Reflecting on 70 years of the Freedom Charter: a journey towards equality

IOL News

5 hours ago

A copy of The Freedom Charter, signed in 1960 by, among others, Chief Albert Luthuli.
Image: Cara Viereckl/African News Agency(ANA)
SEVENTY years ago, on June 26, 1955, the Freedom Charter was adopted at the Congress of the People in Kliptown. It followed Professor ZK Matthews' suggestion in 1953 to hold a "national convention" to formulate "a Freedom Charter for the democratic South Africa of the future". While not produced by the ANC, it was closely associated with the ANC.
People from different walks of life were asked what kind of South Africa they wished to live in, as an alternative to the horrors of apartheid. Their responses were stitched together to create the Freedom Charter.
After 1960, with the banning of the African National Congress (ANC) and other political movements and the suppression of protest, the Freedom Charter went out of view. It reappeared when resistance to apartheid began to grow again.
In 1980, the Sunday Post published the Freedom Charter and an article on its history. The 1981 Anti-Republic Day movement that protested the racist white republic promoted the Freedom Charter as the basis for a democratic people's republic.
The preamble of the Freedom Charter written on the holding cell that the Rivonia Trialists were kept at the Palace of Justice.
Image: Masi Losi/African News Agency (ANA)
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On its 30th anniversary in 1985, it was widely promoted. Many anti-apartheid organisations adopted the Freedom Charter as their manifesto.
The Freedom Charter responded to white minority rule, segregation, and the white monopoly of the land, mines and economy, of professional and well-paying jobs and of educational opportunities.
It stated that South Africa belonged "to all who live in it, black and white", based "on the will of all the people". It declared that "the people shall govern", that "all national groups shall have equal rights" and all were to "enjoy equal human rights" and "be equal before the law".
It called for everyone to "share in the country's wealth", for "the land (to) be shared among those who work it" and for all to have "work and security" and be treated equitably. There was a pledge to ensure "houses, security and comfort" and provide food security and health care.
Recognising the importance of education and knowledge, there was a commitment to open "the doors of learning and of culture", ensure "free, compulsory, universal and equal" education for all and sport and recreation opportunities for everyone.
Instead of apartheid's militarism, hostility to neighbouring countries and pariah status, the Freedom Charter sought "peace and friendship", "self-determination for all" and peaceful relations with other countries.
Seventy years after the Freedom Charter was born and 30 years into democracy, South Africa is a very different and better society, especially for black and women South Africans.
Unfortunately, despite strong support and the opportunity to fundamentally remake our country and achieve the Freedom Charter's goals, the ANC squandered the opportunity.
Rather than the people governing, popular participation and a grassroots democracy, we have rule by elites focused on their interests and aloof from the people.
ANC policies have done little to eliminate inequality and poverty, redistribute land, create decent jobs and ensure effective social services. We are a long way from everyone sharing in South Africa's wealth, the land being shared equitably and 'work and security' for all.
Our "wealthiest 10% owns 85% of all household wealth"; the "wealthiest 0.1% own 25% of it". The "wealthiest 3 500 people own more than the most impoverished 32 million. Nowhere else do so few own so much. And there are few other places where that privilege is protected so fiercely to the detriment of the impoverished".
Despite considerable investment in education, the children of the impoverished largely end up in the same position as their parents. There are probably less opportunities in black communities and for black youth to play sport today than under the non-racial sports movement of the 1980s.
Chauvinists use identity politics to define who is a South African, African, and black in ever more narrow terms. By freezing identities along racial lines, they compromise building a non-racial society in which "race" eventually does not matter.
In the international arena, South Africa has won admiration for its stand on the Israeli genocide in Palestine. But commitment to self-determination for all and "peace and friendship" has been inconsistent. We allow coal exports to Israel and are muted on some issues because of material interests.
The Freedom Charter is a radical national-democratic manifesto. Neither a liberal reformist nor a socialist programme, it was a positive response to racial and national oppression. Its goal was a non-racial democracy and a unitary national democratic state.
For some, the Freedom Charter represents their goals in full. If there has been some progress towards achieving those goal, there is some way to go to achieve what the ANC calls the "national democratic revolution".
For others, the Freedom Charter represents their minimum goals. They seek to extend and deepen those goals to build a socialist South Africa that ends the rule by the wealthy and ensures greater equality.
Manifestos are important but guarantee nothing. It is struggles waged by mass organisations, the conditions under which they occur, the nature of leadership, and whether there is working class leadership that determines the outcomes of freedom struggles.
South Africa in 2025 is a shamefully unequal, unjust and unstable society. The impoverished grind out an existence, while the rich and middle classes flaunt their wealth and fortify themselves behind electric-fences and ubiquitous security companies.
It cries out for a social movement with an ethical and capable leadership that is committed to sustainable economic development, eliminating inequality and impoverishment, ensuring fair and just treatment for all and promoting greater participation and democracy.
Professor Saleem Badat
Image: Supplied
Saleem Badat is Research Professor in the Department of History at the University of Free State and the former vice-chancellor of the university currently called Rhodes.
** The views expressed do not necessarily reflect the views of IOL or Independent Media.
THE POST