LA PRUEBA EN LOS PROCESOS DE FILIACIÓN
3.2. El objeto de la prueba
A vital element of AbM’s structure are the opportunities for face-‐to-‐face interaction, such as meetings, camps, march mobilizations, etc. The most common events are community meetings, and AbM executive meetings, which include the executive committee, and members from different informal settlements. Through these events members have the opportunity to reflect on context and experiences and discuss actions and solutions to issues that are meaningful to them – described in the literature as localized context (Lucio-‐Villegas, 2009).
Interviewees portrayed meetings as an opportunity to learn about their rights, as well as members’ realities and suffering. Despite living in the same conditions, AbM
208 As described by a member: "Not only that, but they visit us; they came here and explained to us… No one came here before them [AbM]" (AbM member 8, 2010).
209 For other particular events in which members required, for example, the attention of a lawyer, a face-‐to-‐face discussion was crucial. For instance, a member described when AbM lawyer came to her house to hear her testimonial regarding a threat from a local chief: “he even came to my house... twice he was here. He also witnessed all the fight and the mess when the police came here" (AbM member 6, 2010).
210 He further explained that the problem with technologies such as mobile phones is that they can be perceived as ‘western culture’. He described that, traditionally, phones (mobile phones and previously land lines) were used for emergencies. For instance, an individual would phone the telecom, which in turn would connect them with a relative, to inform about the death of someone. He explained that, in circumstances such as this, the call had to be brief and was just to send a message, because it would be expected that the person would go home, to discuss the problem with the family. It was – and still is – he said, a sign of respect (AbM member 12, 2010).
members described having no links with other residents prior to their engagement with AbM.
Some members stated that before taking part in meetings, they did not know that
“neighbours” in their settlement were also “suffering”. Some described their surprise to find out that people were experiencing similar problems as themselves. These members stated that before joining AbM they were not as involved in the community.
By participating in meetings, and learning about one another these members now feel that working together is important.
Other interviewees gave similar accounts, for example emphasising mutual learning as a result of face-‐to-‐face interactions. However, they also emphasized the emotional support and creation of social bonds achieved through these exchanges.211 One member specifically raised this point about meetings:
“The most important thing is that, as much as you are a leader, but you don’t know what is happening in every settlement... and in each and every shack. [Meetings] is a good space for each and everyone, even the ones that are not leaders, to share their own experiences, to learn from each other on how to deal with problems, how to face problems. Or how to deal with future problems, how to prevent things”
(AbM member 15, 2010).
Pushing for face-‐to-‐face interactions is a central characteristic of AbM’s structure and organisation. Some members explained that it is important to “keep the spirit alive” by often promoting events and opportunities for people to meet, talk, and share.212
211 When asked about the importance of participation in meetings, two members described the following:
“The meetings, the marches, the camps were important because it’s were you learn a lot of things, like if I had personal stress at home I would go to this things just to be with people and listen and talk, to get motivated. Sometimes other people’s point could help you to understand what I was going through”
(AbM member 28, 2010).
“Personally it also helps me to heal the problems that I have, maybe to see that I’m not the only one who is running through those problems” (AbM member 13, 2010).
212 One member from a rural area explained that he tries to keep constant contact, communicate, and involve all members, “so people can feel important and part of the struggle. Something similar to
Some interviewees described the use of kinds of speech and use of words that
promote rights, welcomes discussions and views, and encourage individual autonomy, self-‐confidence and self-‐determination. One member said:
“[in meetings] you learn about ways to approach problems with the police and how to solve it. You learn how to be independent. You don’t have to wait for the
President of Abahlali to come and solve your problem, you learn to deal with a lot of things in meetings” (AbM member 4, 2010).
Similarly, two other members also described this view:
“what Abahlali is doing is helping people to know about themselves, to fight for themselves, to think like what other options they can do to uplift themselves and also to say no to what they call a top down system” (AbM member 3, 2010).
“You do it, and we will follow you. Or we’ll support you on what you are doing. But you must do it yourself, so no one can say that one is pushing the other to do this”
(AbM member 15, 2010)
During meetings, some leaders and other more engaged members, were constantly telling other members that AbM is their movement, and everyone should participate, have a say and become a leader. This practice was used even in first discussions with new AbM branches (Introductory Community Visit at Ridge View transit camp, 2010).
The language used in meetings contained encouraging words, urging members to stand up and to be independent:
“Everyone is a leader in this community. If the municipality comes to evict you, you don’t need to call your leader, you should lead and say: I’m protected by the law; I have rights” (Community visit at Reservoir Hills informal settlement, 2010).
This kind of speech was witnessed in every kind of meeting, executive and community meetings, community visits, introductory visits, and in all other events observed while conducting fieldwork. This dynamic seem to have been important for individual members to overcome feelings of inability, and encourage them to develop self-‐
confidence (see further discussion in section 6.5).
perpetual contact, which is not exactly happening, and probably one of the reasons why people drift away” (AbM member 30, 2010).
The next section describes another important element of face-‐to-‐face interactions that was identified in this research. Singing and praying represented an essential
motivational and bonding feature of AbM meetings.
Singing and Praying
Spiritual expression was an important part of AbM meetings213 where it took the form of praying and singing songs of worship and struggle – including traditional and
‘adapted’ anti-‐apartheid songs.214
When talking about the meaning of praying, interviewees described that praying is a way to stay close to God; to ask God to stay with them – the poor. Interviewees described that some prayers ask God to illuminate them to choose the right path.
Some interviewees also saw praying as a unifying, bonding act where they pray together to achieve things together. Often, interviewees described that praying is important because it gives them strength and makes them more confident (AbM member 8, 2010).
Even though most praying was based on the Christian faith, interviewees who were not Christians also took part in the praying. These non-‐Christian members also talked about a sense of unity, and that praying – as well as singing – makes them feel as one.
For instance, a Muslim member did not feel discouraged when it comes to praying:
213 The only exception are the meetings at Motala Heights B, were the majority of members are Indian decedents, from different religious backgrounds, and praying is not part of their meetings, neither is singing. However, when members of Indian descend were at marches or meetings at other informal settlements, they did engage in singing and praying.
214 For instance, when visiting a community, AbM members would start singing in isiZulu: “Come out of your houses, we are here now…” (Community Visit at Toghat informal settlement, 2010). Other songs would make fun of politics and talk about the power of the people: “The cowards are running backwards, we the leaders are running forward…” (Community visit at Reservoir Hills informal settlement, 2010).
The shouting of ‘mottos’ was common during these events, the most common being: Amandla! Awethu!
(Power! To the people!) – a popular resistance call of liberation movements during the Apartheid regime and still often used by social movements in South Africa (Dawson, 2012).
“Praying, it is important to believe, it doesn’t matter in what you believe, but you have to believe in something, so I don’t bother if it is Christian praying, when they pray I also do my Muslim prayers” (AbM member 28, 2010).
Singing is often described as a joyful and empowering aspect of AbM’s interactions. As one member described, it is a way to remind them where they are coming from, and sometimes makes them forget about their problems and allows them to be happy (AbM member 4, 2010). Other members stated that:
“Singing also empowers a lot, it raises the spirit, because as you sing you
communicate the challengers,215 over and over by singing. You remain conscious that this is what you are living, and this is what you want” (AbM member 7, 2010).
“The music means to me that I should take a break from concentrating on issues and matters, and try to be happy, and then praying is when we are asking for guidance from God” (AbM member 25).
“Singing motivates you, it opens up your spirit, your morale” (AbM member 28, 2010).
From observations, and based on interviewees’ stories, praying and singing play a significant role in de-‐stressing members, and raising the general morale. While praying focused on giving direction, singing had an “energising” aspect – through singing, members seemed to relax, to laugh more. This aspect further analysed in section 6.5.2.