual church collection for reparations; start a bursary fund for black kids for tertiary education; ensure that someone you employ is well taken care of (hospital and pensions); sell some of your land and use the proceeds to build a home for a black family; sell your holiday home; investigate how your denomination acquired its land; mentor a black kid; mentor a black family financially; adopt an orphan or more than one (even if you can’t afford it); learn to live more simply; learn Xhosa; give away a second car; put 8 black kids through school including textbooks, transport and lunch; find 8 kids jobs when they finish school; merge organisations that are still divided along racial lines; contribute towards a restitution fund; support the Basic Income Grant Initiative; move to a township church.
On behalf of the Foundation for Church-led Restitution I would like to wish you all the best for 2007. I trust that the friendships established during 2006 will develop further in the New Year.
With best wishes
Deon Snyman
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November 2006
Warm greetings to all of you!
RESTITUTION DISCUSSION GROUPS … AN OPEN SPACE FOR CHURCH PEOPLE TO TALK AND MOURN.
A week ago I had the opportunity to attend a lecture of Dr. Vamik Volkan, emeritus professor of psychiatry and founder of the Center for the Study of Mind and Human Interaction at the University of Virginia. Dr Volkan is a world renowned scholar on the effects of trauma on the human psyche. In his lecture he explained how painful memories that are not adequately dealt with by one generation affect the behavior of future generations. A specific trauma incident may lay dormant for years and can then unexpectedly erupt within next generations.
While reflecting on his lecture, I thought about a recent meeting I had with a group of young American professionals. While having supper together, I introduced the group to the activities of the Foundation for Church-led Restitution. After my presentation we started to talk about the need for restitution in South Africa … and then the discussion suddenly took a slight turn. The group started to share some of their own life experiences and it became clear that the demand for restitution isn’t just confined to South Africa. Herewith 3 of the stories that made a big impression on me:
The story of the Japanese-American
I am a Japanese American. My forefathers immigrated to the US at the beginning of the last century. When the USA, after the bombing of Pearl Harbour (7 December 1941), declared war against Japan, the US government decided to intern all US citizens of Japanese decent. Both my grandparents were interned for a few years. It caused a lot of pain to my family. This incident had a profound effect on their lives, the lives of my parents and is still affecting my life. My family rarely spoke about the incident but it feels to me as if this family trauma follows me wherever I go. During the first Bush administration the USA government apologized for what was done to Japanese Americans during World War 2. $25 000 was paid as compensation to those whose human rights were violated. My family is grateful for this acknowledgement but it didn’t take the memories away. I guess it will stay with us for a few generations.
The story of the Indigenous-American
I am an indigenous American. When I think about what really happened to my people I become very sad. Sometimes I feel like a stranger in my own country. My people lost their land … actually they lost everything they had. But perhaps the greatest thing we lost was our dignity as human beings. My people are struggling with a huge inferiority complex … we think we are never good enough. Many of the indigenous Americans think that they can only be successful if they become like white Americans. I don’t enjoy my life here on earth. I feel very bitter about what happened to my people. I just live for the life that will follow this life … I hope I will then be happy.
The story of the Taiwanese-American
My grandparents were born in Taiwan. My grandfather was an educated man. After Taiwan was invaded by people from main land China a few decades ago, the invaders removed all the Taiwanese intellectuals from the society. For a few years my grandmother had to hide my grandfather in his own house so that the Chinese could not take him away. Eventually my grandparents immigrated to the USA. My grandmother became a committed Christian. She is a very kind person but even today when anyone talks about mainland China, her face changes and one can see the anger she still carries in her. It upsets me very much every time when I see her like that.
Thinking about the American stories helped me to understand what Volkan tried to illustrate in his presentation when he said “… trauma not adequately dealt with by one generation affect the behavior of future generations”. On the question what people could do to minimize the effect of trauma on the next generation, Volkan said “… the only way to deal with trauma is to talk about it … to talk about your trauma experience at each and every opportunity and to mourn about your trauma, privately but also publicly.
Many South Africans experienced a lot of trauma during the past few centuries and as the stories of the Americans hinted, our trauma will also haunt us for a long time to come. Through the process of the TRC, South Africans started to talk about their trauma experiences. According to Volkan the TRC was a good start. But the TRC was only the first step - the story telling and the mourning must continue. For real healing to take place in South Africa we need to give traumatized South Africans enough time to share their stories and to mourn.
One of the main objectives of the Foundation for Church-led Restitution is to contribute towards the healing of the South African nation. Through the establishment of restitution discussion groups between previously advantaged and disadvantaged church communities, the Foundation for Church-led Restitution created an open space for people to talk and to mourn … and to listen and to hear each other (currently 6 discussion groups meet on a monthly basis). By being available to listen to the stories and to respect the mourning of fellow South Africans, one is already assisting with the healing process of those who were traumatized. This in itself can be seen as acts of restitution for it not only contributes to the healing (restoration) of the traumatized but it also ensures a less traumatized future generation. But … as the church of Christ we also have the responsibility, while comforting those who are mourning, to actively participate in the undo of the injustices done to the traumatized. It would enhance the healing process … and it is what Jesus would have done (cf. Luke 4:16-19).
With best wishes to all of you!
Until next time.
Deon Snyman
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October 2006
Warm greetings to all of you!
I recently read that Archbishop Desmond Tutu and his colleagues agreed that the special Hearing for Faith Communities (East London, 17-19 November 1997) called by the South African Truth and Reconciliation Commission was indeed one of the highlights of the TRC’s programme. For four days religious leaders, congregants, delegates from many countries and human rights specialists met at the Christian Center in East London to evaluate the role of the faith communities in South Africa during the apartheid era, and to discuss the contribution that these communities may bring in the process of national reconciliation. The hall was packed, and journalists saw to it that news of the proceedings reached audiences all over the world. In its final report the TRC made some recommendations to the faith communities. Part of the recommendations focused on the redistribution of skills and resources (cf section 5, final report, TRC). The report suggested that religious communities:
· Utilise the skills enjoyed by many of their members, to provide training and leadership skills to disadvantaged communities.
· From different racial and class groups seek ways of sharing material resources.
· Undertake a ‘land audit’, identifying land in their possession (including glebes) which can be made available to the landless poor.
· Return land that was acquired as a result of apartheid legislation to its rightful owners.
· Consider creating a general fund, to be financed in proportion to their resources that can be used for the victims of past abuses.
· Explore ways, in consultation with government, of resuming their involvement in education, health care and community development, as part of a commitment to nation building.
During this year, the 10th anniversary of the establishment of the TRC, the Foundation for Church-led Restitution discussed the progress churches made with the implementation of above mentioned TRC recommendations. Although many churches contributed a lot towards the reconciliation process in the new South Africa, churches and church members did not do that much as far as the implementation of the “restitution” recommendations are concerned. The Foundation for Church-led Restitution agrees with Archbishop Tutu when he says that “the still existing (and growing) gap between rich and poor in South Africa serves as warning that all the progress made with reconciliation in the country can go up in flames if the needs of the poor are not addressed”. The Foundation also believes that Tutu is prophetic when he says "We need to be very careful that the poor don't begin to say 'Where is the freedom dividend?”.
To assist churches to deal with this specific “restitution” recommendation in the TRC report, the Foundation for Church-led Restitution recently conducted a two day restitution workshop in the same venue where churches made their submissions to the TRC in 1997. 37 Church-leaders from different churches and different cultural backgrounds from East London and surrounding areas attended the workshop from 18-19 October 2006.
The keynote address at the workshop was delivered by Dr Bongani Finca, former commissioner of the TRC. In his address he warned that South Africa could go down the same “downward slope” as Zimbabwe unless churches play their part in the restitution of apartheid victims. “When a Zimbabwe happens on our doorstep we rise in condemnation and in harsh judgment, but we are slow to discern the signs that will lead this nation to the same downward slope,” Reverend Finca said. “A prophetic church must not sing a lullaby to the nation – it must sound warning bells and calls on the nation to wake up before it is too late.”
Finca stressed that restitution was “not a political issue, but a moral imperative”. “The Church has to address the nation on restitution as strongly as it is seen to be doing on the issue of crime”. Finca told the meeting that the recommendations on restitution made during the TRC hearings 10 years ago were gathering dust in libraries. But instead of acting on the recommendations, the matter of restitution had become “painfully hot”. “No one wants to touch it. People have closed their minds to it. No one wants to think about it, let alone speak about it or hold a workshop on it – not in the Church, not in the structure of the state, not in civil society,” he said.
Finca said the Foundation for Church-Led Restitution should be congratulated for holding the workshop – the first of its kind that he had encountered since the TRC hearings. “A workshop like this one on the subject of restitution ... speaks of a Church that is taking seriously its calling to act as the conscience of the nation, not only on soft issues but on difficult issues.”
During the workshop, workshop participants had the opportunity to share their own stories in small groups with group members and to think about the biblical basis of restitution. Participants also had an opportunity to discuss practical ways churches and church members could participate in restitution initiatives. At the end of the workshop the participants agreed to establish a restitution discussion group for church members of the East London area. The aim of the discussion group is to meet regularly and convince other church members about the importance of restitution and to motivate Christians to become actively involved in restitution initiatives.
With best wishes to all of you!
Until next time.
Deon Snyman
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Newsletter - September 2006
Warm greetings to all of you!
Two weeks ago I met with Nyameka Goniwe in Observatory, Cape Town and asked her about her understanding of restitution. Nyameka Goniwe is the widow of Matthew Goniwe.
Late in the evening of 27 June 1985, the South African Security Forces set up a roadblock to intercept a particular car on a mountain pass near Port Elizabeth. Four activists were in the car, all of them a "thorn in the side” of the Apartheid generals who had secretly targeted some of them for assassination. Their leader, Matthew Goniwe, was a suspended teacher from the small town of Cradock. The policemen abducted Matthew Goniwe, Fort Calata, Sparro Mkonto and Sicelo Mhlauli and murdered them in cold blood. They then mutilated their bodies as a strategy to lay the blame at the feet of a rival liberation organisation, and set fire to the bodies. The burnt bodies of the "Cradock Four", as they came to be known, were later found near the Port Elizabeth suburb of Bluewater Bay. The murders became one of the murkiest and controversial episodes of the Apartheid state.
Ten years ago Nyameka was one of the first people to testify at a hearing of the Truth and Reconciliation Commission in East London. Testifying before the commission didn't heal Nyameka from the pain and anger she still experienced more than 10 years after the death of her husband. Nyameka realized that if she didn’t do something herself about this pain and anger in her life it would continue to destroy her as a human being. She therefore developed a plan to deal with the pain and anger inflicted on her by the injustices of the apartheid system. In partnership with the Institute for Justice and Reconciliation in Cape Town she began to arrange reconciliation seminars for the people of Cradock: Whites, Coloureds and Xhosas from Cradock attended the seminars where everyone had the opportunity to tell their stories and talk about the past, the present and the future. Nyameka told me that it was through these gatherings of the different people of Cradock that she started to experience healing. For Nyameka Goniwe the participation of especially the white people of Cradock in these seminars were acts of restitution. Their participation gave her the opportunity to use their “ears" to tell her story - and through their listening and consolation she experienced aspects of healing and restitution.
The Foundation for Church-led Restitution is in agreement with Nyameka Goniwe! One of the most meaningful ways white Christians in South Africa can engage in restitution is through giving something of themselves to those that were victims of the injustices of Apartheid. Through the establishment of cross-cultural friendships and the sharing of skills (e.g teaching people how to drive a car, assisting with extra Maths and Science classes in disadvantaged communities, mentoring upcoming business people) white Christians can play a meaningful role in the process of healing and the restoration of justice in South Africa. It is for this reason that the Foundation for Church-led Restitution assists churches to talk about restitution through the establishment of restitution discussion groups between previously advantaged church communities (e.g. DRC Vredelust, DRC Sonstraal, DRC Stellenberg, DRC Durbanville, Christelike Gereformeerde Kerk Parow, Bellville Presbyterian Church, Kenilworth Vineyard) and Christians living in previously disadvantaged areas (e.g. Kraaifontein, Khayelitsha, Guguletho and Elsiesrivier) in the Cape Town area. After the establishment of relationships through the regular meetings between the different discussion groups people from previously advantaged church communities will develop restitution strategies to address past injustices and participate in the healing process of the land.
In other news ...
10 years ago the different South African churches made their submissions to the TRC in the Christian Centre, Abbottsford, Chapel, East London. One of the issues still outstanding ten years after the submission of the churches is the whole issue of restitution. To remind churches of this outstanding issue, the Foundation for Church-led Restitution has arranged a restitution workshop from 18-19 October 2006 in the same church building where the submissions were made in 1996. The main aim of the workshop will be to remind churches of the biblical principal of restitution and to challenge churches to actively participate in restitution initiatives.
The den Hoek farm in the George area, donated as an act of restitution to the Foundation, was recently sold. At least half of the proceeds from the sale of the farm will be given as a restitution gift to the previously disadvantaged communities in the George / Mosselbay area. Different churches in the George area are developing an action plan exploring how the money should be spent to the benefit of the previously disadvantaged communities in the George area. The Foundation hopes that this deed of restitution will further contribute to reconciliation in South Africa and that it will motivate other South Africans to actively participate in restitution activities.
With best wishes to all of you!
Until next time.
Deon Snyman
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September Update
After meeting with various people during the past month from previously advantaged communities it was again clear that white South Africans, when confronted with the biblical principle of restitution, feel very uncomfortable. On the other hand I again experienced the cynicism of black South Africans about reconciliation that excludes restitution. Even before accepting the position as Chief Operating Officer of the Foundation for Church-led Restitution I was aware of the difficulty of the task. I am still strongly convinced by the Christian foundation for restitution – a biblical principle Christians standing for justice cannot run away from. It is only God through his Holy Spirit that can open the hearts of people for restitution. This letter highlights a few of the focus areas of some of the Foundation’s activities to pray for. It also includes areas for thanksgiving and intercession. I invite you to use these points as guidelines for your prayers for the work of the foundation as well as for myself.
May God in his great mercy hear our prayers!
Thank you very much.
Greetings.
Deon Snyman
1. "Bridging the Gap" Workshop
Since March this year I formed part of a CCC (Consultation for Christian Churches) planning committee planning a reconciliation workshop for the leaders of different churches in the city of Cape Town. A lot of time was spent planning the workshop. The workshop took place from 5 to 7 September 2006 at Rocklands near Simonstown. Approximately 60 church leaders from varying denominations in Cape Town attended the workshop. Participants had ample time to share their personal life stories in small groups and new understandings were gained for the different backgrounds people come from. During the workshop some participants spoke about the importance of restitution as part of reconciliation. At the end of the workshop i had the opportunity to introduce the participants to the Foundation for Church-led Restitution. Churches were challenged to establish restitution discussion groups within their churches and were invited to make use of the services of the Foundation.
Thanksgiving
60 Ministers from different church denominations in Cape Town committed themselves to actively participate in the promotion of reconciliation in South Africa and undertook to mobilize their congregations to actively participate in reconciliation activities. Intercession
The workshop participants agreed that restitution forms an important part of reconciliation and undertook to stress the importance of the message of biblical restitution within their congregations and to motivate their congregation members to get involved with practical restitution initiatives.
2. Den Hoek Farm
The den Hoek farm in the George area, donated as an act of restitution to the Foundation, was recently sold for R1 300 000. At least half of the income from the sale of the farm will be given as a restitution gift to the previously disadvantaged communities in the George / Mosselbay area. Different churches in the George area are developing an action plan exploring how the money should be spent to the benefit of the previously disadvantaged communities in the George area.
Thanksgiving
That the farm was sold for a good price so quickly after it was put on the market
Intercession
That this deed of restitution will further contribute to reconciliation in South Africa and that it will motivate other South Africans to actively participate in restitution activities.
That the Churches in the George / Mosselbay area will develop a restitution program that will have the support of the broader community.
That those that will benefit from the deed of restitution will use the opportunities given to them to further develop their talents - not only to their own advantage but also to the advantage of their communities.
3. Restitution discussion groups
Various previously advantaged church communities in the Cape Town area (DRC Vredelust, DRC Sonstraal, DRC Stellenberg, DRC Durbanville, Christelike Gereformeerde Kerk Parow, Bellville Presbyterian Church, Kenilworth Vineyard) agreed to establish restitution discussion groups within their congregations. Congregations from previously disadvantaged communities (e.g. Kraaifontein, Khayelitsha, Guguletho en Elsiesrivier) agreed to participate in the restitution discussion groups. 3 restitution discussion groups have already started to run and the others will hopefully start running within the next month.
Thanksgiving
The willingness of different church communities to deal with restitution by participating in restitution discussion groups.
Intercession
That those who participate in restitution discussion groups will realize that restitution is a biblical principle and it is an important requirement for reconciliation in South Africa.
That the participants in the restitution discussion groups will ensure that the principle of biblical restitution will form part of the vision of their congregations.
That the participants of restitution discussion groups will participate in practical restitution initiatives.
4. Restitution workshop: East London
A restitution workshop will take place in East London from 18-19 October. The workshop will take place in the same church building where churches made their submissions to the Truth and Reconciliation Commission (TRC) more than 10 years ago. The workshop will be a symbolic event because ten years after the TRC, restitution remains unattainable and this hinders reconciliation in South Africa. One of the main aims of the workshop will be to remind churches of the biblical principal of restitution and to motivate churches to actively participate in restitution initiatives.
Thanksgiving
A lot of progress has been made in South Africa as far as reconciliation is concerned since 1994.
Intercession
That the East London workshop will be successful.
That a large number of people from different churches will attend the workshop.
That participants will put the issue of biblical restitution on the agenda of the churches.
That different churches will participate in biblical restitution activities after the workshop.
5. Planning workshop: Glentana
The Foundation is planning a strategic planning workshop for board members from 13 – 15 October at Glentana. During the workshop emphasis will be placed on the vision and mission of the organisation. The strategic planning will also focus on the most effective ways to reach the goals of the organisation.
Thanksgiving
The commitment of all board members of the Foundation for Church-led Restitution.
Intercession
That all board members will be able to attend the planning workshop of the weekend.
That the workshop will be successful.
That an effective plan will be developed to help the foundation reaching its goals.
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