South Africa has been experiencing heightened tensions surrounding race and identity, particularly with the topic of white victimhood becoming increasingly prominent. A recent rally organized by white South Africans outside the United States embassy brought these issues to the forefront, drawing sharp reactions from local leaders.
On February 15, 2025, hundreds of white demonstrators congregated outside the U.S. embassy in Pretoria, submitting a petition to U.S. President Donald Trump. The petition sought American support to alter policies perceived as discriminatory against Afrikaners, who represent the Afrikaans-speaking community of white South Africans. Their claims included accusations of genocide against white farmers, which have been met with skepticism and outright condemnation from some South African leaders.
Herman Mashaba, the leader of ActionSA, contended those protesters were betraying the nation. He stated, “I regard these people as traitors. We live in a constitutional democracy. They know where our government offices are. If they believe the US government supersedes our constitution, they are traitors.” Mashaba urged those alleging a genocide of white farmers to present hard evidence instead of taking their grievances abroad. “If they have evidence, why don’t they present it to us, the people of South Africa, through our government?” he questioned. His remarks pivoted around the principal assertion — if such claims were valid, they should be communicated within the constitutional framework of South Africa rather than to foreign leaders.
Such rhetoric has not only sparked heated debate but has also flared long-standing views about the victimization of whites within the country. Mashaba noted, “More black people are affected by crime than white people,” emphasizing the broader spectrum of violence faced across racial lines. He cited the historical disparities of violence rooted deep within the national psyche, proposing policies to rectify these inequalities through the Expropriation Act, which allows for land acquisition without compensation if deemed underutilized.
Interestingly, the protest also reflected the influence of former President Trump, particularly following his executive orders to withdraw U.S. aid to South Africa over alleged anti-white policies. Nicky Falkof, a prominent scholar on the subject, argued this development reignited the discussion on white victimhood. White victimhood, Falkof explains, encapsulates beliefs of white individuals feeling uniquely threatened or victimized, often leading to extensive political agendas focused on preserving white interests. This pattern is not unique to South Africa; similar sentiments have been observed globally, often stoked by right-wing populist movements.
Falkof traced the historical roots of white victimhood back to colonial times, using the example of Jan van Riebeeck's bitter almond hedge from 1660, which symbolized the early European fears of indigenous populations. This collectivist anxiety continued through notable historical events like the “poor white” panic of the 1930s when governmental initiatives focused disproportionately on the welfare of poorer whites, overlooking the broader poor population.
Contemporary organizations like AfriForum play on these fears, offering narratives around farm murders and threats to white land ownership, actions which echo strategies of the apartheid-era National Party, which manipulated fears of black individuals as threats to white security. Falkof asserts, “White victimhood is not good for white people... but it’s been quite effective as a mobilizing tool.” This mobilization finds traction among groups who feel insecure and believes legislative changes threaten their historical privileges.
The images from the embassy protest, showcasing supporters wearing “Make Afrikaans Great Again” t-shirts, highlight how these narratives of victimhood have transformed from political discourse to visible public demonstrations. Some of the protesters openly celebrated Trump's stance, thanking him and notable figures like Elon Musk for their apparent support of Afrikaner interests.
The quick rise of these sentiments over recent years suggests the architecture of white supremacy remains intact, as claims of white victimhood serve to framed narratives around violence and dispossession. Trump’s comments on property seizure without compensation pertain to the country's contentious Expropriation Act — legislation many believe unfairly targets white landowners. The narrative promoted by some elements within the Afrikaner community asserts white farmer suffering signals imminent danger for all white South Africans if such vulnerabilities are not addressed.
While the idea of white victimhood provides some immediate political utility and serves as a rallying cry, it also poses significant ethical dilemmas. This frame suggests the plight of white victims is more urgent than the violence experienced by non-whites, undermining the collective challenge of crime South Africa faces today. Falkof points out, “When the deaths of white people are explained as part of targeted genocide, it becomes apparent these lives are seen as more precious than others.”
Opposition to these ideas is frequently muted within the current political discourse, as voicing dissent can render one vulnerable to accusation of being anti-white or unsympathetic to legitimate grievances. Mashaba's assertion reflects this complexity: “What they are doing is being traitors of our country, and they should not be forgiven for this.” This polarized rhetoric raises questions about national unity and shared narratives of suffering.
Despite the rally's intentions, Mashaba and others highlight the need for collective responsibility and unity among South Africans, reminding citizens of the plurality of experiences within the nation. The historical backdrop of colonialism and the legacies of apartheid require all groups to engage beyond victimhood narratives to create more inclusive and equitable futures. There’s little doubt the topic of race relations will continue to dominate conversations across South Africa as new policies are debated, and as communities strive for balance between historical injustices and contemporary realities.