The leaders of the African freedom struggle will always want the struggle to continue. For them, it means travelling around on first-class tickets and being given VIP treatment wherever they go. So when people talk to me about South Africa, I say:

“Our Heads of State, how do they dare talk about South Africa? South Africa? What? What about South Africa?”

We all agree that South Africa is a fascist, anti-Black, white supremacist régime. We all know that. But analyse the question well. Ask youself this: are the so-called independent states of Africa any better than the apartheid régime in South Africa?

As I thought about the general psychology of violence and protest in our country - in relation to both my clinical work and the particular milieu of my academic life - one word seemed to capture it all: alienation. Whether in relation to the state, communities, institutions, working environments, families, spouses - even one’s sense of self - it appeared to me that South African protestors were raging against an abiding disconnect between internal desire and external reality, or a state of alienation written into both the objective conditions of life in the external world, as well as their internal, subjective experiences of that world.

The situation— and this was the case not just in Kenya but throughout postcolonial Africa— is that described by Frantz Fanon in The Wretched of the Earth, wherein the global vision that guided the anticolonial struggle gradually shrinks to the level of the continent, then the national territory, then down to the regional and ethnic level. The symbols of the nation left standing are the flag, the anthem, the nationalized colonial army and police force, and of course the Leader.

Mandela has been such a torch for the South African people. The people of South Africa are reflected in Mandela.

In Mandela, people around the world have been applauding the courage, the endurance, the resistance, and the spirit of the South African masses. People around the world, particularly Africans and those of African descent outside Africa have seen themselves reflected in the struggling South African masses. Or put another way, Mandela is to black South Africa’s struggles what black South Africa’s struggles are to the democratic forces of the world in the twentieth century. Indeed, South Africa is a mirror of the modern world in its emergence over the last four hundred years.

In the South African system, people see the bitter fruition of at least five forces that have bedeviled the development of human beings: classical colonialism, neocolonialism, slave wages, racism, and the usurpation of the people’s sovereignty through the denial of democracy.

But Black South Africans are not endlessly helpless victims of superior forces. Their history presents a people who have been pioneers in the struggle for communal survival, national liberation, and social emancipation. The ferocity of Black South African resistance blunted the determined efforts of European settlers to annihilate them.