The eventual inclusion of socio – economic rights in our final constitution is one on the implausible features that grants the rationale behind our constitution being heralded by many as the best in the world.

The following socio – economic rights are entrenched in the Constitution:

• Everyone has the rights to a healthy environment
• All citizens (individuals and or communities) who in the past endured land related violations and or discrimination as a result of the past racially discriminatory laws or practices now have the right of access to land, to tenure security, and to land restitution
• Everyone is afforded the right to access adequate housing and protection against arbitrary evictions and demolitions.
• No one may be refused emergency medical treatment as such everyone has the right to have access to:

1) health care services, including reproductive health care

2)sufficient food and water,

3) social security, including, if they are unable to support themselves and their dependants, appropriate social assistance.

• Every child has the right to basic nutrition, shelter, basic health care services and social services. The right to be protected from maltreatment, neglect, abuse or degradation.
• Everyone has the right to education.
• Everyone who is detained, including every sentenced prisoner is afforded the right to conditions of detention that respect human dignity, including the provision at State expense, of adequate accommodation, nutrition, reading material and medical treatment.

Social justice in the South African constitutional framework will thus be achieved through the constant progressive realisation in making resources available for South African citizens to enjoy their socio – economic rights.

*This is a poem primarily for self reflection. I first read this poem when I was 16 years of age. To this day the words continue to echo in my subconscious. I hope it will have a similar affect on you.

When you get what you want in your struggle for self,

And the world makes you King for a day,

Then go to the mirror and look at yourself,

And see what that guy has to say.

For it isn't your Father, or Mother, or Wife,

Who’s judgment upon you must pass.

The feller whose verdict counts most in your life

Is the guy staring back from the glass.

He's the feller to please, never mind all the rest,

For he's with you clear up to the end,

And you've passed your most dangerous, difficult test

If the guy in the glass is your friend.

You may be like Jack Horner and "chisel" a plum,

And think you're a wonderful guy,

But the man in the glass says you're only a bum

If you can't look him straight in the eye.

You can fool the whole world down the pathway of years,

And get pats on the back as you pass,

But your final reward will be heartaches and tears

If you've cheated the guy in the glass.

A multinational touring party embarked on a tour of a rural village in the heart of the Transkei. On route of their tour the group was appalled by the fact that the village had no running water, thus they all decided to provide the village with running water. The installation of running water was achieved and naturally this left the group as a whole with a sense of pride and fulfillment as a result of having positively contributed to the betterment and well being of the rural community.

Six months after the installation of the taps the women of the community unanimously decided to break the taps as they had observed that through the installation of the taps they did not spend as much time together. They no longer took the long journeys together down to the river to fetch water and in turn they no longer shared their stories, worries, happiness, grievances’, complaints, suggestions etc. with each other. This ultimately led to a breakdown in the spirits and unity of the women within the community.

A further six months after the damage to the taps the women of the community went about their lives in the manner that they best knew and which they were not willing to compromise now more than ever.

Food for thought:

How does the impact of the installation of the taps in the village relate to the traditional and or general approaches currently used in rural development?