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On Blackness: the Role and Positionality of Black Public Intellectuals in Post-94 South Africa

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On Blackness: the Role and Positionality of Black Public Intellectuals in Post-94 South Africa On Blackness: The Role and Positionality of Black Public Intellectuals in Post-94 South Africa Vuyolwethu Seti Submitted in accordance with the requirements for the degree of Doctor of Philosophy In the subject of Communication at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: DR R.F MUKHUDWANA CO-SUPERVISOR: PROF T SITHOLE 31 January 2019 DECLARATION Name: Vuyolwethu Seti __________________________________________ Student number: 58561013_________________________________________________ Degree: Doctor of Philosophy in Communication ______________________ Exact wording of the title of the thesis or thesis as appearing on the copies submitted for examination: On Blackness: The Role and Positionality of Black Public Intellectuals in Post-94 South Africa I declare that the above thesis is my own work and that all the sources that I have used or quoted have been indicated and acknowledged by means of complete references. ________________________ _31-01-2019_____________ SIGNATURE DATE ii ABSTRACT This thesis explores the role and positionality of three Black public intellectuals in post- 94 South Africa, namely, Simphiwe Dana, Ntsiki Mazwai and Sisonke Msimang. For the purpose of this study, I analysed the twitter postings shared by these intellectuals on various social matters that concern the condition of the Black in post-94 South Africa. Using Fanon’s Native Intellectual Consciousness as a lens, the study seeks to capture and evaluate an emergent form of ‘cyber’ activism in the country. The main argument of this thesis is that, the concept and function of intellectualism must undergo a complete overhaul, beginning with the accommodation of more voices, particularly those of oppressed Black women. For this reason, the study is based on three Black women and seeks to dismantle the colonial lens through which Black women are studied This study not only historicises Black women as producers, users and custodians of knowledge but it also situates their lived experiences as relevant ‘knowledges’ albeit ignored in discourse. Moreover, the study is not only a form of epistemic protest against epistemic racism, but it is also a form of Black positioning in communication studies. I therefore posit that, Black Twitter is the communicative plane on which blackness performs and articulates itself, for itself. For this purpose, I conceptualise Black Solidarity within Communication studies; a field that often pretends to be only marginally affected by issues of race. This study contributes to Communication Studies, a new, raw and altruistic way of studying blackness by allowing it to think, and speak through its pain as opposed to the usual pathologising white gaze. Using the decolonial concept of a traditional Imbadu as the methodological aspect in conducting this study, I observe that even in the face of debilitating colonial hangover, blackness persists through those intellectuals whose intergenerational trauma forces them to think and speak from Blackness. The chosen intellectuals who are feminists by choice, think and speak from Blackness albeit being silenced by oppression. As such, the study itself is a pedagogical contradiction to the orthodox axiology of a detached scholar and hence written in the autobiographical form. iii KEY TERMS: Blackness, public intellectual, positionality, race and racism, Black-African feminism, Africana Womanism, coloniality, decolonialility, apartheid iv DEDICATION To my ancestors, these pages record the trauma you could not pen down but you left imbedded in my blood; may you never stop fighting through me! For my children Yhanga-Anganathi, Nime Zulakhe, Yonga Abambo and Zazimbo Siyoyo v ACKNOWLEDGEMENTS Okokuqala mandibulele uMdali ondithwele kwade kwalapha nowenza onke amaphupho afezeke. Ndibulele izinyanya zakuthi ezihamba nam ngamaxesha onke, ooLibele, amaNtakwende, ooKhwangeshe ooLetha; ooDlomo bakuloMakhulu wam uNontobeko, amaQadi andikhulisele uTata, amaNtlane andizalela uMama namaJwarha akuloMakhulu wam uNomadabi. Camagu! I would like to extend the most heartfelt thanks to my supervisors, Dr Rofhiwa F Mukhudwana and Prof Tendayi Sithole. Your support, help, constructive criticism and guidance throughout this process have not gone unnoticed. Ndithi kuni nangamso, ningadinwa nakwabanye... Makwande! A huge appreciation is extended to the National Institute for the Humanities and Social Sciences (NIHSS) for the financial assistance that has made this study possible and its appointed mentors Prof Kgomotso Masemola and Prof Jessica Murray for all your supportive efforts, help and guidance during this process. I would also like to acknowledge my colleagues in the Department of Communication Science for the encouraging words and support. Above that, the growing community of like-minded thinkers in the College of Human Sciences through ADERN and the Decolonial Summer School; you are appreciated. The former Dean of the CHS, Prof Rosemary Moeketsi; thank you for providing me the platform to speak from the generational trauma I carry in my blood without feeling absolutely insane; as I have for so many years. To my parents, Nomawethu and Sandile Seti; none of this would be possible without you. Kungatshoni’ langa xa ndingathetha ngani. You have carried me as a bird does its young through the most difficult of times, you have prayed for my life, supported me through this journey, loved me unconditionally and encouraged me when I was weak. Thank you for never giving up on me even when I gave up on myself. I would also like to acknowledge my late Tatomncinci, Jackson Mzwandile Peter, qhubeka uphumle ngoxolo Bhele. My younger siblings Zikhona and Siphelele Seti, thank you for always being there as my place of comfort when it all got too much. My children, Yhanga, Nime, Yonga Abambo and Zazimbo Siyoyo, you are my greatest inspiration. All of my vi efforts are to leave a positive legacy for you. My little nephew Amange, nieces Milani and Iyana; auntie loves you. To my family in-law, ooSonamzi nooSithetho; thank you for all your support, help and encouragement. Above all, thank you for welcoming, accepting and loving me as your own. I appreciate everything. To my friends Vuyokazi Phakade, Fanelwa Saul, Yoliswa Mgedezi, Vusumzi Mkhetshane, Zimkhitha Nombewu, thank you! My friends Eion O’ Cuinneagain and Dani Haudenschild, thank you for the validating conversations; I love seeing the world through your eyes. To the family I have chosen elizweni lokuhambela, Rofhiwa Mukhudwana, Mercy Bvuma, Siyasanga Tyali, Mopailo Thatelo, James Hadji, Richard Moila, Takalani Mudzanani, Rendani Netanda, Gibson Chauke, Blessed Ngwenya, the whole “Blaq Out” crew and the “Academic Squad”; I do not know how I became so lucky to meet and love you all but I am forever grateful. To you I want to say, through solidarity we will win in the end. Good always wins over evil. I would like to acknowledge my former schools and teachers, Mthawelanga Primary, Ixhadi Labantwana Primary and Funda High School. To Mrs Nocanda, Mrs Khwaza, Mr Xhalabile, Principal Tshele, Mr E. O Kurehang, and Mr N.K Ofosu-Kwakye; I could never thank you enough for the immense contribution you have made in my educational journey. To the University of Fort Hare, particularly Prof O.O Osunkunle, Dr Linje Manyozo who introduced me to Paulo Freire and the Pedagogy of the Oppressed, and Ms Phumeza Sigila; thank you for your support, guidance and encouragement through my first three degrees! Last but never least, my husband and best friend, Luzuko Sonamzi. You have been my greatest cheerleader for 11 years straight, you believe in me and support my dreams no matter how silly they may seem. You have been through all the ups and downs with me during this journey, holding my hand, encouraging, supporting, and helping me. Thank you for loving me through all my flaws and imperfections, for seeing god in me even when I did not. Enkosi Gxarha! vii PREFACE In explaining the plight of the thinking Black woman in the anti-black world, Spillers (1987: 65) postulates “let’s face it, I am a marked woman. But not everybody knows my name”. In this statement Spillers (1987) speaks to my positionality as the author of this thesis as well as that of other Black women who are engaged in ‘wake work’. Spillers (1987) explains that the anti-Black world seeks the silence of the oppressed as it drowns them in perpetual violence. She impresses upon us that the system knows to put a mark on our back once we speak from our positionality even when it does not know who we are individually. The silencing of Blackness intensifies even more, where Black women, who are at the bottom of the ‘humanity’ chain, are concerned. This is why I have chosen to structure this thesis as an involved scholar, channelling the voices and the self-narration of three Black women conversing on the fact of Blackness. In this thesis, I speak loudly, fiercely and boldly about Blackness; in conjunction with the chosen intellectuals and in conversation with extant literature. The neo-colonial world and its academy calls upon the Black to die in order to be born anew in its pearl corridors. Through this thesis, I have chosen to live and to let live the pain, trauma and colonial wounds of other Black people. I position the recognition and treatment of these colonial wounds as the path to healing, entailing the impotent black rant and the solidarity of blackness. I, like Biko (2004) assert that our healing will come once we look inwardly; that even in the “empty shell” that has been left by colonial-apartheid there is hope for healing. In this thesis, the reader is taken through various emotions while a conversation occurs between Dana, Mazwai, Msimang and theory as well as myself (as an involved scholar). This does not entail speaking for the three Black intellectuals, but rather according them the platform to speak and speaking alongside them as they also speak alongside other South African Black women, each with their own experiences, pain and emotions. After all, decolonial research is about positioning the multiplicity of experiences and pain.
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