WILLIAM GUMEDESOCIETIES that emerged from traumatic experiences such as colonialism, apartheid and civil war, need leaders who are more caring, have greater personal self-awareness, and are less inclined to seek refuge in victimhood.
Countries which experienced colonialism, apartheid and civil war, experience trauma not only at the individual level, but also mass trauma at a society-wide level. Such terror regimes deny the humanity of those they oppress, resulting in broken individuals, communities and societies.
Mass trauma damages indigenous cultures, collective identities and self-worth. It disfigures the sense of self, familyhood, and interpersonal relationships. It distorts the individual and collective understanding of the world.
Ronnie Janoff-Bulman argues in his theory of shattered assumptions that people interpret the world based on a set of assumptions about themselves, others and the world. It provides one with a view of how the world operates; on how to interpret what happens in the world, and one’s role in the world.
One would belief that one is a worthy human being, of value and deserving of fair treatment. Trauma disrupts such assumptions – as one’s assumptions now cannot make sense of what is happening. “The subsequent state of defenseless, terrifying, and confusing awareness of personal vulnerability gives rise to the anxiety and physiological reactivity that characterise post-traumatic stress disorder (PTSD),” states Janoff-Bulman.
The experience of the trauma becomes part of memory, identity and the self –– and is passed on to subsequent generations. But victims of trauma often pass on their existential insecurity to their offspring.
Lack of development, decline and community breakdown in many communities and societies in the post-colonial era adds to the trauma.
African post-traumatic societies have a couple of inherent challenges, which undermines development. The survival mechanisms to cope with traumatic dents of violence are not necessarily the same as those to live whole or “normal” lives; and may actually undermine living “normal”, whole or well-rounded lives.
Trauma, chronic long-standing poverty and unemployment can alter the way the victims make decisions, the leaders and parties they support, and how they vote.
During trauma, individuals are often forced to make moral compromises to survive, which blurs the line between right and wrong. Victims frequently live for the now because no imaginable future appears possible. Short-termism often becomes the norm, as planning for the future appears fruitless.
Short-termism could continue into the post-independence period, based on the belief that even if one has reached middle class status, one is a slip away from poverty.
Societies emerging from trauma may also easier fall into victimhood –– blaming former colonial powers (although often rightly so), outsiders and internal enemies, for every mishap, rather than proactively building a new future.
Such societies may also grasp onto false beliefs to ameliorate their fears, pain and insecurity. They may also hold on to harmful cultural practices because such appear to give them a sense of place, self and identity.
Traumatised communities and societies tend to produce a disproportionate number of leaders who are broken, but who are unable to transcend their brokenness. Such societies often vote for autocratic figures, either “father” figures or military strongmen – who would supposedly “defend” them against perceived threats, such as former colonial powers, “enemy” groups, and hostile former elites from the ancient regime.
Such societies often vote for populists who promise nirvana, that they will lead them to the promised land, and black and white solutions to complex problems.
Traumatised societies often support autocratic, corrupt and incompetent leaders, because at least they are one of us. This can also lead to misplaced racial, ethnic and community solidarity –– someone will be supported, no matter how corrupt, incompetent and abusive, because he or she is one of us.
The impact of the trauma of colonialism and apartheid delivers many black leaders who mimic the behaviour of their former white oppressors, against the black poor –– cynical exploitation, callousness and dishonesty.
Mass trauma has instilled a deep fear, anger and resentment among many black communities for former colonial and apartheid elites.
The problem is that fear, resentment and anger-based politics against the other creates the environment which makes the appeal to political leaders who provide a “fight-back” against the objects of the fear, resentment and anger.
So, many mass traumatised former oppressed communities appear to be valuing what potential leaders say about the object of their fear, resentment and anger more than their honesty, competency and values.
Some societies may fall into cultural, ethnic and religious fundamentalism, believing this will restore their sense of self, identity and humanity. They often easily see others, who do not look like them, speak like them or have a different religion – but who may also have been oppressed – as threats, as competitors and as enemies.
What would be attributes individual leaders should cultivate in societies that come from mass trauma? Honesty is crucial.
Refrain from seeking refuge in victimhood. The past cannot be erased, but one can choose how to respond to the past, and how to forge a new future. Desist from easily blaming former oppressors for one’s own decisions.
Dismiss both harmful beliefs and traditions. Leaders should not make decisions based on ethnic, racial and community solidarity, but based on ethical values.
Self-awareness, the ability to self-reflect and life-long learning are crucial. Character matters: the values of compassion, social justice and humility. Self-worth should not be measured based on money, material trappings, or power.
Leaders must have a sense of purpose, which centres on doing good to others. Ultimately, the former oppressed communities should embrace democratic constitutional values, combined with the best of traditional and spiritual values, and reject harmful African traditions and beliefs. Such an approach will provide a new sense of individual and collective identity, and a new “assumptive world”.
