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Die Diensplig-Saw Generasie En Die Soeke Na Heling, Versoening En Sosiale Geregtigheid

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Die Diensplig-Saw Generasie En Die Soeke Na Heling, Versoening En Sosiale Geregtigheid DIE DIENSPLIG-SAW GENERASIE EN DIE SOEKE NA HELING, VERSOENING EN SOSIALE GEREGTIGHEID PROEFSKRIF VOORGELê TER VERVULLING VAN DIE VEREISTES VIR DIE GRAAD PHILOSOPHIAE DOCTOR IN DIE DEPARTEMENT SENDINGWETENSKAP FAKULTEIT TEOLOGIE UNIVERSITEIT VAN DIE VRYSTAAT PIETER HENDRIK SCHALK BEZUIDENHOUT Promotor: Bloemfontein Prof. P. Verster Jan 2015 VERKLARING (i) Ek, Pieter Hendrik Schalk Bezuidenhout, verklaar dat die proefskrif wat hierby vir die doktorale kwalifikasie PhD aan die Universiteit van die Vrystaat deur my ingedien word, my selfstandige werk is en dat ek dit nie voorheen vir ʼn kwalifikasie aan ʼn ander hoëronderwysinstelling ingedien het nie. (ii) Ek, Pieter Hendrik Schalk Bezuidenhout, verklaar hiermee dat ek daarvan bewus is dat die outeursreg by die Universiteit van die Vrystaat berus. (iii) Ek, Pieter Hendrik Schalk Bezuidenhout, verklaar dat alle eienaarsregte met betrekking tot intellektuele eiendom ontwikkel deur die loop van en/of in verband met die studie aan die Universiteit van die Vrystaat in die Universiteit gesetel sal wees. i ABSTRACT The former (Afrikaner) SADF-conscript generation is to a large extent experiencing an identity crisis. This crisis is due to two factors. First of all, there is a new dispensation where Afrikaners are a minority group. They feel alienated and even frustrated and confused. Secondly, their identity has been challenged and some would say defeated. What is their role and new identity in the current SA? They fought a war and participated internally in operations within a specific local, regional and global context. This identity had been formed through their own particular history as well as certain theological and ideological worldviews and frameworks. The Tempe shooting incident in Bloemfontein in 1999 was the clash of two ideological worlds. It showed how fragile peace and relationships between different diverse groupings still are. The responses to a questionnaire completed by this generation indicate a certain degree of confusion, woundedness, ignorance and an unwillingness to embrace the changes taking place in this country. This Afrikaner identity (beliefs, attitudes, worldview), as argued in this study, should be Biblically and Christologically reoriented. The Church as an agent is in the unique position to facilitate a spiritual process of taking responsibility of its part in the past and present, to confess to it and thus starting the process of being healed of the scars of the past, experiencing forgiveness and being in the position to bring a positive contribution to our country. It is the only way to adapt, survive and to make meaningful contributions towards the new South Africa. A spiritual process, their own ‘TRC’ can contribute to real reconciliation in the country. ii OPSOMMING Die SAW-dienspliggenerasie beleef as Afrikaners tot ʼn groot mate ʼn identiteitskrisis as gevolg van die veranderinge wat sedert die vroeë 1990s in Suid-Afrika plaasgevind het. Hulle het binnelands en buitelands geveg teen ʼn vyand wat nou in Namibië en Suid-Afrika regeer. Die huidige regering beskou nie SAW in ʼn positiewe lig nie. Die uitsluiting van SAW gestorwenes se name by die Vryheidspark is hiervan ʼn voorbeeld. Die SAW-dienspliggenerasie het aan ʼn gewapende konflik met ʼn bepaalde identiteit (beeld van homself as Afrikaner) deelgeneem. Die identiteit is veral deur bepaalde historiese gebeure soos die Groot Trek, die Slag van Bloedrivier, en die Boereoorloë gevorm. Teologiese en ideologiese invloede het hierdie lewens en wêreldbeskouing help vorm. Die identiteit is na alle waarskynlikheid versterk tydens die jare 1966-1989, wat ook as die Bosoorlog bekend staan. Die identiteit is uitgedaag in die nuwe demokratiese bedeling, dalk selfs volgens sommige menings, verslaan. Die geslag is ook dikwels aan die ontvangkant van regstellende aksie. Dit, tesame met misdaad en korrupsie, veroorsaak dat talle hulleself vervreemd voel van die huidige bedeling. Hulle was maar net gehoorsame kinders en soldate tydens ʼn plaaslike bevrydingstryd in Suid-Afrika, ʼn anti-koloniale streekskonflik in SWA/Namibië asook ʼn globale Koue Oorlog waarvan ʼn gedeelte in Angola afgespeel het. Die SAW, as deel van die Afrikanerinstellings, was egter verantwoordelik vir die uitbouing en instandhouding van apartheid. Teologies is die stelsel reeds deur Afrikanerkerke veroordeel en skuld is bely. Tog blyk dit dat min Afrikaners die hartseer impak besef wat die stelsel op die meerderheid Suid-Afrikaners gehad het. Ten einde vreedsaam te leef saam met die ander mede-landgenote, is dit van belang om die realiteite in die oë te kyk. Dit moet egter op Bybelse wyse geskied wat die aanvaarding van verantwoordelikheid van die verlede, berou, belydenis, bekering, vergifnis en restitusie insluit. Verder is dit van belang dat die Afrikaner sy siening van ander verander na ʼn Christologiese oriëntasie. Sy identiteit in verhouding tot ander is skeefgetrek tot ʼn selfgeregverdigde, ietwat arrogante houding wat in ontkenning en onttrekking leef. Met hierdie identiteit sal hy dit vir homself uiters moeilik maak in ʼn nuwe Suid-Afrika. Hy sal verder homself moet afvra of hy bereid is tot konstruktiewe bydraes in die land. Dit kom voor asof hy krities op die kantlyn staan en nie regtig glo dat die Afrikaan die land kan regeer nie. Een van die gevolge van die nuwe SANW was integrasie. Op 16 September 1999 het ʼn luitenant, voorheen van die Azanians People’s Organisation, (APLA) agt blankes van 1 SAI Bloemfontein doodgeskiet. Hierdie insident was in wese maar die gevolg van ʼn lang en hartseer geskiedenis van konflik en wantroue tussen twee ideologiese vyande wat nooit die iii kans gegun is om mekaar werklik te leer ken nie. Dit bly ook vandag steeds ʼn uitdaging om saam te werk ten spyte van diversiteit. Oud-SAW lede het in die vraelys aangedui dat hulle bereid is om saam te werk tot voordeel van die land. Hulle het egter sterk voorbehoude, paradigmas en bagasie rakende die verlede. Tog smag hulle na genesing en wil graag ʼn bydrae maak, sou hulle die kans gegun word. Die Kerk het ʼn groot taak in dié verband. Dit sal egter nie maklik wees nie aangesien die Kerk self geloofwaardigheid ingeboet het a.g.v. die rol wat hy in die verlede gespeel het. Die SAW-dienspliggenerasie spesifiek, en die Afrikaner in die breë, het nog nie werklik sy verlies, sy eie waarheid- en versoeningsproses deurloop nie. Die studie pleit vir ʼn geestelike proses waardeur God-Drieënig hulle kan begelei om, soos in die verlede, rigting en sin te kry. iv SUMMARY The SADF-conscript generation experiences to a large extent, as Afrikaners, an identity crisis due to the changes that have taken place since the early 1990s. They fought against an enemy internally and externally, who now govern in Namibia and South Africa. The current government does not perceive the SADF in a positive light. As an example can be mentioned the exclusion of the names of fallen SADF soldiers from the wall at Freedom Park. They participated in an armed conflict with a specific identity (image of itself as Afrikaners). This identity had been formed especially due to certain historical events such as the Great Trek, the battle of Blood River and the Anglo-Boer War, to mention a few. Theological and ideological influences contributed to this world paradigm. This identity was strengthened during the Bush War. The identity has been challenged, some might say defeated, in a new democratic dispensation. Furthermore, Afrikaners are often at the receiving end of affirmative action. This, coupled with crime and corruption, contribute to their feeling of alienation from the current dispensation. They might argue that they were only obedient children and soldiers during a time of the local struggle for freedom in South Africa, a regional anti-colonial conflict in South West Africa/Namibia, as well as the global Cold War which took place partly in Angola. The SADF-conscript generation, however, contributed to the maintenance and extension of apartheid. This system has already been condemned by Afrikaans churches. Guilt had been confessed. However, it seems that Afrikaners do not fully grasp the horrific impact the system had on fellow South African citizens. In order to live peacefully with compatriots, it is therefore important to face this reality. This study requests a Biblical process where acceptance of responsibility for the past be taken, remorse be shown, confession be done, forgiveness be given and received, restitution be understood and implemented. This is true conversion. Furthermore, Afrikaners’ opinion of the other needs to be reoriented Christologically. The current view is based on an identity which is self-righteous and somewhat arrogant. They live in denial and withdrawal to an extent. With this identity it will be very difficult, if not impossible, for them to survive in the country. They will have to ask themselves whether they are willing to make patriotic and constructive contributions towards the country. Too many are standing on the sidelines criticising, not really believing that the African can govern successfully. They need to realise that they too are Africans. One of the consequences of the new SANDF was the integration of former forces. On 16 September 1999 eight Whites were killed by an integrated member of the former Azanian’s v People Liberation Army (APLA) force. This incident was in essence the result of a long and sad history of conflict and distrust between two ideological worlds which never had the chance to fully come to know each other. This study interviewed the relatives of those who lost their lives on this tragic day. Today, the same challenges persist in the midst of diversity. SADF members indicated that they are willing to contribute positively towards the country, if given a chance. They have, however, certain conditions, perceptions and baggage from the past. It seems that they have a longing for healing and closure. The Church has a huge role to play in this regard.
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