An African farm as a Christological Village 1

A narratological approach to an aspect of practical theology: Understanding the relationship

of the South African Farmer and Farmworker against a Christological Standard.

Jan Oosthuizen

The Western Orthodox University for the M.Litt. degree

An African farm as a Christological Village 2

Author Note

Hennie du Plessis Close 2108, Crystal Waters, Clanwilliam, Western Cape, South Africa, 8135

An African farm as a Christological Village 3

Table of Contents

Abstract..........................................................................................................................6

A narratological approach to an aspect of practical theology: A Christological course

of action to bring peace and prosperity to all in the (South) African farm. Jan Oosthuizen.....8

1) Methodology of Approach and Context.............................................................9

The genesis of the Boer & Slave in the socio-historical context of South Africa

since the founding of a new Country in 1752..................................................................11

Three main natural causes that determines a Civilization....................................15

2) The background and context of the Local Rural Town in South Africa,

Clanwilliam..........................................................................................................................29

External Contributing Factors to why the Influx of people and growing informal

settlements........................................................................................................................30

5 main areas of where Christianity failed the Farm Worker:...............................38

3) The Psycho-Historic overview of how Christian agencies, missing the

character and standard of Christ, dehumanize, alienated, and victimize people groups in

South Africa.........................................................................................................................39

4) Explaining the Biblical Christ-Centered Standard and model.........................39

i) The Father-heart of God:..............................................................................39

ii) The Holy Spirit:............................................................................................39

iii) The Family template:...................................................................................39

iv) The missional Christ:...................................................................................39

v) The incarnational Christ:..............................................................................39

vii) Christ the disciple-maker, teacher, coach:................................................39

An African farm as a Christological Village 4

viii) Christ as the perfect Paradox of belief.....................................................39

5) Consequences and Problematics of Agricultural Labor relations currently.....40

6) Missionary successes and failures....................................................................40

7) Racism and segregation....................................................................................40

8) Inequality and economic exclusion – Rich / poor Divide................................40

9) Paternalism vs Slavery.....................................................................................40

10) Poor Work ethics and productivity – Economic Realism Currently............40

11) Mistaken Identity and shame-based inferiority complexes..........................40

12) Communication problematics and obstacles................................................40

Theological and Christological perspective and values that needs to be reformed.....40

13) Leadership Development.............................................................................40

14) Capacity Building.........................................................................................40

15) Rules and Code of Conduct..........................................................................40

16) Economic Empowerment.............................................................................40

17) Infrastructure Development.........................................................................40

Community, communication and the building of the narrative....................................40

18) The Poor informal settlements, and illegal immigrants...............................40

19) Private Home Owners – Monopoly Capital.................................................40

20) NGO’s..........................................................................................................40

21) The Church...................................................................................................40

22) Local Government........................................................................................40

An African farm as a Christological Village 5

23) National Government Departments..............................................................40

24) Business Sector and Secondary value chain................................................40

25) Markets and Consumers...............................................................................40

26) National Culture of Entitlement as a threat..................................................40

Testing for purpose power, and practicality from the perspective of Christ-centered

methodology.............................................................................................................................41

Research existing models of Farming Family (community Enterprise that applies this

Christological approach:..........................................................................................................41

27) Mindsets, and paradigms..............................................................................41

28) Character and Ethics....................................................................................41

29) Habits and lifestyle.......................................................................................41

30) Identity and purpose.....................................................................................41

31) Attitudes towards.........................................................................................41

32) Value reform.................................................................................................41

The vision of a Christian farm village as narrative solution to the contemporary crisis

..................................................................................................................................................41

33) Mouton Citrus..............................................................................................41

34) Clanfresh......................................................................................................41

35) Namakwaland Sitrus....................................................................................41

Conclusion....................................................................................................................41

Bibliography.................................................................................................................41

An African farm as a Christological Village 6

Abstract

Christianity has a bad name, but not because of the person of Jesus Christ. It is our

misrepresentation of Christ that has led Christianity into disrepute. Jesus, whether one

believes in Him or not, He is still the most desirable form of humanity. No other person has

ever touched and influenced humanity in any greater way, or has had more books written

about Him, and has had a greater impact than He has had in only three years of public

ministry and this is still growing.

In my thirty-three years of life in the church, and also in the local community I have seen the

evidence of people who in contrast not follow a religion, they genuinely follow Christ as the

example and model for their lives in mind-sets, values, character, habits, consciousness, and

attitude. Through the clear evidence analyzed by way of narrative, thematic analysis, I will

study these people's positive contribution to humanity. Jesus is the best way to do life, do

business, build community and serve humanity. For this study, I will focus my attention on

the Farming Community because it is the smallest collection of community outside of

hereditary bloodlines.

Forming a Christ-centred methodology begins in the Bible, and thus forms the basis and

standard to be attained in every aspect of community in the Farm-workplace setting. The

focus of the research is on discovering outside of the Bible evidence that resonates the

Biblical Christ-Centred standard. Hence the multiple biblical references. Throughout the

study, the formal academic register is used, except when it pertains to my narrative.

The audience and beneficiaries of this study, are mainly Judeo-Christian farmers, and their

workers, and all the churches, organizations, and secondary economic value-chain enterprises

that seek a solution to the volatile Community defragmentation in Agriculture in Africa.

Historically the South-African farmer has a strong Christian religious background and

consciousness from the very first protestants arriving from Europe. Having a robust Christian

worldview, however, has not always had a positive outcome to all people living on the farm.

Instead, farmers are mostly perceived negatively as oppressors in South Africa. This Study

aims to reveal both sides of the Psycho-Historical narrative, and the Christ-centred standard

either missed or achieved.

An African farm as a Christological Village 7

The problematic between Universalism and the fundamentality of Christ as the only-way-by-

which-man-can-be-saved is solved when we proof Christ-likeness as the best way to do life.

Salvation thus has more practical meaning in daily life, than only eternal benefits. For

instance: following the Christ-centered path of forgiveness will save you much heartache and

even medical costs. Maturing in Christ-like behavior; mindset, attitude, character, and values

bring ultimate fulfillment in relationships and provide a deep sense of purpose and meaning.

Mother Teresa received a state funeral in India, a predominant anti-Christian Country for the

work she has done for humanity. The date of her funeral was three days after the 51st

anniversary of the day Mother Teresa received what she described as a calling from Jesus

Christ to tend to the poorest and the sick. 1

Keywords: [Tap here to add keywords.]

1

An African farm as a Christological Village 8

A narratological approach to an aspect of practical theology: Understanding the relationship

of the South African Farmer and Farmworker against a Christological Standard.

Jan Oosthuizen

An African farm as a Christological Village 9

1) Methodology of Approach and Context

The subject of this case-study in particular is the South African farmer and the permanent

workers living on the farm. Subsequently one has to study the related network of

relationships, the historic, social and economic context, and the cultural, religious and

political influences on these two parties. These two groups of people, live together on the

same space of land, but after 365 years remain economically unequal, religiously segregated,

and in to a huge extend distinctive. Chimamanda Ngozi Adichie the brilliant Novelist,

articulated the universal common human shortcoming of prejudice so well, it became one of

the top 10 most viewed TED-talks of all time2. The title of her speech ‘The danger of the

single story3’ is about how our own subjective experiences build a single-story of another

culture, people class or sub-culture. Because of our lack or fear of engagement most people

hold their distance, strengthening the single-story creating a greater and greater divide, of

separate stories.

In an interview with Neels Jackson, the infamous South African Author Beyers Naudes says the following:

"It's absolutely essential that we learn to live together, to tolerate each other - including people of different religions. We must learn to live with love and affection with people and religions that differ greatly from us.”“Also different colors” adds tannie Ilse. Uncle Bey acknowledges this. "I cannot see why it cannot happen. The Word of God says you must love and understand and forgive one another, and emphasizes that it is true to all men, not just against Christians. The Lord also did not mean that the riches get richer, while the poor get poorer. Everyone must take hands and see how they can bring about a fairer dispensation.”4

As human we are by default restricted by our prejudices and pre-conceived ideas of people

and people groups we do not know intimately. We cannot escape the subjective one-sided

perspective of a person, until we take the effort to cross the boundaries of our culture,

upbringing, class, race, and religion.  Not even the person who publically and determinately

2 https://answersafrica.com/south-african-tribes.html (Retrieved 4 November 2017)

3 Margarita Mathiopoulos, History and Progress: In Search of the European and American mind (1989) pp. 311–12

4 Ibid

An African farm as a Christological Village 10

oppose prejudice and racism, is free from subconscious racism and prejudice. Malcolm

Gladwell’s book Blink explains how split-second decisions called “rapid cognition” or “thin-

slicing” assist us in decision making. Rapid cognition should be distinguished from intuition,

as its source is emotional. Rapid cognition is a distinctly rational process, a thinking process

that moves a little faster than ordinary conscious and deliberate decision-making. Our first

impressions about race, particularly those that happen at a subconscious level is

predetermined. The Implicit Association Test (IAT). developed by Anthony G. Greenwald,

Mahzarin Banaji and Brian Nosek, measures a person’s attitude on an unconscious level and

the immediate, and automatic associations a person makes before that person has time to

think. The IAT test is designed to examine automatic associations with race. A tested

individual is timed to see how quickly they associate categories of good and bad adjectives

with black and white faces. The test results reveal that the 80% of Americans more quickly

pair words like “love, peace” and “joy” with white faces and words like “terrible, evil” and

“failure” with black faces. The level of difference is a matter of microseconds, yet is still

statistically significant. What the IAT most significantly reveals is that unconscious attitudes

and the behaviors which those attitudes give rise to may be completely incompatible with a

person’s conscious values.5 Even those who consider themselves very enlightened in matters

of race still overwhelmingly tend to have an implicit preference for whites.

It is thus also possible that the same inherent prejudices of fear, paternal respect, suspicion is

subconsciously developed in Black and coloured people over years of mistreatment and

suppression. The power of narrative is imperative in this regard, for it is in hearing another’s

stories, we gain empathy and true communication happens. Without empathy, we only try to

proof our points, but in empathy we begin to listen, understand and feel what the other person

feels. This study is purposed to attempt to cross the boundaries of our own perceived ‘single

stories, and hear the truth perceived from the other side of the cup. The cup metaphor is

where the handle of the cup is perceived as on the right or the left, front or back depending on

a person’s angle to the cup. No one is wrong, everyone’s perspective is true, yet different.

Louw unravel the 3 main competing political perspectives in South Africa’s History as

follows: The

three different (competing, yet interconnected) models of nation building and modernization

in South Africa is: an Anglo racial-5 https://tradingeconomics.com/south-africa/unemployment-rate Retrieved 2 November 2017

An African farm as a Christological Village 11

capitalist model; Afrikaner nationalism’s apartheid model; and the African National Congress

’s (ANC) post-apartheid reconfiguration of racial capitalism, associated with the notion of ‘bl

ack empowerment.” 6 Understanding and weighing these models without any preconceived

bias is not easy, yet vital to attain a solution where everyone wins. We need a model where

we as a unified South Africa wins, as a predominantly Christian nation without losing our

Christological testimony. Part of this study will weigh and scrutinise the practicality of above

three models, against the laws of survival, economically and culturally.

The South African farming village is the ideal setting to explore, race integration and

Christian acculturation. The long history of survival, cultivation of arable land into

commercial farms, economic survival, and colonization provides an overwhelming amount of

a variety of narratives from both the farmer and the slaves, who later became farm-workers.

The farming village is making more headlines than ever: brutal farmer murders, inhumane

treatment of workers, wrongful evictions, minimum wage disputes, poor housing conditions,

and now also the most severe Countrywide drought recorded in History. Farmers and their

workers live and work together in many cases as a Christian Village for generations, yet the

most unequal in terms of economic, educational, and social class.

Working with farmers the last 17 years in the Western Cape, as a Minister of a Church7, but

also doing business as a Relationship & HR Consultant (Prosphero Consulting), has given me

a close and personal perspective of values, cultural view-points and business practise on the

farm. Not being raised on a farm, and being an ‘inkommer’ (someone regarded as an

outsider), was also to my advantage to attain some sort of objectivity. Then I became

involved as lobbyist and social reformer working closely with Department of Social Services

setting up a Child Development Centre (HUG Help Us Grow and Ubuntu Educare)8, offering

the highest standards of Edu-care to the poorest of the poor. We also provide a after School

Day-care centre, Youth Program, and feeding program for street children. All these projects

gave me a position of close proximity to the voiceless and most vulnerable people in SA.

Then we began to engage with Department of Human Settlement because of a sudden urban

sprawl, both in Citrusdal where I lived for 15 years, and now in Clanwilliam, where I

6 Landa Cope, an introduction to The Old Testament Template, Christopher F. Clauson. 2011

7 http://www.nhka.org/index.php/wie-is-ons-11/kort-geskiedenis.html (Retrieved 11 October 2017)

8 Colas, A, Empire. Key concepts, Polity, Cambridge. 2007, 

An African farm as a Christological Village 12

currently reside. I started also to work closely with Cederberg Municipality9 officials,

hearing and seeing their frustrations, because of lack of funding, too many managers, and not

enough operational competent staff. I have worked closely with the various Mayors, and

Ward Counsellors over the last 15 years, as we conducted certain joint initiatives: MSAT

Funded Programs: CEDERWEAR (Job Creation Project, making Protective Clothing);

HESED Youth Development Camps and Programs nad currently HUG.

Establishing a Healthy Farming Village became my focus since 2008, where in partnership

with some of the biggest farms in the Olifantsriviervallei, we began to formulate a

Multipurpose Program, and Agri-Village initiative. Then I was chosen to become part of the

National Advisory Team of Amos Agrimin. Amos Agrimin is a Christian, multi-racial, inter-

denominational, agricultural organisation, focusing on ministry and the empowerment of the

agricultural community of South Africa and Africa. 10 Lastly, I became personally involved in

establishing a new commercial farm11, as a pilot and feasibility project in Uganda in

partnership with the Department of Trade and Industry.

The Narrative Approach suits this study best. One needs to analyse and hear the voice of the

voiceless, but also document the services offered by various stakeholders and practical

restrictions and blockages that need to be addressed. Given the volatile nature of emotions

currently fuelled by misinformation, a logical, factual study is to be conducted to outline

possible solutions and historical failures.

Choosing a Christological thematic viewpoint is not for religious reasons to convert those

who do not believe. A Christological standard seems to be the only agreeable middle-way,

common ground, of highest ethical means. In the background of SA's Christian past, this is

also not problematic nor offensive. The Christological Standard presented is not to proof or

disprove the Historical Christ, nor imply personal faith in Him, but merely to show that He

offers the best moral, and ethical standard vital for any relationship and business to work

beneficially for all parties.

9 Michael Walzer, In God’s Shadow: Politics in the Hebrew Bible (New Haven: Yale University Press, 2012), 1-2.

10 https://mg.co.za/article/2017-03-14-memories-of-black-south-african-soldiers-who-bore-arms-and-fought-in-war-ii (Retrieved 4 November 2017)

11 The role of agriculture in economics by Dr Philip Theunissen computus management building. http://www.computus.co.za/Artikels/Landbourol.PDF. Retrieved 2008

An African farm as a Christological Village 13

The study will begin to give a general Historical background of the Farmer/Farmworker

Relationship from the earliest years, and then capture more detail up till the current reality in

2017. Summarising and assessing strategies and problematics of the social, economic,

educational, cultural, and business perspectives of the relationship will be studied. It will

cover the most considerable portion of the study, including the work we have done on four

different farms in the Western Cape, one farm in Uganda. Capturing related research

conducted by Academic Scholars in their various fields is also vital to fully understand the

complexities, and personal realities faced in the Agriculture Sector. The from-the-bottom-up

approach and viewpoint of this study are from the perspective of the farmer and farmworker,

as they experienced various models, input, and changes in agriculture.

Finally, and ultimately Farmers have to make certain decisions regarding making land

available. The government has to address and possibly change specific policies. NGO's and

the Church have to fill in the gaps of assisting, training all Stakeholders. Departments have to

engage more with Workers and Farmers providing the right information and avenues to be

taken, and finally, the Value-chain have to become more involved not to only buy from the

farmer but invest back into food-security.

The genesis of the Boer & Slave in the socio-historical context of South Africa since the founding of a new Country in 1752.

Modern South Africa is a kaleidoscope of vibrant cultures and traditions which have

emanated from a colonial history involving settlers, indigenous people, and slaves. The white

African is of Dutch, British, Portuguese, German, French, and to a lesser

extent, Italian, Spanish, Greek, Ashkenazi Jewish, or Irish descent.12 There is an average of

672000 workers in permanent employment in Agriculture according to the most recent 2013

study. Farm owners and employers have decreased significantly in 20 years from 50332 in

1993, to 34905 in 2012.13 The average farmworker originates from all the tribes living in

South Africa, Zulu, Xhosa, Sotho, Tswana, and Pedi, and some smaller groups.14 Over the

years migrant workers from neighbouring Countries, and recently from all over Africa

contends for employment opportunities. This migration influx has recently lead to some

xenophobic attacks and unrest.

12 https://census2011.adrianfrith.com/place/161004

13 Zachary Levenson, Precarious welfare states: Urban struggles over housing delivery in post-apartheid South Africa University of California – Berkeley, USA, International Sociology 2017,

Vol. 32(4) 474–492

14 https://www.hrw.org/report/2011/08/23/ripe-abuse/human-rights-conditions-south

An African farm as a Christological Village 14

The beginning of the farmer, farmworker relationship began with the colonisation of the Cape

by the Dutch East India Company in 1652. The first 130 years of life in the colony was

mainly agriculture and trade, providing food and resources for the passing ships. The origin

and founding of the Cape Colony were unique to other African Countries being colonised by

Europe. South Africa's income and purpose to the European Colonial Dutch Masters were

predominantly Agriculture for the first 134 years, and not minerals.

Southern Africa origin was humble and economically insignificant compared to other

Pioneering Settler movements around the globe; sparsely populated, uncivilised frontier,

overwhelmingly populated by white and black pastoralists. The Vryburgers, who later

became known as Afrikaners, Boers (Farmer) fought wars with the indigenous Khoisan and

Griquas people and black

tribes, subjugated some (as slaves or servants), negotiated sharecropping deals with some, an

d negotiated “boundary treaties” with others but never integrated. 15 The foremost sentiment

for these pastoralists was independence, survival and freedom.

The history of SA radically changed when gold and diamonds were discovered in Kimberley

in 1866 and gold on the Witwatersrand in 1886. When the first 150 French Huguenots

arrived in 1688, it was Dutch acculturalization assimilation Policy to inter-mix the families

and enforce the Dutch language in schools and the church. By 1750 none of these immigrants

under 40 years spoke French anymore16. Although many of the Huguenots were traders, and

artisans most settled into farming. Some politicians and leaders focus the populous attention

on our cultural differences and indeed there are differences, yet there is sufficient data to

suggest that like the abovementioned French / Dutch assimilation, South Africans are more

integrated and fused into a compound heterogeneous society than we are consciously aware.

With the intention of the oppressor to instigate change, the victim is changed even in resisting

the oppression. Most Black South Africans opposed white supremacy and colonialism

through the liberation struggle, yet new languages were adopted, lifestyles altered, and values

affected. Black did lose their cultural heritage in effect.

15 https://answersafrica.com/south-african-tribes.html (Retrieved 4 November 2017)

16 Michael Walzer, In God’s Shadow: Politics in the Hebrew Bible (New Haven: Yale University Press, 2012), 1-2.

An African farm as a Christological Village 15

One such unconscious bond is where people working the land seems to grow a strange bond

with the land they cultivate. This phenomenon is evident with Dutch settlers who married the

ground in a sense and made it their homeland, instead of ever moving back. Settler

colonialism involves large-scale immigration, often motivated by religious, political, or

economic reasons. 17 The outcome of the settlers staying and investing back into South Africa

is one of the reasons why SA is one of the leading economies in Africa and one of the BRICS

Countries (five major emerging national economies) for many years. Many Farm workers

were never allowed to own land, they also work the ground, and although they do not hold

the title-deed, they have a bond with the farm and the place they grew up. This being the

emotional drive behind, the current land reform program.

Most White Africans broke all ties with Europe and saw South Africa as their only home,

developing their language and fusion of a unique culture. It is rare to find a Dutch,

Portuguese of French descendant holding a second European passport, according to 2001

census comprising 60% of the European population, the rest were of British descent.18

According to Historic demographic data in 1905 the whites comprised 21.6% of the

population a total of 1116805, growing to 3088492 (19,3%) in 1960, and 4586838 but only

(8.86%) of the population19. It is thus to be noted that the resent populist political rhetoric that

the ‘Whites’ should give their land back to the ‘blacks’, and move back to Europe to be quite

impossible. The number is simply too great, and the inter-dependence too deep, to simply

extract any group. Furthermore, there is also the aspect of inter-marriage, that needs to be

investigated. The coloured mixed-race group amounts to 4615401 people, 8.92% of the

population. This figure does not give an accurate estimate of how many of the country’s

citizens have a pure ancestral lineage, and how many are of mixed race? DNA Genetic testing

is usually kept private for fear of classism. But it proves the point, which our History is so

closely linked and integrated like different colours of sand mixed in one container it is

impossible to separate.

South Africa, like America did not evolve like Europe. South Africa was a new frontier

where a developed culture crossed a continent, subjected a wilderness, negotiated with

primitive indigenous peoples, planted and established farms, and over time pioneered a new

17 Michael Walzer, In God’s Shadow: Politics in the Hebrew Bible (New Haven: Yale University Press, 2012), 1-2.

18

19

An African farm as a Christological Village 16

civilisation. 20Relocating from the one place the 'Trek Boere' kept on pioneering, as the

Afrikaner continued to move further and further inland to the North. Conquering the ‘New

Frontier’ ideology became embedded into the fibre of the Afrikaner and what they are most

known for. Humanity is constantly breaking into new frontiers like currently the internet and

world-wide-web frontier. President John F Kennedy used the ‘frontier’ motto to drive his

('getting America moving') going throughout his term of office.21 The Newest Frontier we

now have to face together in SA is Economic Mutuality. More and more voices are asking

for a second CODESA. The first CODESA dialogues gave us the Constitution, now we need

an Economic CODESA, to prevent a civil war.

The Khoekhoen and San (the 'Hottentots' and 'Bushmen' of early European

terminology), although collectively known as the Khoisan, are often thought of as

distinct peoples. The former was those who, some 2 000 years ago, adopted a

pastoralist lifestyle herding sheep and, later, cattle. Whereas the hunter-gatherers

adapted to local environments and were scattered across the subcontinent, the herders

sought out the pasturelands between modern-day Namibia and the Eastern Cape,

which are near the coast. At around the same time, Bantu-speaking agro-pastoralists

began arriving in southern Africa, bringing with them an Iron Age culture and

domesticated crops. After establishing themselves in the well-watered eastern 22In the

coastal region of Southern Africa, these farmers spread out across the interior plateau,

or 'highveld', where they adopted a more extensive cattle-farming culture. Chiefdoms

arose, based on control over cattle, which gave rise to systems of patronage and hence

hierarchies of authority within communities.23

These two cultures have distinctly different from another concerning their origin and

evolution the one African Pastoral, Herders kind of lifestyle that consumes the land, and then

moves on, and the North European gatherer explorer type who had to gather and preserve, for

severe winters.

The first contact between the farmer and then indigenous people was trade-related: The local

Bushman, or Banto people had not much to offer to the Europeans like gold, diamonds or

20

21

22

23

An African farm as a Christological Village 17

commodities. The Europeans on the other hand, had alcohol, various foods, and spices,

clothing, furniture. The Europeans needed labour and working hands to build and establish a

new Colony. Hence the slave trade becoming the leading business between the groups.

The most important aspect of our interdependence is the white Afrikaner’s claim to the

language proved to be coherent with the facts as explained by Robert C. H. Shell, the tower

of Babel: The Slave trade and the Creolization at the Cape 1652-1834. Creolization: The

mixing of people brought a cultural blend which ultimately led to the formation of new

identities. The complexity of the early Slave trade, where year after year new cultures and

languages were brought to the Cape, and working together necessitates that one understands

each other, a new mixed language evolved. Furthermore, it should be noted, that the Free

Burgers and Boers, did not import slaves as much. Instead, they captured the local tribes

where they resided and force them to work for them. 24

Between 1652 and 1808, approximately 63,000 slaves were imported into the Cape

from the Indonesian archipelago, India, Madagascar, the Mascarenes, and Africa.

Geographically diverse origins within the Cape's slave population were the result of

mercantile rivalries, changing shipping patterns, fluctuating trading company

fortunes, and shifting commercial alliances between urban slave traders and transient

maritime personnel.25

Both Giliomee and Lewis paint a positive picture about the treatment of slaves by some

Boers up until the discovery of gold in 1886, as they had to work together and defend

together against the harsh living conditions. Even up to the Boer war 1899-1902, many farm

labourers either enlisted with the Boers, or they had to take care of the farm in the Boer’s

absence, and their wives and children remained behind to help the Boer family. A little

known and acknowledged fact is that most Boer-children are raised by the Coloured or black

maid, while the children’s parents work, some even calling her fondly their second mother.

It is estimated that 14154 blacks died in concentration camps, while at least 15000 blacks

were enrolled to fight against the Boers during the war. The number is not surprising

considering the incentives offered: those in service and their families can buy mealies at a

24

25

An African farm as a Christological Village 18

halfpence per lb, or 7/6 a bag, while those who do not accept employment have to pay

double, or 1d per lb and 18/- or more per bag26.

Three main natural causes that determine a Civilization.

Three main natural causes determine any new country or civilization: The quest for survival

and self-determination, the economic determination and preserving the religious-cultural

roots. These reasons often form and at times overrule policies and laws. No other section of

society has experienced the battles for survival more than the Farmers. South Africa, is not

best suited for Agriculture and makes farming difficult.

Climatesoil combinations leave only 12% of the country suitable for the production of

rain-fed crops. With only 3% considered genuinely fertile land, South Africa falls

short of other countries, such as India, where arable land covers 53% of the country.

Most of South Africa’s land surface (69%) is suitable for grazing, and livestock

farming is by far the largest agricultural sector in the country.27

The quest to be price-competitive and the fall of the value of the Rand makes export the most

profitable farming. Without any subsidies, individual farmers compete with Nations, for shelf

space in the high-value markets. Only the highest grade of a product can be exported, thus

the pressure on the farmer to become more and more specialised, technical and applying

precision farming principles and practice.

The legacy of apartheid and some farmer’s role in inhumane practices has made them a

political target, of negative perceptions. Practices like: the ‘dop-stelsel’ the use of formal

titles by the workers only, dehumanising treatment of adults, where white under-age children

handle the farm-shop and the worker’s loan payments. Little access to education, health-care,

government services because of distances. Unfair labour dispute practises. Senior managerial

roles remain predominantly white.

A long history of trying to achieve self-rule free from the British. Power struggles with the

various Banto Tribes over centuries, until Nationalism in 1948. Since 1994 again in

26

27

An African farm as a Christological Village 19

ownership struggle with Land-Reform Policy, and people’s claims to get the ancestral land

back.

The ESDA Law, made it very difficult to remove illegal people from the farm. Workers who

have been laid off because of poor work performance, alcoholism, and some even finding

employment elsewhere remain on the farm. The debate about onsite vs offsite development

is continuing. The high costs of onsite development are only possible for the most significant

large-scale Corporate Farmers. Small farms have begun to work together to form a

cooperative NGO initiative like the Amos youth Centres, in Groblershoop, Frankfort, and

Op-die-berg.

Declining farming profitability and water scarcity (drought, declining rainfall or over

demand for water) have left South Africa with less than two-thirds of the number of

farms it had in the early 1990s. In many instances, the lost farms have been converted

to other land uses or consolidated into larger farming units to achieve efficient

economies of scale. (Agricultural Statistics, 2008), production remains relatively

constant, indicating an increasing trend in intensified production. 28

Farming practices have become more and more technical as more advanced technologies

become available. Not all the farmers can afford these advances, adding to the competitive

pressure among producers.

Government Market intervention can have adverse effects towards the farmer, like when milk

and chickens were imported more cheaply than local produces minimum price. Such

decisions brought an end to a whole small farmer Milk industry, but other sectors, suffered

the same demise. Multi-National large-scale commercial farms dominate the market, and the

small farmer cannot compete.

Small farmers and subsistence farmer’s transformation and integration with commercial

farmers is a prolonged and reluctant process. There are however a few successful programs,

in the Country, like the Partners in Agri Land Solutions29. The Witzenberg PALS initiative is

a private land reform initiative that was established by the commercial farmers in the

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An African farm as a Christological Village 20

Witzenberg district, in partnership with local communities and all three spheres of

Government. The key objective is to help create an enabling environment to implement

innovative land reform and economic empowering projects/businesses that are in line with

Chapter 6 of the National Development Plan (NDP).

Food demand changes as 3rd world economies, grow and become more advanced creating

new opportunities like for instance the bio-diesel demand. Some sectors die out, and the

farmers who did not adapt quickly enough go out of business.

Pesticides and its resistance and tolerance.

Uniformalised markets and open market competition can be valuable to some, but detrimental

to others. Farmers have not always been known for how they work together. Water scarcity

and economic survival again become the most significant drivers, over-riding moral, family,

social lines of what is considered right and ethical. All of these factors make farming hard,

and the quest for survival high.

The Religious & cultural determination of a society

Not many Protestant countries in the world have been as influenced by faith as South Africa.

The Calvinistic Christian and European merchants are seen as the founders of South Africa.

South Africa is a predominant Christian Country. (72% Christian30) Of the total national

population of 44.8 million, 35.8 million or 79.8% identified as members of a Christian

denomination31 A 2012 Win-Gallup International Religiosity and Atheism poll indicated that

the number of South Africans who consider themselves religious decreased from 83% of the

population in 2005 to 64% of the population in 201232. However, an Ipsos Mori Poll of 2017

showed 88% declare that religion was an important part of their lives. 33

The outcome of Christianity in South Africa however, does not paint a positive picture.

According to Nationmaster statistics, South Africa tops the list of countries worldwide when

it comes to per capita assaults, AIDS deaths, gun violence, homicide and rape. South Africa

is sixth on the list for robberies and drug offences and tenth for burglaries and the total

30

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An African farm as a Christological Village 21

number of crimes committed34. Nearly half of the population lives in poverty and 27.7 of the

people are unemployed35. South Africa GINI Index was at it’s highest in 2006 at 64. in 2011

it measured 63.4, 36

The problematic of predominant sacralistic or nominal Christian Countries is the qualification

and criteria for membership. One can be a member of the church by baptism, getting one’s

name, and register as a citizen of the church (heaven) and state like most countries in Europe.

Most of these people grow up without any personal conviction of the person of Christ, His

life or values. Even if one has been taught the rules and regulations of what it means to be a

Christian, one still has to comply actively and live accordingly. Most people never do.

Becoming a Christian and believer is an issue of the heart, and cannot be mass-produced on

paper and through outward rituals. Trying to do this causes a dissonance between beliefs and

actions.

On the Northern border, Zimbabwe has become to the South African farmer an anathema,

after thousands of farmers lost their land due to President Robert Mugabe’s "Fast-Track Land

Reform Program" instituted in February 2000. In Zimbabwe Nominal Christianity represent

87% of the population37Mugabe was raised as a Catholic, studied in Marist Brother and Jesuit

Schools, and the famous Kutama College where he was taken under the wing of an Irish

priest father, Jerome O'Hea. For years, this has played an essential role in Mugabe's

development as a young man before his involvement in politics. 38After the recent

controversial presidential election, he was held in hand with the Bible as Zimbabwe's

President. On the eve of this event, he declares; "Only God who appointed me will take my

position, not the MDC, or England." For years, Bishop of Harare Nolbert Kunonga was a

personal friend and counsellor of Mugabe, and he supported many of Mugabe's programs and

initiatives in the name of Freedom Theology. 39

Christian Nominalism is a 2000-year-old problem. A Recent study of the town of Bunia in

the DRC reveals the causes and possible solutions.40Nominalism is the story of the church

losing its saltiness and light in a predominantly Christian country because its members are not 34

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An African farm as a Christological Village 22

truly living a Christ-like life. The tragedy is: These so-called Christian Countries act in the

most Un-Christ-like manner at times.

Prof Peter Storey reiterate the importance of separation of State and Church well saying:

“The State should not be the agent of conversion and membership compliance of the

church. The Church needs to find its own identity and should not succumb to the

temptation of becoming an instrument of the State by being entertained in the halls of

Caesar. Another real attraction that should be resisted is the idea that the State could

serve as an instrument of the Church”. 41

Never the less, this is what happened in most Countries in Europe, since Constantine. The

church made an uncomfortable pact with State, which over the years has led to many wars

and human right abuses over the World. South Africa was no exception.

Landa Cope made the same discovery when watching a TV Program on the two most

Christian Cities in the US, Dallas & Texas. More people per capita were in church on any

given Sunday than in any other community in the country. The TV host looked at various

statistics and studies, including crime, safety on the streets, police enforcement, and the

justice and penal system. He looked at health care, hospitals, emergency care, contagious

diseases, infant mortality rate, and the distribution of caregivers. They reviewed education,

equality of schools, safety, test scores and graduation statistics. Jobs, housing, and general

economics were evaluated. Could you get a job? Could you get housing? Did potential

income match available housing? We looked at homelessness and programs for those unable

to care for themselves. Each of these categories was evaluated using racial and economic

factors. Was there equity regardless of colour, creed or income. According to this study,

these two cities were the worst cities to stay in! 42

Simon Anholt started a debate and open platform for thought and discovery, rating the most

"good" country in the World. Surveying numeral figures, data, and stats, he measures a

Country's goodness not only on how they contribute to their citizens but how do they provide

to the whole global village. Sweden and Denmark are currently leaders on this list. The USA

20th, and SA 51st. 43

41

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An African farm as a Christological Village 23

South Africa is still known and perceived as a predominantly Christian Country, and since its

foundation when the Europeans arrived, was considered a Christian Democracy. The first

European setting foot on this land did it with a prayer. (by Dr Gerdrie van der Merwe on the

History of the Dutch Reformed Church, The oldest Church operating in SA. It is also

mentioned in the first paragraph of the South African Dutch Reformed Church History

page44.) The relationship between state and church was from the inception of this new nation

inseparable yet difficult. "The state has often abused the church to garner votes and

misinform, or to silence its population. The church, on the other hand, has at times given

moral and religious sanction that allowed the state to perpetrate significant injustices45”

Winthrop Jordan remarks about the 17th Century Christian label. “The concept embedded in

the term Christian seems to have conveyed much of the idea and feeling of us against them:

to be a Christian was to be civilised rather than barbarous, English rather than African, white

rather than black." 46

Most of the Dutch East India Company's employees were members of the Dutch Reformed

Church, maybe not active members, and probably not all with a personal conviction to follow

Christ. At first, there were no ordained ministers from the Netherlands but only a sick

comforter Willem Barentsz Wylant. On Sunday 14 April 1652 he held a scripture reading on

the deck of the Drommedaris. In 1665, Johan van Arckel arrived in the Cape Colony and

became its first minister.47Early days of life in the Cape Colony was probably not viewed by

the heads of Church as a Christian Mission at all, but they tried their best to establish

churches and find ordained ministers to immigrate and serve the new frontier communities.

The Dutch Reformed Church, and its Calvinistic bios, and the firm capitalistic roots formed

the Worldview of the early settlers, in South Africa. The Protestants had a negative

sentiment against leadership and hierarchy, as opposed by the Catholic Church in Europe,

hence the hard-headed strong-willed drive for independence and self-rule from the beginning.

The oldest and first church operating in South Africa, which later became the official state

church in the Afrikaner Nationalist era, is the Dutch Reformed Church. (Nederduitse

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An African farm as a Christological Village 24

Gereformeerde Kerk48) but because the Church officials did not support the Groot Trek

wherein 1830 Vry-Burgers in rebellion to the British Rule in the Cape Colony, decided to

find new land further North, towards Natal, Free-State and the Transvaal. The Nederduitse

Hervormde Kerk (NHK) was formed because not one of the ordained Ministers of the (NGK)

Church was prepared to join the Trek. 49 Life was not comfortable in the Cape, and people

relied more on their faith than usual, they could not rely on the church because of the fast

districts served by each church. Travel was difficult and time-consuming, preachers and

missionaries were few. People relied on themselves to read and study the Bible and conduct

their meetings. 50

The Burgers was not very religious in the first Century of life in the Cape Colony. According

to Estate Returns of the time, very few people owned a Bible, and only one-fifth of the

couples were officially married legally by the Church. 51 By the beginning of 18th Century,

the Church became a massive part of the culture. People were not allowed to be married if

both were not accepted and adopted by the church, on the contrary, one was not taken as part

of the community in the Platteland (rural Area) if the church did not bless you. Lichtenstein,

one of the best-informed travellers, noted in the early nineteenth century:

“[We] never heard from the mouth of a colonist an unseemly word, an overstrained

expression, a curse, or an imprecation of any kind” in 1830 another traveller

remarked: "There are certainly no people in the world who are so truly God-fearing as

the Afrikaner.”52

John Barrow one of the first British writers to write about the Afrikaner, gave mostly a

negative sentiment against the Afrikaner, but hidden in one of his remarks: “There is no glass

in their windows, no furniture in their houses and no books except the Bible.”53 It typifies life

on the farm. Helene Opperman Lewis54 Wrote a well-researched book to understand what

psychological factors played a dominant role and undoubtedly contributed to Afrikaners

creating apartheid in 1948. It is clear that throughout the Afrikaners history, the Protestant

Calvinistic church played a central role in the Afrikaner Farmer psychological frame.

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Erna Oliver provides another possible cause for the contradiction between Christian theory

and practise: The traditional Afrikaans-speaking churches’ participation of, and contribution

to, the ‘empire’ concept. The responsibility of the individual to practise his or her faith was

taken over by the power of the state and church.55 The privileged position of Christianity as a

State Church ended in 1994 when South Africa became a neutral state with guaranteed

religious freedom for all.

The fact that politics and religion walked hand-in-hand throughout Afrikaner history

made it possible to use the political theory of empire by Colas56 to show how space,

culture, and market were used to expand the Afrikaner Empire with the aid of the

hierarchical structure that existed within the Afrikaner churches and imprinting the

'Christian order' onto day-to-day living.57 Contrary to expectation, the Christian

religion is no longer grounded in the personal conviction and behaviour of the people

as it used to be during the years when the Afrikaners were fighting for their identity

under the DEIC and the British Empire. Urgent revision of Afrikaner spirituality and

religion is needed to help Afrikaners to adhere to their task and calling as Christians.

Christian faith can no longer be subjected to structures that focus on social order and

hierarchy. Christian mission cannot be restricted within statements and official

declarations by church institutions.58

One of the Countries most negative legacies is apartheid, still mostly experienced especially

among the Rural farm community in South Africa. Religion form the beliefs, and beliefs form

the motivation and subsequent actions. Lewis explained in her search for the Afrikaner's

moral consciousness while writing her book, finding that trauma is easily transferred from

one generation to another, if not touched and treated.

"There is currently enough new research in psychology and neuroscience that shows

emotional pain has the same influence as physical pain. Besides, it has been shown

that trauma changes the brain irrevocably, which is to say of repeated trauma caused

by something like a war. It explains why the person who was humiliated yesterday

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could easily humiliate someone else tomorrow. These people often repeat a cycle of

violence, and it is done unconsciously. We have never learned from history because

we are currently just feeding the cycle of humiliation and shame. This humiliation

creates a desire for revenge in a desperate attempt to restore self-respect and human

dignity, but it only leads to further humiliation. " Lewis said, however, it did not

blame anyone for the fuss they were in the state of affairs: "It only helps us to

understand why it happened." 59

Both British and Afrikaner has a strong religious history and belief that they were working as

God’s special agents to make the world a better place. As can be seen in the Attached prayer

handed out to the British troops fighting the Boer war. 60 See the prayer handed out to British

Troops.

The Calvinist Boers, staunch Protestants that they were, believed in sinners (heathens)

and non-sinners, and, of course, they typically considered themselves to be the non-

sinners or true Christians. The rest would go to Hell. Even though the Boers held their

evening prayers with their slaves and servants in their kitchens, they nonetheless

insisted on no ‘gelykstelling’ (equality)61.

It should also be noted briefly the religious and theological influence or forming of the

Farmer’s mind-set. Walter Brueggemann mentions Michael Walzer’s work explaining the

Theological Mind of the Jews, after the fall of Jerusalem, and the prophet’s task to preach

reality, grief and hope62. The Jewish collective mind, and cultural identity was formed by the

Covenant God made with Abraham. The first covenant of the flesh or as Waltzer terms it “the

birth model” that favors “nativism and exclusion.63” is grounded in one family line. God of

Abraham Isaac and Jacob. At the time of Moses, a second Covenant of the Law was

introduced, because 400 years of slavery, the people became a mix people. (Exodus 12:38)

Waltzer terms this Covenant the “adherence model” that offers “a politics of openness and

welcome, proselytism and expansion.” But belonging to this covenant family could only

happen once you convert, and except certain rules and regulations. For you are a people holy

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to the Lord your God; the Lord your God has chosen you out of all the peoples on earth to be

his people, his treasured possession. (Deuteronomy 7:6; 14:2; 26:17-19)

The Christian Calvinistic Settlers being also a mixed race, pursued to find a collective

identity, and followed the same route than the Jews in this regard. The Reformed group of

Churches played a National role of uniting the Afrikaners and also forming their worldview.

The main message for uniting the people was the covenant message. The most prominent

example is: The Battle of Blood River on 16 December 1838. The besieged Voortrekkers

took a public vow (or covenant) together before the battle, led by Sarel Cilliers. In return for

God's help in obtaining victory, they promised to build a church and forever honour this day

as a holy day of God. They vowed that they and their descendants would keep the day as a

holy Sabbath. During the battle a group of about 470 Voortrekkers defeated a force of about

twenty thousand Zulu. Three Voortrekkers were wounded, and some 3,000 Zulu warriors

died in the battle64.

These Covenants formed the collective unique worldview, God’s chosen special people

articulation of an ideology that would frame the life, faith, and imagination of the community

and would consequently shape policy. Later these rules became the man-made rules of the

Afrikaner Empire to dominate and rule the people as discussed by Erna Oliver.

The problem with this ideology is the consequent classism, and exclusion of other people,

until they conform to the norms and standards. The sad reality is that the exclusion of others

later became an issue of colour and ‘blood’, evident on the Coloured Reformed Church, never

being included although the conformed all the scriptural requirements, was still to be

separated. In an opposition to this, the Belhar Confession was written in 1982 and adopted as

the confession of faith of the Dutch Reformed Mission Church in South Africa in 1986. The

Belhar Confession stipulates; unity is both a gift and an obligation for the church; the

dichotomy of reconciliation and the justice of God. It claims that individual, racial and social

segregation is sin, and that all forms of segregation always lead to enmity and hatred.

Although the Dutch Reformed Church in South Africa has mostly agreed with the

Confession, and made such a Declaration at its National Synod in 201165, it still struggles to

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gain a structural, organizational unity, possible mostly because of the abject poverty of most

of the churches in the United Reformed Church.

I do propose that this religious and economic inequality and exclusion is at the root of the

farm uprisings, immigration influx, and farm murders currently escalating in South Africa,

and the purpose of this Thesis is to provide a Christological Biblically Sound, but physical

viable and peaceful model that can change the reality of all the dependants of Agriculture in

the Local Community.

The Economic determination of a society

South Africa is known for its extreme income inequality, which is one of the highest in the

world. Ten percent of the population earns around 55%–60% of all income, compared to only

20-35% in the advanced economies. But while the top income share is high, it pales in

comparison to those for wealth; such as real estate, pension funds and stocks of listed

companies. New tax and survey data suggest that 10% of the South African population owns

at least 90–95% of all assets.66

Orthofer argues the difference between ‘Wealth’ that can generate income (such as interest,

dividends, rents, and capital gains), and can be passed on between generations. Over time,

small differences in assets can, therefore, grow larger and larger. Versus Salary income;

which increases according to the Inflation rate. Currently 2017 it is 4.8% and from 1968

averaged 9.15 percent until 2017.67 This inequality hits the root of the White Monopoly

Capital and Radical Economic Transformation debate, recently making headlines, yet not a

new concept.

The greatest book sales success ever of an academic publisher Harvard University Press,

Capital in the Twenty-First Century by Prof Thomas Piketty is worth mentioning. The book's

central thesis is that when the rate of return on capital (r) is greater than the rate of economic

growth (g) over the long term, the result is the concentration of wealth, and this unequal

distribution of wealth causes social and economic instability. Piketty proposes a global

system of progressive wealth taxes to help reduce inequality and avoid the vast majority of

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An African farm as a Christological Village 29

wealth coming under the control of a tiny minority. 68 South Africa capitalist economy is

undoubtedly experiencing the same phenomena. Most non-white still do not own the title-

deeds to the land they have received from the Government’s Land Reform Program. Minister

Dereck Hanekom reflects at the Farmer’s Weekly Agricultural Business Conference June

2017; “The only successful land reform, redistribution in the world happened in Thailand.69

The reason the farmers who received the title-deeds of the land were farming there for

Centuries" You cannot learn farming in a textbook, and giving a person a piece of land, does

not make him or her a prosperous farmer.

After the 2nd World War, many coloured and white people fought with the British and allied

forces. Sergeant Petrus Dlamini speaks about his experiences: “We were one. We fought as

one; black and white soldiers. Here in South Africa (before we went up north) we were

treated differently. Blacks were sleeping this side, whites on the other side. When we arrived

in Egypt we mixed. If we made a queue, in front would be a white person, behind would be a

black person then a white person. We were one.” 2007 documentary movie “A Pair of Boots

and a Bicycle”, which celebrated the action of Job Maseko, who, while a prisoner of war,

blew up a German supply ship in Tobruk harbour. Many native soldiers fought in the war and

had many stories to be told, but never received the opportunity or awards for their bravery,

because of the political climate of the time, and Smut, then Prime Minister's need to win the

favour of the people at the voting poles. Although recommended for a Victoria Cross, he

received a less news-worthy MM medal, and the news contained. 70 (Egypt 23 October–11

November 1942) This kind of action was not strange in South Africa or America, as the white

elite maintain segregation and apartheid. An opportunity for unification was missed as

Deputy Mayor Mr Bertie Zass remembers his father getting a bicycle as compensation after

the war, but the Boers received low-interest loans and subsidies to go and farm. 71 Many war

veterans did receive compensation, but most spend it on living cost, instead of investing and

building a new business or farm.

White superiority and elitism is not sustainable or lasting and faded like the National Party

and apartheid. Only Christ-centered activities have a lasting effect and fruit. The truth is, we

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have to take responsibility for the future our fathers created, and change it with a Christ-

centered legacy.

Social Rasism is certainly not unique to South Africa, as researched by Timothy Paul

Bowmen, on the agriculture in the south Texas borderlands, of Oranges. He states the

following in his introduction and reason for the Study:

I discovered the level of abject poverty under which ethnic Mexican migrant laborers

in deep South Texas toiled during the 1960s and ‘70s. Some of these people lived in

the most rundown shanties that I had ever seen. How did such a society, where

wealthy corporate agribusinesses could get away with employing a totally

impoverished and almost entirely ethnic Mexican labor force, come to exist in the

modern United States? 72

The Capitalist economic drive has a long history in SA, beginning with the arrival of the

Dutch East India Company, their search for Monomotapa where King’s Solomon’s obtained

his gold73, the slave trade, the Boers and free Burgers search for their own land, the discovery

of diamonds, and later of gold. The British interest in SA, was mainly for Economic gain.

Although many wars were fought for liberty, social justice, and religious zeal the underlying

factor also seems to be economic survival and annihilation of the competition. Lewis,

extensively researched the War propaganda in England against the Boers, and specifically

how the church and God supported the British against the Boers. Yet the real motive for the

Boer war was Rhodes and the Merchants operating the Gold Mine's greed. 74

It is interesting that the Rebel-labelled Groot Trek, that founded the Northern landscape of

South Africa, Vrystaat, Transvaal, and Natal was not due only to the freedom of the slaves in

the Cape Colony, it was because of no compensation paid by the British75. This economic

drive for survival was the reason the Free-Burgers who was still under the power of the Dutch

East India Company to provide the fresh product at the minimum price, spread further and

further away from the Cape of Good Hope. 76

72

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A country's economy consists of three levels. The primary sector extracted natural resources

in the form of planting, and the raw materials are then sold to the following chain of

businesses. The Second is Processing of the Raw-material, and the third is Tertiary Sector.

Agriculture, forestry, and mining form the basis of a country's primary sector. It provides the

initial impetus that is taking place throughout the economy. 77 The commercial Farming is a

vital and essential sector of a Country's economy hence the Financial disaster in Zimbabwe

when the white owned agricultural sector was destroyed. 78

It is to be determined whether apartheid and segregation is more an issue of economic and

social class than colour? In a capitalist driven economy, the success of a business is not its

start-up capital, but high work ethic. Tanya Havemann, director of the Clarmondial

Foundation, and technical advisor to the World Bank infoDev programme on financing green.

“Money is not the problem… is the project bankable, profitable, successful?” 79In a Morning

Life TV Interview, Self-made black entrepreneur Millionaire Vusi Thembekwayo: “money

does not know race-colour, business follows who is best. When one distort the reward-risk

factor of entrepreneurship, it will lead to catastrophe because you have not grown with your

business. The Jewish enterprise begins small and excels, the son takes over and grows it

bigger, and the next generation builds on this success. A culture of entitlement seeks pity,

instead of performing with the highest work ethics." 80

For sustainable self-determination of civilization, it has to grow economically. For example,

the establishment of Volkskas Bank, 9 July 1934 was established to harness Afrikaner

economic power at a time when English capital dominated the economy.

The underlying philosophy for a cooperative people's bank was that an institution of

that nature, functioning countrywide, would be invaluable to the resolution of the

'poor' white problem, since cooperative institutions would help people to stand on

their own legs and help themselves.’ 81

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The quest for survival of a Society

According to the first census of the Cape Colony, most were single men from Dutch or

German descent, who colonised the people not by annihilation, because the need for

labourers was too high due the harsh conditions, they traded with the local people and

employed them to help with the work. What made South Africa unique from other colonies

were the numbers. According to Hermann Giliomee in 1790 there were close to 4million

white immigrants in the Americas, whereas in South Africa there were only 20 000 settlers in

1798, which grew to 220 000 in 1878. Hence, the threat to self-preservation a determining

factor in decisions made as a people over the years. Although the Paternalistic ideology was

not based on universal equality, the first farmers did not seek to destroy and erase local ethnic

groups, causing a unique co-dependency on each other, still evident today.82

Living a primitive frontier life far from European comforts was difficult. In the

wilderness two centuries ago, many of these Europeans adapted to Africa, and tailored

survival strategies practised by the indigenous people. Quite a few Europeans married

Khoi-khoi women. Without it, there could be no survival. Even if it suited critics, like

the missionaries, who accused those that did so of becoming ‘African' or the British

who labelled it ‘acculturation’, it was a survival trait. 83

Survival outweighs all preconceived ideologies and ideals. It seems to be the case of life in

the Cape Colony, not called the Cape of storms for nothing. Extreme weather, dangerous

wildlife, indigenous tribes stealing cattle, taxation exploitation of the Dutch and later the

British. Life was hard, and survival dictates decisions and progress. This survival factor has

been an intrinsic quality of all the people of South Africa for 365 years and still is.

It is thus argued, that unless solutions threaten economic and personal survival, most farmers

will not adapt. On the other hand, many farmers just give up, because of it becoming too

hard, too painful and no longer financially viable.

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2) The background and context of the Local Rural Town in South Africa, Clanwilliam.

Clanwilliam, where I live, is one of the ten

oldest towns in South Africa, and the

church building 17th Oldest Church in

South Africa completed 26 September

1826. According to the National 2011

Sensus has 7674 inhabitants. 84

At the end of 2016, the town people saw the alarming sight of more and more informal

structures (Shacks) built along the old Kaapse Weg near the edge of the town. According to

the latest census undertaken, by Rumboll and Associates 2072 structures were counted. The

adjacent high-cost Housing Development area that is affected is Chrystal Waters, Bluewaters,

and Clanwilliam Hills, a total of 223 prestigious high-value homes.

Citrus, Potatoes,

Homeowners tried to engage with the municipality with many calls and emails their fears, but

as later was discovered, it was too late; too many people were building structures over

weekends, Municipality staff are afraid of intimidation not acting quickly enough. Stopping

the first structures going up should have been paramount, resisting the first one with a hard

approach would have been most useful, but failure to do this has led to group-dynamics of

scale taking over, and it becomes impossible to stop. Just in 2017, we saw Country-wide

protests because of poor service delivery, lack of employment. Grabouw (2016-05-10) 85,

Coligny (2017-04-20)86; Kleinmond (2017-09-10) 87; Welkom (2017-10-18) 88; Lichtenburg

(2017-10-11) 89 To name a few. In Parliament, May 2017 a question-and-answer session with

President Jacob Zuma, a member of the United Democratic Movement opposition

party, Mncendisi Filtane, began a question by saying that “South Africa records about 30

service delivery protests a day, every day”. This number was headlined even as far the New

York Times, yet fact-checking reveals according to the Municipal IQ recorded a total of 164

protests working out to about one every second day. Municipal IQ only tracks service

delivery protests against municipalities. The University of JHB conducted a research project

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89

Population group People PercentageColoured 5257 68.50%

Black African 1738 22.65%

White 588 7.66%

Other 55 0.72%

Indian or Asian 36 0.47%

An African farm as a Christological Village 34

on Community Protest, from 104 in 2005 to highest of 470 in 2012. The reasons for protest,

ranging from highest priority to lowest. 1) Service delivery, 2) Housing, 3) Water &

Sanitation, 4) Representation, 5) Electricity, 6) Corruption, 7) Municipal Admin, 8) Roads, 9)

unemployment and 10) crime. 42% of Protests, against the Local Municipality.90 Zachary Levenson drawing on 15 months of ethnographic fieldwork in Cape Town, points to an

uncomfortable reality: the demand for housing in SA, outgrows the supply. 91

External Contributing Factors to why the Influx of people and growing informal

settlements.

To understand the Influx, one needs to study and engage with all stakeholders, and all parties

concerned.

South Africa's unemployment rate came in at 27.7 percent in the third quarter of 2017, the

same as in the previous two quarters and remaining the highest rate in 13 years. The number

of unemployed rose by 33 thousand to 6.21 million and the number of employed advanced by

92 thousand to 16.19 million. Unemployment Rate in South Africa averaged 25.50 percent

from 2000 until 201792

Most of the people in Khayelitsha (The Informal Settlement) comes from the Eastern Cape.

“The agricultural sector of our economy is particularly hard hit, with a 17.8% decline in those

employed in agriculture in the Eastern Cape. Year-on-year there were 15000 fewer people

employed in agriculture. This points to the failure of state-led economic growth initiatives in

this critical sector,” said DA shadow MEC for finance Bobby Stevenson. 93 Lesotho is among

countries in Africa boasting higher literacy rates, quite vital for economic growth and

satisfying labour needs. It is estimated that around 400 000 to 500,000 Basotho Nationals

reside in South Africa today. At the last Olyfenhoutkraal Farming Union meeting July 2017,

one of the farmers acknowledge the truth in reality: “an illegal worker is the best worker."

Although the bigger farms cannot afford to employ any illegals because of their Marketing

Foundations, and pressure from export markets many Lesotho’s have found employment

90

91

92

93

An African farm as a Christological Village 35

because of their high work ethic hence the invitation to family members to come and join the

"employment" pull.94

According to Western Cape agriculture 2017 census findings: In total, 57.3% of the

households surveyed receive one or more social grants.95 All-pay is creating a culture of

takers, not workers. The reality is that the resident workforce does not want to do the hard

labour of fruit picking. Local labour accuses the farmers of poor labour practices and too

little pay. Farmers complain of poor work ethic regarding productivity, alcohol abuse,

absenteeism, and poor timekeeping. The entitlement culture created in SA is evident at our

Crèche in Riverview Informal Settlement Citrusdal, very few of the Xhosa or Sotho parents

pay their R40 p/week fee. All the Lesotho & Zimbabwe Migrants pay in full. This work-the-

least-but–get-the-most kind of thinking has resulted in local people not willing to do the hard

work of Fruit Picking. On average, a good picker can earn up to R190 per day! The problem

is that this is casual work for only five months of the year; then they have to seek

employment elsewhere. Some farmers try to synchronise grapes and citrus picking schedules,

but this is not easy. The fruit determines the time when a season starts and ends.

In Clanwilliam & Citrusdal the 4 Year contract of upgrading the N7 national road

improvements provided above-average wages, many people transferred from farm labour to

the road employment. The Farmers were forced to source from elsewhere. The Prospect of a

2.8 Billion Rand raising of the Dam Wall construction is also contributing to the pull-effect.

In 2007, the Western Cape, the largest employer of farm workers, had more casual workers

(98 546) than permanent (90 954)96 ue to the fact that the fruit and table-grape industry

cannot mechanise, harvesting can only be done by hand. Thus, historically the quest of

farmers seeking seasonal staff has always been a challenge.

The ESDA law has been introduced to protect farm labourers who have lived on the farm for

more than 10 years of evictions. Farmers have the continual problem of people remaining in

farm housing but no longer working on the Farm. The cycle of tenure insecurity, low wages,

and lack of housing options for former farmworkers has created a broken system that neither

the government nor the private-sector has taken responsibility to repair. 94

95

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An African farm as a Christological Village 36

The Farmers

The fruit industry is reliant on physical picking impossible to mechanize. Because of the

scale of some farms, scores of people are needed to finish the work in time. Labour is an

enormous cost to the farm, having to provide transport, housing, social services for people

that only work 4-5 months of the year. Some farmers have broadened the variety scope of the

product they produce, to provide a full year of work. Raising the Minimum wage is one way

to solve the problem, the few Rands more per month, does not really improve the life of the

farm-worker, the rising price of food is closer to 35%, debt repayments quickly absorb the

money. The farmer on the other hand, is a price receiver, and cannot simply raise the price

and get more money to cover the rise of input costs. Some farmers then have to cut back on

privileges, like women working which is more detrimental the family losing an second

income. That people need to earn more, is certain. How the farmer should afford it should be

addressed.

It is essential to understand the farmer in the context of the whole value chain. On average, a

farmer gets only 9-12% of the retail value of the product they sell. The role that retail and the

secondary beneficiaries to farming play should share in the responsibility of the social

conditions of farm workers. Some of the most prominent farms in our area are showing

success in this regard. Providing Multi-purpose centres, recreational sports grounds, crèches,

after-school day-care, and social-uplifting projects. The farm-worker collectively as a family

gain access to more services and means to grow as individuals, that enables them to seek

employment higher up on the chain.

The Farm Enterprise need to be a hugely profitable to be able to do this, though. While the

primary agricultural sector contributes about 3% to the country's gross domestic product

(GDP), it represents about 7% of formal employment. If the entire value chain of agriculture

is taken into account, its contribution to GDP reaches about 12%.97 Agricultural Economic

factors in respect to the secondary processing contribution is quite higher. Some estimates

even 27% of the GDP.

Freek Robinson investigated the Milk crisis on his Focus program on TV years ago. One of

the farmers summed it up nicely: "There is a lot of money to be made in farming, you just 97

An African farm as a Christological Village 37

should not farm". It is possible also why investors do not invest in Primary Agriculture

because of the high risks and low-profit margins. Farmers are Prices Takers (A price taker,

as the name implies, cannot charge a price above the going market price) As local southern

hemisphere agri-processing producers we Africa's-fruit-and-wine-industries have to compete

with other countries in a very competitive and regulated US & Europea market. We are 75%

net exporters of Citrus. 98 Remaining competitive has hugely changed the industry to use

every means to provide a quality product, in the most cost-efficient and productive way.

Hence, more prominent farming corporations or production units has a projected employment

demand of 16000 people between Citrusdal & Clanwilliam over the next five years. (Local

source)

According to the Census of Commercial Agriculture published by Statistics South Africa

(Stats SA) , the number of commercial farms in South Africa fell by more than 13% from

45800 in 2002 to 39 900 in 2007. This figure is a decline of about 30% from an estimated 58

000 Commercial farms 20 years ago (Stats SA n.d.). While farm numbers have dropped,

average farm size has increased - farmers have increased production to reach better

economies of scale.99

A Recent study found that farmworkers in the Western Cape were by far the best paid in the

country. Farmworkers in the Free State are paid 24% less than their Western Cape

counterparts; workers in Mpumalanga 25% less‚ Eastern Cape farm working wages are 30%

less‚ KwaZulu-Natal is 31% under Western Cape levels‚ and in Limpopo fully 51% below

Western Cape farmworker levels. In fact‚ the survey‚ conducted by Visser and Dr Stuart

Ferrer of the Agricultural Policy Unit at the University of KwaZulu-Natal‚ found that many

farmers in Limpopo were paying workers less than the legally required minimum wage. 100

Becoming bigger is a result of trying to remain economically viable. The rising input cost

demands action. Agri Western Cape CEO Carl Opperman said "For every one cent that the

diesel price increases by, the total cost to farming in South Africa is R10 million. So if we

look at the 95 cents increase that is coming through, we are looking at about R950 million

additional to the current cost that we have to absorb in any production that we are doing." 101

98

99

100

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An African farm as a Christological Village 38

The farmer like every SA citizen has experienced massive price hikes in the last couple of

years, resulting in many farms not remaining economically viable. In the Sandveld towards

Lambertsbay, and Graafwater many farms are now for sale.

The Brokers

In the best world scenario: Seasonal workers should be structured and regulated by Brokers

Agencies who comply with basic conditions of employment and offer productive, efficient

labour. Everyone wins. The farmer pays fair and competitive wages, people are happy. The

farmer gets quality work done in shortest time. We have been busy with such initiatives

calling all the brokers together for discussions. These meetings have been very fruitful, and

it was agreed on more than one occasion that the Brokers needs to become formalized

working together. According to Elsa van Zyl a local Professional registered Broker company

- Khulani Employment Brokers: 'The brokers hold the key to future influx problems' They

need to be empowered to rule themselves. The process of becoming registered though is a

lengthy and costly exercise, and it will take time for the brokers to see the value of doing it.

We have had meetings with Dep. Labor and Home Affairs in this regard. Farmers do not

always trust the Brokers, again because of low work ethics, not being visible, not paying the

workers, not handling disputes, some brokers have more than one business.

The People living in Khayelitsha

The seasonal worker is on the bottom of the employment ladder. These people are often the

most uneducated, unskilled and cannot get any other work anywhere. These people usually

have an existing home in their homeland, or country but are prepared to come and seek

employment, living in poor conditions to be able to send money back to their families at

home. Migration usually begins with one family member going out seeking employment,

once he succeeds he invites other family members to come. Then once a small living

structure is erected, the wife is sent to come and join. The children usually remain behind in a

family member's care, until such a time they can afford the child to join them. According to

Ds JB Wessels there are 18000 children under the age of 18 in SterkSpruit, Eastern Cape,

where most of the local migrant workers originate from.

Living in the extreme climate conditions of Clanwilliam is not easy. No toilets, no sewage

An African farm as a Christological Village 39

removal, no electricity, no running water, no access to Police, Health or Fire Vehicles,

because of the proximity of structures built too close to each other. The escalating crime in

the settlement is a huge threat, people fearing for their lives, some devising dangerous self-

protection measures to protect themselves.

This settlement henceforth regresses in making their own laws and enforcing them. The

further predicament for many of the unemployed who came but still cannot find employment

is that they do not have the money to go elsewhere. Going back to the land, cost between

R1500-R2000. According to Mornay Pretorius, Director of Western Cape Service Delivery

Integration property moguls operating in the informal settlement, want for apparent reasons

keep the settlement informal so that they can rent out land for the migrants. Migrants who

have to move around, can have a structure in more than one place, as the season change.

We have found specialist building structure teams that can build a proper structure at

a price. The informal settlement has its own economy; the stokvel system has been in

operation for decades. There is a flourishing shebeen enterprise in settlements.

The Municipality.

The influx problem is a huge burden to local municipalities who have to provide

infrastructure for people who migrate, their entitled land is elsewhere. These people flood

the health, law enforcement, commercial, housing, and basic services infrastructure. The

only possible win for the town is that these people do spend the bulk of their income in the

Town.

Since the DA (Democratic Alliance formal opposition Party) took power, they completed a

Forensic Audit. According to Anton Bredell MEC for Local Government, the Cederberg

Municipality is R6mil in overdraft, and have already used R4.23mil by August. 102 There is a

legacy of the Previous leadership that has to be corrected, and the DA promise a provincial

input role to help the Municipality restore good governance. The problem again is complex.

Demoralised staff, political appointed officials, staff shortages, and staff incompetence are

some of the challenges. To fire people is costly and a lengthy HR legal process. To pay-out

packages too expensive. The biggest problem is budget constraints and availability of funds.

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The influx also brought other significant challenges: Officials do not want to work in

Khayelitsha, in fear of their lives and possible intimidation. People living in the settlement

know they are illegal, and some are also busy with unlawful activities, leading to a common

uncooperative culture. Taking a real stand can cost you your life.

Trying to engage with an unstructured community is very difficult. Putting up signs and

giving out notices, did not work. Having IMBIZO community meetings, and requesting the

people's cooperation did not stop the growing influx. Traffic and law enforcement tried to

stop some structures, but a Professional Service Provider is needed, but there are not

sufficient funds.

Upgrading of Informal Settlements Programme

Informal settlements may contain a few dwellings or thousands of them and are generally

characterised by inadequate infrastructure, poor access to basic services, unsuitable

environments, uncontrolled and unhealthy population densities, inadequate dwellings, poor

access to health and education facilities and lack of efficient administration by the

municipality. Informal settlements are not peculiar to South Africa – they are increasingly the

norm in Africa and in many other developing countries where the need for urban housing for

the poor cannot be matched with the delivery of any kind of formal housing. 103 According to

the National Census data, 16.4% of the households in SA, lives in Informal settlements.

The first step in engaging with Informal Settlement is to understand it's history, size,

demographics, type of employment, and specifically ID’s, to determine whether the residents

qualify for Subsidised housing. There are mainly two initiatives offered by the Department

of Human Settlements; incremental improvement UISP and Emergency Housing Programme

EHP. Currently, Temporary Relocation Areas (TRA) are the norm, and remains the norm, if

above two interventions fail.

Informal settlements are, and urban slums is a National, yet also an international crisis.

• Nationally 10 shack fires each day, over 200 deaths p.a.

• 7% HIV annual incidence rate - 1.8% in urban formal areas

• Diarrhoea-related infant mortality up to 10 times higher than formal urban areas

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An African farm as a Christological Village 41

• Official estimates over 40% unemployment compared to 26% national average104

The Biggest challenge with any relocation plans is: Bulk services (Sewage & Electricity and

Water-supply) in Clanwilliam are on their limit, like most similar towns, that was never

designed for such a quick growth.

Unfortunately, most of the people living in Khayelitsha are immigrants. Clanwilliam

Employment Centre has processed more than 300 Lesotho citizens in 2017. These people will

not have rights to a serviced plot. Cederberg has been prioritized in the Western Cape

Province.

As a pastor who has spent the last 26 years in Community transformation, I must contend

that Christ is ultimately the only answer! Farmers who treat their staff in a Christ-like

manner will love their people and seek their best interests. No one would mind if Gandhi or

Mother Teresa were living in an informal structure close to their homes. A Christ-like

attitude and character will help them secure employment, keep their surroundings neat &

clean, and give them the tolerance to keep the peace in the community. Homeowners who

have

a Christ-like perspective will be willing to not only fight for the betterment of their own

living conditions but also for the less fortunate. There are many ways how the affluent can

share knowledge and recourses to uplift the poor out of the ashes. If Officials and Politicians

have a Christ-like work ethic, work will be done on time and with excellence. If various

ethnic groups have a Christ-like attitude, there will be a higher tolerance and mutual respect

for each other.

Thus the purpose of this study is to provide such Christ-like guidelines and principles as a

model to address the wrong and abuses, but also offer a solution that has been tested, and

implemented where the outcome can be measured.

5 main areas of where Christianity failed the Farm Worker:

1) Economic Maturity

2) Educational Development

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An African farm as a Christological Village 42

3) Infra Structure

4) Leadership inequality

5) Non-consistant values and rules:

3) The Psycho-Historic overview of how Christian agencies, missing the character and

standard of Christ, dehumanize, alienated, and victimize people groups in South

Africa.

4) Explaining the Biblical Christ-Centered Standard and model.

i) The Father-heart of God: Dealing with the many perverted representations of

Christ.

ii) The Holy Spirit: The Spirit of Christ as exemplified in the fruit of the Spirit

iii) The Family template: God is a relational God and as a trinity, a mysterious

family of oneness.

iv) The missional Christ: Converting cultures to Christ, without recognizing the

existing Christ within. (Obedience)

v) The incarnational Christ: To Jesus compassion was not words, but loving action.

People need to feel Christ, experience Christ, not just hear about Him. Christ

personified in a person’s actions is the power of the Gospel. (Compassion)

vi) The Relational Christ: The Bible is a compilation of relationship rules. Sin is

basically about breaking the rules and thus breaking relationship. Relationship

reform is the glue that keeps all the parts together. The priority in SA should be

relationship reform, not land-reform. When every action on the farm is seen

through a relational filter, it changes everything, from policies, rules, disciplinary

& grievance procedure, budget priorities to visiting in each other’s’ homes.

(Communion)

vii)Christ the disciple-maker, teacher, coach: Finding the balance between love and

discipline. Helping people to find their purpose, identity, value in Christ, and then

raising them up into maturity in Christ is the ultimate purpose of a Christological

An African farm as a Christological Village 43

approach. When both the farmer and worker achieve this maturity, you have

achieved mutuality and the perfect partnership.

viii) Christ as the perfect Paradox of belief

ix) Christ the embodiment of Social Justice, fairness, rightness. Truth being balanced.

Universal truth. Judy Mounton, do what is right from God’s perspective.

5) Consequences and Problematics of Agricultural Labor relations currently

6) Missionary successes and failures

7) Racism and segregation

8) Inequality and economic exclusion – Rich / poor Divide

9) Paternalism vs Slavery

10) Poor Work ethics and productivity – Economic Realism Currently

11) Mistaken Identity and shame-based inferiority complexes

12) Communication problematics and obstacles

Theological and Christological perspective and values that needs to be reformed.

13) Leadership Development

14) Capacity Building

15) Rules and Code of Conduct

16) Economic Empowerment

17) Infrastructure Development

Community, communication and the building of the narrative

The Voice of the:

An African farm as a Christological Village 44

18) The Poor informal settlements, and illegal immigrants

19) Private Home Owners – Monopoly Capital

20) NGO’s

21) The Church

22) Local Government

23) National Government Departments

24) Business Sector and Secondary value chain

25) Markets and Consumers

26) National Culture of Entitlement as a threat

Testing for purpose power, and practicality from the perspective of Christ-centered

methodology

Research existing models of Farming Family (community Enterprise that applies this

Christological approach:

27) Mindsets, and paradigms

28) Character and Ethics

29) Habits and lifestyle

30) Identity and purpose

31) Attitudes towards

32) Value reform

The vision of a Christian farm village as narrative solution to the contemporary crisis

Spesific local Models in the Western Cape

33) Mouton Citrus

34) Clanfresh

35) Namakwaland Sitrus

Conclusion

Bibliography

An African farm as a Christological Village 45