When one looks at the statements made in commemorating 40 years since the formation of the United Democratic Front (UDF) one does not generally get a sense that there has been a fresh examination of the practices and meanings of the UDF as a period and phenomenon. It is correct that the UDF be celebrated, but it is also necessary to probe its meanings.
There is not one meaning. What the UDF and the period of popular power signified varied according to classes, strata, population groups, generations, geographical locations and a range of other factors, only some of which can be canvassed in this short series. [See for example, Ineke van Kessel, Beyond Our Wildest Dreams: The United Democratic Front and the Transformation of South Africa (Charlottesville and London, University Press of Virginia, 2000).]
The focus here is on the contribution of the UDF to freedom, to the qualities and potential scope of freedom.
Undoubtedly, the period of the UDF when "ungovernability" and then People's Power emerged was a crucial factor in bringing about political conditions that led to a negotiated settlement and ultimately constitutional democracy. The resistance of the 1980s made it impossible for the apartheid regime to govern without continued disruption. At the same time, the forces of resistance were not dealing with an enemy on its knees and this condition, that Antonio Gramsci refers to as a "reciprocal siege", was conducive to a peaceful settlement ().
What was negotiated, the Constitution and other institutions that we have today, do constitute freedom compared with the period of the apartheid regime. These signify one of the meanings of freedom in South Africa because the UDF period struggled for the vote, but also bore a character beyond representative democracy, and other meanings that have existed historically in South Africa and other parts of the world. (See Govan Mbeki, The Peasants Revolt (1964) on the Mpondoland uprising of the 1950s, where a mountain court was established, and on democratic experiences more generally, Anthony Arblaster, Democracy, 3 ed 2002).
That is not to say that the UDF and People's Power period simply displaced well-established formulations. There were discourses and practices that went beyond these, but the new often coexisted with established formulations.
The language of the People's Power period often worked with orthodox formulations despite their practices being in many respects in contradiction with that orthodoxy. This may be understandable insofar as popular power emerged in a period of extreme repression and also insurrection, not in academic seminars where formulations and consistency could be debated with a single-minded focus, as I am trying to apply now.
UDF and enhancing the meanings of the first clause of the Freedom Charter
The notion of freedom that was prevalent in the discourse of the ANC-led liberation movement at the time of the formation of the UDF, and even enduring throughout the period of People's Power, was one where activists were aiming to realise the first clause in the Freedom Charter, which reads, "The people shall govern!" and this was to be achieved through the "transfer of power" to the people or the "seizure of power". (I return to problems with these formulations in subsequent parts).
The clause declaring: "The People Shall Govern!" is at once simple and complex. Its meaning is not obvious and in the decades that followed the adoption of the Freedom Charter it may have come to be understood in new ways, augmenting and expanding the interpretations prevalent in 1955 (see Part Two).
This resulted less from the flourishing of debates than from struggles on the ground in the 1980s, what is called "mass creativity" in radical textbooks. In other words, the driving force for enhanced notions of democratic expression was not interpretative skill, though interpretation would be important, but that there were popular initiatives in the years that followed that amplified th...