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The Marikana Massacre, Labour and Capitalism: Towards a Ricoeurian Alternative

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The Marikana Massacre, Labour and Capitalism: Towards a Ricoeurian Alternative Page 1 of 7 Original Research THE MARIKANA MASSACRE, LABOUR AND CAPITALISM: TOWARDS A RICOEURIAN ALTERNATIVE Author: J. F. Boëttger1 The purpose of this article is to critically discuss the tragedy that occurred between 11 and 16 M. Rathbone2 August 2012 at the Lonmin Mine in Marikana, South Africa. Although the events leading up to the Marikana massacre were complex and not one single factor was responsible for the tragedy Affiliation: we will focus on the philosophical and anthropological aspect that may have influenced the 1 Director Human Resources breakdown of engagement between the management of Lonmin and workers. It will be argued Empowerment Group (Pty) Ltd that this breakdown may have been the result of reductionist anthropological trends that arise in capitalism. These trends selectively utilize modern economic principles to advance the profit 2Faculty of Economic and Management Sciences, North- motive of business and dehumanises workers. This dehumanisation is clear in the view of workers West University, Potchefstroom by the Lonmin management and breakdown of communication. In order to provide an alternative Campus anthropology the philosophy of Paul Ricoeur with special reference to his work Fallible man (1986) is explored and applied as an alternative anthropology for the reductionist trends related to labour Correspondence to: that sporadically arise in capitalism. This offers a balanced view that incorporates the aim of Jaco Boëttger responsible business to make profit with that of a sustainable labour market. Postal Address: 327 Malherbestraat, Capital KEYWORDS: Marikana massacre, capitalism, anthropology, Paul Ricoeur Park, Pretoria, 0084 Email: jaco.boettger@hre-consulting. co.za Die doel van hierdie artikel is om ‘n kritiese bespreking te doen van die tragedie wat tussen 11 en 16 Augustus 2012 afgespeel het by die Lonmin-myn in Marikana, Suid-Afrika. Hoewel die gebeure Correspondence to: wat aanleiding gegee het tot die Marikana-slagting kompleks is en nie gereduseer kan word tot Mark Rathbone een enkele faktor wat verantwoordelik was vir die tragedie nie, sal ons fokus op die filosofiese Postal Address: en antropologiese aspekte wat gelei het tot die ineenstorting van die kommunikasie tussen die Private Bag X6001, bestuur van Lonmin en die werkers. Daar sal aangevoer word dat hierdie ineenstorting die gevolg Potchefstroom Campus, North- kon wees van reduksionistiese antropologiese neigings wat binne die raamwerk van kapitalisme West University, Potchefstroom, 2520, South Africa ontwikkel. Hierdie neigings maak op ‘n selektiewe basis gebruik van modern ekonomiese beginsels om die winsmotief van besighede te bevorder, en dit lei tot die ontmensliking van die Email: werker. Hierdie ontmensliking is duidelik sigbaar uit die oogpunt van die werkers teenoor die [email protected] agtergrond van die Lonmin-bestuur en die ineenstorting van kommunikasie tussen die partye. Dates: Om ‘n alternatiewe antropologie voor te stel, word ondersoek ingestel na die filosofie van Paul 15 Des 2016 Ricoeur, met spesifieke verwysing na sy werk Fallible man (1986) en dit word toegepas as ‘n alternatiewe antropologie vir die reduksionistiese neigings wat saamhang met arbeid soos How to cite this article: wat dit sporadies in kapitalisme opduik. Dit bied ‘n gebalanseerde gesigspunt wat die doel Boëttger, J. F. & Rathbone, M., 2016. "The Marikana Massacre, van verantwoordelike besighedspraktyke (om wins te maak) inkorporeer met ‘n volhoubare labour and capitalism: Towards arbeidsmark. a Ricoeurian alternative". KOERS — Bulletin for Christian SLEUTELWOORDE: Marikana-slagting, kapitalisme, antropologie, Paul Ricoeur Scholarship, 81(3). Available at: https://doi.org/10.19108/ KOERS.81.3.2263 Copyright: © 2016. The Author(s). Published under the Creative Commons Atribution License. www.koersjournal.org.za doi.org/10.19108/KOERS.81.3.2263 Page 2 of 7 Original Research 1. INTRODUCTION capitalism. These trends selectively utilize modern economic aspects (of people like Adam Smith and Karl Marx) like self- The Marikana massacre refers to the events of 11 to 16 August interest and laissez-faire economics and labour to advance the 2012 at the Lonmin Mine at Marikana where 44 people lost their profit motive of business (Rathbone 2012:20). It can therefore lives, more than 70 were injured, approximately 250 people happen that workers are dehumanised and reduced to were arrested and millions of rands of property damaged. These production factors with a particular monetary value that must events were preceded by a wage dispute between worker unions be kept as low as possible to ensure maximum profit. This and the Lonmin management. The events were exacerbated dehumanisation is clear in the breakdown of communication by a dispute between the National Union of Mineworkers between Lonmin and worker. (NUM) and the newly-formed Association of Mineworkers and Construction Union (AMCU). The eventual tragedy also Although Smith, from a popular perspective, is undoubtedly involved the South African Police Service (SAPS) that used seen as the father of reductionist modern economic the most lethal force against civilians since the Sharpeville philosophy, it might be an over-simplification of his work. massacre of 1960 (Chinguno, 2013:1). Smith did state that self-love was at the core of all economic interactions and supported the much written about invisible There are many similarities between the Sharpeville and hand concept of market forces but nevertheless, according Marikana massacres. The SAPS without warning fired into an to Rathbone (2015:19), clearly stated that sympathy guides unarmed crowd at Sharpeville in Vereeniging, killing at least 69 how self-love functions in society with the possibility of anti-pass law protesters. This incident was seen by many scholars benevolence. Rathbone (2015:20) points out that Smith even as a turning point in the struggle against apartheid. Although conceded that interventions might be needed under certain this incident happened more than 50 years ago it united the circumstances. Sen (2010:52) also explains that Smith pointed oppressed masses against the National Party Government, in out that markets need restraints and correction through other much the same way as the Marikana massacre. The Marikana institutions to prevent inequity and poverty. It seems that the tragedy also united the masses; however, unlike Sharpeville self-love theory and the invisible hand of Smith have been that focused on apartheid laws, Marikana was a protest against used to champion the causes of many writers without their economic inequality and injustice. Therefore, the protests by understanding the complexity and moral basis of much of the employees of Lonmin at Marikana had a clear economic his writings. As Sen (2010:54) puts it: “This is indeed the agenda that can be traced back to economic exploitation of the standard view of Smith that has been powerfully promoted colonial and apartheid eras in South Africa. One of the primary by many writers who constantly invoke Smith to support demands of the workers was a wage of R12 500 per month. their view of society.” Despite Sen and Rathbone’s warning it Lonmin management considered the R12 500 increase to be seems that the popular view is to associate Smith’s economic completely unrealistic and the miners responded by engaging philosophy with greed and excess to promote some reductionist in protest and strike action. This demand is about ten times less capitalist trends. than the wage of miners in Australia and the United Kingdom (Alexander, 2013:26). It is clear that the colonial and apartheid In order to provide an alternative anthropology the philosophy legacy that justified economic inequality based on race had not of Paul Ricoeur with special reference to his work Fallible man been addressed since the first democratic election of 1994. (1986) is explored and applied as an alternative anthropology for the reductionist trends related to labour that sporadically The tragedy that happened at Marikana is an important warning arises in capitalism. Danhauer and Pellauer (2014:1) note that that economic inequality in South Africa (the second highest Ricoeur’s anthropology is that of the “capable human being” in the world after Lesotho) can have devastating consequences that refers to the complexity of being human that encompasses to the stability of the country and democracy. Piketty (2014:1) capabilities and vulnerabilities. highlights the phenomenon of inequality as being at the core of the problems facing global capitalism. He states the following Ricoeur does not deny humankind’s propensity for evil and regarding the events that took place at Marikana (2014:39): goodness, to be capable or incapable. He therefore does not reduce humans to one or the other, but suggests that we This episode reminds us, if we need reminding, that can choose how we act. In this article it will be argued that the question of what share of output should go to Ricoeur’s philosophical anthropology of viewing humankind wages and what share to profits – in other words, as fundamentally fallible but also as responsible agents with how should the income from production be divided choice and vast possibilities, offers better solutions to the between labour and capital? – has always been at the dilemma of inequality perpetuated by certain reductionist heart of distributional conflict. trends of capitalism. The events leading up to the Marikana massacre are complex In the first section of this article the
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