) – I attempted to show who is keeping race alive in non-racial South Africa and why. In this contribution, I offer an outline of the original Racial Capitalism. Although a story of our history, it is often forgotten by those who lived through it and inadequately known by those who didn’t. It is a history that connects the old South Africa to the new by providing a standard against which to measure current claims of the conjoined twins of racialised poverty and privilege.
But this unparalleled miners’ strike was singularly different. The impassioned call for unity among the workers of the world was, and I quote, “to fight for a white South Africa”. The full battle cry being: “Workers of the world unite and fight for a white South Africa.”: “The first thing the native learns is to stay in his place and not to go beyond certain limits.” But it wasn’t the natives who were forgetting themselves.
The 1922 defeat of the white miners further entrenched the dominance of mining – now including coal and other minerals – in shaping not only the South African economy but the entire racialised society built on and around that economic base. Cheap black labour was essential for what fast became an industrialised South Africa. But black people were incompatible with white civilisation.
White supremacy met these challenges by introducing a hierarchy of civilisations. Whites were obviously at the top of the pyramid and Africans at the bottom. Coloureds, having “white” blood, were ranked next to 100% whites. Indians, probably because they came from India with its recognised-though-still-limited civilisation and, almost certainly because they were relatively few, were placed above the African untouchables.
With one’s designated race determining virtually every aspect of one’s life, race classification was essential. And not only for each individual. Enforcement of the myriad race laws made it essential. Hence the Population Registration Act of 1952. The act ensured that every single South African was assigned to one of the four races, manufactured to meet the needs of white supremacy.
White supremacy in South Africa was made easy for most of the supremacists until the late 1970s and early 1980s. They eagerly held on to the belief that they were superior either by the good fortune of their race or the grace of their gods.
At the risk of labouring the point, blackness has two faces in South Africa 2020: one poor, the other rich. What is needed is an analysis based on white racism that simultaneously accounts for both black poverty and black wealth.
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