On February 7, U.S. President Donald Trump issued an executive order “to address serious human rights violations occurring in South Africa.” The order charged “blatant discrimination” against “ethnic minority descendants of settler groups,” and mandated “a plan to resettle disfavored minorities in South Africa discriminated against because of their race as refugees.” His actions echo a long history of right-wing support in the United States for racism in Southern Africa, including mobilization of support for white Rhodesia (now Zimbabwe) as well as the apartheid regime in South Africa.
Analysts in South Africa quickly pointed out the many factual errors in Trump’s diatribe. Even Afrikaners, who he alleges are persecuted, are unlikely to accept being refugees since South Africa is their home country. The post-apartheid constitution of 1997, echoing the African National Congress’ Freedom Charter of 1955, clearly states that South Africa belongs to “all who live in it.” But Trump’s misunderstanding is an example of the transnational scope of white racist nostalgia.
An essential component of opposing the MAGA offensive against human rights in the United States has been new understandings of U.S. history, as reflected in the 1619 Project and a host of other publications. Most often, however, this discussion has focused on the United States in isolation. Scholars such as Ana Lucia Araújo, in Humans in Shackles, and Howard French, in Born of Blackness, have pioneered wider global histories. But however influential this trend is among historians, it has not been matched by attention in the media or public debate.
The sympathy that even liberal Robert F. Kennedy expressed for South African white pioneers on a hostile frontier evokes the common ideology of legitimizing settler conquest.
In the global history of white supremacy, the close relationship between the United States and South Africa stands out for centuries of interaction between the two settler colonies, with both ideological and material links from the 17th to the 20th centuries. Significant links between Black resistance movements in the two countries also date back at least to the early 20th century. But until the end of official apartheid in the 1990s, the closest bonds were between white America and white South Africa.
In a short history of the Boer War written by eight-year-old future CIA Director Allen Dulles in 1901, and published by his grandfather, Dulles noted that the Boers landed at the Cape in 1652, “finding no people but a few Indians,” and that “it was not right for the British to come in because the Boers had the first right to the land.” For Dulles, as for other U.S. policymakers until almost the end of the 20th century, it was axiomatic that only whites had rights.
The parallels between these two settler colonies were significant. Robert F. Kennedy, speaking to university students in Cape Town in June 1966, put it like this:
I come here this evening because of my deep interest and affection for a land settled by the Dutch in the mid-17th century, then taken over by the British, and at last independent; a land in which the native inhabitants were at first subdued, but relations with whom remain a problem to this day; a land which defined itself on a hostile frontier; a land which has tamed rich natural resources through the energetic application of modern technology; a land which once the importer of slaves, and now must struggle to wipe out the last traces of that former bondage. I refer, of course, to the United States of America.
The parallels were matched by a long history of interaction. The concept for the African reserves (later Bantustans) in South Africa was modeled on American Indian reservations. As noted by historian John W. Cell, Americans and South Africans debated how to shape “segregation” in urbanizing societies in the mid-20th century. The Carnegie Corporation of New York financed both the classic study of the situation of “poor whites° in South Africa and Gunnar Myrdal´s The American Dilemma: The Negro Problem and American Democracy.
In the early 20th century, mining engineer Herbert Hoover (later U.S. president) was the founder and director of the Chinese Engineering and Mining Corporation, which shipped some 50.000 Chinese laborers to South Africa to work in South African mines. The scheme was abandoned in 1911. Mention of it was recently deleted from Wikipedia, most likely in 2018.
Both countries were united during the Cold War through anti-communism. South African officials studied McCarthyist legislation in the United States and applied it at home through the Suppression of Communism Act. In both countries, “anti-communism” became a way to defy demands for civil rights. Although white racism in South Africa became the focus of international condemnation after the official adoption of apartheid in 1948, the United States and other Western countries systematically opposed sanctions against South Africa for decades until the rise of the international anti-apartheid movement resulted in the congressional override of President Ronald Reagan’s veto to pass the Comprehensive Anti-Apartheid Act of 1986.
That success came after decades of campaigning in the United States and around the world, with heightened international attention coming in response to resistance in South Africa itself. The Treason Trial from 1956 to 1961, in which Nelson Mandela and 135 other leaders of the African National Congress were charged, evoked widespread anti-apartheid actions in the United Kingdom and other countries. The Sharpeville Massacre in 1960 and the Soweto Youth Uprising in 1976 precipitated even larger waves of protest, fueled by new media options. Resistance reached a new peak after the formation of the United Democratic Front in 1983.
Following the release of Nelson Mandela in 1990, and the first non-racial election that brought him into office, there was worldwide celebration at the end of political apartheid. In later years, it became clear that only a minority of Black South Africans had joined the elite at the top of a still sharply unequal society. Disillusionment and discontent over high rates of unemployment and poverty arose among the majority of Black South Africans.
But that is a very different sentiment than the nostalgia for the old apartheid order among white South Africans who left the country as well as many who stayed in South Africa.
The right wing in the United States as well as Great Britain, Canada, and elsewhere, has held a fascination for apartheid and has regretted its abolition. The global anti-apartheid movement unleashed unprecedented demands by citizens to rein in corporate activity that supported apartheid. In the same way that climate activists studied divestment, so too have conservative lobbying groups studied how to block divestment groups. The sympathy that even liberal Robert F. Kennedy expressed for South African white pioneers on a hostile frontier evokes the common ideology of legitimizing settler conquest. Trump’s Executive Order can only be understood in that context.
