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Ubuntu has been defined as a moral quality of human beings, as a philosophy or an ethic, as African humanism, and as a worldview. This paper explores these definitions as conceptual tools for understanding the cultural, educational, and philosophical landscape of post-apartheid South Africa. Key to this understanding is the Althusserian concept of state apparatus. Louis Althusser divides the state apparatus into two forces: the repressive state apparatus (RSA); and the ideological state apparatus (ISA). RSAs curtail the working classes, predominately through direct violence or the threat of violence, whereas ISAs function primarily by ideology, including forms of organised religion, the education system, family units, legal systems, trade unions, political parties, and media. This paper discusses the link between increasing inequality in post-apartheid South Africa and education, with specific reference to Althusser's ISAs and the abuse of Ubuntu as a subterfuge for socio-economic inequality. [ABSTRACT FROM AUTHOR]

Scholars examining racial stereotyping and prejudice in racially organised social systems have largely focused on how non-White ethnic and racial groups experience racial stereotyping in White-majority national contexts such as the US, Australia and European countries. There is only scant scholarship on experiences of ethno-racial communities in Black-majority countries such as South Africa, a country where Whites are a minority. Even though there is ample scholarly work on racial stereotyping of racial groups in South Africa such as Coloured people, much of it is focused on their experiences during colonial and Apartheid eras. Little is understood about how Coloured people experience racial stigmatisation in post-Apartheid South Africa. This paper addresses this gap. Based on interviews with fourteen Coloured participants from Westbury, Johannesburg, this study found that many interviewees claimed that Coloured South Africans were negatively racially stereotyped as people who use drugs, as aggressive and violent people, as alcoholics and as criminals. Many participants also resisted and countered the negative stereotypes by talking about Coloured people in positive ways, which shows their agency. The negative stereotyping of Coloured people which prevailed during colonial and Apartheid times is still deployed by society to describe Coloured people in post-Apartheid South Africa. To capture the continuity of negative stereotyping in South Africa about Coloured people, I developed the analytical term of 'perpetual racial stereotyping'. Many decades after the end of the Apartheid system, negative racial stereotyping of Coloured South Africans still continues in everyday life, and Coloured people are still associated with racist prejudices, narratives, discourses and stereotypes that were invented many decades ago by settler colonialism and Apartheid. [ABSTRACT FROM AUTHOR]

In 1935 the Dutch Reformed Church (DRC) accepted its federal mission policy which had racial segregation enshrined in it as a core and divinely sanctioned principle. As the foremost missiologist within South African church circles during the middle half of the 20th Century, Gustav Bernhard Augustus Gerdener was the chief formulator and disseminator of this policy. Convinced that the future fate of South Africa's multi-racial society rested squarely on evangelisation, white guardianship, and mission work, Gerdener lobbied for secular racial theory to be based on the formula of the DRC mission church. By 1946 this racial theory espoused by Gerdener, as well as the majority DRC, was internationally questioned by the post-World War Two onset of general human rights and rapid decolonialisation spearheaded by the newly constituted United Nations Organisation. This paper sets out to track the influence Gerdener had on the formulation of the DRC mission policy. It will make the case that as advocate of this policy and through his position as chairman of the DRC Federal Mission Council Gerdener played a critical role during the incubation years of the apartheid ideology leading up to the nationalist's political victory in 1948. Finally, it will aim to elucidate the justification for apartheid which Gerdener's racial theory afforded to a religious nation. A justification which formed the moral bedrock of South Africa's opposition to the broader international context of decolonialisation and advocation of a domestic social system guised as one geared toward equal, albeit separate, development but which ultimately proved to be a new strain of colonialism. [ABSTRACT FROM AUTHOR]

White supremacy shaped both the formation of the South African racial state and the formation of racial groups, including the creation of the Coloured category as mixed and liminal between White and Black. There are, however, debates about the continuing legacy of white supremacy in post-apartheid, contemporary South Africa. This paper joins others in the important task of delineating racial hierarchies within contemporary South African society to help reveal the form of oppression, and the accompanying underlying assumptions and ideologies, such as white supremacy, that allows racial difference and deprivation to remain. In this paper, I analyze semi-structured interview data from 50 "Coloured" adults in order to explore their understanding of white supremacy, the racial hierarchy, and contemporary racism. I find that white supremacy negatively impacts Coloureds' lived experiences through shaping their experiences of structural and interpersonal discrimination from White South Africans. In addition, Coloured South Africans understand the legacy of white supremacy in shaping contemporary racial hierarchies such that White South Africans "still come out on top." However, I argue that, at the same time, white supremacy also "colours" or hinders some Coloured respondents' perceptions of their remaining relative privilege in post-apartheid South Africa. This project contributes by revealing a more complete story about the pervasiveness of contemporary hegemonic, global white supremacy that impacts all aspects of the racial hierarchy, including those mixed or in the middle. [ABSTRACT FROM AUTHOR]

During Apartheid, the mining industry operated without restraint and compromised the ecology, the health of mining workers, and local communities. The lines between the mining industry and government was often unclear with the former influencing government decisions to favour uncontrolled operations. Although new post-Apartheid regulations were designed to control negative mining impacts, the mining industry and the state still have a close relationship. Limited academic research has empirically examined how mining corporations influence democracy in South Africa. Through empirical investigation focusing on Dullstroom, Mpumalanga and St. Lucia, KwaZulu-Natal, this paper examines how mining corporations, directly and indirectly, influence democratic processes at the macro state and micro community levels. At the macro level, this includes examining mining companies influencing government decision-making and enforcement to hold mines accountable for non-compliance. At the micro level, the paper examines mining companies influencing democratic processes at the local community level to get mining developments approved. Findings reveal that political connections between the mining industry and government, including collusion between mining corporations and local community leadership, have influenced mining approval and development, whilst excluding local communities from decision-making processes. Industrial manipulation has also influenced government in holding corporations accountable. This has contributed towards not fully addressing citizen concerns over mining development. Democracy in post-Apartheid South Africa, especially for mining development is, therefore, understood in the narrow sense and exposures the realities of the ruling party embracing capitalism. Despite challenges, civil society may provide the avenue for upholding democratic values to counter mining domination and for an enabling political settlement environment. [ABSTRACT FROM AUTHOR]