SEEKIN G THE ZEITGEI.5:T:
MULTICULTURALISM,
CONFORMITY AND
CONFLICT-
OR PEACEFUL COEXISTENCE IN
THE 'NEW SOUTH AFRICA'?
John Bottomley
(Department of History, University of North West)
T
here's this thing called civilization. Its built of hopesand dreams. Its only an idea. Its not real. Its artifi-cial. No-one ever said it was real. Its not natural. Its built by the learning process; by trial and error. It breakseasily.
No-one said it couldn't fall to bits. And no-one said it would last forever. 1
Every ideology is based on some kind of idea, perhaps even a good one. But any idea that is universalized to apply to all, that suffers no doubt or internal criticism,
that polarizes people, becomes demonic. Any
ideol-ogy -religious, political.. even psychological -that would simplify the world's complexities in order to make the individual more comfortable is demonic. Those who offer easy answers do not understand the questions.2
(In South Africa)... on the one hand are the various forms of totalitarian thought, theological and political, and on the other the easy relativism of a culture that has lost its moorings.3
Like Pascal, most people are frightened by the "silence of those empty spaces". 4 Empty spaces exist both within and without. Two centuries ago Immanuel Kant observed that we can never know the world outside of us or objects in themselves, the only reality
lies in our personal experience of this "otherness". Jung went a
Graham Swift, Waterland(1983), p.17.
James Hollis, Tracking the gods. The place of myth in modern life, (1995), p. 114. A great deal of this paper is based on the work of James Hollis and owes much to the simplicity with which Hollis outlines complex psycho/philosophical concepts. Hollis, Tracking the gods, p. 107.
NEW CONTREE
few steps further by asserting that all human experience is essen-tially psychoid, that is, composed of both mental and material com-ponents. This duality is true not only of individuals but also of the societies they construct.
The human desire to impose some semblance of order on the flux and chaos of existence lends tremendous authority to society as the arbiter of our thoughts and actions. Social organization serves biological needs, but also caters for the demands of the spirit. Mean-ing comes to the individual through participation in the tribal expe-rience:
As our ancestors groped toward each other in the pri-mal night, communities arose not only for food gather-ing, division of labour and collective defence, ...they
sought community not only out of loneliness and
fear...but also for sharing, for enlargement, for mutual-ity. Who one is is in part defined by whose one is -to whom or to what communal purpose one subscribes.5
The question of individual identity is most often dependent on how, when and where the individual fits within the context of his or her collectivity. Thus, to be excluded from society is the worst possible
punishment. No child can stand exclusion from parental approval,
similarly the orthodox Jew chants the Kaddish, the prayer for the dead, when someone leaves the community; the Roman Catholic
Church too, excommunicates those who threaten its ideological
integrity, whilst the Amish "shun" those who march to a different drummer.
THE PERilS OFTHIS NEW IDEOLOGICAL IMPOSITION
It is obvious that society and human association are essential for the psychological integrity of the individual. The opposite is also
true. The radical alienation and depersonalization implicit in
mod-ernism, pose a fundamental threat to the welfare and peaceful co-existence of societies:
Collectively, the loss of a center for a civilization occa-sions anarchy, the overthrow of the central order by rebellious factions. (RecaIIYeats: "Things fall apart, the center cannot hold, mere anarchy is loosed upon the world").6
Hollis, Tracking the gods, p. 15. Ibid. pp.100-101.
NEW CONTREE
In his 1936 essay "Wotan'!,Jung illustrated how "a one-sided ratio-nalism and technological genius cut off from the instinctual roots of the German spirit", took the only possible course in the collective disease of fascism. The sole antidote to bigotry, Jungconcluded, was not a communal imposition from above, but instead, to grant each person the right to his or hermyth.7
The danger is no less real today. In1his postmodern society with-outa culture of the soul, how can we find the "mythic referents that give us a sense of place?" As Mircea Eliade, Joseph Campbell and others have suggested, our culture has lost the road map which helps locate a person in the larger context. Without a tribal vision and spiritual viewpoint, modern individuals are cut adrift to wander without guidance, without models and without assistance. 8
Knowing the extreme dangers implicit in societal alienation (as any freedom movement must do), it is strange that New South African politicians should posit multiculturalism as the people's panacea. This seemingly curious commitment to groupthink becomes more understandable when one considers the philosophical mainsprings of this new elite. ,The fall of apartheid and the Ber1in Wall occurred almost simultaneously. Thus, in a very real sense.. both the apart-heid past and New South African future lost their ideological un-derpinnings at the same time -they were both shown to be inden-tured to bankruptdogmas.
The Marxist freedom fighters were the avatars of progress through
confrontation, seeking to socially engineer a more equitable fu;.
ture. The primacy of revolutionary and so-called 'scientific thought' deriving from Marx's Ehlightenment roots, left no room for doubt, and was vigorously exclusionist of all counter ideas. As Giovanni Levy has pointed out, those socia! scientists who were lured by such action and conflict-orientated models of human behaviour were largely radical secularists With little interest in either metaphysics or consensual models of behaviour.9
Faced with .the demands of a New South Africa and an Afrikaner culture that was quiescent in the face of its lost cultural moorings,
Ibid.
James Hollis, The middle passage (1993), p. 23.
Giovanni Levy, "On Micro history", in Peter Burke (ed..), New perspectives on histori-cal writing (1991), p.75.
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