The rich history of a South African youth subculture devoted to 'lavish destruction'

While it may seem counterintuitive to destroy expensive items, Izikhothane culture has deeper historical and social roots.

Apartheid legacy

South Africa's apartheid history has left a legacy of extreme economic inequality, with many people living in poverty while a small elite enjoys immense wealth. Izikhothane can be seen as a reaction to this inequality, as participants seek to assert their worth and identity in a society marked by disparities.

While the origins of this youth craze remain disputed, it is believed to have surfaced as early as 2005 in the townships of Gauteng's East Rand before spreading to other regions. Townships, historically created as settlements for the black population during the apartheid era, have provided the backdrop for the evolution of this unique subculture.

Fashion and flaunt

At Ukukhothana gatherings, members of the Izikhothane subculture make a striking entrance adorned in lavish designer labels like Rossimoda shoes, DMD shirts, and Versace jackets and suits. They don't stop at fashion; in a township context, they flaunt what is considered pricey junk food, including KFC and Debonair's Pizza, alongside premium beverages such as Bisquit, Hennessy, and Jameson, traditionally associated with affluence.

The spectacle

What truly distinguishes Ukukhothana gatherings is the fate of these expensive possessions when surrounded by an audience and thumping music. Pricey clothing is often ripped, scorched, or trampled on; the exclusive food is carelessly thrown onto the ground or at fellow participants. Even the high-end alcohol is both savoured and utilized for hand cleaning, sometimes even poured onto the ground. All these actions serve the purpose of showcasing opulence, style, and swagger, as participants vie for cheers from the crowd, attention from female onlookers, and respect from rival groups.

A subject of controversy

It's not surprising that a subculture like Izikhothane has stirred up considerable controversy, particularly in a developing economy like South Africa.

Many criticize it as wasteful and reckless, a perspective shared by investigative journalist Debora Patta, who once referred to Izikhothane as "bling gone obscenely mad" on national television. The central question remains: why do these youth embrace conspicuous consumption despite their limited means?

Communication scholars, Mthobeli Ngcongo and Sifiso Mnisiwho have delved into this subculture for several years, aim to explore the profound connection between consumption and the idea of "rehumanization" — restoring dignity to marginalized lives. The power of consumption

Anthropologist Mary Douglas and economist Baron Isherwood posited in 1979 that consumption is a deliberate act, often used to convey identity, cultural values, and social circumstances. The goods people consume serve as markers of social identity, laden with deeper meanings. The concept of "conspicuous consumption" coined by sociologist Thorstein Veblen aptly encapsulates this phenomenon. It denotes the act of displaying wealth and status through ostentatious spending, which is precisely what Izikhothane practices.

A quest for identity

Izikhothane's extravagant consumption behaviours can be understood within this framework, as they aim to defy adversity and assert their presence in a society that has historically marginalized individuals who resemble them. The historical marginalization stems from the dehumanization black people endured during the apartheid era, a period characterized by viewing others as fundamentally different and inferior, perpetuating stereotypes, and impeding empathy.

The historical continuum

Izikhothane is not alone in this endeavour, as various sartorial subcultures have emerged in South Africa under conditions of dehumanization. Examples include the diamond field dandies of the 1880s in Kimberley and the Oswenka in Jeppestown, Johannesburg, in the 1950s. These fashion subcultures, like Izikhothane, sought to carve out a sense of humanity in dehumanizing conditions through their extravagant clothing and competitions of display.Izikhothane's conspicuous consumption rituals, although seemingly frivolous and destructive, challenge the constraints of their socioeconomic backgrounds. Their fashion choices assert their existence and protest against the enduring effects of apartheid, offering a profound commentary on the complexities of identity, inequality, and resistance.

In post-apartheid South Africa, Izikhothane showcases the power of consumption to challenge social norms and resist structural injustices, using their extravagant consumption as a means of asserting identity and demanding recognition in a society that has historically treated those who look like them as invisible and less than human.