By Mafa Kwanisai Mafa and Arasiah Phiri
THE Afrophobic attitudes in South Africa, often targeting fellow Africans from Zimbabwe, Nigeria and other parts of the continent are schismic.
These actions betray the solidarity that once unified liberation movements against apartheid and colonialism. Zimbabweans and South Africans share a legacy of collective resistance to white supremacy, epitomised by regional cooperation in dismantling apartheid under the Southern African Development Coordination Conference (SADCC), a precursor to SADC.
Afrophobia and xenophobia, however, must be analysed as symptoms of systemic failure rather than intrinsic societal malice. Decades of unfulfilled economic promises under the post-apartheid dispensation have bred discontent. The African National Congress (ANC), while instrumental in liberation, has faltered in addressing structural inequalities. The ANC’s acquiescence to neo-liberal economic policies during the transition to democracy preserved white capitalist dominance, leaving the black majority in economic limbo.
This betrayal of liberation ideals fuels frustrations among the masses, who misdirect their anger towards African immigrants instead of addressing the systemic roots of their impoverishment. Afrophobia and xenophobia are manifestations of internalised colonialism, reflecting the deep scars of apartheid’s divisive tactics.
The concept of a Government of National Unity (GNU) involving white-dominated political parties like the Democratic Alliance (DA) reflects the enduring racial and class tensions in South African politics. This raises concerns about the dilution of revolutionary ideals in favour of neo-liberal compromises.
In Zimbabwe, the GNU experiment (2009–2013) between ZANU-PF and the MDC served as a cautionary tale. While it stabilised the economy temporarily, it also entrenched class divisions and compromised the radical land reform agenda. South Africa’s potential GNU risks legitimising parties like the DA, which often advocate the interests of white capital under the guise of ‘non-racial’ politics. Such alliances could further alienate the black proletariat, delaying the radical restructuring needed to address land expropriation, poverty and inequality.
Both Zimbabwe and South Africa remain haunted by the incomplete nature of their liberation struggles, particularly regarding land redistribution. Zimbabwe’s radical land reform programme of the early 2000s, though controversial, exemplified a bold attempt to address historical injustices. While it faced economic sabotage and international condemnation, it demonstrated a willingness to prioritise national sovereignty over Western approval.
In South Africa, the land question remains unresolved. The ANC’s cautious approach to land expropriation without compensation reflects a reluctance to confront entrenched white capitalist interests. True liberation in South Africa requires the ANC to shed its neo-liberal constraints and embrace policies that prioritise black economic empowerment and land justice.
The rise of poverty and inequalities in both countries underscores the failure of post-liberation governments to dismantle colonial economic structures. In Zimbabwe, the root of this issue lies in the global capitalist system, which perpetuates dependency and exploitation in the Global South. In South Africa, the wealth gap between white elites and the black majority epitomises the contradictions of a ‘Rainbow Nation’ built on the preservation of colonial economic hierarchies.
The path forward, as seen by revolutionary Zimbabweans, lies in rekindling pan-African solidarity and resisting imperialist forces that exploit divisions. Afrophobia and xenophobia must be replaced with class consciousness, uniting workers and peasants across borders against common oppressors. The unfinished business of liberation demands a radical approach to land reform, wealth redistribution and the dismantling of neo-colonial systems.
By confronting these challenges with the revolutionary zeal of the liberation movements, South Africa and Zimbabwe can honour their shared history of struggle and pave the way for a genuinely decolonised and equitable future.
