We Are Fighting the World. Gary Kynoch

youths in South Africa’s key urban conglomerate, the Witwatersrand, was involved, to a greater or lesser extent, in tsotsi gangs.”¹⁰ In Cape Town’s District Six, before the population removals of the 1960s and 1970s, extended family gangs “ordered the ghetto through their connections, intermarriages, agreements, ‘respect’ and ultimately, their force and access to violence.”¹¹ Tsotsi gangs such as the Black Swines and the Pirates established a strong presence in Soweto in the 1960s, while the Hazels reigned supreme in the 1970s.¹² And although it seems that many Soweto gangs were thrown on the defensive by politicized students following the 1976 uprising, they reemerged in the form of the “jackrollers” of the 1980s and 1990s. In the Cape Peninsula, the relocation of Coloured communities to the Cape Flats spawned several different types of criminal syndicates that have survived to the present day. Many gangsters and their gangs, like Rashied Staggie of the Hard Livings Gang, have become household names.¹³

      The impact of policing designed to serve white needs can be traced to the early days of the Rand. The Ninevites dispensed their own rough brand of justice in Johannesburg because for Africans it was “a town without law.”¹⁴ John Brewer summarizes township policing in the 1950s: “Passes and documents were checked, raids for illicit liquor conducted and illegal squatters evicted, all while murder, rape and gangsterism flourished.”¹⁵ A 1955 report on youth crime on the Rand recorded that gang members boasted openly that police were so intent on liquor and pass offenses that tsotsis had little to fear from them.¹⁶ The police campaign against township youth during the 1976 Soweto uprising marked a turning point in community-police relations as increasing numbers of township residents turned against the SAP.¹⁷ With protest against the apartheid regime mounting throughout the 1980s, the police focused almost exclusively on political offenders. Hence, the Diepkloof Parents’ Association’s 1989 complaint: “There is a growing feeling in the community that the SAP is quick to act against anti-apartheid activists and their organisations but they do nothing to stop the criminals presently terrorising us.”¹⁸ During the final decade of apartheid, the SAP was deeply implicated in the violence that engulfed so many townships across the country.

      Just as the absence of adequate policing and social control provided an incentive for township gangsters, the lack of state protection necessitated the formation of vigilante movements as communities organized to protect themselves and punish suspected offenders. Neighborhood policing initiatives known as Civilian Guards were formed in the 1930s on the Rand, and township residents consistently supported such movements for the next fifty years. ANC supporters established street committees and people’s courts in the 1980s and 1990s and vigilantism and popular courts continue to play a prominent role in many townships.

      A HISTORIOGRAPHY OF VIOLENCE

      Within the sizable South African literature dealing with violence, only the more recent episodes of civil conflict have inspired integrated analyses that investigate the manner in which various police forces, criminal gangs, vigilantes, political groups, and localized struggles interconnected to fuel the cycle of conflict.¹⁹ Despite widespread recognition that endemic violence is almost always the product of a combination of circumstances and forces, South African historical accounts tend to treat criminal gangs, vigilantism, and policing as separate phenomena. Furthermore, very few analyses explore township violence over a protracted period to identify trends and turning points.²⁰ Thus, the historical literature focusing on urban crime and violence constitutes a collection of isolated case studies that are still largely mired in the resistance-collaboration framework.²¹

      Tim Nuttal and John Wright recently observed that South African historians have long been “in one way or another, to a greater or lesser degree, caught up in the deep and narrow groove of ‘struggle history.’”²² Many leading South Africanists came of age in apartheid South Africa and identified with the struggle against racist oppression. Not only did this result in the categorization of a multitude of different acts and behavior as resistance, but groups that cooperated with the authorities or who came into conflict with liberation movements have typically been classified as collaborators. Attempts to provide more subtle and nuanced interpretations of the struggle still tend to view resistance as the definitive South African story. For example, in their call to expand the category of resistance, Bonner, Peter Delius, and Deborah Posel argue that “the resistance and opposition which confronted the governing authorities was far more wide ranging and amorphous than has been revealed by the conventional focus on national political organisations. Countless individual or small-scale acts of non-compliance proved more pervasive, elusive, persistent and difficult to control than more formal or organised political struggle.”²³

      Here we have the tendency to conflate survival with resistance and to imbue a wide range of prosaic activities with subversive dimensions. Frederick Cooper explains the allure of this approach: “Scholars have their reasons for taking an expansive view. Little actions can add up to something big: desertion from labor contracts, petty acts of defiance of white officials or their African subalterns, illegal enterprises in colonial cities, alternative religious communities—all these may subvert a regime that proclaimed both its power and its righteousness, raise the confidence of people in the idea that colonial power can be countered, and forge a general spirit conducive to mobilisation across a variety of social differences.” However, as Cooper points out, such a sweeping interpretation of resistance undermines an appreciation of the complexities of colonial societies and reduces the lives of the colonized to participants in the struggle against colonial oppression. As a result, “the texture of people’s lives is lost; and complex strategies of coping, of seizing niches within changing economies, of multi-sided engagement with forces inside and outside the community, are narrowed into a single framework.”²⁴ Following Cooper’s lead, Africanist scholars have increasingly abandoned the basic oppressor-resistor axis in favor of a more multilayered understanding of the relationships that comprised the colonial process. Nancy Rose Hunt argues, “Social action in colonial and postcolonial Africa cannot be reduced to such polarities as metropole/colony or colonizer/colonized or to balanced narrative plots of imposition and response or hegemony and resistance.”²⁵

      Some historians of settler states, which suffered more oppressive forms of colonial rule and experienced bloodier trajectories to independence, have had a difficult time abandoning these polarities. Teresa Barnes claims that while local struggles and misunderstandings existed in colonial Zimbabwe, a larger struggle was operative. Most settlers acted like racist overlords and most Africans resisted colonial rule. She warns, “Lilting along in deconstructionist mode . . . can lead scholars to miss the forest for the trees.”²⁶ However, one can accept that most white South Africans were racist and that most black South Africans were opposed to white rule in general and apartheid in particular without narrowly defining the lives of the colonized according to their relationships with the forces of apartheid, however such relationships were perceived.

      Resistance needs to be distinguished from the strategies of avoidance, manipulation, circumvention, and adaptation regularly employed by black South Africans. Negotiation and navigation are more useful labels for these coping strategies. Most people living under colonial rule navigated the spaces available to them and created new spaces in which to realize their aspirations. The colonized were forced to deal with constraints imposed by oppressive regimes and usually chose to quietly subvert rather than openly challenge those conditions. Specifically because colonial states suppressed groups and individuals that posed a direct threat, navigation and negotiation were generally more prudent and popular options. They allowed colonial subjects more latitude to achieve their immediate objectives and the daily business of survival ensured that most people prioritized these immediate needs rather than focusing on resistance. Accepting these concepts as the most common strategies of engagement with colonial rule does not signify a belief in the essential passivity of black South Africans or any other colonial subjects. Instead, this approach recognizes that people coped with repressive conditions in an almost infinite variety of ways.

      The study of criminal gangs has proved particularly susceptible to the resistance-collaboration dyad. Analysts have tended to depict black South African gangsters as social bandits battling the repressive state on behalf of the oppressed masses,²⁷ or less commonly, as destructive predators victimizing fellow