The enormously powerful organised churches, with members who are not only voters but political and business leaders, must urgently intervene to reverse the backslide into corruption which is threatening to turn SA into a fully fledged failed state.
Almost 80% of citizens say they are members of Christian denominations, representing, therefore, a potential major force to change this deep-seated culture.
Moral values, whether set by democracy, culture or religion, and which govern people’s behaviour in intimate spaces, day-to-day interactions, politics, business and government, have, in many instances, been corrupted.
Honourable societal norms, which are supposed to regulate good behaviour, define what people see as acceptable to themselves and others. Because many are broken in SA, individuals engage in corruption or look the other way when it happens.
The governing ANC is systemically corrupt. Many of its leaders and values have been deeply compromised.
It is operating as a party state, where the party and government become almost one and the same, resulting in the state succumbing to corruption. In a country with a monopoly liberation movement such as the ANC, which has been in power for too long, the governing party also comes to dominate business and market culture.
Because the governing ANC is so dominant, its corrupt values, culture and behaviour are replicated across society, with companies, professionals and ordinary citizens seeing nothing wrong with engaging in corruption or accepting it because it’s the norm.
African traditions have also been corrupted. The corrupt often use them to fallaciously argue, when it suits them, that they cannot be held accountable by the constitution because they adhere to African 'laws'.
African traditions have also been corrupted. The corrupt often use these to fallaciously argue, when it suits them, that they cannot be held accountable by the constitution because they adhere to African “laws”. Many invent African “traditions” to excuse their corrupt behaviour. Sadly, the naive, well-meaning and ignorant often fall for the untruths of corrupt “leaders”.
Corruption has also become entrenched because many formerly disadvantaged communities use apartheid to excuse their corrupt behaviour. Some politicians enrich themselves through corrupt means, saying apartheid leaders did the same. Former president Jacob Zuma spent R280m of public money on his private compound Nkandla, then said National Party leader PW Botha also refurbished his house when he was president.
During apartheid oppressed communities saw laws as illegitimate, to be defied. These included littering, queue jumping and taxi drivers ignoring traffic rules. And in the new democracy, many continue to do so.
The constitution, which integrates all of SA’s moral frameworks, whether religious, traditional or civil, has been rejected by many ANC leaders, members and supporters. It now faces competition from informal frameworks, such as gang law, customary law and the ANC’s “laws”. SA, therefore, has a fragmented moral universe rather than a common, unifying one.
Churches have a key role to play in tackling the slide into corruption brought about by the country’s moral crisis. But before they can tackle public, market and citizen corruption, they must combat it within their ranks. The corruption that has infused the ANC and the state has also permeated the church. They must manage their finances, property and administrations honestly. They must set the example by dealing with corrupt church leaders, who must be held accountable publicly.
Pulpits are increasingly used by politicians to campaign for parishioners’ votes ahead of elections, while corrupt politicians use them to seek blessings from the church after they have been implicated in wrongdoing. Churches must not allow politicians to use them for political campaigning or to “bless” corrupt politicians.
Churches have a significant role to play in explaining to parishioners the direct impact of corruption on individual livelihoods. They should frame corruption as a crime against humanity.
Given the failure of public and elected representatives, church leaders can instil good behaviour. Churches must work towards restoring societal integrity in SA by encouraging acceptable behaviour, integrity, respect and accountability, and publicly rejecting corruption, unethical behaviour and disrespect. Churches must hold their members who are leaders in politics, business and civil society publicly accountable when they do wrong.
Fighting corruption in SA consistently fails because many citizens appear not to see that it damages service delivery and leads to business collapse, unemployment and societal breakdown. Others have a poor understanding of what corruption is and there are those who underestimate its impact on individuals, government and the economy.
Alarmingly, many think it has no costs and so do not see the urgency in tackling the scourge. Corruption is deadly. It takes lives, jobs and opportunities. Ordinary citizens often continue to vote for corrupt parties and leaders, yet do not expect to see public service delivery failures, business closures and job losses.
Opposition parties, civil society organisations and the media have also been unable to make clear this link. The church therefore has a vital role to play in making its congregation aware of it by, among other things, publicly criticising and opposing corrupt public and elected leaders.
They have a significant role to play in explaining to parishioners the direct impact of corruption on individual livelihoods. They should frame corruption as a crime against humanity.
William Gumede is associate professor, School of Governance, University of the Witwatersrand, and author of ‘Restless Nation: Making Sense of Troubled Times’ (Tafelberg). This is an edited extract from his address, ‘The Church’s Response to Corruption’, to the administrative board meeting of Catholic archbishops and bishops.
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