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Uber, chumocracy and a corrupt culture of entitlement

9th June 2017

By: Riaan de Lange

     

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Is the headline of this article an apt summation of present-day South Africa? Quite possibly so. The headline was appropriated from a British newspaper article referring to the days prior to David Cameron’s resignation as Prime Minister of the UK in the aftermath of the Brexit referendum results.

To truly appreciate the headline and its relevance to South Africa, it is important that the key words in it are clearly understood. ‘Uber’ denotes an outstanding or supreme example of a particular kind of person. According to the Macmillan Dictionary, ‘chumocracy’ is a derogatory term for a ruling elite that is made up of people from the same social background who went to the same schools and universities and know one another socially. Another definition of ‘chumocracy’ is a government characterised by the appointment to public office of friends of those in power. This is prevalent in present-day South Africa. ‘Corrupt’ has many definitions, such as having an inclination to, or showing a willingness to, act dishonestly in return for money or personal gain. ‘Entitlement’ is the belief that one is inherently deserving of privileges or special treatment. Why is it that people are so intent on accentuating their differences or distinguishing themselves from others? Does this differentiation or distinction not contribute to the person attaining undue privilege or preferential treatment?

When one considers the definition of ‘chumocracy’, the only possible distinction in South Africa’s instance, one might argue, is that the ruling elite did not attend the same schools or universities but are, arguably, united in their sense of entitlement.

One of the most telling developments in South Africa since 1994 is the change in terminology from what was once known and understood as a ‘civil servant’ to a ‘government official’. Although you might consider this a mere terminological change, it is so much more. Consider this: ‘civil’ means courteous and polite, while ‘servant’ is defined as a person who performs duties for others or is employed in the service of a government. ‘Government’, in turn, is a group of people with the authority to govern a country or State, while an ‘official’ is a person with authority and responsibility.

The change is more than just about terminology – it is a change of disposition as well. In my experience, this naming terminology has changed the individual. No longer, in the majority of instances, are they civil or intent on serving, with the possible exception of serving their own interests – this while embracing the authority they have acquired and the associated benefits.

Over the many years that I have lectured first-year economics, one of the most robust debates generally centres on how wealth, in South Africa, has been acquired and what lessons can be learnt. In a country that needs to elevate its population out of poverty, can the lessons learnt from those that derived financial benefit not be duplicated? Surely, if they could derive such fortune under current circumstance, why can others not also be able to do so? This is a particularly relevant question to address since academic distinction cannot be considered a distinguishing feature. It is evident that the majority of individual financial privileges in South Africa have not been obtained through education. Come to think of it: Why the continuing emphasis on the importance of education and, for that matter, the improvement of its delivery?

So, if education is not a requirement for attaining financial privilege, what then is the requirement? For an answer to this question, one has to consider the existence of a common denominator – association, or connection. The connection could be through a friendship with someone, who, by definition, is a ‘chum’; a contact, if you will. According to Auren Hoffman’s old adage, “it’s not what you know, but who you know”. In my experience, there is hardly anyone who succeeds without a friend or some favour being shown to them. You could also substitute friend for family, as it is said that blood is thicker than water. One thing that I know for certain is that there is no such thing as a self-made millionaire, much less a self-made billionaire. For those that have attained such realm of financial privilege, it is derived from family or favour, or a combination thereof.

So, can we conclude that you need to have a contact – a chum – be the beneficiary of a favour or descend from financial privilege to be able to attain and retain financial privilege? This implies that your attaining and retaining financial privilege has little to do with your mental capabilities.

South Africa’s recent economic transformation is in no small part due to the influence of association – political association, that is. This is particularly evident in the public sector, including State-owned enterprises (SoE). Is it even possible for an individual who is not associated with, or affiliated to, the ruling party to attain a leadership position in a government department or an SoE?

It is said that Ministers serve at the pleasure of the President? But should these Ministers not primarily serve to the benefit of all South Africans? Are South Africans not entitled to be served by the very best?

In recent weeks, the term ‘radical economic transformation’ seems to have gained traction – well, in the media, at least. But what is the definition of this term? Have you even seen any definition of it? It could rightly be considered one of the few un-Googleable terms. Unconvinced? Why not try to find the definition? Jeff Rudin recently described radical economic transformation as ‘just BEE (black economic empowerment) on steroids’, which might well be an apt description. If it is such, then it would merely continue to increase the benefits enjoyed and attained by the political elite, the ubers, and their associates, the chums. It merely perpetuates the culture of entitlement.

Edited by Martin Zhuwakinyu
Creamer Media Senior Deputy Editor

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