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Culture and Development in a ‘Globalising’ South Africa (2000)

Franks, PE (2000) Culture and Development in a ‘Globalising’ South Africa, Graduate Program in International Community Economic Development, Graduate School of Business, New Hampshire College, April.

Culture, development and globalisation By Peter E. Franks University of the North South Africa In the midst of this crisis ridden and globalising world context, exacerbated by an information revolution and increasing opposition from the so-called Third World, South Africa is undergoing a renewal. Is the timing merely coincidence, or are these histories so intertwined that South Africa is, perhaps, one of the pivots around which the whole world is turning? While Apartheid has a history long before the 1948 elections, the institutionalization of it by the Nationalist Government was as much a response to British Imperialism's attempt to integrate (i.e., anglicise) the Afrikaners, as it was to the Swart Gevaar. It is this dimension of the issue that I believe the critique of modern social sciences illuminates. In both cases it is manipulation that is at question. On the one hand the manipulation of people towards democracy based in the idea of an, "integrating system of values". On the other the purposive cultivation of apartheid. Both apartheid and social science attempted to reduce political issues to technical solutions. The collapse of the modern paradigm has given rise to a post-modern paradigm which unmasks the mystifications of power and rejects its manipulations. This is evidenced on a global scale by the following trends among others:   Calls by the Underdeveloped World for new World economic and information orders  The return of nationalisms, culturalisms and particularisms in the Overdeveloped World  The emergence of a multi-polar world, both literally and figuratively  The collapse of the Communist World The concomitant crisis in the social sciences South Africa is in a somewhat unique position being a highly developed industrial power in the Third World, and being a Third World country with a large degree of independence from the hegemonic powers. It holds a position astride the great void separating the overdeveloped and underdeveloped worlds and stands in a position to draw upon its wealth of cultures. It seems that South Africa is uniquely situated to incubate a dialogue between Western science and African theory and praxis and to be a leader of the Third World in the project to reconstitute modern Western science into something new and more appropriate. Modernisation theory has failed, development theory is in crisis and globalism postures its supposed ‘inevitability’. The growth of the standard of living in the underdeveloped nations has been limited to a small elite of bureaucrats and middle class entrepreneurs within the cities surrounded by vast masses of people (both urban and rural inhabitants) whose fortunes have declined. South Africa with its multiplicity of histories, perspectives and interests, has a multitude of aspirational paradigms. Drawn from Africa, Europe, and Asia, its peoples represent a microcosm of the world picture, and especially the conflict between the so-called developed and underdeveloped worlds. The same conflicts that are present in the international arena are being played out within South Africa and the Southern African region. The search for a new world order in economics, politics, and communications has been paralleled by the search for a new dispensation within South Africa. Research and dialogue in South Africa has been distorted by the demands of the apartheid ideology as well as by the resistance to it. Some research and dialogue appeared as if it were 'critical' merely because it was 'critical of the apartheid regime and its policies'. Nowhere is this distortion more evident than in discussions of cultural and ethnic issues. For a long time, because of the struggle against apartheid, the dominant and a-historical view has been that ethnicity and culture were creations of the apartheid state and that when apartheid went so would any talk of these "survivals" In the words of Howe (1993) "Apartheid has given ethnicity a bad name" (p. 4). The vote ushered in the institutionalisation of a comprehensive social ("unifying national culture") in South Africa at a moment in world history when the nation state is withering away and the notion of culture looms large on the World agenda. However, despite the fact that the overt strategy is still biased towards an overarching national identity, it is possible to discern many indications that political leadership is beginning to take the cultural imperative seriously. South Africa will, without any doubt, have to come to terms with the issue of culture and development. We stand on the edge of a new South Africa. One nation many cultures was the theme of the inauguration making the implicit explicit. It certainly is a new beginning for all South Africans. However, history works in cunning ways. Apartheid, for all its negativity, swam against the liberal stream which Highwater condemns for its cultural imperialism, or as he puts it, its "self-serving fallacy". Is it, perhaps, significant that with the decline of apartheid comes the decline of the liberal phantasm also? Is South Africa possibly in a position to mutate into a satisfactorily complementary pluralism. Numerous creative experiments will be required to serve the development needs of South Africa, with its varying interests and values. It is going to require many experiments in development guided by a multitude of ideologies, models and perspectives to produce the syntheses and mutations that will enable the country's human potential to develop to its fullest. In 1923 Lukacs noted that it was the rise of capitalism that brought about a unified economic structure and therefore a unified structure of consciousness embracing the whole of society (Lukacs, 1971, p. 100). This has significance for all the social sciences and development theory. It was the rise of capitalism driven by the industrial revolution, symbolized and actualized by the French Revolution, that gave rise to the positive sciences. Wallerstein noted in the late 1970s: "When Western civilization sought to transform itself into civilization pure and simple by the enlightenment trick of reifying capitalist values into secular universals, it was sure that not only God and history was on its side but that all rational men (by which was meant the elites throughout the system, including its periphery) would be on its side as well, at least eventually. Instead what has happened is that everywhere, and more and more, nationalist particularism has been asserting itself..." (p. 7). This is still the globalising trick. Smuts makes this point in an earlier period in relation to nationalism, as follows: "The revival of rationalism is partly a reaction to the collectivist ideology advanced successively by Hitler, Stalin and oneworldist 'Totalitarian Democracies.' In such a supra national state there would be absolute regimentation, and all nations would have to sacrifice their identity. The fact is that man gives his loyalty only to limited communities" (p. 11). Africa’s strength rests in its people and their identity, Can globalisation come to temrs with this strength as modernization failed to do, or will something new emerge that changes the very nature of globalisation itself. References: Howe, G. The ethnic taboo : Editorial. Indicator SA, 10, 3, 1993, p. 4 Lukacs, G. History and Class Consciousness. Boston, Massachussetts: M.I.T. Press, 1971 (Originally published in 1922). Smuts, J.C. A Century of Wrong. Issued by State Secretary Reitz. London: "Review of Reviews" Office, 1900. Wallerstein, I. The Capitalist World-Economy, Cambridge: Cambridge University Press, 1979. Wallerstein, I. Should we unthink Nineteenth Century Social Science? International Social Science Journal,118, 1988, pp., 525 - 529.