Nelson Mandela’s greatness may be assured – but not his legacy

When my interview with him was over, he patted me on the arm as if to say I was forgiven for contradicting him.

When I reported from South Africa in the 1960s, the Nazi admirer B J Vorster occupied the prime minister’s residence in Cape Town. Thirty years later, as I waited at the gates, it was as if the guards had not changed. White Afrikaners checked my ID with the confidence of men in secure work. One carried a copy of Long Walk to Freedom, Nelson Mandela’s autobiography. “It’s very eenspirational,” he said.

Mandela had just had his afternoon nap and looked sleepy; his shoelaces were untied. Wearing a bright gold shirt, he meandered into the room. “Welcome back,” he said, bursting into a smile. “You must understand that to have been banned from my country is a great honour.” The sheer grace and charm of the man made you feel good. He chuckled about his elevation to sainthood. “That’s not the job I applied for,” he said drily.

Still, he was well used to deferential interviews and I was ticked off several times – “you completely forgot what I said” and “I have already explained that matter to you”. In brooking no criticism of the African National Congress (ANC), he revealed something of why millions of South Africans will mourn his passing but not his “legacy”.

I asked him why the pledges he and the ANC had given on his release from prison in 1990 had not been kept. The liberation government, Mandela had promised, would take over the apartheid economy, including the banks – and “a change or modification of our views in this regard is inconceivable”. But once in power, the party’s official policy to end the impoverishment of most South Africans, the Reconstruction and Development Programme, was abandoned, and one of his ministers boasted that the ANC’s politics were Thatcherite.

“You can put any label on it if you like,” Mandela replied. “. . . but, for this country, privatisation is the fundamental policy.”

“That’s the opposite of what you said in 1994.”

“You have to appreciate that every process incorporates a change.”

Few ordinary South Africans were aware that this “process” had begun in high secrecy more than two years before Mandela’s release, when the ANC in exile had, in effect, done a deal with members of the Afrikaner elite at a stately home, Mells Park House, near Bath. The prime movers were the corporations that had underpinned apartheid.

Around the same time, Mandela was conducting his own secret negotiations. In 1982, he had been moved from Robben Island to Pollsmoor Prison, where he could receive and entertain people. The apartheid regime’s aim was to split the resistance between the “moderates” that it could “do business with” (Mandela, Thabo Mbeki, Oliver Tambo) and those in the front-line townships who were leading the United Democratic Front. On 5 July 1989, Mandela was spirited out of prison to meet P W Botha, the white-minority president known as Die Groot Krokodil (“the big crocodile”). Mandela was delighted that Botha poured the tea.

With democratic elections in 1994, racial apartheid ended and economic apartheid had a new face. The Botha regime had offered black businessmen generous loans, allowing them to set up companies outside the Bantustans. A new black bourgeoisie emerged quickly, along with a rampant cronyism. ANC chieftains moved into mansions in “golf and country estates”. As the disparities between white and black narrowed, they widened between black and black.

The familiar refrain that the wealth would “trickle down” and “create jobs” was lost in dodgy merger deals and “restructuring” that cost jobs. For foreign companies, a black face on the board often ensured that nothing changed. In 2001 George Soros told the World Economic Forum in Davos, “South Africa is in the hands of international capital.”

In the townships, people felt little change and were subjected to evictions typical of the apartheid era; some expressed nostalgia for the “order” of the old regime. The postapartheid achievements in desegregating daily life in South Africa, including schools, were undercut by the extremes and corruption of a “neoliberalism” to which the ANC devoted itself. This led directly to state crimes such as the massacre of 34 miners at Marikana in 2012, which evoked the Sharpeville massacre more than half a century earlier. Both were protests about injustice.

Mandela, too, fostered crony relationships with wealthy whites from the corporate world, including those who had profited from apartheid. He saw this as part of “reconciliation”. Perhaps he and his beloved ANC had been in struggle and exile for so long that they were willing to accept and collude with the people’s enemy. There were those who genuinely wanted change, including a few in the South African Communist Party, but it was the reform-and-redeem influence of mission Christianity that may have left the most indelible mark. White liberals at home and abroad warmed to this, often ignoring or welcoming Mandela’s reluctance to spell out a coherent vision, as Amilcar Cabral and Pandit Nehru had done.

Mandela seemed to change in retirement, alerting the world to the post-9/11 dangers of George W Bush and Tony Blair. His description of Blair as “Bush’s foreign minister” was mischievously timed; Mbeki, his own successor, was about to visit Chequers. I wonder what he would make of the “pilgrimage” to his cell on Robben Island by Barack Obama, the unrelenting jailer of Guantanamo.

When my interview with him was over, he patted me on the arm as if to say I was forgiven for contradicting him. We walked to his silver Mercedes, which consumed his small grey head among a bevy of white men with huge arms and wires in their ears. One of them gave an order in Afrikaans and he was gone.

John Pilger’s film “Apartheid Did Not Die” can be viewed on johnpilger.com

Nelson Mandela in 1990. Photograph: Getty Images

John Pilger, renowned investigative journalist and documentary film-maker, is one of only two to have twice won British journalism's top award; his documentaries have won academy awards in both the UK and the US. In a New Statesman survey of the 50 heroes of our time, Pilger came fourth behind Aung San Suu Kyi and Nelson Mandela. "John Pilger," wrote Harold Pinter, "unearths, with steely attention facts, the filthy truth. I salute him."

This article first appeared in the 15 July 2013 issue of the New Statesman, The New Machiavelli

Show Hide image

Meet Anne Marie Waters - the Ukip politician too extreme for Nigel Farage

In January 2016, Waters launched Pegida UK with former EDL frontman Steven Yaxley-Lennon (aka Tommy Robinson). 

There are few people in British political life who can be attacked from the left by Nigel Farage. Yet that is where Anne Marie Waters has found herself. And by the end of September she could well be the new leader of Ukip, a party almost synonymous with its beer-swilling, chain-smoking former leader.

Waters’s political journey is a curious one. She started out on the political left, but like Oswald Mosley before her, has since veered dramatically to the right. That, however, is where the similarities end. Waters is Irish, agnostic, a lesbian and a self-proclaimed feminist.

But it is her politics – rather than who she is – that have caused a stir among Ukip’s old guard. Former leader Paul Nuttall has said that her views make him “uncomfortable” while Farage has claimed Ukip is “finished” if, under her leadership, it becomes an anti-Islam party.

In her rhetoric, Waters echoes groups such as the English Defence League (EDL) and Britain First. She has called Islam “evil” and her leadership manifesto claims that the religion has turned Britain into a “fearful and censorious society”. Waters wants the banning of the burqa, the closure of all sharia councils and a temporary freeze on all immigration.

She started life in Dublin before moving to Germany in her teens to work as an au pair. Waters also lived in the Netherlands before returning to Britain to study journalism at Nottingham Trent University, graduating in 2003. She subsequently gained a second degree in law. It was then, she says, that she first learnt about Islam, which she claims treats women “like absolute dirt”. Now 39, Waters is a full-time campaigner who lives in Essex with her two dogs and her partner who is an accountant.

Waters’s first spell of serious activism was with the campaign group One Law for All, a secularist organisation fronted by the Iranian feminist and human rights activist Maryam Namazie. Waters resigned in November 2013 after four years with the organisation. According to Namazie, Waters left due to political disagreements over whether the group should collaborate with members of far-right groups.

In April 2014, Waters founded Sharia Watch UK and, in January 2016, she launched Pegida UK with former EDL frontman Steven Yaxley-Lennon (aka Tommy Robinson). The group was established as a British chapter of the German-based organisation and was set up to counter what it called the “Islamisation of our countries”. By the summer of 2016, it had petered out.

Waters twice stood unsuccessfully to become a Labour parliamentary candidate. Today, she says she could not back Labour due to its “betrayal of women” and “betrayal of the country” over Islam. After joining Ukip in 2014, she first ran for political office in the Lambeth council election, where she finished in ninth place. At the 2015 general election, Waters stood as the party’s candidate in Lewisham East, finishing third with 9.1 per cent of the vote. She was chosen to stand again in the 2016 London Assembly elections but was deselected after her role in Pegida UK became public. Waters was also prevented from standing in Lewisham East at the 2017 general election after Ukip’s then-leader Nuttall publicly intervened.

The current favourite of the 11 candidates standing to succeed Nuttall is deputy leader Peter Whittle, with Waters in second. Some had hoped the party’s top brass would ban her from standing but last week its national executive approved her campaign.

Due to an expected low turnout, the leadership contest is unpredictable. Last November, Nuttall was elected with just 9,622 votes. More than 1,000 new members reportedly joined Ukip in a two-week period earlier this year, prompting fears of far-right entryism.

Mike Hookem MEP has resigned as Ukip’s deputy whip over Waters’ candidacy, saying he would not “turn a blind eye” to extremism. By contrast, chief whip, MEP Stuart Agnew, is a supporter and has likened her to Joan of Arc. Waters is also working closely on her campaign with Jack Buckby, a former BNP activist and one of the few candidates to run against Labour in the by-election for Jo Cox’s former seat of Batley and Spen. Robinson is another backer.

Peculiarly for someone running to be the leader of a party, Waters does not appear to relish public attention. “I’m not a limelight person,” she recently told the Times. “I don’t like being phoned all the time.”

The journalist Jamie Bartlett, who was invited to the initial launch of Pegida UK in Luton in 2015, said of Waters: “She failed to remember the date of the demo. Her head lolled, her words were slurred, and she appeared to almost fall asleep while Tommy [Robinson] was speaking. After 10 minutes it all ground to an uneasy halt.”

In an age when authenticity is everything, it would be a mistake to underestimate yet another unconventional politician. But perhaps British Muslims shouldn’t panic about Anne Marie Waters just yet.

James Bloodworth is editor of Left Foot Forward

This article first appeared in the 17 August 2017 issue of the New Statesman, Trump goes nuclear