Boesaks brilliant exposition of liberation
theology in the reformed tradition is sharply interfaced with a dynamic analysis of the
psychotic elements implicit in the very ground of religion itself. The suggestion is made
that the Christian religion and the inter-group strife in South Africa are mirror
codifications of the same primitive processes of psychotic human defences. [March 1987]
[The South Africa Collection is a series of background and position papers written in
preparation for and as an outcome of a six-week period of community
consultancy in the Western Cape in May and June 1987]
*(Black and Reformed by Allan Boesak was published by Orbis Books, London, in 1984)
* * * * * * * * * *
In
a review of Allan Boesak's book "Farewell to Innocence" on one of the
fly leaves of this particular volume the reviewer notes that Boesak
"urges
a reversal of much 20th century materialism 'to recapture what was sacred in
the African community long before white people came - solidarity, respect for
life, humanity, community' ." |
The
reviewer seems to indicate that Boesak is offering a regressive reversal to
idealised dream-time as some kind of pseudo way forward into the future. If we read the construct as itself a
psycho-dynamic symbol, psychotically dissociated from its ground, then it makes
more sense. If we wish to move towards
a position of higher level integration we need to regress to pre-trauma levels
of unification and then rework the impingement which leads to the defensive
splitting in the human psyche, so egressing into the here and now with a higher
level of consciousness than heretofore. The process of centration, of primal integration is precisely not
carried through by a quasi-historical return to the time of innocence as a
species. It is as if a Freudian preacher
suggested that what was required was a return to the primal horde before the
death of the first father, followed by a living as if our history had not
happened.
"... white anxiety increases. Whites think they can consolidate their own safety by neutralizing and
oppressing the symbol of their anxiety: blacks. This oppression, however, creates hate and bitterness that become
visible in society. These, in turn
generate increased anxiety and confusion among whites. But this is not a vicious circle. It is, rather, a plunging spiral." [p.5f.] |
If
colonisation represents the imposition on other populations of the defence
structures inherent in the psychosis of the dominant race, then de-colonisation
demands, follows, and necessitates the deconstruction of the defence system of
the dominant. In so far as that
progresses just so far is the dominant group subjected to the irruption of
psychotic anxiety from the roots of its repressed psychic core. Initially as that psychotic anxiety rises so
the old projection mechanisms are reinforced and the carriers of the anxiety
defence victimisation become even more deeply victimised, alienated, repressed,
oppressed, cut off, denied, exported across the boundary in some scapegoating
carrier-ship. The reinforcement of the
defence structure is a sign of the weakening of the construct. So increased defences actually belie
decreased effectiveness of the construct and actually increase the anxiety
unleashed within the social system. Fascinating that Boesak takes the symbol of the plunging spiral, the
vortex, the whirlpool, that terrifying whirlpool of blackness sucking down into
the abyss, to fall into which is to risk chaos and annihilation, in withdrawal
from which stands the direction of the religious community, in plunging through
which lies the hope of our birth.
"... the struggle in South Africa is not merely political; it is
also moral. The struggle is not merely against
an oppressive political and exploitative economic system; it is also a struggle
for the authenticity of the gospel of Jesus Christ. The struggle is as much against a political
philosophy and practice as it is against a pseudo-religious ideology."
[p.23] |
There
are always two participants in a struggle and a struggle is never seen as a
one-sided event. They struggle together
and in that sense the struggling going on between black and white, the
struggling of the system is precisely a struggle for the authenticity of the
gospel of Jesus Christ. The battle is
about the preservation, or otherwise, of the defence structures embedded within
the religious gospel. The defences of
splitting into black and white, life and death, good and bad. The structures of the gospel which involve
the alienation of an out-group and their condemnation to hell, the elevation of
the in-group and their certainty of heaven. The structure of the gospel which implies the psychotic projection of
hurt parts of humanity onto some scapegoat carrier on the boundary, so that the
actual sufferer never has to deal with those parts from which they are now
distanced in the ritual. I suggest that
the whole system in struggle is precisely wrestling with the issue of the
preservation or breakdown of the psychosis of the gospel.
"'That all may be whole' - these are very beautiful words, not only
because they echo so much of what the gospel of Jesus Christ is all about, but
also because they echo so much of the African understanding of life. This is indeed a very fitting and gripping
theme. We know from the gospel that
wholeness of life is with Jesus Christ; without him, life is somehow just not
worth living. Life is somehow empty. Without him, human fulfilment cannot be
achieved." [p.42] |
Boesak
rightly endorses wholeness as the goal of the struggle. The problem lies in the origin of wholeness
and the paradigm of wholeness which are themselves the holders of brokenness. First the paradox. The concept of wholeness as an echo of so much of the African
understanding of life, which has echoes with the comments about that which was
sacred in the African community long before the white people came, solidarity,
respect for life, humanity and community. There are certain facets of pre-white African ideology which are quite
different culturally from the post-white construct but to hold that culture up
in itself as an epitome of wholeness is a deluded dream. I was certainly not aware that the Bushmen
were afforded any better deal in the face of the invading Zulu and Xhosa than
were the latter when faced by the white invasion. Perhaps the Kalahari desert was the appropriate homeland for the
Bushmen in the apartheid system that was already in place in the Cape before
the whites discovered it. Inter-tribal
conflict was as acute in those days as it is today. We do not have a time in human history in which innocence,
solidarity, wholeness, community ruled. The myth of unfallen humanity, living in some Garden of Eden in a state
of innocence affords a psychotic delusion when it is held up as a goal or
objective towards which man in his brokenness is somehow urged to
progress. If only the Dutch Reformed
Church repudiated apartheid, if only the whites hadn't come, if only, if only,
if only we could return to the womb then everything would be all right. Religion as the reified ritual of the 'if
only' diverts all our energy from the problems of solving the situation as it
is. Hypothetical constructs are a
flight from reality.
Then
in the very next sentence Allan Boesak unmasks a paradox. Wholeness was apparently to do with the
African understanding of life before the whites came who brought the gospel of
Jesus Christ, but we know from the gospel that wholeness of life is life with
Jesus Christ, without him there is no wholeness. Strange that African society, which was so whole was obviously
not whole, since wholeness came in the gospel of Jesus. So wholeness came to Africa in the construct
of the white invader, but the invasion of the white with his construct
destroyed the wholeness which was Africa - so Boesak is trying to have his
wholeness and eat it. The problem is
that by asserting that without Him human fulfilment cannot be achieved, is to
lay down axiomatic assumptions about the way forward into wholeness which do
not in fact bear scrutiny, since the unwholeness of the Christ is precisely
matched to the psychotic unwholeness of homo sapiens, who in his wisdom
generates the brokenness which is apartheid. The Christian religion and the inter-group strife in South Africa are
codifications of the same primitive psychotic human defences. One is not the antithesis of the other. Rather they are mirror images. No solution to the problem can possibly be
found by moving from one side of the mirror image to the other, from one pole
of idealisation and repression to its antithesis. This kind of revolutionary
behaviour is simply a rearrangement of the dynamic, a movement in a circle, a
redistribution of pain. The resolution
of the problem of South Africa, and in parenthesis the problem of the world,
does not move and progress though conversion reactions.
Next
we have two quotations illustrating some of the unjust dysfunctionality of
violence in South Africa.
"... violence that means, for example, that a black man who takes a
bride today will be forced tomorrow to leave her behind in some desolate
homeland if he finds work in a white city. He will not be able to take her with him without contravening the law,
and will see her only for a couple of weeks at the end of the year when he
returns for vacation. This systemic
violence breaks up black family life." [p.44]
"This systemic violence operates in an educational system that, if
it allows black children to go to elementary and high school at all, then
permits the government to say, 'These children cannot go to a white university,
because they lack the competence'. That
is not merely a racist statement, but a statement of fact, because 'Bantu' or
black African education is so inferior that it does not prepare one for
university education. The basic dictum
underlying black education in South Africa, as maintained by Dr. Verwoerd in
the 1950s, is still true: black children must not get the kind of education
that will give them the idea that they can have the same position as white
children in South African society." [p.44] |
My
sense is that while in South Africa we have these social attitudes elevated
into the reified position of legal statutes the same processes are also
observable in other cultures, for instance in the class structure. Pressure on someone from one class to marry
within the class is quite massive and if they marry outside the class then they
are either alienated from their own class or have to cut off the parts of the
spouse which are non-culturally coherent. They have to be left behind in some other place. The processes of group matching are
universal. They are also epitomised in
certain religious structures, not least within the Islamic tradition.
With
respect to education again we have the same kind of problem in the working
class communities of East London where the state has said quite clearly that we
will not educate the working classes above their status lest they think that
they can take up a position within the society of the British nation which is
above their position in life. At times
this has been an intentional and articulate policy, at other times it has
simply been a way of working that has gone unnoticed. The effects are devastating. The child, educated and brought up in a working class area, has very
little chance of getting a high place at university, whatever their ability,
simply because the educational standard of the schools from which they come
cannot equip them to compete effectively for places which they by dint of
innate ability actually deserve. So the
working class ethos and its aspiring leadership are contained by educational
deprivation. Now I am not going to say
that the situation in East London is anywhere near as severe as it is in South
Africa, I am simply saying that the same tendencies are observable. The South African context is one in which
the psychoses of the world are writ large, it is not unique.
"African churches all too often still cling to a pietistic,
other-worldly religiosity that has no bearing on the present situation in the
world. In doing this we not only deny
the lordship of Christ, but forget that this is the kind of theology that justified
our slavery and oppression right through history to the present. The church in Africa needs liberation in
order to become an authentic healing agent of God in the world." [p.75] |
Elsewhere
Boesak indignantly proclaims that integration is not simply holding hands and
saying black and white together. Regression within a pietistic cultus to a condition of psychic
unification in which splits and alienation are denied is itself a fundamental
defence and flight from the realities of the here and now. The problem is that the lordship of Christ
is precisely a construct that facilitates this kind of regression. To re-enter and recover paradise, to go back
into the womb of our dream-time may, for those who go back, generate some sense
of anxiety release and euphoria and a sense of unity and all being together but
it is at the expense of the maintenance of the boundary of persecutory
scapegoating, epitomised by the Christ. It is at the expense of the differentiation between the in-group and the
out-group and one goes to hell, and provided the in-group knows that it is in
heaven it doesn't care a damn. The
lordship of Christ leads to the perseveration of splitting in the social
process. It blocks the very possibility
of integration, liberation and humanity, wholeness and healing, for in the
insidious spread of the systemic psychosis from the middle Eastern basin, man's
inhumanity to man is reified and perpetuated. I sense that the solution of the problem of South Africa will involve
the dissolution, the de-construction of the world religions and their
fundamental ideologies, the unpicking of systemic psychosis and the emergence
of human wholeness on a totally different level, integrated as world citizens,
withdrawing from the psychotic objects of deification their power, their
dependency, their responsibility. Daring to be whole persons in a whole world.
I find myself endorsing Boesak's objectives yet
standing over against him in ultimate antithesis to his direction, his ideology
and his methodology. The re-reformation
of the church is a displacement, a distraction, a false trail in the desperate
search for the path leading to the re-formation of humanity.
|