A Pagan vs. a “Christian” Analysis of Youth Day

The 16th of June is celebrated by the South African government as Youth Day, particularly commemorating the Soweto riots of 1976. The official story you’ll find imprinted in the minds of all by the Marxist propaganda outlets everywhere is simply another version of the all-too-familiar song sung by white guilters since forever. It goes something like this: white people suppressed the black man and so hindered natural equality from taking its course. In this case, it was supposedly because the Afrikaner government introduced Afrikaans as the medium of instruction in Sowetan schools. The police then attacked the peaceful protesters. A thirteen-year-old schoolboy, Hector Pieterson, was among the first victims of the violence from the police of the white supremacist government. Pieterson is thus a national hero for his resistance to white tyranny.¹

On this year’s Youth Day, two pieces appeared reflecting on this riot which occurred thirty-seven years ago. The first is by Afrikaner activist Dan Roodt, co-founder of the Pro-Afrikaans Action Group. The second is by a popular Dutch Reformed minister in Bloemfontein and moderator of the provincial synod of the Dutch Reformed Church, Jan Lubbe. His piece appeared in the Naspers daily newspaper, Volksblad. In the spirit of the recent calls to intensify the boycott of all Naspers publications by Boer nationalists due to their openly anti-Christian and anti-white stance, allow me to compare the two pieces.

Roodt’s piece appeared in English and is available here. I encourage everyone to read the entire piece, but for the sake of the comparison, allow me to highlight a few gems:

Every year I dread the arrival of 16 June, incongruously called “Youth Day”, because it represents the acme of the anti-white propaganda calendar in South Africa. . . .

It seems that Chinese tourists go to the Voortrekker Monument while American tourists prefer the Hector Pieterson Memorial. Probably, it speaks to them of their own race riots, as well as the interminable arguments around them and how whites are always, in the final analysis, to blame for black violence and mayhem.

Now get this: Hector Pieterson was shot by a black policeman, not a white one. To the crazed, left-wing propagandists on their crusade against the last vestiges of white or Western civilization, the race of the policeman is immaterial. It suffices that the previous white South African government “made him pull the trigger”, like whites always “make blacks do things” or by some intricate racial dialectic cause them to commit crime, not to do well at school or undermine their value system so they end up taking bribes in positions of authority. . . .

The notion that anybody in the history of South Africa – or Azania as the Left calls it – has ever been forced to learn Afrikaans or learn in Afrikaans is so preposterous, it is almost laughable. . . . Afrikaans has never been the dominant language in South Africa. Yet in the Life Orientation handbook at school it is stated: “Under apartheid Afrikaans was the dominant language in South Africa.” I suppose we wrote more books than anybody else in this country, which must have been a crime. . . .

In only one of the seven Soweto schools protesting against Afrikaans as a medium of instruction in 1976 was the language used as such, and then only in one subject, History; the English Academy of South Africa was waging a major campaign in black schools to get them to use English, whereas there was no such campaign by any Afrikaans organisation; unlike a small coterie of white English leftists in Cape Town, Johannesburg and Durban, blacks did not hate Afrikaans. During a competition for school choirs in Soweto, twelve of the sixteen choirs in the senior division sang in Afrikaans and only four in English. . . .

[T]he economic damage of the riots included the following:

• More than 100 buildings of the West Rand Bantu Administration Council were damaged or destroyed;
• 250 liquor stores and beer halls were looted or destroyed;
• 170 shops were looted or destroyed; 25 health clinics were burnt down;
• 8 banks were destroyed;
• a number of libraries, post offices, hotels, churches, community halls, magistrate’s courts and gas stations were burnt down;
• several 100 vehicles were burnt and up to a third of the 926 buses belonging to the Public Utility Transport Corporation (Putco) were attacked. . . .

The problem with the riot-as-revolt theory is that since the advent of black rule in South Africa, we have had as many, if not more, riots than ever before! When someone had stolen cables along the railroad tracks, making trains late, the historic Pretoria station was set alight by blacks. Other trains were burnt out too. Not a day goes by when one does not read about “service delivery protests”. Tires are burnt and vehicles stoned, similarly to the riots of 1976. Blacks seem to be revolting against their own government and municipalities, which they themselves had voted in. . . .

Perhaps riots are the grammar of blackness, as they often seem incomprehensible to the white mind. Winnie Mandela famously said: “With our boxes of matches and our necklaces we shall liberate this country”, the “necklace” being placing a petrol-filled tire around the victim’s neck and igniting it.

The importance of Roodt’s piece in fighting Marxist lies can hardly be overstated. Lies are the sole foundation of Marxist South Africa and the Marxist takeover of the whole West. The Marxism advocated by the New World Order is essentially satanic and seeks to re-establish Babel to the glory of Satan, the Father of lies. Now, the irony is that, to my knowledge, Dan Roodt is not a Christian. He admits to being a naturalistic evolutionist in a discussion with Steve Hofmeyr on Afrikaner self-determination.² One can possibly view him as the Jared Taylor of South Africa, as he even wrote the preface to Taylor’s book, White Identity: Racial Consciousness in the 21st Century. Yet, despite Roodt’s pagan tendencies, he still does an excellent job of standing up for basic historical truths. Compare this to the piece from the pen of the supposed verbi Dei minister, Jan Lubbe.

Lubbe’s piece is written in Afrikaans,³ so thankfully those who are unable to understand the language are delivered from the temptation to suffer through reading it. I will translate a couple of excerpts from it, however, so readers can catch its drift:

“If today’s church does not recapture the sacrificial spirit of the early church, it will lose its authenticity . . . and be dismissed as an irrelevant social club with no meaning for the twentieth century.” This is from a letter out of the Birmingham prison in America. The date: 16 April 1963. Written by a reverend who was arrested five days prior, on Good Friday, during a peaceful protest for civil rights. Justice for all Americans was [King’s] objective, but along a peaceful way. From within his own ranks he was often condemned for this: How long must people live with discrimination, humiliation, injustice and violence; when do you reach the point where you say: enough is enough?

Now, yesterday was Youth Day. It was that same Martin Luther King who in that same year, four months later – on 28 August 1963 – spoke about his dream at the Lincoln Memorial in Washington: That his four children will one day live in a nation “where they will be judged not by the color of their skin, but by the content of their character.” Not in color, but in character – therein lies the hope for our country’s young people. Not in race, but in respect for each and every one – that is how the future should look! And the question is: Do all the churches in this country help us thereto?

Lubbe, like all heretics worth their salt, plays it smart. He makes it clear that his column is intended to celebrate what Youth Day and the Soweto uprising represent. Yet, he doesn’t actually make any historical claim regarding the event. Perhaps he actually does know as much about its history as Roodt, but dodges the issue in the (what has now almost become classical) postmodern rhetorical tradition. In violation of Psalm 15:1-4, he wanders away from truth to glorify the idolatrous ideas of the civil rights revolution and its Christ-hating idol, Michael King. Lubbe sides with egalitarian Marxism, leaving nearly no historical truth in his empty rhetoric. Contrary to Lubbe’s lies, Peter Hammond points out that King was never in favor of peaceful protests, simply “tactical nonviolence.” In fact, in the book Negroes with Guns, another civil rights leader, Robert F. Williams, openly called for violence against whites – and King even authored the preface! Even the “I have a dream” speech Lubbe refers to was plagiarized by King.⁴ Like John Piper, Lubbe sings King’s praise without mentioning that he was supreme monarch only among plagiarists and adulterers.

All things considered, apart from one reference to “Jesus of Nazareth,” which might lead an utterly ignorant pagan to do some research if stumbling across this holy Name for the first time, there is absolutely no value in Lubbe’s column whatsoever. It is filled with lies and deception, and thus imbues the invocation of Christ’s name with blasphemy. Lubbe’s concluding appeal on the country’s youth to embrace Marxism as a gesture of respect for others is also a paradox, since respect for other people, as created in the imago Dei, necessitates respect for their ethnic and racial identity. Lubbe, also a well-known advocate of liberation theology, the diversity gospel, and egalitarian “social justice,” stands in full methodological continuity with his spiritual ancestors, the Pharisees (John 8:44), as both subvert the law of God with their concoctions.

Christian Boers, like all Occidental Christians throughout the West, desperately need to re-evaluate themselves and their associations. Dare we tolerate heretics and traitors who hate the truth on our pulpits? Surely, when more historical truth and practical wisdom come from the mouths of white nationalist pagans than from the ministers on our pulpits, the hour is very late. The true Church of Christ is scarcely visible today, and we have a responsibility to identify and separate ourselves from the deceivers and false teachers of the synagogue of Satan (Belgic Confession, article 29). May we proceed on the path of repentance and pray that the uncorrupted truth of our Lord Christ, by the power of His Spirit, continues to sanctify the West and also the whole world.

Tweet