Individualistic and legalistic approach to human-rights violations

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The ontology of domination: Center vis-à-vis periphery

The idea of the ontology of domination needs to be understood against the Dusselian notion of geopolitics of space. This is notion is based on the understanding that the world has been divided into two geopolitical spaces, that is, the center (which is occupied by Europeans or Beings) and the periphery (which is occupied by Non-Europeans or Non-beings) (Dussel 1985:1–3). This division of the world came about as a result of the context within which the conqueror was nurtured, namely the adage that “I conquer, therefore I am the sovereign” (Ramose 2003:543). It is thus against this background that Europeans assumed the status of being the “Beings” and as such felt justified in their quest to colonize those on the periphery, that is, those who are non- beings. Thus Dussel rightly notes that, as the result of the both the adage of “I conquer, therefore I am the sovereign” and the geopolitics of space, which resulted in the ontology of domination, the following question (which justified domination) arose concerning Non-Europeans: “Are the Amerindians human beings? That is, are they Europeans, therefore rational animals?” (Dussel1985:3).
Following the ontology of domination, there was another development, namely the colonization of Africa or what Mudimbe refers to as the scramble for Africa (Mudimbe 1988:1). The “scramble for Africa” is a popular name for the invasion, occupation, colonization and annexation of African territory by Europeans powers. The scramble for Africa is also called the partition of Africa and the conquest of Africa. The invasion, occupation, colonization and annexation of Africa in general and South Africa in particular need to be understood against the background of the Dusselian notion of geopolitics of space. The division of the world into two, the center which is occupied by Europeans and the periphery which is occupied by Non- Europeans, and the adage that “I conquer, therefore I am the sovereign” thus forms the background to colonization. These thoughts contributed to the construction of the Being of Europeans in general and Afrikaners in particular.
Amongst Europeans, the notion of “Being” (that is, the idea of existing in the world) was heavily influenced by their conviction of being “special beings” in contrast to those whom they had to conquer because of the questions hanging over the “being” human of the latter. This was obviously influenced by their long European history of being rational beings and beings whose soul had been ordained by God. This idea was based on their pseudo-understanding that those who possess reason or rationality are special beings chosen by God to be the guardians of those who unfortunately lacked the capacity to possess rationality or reason and thus lacked the soul that was ordained by God. These non-rational being therefore looked like human beings but were not human beings. This logic thus gave Europeans a moral indication (and justification) on how to treat those who lack rationality or reason and who had no soul that is ordained by God. It must be notedthat the Europeans are self-appointed heirs to the right to reason (Ramose 2005) and the right to possess a soul ordained by God (Maldonado-Torres 2007:240–270).

The ontology of domination and rise of the civil religion

The colonization of Africa in general and of South Africa in particular was informed by the ontology of domination. This ontology needs to be understood against the backdrop of the notion of “space”. Dussel (1985:1–2) claims that, for the purpose of domination, the world was divided into two – a center (which is occupied by Europeans or Being) and a periphery (which is occupied by Non-Europeans). For a long time, the center, which is occupied by Europeans and Beings, has not only imposed itself on the periphery, which is occupied by Non-Europeans or non-beings, but it has also developed a logic which justifies why the center needs to impose itself on the periphery and act as guardians of those on the periphery. Colonization came to its peak through the conquering of the Being of its subjects (that is, Africans in this case). This is based on what Mudimbe refers to as the colonial structure, which embraces the physical, human and spiritual aspects of the colonizing experience (Mudimbe 1988). This colonial structure developed three complementary hypotheses and actions, namely (1) the domination of the physical space, (2) the reformation of natives’ minds and (3) the integration of local economic histories into the Western perspective (ibid:15). The colonization of Africa further needs to be understood within the context where conquering was nurtured, that is, under the adage that “I conquer, therefore I am the sovereign.”
It is thus against this backdrop that the notion of Being (that is, existence or being human) amongst Europeans in general and Afrikaners6in particular needs to be understood. It is as a 6“The Europeans who immigrated to the Cape during the seventh and eighteenth centuries derived from several countries. They came primarily from the Lowlands where national boundaries were less clearly defined than elsewhere. Nonetheless these settlers shared certain characteristics. Although French and especially German were result of the construction of this Being of Europeans in general and Afrikaners in particular, which was backed up with Calvinistic traditions, that the idea of the inferior and superior beings were further developed.
This Being which resulted in the profound relationship between politics and religion (theology) in South Africa can be traced back to the influence of the Kuyperian, so- called Neo-Calvinism, Scottish evangelicalism and romantic nationalism which helped to form and strengthen the Afrikaner civil religion (Moodie 1975). This Afrikaner civil religion was an attempt by Afrikaners, who after the arrival of the Dutch at the Cape in 1652 and other groups of Europeans later merged into a group with an own identity, to establish themselves as a unique people before God, with their own civil liturgy, sacred days and leaders. The Dutch came to South Africa as colonists and then later blended into the Afrikaner people, who developed their own history, language and culture. One thing that must be noted is that the colonists who arrived in South Africa were largely shaped by their link to the European heritage and the economic
situation of their respective native countries.

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CHAPTER 1 INTRODUCTION
1.1 Introduction
1.2 Problem statement
1.3 Background to the problem statement
1.4 Hypothesis
1.5 Value of the study
1.6 Methodology
1.7 Outline of the study
CHAPTER 2 AN ANATOMY OF APARTHEID IN SOUTH AFRICA
2.2 The ontology of domination: Center vis-à-vis periphery
2.3 The ontology of domination and rise of the civil religion
2.4 The ontology of domination and the 1948 civil religion and political victory
2.5 The ontology of domination and the inculcation of the apartheid system
2.6 The ontology of domination and the solution to the native problem
2.7 The ontology of domination and socialisation.
2.8 Conclusion
CHAPTER 3  THE NEO-LIBERAL TRANSITION TO DEMOCRACY IN SOUTH AFRICA: COMPROMISES ANDA POLITICAL SOLUTION FOR A NEWSOUTH AFRICA?.
3.1 Introduction
3.2 Neo-liberal transition: Democratization as the only way
3.3 Neo-liberal transition: Shifts in the thinking of the ANC and NP
3.4 Neo-liberal transition: The TRC as a final seal?.
3.5 Conclusion
CHAPTER 4 THE TRC AND THE RATIFICATION OF THE ELITE COMPROMISE REACHED AT THE INFORMAL AND FORMAL NEGOTIATIONS
4.1 Introduction
4.2 Historical and ideological influences on the TRC
4.3 TRC: The biblical concept of ‘reconciliation’ within the TRC
4.4 TRC: Individualistic and legalistic approach to human-rights violations
4.5 TRC: A political project with a political solution.
4.6 Conclusion.
CHAPTER 5  THE CONSEQUENCES OF DE-HISTORICISING THE STORY OF APARTHEID THROUGH THE INABILITY OR UNWILLINGNESS OF THE TRC TO UNCOVER THE TRUTH ABOUT SYSTEMIC EXPLOITATION
CHAPTER 6  CONCLUSION 
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Dealing lightly with the wounds of my people: A Theological Ethical Critique of the South African Truth and Reconciliation Commission

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