Understanding misinformation and malinformation in South Africa
Dr Sheetal Bhoola is a lecturer and researcher at the University of Zululand, and the director at StellarMaths (Sunningdale). Picture: Supplied
Image: Supplied
MISINFORMATION and malinformation have become a norm within our society today.
Yet many South Africans believe advice or any other information simply because it appears on a variety of social media platforms. Then there are numerous examples where we visibly note that correct and accurate information is communicated to citizens on these platforms.
The combined blend of inaccurate and accurate information also gives rise to people believing unverified stories, the perspectives of an individual and the continual spread of malinformation.
A recent example is the myth of white genocide in South Africa which has once again given the rest of the world a marred image of democratic South Africa which upholds fair and just principles and values.
Video Player is loading.
Play Video
Play
Unmute
Current Time
0:00
/
Duration
-:-
Loaded :
0%
Stream Type LIVE
Seek to live, currently behind live
LIVE
Remaining Time
-
0:00
This is a modal window.
Beginning of dialog window. Escape will cancel and close the window.
Text Color White Black Red Green Blue Yellow Magenta Cyan
Transparency Opaque Semi-Transparent Background Color Black White Red Green Blue Yellow Magenta Cyan
Transparency Opaque Semi-Transparent Transparent Window Color Black White Red Green Blue Yellow Magenta Cyan
Transparency Transparent Semi-Transparent Opaque
Font Size 50% 75% 100% 125% 150% 175% 200% 300% 400% Text Edge Style None Raised Depressed Uniform Dropshadow Font Family Proportional Sans-Serif Monospace Sans-Serif Proportional Serif Monospace Serif Casual Script Small Caps
Reset
restore all settings to the default values Done
Close Modal Dialog
End of dialog window.
Advertisement
Next
Stay
Close ✕
As Editor Ayanda Mduli points out in his article 'The myth of white genocide in South Africa: The US Knows the misinformation but doesn't care' the narratives of the past coupled with misinformation has overshadowed present day South Africa and the real circumstances around this controversy.
Herewith we can now understand the numerous motivations behind the 'Afrikaner Trek' which include misinformation and malinformation. The present escalating crime rate is a challenge for every South African irrespective of class and age grouping, racial categorisation and ethnicity, but it is now widely believed that only the farmers are primarily the victims of crime and genocide in South Africa.
During the year of 2024, there were approximately 26 000 murders in South Africa of people of all racial groupings. This amounted to approximately 72 persons per day being murdered. Of these 72 persons, South Africans of all races, ages and ethnic groupings have been murdered.
The widespread dispersion of The Afrikaner genocide and related information has excluded the recent murder statistics of 2024 in South Africa. The intent was to exacerbate the prevalence and bring the timeliness of the Afrikaner genocide to the present.
Understanding what malinformation is and how it is used is central to dividing information that is accurate and inaccurate and comprehending the information within reason. Malinformation is a description of information that is accurate and correct but taken out of its context.
Often its personal perceptions that can enable this process and the information is then used to mislead, harm, or manipulate the mind of another deliberately. Misinformation on the other hand makes reference to false or inaccurate facts or information that is deliberately used to mislead and deceive people.
Often misinformation is spread through informal channels such as conversations and messages which primarily aim to serve purposes that have no association or relevance to the facts. These purposes are usually social and psychological needs of an individual and can often serve to entertain people within social settings or be sued as conversation pointers.
In these instances, we can confidently say that's where rumours derive from and how they are spread. Malinformation plays a central role in contributing towards rumours as well, as the incorrect context of accurate information can modify the information's value and originality.
We now have to deal with a flurry of online falsehoods and often people do not have the time or skills to dissect the information. The challenge is greater when misinformation is used to instil fear within people within the communities and when real confusion is created.
The other challenge is when people or even victims of crime misinterpret and mischaracterise their own experiences and the experiences of others, which also contributes to the spread of false information.
People have to make a choice to be fully informed before deriving at their own conclusions, beliefs and opinion of circumstances, situations, and the hearsay that may influence their mindset.
Hashtags

Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles


The South African
4 hours ago
- The South African
Outpouring of grief following death of Cape Town school's headmaster
There has been an outpouring of grief, sympathy and condolences following the death of popular Fairmont High School headmaster, Leon Erasmus. He was 59. Several of Erasmus's previous schools where he taught, as well as schools in the area, also paid tribute. In a Facebook post, Fairmont High School in Durbanville in Cape Town wrote: Dear Fairmont High School Community, It is with profound sadness that we share the news of the passing of our beloved Headmaster, Mr. Leon Erasmus. Mr. Erasmus was a man of immense strength, integrity, and honour. He led our school with unwavering dedication and a deep sense of purpose, showing us – his family, our staff, students, and the wider community – what it truly means to fight. Fight for others. Fight for good. Fight for progress. And above all, fight to live. Today, we mourn the loss of a remarkable leader and human being. But more than that, we celebrate a life that left a lasting mark on each of us. His legacy of courage, compassion, and excellence will continue to inspire Fairmont for years to come. While our hearts are saddened, we are deeply grateful to have had Mr. Erasmus lead us all. He was not only at the helm of our school; he was at the heart of it. His legacy will live on in the values he upheld and the lives he touched, his guidance, vision, and spirit will forever remain part of our fabric. We extend our heartfelt condolences to his wife, daughters, son-in-law, grandson, mother and all loved ones during this incredibly difficult time. We will share details of the celebration of his life, in due course. With respect and remembrance, Fairmont High School Post your condolences below, by … Leaving a comment below, or sending a WhatsApp to 060 011 021 1 Subscribe to The South African website's newsletters and follow us on WhatsApp, Facebook, X and Bluesky for the latest news.


The Citizen
8 hours ago
- The Citizen
Initiation season in South Africa: why state regulation clashes with customary laws
Criticisms of initiation schools also reflect negative attitudes towards indigenous laws. Initiates seen at a circumcision school in Mthatha, Eastern Cape. Picture: Gallo Images / City Press / Denvor de Wee It's nearly winter in South Africa, which means the opening of winter initiation schools is approaching. These rituals mark a transition to adulthood and are deeply ingrained culturally. But they're often the subject of headlines because of deaths and safety issues. Now government is looking to tighten its enforcement of the Customary Initiation Act of 2021. We asked Anthony Diala, a scholar of African customary law, to break down the issues. What is traditional initiation in South Africa? Traditional initiation is a cultural rite of passage. Millions of South Africans observe varying forms of initiation rites to mark significant events such as birth, puberty, adulthood, marriage and death. Initiation reflects important ancestral ties, values and cultural identity. These rites vary from community to community. Male initiation among the Xhosa people of the Eastern Cape province, for example, includes circumcision and seclusion in specially constructed lodges away from communities. Initiates learn survival skills, cultural traditions and social responsibilities from tribal elders. Some training involves rituals and dietary restrictions. ALSO READ: Gauteng man arrested for illegal initiation school and taking in children Female initiation prepares girls for social roles as wives, mothers and aunts. Initiation ceremonies by the Bantwane of Mpumalanga province, for example, teach appropriate social and sexual behaviour for very young girls through a six-week rite of passage. They include real and symbolic circumcision. (Symbolic circumcision means a slight cut or 'nick from a trained health worker' rather than full circumcision.) In traditional communities, initiation to adulthood reflects intimate connections between farming practices, seasonal changes and ancestral rites. It reinforces the relationship between human development and agricultural productivity. So, it typically coincides with critical farming seasons and crop cultivation cycles. Why are initiation practices regulated? From my research on the interaction of legal systems, I know the state is mandated to protect public wellbeing. The Customary Initiation Act of 2021 asserts the state has a 'duty to set norms and standards' for initiation practices. There are good reasons for this. Initiation practices are sometimes accused of violating bodily autonomy and other human rights. There's concern about the abduction of boys into initiation schools, questionable consent of initiates, the risk of physical injury through negligence, poor hygienic conditions and unqualified traditional practitioners. Since 1995, hundreds of male Xhosa initiates have died from complications. Thousands have suffered penis amputations due to practitioner incompetence. READ MORE: Traditional leaders warn initiation schools to toe the line This health risk is the strongest argument for state regulation. But criticisms of initiation schools also reflect negative attitudes towards indigenous laws. Some Africans condemn their own indigenous practices because they have embraced western culture and its notions of civilised behaviour. The Europeans who colonised South Africa used Christianity, Eurocentric education and new systems of work to alter the behaviour of their subjects. They created new cultural values for Africans, who went on to replicate these values. South Africa adopted a western-style constitution and uses its foreign values to regulate indigenous practices. What does the new regulation propose? The Department of Cooperative Government and Traditional Affairs recently invited comments on Draft Customary Initiation Regulations. These will regulate the enforcement of the Customary Initiation Act by clarifying the roles of the National Initiation Oversight Committee and provincial initiation coordinating committees. The Customary Initiation Act itself demands the registration of initiation schools and traditional surgeons. It requires written consent from parents or legal guardians for minors, and forbids initiation for children under 16. It even restricts initiation seasons to school holidays. How does regulation reflect a clash between customary and common law? Indigenous laws cherish communal welfare. Common laws prioritise individual wellbeing. While indigenous laws emerged in agrarian (farming) settings, the laws imposed by European colonisers developed in industrial societies. The clash of cultures has been intense in the courts. European colonial judges refused to enforce customs they considered contrary to public policy, natural justice, equity or good conscience. READ MORE: Boy runs away to join initiation school, family given list of items to secure his return This enabled them to 'civilise' African behaviour. Today, the 'civilising' role is performed by Africans themselves using the constitution's bill of rights. The Customary Initiation Act wants to transform initiation practices to reflect the values in the bill of rights. Sections 15, 30-31, 39(3) and 211 of the constitution recognise customary law and mandate courts to apply it. But the bill itself emerged from foreign ideas. Specifically, it came from the Universal Declaration of Human Rights of 1948. Western powers adopted this with zero input from indigenous Africans. So, state regulation of initiation practices continues to make European laws culturally superior to indigenous African laws. What's the way forward? Obviously, the state is obliged to protect everyone's human rights, including those of initiates. But traditional communities also have a constitutional right to practise their culture without undue state influence. Therefore, a balance needs to be struck between protecting teenagers and preserving culture. In striking this balance, everyone must keep in mind the agrarian origins of initiation rites and the colonial origins of the modern South African state. In the precolonial era, families and tribal leaders had the duty of protecting initiates. There is no reason why this should not continue. READ MORE: Initiation schools: Commission wants answers on why recommendations haven't been carried out State regulation should be limited to establishing minimum health standards and providing training for traditional practitioners. In my view, it should leave age participation guidelines and informed consent to traditional authorities. This would be a sign that the state respects indigenous law as a legitimate source of law in South Africa. To assuage health concerns, some initiation rites can be performed symbolically. Traditional practitioners can be trained to incorporate modern health knowledge without compromising cultural authenticity. This will improve health standards. Hopefully, it will also reduce negative perceptions of initiation practices. This article was republished from The Conversation under a Creative Commons license. Read the original article here.


The Citizen
10 hours ago
- The Citizen
Support SA Guide-Dogs' Give a Cane Campaign
The SA Guide-Dogs Association is proud to announce the launch of the 2025 Give a Cane campaign, with an even bigger goal in sight. This follows the success of the SA Guide-Dogs Association's inaugural campaign in 2024, which provided 500 white canes to people living with visual impairments. This year, the campaign is calling on South Africans to help raise enough to fund the distribution of at least 1 000 white canes and essential orientation and mobility training. With donations towards a cane starting at just R50, everyone can be part of someone's journey to independence. ALSO READ: Blind cyclist overcomes the odds at the 36th Dis-Chem Ride for Sight 'A white cane is so much more than a mobility aid, it's freedom, dignity and the confidence to move through life independently,' said Pieter van Niekerk, spokesperson for the SA Guide-Dogs Association. Why the white cane matters The white cane used by SA Guide-Dogs is not a regular walking stick. It's a specialised mobility tool with a rounded ball tip designed to detect changes in terrain, from sidewalks to tactile paving, and signals to others that the user is visually impaired. This promotes safety, awareness, and inclusion in public spaces. Get involved You don't have to walk alone, and you don't have to give big. A R50 donation helps bring someone closer to independence. You can also: • Host a dress-up day, walk-a-thon, or blindfold challenge at work or school • Encourage your book club, community, or running group to chip in • Start a R50 donation challenge at the office • Take part in an online gaming fundraiser • Walk, run, or cycle 50km and get sponsored And if you're a business, don't forget that donations are eligible for Section 18A tax certificates. Donate now or set up your fundraiser at ALSO READ: Blind resident overcomes odds to become adaptive scuba diver At Caxton, we employ humans to generate daily fresh news, not AI intervention. Happy reading!