umlando 2014 - durban local history...

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Local History Museums - Durban 3

Twenty Years of Freedom

ANC president Nkosi Albert Luthuli with DRUM magazine journalist Nat Nakasa at Groutville in December 1961. The picture was taken by acclaimed photojournalist Peter Magubane while Nakasa interviewed Nkosi Luthuli shortly before his departure from Groutville to Oslo, Norway, where he received his Nobel Prize award for 1960. Luthuli was unable to accept the Nobel Prize the previous year due to a banning order, which was temporarily lifted for 10 days in December 1961 in order to allow him to travel overseas. The award was described by Die Transvaler newspaper as “an inexplicable pathological phenomenon”. Nakasa left South Africa on an exit permit in 1964 to study at Harvard University. Unable to return home after completing his studies, he died in New York City in 1965 and his remains were fi nally repatriated to his home in Chesterville, Durban in 2014.��1

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CONTENTScontributors

Director: LHMSinothi Thabethe

Editor Steven Kotze

[email protected]: 031 311 2239

Editorial ContributionAnthee RamluckenAshina Hairespasad

Ayanda NgcoboBonginkosi ‘Rock’ Zuma

Hardy E. WilsonHlengiwe Mzolo

Ian C. SmithKhanya NdlovuRebecca Naidoo

Maypher MngomezuluMlungisi Shangase

Mohau QalazaMusa E. Zulu

Nhlanhla Nkobi Sinenhlanhla MalingaThandeka Khanyile

Thevan Harry

Photographer Mlungisi Shangase

Val Adamson (Portraits)

Designer Zimana Bashe

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All material is copyright protected.

All rights reserved. Queries should be

directed to the Editor. However, the

views and opinions expressed in this

publication do not necessarily refl ect

those of the Publisher or Editor. While

every care has been taken to ensure

accuracy of information, the Publisher

and Editor cannot be held responsible

for any errors or views expressed.

© Copyright 2015

Issue 5| 2014/2015 | First Published 2011 by the Durban Local History Museums

ISBN: 978-0-620-64460-0

regulars4 Editorial

5 Message from the Director

73 Book Reviews

historic moments7 Museums in a Democratic Society

10 Umkhumbane Sod Turning

12 Nat Nakasa Repatriation

outreach15 Mob Justice / Injustice

17 International Museum Day

19 Celebrating the Youth of 1976

21 Mandela Day Tribute

22 Dorothy Nyembe Lecture

25 Victoria Mxenge Lecture

27 Dirty Linen - Beerhall Gallery

29 LHM Speech Contest

30 LHM Education Programs

exhibitions33 Art Deco

35 Mahatma Ghandi

36 eThekwini Living Legends

38 Who left this behind?

41 Moses Mabhida

heritage month 43 Umkhumbane Wethu

44 LHM Passbook Competition

commemorations 48 Refl ections on SAs 20 Years of

Democracy

51 Womens Rights & 20 Years of

Democracy

52 Reconciliation Day

features 55 Encouraging Continous Archiving of

Society’s Memoirs

57 Why I Celebrated 20 Years of

Democracy in my Country

60 SANS

61 Tribute to Jeff Guy

62 Tragic Legacy in a New Light

68 Oral History Conference - China

70 Confessions from a Heritage

Perspective - SAMA

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From the Editor’s DeskThe great story of how South Africa threw off apartheid to become a free nation has many chapters that were written in Durban.

Anniversaries are useful points to measure changes in society, and many of our writers have used the current edition of Umlando

to assess how much has improved or worsened in South Africa since the pivotal year of 1994. Although our democracy has matured, and now includes ‘born-free’ voters, the nation also collectively marked the painful absence of our first democratic president, Nelson Mandela. Almost every event that took place within the Local History Museums this year has therefore been seen through these important lenses, two decades of democracy and the passing of Madiba.

The great story of how South Africa threw off apartheid to become a free nation has many chapters that were written in Durban. A key event was when Steve Biko encouraged black student leaders at the University of Natal (now UKZN) in Durban to form the South African Student Organisation in 1968 and break away from the National Union of South African Students (NUSAS). Biko’s radical philosophy of struggle rejected any notion that white South Africans could play a meaningful role in achieving freedom for black South Africans. Black Consciousness is part of Durban’s liberation heritage.

At the same time Rick Turner began

to research and write about the political philosophy of participatory democracy on the campus of UKZN, and his work would be published in 1973 under the title Through the Eye of the Needle. Steve Biko and Rick Turner explored two different ways to promote the political liberation of South Africa, and engaged with one another as academics and activists in Durban. Both gave their lives for freedom.

On 9 January 1973 thousands of Durban workers launched a strike against appalling work conditions and low pay. Over the next three months over 60 000 workers in Durban refused to work until employers agreed to pay them a living wage. Known as the ‘Durban Strikes’ this industrial action was the single largest labour protest since 1948. More workers went on strike in Durban in these months than during the whole of the 1960s. The strikes were the start of a process that led to the formation of independent trade unions and gave workers a new voice in the political discussion around transformation in South Africa.

The ideology of Black Consciousness developed by Steve Biko, alongside the social activism of others like Rick Turner, Saths Cooper and others, was combined with militant worker demands in 1973. A decade later, on 15 August 1985, President P.W. Botha delivered his infamous

‘Rubicon Speech’ in Durban’s city hall. Although intended as a call to rally support for apartheid and show government determination in the face of international criticism, the speech became a clear moment in history when brutal political oppression and racial segregation in South Africa were inevitably doomed. Durban’s place in these events of liberation history deserves celebration alongside the democracy we enjoy as a result.

Steven [email protected]

EDITORIAL

we would love to hear from youThe Local History Museum of eThekwini Municipality invites the submission of articles about the heritage of Durban and its people for the 2015/2016 edition of Umlando. If your community is hosting an anniversary this year or if you know an interesting piece of history, write an article and let us know the details. Submissions will be published at the discretion of the editorial board.

[email protected]


Message from the DirectorLOCAL HISTORY MUSEUMS: DIRECTOR

The year 2014 should go down in the annals of South African and world history as one of the most memorable years,

for various reasons. South Africa commemorated 20 years of her freedom and democracy, while the nation went to the polls to elect their fifth democratic government. Both events, though, were marked without the internationally acclaimed and revered icon Nelson Mandela who passed away on 5 December 2013. His final send-off on 15

December 2013 attracted the eyes of the world and brought together the world’s leaders. Despite the ‘calamity’ of losing our ‘Father of the Nation’, South Africans continue to celebrate his legacy and take pride in the social and spiritual values he advocated throughout his life. While Europe marked the centenary of the start of the First World War in August, South Africans reflected that the centenary of WWI passed without this giant of the African soil, who placed South Africa on a pedestal before Africa and the world at large.

It is in the spirit of building a socially cohesive, democratic, non-sexist, non-racial and united South Africa, as envisaged by the former statesman, Nelson Rholihlahla Mandela, that Durban Local History Museums embarked on an intensive programme of action in order to play a part in building the nation. Cultural institutions such as museums are regarded as the ‘soul’ of a nation.

They are integral agents in shaping and preserving a country’s common identity by fostering social integration and inclusion in communities and society alike. This is the role Durban Local History Museums continued to play by staging various educational and public programmes with the aim of bringing about social transformation in this country. eThekwini Municipality, through its Local History Museums, played a crucial role in the repatriation and reburial of the mortal remains of Nat Ndazana Nakasa in September 2014. This was accomplished in partnership with the national Department of Arts and Culture, the KZN Premier’s Office as well as the South African National Editors Forum (SANEF).

As Local History Museums management we are very grateful to all our stakeholders who supported us throughout the year, ensuring that our educational and public programmes were a success. We are greatly indebted to our Mayor and City Manager, as well as the Deputy City Manager and Community and Emergency Services Committee. Thank you too to the Head of Parks, Recreation and Culture; the Deputy Head: Libraries and Heritage and a host of Senior Managers who assisted us throughout the year. Last but not least, I would like to express my sincere gratitude to all staff members and interns of Local History Museums for all the hard work and effort which contributed to ensuring that Local History Museums remained relevant to the vast number of visitors received throughout the year.

Sinothi ThabetheDirector

As Local History Museums management we are very grateful to all our stakeholders who supported us throughout the year, ensuring that our educational and public programmes were a success.

Cultural institutions such as museums are regarded as the ‘soul’ of a nation

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The Local History Museums (LHM) this year joined the whole of South Africa in celebrating the 20th anniversary of South Africa’s

democracy. As an institution of education and socialisation, this hallmark was celebrated with a seminar titled “Museums in a Democratic Society”. This fulfills the LHM mandate of producing knowledge and fostering public engagement geared towards social justice, social change and social cohesion.

Over the years since 1994 South African museums have raised public debate about their position and role in a democratic society characterised by much diversity and a delicate history. Their shift from being pro-apartheid

representational spaces that were skewed to promote the values and attitudes determined by politics and philosophies of colonisers to spaces that foster and advocate a democratic society has been a challenge. Twenty years into democracy, museums should be appealing to all and sundry regardless of race, tribe, creed and language. The seminar thus investigated how our museums can be transformed

and better aligned with the ideals and principles of a democratic ‘rainbow nation’. This transformation will ensure that previously closed topics must be opened for fruitful discourse and complex issues handled in a more realistic and humane manner that does not sow divisions, but fosters unity. The presentations of the day are summarised below.

Museums of South Africa were originally institutions of exclusion

for the elite and were geared towards promoting a particular identity, content, and meaning through collections, exhibitions and research. They showcased the histories of a very small section of the South African community, with some historical content that was distorted (KZN 6th draft policy 2013). Thus Dondolo (2005) contends that museums of the post-apartheid era must deal with issues of what he terms ‘politics of space’ and do away with western norms in museum exhibitions which are totally unaware of the significance of Indigenous Knowledge Systems.

Museums are well poised to act as agents of social change and social harmony. For this to be achieved, there needs to be a consensus on the definition

of a post-apartheid museum. There need to be well-thought-out museum policies which are aligned with the South African constitution which is premised on equity, equality, non-racialism and non-sexism.

The Organization for Economic Cooperation and Development (OECD 2011: 17) describes a cohesive society as ‘a society that works towards the well-being of its members, fights exclusion, fights marginalisation, creates a sense of belonging, promotes trust, and offers its members an opportunity for upward mobility’. This description is what the museums of a democratic and free South Africa should promote. Museums deal with audiences which are in dialogue with themselves and others; museums through their own programmes and core function should act as mediators in all these dialogues.

Museums in a Democratic Society

Over the years since 1994 South African museums have raised public debate about their position and role in a democratic society characterised by much diversity and a delicate history.

NHANHLA NKOBI

Museums and their role in nation building and social cohesion Dolly Khumalo (Senior Manager – Museum Services KZNDAC)

HISTORIC MOMENTS

TWENTY YEARS OF DEMOCRACY SEMINAR

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Transformation in South African Museums Professor Juliette Leeb-du Toit (Senior research associate at UKZN)

Museums were historically regarded as Eurocentric and elitist, historically

biased and, above all, partisan. Despite overtures in the 1980s towards inclusivity and a more critical historical gaze at geographies, cultural alignment, material culture and contemporary anthropological and art historical research, museums were among the first institutions to be challenged by President Mandela. At the opening of the Robben Island Museum in 1997, Mandela noted that museums in South Africa were Eurocentric and reflected the political ideals of a minority. Ironically Mandela had not visited museums and certainly was unaware of changes that had already emerged after the 1980s.

Such sentiments were not new, and had been expressed over a decade earlier by Natal Museum employee Brian Stuckenberg, among others, who challenged museums to reflect on histories of ‘oppressive colonial conquest’ and the imaginary superiority of European culture and heritage.

Mandela’s statement, however, reconfirmed the agenda for future plans to change museums. One of the ways to rid museums of Eurocentrism was encapsulated in the widely mooted term Transformation. As a term it applied also to the political, economic and cultural spheres, but for museums and curators it meant a determination to respond to what was perceived as a desirable shift in leadership and curation. It also applied to

Post-apartheid public institutions such as museums and public spaces are striving

to forge a reciprocally accepted mechanism to withstand the challenge of mending the cleavages caused by the apartheid racial divides and suppression of majority cultures.

Museums, as mirrors of communities, are terrains and sources of approving and disapproving some aspects of community image. This manifests itself through exhibitions curated under a particular scope or mandate decided by the principals of public institutions. However, the question of diversity puts museums at the centre of contestations since they are supposed to be centres of public identity. These contestations lead to engagements with different stakeholders of the community to find a common ground or conciliations.

South Africa is a country that is historically divided by race, language, tribe, gender, inequalities, ideology, political affiliation, ethnicity, culture and social classes. South African people are struggling to adopt a unified public identity in their day-to-day interactions.

Museums are reflections of communities through their tangible and intangible material culture. Hence, museums ought to represent these diverse heritages in a balanced and conciliatory manner. ‘However, despite some attempts to balance these diverging expectations, many national museums … surrender to the powerful concept of a homogenous national identity, favoring traditional “top down” narratives’ (Drengwitz and Elbers, 2014: Nation and National Museum, p 97-106). In most cases these ‘top down’ narratives are the sources of contestations. The stories are contested because of the manner in which they are presented and represented. Drengwitz and Elbers (2014) testify that today’s national

museums are deeply contested spaces that reflect – some to a smaller, some to a larger extent – the diverging interests and expectations of different social and political groups. After 1994, many exhibitions were taken down, with others mounted to replace them, and new museums have emerged to present histories of previously oppressed communities; all this as a symbol of contestation against the injustices of the past.

The Robben Island Museum is situated in a popular space of colonial and apartheid resistance. Many commentators have lamented the ‘Mandela-isation’ of Robben Island, where cells of other Rivonia trialists are hardly known or narrated to patrons. On the other hand, the Lucas Meyer House Museum in Vryheid, at the centre of the Abaqulusi region, celebrates the establishment of the Nuiwe Republiek and tells the story of the Afrikaners in Vryheid and their successes in the community. 20 years after South African democracy this museum has not undertaken any integration of the transformation narrative. All the voices of concern are silenced; the Afrikaners are the single and sole players in the history of AbaQulusi. The history of this region has been reduced to that of a single racial community that started during colonialism. Clearly, creative thinking and flexibility are needed in our museums to forge an integrated reconciling narrative.

Contestations trigger debates and different levels of community engagements. Museums, in any diverse society, will demand intellectual reasoning and engagement to rehabilitate attitudes towards nation building and social cohesion. It is fitting to say museums are ‘contact zones’ – ‘social spaces where cultures meet, clash and grapple with each other, often in contexts of highly asymmetrical relations of power, such as colonial, slavery, or their aftermaths as they are lived out in many parts of the world today’ (Solani, 2000: The Saint of the Struggle, p 26). In South Africa ‘apartheid’ had additional ramifications and museums should play a major role in engagements of social transformation through local community liaison committees, museum managers, boards of trustees and funders. These engagements would challenge and negotiate the elimination of diverse elements emanating from asymmetrical power relations resulting from the past.

HISTORIC MOMENTS

Museums: A contested space in South Africa’s diversityVusi Buthelezi (HOD and senior museologist at the Campbell Collections of UKZN)


issues associated with mediating history, culture and intended shifts in exhibition content and bias. Thus history museums were especially to be targeted in this regard.

Simply put, the term transformation implied a break with colonial and apartheid society and a shift in society as a whole; in its socio-political, economic and cultural sectors. Yet in effect this could only be realised when conflict between groups, alienation and marginalisation and elitist control ceased, and when reconstruction in all its facets emerged.

While advocating transformation, it is important to guard against another danger of perpetuating a slanted, exclusive history, recreating distortions of culture, reinforcing apartheid cultural divisions, preventing distortions of traditional and indigenous culture (in lapsing into cultural essentialism), failing to recognise diversity (there is no ‘one’ African culture, making debates about an African Renaissance and Pan-Africanism rather dated), initiating inter-ethnic tension, avoiding the many positive aspects of intercultural relations and their retention, and above

all, becoming too formulaic and even prescriptive in our exhibitions.

Museums in particular have become increasingly identified as central social and political platforms, not only to express change, transformation and newly mediated history of the recent past but also in effecting or realising these. The museum can, and in many instances has, become a major role player in addressing principles that are upheld in our constitution, such as justice, democracy, non-racism (equality), non-sexism, inclusivity, assimilation, participation, collaboration and eradication.

While much of this has been addressed and continues to be foregrounded in

museums, increasingly in some spheres a political (even party political) agenda has been introduced. While this is an inevitable aspect of shifting power structures and perhaps even autocratic perspectives, it can be challenged by rigorous scrutiny and, better still, alternatives that challenge such predictable tendencies. Curators need to be brave: to be increasingly independent of class, race and creed. They need to be critical and objective, inasmuch as this can ever be realised, in order to effect meaningful exhibitions that reflect the critical voice of diverse constituencies in South Africa.

Museums of South Africa were originally institutions of exclusion for the elite and were geared towards promoting a particular identity, content, and meaning through collections, exhibitions and research.

HISTORIC MOMENTS

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The eThekwini Municipality has achieved yet another milestone towards its vision of an Umkhumbane Cultural and Heritage

Centre to house the rich history of Cato Manor. In May 2011, Queen Mother Thomozile Jezangani kaNdwandwe Zulu, the late mother of King Goodwill Zwelithini, was reburied on the site. Now in July 2014, construction has commenced on the Heritage Centre.

Umkhumbane played a significant role in shaping the outlook of Durban and is at the core of how township life was portrayed in the city. Although less well known than areas such as District Six in Cape Town, Sophiatown in Johannesburg, and others, Umkhumbane also experienced forced removals and saw black people being subjected to inhumane and unjust practices during the apartheid era. It is thus anticipated that the establishment of the Umkhumbane Cultural and Heritage Centre will put the

Umkhumbane area on a higher pedestal in the history of our country.

The Centre will examine the past harsh realities of this once vibrant and mixed community. This will, in turn, resuscitate the entire history of the area and its community as well as surrounding areas such as Umlazi, KwaMashu and others.

In the sod-turning event, attended by His Majesty King Goodwill Zwelithini kaBhekuzulu and other stakeholders, His Worship the Mayor, Cllr. James Nxumalo emphasised the importance of the Umkhumbane Cultural and Heritage

Centre to the people of Cato Manor as well as to Durban as a whole. The Centre is designed specifically to generate a lasting legacy for the benefit of residents of this very important cultural landscape. The project has already attracted a lot of interest from different businesses in the area surrounding Cato Manor, which ensures that it draws the township into the mainstream economy.

The Umkhumbane Cultural and Heritage Centre project is aligned with eThekwini Municipality’s many initiatives to address unemployment in the city of Durban. The Centre will play a crucial

Umkhumbane Cultural and Heritage Centre Sod Turning Ceremony

The Centre will examine the past harsh realities of this once vibrant and mixed community.

NHLANHLA NKOBI


role in the development of tourism in Cator Manor, thereby boosting the local economy. Once complete, the project will attract tourists, which will translate to economic spin-offs for the City.

The Centre also forms an important part of the Heritage Trail in eThekwini Municipality. Once completed the Centre will house a state-of-the-art museum, which will tackle various themes such as,

among others, the role played by Cato Manor in South Africa’s struggle history; the history of the Zulu nation, as well as Zulu traditions, cultures and beliefs, including Zulu military history; and the history and culture of the Indian people of KZN. The project is estimated to cost around R280m and will be completed in 2018.

Once completed the Centre will house a state-of-the-art museum, which will tackle various themes such as, among others, the role played by Cato Manor in South Africa’s struggle history; the history of the Zulu nation, as well as Zulu traditions, cultures and beliefs, including Zulu military history; and the history and culture of the Indian people of KZN.

Main Photo: Artist’s impression of the Umkhumbane Cultural

and Heritage Centre to house the rich

history of Cato Manor.

Photo Below: During the sod turning ceremony, His Majesty

King Goodwill Zwelithini ka Bhekuzulu gave an address.

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Subsequent to an address by the then Premier of KwaZulu-Natal, Dr Zweli Mkhize, to the South African National Editors Forum

during November 2012, opportunities for the repatriation and reburial of Nat Nakasa, journalist, activist and one of the great South Africans, began to surface. In September 2014 the National Department of Arts and Culture, Office of the Premier in KZN and eThekwini Municipality took tremendous pride in welcoming back this son of our city and region, as he had remained far too long in a foreign country.

Before reaching his thirties, Nat Nakasa was already a stalwart of Drum magazine in the company of writers like Henry Nxumalo, Lewis Nkosi, Casey Motsisi and Can Themba. Amazingly

too, at a time when it must have been virtually unthinkable, he soon became a regular columnist with a byline in the Rand Daily Mail. This was years before the paper became a hardnosed critic of the reigning political order of the day. And in addition he found the time to establish an influential literary journal, The Classic.

In 1964 Nat received a prestigious Nieman Fellowship, which was the scholarship given to a very select group of American and world journalists to attend whatever courses they chose for an academic year at Harvard University in the

A tragic chapter closed:

In September 2014 the National Department of Arts and Culture, Office of the Premier in KZN and eThekwini Municipality took tremendous pride in welcoming back this son of our city and region, as he had remained far too long in a foreign country.

BONGINKOSI ‘ROCK’ ZUMA

Nat Nakasa Repatriation & Reburial

Before reaching his thirties, Nat Nakasa was already a stalwart of Drum magazine in the company of writers like Henry Nxumalo, Lewis Nkosi, Casey Motsisi and Can Themba.


HISTORIC MOMENTS

United States. Without a valid passport, however, Nakasa couldn’t apply for a US visa (or any other visa, for that matter), let alone depart for Harvard and his Nieman Fellowship. Instead, he left South Africa on a one-way exit permit. Things appear to have gone wrong for Nakasa once he arrived in America. After completing his studies, on 14 July 1965 it was reported that he had jumped to his death from the window of a seventh floor apartment in Manhattan. He was buried in Fern Cliff Cemetery in New York City, close to where Malcolm X had been buried five months earlier.

In the year 2014, nearly 50 years after Nat plunged to his death, the national Department of Arts and Culture, Office of the Premier in KwaZulu-Natal and eThekwini municipality, in association with a group of South African writers and journalists, reached a decision to repatriate Nat’s remains for reburial in his native land, South Africa. This closed the chapter on his being a “native of nowhere”, as he once described himself. The petition to exhume his remains was filed in the New York State Supreme Court and the various parties were now assured that it was possible that he would be reburied in Heroes Acre in Chesterville, KwaZulu-Natal, where he grew up.

The significance of his remains returning to this city, and to the province, is that we have an opportunity to honour this great prophetic voice of non-racialism and radical equality in the place where he was born. In reality Nakasa was not only a dedicated opponent of apartheid and segregation, he also advocated a vision of the future we still aspire to, at a time when the ‘rainbow nation’ was not only unimaginable in practice, but disparaged among his own friends as being a naïve fantasy. He was a courageous person who stood up for what he believed in, not only to his enemies but also to his friends, which is a much more difficult thing to do.

At the service on Saturday 13 September 2014, Arts and Culture Minister Nathi Mthethwa stated that he believed this was a momentous occasion, both culturally and spiritually. He continued that the day signified healing and a bright new day. He went on to describe Nakasa as a visionary who must be saluted. Upon arrival at Durban’s King Shaka International Airport on 19 August, Nat’s flag-draped casket was led by a procession of Umkhonto we Sizwe

veterans and police, followed closely by his family. Nat was hailed an unsung soldier who could finally come home. A week earlier, Arts and Culture Minister Nathi Mthethwa had led a delegation to New York to escort Nat’s exhumed body home. The eThekwini Municipality’s Head of Parks, Recreation and Culture Unit Mr Thembinkosi Ngcobo said, ‘Nat’s writings are still shaping our society so he is forever going to be living because of his writings and teachings to us’. In the build-up to the reburial, various events were held in honour of Nat, including a church service at Chesterville Hall and a lecture at Moses Mabhida Stadium’s Presidential Atrium.

Beyond Nat’s reputation through his work, a national journalism award bearing his name is now given annually to individuals ‘working in the broadcast, online or print media who show exceptional integrity and courage in their work’. Presented by Print Media SA, the SA National Editors’ Forum and the Nieman Society, it is in recognition of Nat’s unique place in the nation’s journalism tradition. At the conception

of the idea it was agreed that this annual award should recognise any media practitioner – journalist, editor, manager or owner – who has shown integrity and fearless reporting and has displayed a commitment to serve the people of South Africa through their work as a journalist. The Award is open to all journalists irrespective of whether they serve a community or national newspaper, magazine or an electronic medium (including online publishers). The winner receives R20 000 in prize money and a certificate.

Opposite page: Nat Nakasa’s remains arriving at King Shaka International Airport on 19 Aug 2014.

Photos above, top and bottom: Nat Nakasa’s remains at the Durban City Hall before reburial at the

Heroes Acre in Chesterville on 13 September 2014

The significance of his remains returning to this city, and to the province, is that we have an opportunity to honour this great prophetic voice of non-racialism and radical equality in the place where he was born

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HISTORIC MOMENTS

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Social Protests; Human Rights and Responsibilities

HUMAN RIGHTS DAY SEMINAR

Human Rights Day in 2014 took place against the backdrop of celebrating 20 years of freedom and democracy. This

was not only a celebration of 20 years of democracy, but a moment of reflection on the accomplishment of a free, united, non-racial, non-sexist country as well as a time to acknowledge the challenges which all people can learn from. After 20 years of democracy there are still traces of human rights abuses within our society, either by members of civil society or elements within government. In this day and age it is shocking that there are people who take Human Rights Day lightly and lack appreciation for the sacrifice by those in 1960, who lost their lives for the betterment of our country.

The Welbedacht community was visited on 20 March 2014 in commemoration of Human Rights Day. Some of the organisations that took part in this seminar were eThekwini Municipality Libraries & Heritage, Safer Cities and the Community Participation & Action Support Unit. Delegates from outside the municipality included the Human Rights Commission and law enforcement represented by SAPS, the Independent Electoral Commission and KZN Provincial Social Development. The seminar took the form of education and dialogue, in an effort to motivate and uplift the community of Welbedacht. One of the members of the community

raised the point during the seminar that this area is affected by political conflict, drugs, a high unemployment rate and witchcraft, so some sort of intervention was needed. After deliberations it was discovered than that this community does not have many of the basic facilities, such as a library, clinic, police station, hall, or parks. It was therefore decided to return to this community, as they requested, to bring hope to an area that felt excluded from the city.

A strong motivation for commemorating Human Rights Day at Welbedacht West was the trauma suffered by this community in December 2011 when a local traditional healer was stoned to death by community members. He was wrongfully accused of abducting a two-year-old girl who had gone missing. The toddler was later found with her relatives on 20 December 2011. Although seven men were arrested after that incident, we as members of society want to ensure that what happened in Welbedacht will never recur. Human Rights Day aims at, among other things, ensuring that the people of South

Africa are aware of their human rights and that abuses such as what happened in Sharpeville never occur again.

On 20 March 2014 the eThekwini Municipality Human Rights Seminar deliberated on issues that were affecting this community. The forum discovered that the war room in the area, which could allow government departments to gather and address the community’s concerns, is dysfunctional. The issue was addressed with the hope of renewing this facility. With the assistance of the health department we were able to trace and locate the SASSA coordinator of the war room, who assured the forum that he would ensure that this office becomes active with the assistance of Councillor Phindiwe Zungu (Ward 72 councillor).

Another challenge the community of Welbedacht West has experienced is uncertainty regarding boundaries of police zones, specifically whether they fall under the jurisdiction of Chatsworth or Mariannhill police station. Community members present were concerned about police visibility in the area, and questioned why people had to go all

In this day and age it is shocking that there are people who take Human Rights Day lightly and lack appreciation for the sacrifice by those in 1960.

MAYPHER MNGOMEZULU

OUTREACH

UMLANDO 201416

the way to Chatsworth or Marianhilll police stations simply for an affidavit, as the high unemployment rate in the area makes the transport fare a challenge. Khanyi Mthembu from the Community Safety & Liaison Department was invited to explain the complex situation with regard to SAPS zone demarcations, as well as the challenges of maintaining a satellite police station in the area. In addition, the issue of the Community Police Forum (CPF) was clarified; that this is not an independent structure but works in collaboration with the police station or under the supervision of SAPS in the area. This body was established earlier, but has become inactive.

In addressing the issue of a playground, it was vital to note that this community was once provided with a field and play equipment by the Parks Department but the equipment was stolen. It was crucial that this forum creates awareness of responsible citizenship, ensuring that the equipment provided by the municipality was protected by members of the community. Emphasis was laid on ownership and sustainability of assets or facilities provided to community, as well as highlighting the negative impact of vandalising and theft of the resources provided. The community was assured, though, that a new playground and gym equipment will be installed once the ground has been prepared. The Sports Department also undertook to provide

youth programmes after the sports field was developed. The launch of a Mobile Library in the area on 30 August 2014 was another highlight of attempts to bring services to this community. Library staff explained how this resource centre functioned and had processed applications for membership that were given to the community on that day. The challenge was to find a suitable venue to house this mobile structure, since the community had also just received a mobile clinic. Some community members raised a concern that only mobile facilities were provided, with no permanent buildings, but mentioned this was better than nothing.

This seminar was indeed a great achievement for eThekwini Municipality, not just for hosting such an event but ensuring that the community of

Welbedacht receives services like any other part of the city. It is up this community to ensure that there is dialogue with the relevant structures to address issues, as well as to ensure that whatever services have been provided are sustainably maintained and protected for future generations. Local History Museums staff would like to convey our sincere gratitude and appreciation to Parks, Capital Project, Libraries & Heritage, Sports, Health, Community Safety & Liaison and the convener of the War Room (SASSA) for investing their time in the upliftment of the community at Welbedacht West. A special thanks to the Ward 72 councillor Phindiwe Zungu, for allowing the eThekwini municipality to engage with the community of Welbedacht.

A strong motivation for commemorating Human Rights Day at Welbedacht West was the trauma suffered by this community in December 2011 when a local traditional healer was stoned to death by community members. He was wrongfully accused of abducting a two-year-old girl who had gone missing. The toddler was later found with her relatives on 20 December 2011.

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The Welbedacht community in a seminar to

commemorate Human Rights Day

- 20 March 2014


When you enter a museum you can feel it is a special place. Every museum has its own unique sense of history which

all generations can relate too. Each year on 18 May each museum celebrates its own unique identity on International Museums Day. eThekwini Municipality’s heritage department, comprising of the Local History Museum, Durban Art Gallery and Natural Science Museum, commemorated the day in conjunction with Luthuli Museum, and helped to bring the 2014 theme alive. This year the International Council of Museums (ICOM) set the following theme: Museum collections make connections.

The event took place on Tuesday 20 May, in the gardens of Old Court House Museum in Durban. The ICOM theme inspired the participating museums to host guests from a wide range of backgrounds, including different generations, languages

and cultural backgrounds. Our guests would interact and be brought together through the medium of the museum artefacts. We had the older generation from the Aryan Benevolent Home and the younger generation from various schools around Durban.

Different museum departments brought along artefacts from the respective collections to display for the visitors. The Natural Science Museum provided a selection of preserved animals, while creative work from the Durban Art Gallery was also displayed. The Luthuli Museum created a platform

for the history of Chief Albert Luthuli and The Local History Museums mounted a display of African dolls and their significance. Cloth dolls are created across the African continent for young girls to play with and as a charm to insure fertility in women. Their shape and costume vary according to region and custom. Frequently dolls are handed down from mother to daughter. Western dolls are also popular in Africa and are often dressed with traditional garb.

When the concept of “doll” is considered in the context of African culture, they are usually not simply

Museums Collections Make Connections

The ICOM theme inspired the participating museums to host guests from a wide range of backgrounds, including different generations, languages and cultural backgrounds.

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ASHINA HARIPERSAD

INTERNATIONAL MUSEUMS DAY

Groups discussing their findings under the watchful

eyes of Natural Museum Staff members

David Allan and Theshnie Naidoo.

UMLANDO 201418

children’s playthings, but rather objects that are laden with ritual and religious associations within a community. African dolls are used to teach and entertain, and they are considered supernatural intermediaries, and are manipulated for ritual purposes in this respect. Each of the dolls displayed by Local History Museum is unique because they are handmade by Zulu mothers for their children, using old rags wool and beds with a mealie-cob core.

The formal part of the event began with a speech delivered by the head of Parks, Recreation & Culture Mr Thembinkosi Ngcobo, followed by Heidi Gibson from the Luthuli Museum and finally comments by Dr Angelo Lambiris from the Natural Science Museum. After the speeches our guests all participated in an activity session that was designed to demonstrate how our collections make connections. Firstly the various generations were formed into different groups with a good mix of cultures and ages at each table, so that they got to interact with each other. Each group was required to discuss different museum artefacts placed on their tables and thereafter groups presented their findings and discussions to the audience.

After the education session ended, there was a fun filled entertainment waiting for the audience. The Burundi Drummers performed an exuberant dance item from

their home country, which was followed local musical sensations the Acapella Boys. As the day came to a close it was pleasant to see younger and older generations communicating through the medium of

work preserved by the museums of the Durban region.

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A music and dance performance by the Burundi Drummers

on the lawns in front of Old Court House Museum.


As part of commemoration activities to honour the youth of 1976, who helped ensure that South Africa became a free country,

the Local History Museums hosted a Youth Day seminar on 18 June. The aim was to provide a platform for the participants to tackle issues that affect them, thus catalysing a spirit of active citizenry among the future population of South Africa. The Youth Day seminar was based on the premise that investing in youth development today will create a self-reliant society in the future. The event comprised empowerment presentations from different stakeholders and a keynote address from Mr Ndwankulu Tshishonga from UKZN. These presentations are summarised below.

National Youth Development Agency and Its Role in Developing the Youth: Vukani Ndlovu (NYDA)

The government is trying its level best to meet the needs of young people,

who also have a duty to stand up and do things for themselves. NYDA and other progressive organisations are willing to work with young folk to empower them, but the onus is on the youth to use these offices. The NYDA has a range of different services:1. Career Guidance Programme The NYDA has bursaries in place for people

who would like to pursue studies at university level. The NYDA also gives career advice during the bursary application process if one is unsure about prospective directions of study.

2. Jobs Database Programme Young people can register their CVs on the

NYDA website, and the NYDA then attempts to link applicants with potential employers. Those with relevant skills can also apply for learnerships and internships through the NYDA. The NYDA will assist with writing CVs if necessary, and offers advice on how to handle job interviews.

3. Entrepreneurship Development Programme

The Entrepreneurship Development Programme creates an environment for young entrepreneurs to access relevant skills and knowledge for their businesses. The programme offers a package of entrepreneurship training that responds appropriately and adequately to the labour market and business needs of young people.

4. Voucher Programme The Business Consultancy Services Voucher

Programme (BCSVP) is designed to provide quality business development support to young entrepreneurs. This is done with the aim of enhancing their participation in the mainstream economy. Young entrepreneurs can receive one-on-one business development support from a NYDA accredited service provider, to the value of between R6 000 and R18 000. These service providers are professional companies that have the skills and experience to assist young entrepreneurs in developing their businesses in areas such as bookkeeping and financial administration, as well as due diligence and marketing.

5. Cooperatives These are very important and young people

are advised to venture into this field. Cooperatives provide an opportunity for those with different skills to come together and create a formidable business. NYDA registers cooperatives free.

6. Free Internet Access and Business Plan Assistance

Young entrepreneurs are advised to come to the NYDA offices and use the free internet, while skilled advisors can assist those who would like to write a business plan. Business plans are also provided with a voucher.

7. Grant Programme To establish their ‘survivalist businesses’

the Grant Programme will provide young entrepreneurs with both financial support and non-financial business development advice. The programme has a focus on those who

have businesses that display signs of future potential but are not yet fully developed.

I. Survivalist Business (R1 000-R10 000 grant): does not require the applicant to have a registered company to qualify.

II. Start-Up (R10 001-R50 000 grant): requires the applicant to have a registered business that has been operating for at least six months to qualify.

III. Growth (R50 001-R100 000 grant): requires the applicant to have a registered business that has been operating for at least 12 months, as well as the potential to employ

other people, in order to qualify.

8. Mentorship programme Once an entrepreneur has been awarded

a grant, the NYDA provides a mentorship programme lasting between three and six months to ensure that a successful business develops.

For more: www.nyda.gov.za

How to do business with the Municipality: Njabulo Miya (eThekwini Municipality: Supply Chain Management)

If a young person would like to do business with the municipality, a number

of skills are necessary. The person should be innovative and creative, hardworking and disciplined, as well as having business acumen and a registered, legitimate business with a valid tax clearance certificate. A BEE certificate is not compulsory but it is preferred. Young entrepreneurs who would like to work in the construction and built environment industry need to have the Construction Industry Development Board (CIDB) grading.

Tenders with values that range between R200 000 and R1 million are

Celebrationg the Youth of 1976 and empowering those of today

The government is trying its level best to meet the needs of young people, who also have a duty to stand up and do things for themselves.

NHANHLA NKOBI

YOUTH DAY DIALOGUE

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UMLANDO 201420

evaluated at a ratio of 80:20 when price and preference are compared, while tenders over R1 million have a price to preference ratio of 90:10. This allows for a maximum of 10 or 20 points out of 100 to be awarded to bidders that comply with the objectives specified in Supply Chain Management policy with the balance of 90 or 80 points being determined by price and functionality. There are opportunities that are available to do business with the municipality in the following areas:I. Weed Eradication: The contractor needs valid

certification to be considered in this case. Certificates can be acquired from the Pest Management Academy in Pretoria.

II. Cleaning: Cooperative businesses are required to perform this type of work, as the municipality’s buildings are no longer be cleaned by ‘established’ companies.

III. Consulting: Black people and the youth in particular shy away from consulting engineering, but the municipality would like to advise young people to take these opportunities to do business with the

municipality.

eThekwini Youth Development Policy: Simon Stan (eThekwini Municipality: Community Participation)

The municipal youth policy hasn’t functioned correctly for a while.

The policy is meant to champion youth initiatives, but it is unfortunate that the city’s youth do not take advantage of the youth schemes. The municipality has the view that young people should form part of the Integrated Development Planning, which is a strategic projection of needs. He regards it as unfortunate that youth policy in this plan has not been reviewed since 2007 and advised all stakeholders to examine the policy and submit comments.

The municipality does support many youth business initiatives through a mentorship programme that is designed to jump-start businesses for the young. eThekwini is in the process of reviving youth forums in communities to ensure that skills are rendered to the relevant individuals. However, young people need to tell the municipality what their needs are, not the other way round.

KEYNOTE ADDRESS: What lessons can the current youth of South Africa derive from the youth of 1976 in order to become active citizens who can solve their problems and contribute positively to South Africa’s democracy? Mr Ndwankulu Tshishonga (UKZN)

The June 16 Soweto Uprisings in 1976, engineered and championed by the

youth from Soweto schools who were peacefully protesting the introduction of Afrikaans as the medium of instruction in schools, have become symbolic in South

Africa. The Soweto uprising was testimony that the black youth were fed up with the injustices of apartheid and were taking a stance to undo these injustices. It further affirmed the importance of the young in the struggle for liberation in South Africa.

Twenty years into our democratic dispensation in South Africa, the importance of youth remains unquestionable. They are the future of South Africa. They need to be proactive, just as the youth of 1976 were in dealing with their plight. Today’s young need to stand up and grab opportunities the government puts before them. The youth of 1976 changed the political landscape of South Africa. The current young generation needs to take part in policy making so they can make a contribution to shaping the future of South Africa.

The South African young have a problem of identity. They want to imitate the black Americans, but there is no need for this. Our youth need to dare to be different.

MAIN PHOTO: Delegates to the Youth Day Seminar. LEFT: Vukani Ndlovu (NYDA) giving a talk at the

Youth Day Seminar. RIGHT: Phindi Gule (VUMA FM) facilitating the Youth Day Seminar.

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In November 2009 the United Nations officially declared 18 July as International Nelson Mandela Day, in recognition of Mandela’s values and his dedication

to the service of humanity. This was an International acknowledgement of his contribution in the struggle for Democracy and the promotion of a culture of peace throughout the world. Mandela Day serves as a global call for people to recognise their individual power. In this way we are all called to make an impact on society and help to change the world around us for the better. Mr Mandela said at the launch of the campaign that he would be honoured if such a day could serve to bring together people around the world to fight poverty and promote peace and reconciliation.

The Pinetown Museum paid tribute to Madiba by organising an event and a workshop for the very poor patrons who come into the museum – members of the community who stand outside the premises waiting for work as labourers, either as gardeners, bricklayers or general

workers. These men and women often come into the museum after a futile wait to view the artefacts or watch the movie of the day. Hard times have befallen them, because of the escalating crime in the area. Fear and a lack of trust in strangers create a situation where many prospective employers are unable to recognise the genuine job-seekers among the criminal element, and this has made the situation around the area untenable. School groups from the area were also invited to participate.

The research materials in the archives are used regularly by the children of the surrounding schools in their assignments. Adult learners and researchers also utilise

the material that has been gathered and stored in the Pinetown museum over the years. Invaluable assistance and knowledge is imparted to many who make enquiries throughout the year. The displays in the Exhibition Space provide much food for thought and create unity in diversity – as our national motto proclaims. The collections housed in the museums and storerooms tell tales of the present and the past. Activities are geared toward both entertaining and educating tourists and scholars alike.

The programme was designed to assist in creating a greater awareness of how the museum functions, and to emphasise its relevance in the lives of

ANTHEE RAMLUCKEN

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The event served a variety of purposes; an important aspect was that the programnme should inspire and empower individuals.

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UMLANDO 201422

the patrons. The event served a variety of purposes; an important aspect was that the programnme should inspire and empower individuals. A sense of community ownership was emphasised to encourage good relationships between the community and the museum. In the spirit of ubuntu and social cohesion, there was a discussion on how to create a platform for one’s own well-being and living in the present social climate.

Assisted by members of her group, Mary Lange, chairperson and facilitator for ARROWSA: Art, Culture and Heritage for Peace, provided an excellent and enjoyable storytelling activity related to heritage. Her activities demonstrated the vast creativity individuals can use to perform tales of unity inspired by the folklore of the San people. The use of artefacts in this tale aroused audience interest and provided an understanding of how archaeological objects like rocks, sticks and animal skin were used in everyday life as digging implements and clothing. The history of our common ancestry is intertwined with age-old values of living, where one cannot exist without another.

Archie Pillay, a motivational speaker, delivered the keynote address together with a most interesting slide presentation on the same theme. Mr Pillay is a founding member and facilitator for the Ubuntu and Human Values Advocacy Group. His talk inspired hope in many in the audience and

strengthened their resolve to persevere in the true spirit and grit of Nelson Mandela. Mr Pillay took his cue from and emphasised, the wise words of Nelson Mandela and other great teachers. Some of the points Mr Pillay made were that education is the most powerful weapon which can be used to change the world and that everyone can rise above their circumstances to achieve success if they are dedicated to and passionate about what they do.

Mr Pillay said that we need to foster a fundamental concern for others in our individual and community lives, which would go a long way to make the world the better place we so passionately dream of. He reminded those listening that a person should not be judged by their successes, but rather by how many times they fell down and got back up again. Finally, he said that the internal factors of someone’s personality may be even more crucial: “Honesty, sincerity, simplicity, humility, pure generosity, absence of

vanity, readiness to serve others – qualities which are within easy reach of every soul.”

The final activity of the day was an arts and craft workshop, which provided an opportunity for the learners and unemployed to arm themselves with a skill that they could use in the spirit of entrepreneurship. The workshop was conducted by the staff of Local History Museum and volunteers. Each participant left with a new skill and a completed decoupage plate that he or she can use as an example of their new handicraft and an encouragement for future endeavours. At the end of the programme lunch was served, which was enjoyed by all the participants and regular museum patrons.

Mr Mandela said at the launch of the campaign that he would be honoured if such a day could serve to bring together people around the world to fight poverty and promote peace and reconciliation.

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Bottom: LHM intern, Lindiwe Dlamini with

learners show off their Decoupage creations -

a lesson in Entrepeneurial skills.


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Local History Museums has embarked on an annual programme to honour women who played a crucial role in

the struggle for democracy. The programme will take the form of lectures, and we started the first of many lectures with a celebration of the life and times of struggle icon Mam’ Dorothy Nyembe. This lecture was a joint effort by eThekwini Municipality’s Local History Museums and the Cato Manor Area-Based Management. This collaboration was significant, as Dorothy Nyembe spent most of her life in Cato Manor.

Born in 1931 near Dundee in northern KwaZulu-Natal, Nyembe was also affectionately known as ‘Mam D’. She joined the African National Congress in her early twenties in 1952 and went on to become a leading member of the Federation of South African Women (FEDSAW). This was a non-racial body, founded in April 1954 and allied to the ANC. During the Defiance Campaign against unjust

‘pass’ laws in 1952, she was imprisoned twice. In 1954 she participated in the establishment of the African National Congress Women’s League in Cato Manor and led many of the struggles against apartheid from the front.

On 9 August 1956 she led a contingent from Natal to the protest of 20 000 women from all over South Africa who assembled in Pretoria to march on the Union Buildings. Here many of the poorest of the poor confronted the headquarters of government to oppose the extension of the hated ‘passes’ to women. ‘Strydom, wathin’abafazi, wathint’imbokodo’ (Strydom – the apartheid prime minister of the day – you have touched

women, you have struck a rock) was the historic war cry used by women during the anti-pass march. Nyembe was indeed one such rock.

In 1959 brutal police raids aimed at smashing up home brewing in Durban townships led to tremendous anger, riots and the killing of policemen in Cato Manor. As chairperson of FEDSAW in Natal, Nyembe and other FEDSAW leaders such as Florence Mkhize and Gladys Manzi called for a total boycott of the beerhalls. In huge demonstrations women armed with sticks marched into the beerhalls, attacked men who were drinking and wrecked the facilities, despite the presence of police. The drinkers fled.

Nyembe was at the forefront when it came to women’s issues and was elected President of the Rural Areas Committee.

HLENGIWE MZOLO

‘Strydom, Wathin’Abafazi, Wathint’Imbokodo’

DOROTHY NYEMBE LECTURE

UMLANDO 201424

In 1961 Nyembe was recruited into Umkhonto weSizwe and worked closely with Inkosi Albert Luthuli, Nelson Mandela, Moses Mabhida, Walter Sisulu and Oliver Tambo. Nyembe was at the forefront when it came to women’s issues and was elected President of the Rural Areas Committee, where she participated in the organisation of anti-government demonstrations by rural women, including their refusal to fill cattle dips. Nyembe died on 17 December 1998 in Umlazi, south of Durban. At her funeral one of the mourners recounted that he still carried a scar inflicted by Nyembe during the beerhall protests. A tower of strength, a brave, fearless leader and mother, Nyembe and her contribution to the struggle for liberation will forever be etched in our history.

The lecture on this profoundly inspiring woman took place at the Umkumbaan Hall on 26 August 2014 and was delivered by Councillor Queeneth Magwaza, who worked hand in hand with Nyembe in the fight against apartheid. She recounted how Nyembe was a fearless woman, from the way she dressed to the way she carried herself. Clr Magwaza called Nyembe a teacher, although she was uneducated, and also told the audience how much Nyembe hated traitors and backstabbers. She reiterated that Nyembe really needed to be celebrated for her role in the liberation struggle, and this was endorsed with applause from the audience.

The day was also filled with entertainment, with performances ranging from the Cato Crest Primary

School learners to local Maskandi icon, Vumile. The lecture was attended by local ward councillors, ANCWL, ANC Veterans and a variety of other women’s groups. Ending her lecture Clr Magwaza remarked: ‘as the country celebrates Women’s month in August, it is the contribution of stalwarts like Mam’ Dorothy that should serve as an inspiration for the country to forge ahead with the agenda of women’s

emancipation, and to protect them from the abuse and discrimination they are still subjected to in our society. Malibongwe igama lamakhosikazi.’

Local History Museums will hold annual lectures to celebrate the stalwart women of our struggle.

At her funeral one of the mourners recounted that he still carried a scar inflicted by Nyembe during the beerhall protests. A tower of strength, a brave, fearless leader and mother, Nyembe and her contribution to the struggle for liberation will forever be etched in our history.

Previous page: Vumile Maskandi Group.

Above group photo: ANC Women’s League

Above: Cllr Queeneth Magwaza

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As we celebrate 20 years of freedom and democracy in 2014, it is important to reflect on where we come from as a society and to

honour those who fought and sacrificed their lives for this country. The fruit of their labour is evident in our democracy, as we have emerged from the oppression of apartheid as a nation united in our diversity. We must never forget, however, that our freedom was not free; it was hard-fought and required untold sacrifices. Our history and the stories of heroes and heroines must never be allowed to fade away. As George Orwell said, ‘the most effective way to destroy people is to repudiate and obliterate their own understanding of their history’. We owe it to our future generations to remember the contributions our fallen and living heroes and heroines made to the country we have today.

In August, as part of the nation’s celebration of 20 years of democracy, we reflected on how the month was declared ‘Women’s Month’ by the democratic government of South Africa. This was a tribute to the thousands of women who marched to the Union Buildings on 9 August 1956 to protest against the extension of pass laws. In celebration of Women’s Month in 2014 the Local History Museum decided to honour one of it fallen heroines, Victoria Nonyamezelo Mxenge. When speaking of Mama Mxenge, the words freedom, peace, democracy and human rights come to mind. Born in

1942 and raised in Kings William Town in Eastern Cape, she trained as a nurse and midwife and then worked at Umlazi Clinic. Motivated by her husband’s work as a human rights lawyer, she later acquired legal qualifications and joined her husband when she was admitted as an attorney at Griffith’s legal firm.

After the death of her husband in 1981, Victoria started the Griffiths Mxenge Education Memorial Trust, to offer bursaries to deserving students. She was also a prominent activist as a member of the Release Mandela Committee and the Natal Organisation of Women. During the

launch of the United Democratic Front in 1983 Victoria Mxenge was chosen as Treasurer of the Natal region. In August 1985, while preparing for a trial at home, Mxenge was brutally murdered in Umlazi by apartheid agents. Her death sent shock waves around the country and led to renewed criticism of the apartheid system. The international community, led by the Reagan administration, condemned her murder and it was said that her funeral was attended by more than 10 000 mourners. A magistrate refused a formal inquest hearing into her death and argued instead that she was murdered

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Celebrating the role of Heroic Women in the Struggle for Democracy

The fruit of their labour is evident in our democracy, as we have emerged from the oppression of apartheid as a nation united in our diversity.

SINENHLANHLA MALINGA

VICTORIA MXENGE ANNUAL LECTURE

Far right: Didi Mxenge, Victoria Mxenge’s

daughter, during the Annual Victoria Mxenge

Lecture.

Right: Dr Mary Mashego-Mkhize delivering her

speech during the Annual Victoria Mxenge Lecture.

UMLANDO 201426

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by unknown persons. The Truth and Reconciliation Commission report on the assassination of Victoria Mxenge revealed that Marvin Sefako and others agreed to murder Victoria Mxenge by shooting her in the chest, but that she was ‘finished off’ with an axe.

Our constitution lays the basis for the creation of a democratic, non-racial, non-sexist, united and prosperous society based on justice, equality, the rule of law and the inalienable human rights of all. Those are the principles that Mama Mxenge lived for, and as an activist lawyer she sacrificed her life when she died for our freedom of speech. She was not just an activist lawyer, but she also raised her voice to say ‘No’ to a state that legalised and sponsored systematic violation of human rights and freedoms. Rather, she believed the state should play an active role in protecting human dignity and the basic rights and freedoms of all people regardless of race, gender, age, disability, nationality, sexual orientation, or any other forms of human diversity. To celebrate her role in the struggle, the Victoria Mxenge Annual Lecture was held on 28 August 2014 at Umlazi Cinema, and more than 500 community members attended. The well-supported event included community organisations, churches, schools, ANC Women’s league members and ward councillors from Umlazi.

A heartrending lecture was delivered by Dr May Mashego, the wife of former KwaZulu-Natal premier Dr Zweli Mkhize, who highlighted the role Mama Victoria Mxenge had played in building the democracy we live in today. Part of her speech captured the essence of the topic:

Victoria Mxenge was a true patriot,

although the parochial public powers of the day did not realise this. It is globally accepted that as long as there is injustice somewhere there can never be peace; it was the Mxenge’s and others who sacrificed their time, expertise and ultimately, life itself for us to enjoy the freedoms and rights we take for granted today. The Mxenge practice continued to attract political clients and Victoria devoted her life to representing youth, students, and activists who were detained and often tortured by the security police. She was also part of the team which defended the United Democratic Front and the Natal Indian Congress in a much publicised treason trial in Pietermaritzburg Supreme Court. As a nation we are forever in debt for the selfless sacrifice and courage of Victoria Mxenge and countless others who laid a foundation for our democracy. I personally recall the mixture of anger and sadness I felt as I wondered what kind of state kills a mother, nurse and a legal professional solely for defending justice and human freedoms. But when I look back I am filled with unlimited admiration and inspired by Victoria Mxenge for loving her country and her people enough to speak truth to power, no matter what.

Elaborating on Mama Mashego’s speech, Didi – one of Victoria Mxenge’s children – said, ‘my mother made a difference, a contribution, by sacrificing her life for the country and I would like each and everyone here to play a part in

taking this country forward.’ Didi added that as Victoria Mxenge’s child, throughout her life she has held no grudges against the apartheid operatives or the apartheid government for the murders of her parents. ‘If you are bitter about what happened, it is a burden upon you, and it is not something one would want to carry throughout life,’ she said, adding that the responsibility of the country is on our shoulders as the future generation.

The lecture presented by Dr May Mashego was important, especially as it allowed the youth present to learn about our history and the women who played important roles in the democracy we live in. Dr Mashego took us from the day Mama Mxenge was born until she died, outlining the duties she performed. Entertainment at the event was rendered by different performers from Umlazi, such as Ithimba and the poet Khumbulani. Kwazini High School, Ubizo Enkazimulweni Choir and lots of other groups from Umlazi also participated in the entertainment. Among dignitaries who attended were Mam’ Theresa Mthembu and a number of other councillors from Umlazi. The event owed its success to the cooperation between a number of units within eThekwini municipality and assistance of the staff at Local History Museums.

I personally recall the mixture of anger and sadness I felt as I wondered what kind of state kills a mother, nurse and a legal professional solely for defending justice and human freedoms.

Ithimba Gospel group from Umlazi.


The International Union of Architects (UIA) World Congress held in Durban during August 2014 attracted architects from around

the world who debated their common concerns and mutual interests within an African context. The programme acknowledged that South Africa’s urgent human need for basic services such as housing and infrastructure, as well as employment and social development, is strongly linked to political decisions and the economic situation. The conference presented an opportunity for African architects to make their mark in eradicating poverty as a first unavoidable step in human progress. It explored concepts around sustainability and how architects might play a pivotal role in addressing social inequalities through links to other global initiatives.

South Africa challenged false architectural hegemonies – and communicated about African space in a language that is accessible to people of Africa. Architecture was presented as a construct of our own vocabulary. The UIA 2014 conference was seen as an opportunity to share with the world and bring greater wisdom to international architectural practice. The International

Union of Architects World Congress presented an opportunity to showcase Durban to a wider global audience and to highlight current research conducted in different parts of the city. A research project by the ‘Research on Curries and Surrounds’ (ROCS) was one of the initiatives showcased with an exhibition titled Dirty Linen. This focused on Durban’s forced removals as a specific example of an infamous period in the city’s history.

The exhibition, presented as a secondary event of the UIA 2014 Congress, was held at the former municipal beerhall in Prince Alfred Street. Built soon after the Native Beer Act of 1908 was passed, and thus part of Durban’s segregation history, it was a fitting site for an exhibition that explored the idea of telling stories that dealt with a difficult and hurtful past by ‘airing dirty linen’. It brought to light a 100-year-old tale of Durban’s urban history, in which

certain parts of town were seen as the downright objectionable and unfavourable backyard of the ‘White City’ during the colonial and apartheid period. The exhibition acquaints visitors with Durban’s role in contriving systems of control and segregation that resulted in separate ‘Non-European’ quarters in the city. It is a story of the Magazine Barracks and Railway Barracks, Umsinzini and Baumannville, as well as the Grey Street or ‘Casbah’ area, stretching across the Warwick Avenue Triangle to Curries Fountain and the markets that form such an important part of the city.

Dirty Linen focused on the racial ecology of a city shaped by indentured Indian and African migrant labour and the method of control concocted by authorities. It is also the story of early Durban as a natural bay on the southeast African coast on the Indian Ocean between two great wetlands, transformed economically by British settler capitalism, Indian indenture and African migrant labour. It tells a tale of spatial segregation shaped through racist philosophy and workers’ exploitation.

From the first Whites who settled in 1824, a formal colony grew under the patronage of the British Empire. Through simple town planning a grid of streets developed around Durban, which was followed by the introduction of indentured labour from India in 1860. Over the next few decades ‘free’ and ‘passenger’ Indians settled in the town by working as market gardeners, labourers and hawkers. When Indian settlements grew around Durban and began taking up land in competition with White businesses, they were accused of practising repugnant customs. White settlers and city officials were thus determined to retain a European cultural identity for the colony and city.

Dirty Linen - Beerhall GalleryDirty Linen focused on the racial ecology of a city shaped by indentured Indian and African migrant labour and the method of control concocted by authorities.

REBECCA NAIDOO

UIA WORLD CONGRESS 2014

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Architectural designs that were part of the UIA2014 exhibition at the Beerhall gallery

UMLANDO 201428

Regarding Indian traders as direct economic competition, colonial authorities embarked on a system to contain the emerging African and Indian working class. To prevent Africans and Indians from locating themselves among European homes, they were placed in specified residential zones, partitioned in barracks and subordinated through a system of segregation.

Settlers from Europe architecturally crafted ‘their’ zones of Durban to emulate European urban culture, while an ‘other’ Durban with spaces for labour barracks and migrant ghettoes was built in the marshlands skirting the main urban grid. The eastern wetland or vlei became segregated worker compounds for Zulu-speaking males in strictly controlled barracks and with regimented leisure time. All culture-based activities were designed to maintain ties to their rural roots and connections to traditional authority. Married quarters were available for mission-educated Christian African families, and those with mid-level responsibilities in clerical, police or postal posts. Meanwhile, working-class Indians resided in the Magazine Barracks, which eventually

contained a temple and missionary initiated school facilities.

The western vlei evolved into a dual ‘town’ space consisting of businesses, residential and recreational facilities for people of Indian, African and mixed ancestry: a Non-European quarter. The Beerhall Gallery shows how Europeans conceived the ‘togt’ or day-labour system, which became the first urban segregation policy. This policy established the principle of registration and passes for so-called ‘natives’ (Africans) working in town, a rudimentary system of influx control. The Togt Labour Law of 1902, the Native Locations Act of 1904 and the Native Beer Act of 1908 were the key elements of the ‘Durban system’ of segregation and became the basis of Native Administration later implemented all over South Africa.Profits from traditional beer sold in municipal beerhalls enabled the creation

of a Native Affairs Department established in 1916, headed by a manager with supervisory, technical and clerical staff. The Town Council then clamped down on the illicit alcohol trade, thereby cutting out a viable source of employment for African women in the city (by imposing a high licence fee on African eating houses that sold beer). The Mayor decided that the sole right of the manufacture and sale of Native Beer should be confined to the Municipality, and against this backdrop the Native Beer Act (No 23) of 1908 legislated that the Town Councils of Natal would be the only legal brewers and sellers of sorghum beer. It criminalised African petty brewers, while generating substantial revenue that was used to fund the apparatus for migrant workers control, barracks and policing.

The Beerhall Gallery shows how Europeans conceived the ‘togt’ or day-labour system, which became the first urban segregation policy.

OUTREACH


OUTREACH

On 27 April 1994 South Africa cast aside centuries of discrimination and oppression to form a new society built on

the foundation of freedom and democracy. Twenty years on, South Africans reflected on our democracy and what it has brought us. To celebrate the anniversary of democracy, Local History Museums hosted a speech contest, in which the high schools of eThekwini participated.

The schools’ speech contest was originally launched at Local History Museums in 2006. On a yearly basis themes prescribed by the National Department of Arts and Culture are followed. The speech contest aims at developing lifelong skills among learners. By preparing and delivering these 7- to 10-minute speeches, the participants learn skills that will assist with school projects, job interviews and even their future careers. The speech contest provides the learners with opportunities to:• Gain public-speaking skills• Fine-tune existing English language skills• Enhance self esteem• Earn trophies, certificates, medals and

recognition

This year’s topic for the speech contest was: 20 Years of Democracy: The successes and challenges. Although 15 high schools were first identified to participate, only seven came through in the end. Learners were given an opportunity to use the latest technology to enhance their speeches. It became evident that extensive research had been done as learners dissected the topic and came up with a variety of successes and challenges found in our democracy. The winning learner from Ndukwenhle High School in Umlazi had this to say in his speech,‘We have reason to celebrate our achievements since 1994. Our country still faces many challenges, but together we can work towards a shared and prosperous future. We accept that a lot more still needs to be done to build the kind of society envisaged at the time of our liberation; we equally point out that: the

South Africa of today is far better than it was pre-1994.’

The winning learner also emphasised that although in terms of land restitution we still are behind our target, generally we can agree that the democratic government has done outstandingly in providing basic needs such as housing, free education and water to millions of inhabitants.

The three adjudicators of the day, Khanya, Brian and Zanele, unanimously agreed that the winning school was Ndukwenhle, followed by Isipingo Secondary, and in third place was Umlazi Secondary. The three winning schools received a trophy, certificates and medals, as well as a surprise gift for the learners. The remaining schools all received certificates of participation and medals. The event was considered a success by all who participated.

Democracy: The successes and challenges

The South Africa of today is far better than it was pre-1994.

HLENGIWE MZOLO

20 YEARS OF DEMOCRACY SPEECH CONTEST

LHM staff members with Speech Contest winners at the Old Court House Museum

UMLANDO 201430

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sLHM EDUCATION PROGRAMS 2014/15

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LHM EDUCATION PROGRAMS 2014/15

1. The Passbook Easter Holiday Program held at various Local

History Museums:

The activities such as dress up dolls, bead work, treasure hunt, crossword

puzzles, easter bunny masks, easter egg baskets, pimp my ride as well as

story telling took place for the event.

2. Ndwedwe Outreach Program:

Children interacting with LHM staff.

3. Hartley Primary School Outreach:

LHM interns Londiwe Magubane and Sinenhlanhla Malinga helping pupils

from Hartley Road Primary School identify an artefact (mat)

4. Ndwedwe Outreach Program:

An outreach program that was held at the Manqondo Primary School in

Ndwedwe on the 11 March 2014.

5. December Holiday Program at Maritime Museum:

Education Officer Nhlanhla Nkobi is giving a tour to kids in the Boiler

room of the JR Moore tugboat built in 1960.

6. Easter Holiday Program At Port Natal Maritime:

Malvern Childrens Home and Umlazi Child & Youth Care Centre

participated in the Easter Holiday Program held at the Port Natal Maritime

Museum on 19 April 2014.

7. Hartley Primary School Outreach:

LHM bringing Pupils from Hartley Road Primary School closer to artifact.

Sinenhlanhla Malinga, helping pupils to identify an artefact (knobkerrie)

through touch.

8. December Holiday Program at Maritime Museum:

December Holiday Program that took place at the Port Natal Maritime

Museum. Children are watching a movie in the Britannia room.

9. December Holiday Program:

The children thanking God through a little prayer.

10. December Holiday Program:

A December holiday program that was done at Old Court House. LHM’s

Education Officers Maypher Mngomezulu, Thevan Harry, Nhlanhla Nkobi

and Hlengiwe Mzolo present gifts to under privileged children.


Malvern Childrens Home and Umlazi Child & Youth Care Centre

participated in the Easter Holiday Program held at the Port Natal Maritime

Museum on 19 April 2014.


Children were given an activity to make boats out of recyclable material.


Education Officer Nhlanhla Nkobi and LHM’s interns Ashina Haripersad

and Sinenhlanhla Malinga giving out goodies after an exciting treasure hunt.

14. Education Program at KwaMuhle Museum:

Three schools from KwaMashu and one from Umgababa attended:

Vuyiswa Mtolo High School on the 26 May 2014, Dr J L Dube High School

on the 27 May 2014, Mzuvele High School on the 28 May 2014 and a

school from Mgababa, Mcothoyi High School on the 29 May 2014.

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UMLANDO 201432

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Jewellery design students from Durban University of Technology (DUT) showcased their talent at the Art Deco Exhibition hosted by

the Old Court House Museum from 5 August to 30 September 2014. The exhibition displayed the work of 47 students, inspired by Durban’s Art Deco architecture and artefacts from Phansi Museum, with the prime objective of exploring the similarities and differences between Art Deco and African design. Art Deco first emerged in Europe and America during the early 1920s and influenced the design of everything from architecture to clothing. It used geometric shapes, parallel lines and symmetrical patterns, making it a popular mode for jewellery.

The history behind Art Deco style and the jewellery it inspired is linked to women’s rights. After women gained the vote in the early 1920s they expressed their independence and individuality through the latest fashions in jewellery and accessories. Bobbed haircuts, shorter dresses, and the ‘flapper’ lifestyle were characteristics of many women during the 1920s, and their jewellery helped express their newfound attitudes toward society. While Art Deco waned in architecture, it continued to inspire jewellery designers throughout the century, as the patterns and looks were popular. Along with societal changes during the post-WWI era, several different cultures influenced the characteristic designs and materials found in this mode of jewellery, some of which is featured at the exhibition.

When considering the Art Deco style, the young DUT designers combined geometric shapes to create interesting patterns, while incorporating zigzags and sunbursts. This provides an echo of the original Art Deco, which was an eclectic style influenced by Egypt, Greece, Africa, and China. Patterns feature sharp angles rather than smooth curves and symmetry. Students used rich, contrasting and vivid colours in a single design. Bold, abstract, and lavish patterns represent societal changes during the 1920s and ’30s. The exhibition showcased colourful

Art Deco ExhibitionAfter women gained the vote in the early 1920s they expressed their independence and individuality through the latest fashions in jewellery and accessories.

REBECCA NAIDOO

DUT JEWELLERY EXHIBITION AT OLD COURT HOUSE MUSEUM

EXHIBITIONS

Guests admiring traditional beadwork artefacts from the LHM

collection at the exhibition opening.

UMLANDO 201434

pieces of jewellery costing as little as R150, demonstrating that with scientific advancements, costume jewellery can be created that mimics the look of higher-end pieces but in which cheaper materials are used. Designs showed geometric cuts and gemstones of varying sizes.

Unique about the project is that it aligned with the UIA 2014 Congress theme. The exhibition provided prospective designers from DUT with a platform for the sale of their work, with some of the proceeds donated to ARROWSA. This non-profit organisation works in the field of arts, culture and heritage and is raising funds for pupils from Bechet High School to attend the international INDRA Congress for Youth in 2015.

Jewellery Design students at DUT used a wide variety of references in their design process, facilitated by visual allusions to the student’s immediate surroundings. Shapes and decorations on iconic local Art Deco buildings were combined with culturally relevant African artefacts found in the Phansi Museum. The result was jewellery that adopted cleaner and more rigid lines, as employed in Art Deco style. The exhibition displayed large brooches, voluminous earrings, and wide bracelets lavishly rendered only in colourful stone, which was a notable feature of Art Deco period pieces. Clips that could be worn separately as dress clips, or jointly as a larger brooch were typical. Jewellery sets were made up of matching bracelets, necklaces and earrings, which could be worn together, or separately as individual pieces.

Earrings were long, feminine and geometrically shaped, set with colourful gems. During the early Art Deco period new shorter hairstyles and fashionably short, drop waist and low-cut dresses would have complemented the style. During the 1930s earrings seemed to curl up, spiralling right back up onto the earlobe. Much larger in size than earlier earrings, they clipped onto the earlobe and hugged close to the face with decorations of shells and scrolls, or leaves and flowers.

Necklaces were extremely long and often featured geometric pendants. Long strands of beads were knotted carelessly around the neck and worn down the front or back to accentuate the dress styling. Necklaces complemented the wearer’s skin and were considered appropriate for day and evening wear. Shorter necklaces

often featured gemstone beads or carved gemstones, terminating in a shaped pendant – quintessential Art Deco. The DUT designers created elongated shapes covered in coloured stones, featuring zigzag and step motifs along with classic Chinese, Egyptian and Indian influence. These sensational pendants dangled from chains or from silk cords in a variety of lengths directly complementing the short tubular dresses.

Brooches were pinned on every conceivable article of clothing, including hats. Asian motifs were adapted for brooches, including temple dome shapes and columns, along with stylised flowers. Bracelets ranged from narrow geometric links set with gems and collared stones

in a pattern to wider strap bracelets with oversized links and even wider proportions. Quantities of narrow bangles jingled up the arm along with carved gemstone bracelets. Rings were massive, with platforms and planes decorated by many gemstones. Centred with a coloured stone, surrounded by a border of smaller stones, large brightly coloured rings with extreme step cut collared gems in red and green were popular.

The exhibition was extremely well received and had impressive sales on the opening night.

EXHIBITIONS

Top photo: Guests examining the stunning jewellery designs by DUT students at the Art Deco exhibition.

Bottom photo: Performances by high school learners at the opening of the Art Deco exhibition.


Local History Museums held a Mahatma Gandhi exhibition at the Old Court House Museum entitled 1913: One Hundred Years

of the Historic Transvaal March. The exhibition was curated in collaboration with the Indian Consulate and Ela Gandhi, and commemorates the 1913 march that Gandhi led from Newcastle to the Transvaal, against legal restrictions on Indians. The Old Court House is a significant venue for the exhibition, as Gandhi was taken to the Durban Court soon after his arrival in the colony of Natal. When the magistrate asked Gandhi to take off his turban he refused and left the court, as he felt it was an insult. This incident made him popular with the Indian community of Natal.

Mohandas Gandhi, also known as Mahatma, was born in October 1869 and spent his childhood in India, but later studied law in England. His brother introduced him to Sheth Abdulla, a partner in the law firm of Dada Abdulla and Co., who asked him to work in South Africa. His first stop was Natal, from where he travelled to Pretoria to work on a legal case on behalf of Dada Abdulla and Co. After the case was concluded Gandhi returned to Durban and settled in Natal. Together with Abdulla and other friends he decided to form an organisation, called the Natal Indian Congress, as they strongly opposed a number of laws that denied rights to Indian people. More individuals joined and membership grew. The Congress was concerned with the rights of Indians and strived to improve conditions under which Indians lived and worked.

When Gandhi was approached by Viyavarik Madanjit to start a newspaper called Indian Opinion, he agreed and it was launched in 1904. The Indian Opinion published articles about laws that were unfair to the Indian population and stories of events that occurred in Indian communities. The Phoenix Settlement was also established in 1904 and Gandhi

saw it as a solution to the Indian Opinion’s financial challenges. The settlement housed the printing press, and Gandhi acquired enough land to build his house there as well, known as ‘Sarvodaya’.

After spending 21 years in South Africa, Gandhi returned to India in 1914. In 1948, after leading his nation to independence, he was assassinated in New Delhi, India. He is famous for his philosophy of satyagraha, which many political activists adopted in the struggle for liberation. Satygraha, or non-violent protest, was adopted by great numbers of freedom fighters in Gandhi’s time.

Ela Gandhi, a granddaughter of Mahatma Gandhi, established the Gandhi Development Trust as a non-profit organisation devoted to educational development. The Trust publishes a newspaper monthly called Satyagraha and organises the annual Salt March, as well as the Satyagraha Awards in honour of

Gandhi. Today, the Phoenix Settlement is part of the Inanda Heritage Route and consists of a museum housed at Sarvodaya. Exhibits include a lamp that was saved from the Phoenix Settlement during the Inanda riots of 1985, pages of the Indian Opinion and a bust of Gandhi as well as some of his writings. Situated alongside the tourism offices, a house that belonged to Gandhi’s son is used a boardroom and contains a hall with another exhibition of all the sites found in the Inanda Heritage Route.

1913: One Hundred Years of the Historic Transvaal March

The Old Court House is a significant venue for the exhibition, as Gandhi was taken to the Durban Court soon after his arrival in the colony of Natal

AYANDA NGCOBO

MAHATMA GHANDI EXHIBITION AT THE OLD COURT HOUSE MUSEUM

The Indian Opinion published articles about laws that were unfair to the Indian population and stories of events that occurred in Indian communities.

EXHIBITIONS

UMLANDO 201436

The eThekwini Living Legends Awards were introduced as part of Heritage Month celebrations in 2008 and are an initiative of the Parks, Recreation

& Culture service unit of eThekwini Municipality. Previously an annual one-day event, the Awards evolved into a multi-day programme that recognises the greatness achieved by past or current residents of eThekwini in various fields of human endeavour, while they are still living. These Awards acknowledge individuals with outstanding achievements and those who have demonstrated an extraordinary contribution to our city’s legacy.

In choosing this year’s theme of ‘Responsible Citizenship’, the Parks, Recreation and Culture service unit have taken a view of freedom and democracy that goes beyond simply casting a vote in elections. Freedom should be a value we strive for every day. It is not the absence of oppression that has defined life in South Africa since 1994, but the abundance of

opportunities to celebrate who we really are. Responsible citizenship means using the freedom we have won to become the best we can be.

The 2014 Living Legends Awards have chosen this theme of ‘Responsible Citizenship’ to celebrate the men and women of eThekwini Municipality who are examples of those democratic values. Within the various categories for nomination, examples were sought of citizens from all walks of life in our great city who have dedicated their lives to enhancing freedom in their community. With this inclusive approach to freedom,

our search for Living Legends embraced every conceivable avenue in which freedom could be restricted.

Durban’s ‘responsible citizens’ have fought for freedom and equality without any regard for their own reward. Quite simply, they are heroes who have stood alongside those in need, however that need may be defined. These Living Legends are instantly recognised within their own communities for the good work they have accomplished. In such work they have fostered freedom and democracy in ways that might otherwise have been neglected, and have provided living examples of what it means to exercise ‘Responsible Citizenship’.

In 2014 we want to remind the people of eThekwini, as well as the rest of the world, that there are still responsible citizens among us; dedicated individuals who use their abilities and talent to

Durban’s ‘responsible citizens’ have fought for freedom and equality without any regard for their own reward.

STEVEN KOTZE

Responsible Citizens ETHEKWINI LIVING LEGENDS EXHIBITION AT KWAMUHLE MUSEUM

It is not the absence of oppression that has defined life in South Africa since 1994, but the abundance of opportunities to celebrate who we really are.

2014 Living Legend award winners (from left to right) Paddy Kearney, Lameck Chamane,

Paddy Meskin and Val Adamson


make the world a better place. Maskandi Zibokwakhe ‘Phuzekhemisi’ Mnyandu speaks for the voiceless in his style of music and the lyrics he writes, while Paddy Meskin is inspired by compassion to protect the most vulnerable in society and architect Rodney Harber builds a better future for all by creating buildings on a human scale. Sensei Muzomusha Lameck Chamane believes in discipline to transform lives and school principal Felix Mshololo motivates his pupils, their parents and fellow teachers with the conviction that education is for life and not simply for report cards. Human rights activists Paddy Kearney and Jeff Radebe have dedicated their lives to achieving peace, justice and freedom in society, while Greta Schoeman was a pioneer of palliative care in South Africa.

Acclaimed jazz pianist Themba Mkhize couples musical virtuosity with persistent creative attempts to marry traditional Zulu and jazz idioms, internationally accomplished choreographer Jay Pather collaborates widely with other artists to create site-specific works of dance that reflect their environment, and renowned theatre photographer Val Adamson uses her camera to accomplish the difficult task of documenting and recording the creative talent of others on the stage. Kim Matthews is the champion of the Durban Music School who gave the institution a stable financial footing while giving more children a chance to study music, and Olympic Games record breaker Penny

Heyns is one of the most accomplished athletes in the history of breast-stroke swimming. In addition to these individual awards, eThekwini Living Legend appreciation awards were presented to the Highway Hospice and the Willowton Group for their respective areas of humanitarian work.

As part of the 2014 Living Legends programme an exhibition of all previous award winners was unveiled at KwaMuhle Museum on Friday 5 September 2014. This year marked the seventh consecutive ceremony to honour the legendary citizens of Durban, and brought the total number of award winners to almost 130 great sons and daughters of the city. Profiles and photographs of all the recipients from 2008 lined the walls of the museum’s KwaZinti gallery, while an audio-visual

presentation shows a selection of the video biographies that have been filmed for the awards. Visitors, including the 2014 award winners, were given an opportunity to refresh their memories on the careers and accomplishments of humanitarians and academics, artists and jurists, as well as writers, athletes and religious leaders who have been recognised with these awards during the past seven years.

The eye-catching trophy which Living Legend award winners receive was also part of the exhibition, with an explanation of its symbolism. The looping shapes and curves of the unique accolade represent a flame and stylised horn surrounding an eye and shield. The flame signifies the light of guidance that Legends provide to future generations, while the horn heralds the greatness of human spirit they embody. Embraced by these two concepts, an oval shape combines a shield and an eye to denote both protection of our cherished social values and vision of the cultural legacy of eThekwini. The large audience attending the exhibition enjoyed the opportunity to mingle with the current award winners, as well as many previous winners who graced the event with their presence.

A common philosophy shared by many of the Living Legends is a quiet humility about the work they do, which is why eThekwini Municipality feels it is so important to honour these sometimes invisible stalwarts of society. Their dedication to the good of those around them is neatly summarised by Lorraine Scott, a Living Legend from 2011, who stated in an interview that ‘I am on this earth to do something, and do it I must.’

Responsible Citizens: The eThekwini Living Legends exhibition is currently open to the public at KwaMuhle Museum,

130 Bram Fischer Road, Durban.

EXHIBITIONS

Deputy Head for Libraries & Heritage, Mr Guy Redman, showing 2014 Living Legend Mr Felix Mshololo

and Cllrs. Zandile Gumede and around the KwaMuhle Museum exhibit.

UMLANDO 201438

The Local History Museums celebrated Heritage Month at Bergtheil Museum in partnership with ARROWSA (Art, Culture and

Heritage for Peace) with a three-tiered launch on Tuesday 30 September 2014. The items unveiled at the event included an archaeology exhibition titled Who left this behind?, a documentary DVD on the Palmiet valley called River of Secret Lives and finally a book, Engraved Landscape Biesje Poort: Many Voices.

Bergtheil Museum houses archaeological artefacts found in the Palmiet Nature Reserve over the course of many years, both from the iGwalagwala Cliff excavation and on the surface. These artefacts were not previously displayed in the museum but were kept in storage. Although the heritage site at Palmiet is on a small scale compared with other famous archaeological sites, these artefacts and related carbon dates taken from charcoal in a fireplace reflect an ongoing human occupation of the Palmiet Nature Reserve area over many thousands of years. Evidence comes from the Middle Stone Age, through the arrival of Early Iron Age farmers and into the so-called Second Nguni phase and later Nguni-speaking people, right up to the South African

War in 1900. Every single community of our country can therefore lay claim to the heritage of that little space.

A survey conducted in a cross section of Durban schools by our partners at ARROWSA, as well as subsequent marketing by the Bergtheil Museum, confirmed that the Palmiet Nature Reserve archaeological excavation and related finds housed at Bergtheil Museum are relevant to the current senior primary and high schools’ curricula. This material complements what the learners encounter in their textbooks, and research by an Honours student in the Centre for Communication, Media and Society (CCMS) at UKZN has emphasised that there is a need for and willingness by schools and tourists to view both heritage sites. As a city, eThekwini does not have easy access to other archaeological sites that reveal our history over such a broad span of time. This unique factor was the

catalyst for the three-tiered launch in September, combined with a desire to market the Bergtheil Museum.

Mr Gavin Whitelaw, a KwaZulu-Natal Museum archaeologist who is well known for his television appearances, was the keynote speaker that evening. He shared with the audience some interesting views on his discipline:

Archaeology changes the way you see the world. It is not just the lifestyle – the adventure of discovery, whether in the field or the lab or while writing and reading. It is that in practising archaeology you have to try to see the world through other people’s eyes. Because we deal with the past, we are always working with things left behind by people who thought differently from us, who had different values and beliefs. We cannot use our own modern understanding of the world to interpret ancient objects. So in a very real sense the practice of archaeology forces us to try to understand and appreciate other points of view. As you can imagine, this skill is

Tracing Archaeological Heritage in three steps at Bergtheil Museum

EXHIBITIONS

‘WHO LEFT THIS BEHIND?’ EXHIBITION AT BERGTHEIL MUSEUM

Because we deal with the past, we are always working

with things left behind by people who thought differently

from us, who had different values and beliefs.

MOHAU QALAZA

Guests we Who Left This

Behind?”; the launch of the DVD “River of Secret Lives” and finally the launch of the book “Engraved Landscape Biesje Poort: Many Voices.”


EXHIBITIONS

useful in day-to-day life. And in South Africa it gives the discipline of archaeology a strongly transformative character. There is not one way of understanding and interpreting the world.

Archaeology also changes our view of the world because it demands imagination – a controlled imagination, but imagination nonetheless. The artefacts we deal with are fragments and they are silent. Their history is not obvious. Turning them into written history – a history of people – requires imagination, sensitivity, creativity and extraordinary attention to detail. Above all it requires a real love for the work. Without these things, the rewards are few. In this way, archaeology really is a metaphor for life.

I am delighted that Bergtheil Museum has added a new display to what is still a very small number of archaeological museum displays in KwaZulu-Natal. This one is special because rather than providing a generalised account of the archaeological past, it focuses on a particular site, iGwalagwala Shelter in the Palmiet Nature Reserve and, to some extent, the archaeology of Inanda Dam. It provides a specific local history – something on the people who once lived in this area. I trust that it will inspire interest in the past in all who visit it.

The museum also launched the much-anticipated documentary DVD River of Secret Lives. This film forms a fundamental part of the exhibition as it condenses the history behind Palmiet Nature Reserve’s archaeological site and brings it live into the exhibition gallery. The documentary is narrated by world-renowned South African storyteller, Dr Gcina Mhlophe and was produced by Motion Detectives.

Together with the exhibition Who left this behind? the River of Secret Lives documentary explores archaeological and cultural artefacts as evidence of layers of human habitation at Palmiet Nature Reserve and surrounding Westville. It also adds value to educational or tourist

visits by providing fascinating evidence of pre-colonial occupation in an eThekwini area that has not yet been very well researched. The Local History Museums, in partnership with ARROWSA, the Palmiet Nature Reserve management committee and other contributors, once again placed social cohesion at the forefront of the museums’ work. There was an opportunity to develop a distinctive heritage project that allows the community to preserve and conserve their precious heritage, as well as create tourism prospects and educational opportunities. The need for support and facilitation of community involvement in the museums, which results in such collaborative projects, cannot be emphasised enough.

Westville residents form part of UKZN’s team of CCMS authors who wrote and edited the book launched on the same evening. Titled Engraved Landscape Biesje Poort: Many Voices, the book was funded in part by the National Heritage Council. Celebrated academic and author Professor Keyan Tomaselli was the guest speaker for the book launch and shared some of the positive and sometimes bizarre incidents that took place during field research. He concluded that as researchers,

…we step into our subjectivities to connect theory with practice. Through auto-ethnography, this messy observer-observed relationship involving multi-gender, multi-age, different race and religious backgrounds has our (Kalahari) hosts respond differently, and for us in the field, research is exciting. While Engraved Landscape is about different ways of reading the landscape – archaeological and historical, cosmological, psychological,

anthropological, visual and architectural, etc, we try to do this with our hosts by including their explanations as part of the scientific record. Indeed, are not the Bushmen humankind’s first scientists?

Mr Jabulani Sithole of the National Heritage Council addressed the audience on natural and cultural heritage and presented copies of Engraved Landscape Biesje Poort: Many Voices to programme director, Mr Guy Redman for the Durban Libraries and Heritage Department. Mr Sinothi Thabethe, director of Durban Local History Museums, gave a welcome address and Ms Mary Lange, the chairperson of ARROWSA, author and researcher, proposed the vote of thanks. Entertainment was provided by learners in the marimba band of Ningizimu Special School, Montclair.

The exhibition Who left this behind? and the documentary DVD River of Secret Lives are currently on view at the Bergtheil Museum, 16 Queens Ave, Westville, Durban.

This one is special because rather than providing a generalised account of the archaeological past, it focuses on a particular site, iGwalagwala Shelter in the Palmiet Nature Reserve and, to some extent, the archaeology of Inanda Dam Mr Jabulani Sithole, of the National Heritage Council, presenting copies of “Engraved Landscape Biesje

Poort: Many Voices” to the Deputy Head of Libraries & Heritage department, Mr Guy Redman.

UMLANDO 201440

As part of celebrations to mark the fifth anniversary of its construction in November 2014, the Moses Mabhida Stadium launched an

exhibition titled Moses Mabhida: An African Nationalist and Proletarian Internationalist. The exhibition was produced by the Local History Museums and opened by eThekwini Mayor, Councillor James Nxumalo. Despite his status as the epitome of a liberation struggle icon, details concerning the private and political life of Mabhida are not particularly well known beyond the movement to which he devoted his entire adult existence. This exhibition seeks to rectify that incongruity by providing information on Mabhida in the stadium named after him.

Moses Mbheki Mncane Mabhida was born in Thornville, near Pietermaritzburg, to Stimela Mabhida and Anna Nobuzi Phakathi on 14 October 1923. His father, Stimela, was a dedicated member of the Industrial and Commercial Workers Union (ICU), and worked as a labourer in the electricity department in Pietermaritzburg, while his mother, Nobuzi, worked as a washerwoman. Moses Mabhida had three sisters and three brothers and, like many youngsters growing up in a rural area, he was a herdboy during his formative years. Due to family financial constraints Mabhida ended his studies in 1942, having completed the ninth grade. After leaving school he first worked as a waiter and then for the uMgungundlovu Cooperative Society.

On 5 February 1949 Mabhida married Linah Mabhida (MaNdulini) and they had

four children; two sons, Mhlonipheni and Mpumelelo, and two daughters, Nokuthula and Thuthukile. Mabhida’s wife, who passed away in 2009 aged 85, took over as head of the family when Mabhida began his 25 years of exile in 1960. Influenced by his father, who was a trade unionist, and his political mentor Harry Gwala, who was an advocate for socialism, Mabhida was drawn to the liberation struggle at an early age. He joined the Communist Party in 1942 and when he died he was still serving the party as its Secretary General. After the Defiance Campaign of 1952 the Pietermaritzburg District Committee of the Communist Party suggested that Mabhida should work full-time for the trade union movements.

Mabhida subscribed firmly to the idea of distributing the wealth of South Africa to all its people, to ensure the sovereignty of the republic. To achieve this he established trade unions all over Natal. His dedication to the worker’s movement saw him elected as one of the four vice-presidents of the South African Congress of Trade Unions (SACTU) in 1955. Mabhida was made the chairman of his local SACTU committee at the age of 37 and later became the national chairman of

SACTU. In 1960 he was sent abroad by SACTU to organise international solidarity with the World Federation of Trade Unions in Prague for the next three years. He also developed the African Trade Union Federation before his full-time commitment began with Umkhonto we Sizwe (MK), the military wing of the ANC.

In the early 1960s Moses Mabhida worked closely with Chief Albert Luthuli, and served as the secretary of the Pietermaritzburg ANC branch, a movement he had joined a decade earlier. He was chairman of the ANC working committee in Natal and played an important role in preparations for the

Moses Mabhida: An African Nationalist and Proletarian Internationalist

Despite his status as the epitome of a liberation struggle icon, details concerning the private and political life of Mabhida are not particularly well known beyond the movement to which he devoted his entire adult existence.

EXHIBITIONS

MOSES MABHIDA EXHIBITION AT THE MOSES MABHIDA STADIUM

NHLANHLA NKOBI

Mabhida subscribed firmly to the idea of distributing the wealth of South Africa to all its people, to ensure the sovereignty of the republic.


EXHIBITIONS

historic Congress of the People in 1955, where the Freedom Charter was adopted, a document which he helped draft. Mabhida became a member of the ANC’s National Executive Committee (NEC) around 1956 and became the acting president of the ANC in Natal in 1959. Following his re-election to the NEC in 1963 he was asked by ANC Deputy President O.R. Tambo to devote himself to full-time work for MK.

Mabhida underwent military training as an MK commissar and was assigned

the position of chief political instructor of new military recruits, later serving as a commander of MK. In the role of political instructor, Mabhida also recruited members and conducted evening political classes for them. Among those who joined the ANC through his efforts was President Jacob Zuma, who drew inspiration and knowledge from this giant of the struggle. Mabhida was instrumental in setting up the ANC Department of Intelligence and Security and served on the elite Politico-Military Strategy Commission

that produced the Green Book in 1979, a document that became a landmark policy for ANC.

A strict Marxist-Leninist and loyal supporter of the Soviet Union, Mabhida was on mission to Havana, Cuba, in 1985 when he suffered a stroke, and he died of heart failure in Maputo on 8 March 1986. On 29 March the Mozambican

government honoured him with a state funeral and full military honours. Mourners were led by ANC President O.R. Tambo and SACP chairman Joe Slovo, along with Mozambican President Samora Machel who declared that ‘we shall be the guardians of his body, which is a banner of victories. Men who die fighting, who refuse to surrender, who serve the people and their ideals to the last breath are the victors. Moses Mabhida is a victorious combatant’.

Two decades later Moses Mabhida’s body was exhumed from Maputo’s Lhanguene cemetery and repatriated to South Africa in November 2006. He was reburied in the Heroes’ Acre at Slangspruit cemetery in Pietermaritzburg on 2 December 2006, in a ceremony attended by President Thabo Mbeki.

Part of the anniversary exhibition takes visitors through the architecture of the magnificent Moses Mabhida stadium, which has become an important beacon of social cohesion in the city of Durban. This five-year-old multi-use stadium’s design was based on a concept of unity among the different parts of the nation, with an arch symbolising the South African flag offering spectacular views over the city and the Indian Ocean.

Left to right: Reitumetse Mthembu (Moses Mabhida’s granddaughter), Phile Mabhida Founder and Chairperson of Mabhida Foundation Trust and oldest

granddaughter of Mabhida) and Thuthukile Mabhida (Moses Mabhida’s only living daughter).

Below: Mayor Cllr James Nxumalo officially opening the exhibition. (Photos courtesy of Kierran Allen Photography)

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As the month of September marks Heritage month, it has become tradition that the Local History Museums (LHM) celebrate our

city’s diverse culture in the spirit of social cohesion with both local and foreign communities residing in eThekwini. This year LHM took a slightly different and exciting approach in celebrating our shared heritage. Heritage Day was celebrated on 27 September as a joint venture between LHM, Cato Manor Area-Based Management and the combined political and business leadership of Cato Manor. Included were councillors from Gedleyihlekisa and Victoria Mxenge zones, as well as members of the business forums within the two zones, which are comprised of municipal wards 24, 29, 30 and 101.

The idea of the event was not only to celebrate Heritage Day but also to launch an ongoing Social Cohesion Programme aimed at uniting the community of Cato Manor, which appears to be segregated along social, economic and living standards among its various members. This situation is a cause for concern for community leadership and resulted in the launch of a programme of this nature to increase the unity of Cato Manor and lead to an improvement in social conditions.

The concept for this Heritage Day event was designed to celebrate the rich and diverse cultures of Cato Manor and include the widest possible offering of arts, culture and heritage. Furthermore, the occasion was used to establish a Cultural and Heritage Precinct which promotes cultural awareness and fosters dialogue aimed at creating a socially cohesive community that will embrace its diversity. Heritage Day will thus become a platform to assist in the identification and development of talent in the performing arts and culture sector. Economic spin-offs are enhanced for community members when existing talent is identified and nurtured and new business opportunities are created.

The event and programme launch were held at the Cato Manor Campus of eThekwini FET College. The day was filled with a combination of constructive talks and entertainment by local cultural groups. Mhlengi Gumede, Cato Manor ABM Area Manager, explained the purpose of

the day and Thomas Mketelwa, who is chairperson of the Victoria Mxenge zone, explained that the event was part of an on-going series of programmes aimed at bringing about social cohesion in the community of Cato Manor. Two knowledgeable community members who both grew up in the community, Mr Mngadi and Cllr Nompumelelo Chamane, gave interesting historical accounts of Cato Manor. One focused on the pre-1994 era while the other spoke about the two decades since the start of democracy.

Between the various talks, performances were rendered by local arts groups that included isiCathamiya, Imfene, Indlamu and Ingoma among others. The highlight of the day was the performance by established maskandi musician Vumile who is from Cato Manor. eThekwini Municipality Speaker Councillor Logie Naidoo gave the keynote address on social cohesion and the importance of embracing a diverse heritage. He commended the efforts of all those involved in promoting unity in diversity at Cato Manor and emphasised how the programme is perfectly aligned to eThekwini Municipality’s Development Goal of improving the quality of life for its entire population. He went on to explain that the municipality’s Integrated Development Plan prioritises the regeneration of residential areas, among other things, by strengthening local economies and supporting citizens when their activities are aligned with the municipality’s broad objectives.

The occasion was used to establish a Cultural and Heritage Precinct which promotes cultural awareness and fosters dialogue aimed at creating a socially cohesive community that will embrace its diversity.

KHANYA NDLOVU

Umkhumbane Wethu Heritage & long term Social Cohesion Programme

HERITAGE MONTH

CULTURAL DIVERSITY 7 HERITAGE DAY CELEBRATIONS

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The Local History Museums (LHM) ‘Passbook’ Competition aims primarily to promote appreciation of heritage through empathy and

tolerance. Using experiential learning to develop social cohesion and demonstrate the inherent value of participating sites, the programme has led to an exponential growth in visitor numbers since its inception last year. Participating sites include Bergtheil Museum, Old House Museum, Cato Manor Heritage Centre, Pinetown Museum, Palmiet Nature Reserve and Mariannhill Monastery. To qualify for prizes, pupils were required to visit four of these sites and write an essay describing their experience.

The competition expanded in 2014 to accommodate Grades 4 to 11, and in the first phase 48 teachers from 45 schools attended a preparatory workshop. In the second phase the outreach was extended to more than 80 schools in areas served by the participating museums and heritage sites. Worksheets in line with Curriculum Assessment Policy Statements (CAPS) enhanced the experience of learners during their visits to these sites. Over 1 500 pupils from 23 schools and five homes entered the Passbook Competition, which is a significant growth compared with last year. The three-phase competition completed its cycle on 18 September 2014 when winners of the competition were announced in a prizegiving ceremony held at Bergtheil Museum.

Dr Musa Gumede, Deputy City Manager for the Community and Emergency Services Cluster, underlined this success in his welcome address.

Dr Gumede stated that ‘the South African Museums Association has taken the concept of “Collections making connections” as its theme this year, and I think that this competition is really a perfect example of how to accomplish that. One of the most important roles of our heritage department is to generate better social cohesion among the citizens of South Africa, and simply in terms of numbers the “Passbook” competition is highly successful. The Local History Museums and their partners are clearly using their collections to make connections among young South Africans’.

The second year of the competition ensured that relationships and partnerships formed in the inaugural year were maintained. Once again, one of the principal sponsors was Durban West Community Tourism Organisation, which contributed a voucher to the value of R10 000 for a lucky school to buy IT equipment of their choice. This year’s prize was won by Mayville secondary school. ARROWSA has partnered with Bergtheil Museum in various projects over the past 10 years and joined forces with the LHM in the campaign this year. This generous heritage non-profit organisation invested a lot of time and energy in this project, and also donated books and other gifts.

Without doubt the highlight of this year’s competition was the introduction of an intercultural element that rewarded five learners and a teacher with a trip to Bremen in Germany. These lucky winners represented eThekwini Municipality at the ‘Night of the Youth Festival’, an annual event for young people between the ages of 13 to 19, held on 9 November 2014 in Bremen. This incredible opportunity was facilitated through generous sponsorship by the Federal Republic of Germany’s Honorary Consul, Mr Horst Achtzehn. Travel arrangements were supported by eThekwini Municipality, Consulate of the Federal Republic of Germany, the City of Bremen, Inspirations Travel & Tours, Sportsgarten and the Local History Museums Trust.

Mr Achtzehn, who was a keynote speaker at the 2013 prizegiving, stated in his address, ‘We are proud to be associated with a competition which promotes heritage, learning, social cohesion and inter-cultural exchange. 2014 is a significant year for both the Federal Republic of Germany and South Africa. For Germany, it marks the 25th anniversary of the breaking of the Berlin Wall and the ending of the Cold War. For South Africa it marks the 20th anniversary of democracy. Both events are symbolic. Freedom of association, respect for basic human rights and democracy are important. Human beings cannot be divided by ideologies, race, walls and the hated “dompass”. Participants at the festival will take part in activities which will promote dialogue, tolerance and empathy. For the youth such cultural exchange will go a long

Appreciation of Heritage through Empathy & Tolerance

‘The Local History Museums and their partners are clearly using their collections to make connections among young South Africans’.

HERITAGE MONTH

LHM PASSBOOK COMPETITON

MOHAU QALAZA

‘The South African Museums Association has taken the concept of “Collections making connections” as its theme this year, and I think that this competition is really a perfect example of how to accomplish that’.


way in promoting leadership that will promote, preserve, sustain and enhance South Africa’s democracy. So I would encourage the youth to enjoy and participate in the activities at the Town Hall in Bremen’.

In addition to the five pupils who won the trip to Germany in the essay writing segment, other fabulous prizes included e-readers, board games, globes and books. Eight pupils also won prizes in the lucky draw section. Guests at the prizegiving ceremony included Acting City Manager: Dr Musa Gumede, Honorary Consul General: Mr Horst Achtzehn and chairperson of Durban West Community Tourism Organisation: Mrs Gail Bradfield, as well as Mrs Sue Burrows of the Local History Museum Trust. The keynote address was delivered by Mr B.P. Singh, Deputy Director for the Provincial Sports and Recreation

Department and author of the book When the Chalk is Down. The audience was entertained by the lively music of the Marimba Band from Ningizimu Special School and a dance recital by Youngstar Productions.

The 2014 ‘Passbook’ Competition, which was a Heritage Month event, was a resounding success for participating Local History Museum sites. All our primary goals and objectives for the various phases were achieved. It was also wonderful to see how teachers have embraced this competition, realising the value of students learning outside the classroom and using museum collections to improve their understanding of our shared heritage. Some schools brought more than 300 learners through our sites for this competition. Certain teachers actually paid for transport to allow learners

HERITAGE MONTH

Winners of the trip to Bremen: Front row (from left to right): Mandisa Mavundla

(Umtapo High); Neha Seupersad (Sherwood Primary); Asande Shezi (St Francis

College); Dubazana Nontokozo (St Francis College) and Caleb Jade Mackett (Bechet

High School).

Back row (left to right): Sue Burrow (Local History Museum Trust); Mohau Qalaza

(Senior Curator: Local History Museums); Axel Batsch (Sherwood Primary) and Horst

Achtzehn (Honorary Consular General of the Federal Republic of Germany).

‘What a brilliant concept to entice schools to visit these museums and heritage sites that we did not know existed. I will make a plan to visit these museums in future, competition or no competition, as my learners had a great time’.

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to join the competition, while others supplied refreshments when the need arose. This generosity was offered without the expectation of being repaid, simply so that their learners could have this experience. One teacher summarised her experience of the competition by saying, ‘What a brilliant concept to entice schools to visit these museums and heritage sites that we did not know existed. I will make a plan to visit these museums in future, competition or no competition, as my learners had a great time’. This is a wonderful endorsement of what we hoped to achieve. Other heartwarming incidents observed during the competition prompted the organising committee to create a special award for ‘outstanding teachers’.

The value our sponsors and partners saw in this campaign was really encouraging, as most of them came on board after the first meeting. Through their selfless and generous efforts we have enriched the life of the communities we serve. We sincerely hope that we are able to sustain this support as we embark on further attempts to build a South Africa we can all be proud of, and fulfil our mandate as heritage practitioners.

Mrs Gail Bradfield (left) of Durban West Community Tourism Organisation and LHM Senior Curator,

Mohau Qalaza, presenting Mayville secondary school with a voucher to the value of R 10 000 to

purchase computer equipment.

HERITAGE MONTH

Learners attending the LHM Passbook Competition Prize-giving Ceremony, held at the Bergtheil Museum, on 18 September 2014.


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COMMEMORATIONS

Freedom Day (27 April) and Worker’s Day (1 May) are annual public holidays in South Africa. The former date commemorates the

first post-apartheid elections held on 27 April in 1994 wherein, for the first time, South Africa’s national elections did not depend upon race. The South African government has since embarked on a drive that supports all South Africans claiming this day as their own, as they did in 1994. The latter date pays homage to the working class of the nation, with an emphasis on the need to establish fair labour practices and employment standards. Given the history of South Africa, in which the Communist Party and the Trade and Labour Unions were heavily entrenched in the fight against apartheid, it comes as no surprise that the South African government chose to commemorate Worker’s Day and its ideology after the fall of apartheid.

While it is appropriate to hail the abovementioned days as ‘glorious’ in

their historic relevance to the struggle for liberation and freedom in South Africa, we should also reflect on how we perceive these celebrations after the two decades since South Africa was first declared a democratic country. In 2014, exactly two decades into South African democracy, we have seen the emergence of organisations that seek to refute the belief that South Africa is now a free country. As a result, the many service delivery protests across the country are presented as the antithesis of Freedom Day celebrations. South Africa has earned itself the status of being ‘the protest capital of the world’. It has become a trend that when people are dissatisfied with perceived corruption

or failed service delivery they resort to protests and demolish property which, according to their thinking, belongs to government – conveniently forgetting that they themselves are government.

Unfortunately this happens at taxpayers’ expense, including both rich and poor South Africans. It must be remembered that prior to 1994 some liberation struggle tactics involved the destruction of state property because the government of the day was not inclusive. The post-1994 era continued those tactics when liberation struggle icons failed to persuade protesters that this democratic government is funded by taxpayers’ money, including that of protesters

Reflections on South Africa’s Twenty Years of Democracy

In 2014, exactly two decades into South African democracy, we have seen the emergence of organisations that seek to refute the belief that South Africa is now a free country.


FREEDOM DAY AND WORKERS’ DAY

It has become a trend that when people are dissatisfied with perceived corruption or failed service delivery they resort to protests and demolish property which, according to their thinking, belongs to government – conveniently forgetting that they themselves are government.

Service delivery protests in South Africa.

www.africacheck.org


themselves. Therefore, the apartheid regime, coupled with its discriminatory practices against the black majority, and the post 1994-era coupled with its only partial delivery of promised services, are both viewed as having ostracised poor South Africans to the point that protests become an inevitable option.

The 20th anniversary celebrations of democracy are therefore an opportunity to consider the extent to which such service delivery protests are actually perpetrated and used by people who want to further their own political goals. There are so many questions in this regard, and the more we ask them the more we point South Africa in the direction of the true benefits of freedom. Some that spring to mind are:-• What role do public office-bearers

play in encouraging these protests by mismanaging public resources and ignoring the needs of the wider public?

• What role do ordinary South African citizens play in fuelling these protests by failing to hold public office-bearers to account for the management of public resources?

• What role do opposition parties play in supporting these protests by assisting perpetrators in order to win

populist points and more votes in the next elections?

• What role do some of the Chapter Nine institutions play in condoning these protests by abdicating their responsibilities and merely focusing on earning their income?It is against this background that

South Africans need to reflect on and ponder the extent to which these celebrations and commemorations add value to the lives of all. Some of us may view the victory in 1994 as carte blanche to reward freedom fighters with positions and wealth. In essence, the resounding victory in 1994 needs to be seen as a huge bill that South Africa’s public office-bearers must pay to their people, including the poorest of the poor. And if this bill is not settled, the country is likely to go up in flames.

On the other hand, it is not easy to dispute the fact that since the advent of democracy in South Africa in 1994 there have been a plethora

of positive achievements in the field of service delivery. Nevertheless, the need for coordinated efforts in the sphere of monitoring and evaluation remains a huge challenge if the impacts are to be correctly measured. There is a need for mechanisms that will breathe life into the world-renowned constitutional and legislative framework that South Africa boasts. To give full and measurable meaning to the Freedom and Workers’ Day celebrations, South Africa and its citizens have to hold to account those entrusted with the management of public resources.

COMMEMORATIONS

Service delivery protests in South Africa.

www.africacheck.org

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South Africa has a number of public holidays with historic significance; National Women’s Day, which falls annually on 9 August, celebrates

the achievements of South African women. This holiday commemorates the 1956 national women’s march to the Union Buildings, when women from different parts of South Africa gathered to hand over a petition against extension of the pass laws.

As South Africa celebrates 20 years of democracy it is vital to look at women’s rights and the position of women in society today. Women were previously marginalised and were legally considered to be minors and therefore prohibited from participating in decision-making processes. The first democratic government of South Africa drew up policies to address past imbalances and the issue of women’s rights was not neglected. The Women’s Empowerment Programme was created by the Reconstruction and Development Programme (RDP) in consultation with women parliamentarians. Furthermore, in July 1995 a draft policy was released to provide government guidelines for the empowerment of women. The process did not end with creating policies; implementation increased with the number of women represented in parliament and as they became visible in public spaces.

South African women have achieved prominence in the public sector, becoming faces of our democratic state. In 1994 the South African parliament elected a female parliamentary speaker, Frene Ginwala, the first parliamentary speaker in democratic

South Africa. In 1997 the Commission for Conciliation, Mediation and Arbitration was established and its first chairperson was Noluthando Orleyn. Phumzile Mlambo-Ngcuka was elected deputy president of South Africa in 2005, and became the first female to hold this post. Similarly, in 2009 Gill Marcus became the first female governor of the South African Reserve Bank while Nkosazana Dlamini-Zuma became the first woman to lead the African Union Commission in 2012.

South African women did not only shine in government in the first 20 years of democracy but in other sectors of society too. In business, women have taken on leadership roles in large corporates as investors and have started their own businesses. Bridgette Radebe is the first woman to lead a mining corporation and is the chairperson of Mmakau Mining. Other women who have taken leadership roles in the corporate world include those such as Hixonia Nyasula and Noluthando Orleyn.

Sport sometimes seems dominated by men but South African women have also achieved great success. Netball is seen as the most popular sport for women in South Africa; the nation leads this code in Africa and is ranked fifth best in the world. South Africa’s female cricket team is ranked sixth in the world. In 2008, Natalie du Toit became the first athlete to carry the South African flag for both the Olympics and Paralympics in the same year. On 24 September 2014 SABC News announced that Banyana Banyana striker Portia Modise had scored her 98th goal for the national team. Though women in sport

often do not receive the same recognition as men, their achievements are just as great.

Women’s organisations operating at the level of local communities often have the lowest visible profile. These organisations perform essential functions, however, ranging from welfare work to providing care for the sick and mobilising against rape. They consist of ordinary women who offer assistance to those in need and respond to issues surrounding poverty. According to one authority ‘… more than half of the activists in the Anti-Privatisation Forum are women, yet the public face of the organisation is predominantly male.’ This indicates that while women are still overshadowed by men to a certain extent, they continue to work hard despite this. In 2004, Hixonia Nyasula established the Ayavuna Trust, organised by women with the goal of educational development.

The eThekwini Living Legends Awards is an initiative to honour past and present residents of Durban who have made great contributions to society. These

COMMEMORATIONS

Women’s Rights and Twenty Years of Democracy

WOMEN’S DAY

Women were previously marginalised and were legally

considered to be minors and therefore prohibited from

participating in decision-making processes.

AYANDA NGCOBO

South African women have achieved prominence in the public sector, becoming faces of our democratic state.


awards are run by the municipality’s Parks, Recreation and Culture Unit and the eThekwini community is given an opportunity to nominate deserving individuals. The awards were started in 2008 and remarkable women of eThekwini are among those recognised in different categories, ranging from human rights to creative arts. Recipients include Navi Pillay, who was the first black woman to start a legal practice in South Africa and has served as the United Nations High Commissioner for Human Rights. Baleka Mbete received the award in the category of human rights and for her service in parliament since the first democratic term. In 2014, female awardees include Penny Heyns, the world record-breaking Olympian and Greta Schoeman, a pioneer of palliative care. An exhibition on the Living Legends Awards is on display at KwaMuhle Museum, providing a brief history of these awards and awardees.

The Local History Museums also organise an annual series of lectures to celebrate the role of women in South African history and culture.

South African women have achieved much in the first 20 years of democracy. However the issue of violence against women is a major problem facing South Africa today. Included in celebrations of democracy, the campaign of 16 Days of Activism against Women Abuse is an initiative in support of oppressed women. Such initiatives, including the ‘Thursdays in Black’ campaign, have been publicised in different media to increase public awareness that women are still experiencing violence. Despite all that women have achieved in terms of political, social and economic rights, their struggle to live in a society free of gender-related discrimination and violence continues.

COMMEMORATIONS

Phumzile Mlambo-Ngcuka was elected deputy president of South Africa in 2005, and became the first female to hold this post. Nkosazana Dlamini-Zuma became the first woman to lead the African Union Commission in 2012. Navi Pillay was the first black woman to start a legal practice in South Africa and has served as the United Nations High Commissioner for Human Rights.

South African Women’s Day, offset poster, 1978.

www.globalfaultlines.org

Phumzile Mlambo-Ngcuka

Judge Navi Pillay

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2014 marks the 20th anniversary of South Africa’s democracy. It is time to reflect that while strides have been made with regards to

transformation in South Africa, a number of challenges still remain. Critical aspects of transformation include reconciliation and social justice. In his first Reconciliation Day speech on 16 December 1995, Nelson Mandela stated:

Reconciliation means working together to correct the legacy of past injustice. It means making a success of our plans for reconstruction and development.

South Africa’s history before 1994 has been characterised by racial, gender and class conflict. The various periods have been characterised by wars of expropriation and resistance, marginalisation and exploitation of the working class, as well as the subordination of women, social engineering and oppressive laws. Resistance to oppressive laws and the apartheid state was met with state repression. Society was racially stratified and segregated; social interaction was far from the norm. The economy depended on the exploitation of cheap migrant labour. Corporate structures and the economy reflected apartheid hegemony.

1994 heralded a new chapter in South Africa. The first democratically elected government inherited a deeply divided country. Fear, hatred and distrust permeated South African society. The need to juxtapose redress and social justice with a compelling need to promote inclusivity was not lost on South Africa’s first democratically elected President, Nelson Mandela. In a speech to the European Parliament in 1990, he stated

Great anger and violence can never build a nation. We are striving to proceed in a manner and towards a result which will ensure that all our people, both black and white, emerge as victors.

His significant and symbolic gesture of wearing a Springbok jersey at the

Working together to correct the legacy of past injustice

Reconciliation means working together to correct the legacy of past injustice. It means making a success of our plans for reconstruction and development.

THEVAN HARRY

COMMEMORATIONS

RECONCILIATION DAY

The late President Nelson Mandela congratulating, Springbok

captain, Francios Pienaar on winning 1995 Rugby World Cup.

Photo: Mark Baker, Reuters


1995 Rugby World Cup was one of many steps Nelson Mandela took towards reconciling South Africa’s brutal and repressive past with the aspirations of an inclusive non-racial society. Rugby was viewed as the sport of the oppressor and the Springbok jersey was seen by many black South Africans as a symbol of apartheid. By wearing the jersey, Mandela hoped to bridge the divide between black hatred of an apartheid symbol and white fear of a post-apartheid society. The conversation between Springbok captain Francois Pienaar and Nelson Mandela typifies the spirit of the occasion. Madiba, on presenting the Webb Ellis Trophy to Francois Pienaar, said, ‘Thank you very much for what you have done for our country,’ to which Francois Pienaar replied, ‘Mr President, it is nothing compared to what you have done for our country.’

To tie national reconciliation to a single event will not do justice to the journey South Africa has travelled. Transforming a divided society and addressing injustices is never easy, nor does it ever end. For reconciliation to be successful it is necessary for society to be transformed and the injustices of the past to be addressed. This requires both interpersonal relations and structural reform of transformation.

In his book Blood Done Sign My Name: A True Story, historian Timothy B. Tyson writes that, ‘If there is to be reconciliation, first there must be truth.’ In 1996 the Truth and Reconciliation Commission (TRC) began its hearings into human rights violations. Desmond Tutu, Nobel laureate

and chairperson of the TRC, emphasised the importance of true reconciliation when he stated,

Forgiving and being reconciled to our enemies or our loved ones is not about pretending that things are other than they are. It is not about patting one another on the back and turning a blind eye to the wrong. True reconciliation exposes the awfulness, the abuse, the hurt, the truth. It could even sometimes make things worse. It is a risky undertaking but in the end it is worthwhile, because in the end only an honest confrontation with reality can bring real healing. Superficial reconciliation can bring only superficial healing.

The TRC offered both perpetrators and victims an opportunity to face the past. Harrowing tales of human rights violations brought Archbishop Emeritus Tutu to tears. The TRC was a necessary step towards reconciliation and healing.

In December 1996 the City of Durban opened KwaMuhle Museum. One of the reasons for converting the building into a museum was to promoting healing and reconciliation through the exhibition and educational displays based on South Africa’s history. The courtyard reflects South Africa’s national journey from the

period of segragation and apartheid, embodied in the sculpture Shadows of the Past and the mural, to the period of healing, reconciliation, personified in the Zulu medicine garden. Exhibition rooms have been named after people who implemented the oppressive Durban System as well as those who resisted it. At the entrance of museum is a plaque with the inscription:

KwaMuhle Museum is a museum about power and powerlessness and the struggle for dignity by ordinary people. Let this never be forgotten. Let us be mindful of the abuses of the past and celebrate the human capacity in all its diversity and richness to overcome.

Acknowledgement of past injustices is the first step towards true healing and reconciliation. However, for reconciliation to have

a lasting impact, structural reforms are necessary. The Constitution of South Africa (1996), together with legislation like the Land Restitution Act, Labour Relations Act and Employment Equity Act and programmes like Broad-Based Black Economic Empowerment (BBBEE), attempts to correct the structural injustices of apartheid. Though the success of legislation and programmes has been mixed, their importance cannot be ignored or underestimated. Structural reforms not only create conditions conducive to reconciliation, but also help to promote reconciliation and enhance South Africa’s democracy. Some critics who argue that legislation like the Employment Equity Act does not promote reconciliation and social cohesion miss the point that reconciliation is also about compromise.

Adam Habib, in his book South Africa, A Revolution Suspended: Hopes and Prospects, challenges Anthony Butler’s suggestion that ‘Africans … generated no fundamental theoretical innovation’ by asserting that the principles of reconciliation and justice constitute an innovation in experiences of democratisation. National reconciliation has played an important part in South Africa’s democratic journey, but while conditions of poverty and inequality exist, Reconciliation Day will remain a significant challenge to notions of justice.

Great anger and violence can never build a nation. We are striving to proceed in a manner and towards a result which will ensure that all our people, both black and white, emerge as victors.

COMMEMORATIONS

True reconciliation exposes the awfulness, the abuse, the hurt, the truth. It could even sometimes make things worse. It is a risky undertaking but in the end it is worthwhile, because in the end only an honest confrontation with reality can bring real healing.

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An inevitable question in the heritage sector is whether museums constantly update their records and collections.

The International Council of Museums (ICOM) asserts that museums are meant to constantly develop concurrently with social developments and reality; they recommend that museums continually rethink and align themselves with their definition and purpose. Museums have an obligation to practise continuous documentation and archiving of society’s activities. In 1970 Botswana President Sir Seretse Khama stated, ‘A nation without a past is a lost nation, and a people without a past is a people without a soul’.

The Durban Museums Policy Manual (1996) suggests that the responsibility of museums is ‘to collect, preserve and share collections, as well as the knowledge derived therefrom, for instruction and enlightenment’. The policy states that the practice should

not break the cycle. Today

we find that established museums with large collections tend to use the excuse of overcrowded storerooms to shift priorities from collecting as their main priority, rather prioritising preservation and sharing what they hold. Continuous archiving, which refers to updating collected records, is neglected, imposing gaps in collecting the history of society.

The National Policy on Digitization of Heritage Resources describes and instructs on record-keeping and management practices through principles such as collecting, authenticity, accessibility, and securing records kept

by a museum institution.

The policy suggests digitisation initiatives can be applied to systems and are best placed to transform, manage and integrate our museums in all sectors. Currently museums are hesitant to evolve and adapt digitising technology as an aid to the practice of continual record management, which would prevent them from disintegration. Like any other country, South Africa has situations that might lead to social unrest, a risk to museum collections which could lose valuable content as a result. Museum records could also be damaged if they are not digitised, or kept and managed

Encouraging Continuous Archiving of Society’s Memoirs

‘A nation without a past is a lost nation, and a people without a past is a people without a soul’.

MLUNGISI SHANGASE & THANDEKA KHANYILE

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KwaMashu begining of construction in 1958

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safely in various repositories. According to Roger Layton, a South African advocate for digitising heritage who promotes various strategies to manage museum records, collections may lose valuable information that sustains museums if records are not properly kept.

Massive infrastructural developments are currently taking place within our society; environments that are changing have not been documented, which could cause a huge information gap that will be difficult to fill. For an example, KwaMashu Township is currently undergoing enormous urban development and the once popular two roomed houses are being replaced with four roomed houses. Future generations would appreciate visual records of these changes, if documented, to better comprehend where they come from and how transition affected their environment. If these records are not properly kept we could lose a crucial part of history. Zenzo Nkobi, a remarkable photographer, took it upon himself to photographically document places like Zimbabwe and South Africa during the apartheid years, and his work is now digitised for the world to see. To access his work, one needs to visit the South African Heritage Archives site.

During the recent sod-turning ceremony at Umkhumbane Cultural and Heritage Centre in Cato Manor, King Goodwill Zwelithini highlighted the importance of collecting what he called ‘fading cultural history of the Zulu attire’. The King said that museums

should adopt the new digital technology, and stated that it was his wish to see digital monitors in the new centre, displaying historical collections visually with narration in English and Zulu. His Majesty emphasised the importance of a showcase of past cultural fashions in order for people to see unique aspects of the Zulu culture.

During the ICOM-SA 2014 conference, senior manager of KZN Museum Services Dolly Khumalo encouraged the transformation of museums and pointed out that local museums need to shift their rationale to be on a par with museums of international standard. Similarly, at a Nelson Mandela Tribute workshop held in Pinetown in July, Local History Museums’ director Sinothi Thabethe emphasised the need to use available technology to upgrade our museums. Mr Thabethe pointed out that while museums constantly collect and record history, provision should be made to allow digital technology, such as cellular phones and other devices, access to our museum collections.

During a recent discussion on the topic Is South Africa Doing Enough To Preserve Its Heritage? held at the University of KwaZulu-Natal Howard College, the Minister of Arts and Culture, Mr Nathi Mthethwa, pointed out that archives qualify as a unique source of information and evidence of society’s memory and its activities. The minister maintained museums should distinguish history from heritage when they collect information about past social engagements: ‘It is true that various individuals, organisations, communities and sectors of our society have a positive story to tell about the progress made since 1994 in promoting and preserving the heritage of this country’. The minister added, ‘Transformation of the colonial heritage landscape is one of the biggest we face today, thus we have to at the same time embark on a radical socio-economic transformation programme to empower people with information and content that reflects their past’.

Currently museums are hesitant to evolve and adapt digitising technology as an aid to the practice of continual record management, which would prevent them from disintegration

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I have always believed that it is essential for people to reflect on their past in order to arrive at where they are in the present. I further believe that this

is the one way of preparing ourselves for the future as this ‘retro-analysis’ allows us to learn from everything we have been through. We can see what has been useful and can employ those lessons in preparing ourselves for what is still to come in our lives as individuals and as social collectives.

Last year South Africans celebrated 20 years of democracy in their country. They also went back to the polls – to vote for their future – and exercised their right to use the ballot box as a mouthpiece for their socio-economic and political aspirations. They did so with the full knowledge of where they were yesterday and how far they have come. It is with these memories, realities and wishes for a better life tomorrow that this country’s citizenry queued once again to honour their strides and commit themselves to their country’s future development and prosperity. Many observed this pilgrimage with full memory that there once was a time when some in the winding lines were not permitted to participate in this life-changing moment – and that now they can!

We do this with serious consideration of whom we believe best takes us forward to the promised land of the Freedom Charter, given the challenges that still lie ahead. These thoughts caused me to reflect on this epic journey as well, and in the process I discover I also retrace my own evolution through the ever-changing times of this country. Many steps have undoubtedly transformed how things used to be for me, and also for others in

a similar situation. My thoughts take me back to 1995 when I was told by doctors that I had been paralysed and would be confined in a wheelchair for the rest of my life. I remember the horror of realising that from that moment I was going to be defined as disabled.

I hated the idea and I hated the word ‘disabled’, and anything associated with disability. There was something negative about it all – and I still remember thinking that anything that started with the prefix ‘dis’ had negative connotations – disadvantaged, disempowered,

disrupted, disappointed, disapproved, disturbed, disbarred … disgusting, disastrous … dismal, dissed! I remember thinking to myself, ‘How could life deliver such a terrible blow and leave me on the sidewalk where only the forgotten belong?’ I still remember trying to force myself to search for a flicker of light at the end of this dark tunnel and finding none. This was a world of people without an identity – a community of no heroes, a cosmos of faded stars, a sector with no visible institutions, a land of the hopeless and a time dimension with no clearly defined tomorrow. I was only 23 years old and ready to vault for the clear blue skies. Suddenly my dreams and aspirations of a brighter tomorrow were dashed and vanished like snow before the summer sun.

FEATURE

Why I Celebrated 20 Years of Democracy in my Country

MUSA E. ZULU

My thoughts take me back to 1995 when I was told by doctors that I had been paralysed and would be confined in a wheelchair for the rest of my life.

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It’s said that time heals the wounds and today things are not the same – yet time alone cannot achieve this. On 20 April 2014 it was 18 full years since that accident. My journey through this period has had its share of hardships and breakthroughs. I believe that the socio-economic opportunities that came with my political freedom during the last 18 years have been vital instruments for my true healing. It is these pillars that have allowed me the opportunity to witness and be a part of so many unfolding changes. I feel I have to take it further, as I reflect on most of these changes; I conclude that as much as it was all ‘gloom and doom’ back in 1995, times were already, slowly, showing traces of the changes that were ready to happen.

As I consider these beginnings, I find myself believing strongly that I was paralysed at the right time – a year after my country ushered in a new era. An era anchored by a constitution that recognises the rights of all people, including people with disabilities. We are all seen as equal citizens before the eyes of the law, and in terms of access to opportunities for self and collective empowerment. Today, 20 years after the new beginning, I can sit upright and confidently testify that the birth of democracy has allowed me to see so much improvement in the lives, living conditions and status of people with disabilities in South Africa. I believe this is the main reason I once again woke up to be part of the long lines with other fellow patriots who gathered to cast their vote

as well.Let me take you back in

time. Back in 1995 the disabled sector and its people were almost invisible. Of course one could count on seeing a few destitute people with disabilities on street corners begging for a coin or leftovers from disinterested passers-by. Cultural stereotypes were so vicious that parents locked their disabled children behind bolted doors so they could not be seen by curious neighbours. Society sent us away to distant institutions, if not to run-down and ill-equipped Special Schools for Learners with Disabilities, where we would be buried away from reality. The concept of public space did not accommodate us and this was evident in the absence of available accessible parking bays, recreational facilities, transportation systems or even government plans to allow for our free association in our own communities. Hell, back then there was no labour Relations Act forbidding discrimination in the workplace on the basis of one’s disability, and employers did not even think twice to look us in the eye and say, ‘Sorry, we do not employ the LIKES OF YOU!’

It was a tough game that was even worse to play when it boiled down to matters of love. Very few abled-bodied men and women found it natural to nurture a loving and stable sexual relationship with a person with a disability, or even consider that it was something to learn. To them we were asexual creatures to be shunned and ridiculed, and there was very little available for us in terms of a sexual image

I believe that the socio-economic opportunities that came with my political freedom during the last 18 years have been vital instruments for my true healing.

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to be taken seriously by the opposite sex. Politicians regarded us as not part of socio-political discourse. Quite frankly, apartheid South Africa did not give a hoot about people in my condition, no budget speech or political report featured lines about my provisions.

How things have changed. Today we have a Department of our own, the National Department of Women, Children and Persons with Disabilities under the leadership of people with disabilities. Look at the budget that has been allocated by the present government for improving the infrastructure and teaching standards in most Special Schools for Learners with Disabilities around the country, and you will be pleased. This is not in urban areas alone, rural Special Schools have also received their fair share in the budget allocation. Visit Malezulu Special School near Saint Faiths in rural Ixopo district, located on the KwaZulu-Natal South Coast, and you will find a world-class structure that has just been completed.

The past 20 years of democracy have indeed ushered in a new dawn for children with disabilities in our society. These changes have further seen the

Department of Basic Education declaring 2013 as the ‘Year of Inclusive Education’. This is in line with the international community’s call to make education accessible to all learners. It is even more heartwarming to see these learners emerging from such institutions to pursue various studies in tertiary institutions (where bursary programs have been put in place for their further education) and later graduating into an open labour market that does not exclude them from their own choice of career development. Look at people with disabilities taking adapted public transport to buildings that are today bound by laws and regulations to strict standards of accessibility that meet their reasonable accommodation and sense of belonging.

Observe people with disabilities driving their own cars to various destinations of their choice, where accessible parking bays have been reserved for their convenience. Look at them emerging from their cars with pride and dignity into swanky shopping malls with their wives, husbands, lovers and children in tow. Listen to the little ones shouting for their Daddy or Mommy to get them this and that; we have now been defined as providers. These children only see a parent, a breadwinner and someone that can meet their young needs. Read

newspapers and there are stories about people with disabilities who are movers and shakers of our times: leaders, entrepreneurs, members of the judiciary, international celebrities, entertainers, political analysts, educators,

advisors, mentors and inspirational role models.

People with disabilities can see and have experienced all of these possibilities. Today you even find those who are currently receiving a government grant planning to substitute their incomes by applying for learnership programmes that are available in various public and private sector institutions, or even boldly starting their own businesses as entrepreneurs. They dream this possible dream because of the changes that have come about, the changes that could never have been possible had our country not transformed to embrace change and all our people’s civic liberties.

The truth is there are still challenges that people with disabilities face in our developing nation, but the situation is certainly much better than it was back in 1995 and before. Today we number ourselves with the rest and even dare to dream of being better than the best in what we do, and can do. It is wonderful how my sense of respect and belonging to this amazing community of people has grown over the last 18 years. I have seen them mobilising to solve their own problems and reaching out to their abled-bodied counterparts to teach them a few tricks about the beauty of commitment to the struggle for personal growth despite major obstacles.

It is because of all the positive changes and inspiration I have found in being a part of this family that I was among the first to rise with pride every day throughout 2014 to join my countrymen in celebrating the 20 years of democracy in my country. I did so with the full appreciation that today I am an enabled child of South Africa and a beneficiary of her freedoms, vast opportunities and endless possibilities.

Musa E. Zulu is an author, artist and

motivational speaker. He serves as

Creative Director at Valhalla Arts

(083 348 8729)

How things have changed. Today we have a Department of our own, the National Department of Women, Children and Persons with Disabilities under the leadership of people with disabilities.

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In 2014 SANS celebrates its 110th year, and while the society was founded in Cape Town with the aim of protecting and conserving our national heritage

throughout the whole country, today the KZN Branch is the last survivor. Natal has not infrequently trodden a different path; a tradition still proudly maintained by KZN and the current group of active and successful people who comprise the membership. AMAFA too maintains that tradition as a leading heritage body among government departments.

It is difficult to briefly pay tribute to the many people who have upheld these aims over the years. One person stands out, however: the late Dr Killie Campbell who unsurprisingly was deeply involved in the local branch of SANS in Durban. Her Herbert Baker home, set in unique and botanically significant gardens, is important in its own right, but until her death it was also a home and her residence. Killie Campbell welcomed and encouraged people of all races and from many parts of the world to this informal research institution, to study in what remains one of Africa’s most significant libraries. Tea time at Muckleneuk was an education, when scholars of all races could meet and exchange views and be enriched by this experience. Besides her patronage of people such as Barbara Tyrell, to whom we owe immeasurable gratitude for her priceless recording of the lives and traditions of the peoples of southern Africa, Killie Campbell and her family over many years counted the heads of the Zulu monarchy as friends. As a leading member of the Black Sash she was quite prepared to explain her views to the National Party Prime Minister of South Africa when he came to call.

SANS successfully persuaded the Durban City Council to preserve the Old Court House, which is now part of the Local History Museum, as well as the Robinson home, known as the Old House Museum. With Daphne Strutt as curator of the Local History Museum,

SANS was pivotal in the collection and provision of many of the exhibits and old photographs for that and other local museums. The preservation of Drakensberg rock art, together with the preservation of the Dlinza forest near eShowe, are further examples of the work of the KZN branch of SANS.

SANS continued to play a significant though changing role in the preservation of South Africa’s heritage in the 20th century. In honour of her work, SANS has since 1982 awarded the annual Killie Campbell Memorial Bursary to postgraduate students, enabling them to further their studies relating to KZN history. The Bursary for 2015 was an amount of R12 000.00, given to Pranitha Bharath at the SANS final meeting in 2014, appropriately held at the KwaMuhle Museum. Pranitha, who is a qualified History and English teacher, is carrying out research for her doctorate on the teaching of history in our modern society.

Thanks to the generosity of a donor who wishes to remain anonymous, Franco Frescura‘s book, Durban: Once upon a time, was published in 2013 under the auspices of SANS.

SANS continues to meet at the KwaMuhle Museum on the second Tuesday of each month for talks and discussions, with occasional visits to places of historical interest. SANS also distributes a monthly newsletter, thereby creating an awareness of our South African heritage which we endeavour to preserve. The society has a very active website designed to inform on a variety of events related to our history and culture.

The aims of SANS are clearly spelt out in its constitution. A brief synopsis of those aims includes

• to cultivate a love for and appreciation of the natural, historical and cultural heritage of South Africa and all its peoples

• to promote interest in and appreciation of those aspects of natural resources, history and culture which are important for all the South African people

• to give general support and publicity to the SA Heritage Resources Agency and the Amafa/Heritage KwaZulu-Natal in their task of preserving the natural, historical and cultural heritage of South Africa, and to support any other body or organisation engaged in, or faced with, a similar task.SANS’ role in 2015 will be one

of fostering greater cooperation with likeminded organisations and where appropriate, providing external support in the most appropriate form. SANS members have a wealth of information that can enhance what others provide, and those members are also keen to learn and benefit from groups such as KwaMuhle and from eThekwini’s other splendid museums.

Communication is, after all, an excellent way of enhancing the community and the acknowledgment of all our history is the way we pass knowledge to those who follow. The celebration of significant events will continue, as this enables us to share in and hopefully learn from the highs and sometimes lows of the past.

The South African National History Society IAN C. SMITH & HARDY E. WILSON


FEATURE

A personal recollection of Jeff Guy

My memories of Jeff Guy are as one of the best teachers I ever had, as well as a kind, generous and above all, a

funny man. I first met Jeff in 1994, when as a newly graduated Honours student I was presenting a paper at a history conference in Pietermaritzburg. Over the first two days of that symposium I watched with increasing concern how Jeff aggressively engaged the other participants on their papers, and imagined the ordeal of his scrutiny applied to my research. When my time came, though, along with the other young post-grads, Jeff was gently supportive of what we had done while firmly giving us good insights of where to improve our papers. His questions showed that he had read and understood our work, but Jeff saw no need to demolish us in any areas where he might have disagreed with us. He clearly wanted us to continue with our projects and build on the work we had started. It was an incredibly affirming experience that gave me confidence in my writing and confirmed my hopes of working in the field of history.

This was something I saw him do many times over the 15 years I knew him, because he was an intuitive and brilliant teacher – with the important proviso that to earn his support, his students were expected to do their share of the work. In my opinion, Jeff’s reputation for being grumpy or cantankerous with students was really derived from his impatience with those who had not fulfilled their end of the bargain. Even when I disagreed with him, which was the very next time we met, he engaged me in debate with respect and consideration for my views. The occasion was brought about by the publication of his article “Battling with Banality” in 1998, when Jeff wrote a critique of the historical-tourism industry developed around the battlefields of Zululand. At the time I was employed as a guide at Isandlwana and took the whole thing quite personally, enough to write a defense of my occupation which I sent to him. A few days later I was called to the telephone in the Lodge and was amazed to find Jeff Guy on the line. Telling me he liked what I had written, he invited me to attend a seminar on history and tourism in KwaZulu-Natal.

During the day that I spent with members of the Durban history department and representatives of the tourism industry, debating the crucial need for better historical context in battlefield tour presentations, Jeff completely persuaded me with regard to his viewpoint. At the end of the seminar he invited me to an end-of-year departmental

braai, where we continued the discussions over a few glasses of red wine. By the time we parted that evening he had convinced me to leave my job in tourism and apply for an internship at the Killie Campbell Africana Library. I was bowled over by Jeff’s sincere convictions, and how strongly he felt that I should pursue historical research as a career. When I was offered an internship at Killie Campbell the following year I had the chance to observe him at work, and saw the prodigious capacity he had for research and writing whenever he ensconced himself in the library reading room.

Assisting Jeff with requests for books and manuscripts from the stacks, as well as with other favours, and the inevitable invitation he always received to join the staff tea, gave us many opportunities for further discussions on the history of the region. I felt lucky to have these opportunities to learn from him at the library, so when Jeff offered me a job as his teaching assistant I immediately accepted. It was in this role, which he gave the official title of umfaan, that I learned the most from Jeff Guy. Although I was never formally a student of his, and he never graded any of my work, over the course of my three years’ work for him it felt as if I had gained another whole degree and learned

much about the world in a way I could never have expected.

My “classes” with Jeff were not confined to any traditional sense of space or time. He often announced the need for a walk on the beachfront, an activity he loved, and our conversations about coursework, his research or just plain gossip would take place during that time. Talking things through was one of his favourite ways of processing work; Colin Bundy has written about Jeff’s great talent as a raconteur. During the time I worked for him, it was my considerable privilege to hear him render oral “drafts” of two books, The Maphumulo Uprising and Remembering the Rebellion, with me as the audience for the story he would later write. Speaking for hours on end, he told me the story of the people and events contained in those texts. I had no opinion to offer on his work or this method, and he never asked for one, so I didn’t see myself as anything other than a listener. Which was enough for me.

As his teaching assistant I attended most of his undergraduate lectures and Honours seminars, where alongside the students I learned his often unique views on subjects and gained insights on teaching methodology at the same time. As our working relationship grew into friendship and deep affection towards him on my part, I was grateful that this great historian had given me the chance to be his student. Not that it came without a price, though, the pay was not great. Eventually I left the university for a research post at St Lucia Wetland Park, and Jeff groused that I placed “mere finances” above the important task of teaching the next generation of historians – and assisting him, of course. Our friendship weathered this change however, although he always made a point of telling me my successive places of employment were frivolous. He was delighted when I joined the staff of eThekwini Municipality’s Local History Museum in 2013.

Jeff Guy’s books, papers and lectures have given us a crucial perspective on the history of KwaZulu-Natal, which is his greatest legacy. He was not only a meticulous researcher and wonderful writer, though, he was also a delightful person. While we can turn to any of his texts to consult his views and appreciate his skills, his character is preserved in our memories of him. He was literally a great Guy, who will be sorely missed.

- by Steve Kotze

Jefferson John Guy Historian and gifted teacher,

13 June 1940 – 15 December 2014. (Photograph by kind permission of The Witness newspaper)

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Oral history serves a vital role in the context of local museums in South Africa. Not only as a means of recording the

memories of survivors and participants in a central event of apartheid-era violence, but also to serve as an educational tool for a younger generation of South Africans. The impact of a recent oral history project in eThekwini Municipality’s Mpumalanga community has been to raise the profile of the aged people who experienced this violence and survived. Young members of the community now also have a clearer idea of the events that took place more than 20 years ago. It is of vital importance that experiences of the violence are related by survivors, and not by static museum display texts.

Along with the rest of South Africa, political tensions rose within all sections of Mpumalanga township during the late 1970s and early 1980s, during the final decades of apartheid. From August 1985 a wave of widespread and deadly political violence consumed the township for the next seven years. During that time Zulu nationalists belonging to the Inkatha organisation and linked to the government, engaged in war with members of the progressive United Democratic Front (UDF), which was then effectively a proxy of the banned African National Congress

(ANC). Members of other progressive organisations such as Azapo were also targeted by Inkatha and the security forces that colluded with Inkatha.

The newly completed Mpumalanga Heritage Centre will complement seven existing sites of the Local History Museum and will serve a range of functions. These include a site of memory for the community of Mpumalanga, an educational resource, and an orientation centre for visitors. A process of ongoing consultation with the community and stakeholders, managed by the Local History Museum, has determined which aspects of the broad history should form focal points for content in the heritage centre. The Mpumalanga Heritage Centre has a responsibility to reflect two complex narratives; political violence from 1983 to 1992, as well as the 20 years of peace and democratic government that have passed since the end of violent confrontation, in a manner that

promotes social cohesion within the community that suffered this conflict.

Central to this process is the documentation and preservation of oral history concerning events at the end of apartheid in Durban, specifically at Mpumalanga township. The following article demonstrates the importance of oral history in local museums’ context of South Africa. Three important issues have emerged from the Local History Museum research conducted at the site: 1) Oral history is a vital means of

recording the memories of survivors and participants in a central event of violence in apartheid history.

2) Oral history serves as a corrective source of information to published sources containing certain inaccurate details.

3) Oral history also serves as an important educational tool for a younger generation of South Africans, who are able to hear historical accounts from the perspective of those who witnessed the events.

IntroductionProfessor William Beinart has pointed

out that violence was a normalised feature of life during apartheid in South Africa (Journal of Southern African Studies, 1992). For several years though, from 1987 to 1991, the KwaZulu-Natal township

Tragic Legacy In New Light

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THE ORAL HISTORY OF POLITICAL VIOLENCE AS AN EDUCATION TOOL AT MPUMALANGA TOWNSHIP

The impact of a recent oral history project in eThekwini Municipality’s Mpumalanga community has been to raise the profile of the aged people who experienced this violence and survived.

STEVEN KOTZE

For several years though, from 1987 to 1991, the KwaZulu-Natal township of Mpumalanga saw political divisions based on disputed views of Zulu social structure transformed into brutal and socially devastating forms of violence.


of Mpumalanga saw political divisions based on disputed views of Zulu social structure transformed into brutal and socially devastating forms of violence. In the period of transition at the end of apartheid under National Party rule to the establishment of democracy, this particular settlement was subject to harrowing killings of unprecedented intensity committed largely by young male political groups within the Inkatha on one hand and UDF/ANC on the other (Bonnin, 2007).

After attacks and reprisals reached a peak in the first half of 1990, a process to negotiate peace between the warring factions was cautiously engaged towards the end of that year. Over a period of two years leaders from within the community first established a truce and finally concluded an agreement that brought an end to open hostilities. The Mpumalanga Peace and Development Trust was created as part of that peace agreement (Innes, 1992; Boulding, 2000). The Trust has been instrumental in its motivation to build a heritage centre that commemorates those who died during the violence, and document the events of that era for the sake of posterity and for the youth of today.

Through consultations, the community and stakeholders have determined what aspects of the broad history should form focal points for the content at Mpumalanga Heritage Centre. The overview that follows below consists of topics that emerged from secondary reading on the political violence, which serves as context for the oral history recorded during interviews conducted with members of the community.

Background to Mpumalanga (1862-1968)

The township of Mpumalanga is situated on the former Methodist mission station ‘Peaceville’ established by Rev. John Allsopp on the farms Woody Glen and Georgedale in 1862 (Faith Marches On, 1956). Allsopp created a community of landowning African Christian converts (known as amakholwa or ‘believers’), who bought property from the missionaries. Land and ownership were central to the original settlement of Mpumalanga.

In 1913 the Natives Land Act restricted all new purchases of land by Africans to existing reserves, which were limited to only 50% of the arable land in South Africa for 85% of the population.

Most reserves only allowed communal tenure and very few reserves permitted individual tenure for Africans to buy land in their personal capacity (Beinart, 2013; Etherington, 2005). As a mission reserve ‘Peaceville’ allowed Africans to become landowners, which made it attractive to amakholwa who purchased property there in their own right (Laredo, 1968).

Combined with the particular legal status which permitted Africans to buy, own and lease land, the Methodist mission farm was also close to Durban and Pietermaritzburg, and near to the main transport route between these two towns. The kholwa mission ‘Peaceville’ enabled a

different set of living conditions to emerge among residents there. The Christian owners were not governed by the Natal Code, and women could own land too, while the local chief was elected by the community without holding hereditary office, as was customary in rural Tribal Reserves (Laredo, 1968; Marks, 1989).

These conditions attracted a growing community at ‘Peaceville’ mission during the middle of the 20th century. By the 1950s the community on Georgedale farm was divided into three groups, namely the original kholwa settlers who had been landowners since the mission was established, more recent arrivals who had

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also bought land in the mission and finally, their tenants. In order to coordinate the increasingly difficult question of land purchase, transfer and inheritance, in 1948 Georgedale residents formed the Bantu Land Owners’ Union (Laredo, 1968).

In some ways the terrible violence that erupted at Mpumalanga 30 years later can be traced back to disagreements over land management that arose in the mid-1950s. Other political changes, however, were the result of economic developments. Industrial expansion began in 1958 when clothing manufacturers moved their factories from Durban and Johannesburg to Hammarsdale. Trade union activity was introduced to the community for the first time in the form of South African Congress of Trade Unions (SACTU) (Bonnin et al, 1996).

‘Peaceville’ mission and the neighbouring industries of Hammarsdale were then identified by apartheid planners as a so-called ‘decentralisation point’, to draw African workers away from cities in an attempt to reverse the process of urbanisation. Land was simply expropriated from owners or tenants of small properties, with the promise of a house in the new township. A plan for the construction of 10 400 houses was completed at the end of 1966, and Mpumalanga township was formally created in 1968. According to Debby Bonnin, ‘The creation of the township and the new political structures that were put into place ultimately provided the basis for the support which Inkatha was to generate and then fight to maintain in the 1980s’ (Bonnin, 2007).

Youth, elders and political opposition (1968-1985)

After a decade during which resistance was forcefully suppressed by the

Nationalist regime and ANC leadership was imprisoned or exiled, during the 1970s another generation of activists rose to confront apartheid. In Durban workers embarked on the 1973 strikes in order to achieve a living wage, and three years later young learners around the country took part in an uprising against the discriminatory basis of Bantu Education (Brown, 2010).

A different political approach was also initiated in 1975 when Chief Mangosuthu Buthelezi founded the Inkatha National Cultural Liberation Movement, known as Inkatha (Maré and Hamilton, 1987). Due to Buthelezi’s former position within the

ANC Youth League, Inkatha was initially seen as an element of the progressive liberation movement. During the late 1970s however, it became apparent that Inkatha’s ideological stance was based on a narrow and exclusive version of Zulu identity, which strongly emphasised patriarchy and notions of customary respect (known as ukuhlonipha in Zulu).

When Inkatha was launched as a new political party in 1975 a branch was established at Mpumalanga (Mlaba interview, 2014). Leadership within this branch appealed to more traditional elements within the landowning elite of the former mission, and made efforts to bring the township under the broad control of Inkatha. In response the Mpumalanga Resident’s Association (MPURA) was formed partly to challenge

the idea that there was an overarching Zulu identity that all Zulu-speaking Africans subscribed to (Maylam, 1991). The Resident’s Association also represented the long established tradition of land owners of Georgedale and Woody Glen, who sought self determination and the right to elect leadership, in opposition to hereditary tribal leadership.

At the start of the 1980s, like much of the country Mpumalanga township was made up of a wide variety of diverse political and community organisations. Associations such as MPURA and trade unions operated alongside church groups and choirs, while outlets for political

expression were found in authorised organisations such as Inkatha and the Black Consciousness movement Azapo.

Meanwhile a variety of informal criminal organisations formed by young male gangs operated in commuter bus ranks and along footpaths, known by names such as Mapantsula’s, the American Dudes and other appellations (Khumalo, 2006). In response to increases in the criminal activity thriving at that time, groups of older men formed themselves into vigilante enforcers who were known as oQonda (meaning ‘to straighten up’) (Von Kotze, 1988). For many older residents the move from mission land at Georgedale, with its structure and ordered living, had been replaced with a widespread lack of respect (hlonipha) in Mpumalanga.

In some ways the terrible violence that erupted at Mpumalanga 30 years later can be traced back to disagreements over land management that arose in the mid-1950s

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The new Mpumalanga Heritage Centre,

which was completed in July 2014, and where the

oral history of apartheid- era political violence

will be used in exhibition displays.


In contrast with the older, patriarchal and tribal sense of ‘Zuluness’ advocated by oQonda, young and politically aware men in Mpumalanga were drawn to the principles of radical Black Consciousness they found in the Azanian People’s Organisation (Azapo). First founded in April 1978, but re-launched in late 1979 when its leadership was released from detention, Azapo offered a subtle and sophisticated analysis of the South African situation (Mkhabela, 1986).

Essentially, Azapo saw the struggle against oppression in terms of class, and their policies identified the vital point that certain Africans would collaborate with apartheid authorities if it served their class interests to do so (Lodge, 1983). This resonated among certain sections of the Mpumalanga community, particularly the youth from families excluded from the former land-owning elite of Georgedale and ‘Peaceville’ mission (Khumalo, 2006).

A branch of Azapo was launched at Mpumalanga in late 1982. The membership of this branch proved to be a particularly important source of new political ideas and class theory among the youth of the township. A year later the United Democratic Front (UDF) was officially launched in August 1983, although it had been operating in Natal since May of that year (Seekings, 2000). The UDF adopted the Freedom Charter, a statement of the aims for a free South Africa and basis for a democratic constitution, which it shared as a basis of policy with the ANC.

The increase in political activity in the early 1980s did not benefit Inkatha, which saw support eroding among older people who had voted for MPURA in recent township council elections; now the youth began participating in Azapo and UDF structures, which caused further losses to their membership (Khumalo, 2006; Bonnin, 2007). These circumstances led directly to the outbreak of terrible politically motivated violence in 1985.

Conflict and the outbreak of violence (1985-1991)

The incessant and devastating personal attacks and arson, which lasted over five years in Mpumalanga, form the centre of the oral history project co-ordinated by eThekwini Municipality’s Local History Museum. Interviews were arranged as part of the process to create the new Mpumalanga Heritage Centre, with

participation of all major parties involved except for former representatives of the South African Police (SAP) and South African Defence Force (SADF) who declined the invitation. By recording the testimony of participants and survivors of this late-stage apartheid violence the museum has provided certain unique insights to those events, as well as subsequent histories that have been written.

Tensions rose within all sections of Mpumalanga township during the course of 1984 and 1985, both as a result of general opposition to apartheid and the particular history of conflict over land that existed at Mpumalanga. On 5 August 1985 the Durban-based lawyer Victoria Mxenge was assassinated at her home in Umlazi, and youth across the province of Natal took to the streets in protest (Minnaar, 1992; Bell, 2003). After looting, robbery and arson followed in the wake of these protests, Inkatha leaders at Mpumalanga mobilised militia groups known as amabutho to protect their property and businesses. Road blocks were erected around the township and Azapo leaders from outside the area were detained for questioning by these unauthorised militia (Bonnin, 2007).

Within days the situation escalated and homes of prominent Azapo members were attacked by unidentified persons using petrol bombs. Although many young members of Azapo were determined to avenge these assaults on their fellow members, older comrades prevailed with a calming influence. After much debate it was decided that Azapo cadres would guard their response and only retaliate if their organisation suffered a death at the hands of Inkatha. An attempt at bringing peace to the community, with the formation of Black Unity Youth Association, was a short-lived initiative at this time (Bonnin, 2007).

Far more significant, towards the middle of 1986, was the formation of Hammarsdale Youth Congress, a group that became known as Hayco (Gumede interview, 2014). Largely made up of young men who were formerly members of Azapo, this militant organisation was determined to defend the youth from attacks by Inkatha. The creation of Hayco was essentially a catalyst for the violence that broke out the following year, as there now existed the possibility of confrontation between armed youths of the respective UDF-aligned and Inkatha factions.

According to a major academic study of these events, when the first death in this conflict occurred it appeared to be a case of mistaken identity (Bonnin, 2007). Debby Bonnin’s doctoral thesis describes how Hayco members were attacked by youths associated with Inkatha early in 1987, but states that Sthembiso Mngadi was killed in February after his attackers mistook him for someone else. The assassins had asked about the whereabouts of “a man in a brown hat”, which was an apparent reference to fellow Hayco member Vusi Maduna.

The five killers including a ‘political figure’ from Woody Glen, being driven by a local councillor in a yellow [Ford] Cortina, said they were looking ‘for a man in a brown hat’. They then shot and killed Mngadi who was wearing Maduna’s brown hat at the time.

On that day, as related in Bonnin’s thesis, Sthembiso Mngadi was wearing ‘his friend’s hat’ and was seemingly gunned down in the place of Maduna. This version of events is disputed by surviving friends and family of Sthembiso Mngadi, however. Several interviews conducted by the Local History Museum relate rather that Vusi Maduna was in fact a police informer and secretly a member of Inkatha who gave the brown hat to Mngadi as a marker that the killers used to identifying their target (Gumede interview, 2014; Mvelase interview, 2014; Majola interview, 2014; Matebe interview, 2014).

The increase in political activity in the early 1980s did not benefit Inkatha, which saw support eroding among older people who had voted for MPURA in recent township council elections; now the youth began participating in Azapo and UDF structures, which caused further losses to their membership

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Furthermore, Maduna is described as ‘Hayco treasurer’ in Bonnin’s thesis but almost 30 years after the events no person from Mpumalanga has any recollection of his holding this office. Instead, he is seen as an agent provocateur who led calls for the organisation to engage in arson and other attacks. In consultations with community members and stakeholders in the process to create the new Mpumalanga Heritage Centre there is widespread disbelief that Maduna is portrayed in an academic text as an office holder and innocent bystander in the death of Sthembiso Mngadi. The opportunity to present alternative versions of this central event in the Mpumalanga violence has formed a central theme in the oral history project conducted over the past two years.

In the week that followed the killing of Sthembiso Mngadi, three more Hayco members died at the hands of other unidentified assassins. The response from their UDF-associated comrades was now seen as unavoidable and Inkatha leaders were attacked at Clermont township near Durban, while the chairman of Inkatha from Woody Glen was killed in the middle of March.

The wider situation then rapidly deteriorated after a school athletics meeting between athletes from Hammarsdale, Wartburg, Camperdown and Inchanga in April 1987 became the scene of open violence (Bonnin, 2007). Athletes and their supporters were questioned aggressively concerning their political allegiance, and any UDF supporters or Azapo members were severely beaten. By this stage political activity had evolved into vicious confrontation, and the youth of Mpumalanga were no longer recognisable to their elders as factions turned upon one another. For the next three years Mpumalanga remained in the grip of violence that characterised the final phase of apartheid in South Africa.

The particular forms of violent clashes that erupted in 1987 and continued with increased force, divided the community into pockets of political loyalties which set entire sections of the township against one another. One of the most distinctive elements of this conflict was the absence of impartiality; literally everyone was forced to take sides regardless of their own privately held opinions. The simple fact of residence in one place or another largely indicated the allegiance held by the people living there, and exposed their families to indiscriminate attack from the opposing side. The division of ‘territory’ was a major element in this conflict (Majola interviews, 2014).

While earlier incidents of factional violence witnessed deaths by stabbing, soon after killings and attacks commenced at Mpumalanga more deaths by gunshot wounds were reported. Weapons were either rifles or handguns acquired through various channels or homemade pistols known as uqhwasha in Zulu. Proliferation of firearms at Mpumalanga was an indication of the deliberate hostility between respective groups at that time. There was also a marked increase in arson as the homes of opponents were set on fire, and the inhabitants fleeing the blazes were subsequently killed as well. Tragically, a sexual dimension of the violence was exhibited in the large numbers of rapes reported during the political violence as well (Bonnin, 2007).

As was the case in other parts of KwaZulu-Natal, Inkatha secretly requested military support in Mpumalanga from government security forces such as SAP and SADF (Luthuli interview, 2014; TRC transcripts, 1998). A covert process to provide Inkatha recruits with armed training was code-named ‘Operation Marion’ and resulted in numbers of so-called Caprivi trainees (named after the site of their training) participating in the violence (Luthuli interview, 2014; TRC transcripts, 1997). Regular detachments of

the SAP and SADF in armoured vehicles known as ‘Caspirs’ also provided direct assistance to Inkatha amabutho during assaults on UDF areas of the township (Lyster interview, 2014). The presence and actions of both army and police detachments, supposedly to prevent the worst violence, were largely a cause for fear among those communities opposed to Inkatha and the government.

Even at the height of the killings and torching of homes, people who lived through that war-torn time acknowledged the potency of history to record their ordeals. During consultations with community stakeholders during the building of Mpumalanga Heritage Centre, as well as in preparatory meetings for the oral history project, various individuals voiced the belief that by recording their testimony in partnership with eThekwini Municipality participants were fulfilling an undertaking on behalf of both those who died, as well as for future generations.

During her interviews for this project, Mrs Fakazile Mvelase commented that her final offering to the struggle for freedom in South Africa was the oral history she contributed to the museum. During the period of violence she was a senior UDF leader who became a target of several attacks, at her home as well as during the massacre at emaLangeni Cemetery, and one of her sons was killed in the fighting. She explicitly stated that ‘Now that I have told my story, I can die in peace’ (Mvelase interview, 2014). Central to her view is an appreciation that her account of events will be presented in the new museum for a younger generation to view and interrogate alongside any other sources and narratives that may be included.

Declaring respect for the historical record was reflected across the spectrum of former political foes interviewed at Mpumalanga. A poignant summary of the hardships of war was provided by an erstwhile opponent of Mrs Mvelase when he gave his own version of events. Mr Eugene Mlaba was a member of Inkatha, and his brother Sipho Mlaba was an important commander of the Inkatha amabutho or militia forces. When asked what key fact young South Africans should know about this conflict, Mlaba made the following comment:

When udlame (political violence) began, we on our side believed we were fighting for many important principles, which could not be compromised upon. Over time we justified all that happened with the conviction that the

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The particular forms of violent clashes that erupted in 1987 and continued with increased force, divided the community into pockets of political loyalties which set entire sections of the township against one another.


most critical issues were at stake. Gradually, death and war became all that we knew. The important principles and values we originally stood up to defend eventually disappeared, and all that was left was war.

War came to sour everything it touched in our lives, and nothing survived. In the end, things that were supposed to be a joy in life, like a marriage or the birth of a child, could not be celebrated because of the conflict. It simply destroyed all our hopes of happiness.

In that time my aunt and I were hiding in a dark house one night, while homes were burnt along our road. We promised each other that if we survived, we would tell the story of this war one day, so that others may learn as well. (Mlaba interview, 2014)

As in the case of Mrs Mvelase and others, Eugene Mlaba expressed great satisfaction that his narrative concerning the battles fought almost three decades ago would be preserved near the sites of this conflict. ‘Let the young people, and visitors from elsewhere, come hear what happened here from the mouths of those that saw it themselves,’ he added.

The peace process (1991-1993)Attacks escalated through the last

years of the 1980s, and the rate of deaths increased even further when political parties, including the African National Congress and South African Communist Party, were unbanned by President F.W. de Klerk in February 1990. Soon afterwards, South African Defence Force detachments that had sometimes acted as buffers between the warring sections of Mpumalanga were withdrawn – much to the horror of women in the township. This action was seen as a precursor to uncontrolled raids. What followed at the beginning of April 1990 was the last large-scale offensive on the UDF/ANC residential areas, resulting in more than 2 000 refugees fleeing their homes (Jeffery, 1997). Mpumalanga was largely deserted by its inhabitants and became a fully-fledged theatre of war for a number of weeks (Sunday Tribune, 8 April 1990).

In the midst of such awful violence, leaders on both sides of the political divide made a decision to re-establish peace talks that had stalled on various occasions in the past (Majola interview, 2014; Mlaba interview, 2014; Mvelase interview, 2014). Although this was a difficult process, the country as a whole was undergoing profound political change too. This time the peace dialogue achieved results. Inkatha and ANC endorsed a nine-point code of conduct drafted by the South

African Council of Churches, and only three deaths were reported during July 1990. Militia units of the KwaZulu Police and Caprivi trainees were withdrawn from Mpumalanga shortly after this and soon the death toll in the township was reduced significantly (Bonnin, 2007).

Towards the end of 1990 it was possible for a joint delegation of ANC and IFP leaders to visit the township, and during a meeting between Nelson Mandela and Mangosuthu Buthelezi it was decided to hold a joint peace rally on 18 May 1991 (Natal Witness, 20 May 1991). Slowly communities in different areas of Mpumalanga returned to life as the so-called ‘no go’ restrictions on the movement of people were lifted, schools were reopened and regular meetings took place between representatives of the two former enemy camps. In 1993 the negotiations were brought to a conclusion when the African Centre for the Constructive Resolution of Disputes (ACCORD) designated the community of Mpumalanga as the first recipient of its newly inaugurated Africa Peace Award (http://www.accord.org.za/apa/past-events/1993).

This final element of the peace process, namely the 1993 Africa Peace Award, also forms a contested piece of oral history for many interview subjects at the Mpumalanga Heritage Centre. The problem raised in this respect is the leading role that has long been ascribed to Meshack Radebe, an ANC politician and ‘peace negotiator’ along with Sipho Mlaba of Inkatha. Radebe was named as the ANC representative in the citation of the Africa Peace Award, but his connection with Mpumalanga was called into questioned during three separate interviews (Majola interview, 2014; Mvelase interview, 2014; Gumede interview, 2014).

Although Radebe belongs to the same organisation as the individuals who were interviewed, oral histories given by these three people offer significant variations from the familiar narrative that has been recorded in other sources. According to accounts related by these interview subjects, Radebe only became involved in the Mpumalanga peace process once the worst fighting had subsided and after numerous peace efforts had already been made. Although it is indisputable that the peace efforts he joined were ultimately successful, certain community members contend that Radebe’s association with the end of conflict is simply coincidental

and an accident of timing. All three remain inflexible on this point, that peace was made by the community of Mpumalanga themselves, after terrible suffering and pain, without ‘guidance’ from external leaders of the ANC.

During the interviews which form their oral testimony, Gumede, Majola and Mvelase were at pains to stress their awareness of how their account differs from the widely accepted and published narrative (interviews on 14 July and 17 July 2014 respectively). They would, however, prefer that this contested perspective be included in the Mpumalanga Heritage Centre. Since the time of conflict Deputy Speaker Meshack Radebe has maintained an influential 20-year political career in the region, and currently holds office in the provincial legislature. He was invited to present his account of how the peace of Mpumalanga was achieved, as part of the oral history project, but was unable to participate due to illness on the day of his interview.

ConclusionThe civil war endured by the

community of Mpumalanga from 1985 to 1991 remains a vivid memory for those who survived this conflict. More than 20 years since the fighting ended, there is also a resolve among survivors to record their experiences and subjective opinions regarding this terrible period in their lives. Although one of the participants is also writing a personal history of the political violence, the process of documenting oral history is regarded as the most effective way to preserve these personal recollections.

Furthermore, each of the participants who contributed an oral history to the project for Mpumalanga’s Heritage Centre enthusiastically endorsed the use of their statement as part of museum displays within the community. The interviews have been filmed and will be accessible to visitors to consult and compare in the completed heritage centre. While textual and graphic displays provide a summary narrative of what occurred in the violence, and supply statistics, representatives of the community will essentially relate their own contested accounts concerning their perspectives of a variety of incidents, some of which have been presented in this paper. The educational value of these testimonies in Mpumalanga is invaluable to this community.

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The Libraries and Heritage department of eThekwini Municipality was invited to participate in the 6th annual

Information Technology in Education (ITIE2014) conference, from 26 to 29 October 2014 in Changsha, China. The conference was hosted jointly by the Hunan Library, Library Association of Hunan Province, Evergreen Education Foundation (based in the US) and the Consortium of European Research Libraries. These conferences bring together researchers and museum specialists from within China and abroad, and are aimed at educators, library professionals and information science experts.

The ITIE2014 conference emphasised exchanging ideas, methodologies and

practical experiences of libraries and museums in China, Europe, the US and Africa relating to the conference theme: Local Culture and Oral History. As Durban’s Local History Museum is currently documenting oral history at Mpumalanga Township for a new heritage centre, a proposal for a paper was submitted to the organisers. The resulting research document examines the important role that oral history can play as

an educational tool, as well as research source material, in the context of local history museums.

As part of the conference activities, international delegates were also invited to participate in an oral history seminar at the National Library in Beijing on 19 October 2014. The guest speakers were Dr Don Ritchie, who is the Congressional Historian of the US Senate, and his wife Anne Ritchie, who is the archivist of the

Oral History Conference in Changsha, China

These conferences bring together researchers and museum specialists from within China and abroad, and are aimed at educators, library professionals and information science experts.

STEVEN KOTZE

A view of the enormous space covered by Hall 3 of the Xi’an visitor centre, which contains

thousands of terracotta warrior statues, many of which are still buried.


National Gallery in Washington DC, both of whom are experts on oral history. Chinese research institutes such as the National Library have recently begun major oral history initiatives, such as the China Memory Project, and value the advice and expertise that people such as Don and Anne Ritchie are able to share with them. The Mpumalanga Heritage Centre also gained benefit from the discussions, as the Local History Museum is still busy developing the Mpumalanga site. The oral history project there serves the important purpose of integrating community memories with published evidence on the political violence of the 1980s.

During the days between the seminar in Beijing and the start of the conference in Changsha, the Chinese hosts organised visits to the most accessible and significant local heritage sites. Situated on the vast expanse of Tiananmen Square is the National Museum of China, which was opened in 2011. This brand new museum is the largest in the world and covers 5 000 years of Chinese history, ranging from the start of agriculture in the Yangtze valley to the Communist Revolution and economic transformation of China in the 1980s and 1990s. As in the case of any comparable national institution, it is impossible to take in the entire scope of such a massive collection. Fortunately, each section is impressive and worthwhile seeing, so it is also impossible to be disappointed.

Although not entirely unexpected, considering China’s reputation for censorship and media control, sensitive topics were either left out of the museum narrative entirely or only dealt with in a cursory fashion. The exhibition on Modern

China for instance, which includes very detailed and graphic depictions of the Opium Wars fought against China by European governments and America in the 19th century, does not mention the tragic disaster of Chairman Mao’s policy of ‘The Great Leap Forward’ and the famine which came about as a result. The Cultural Revolution is only addressed indirectly in a section on the 1960s, where a small plaque states ‘China also endured many hardships during this time’, without providing any details, or any images.

The ancient heritage of China is less problematic in this regard, and the considerable achievements of Chinese culture are lovingly displayed both in the National Museum and the Imperial Palace Museum across the square, where thousands of visitors are able to see the splendour of the Forbidden City. Equally impressive is the massive scale of Tiananmen Square itself, which is the largest public space in the world and was crowded with Chinese tourists from all over the nation. Many of these domestic visitors came to pay their respects to Chairman Mao, entombed in the middle of the great square. A stereotypical view of Chinese culture as very orderly and

well organised is evident at Tiananmen, which can hold half a million people but did not appear in the least chaotic as huge crowds of people made their way through checkpoints and across the space in a very orderly way.

On the way from Beijing to the conference in Changsha, a city in the southern province of Hunan, international delegates also visited the early imperial capital of Xi’an. This city was the home of China’s first emperor Zhao Zheng, who unified the country and founded the Qin dynasty around 221 BC. In addition to being the first ruler of the country known as China today, he also gave China its name, although his reign is most famous outside the country for the spectacular manner of his burial. Surrounding his gigantic cone-shaped tomb mound an army of more than 10 000 life-size terracotta warriors were buried as symbolic guardians of his grave. This eccentric undertaking appears to have worked, as the emperor’s tomb has remained undisturbed for more than 2 000 years, while his underground warrior army was only discovered by accident in 1974.

The Qin emperor’s terracotta warriors are a UNESCO world heritage site and one of the biggest tourist destinations in all China, with good reason. The deep grave pits, filled with rank upon rank of reconstructed warriors, archers and horses are an impressive sight on their own, but the management of this delicate archaeological site is an absolute wonder to anyone working in the museums and heritage sector. During peak visitor seasons several thousand people from all over the world enter the park each day and are able to come within metres of the statues as well as dozens of scientists and technical staff busy restoring broken figurines. Not only is the park and its surroundings kept spotlessly clean of

The ancient heritage of China is less problematic in this regard, and the considerable achievements of Chinese culture are lovingly displayed both in the National Museum and the Imperial Palace Museum across the square, where thousands of visitors are able to see the splendour of the Forbidden City.

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Continued on page 72...

UMLANDO 201470

This paper coincides with a notable and action-packed year. One could be forgiven for dubbing 2014 a ‘Year of Remarkable Events’. We

started the year celebrating 20 years of democracy and freedom and at the same time, 12 years of the founding of the African Union. In the museums and heritage sector, we celebrated 68 years since the founding of the International Council of Museums (ICOM) and 37 years of International Museum Day. It is intriguing to note that heritage, often viewed as a monotonous and uninteresting field, has stood the test of time. When Dr John Hendrik Clarke said, ‘A people’s relationship to their heritage is the same as the relationship of a child to its mother,’ no-one knew that the South African Museums Association (SAMA) would still be on its feet and celebrating a 78th anniversary in the year 2014. Indeed, the decisive role that SAMA has played in increasing and diffusing knowledge of museums and art galleries in this country has not gone unnoticed.

Collections in museums and art galleries have nurtured a culture of resilience, since a significant proportion of collections continues to connect with patrons. While certain collections elicit negative responses from visitors, many continue to attract and arouse curiosity among other patrons. In South Africa, history and politics have played a pivotal role in teasing out mixed feelings from the public as far as museum exhibitions and collections are concerned.

South Africa’s past two decades have witnessed a plethora of proposals for new museums that chronicle the legacy of apartheid and the anti-apartheid struggle. In the past South Africa’s heritage was often associated with conservative politics and the preservation of a status quo. Conversely, recent years have nurtured heritage that is projected as a tool for social change and empowerment. The resulting tool is used in collaboration with the drive to create a socially cohesive society – crudely named ‘Social Cohesion’. In tandem with snags involved in creating that society, one is tempted to say that a key challenge in post-apartheid South Africa is to redress past injustices. Here museums ought to play a significant role in documenting the past, as well as providing a platform for discussing the country’s future.

One is then tempted to deduce that South Africa’s heritage has become an issue that is debated and often fiercely contested. Questions surrounding heroism and commemoration have become controversial and at times emotive to the extent that issues of Social Cohesion have become weak and have thus lost meaning in some heritage sectors. Perhaps what has weakened the drive for Social Cohesion is that it presents itself as a top-down approach, where current government programmes seek to redress past injustices through subjective selection of what they view as appropriate heritage. Heritage is often defined through history’s spectacles. Obviously, boundaries

between history and heritage are porous. But heritage is what needs to be celebrated, whereas history is what needs to be known as having occurred. In short, heritage needs to be viewed as an aspect of history worth celebrating, whereas pure history chronicles a sequence of events about our past. The question is: how subjective can heritage be?

Based on what has been discussed so far, one is tempted to assume that objects in our museums can be treated subjectively according to the mindset of the museum professionals and designers working with them. This may

Confessions from a Heritage Perspective

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COLLECTIONS AND THE EXTENT TO WHICH THEY MAKE CONNECTIONS IN SOUTH AFRICA

It is intriguing to note that heritage, often viewed as a monotonous and uninteresting field, has stood the test of time.


‘A people’s relationship to their heritage is the same as the relationship of a child to its mother,’

Durban System Exhibition: Most exhibitions

within Durban Local History Museums are

written in Enlish while a significant proportion of

visitors are Black primary school learners.


not feel relevant to visitors and non-professional viewers. Conversely, visitors’ preconceptions may act as a block to their understanding of the objects presented and the message that the objects are meant to illustrate or convey. South Africa is a diverse country and its past continues to haunt a significant proportion of its residents. Indeed, heritage has become a contested terrain in post-apartheid South Africa. This is especially so because historically, state museums and monuments either mirrored the colonial legacy or were tributes to Afrikaner nationalism and apartheid racial ideology. Currently, the future of apartheid-era museums, monuments, place names, signs, public holidays and government buildings is being debated, as the new government seeks to democratise heritage and offer fair representation to South Africa’s diverse cultures.

Depending on the type of exhibition erected, it is true that collections do make connections. For example, KwaMuhle Museum hosts a major attraction in the form of an exhibition titled The Durban System. The displays fill a large room and comprise well-researched texts, black and white photographs and a themed environment, which work together to detail this form of urban control. This system consisted of ‘influx control’, a municipal monopoly on the production of Zulu beer, the creation of beerhalls and segregated accommodation. Essentially, one needs to ask a question – who relates or connects to this exhibition? Is it adults who understand what happened in 1908 when the Native Beer Act was passed or youth

who need to learn what history has for us?Another example that speaks to

connections is that of Mkhumbane Gallery. The Gallery displays photographs taken by S.B. Bourquin, who served as the Director of the Department of Bantu Administration from 1953 to 1973. A significant proportion of these photographs relates to the forced removal of people from Mkhumbane, the role and function of the Department, as well as the development of townships like KwaMashu, Umlazi and their surrounds. As a result, a significant proportion of visitors who reside in these areas connect with the pictures and understand the forces that led their forefathers to desert an area just

seven kilometres from central Durban to relocate in areas that are more than 25km away from the city. Likewise, those who reside in areas that appear to be buffer zones between the city centre and African townships understand the processes that led to this situation.

Another feature at KwaMuhle that yields connections is the courtyard where a sculpture called ‘The Shadows of the Past’ by Durban-born artist Ledelle Moe occupies the eastern section of the courtyard. Three naked figures sit, looking out onto the courtyard. They represent migrant workers: their nakedness refers to a lack of protection and the sitting posture is one of waiting. The figure on the left represents a migrant worker reflecting on his experience, while the middle and right-hand figures represent two migrant workers in conversation. What disturbs me most, though, is that more African than white visitors connect to this sculpture, as Africans (especially the elderly) personally went through the Native Administration Department’s humiliating system in the early 1990s. Again, visitors from abroad often appear to demonstrate a deep interest in the sculpture, whereas some South African whites rubbish it.

While it is true that collections do make connections, the contrary also holds true. The following list, although not exhaustive, illustrates a few issues that testify to the contrary: Geographic representation and ethnicity; Language; Politics and Age.

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Native Land Act 1913 Exhibition: This is an exellently researched exhibition. However, Black primary

school learners and unlettered elders find it difficult to connect with it.

UMLANDO 201472

Against the challenges mentioned above, heritage practitioners need to galvanise meaningful strategies to utilise museums as bastions of social cohesion. A very thorny issue, however, is that of measuring history when collections and exhibitions are researched – how far back do we have to go to tell our history? We often operate on the premise that conservation of collections and their public presentation puts museums at the interface between cultural past and a contemporary public, often not only a spectator but also often an unconscious actor in his or her own culture. More often than not objects in museum collections play a historical drama which the public witnesses as spectator. I assert that context and meaning need to be revealed in order to connect the public to these collections, but some collections tend to draw negative feedback from certain visitors while eliciting interest from others. In South Africa this trend is propelled by our country’s past wherein the oppression of one race by another fuelled racial polarisation and cultural diversity.

For an example, KwaMuhle Museum currently hosts an exhibition about Andrew Zondo, who bombed a centre in Amanzimtoti in 1985. White South African visitors have called him a killer, whereas tourists from abroad were interested in why he did it. Conversely, Black South Africans call him a hero. This then begs the question of ‘how far back do we have to go in history when we design our exhibitions?’ As mentioned earlier, there is a call to create a socially cohesive society in South Africa. Should we limit our research and collections to within the 20 years of democracy or do we need to treat museums as both cultural, societal databanks made from material remains of the past, and theatres of history’s reconstruction?

The language used in our museums can also raise eyebrows as far as connections are concerned. Visitors to our museums vary widely in terms of race and age. KwaMuhle Museum in Durban hosts a significant number of Black primary school learners, but the medium of communication used in displays is English. To what extent do Black primary school learners become connected to exhibitions at museums if the medium used is foreign to their understanding? Moreover, museum practitioners are inclined to show off and can end up using academic jargon to impress. Museums should not be administered as institutions of higher learning. It is always important to know your clientele before you design exhibitions. If jargon is used exhibitions lose the connections they are designed to embrace.

The question of language also varies depending on the age of visitors. This is true in the sense that children who visit the Natural Science Museum exhibit more fun than those visiting Local History Museums. When kids interact with stuffed animals they seem to derive more pleasure than from listening to stories relating to forced removals, apartheid or the arrival of settlers in South Africa. So, should we take adults to Local History Museums and kids to Natural Science Museums? The answer seems to be a resounding NO, as we want to treat museums as vehicles to play a significant role in documenting the past, as well as to provide a platform for discussing the country’s future.

Another matter that could possibly taint the connection between the public and collections in museums is that of politics. Prior to 1994 political office-bearers used certain collections and exhibitions to preserve the status quo and highlight the supposed superiority of one race over others. In recent years similar trends have surfaced in the form of exhibitions dedicated to struggle icons. To what extent are politically motivated exhibitions connecting to the wider public? One can safely say that history and politics in South Africa appear to be allophones of the same phoneme (izithupha ziy’ emasini). I trust that this constitutes a good measure of contribution to my understanding that, in the words of Dr. John Hendrik Clarke,

History is a clock that people use to tell their political time of day. It is also a compass that people use to find themselves on the map of human geography. History tells people where they have been and what they have been. It also tells people where they are and what they are. Most importantly, history tells people where they still must go and what they still must be.

Essentially, there seems to be a thin line between exhibitions that narrate history and those that promote certain political ideologies. The question is, where and when do you draw the line? Obviously, exhibitions should not be designed in a politically partisan fashion as they run the risk of alienating visitors who subscribe to opposing political viewpoints. Those in power at any given time are inclined to use anything to ensure that their party gains votes in the next elections. We cannot run away from the fact that South Africa boasts a divided and unstable past. It is only in the past two decades that we speak of democracy and freedom in the country.

This is an edited version of a paper that was delivered by Bonginkozi Zuma at the South African Museums Association 78th National

Conference in East London, on 6 November 2014.

FEATURE

Continued from page 69...

litter, the entry ticket also includes a filling and tasty meal. Visiting Chinese cultural sites offers many lessons for heritage sector professionals.

On 26 October delegates arrived in Changsha for the ITIE2014 conference, which lasted for the next three days. While China has a written culture that stretches back to the Shang era more than 3 000 years ago, the concept of oral history interviews is a more recent development. During the past 30 years many traditions and minority cultures in China have undergone pronounced changes, and oral history is now being used for the first time to document these customs and memories. Some researchers are also using the techniques of oral history to investigate more controversial topics such as the Great Famine (1958-1960) and Cultural Revolution (1966-1976). The conference in Changsha was designed to give Chinese oral historians an opportunity to demonstrate their own work, as well as learn from work being done elsewhere.

The research paper on Mpumalanga’s oral history of political violence generated considerable interest from the Chinese audience, many of whom were surprised that a topic of this nature was undertaken at a government museum. Many of the other papers provided thought-provoking insights and suggestions for further projects of this nature, as well as useful contacts for the research department at the Durban Local History Museum. After 11 very busy days in China, the seminars, conference and tours finally came to an end and delegates returned to their respective home countries with a great deal more knowledge on oral history than when they arrived.

The paper presented by Steve Kotze at the ITIE2014 conference is published

on page 68 in this edition of Umlando.


Adam Habib demonstrates the principle of speaking truth to power in his new book, South Africa’s Suspended Revolution: Hopes

and Prospects. It is a well written, easy to read analysis of South Africa’s democracy. Habib’s knowledge of South African politics, foreign policy and global politics, together with his critical engagement with academic analyses on South Africa’s democracy makes reading this text an enriching experience. The book examines a wide range of issues such as governance, political accountability and service delivery, as well as inequality, the tripartite alliance, civil society and foreign policy. Habib essentially provides a context for democracy within South Africa’s internal power relations and global politics.

The introduction whets the reader’s appetite with dramatic episodes from South Africa’s democratic history. The firing of Deputy President Jacob Zuma in 2005, the overthrow of President Mbeki in 2008 and the attempt to unseat President Zuma at the Mangaung Conference provide a useful backdrop for Habib’s analysis of politics in post-apartheid South Africa. Habib then examines the construction of the post-apartheid state, the lack of political accountability and the service delivery crisis in Chapter Two. He is critical of the government’s lack of accountability with regard to its poor service delivery. This is due in part to the electoral system, the lack of a viable opposition party, the particular character of affirmative action, corruption and cadre and factional deployment. Habib concludes the chapter by offering solutions to the problem.

The third chapter focuses on the shift in South Africa’s economic policy. Habib argues that it was the Growth, Employment and Redistribution Strategy (GEAR) which brought

bookreviewsSouth Africa’s Suspended Revolution: Hopes and Prospects. Adam HabibPublisher: Wits University Press

Place of Publication: Johannesburg, South Africa

Date: 2013

Review By: Thevan Harry

UMLANDO 201474

about the downfall of President Mbeki. GEAR, which was adopted during Nelson Mandela’s presidency, brought about economic growth. However it left millions of South Africans unemployed, and denied basic services to South Africans who were unable to pay, alienating the ANC’s alliance partners. The ascendency of Jacob Zuma saw a shift to the left with the adoption of the New Growth Path and the Industrial Policy Action. Habib brings to the fore the contest between various blocks within the ANC over the shape and structure of economic policy. He is critical of President Zuma’s lack of leadership in providing direction with regard to economic policy. Habib notes that the shift to the left has not brought any real gains for the poor. Furthermore, he states that the inability of government to address the challenges of unemployment, inequality and poverty will add further to social polarisation and political instability.

The next chapter examines the prospect of a social pact between labour, business and the state. In accounting for the failure of social pacts in the 1990s Habib lays the blame on the shift in the balance of power between constituent parts of society. He argues that unless there is parity in the leverage capacities of business and labour, a social pact for transformation will not be successful. Enrichment of a political elite and the state’s inability to manage popular expectations are seen as mitigating against the formation of a viable social pact. Habib then looks at civil society, commenting that civil society plurality provides the checks and balances necessary for

consolidating South Africa’s democracy. While some civil society organisations have an adversarial relationship with the state, leading to conflict, others are more collaborative. For Habib, this signifies political maturity and is cause to celebrate. He also examines various definitions of civil society and traces its development in South Africa

Chapter Six focuses on South Africa’s foreign policy, which Habib believes is shaped by the character of the political elite. During Mbeki’s presidency foreign policy emanated from the Presidency and was only relocated to the Department of Foreign Affairs when President Zuma took power. Habib examines South Africa’s role within strategic alliances like the Brazil, India South Africa forum (BISA); the Brazil, Russia, India, China and South Africa forum (BRICS), and within international institutions like the United Nations and International Monetary Fund. He is critical of the shift in South Africa’s foreign policy, particularly the trade-off between human rights and attempts to effect reforms of international institutions. South Africa’s failure with regard to foreign policy stems from the small leverage it holds in the international arena and the inability to sell a strategy.

The penultimate chapter is entitled ‘What is to be Done?’ Habib examines how challenges can be addressed through a cohesive political programme. Central to these challenges is reconfiguring the balance of power to make the elite accountable to citizens. Instituting electoral reforms and a viable opposition party are seen as ways to reconstitute

power relations. Habib, however, feels there is a lack of the leadership required to engage in the process of reconfiguring power relations at all levels in society.

The conclusion questions how academics and the intelligentsia can lay the foundation for a more inclusive democracy. In this section Habib critiques a selection of works on South Africa’s democracy. Habib holds the principle that reconciliation and justice consitutes man innovation in the experience of democratisation.

This book is a joy to read and certainly confirms Professor Adam Habib as one of South Africa’s premier social, political and economic commentators. While his book acknowledges some shortcomings and challenges facing South Africa, Habib’s analysis provides the reader with optimism.

BOOK REVIEWS

Msunduzi Museum (incorporating the Voortrekker Complex)

The museum was founded in 1912 and depicts the heritage of the different culturalgroups of KwaZulu-Natal. Voortrekker history is displayed in the Voortrekker Complexwhich includes the Church of the Vow, Andries Pretorius House and E.G. JansenExtension. The main building, formerly the Longmarket Street Girls' School, housesa variety of exhibitions including 'Tapestry of cultures – our diversity is our pride'exhibition, history of Pietermaritzburg' and 'Birth of Democracy' exhibition, supplemented by a Hindu Shiva temple, traditional Zulu home, herb garden and Discovery Centre. Displays on the Anglo-Boer War can be seen at the VoortrekkerHouse in 333 Boom Street. The museum also offers a variety of educationalprogrammes. An outreach programme in which various crafts are taught is offered.

Ncome Museum and Monument Complex

Ncome Museum is located 43km from Dundee on the R33 to Vryheid.The museum is named after the river known as Ncome in isiZuluor Bloedrivier in Afrikaans, meaning Blood River. The site witnesseda major confrontation between the Voortrekkers and amaZuluon 16 December 1838. The museum offers a reinterpretationof the 1838 confrontation and exhibits on Zulu and Sothoculture in general. The Museum regularly hosts culturalevents in partnership with local communities. The facility is being upgraded to include a picnic site,library, restaurant, multi-purpose hall and Zulu hutsfor tourist accommodation. The museum alsooffers guided tours and educationalprogrammes.

Tel: 034 271 8121Fax: 034 271 8124E-mail: [email protected] daily 08:30-16:30

351 Langalibalele Street, PietermaritzburgTel: 033 394 6834/5Fax: 033 394 6797www.voortrekkermuseum.org.zaHours: Monday to Friday 09:00-16:00, Saturday & Public Holidays 09:00-13:00 Reference library and internet caféMonday to Friday 09:00-16:00

The book examines a wide range of issues such as governance, political accountability and service delivery, as well as inequality, the tripartite alliance, civil society and foreign policy.


This biography written by Cape Town based Irish journalist Fiona Forde and published when he was still leader of the ANC Youth League takes

us through Julius Malema’s life from his birth on 3 March 1981 to Florah Malema, a single mother in the town of Sheshego, Limpopo province. Julius had a tough childhood; his mother worked long hours as a domestic worker and he spent most of the time with his grandmother in a two-bedroom house. Julius frequently felt obliged to knock on neighbours’ doors just to find something to eat for him and his family. The house was crowded, with insufficient sleeping space for him and all his cousins, so he slept on the floor. Forde also highlights Malema’s poor schooling, and the fact that he received a substandard elementary education, and was later forced to re-write his Matric.

The difficulties Malema faced became part of his journey in the ANC, which he joined very early. At the age of nine, he joined the “Young Pioneers”, a youth segment of the ANC during the Apartheid years. Soon after, he began training in the use of firearms and assembling Molotov cocktails, among other militant activities. By 1997 he had joined COSAS and was elected as provincial secretary in Limpopo. It is evident that from a young age Malema was susceptible to “inappropriate behaviour”, leading to disciplinary action. When he was still the provincial secretary of COSAS in 1998 he described Joe Phaahla, then MEC for Education in Limpopo, as “contraception to transformation”. Despite ANC attempts to rein Malema in, he successfully ran for national president of COSAS in June 2000.

When Malema’s term as COSAS president ended in 2003, he was taken under the wing of Winnie Madikezela Mandela, who became his mentor. Malema challenged Harris Rikhotso for the position of provincial secretary of the ANCYL in Limpopo. During this time many ANCYL members became concerned about macro-economic policies being introduced by then president Thabo Mbeki. Malema’s terms of office and forthright views increased his power base. He did not confine himself to the ranks of the youth, but mingled closely with the provincial leaders of the ANC and was exposed to opportunities that came with party politics, using them to his advantage.

Before Jacob Zuma’s victory at the ANC conference in Polokwane during December 2007, Julius Sello Malema was a virtually unknown figure in South African politics, outside Limpopo province. After the April 2009 general elections and Jacob Zuma’s election as president, he became a household name. Malema was a key advocate for Zuma, campaigned with him and was elected as the ANCYL president in the same year. In this position he became one of the most contentious and ridiculed figures in South African political history. Malema’s rise to fame has been swift; his outspoken commentary on the African National Congress and merciless prodding of previously taboo topics such as land reform and nationalisation has brought him domestic and international attention.

The author closely examines the internal ANC dispute, and Julius Malema’s involvement in it, when Thabo Mbeki was “recalled” as president, opening the way for his rival and successor Jacob Zuma. Malema played a big role, influencing the ANC youth to support that decision. The political shift within the ANC that occurred in 2007 is portrayed as a crisis that will affect the leadership of the ANC for years to come. Julius Malema and Jacob Zuma are

An Inconvenient Youth: Julius Malema and the New ANC

Fiona Forde

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Place of Publication: Johannesburg

Date: 2011

Review By: Sinehhlanhla Malinga

UMLANDO 201476

both described as “charismatic politicians who know how to use populism to their benefit”. This is evident in Malema’s journey within the ANC. An excellent example is the his campaign to become COSAS president, when the provincial chairperson of COSAS in North West province, Kenny Morolong, already had the support of most COSAS branches from all nine provinces and was their preferred candidate. Despite evidence that Morolong would win the race, with six provinces behind him and Malema left with only three provinces, in the run-up Malema turned the tables and “won” the presidency of COSAS in a disputed election. Once in this post, he was never afraid to bring attention to himself, leading a violent COSAS march through downtown Johannesburg against the Department of Education. It important to note that authorities forbade the march, which was against a ruling that all school gates should be locked during teaching hours to prevent crimes on school premises, but Malema encouraged thousands of students to defy the order and go on a rampage.

His role as provocateur increased during Jacob Zuma’s legal battles when Malema stated that he would “kill for Zuma” and caused embarrassment for himself as well as the Zuma camp when he sang the anti-apartheid song “Kill the Boer” at a rally. Forde explains how Malema felt free to make anti-white comments and called for redistribution of wealth during this time due to his many powerful backers within the ANC. Malema’s allies did not necessarily agree with him, but they also did not move to stop him. It seemed that while his controversial actions upset many; he could do no wrong as far as the ANC was concerned. During the hate speech trial, while Winnie Madikezela Mandela stood by his side for the nine days of the hearing, Malema made politically insensitive comments and outright attacks on political opponents, but the ANC leadership simply ignored his behaviour. At the same time, many moderate South Africans worried about the ANC’s motives in supporting Malema. The book continues with an account of how he became a major figure in the politics of the ANC, but not in the way his followers expected. Instead of being a dedicated Zuma supporter, Malema made a name for himself by manipulating divisions within the ANC and fanning flames of dissatisfaction among the

young and poor. This ultimately earned him expulsion from the ANC, the party that created his political career.

As fast as changes occurred in Malema’s political life, there were also rapid changes in his personal circumstances, also going back to the year 2006. This year marked one of the best and worst years of his life, as he fell in love and fathered a child, but lost his mother at the same time. It is evident from the interviews in this book that Julius Malema may be hardheaded in politics, but he holds a special place in his heart for his family and the death of his mother tore him apart. According to Fiona Forde, “He had sailed through life without any real check on his emotions, and his mother’s death left him reeling.” Malema mourned for his mother for next few months, until he received news that the mother of his child was in labour and he feared the worst during the drawn-out childbirth. Malema prayed for God to save them and when his son came into the world he revealed that softer side of his character only visible when he speaks about his family; when there is no trace of aggression or bitterness in his voice.

As Malema’s political power increased, so did his wealth and the ANC never questioned how he made his money, despite evidence that it did not come from the salary paid to him by the organisation. When the author asked about this sudden affluence he replied, “The ability to make business is one’s willingness to go and kick doors, and that’s what I have done in the past.” Apart from this statement, Malema never answered the question of how he makes and accumulates money, but the author associates him with tender deals; while no one can be sure if he really was involved with those deals, he faced corruption charges in 2010.

When Malema started making a name for himself, the question arose of what the ANC was going to do. The author points out that instead of charging him, the ANC always shielded him and somehow the corruption charges against him were dropped, in the same way as the previous hate speech charges. To outsiders, it seemed that the ANC silently approved of his behaviour, but it was only a matter of time until Malema’s unbridled attitude would take him beyond the ANC’s tolerance. In the previous two years, Malema had gone too far, too many times. The party finally began to take action against its youth leader, but not

for the reasons that everyone expected. Malema was not in trouble because of hate speech or for attacking journalists and rival politicians, but for attacking his old ally, President Jacob Zuma. When Malema attended a discussion on “Indigenisation” in Harare during 2010 he wore a T-shirt adorned with President Mugabe’s face and praised the Zimbabwean president for taking the land back from the whites, as well as for “nationalisation” of mines. This was the first incident where Malema’s actions were punished by the leadership of the ANC and he was fined for bringing the ANC and the government into disrepute.

It later became obvious that Malema did not take his punishment seriously because he continued to comment unfavourably on the ANC’s foreign policy in Libya, Swaziland, Côte d’Ivoire. He widely criticised the dangers of “re-enforcing British and American imperialism” by maintaining close relations with the West, and was called into order by the ANC for these comments. But Malema went further still, making comments on the internal politics of Botswana and this turned out to be the final straw for the ANC leadership. As his comments on Botswana were seen as thinly veiled criticisms of and accusations regarding President Jacob Zuma’s leadership, Malema was brought before a disciplinary hearing and accused of “sowing divisions” within the party and again of bringing the party into disrepute.

When this book went to print in 2011 Malema’s future within ANC was complicated and he still faced internal disciplinary action. Malema quoted Nelson Mandela when questioned about his future saying, “Difficulties break some men but make others, no axe is sharp enough to cut the soul of a sinner who keeps trying, one armed with the hope that he will rise even at the end.” He clearly envisaged his continued rise at the end of it all. Two years later, Malema is an opposition MP causing endless trouble at the very seat of government, in Parliament. The latest instalment of his fascinating political career has just been published by Fiona Forde under the title, Still An Inconvenient Youth, Julius Malema carries on.

Forde, Fiona. An Inconvenient Youth: Julius Malema and the ‘New’ ANC. Johannesburg: Picador Africa, 2011

Samantha M. Crowell. The Rise of Julius Malema. Wellesley College 2012

BOOK REVIEWS


“Throughout history, only a small number of people have done the serious thinking for everybody.” John Brockman

Thoughts on the New South Africa is an articulate collection of essays by one of South Africa’s leading academics. Published posthumously, the essays deal with a range

of issues from the crisis in education to the question of race and racism. The book is divided into three parts. Part one, entitled “Strands of Struggle”, is a reflection of the people and institutions that influenced Neville Alexander’s political and intellectual development. A feature of post-apartheid historiography is that not enough attention is given to various progressive institutions which also fought an oppressive system. Alexander acquaints his readers with organisations like the African People’s Democratic Union of South Africa (APDUSA), Non-European Unity Movement (NEUM), Teachers’ League of South Africa (TLSA), Cape Peninsula Students’ Union (CPSU) and Society of Young Africa (SOYA). The author also acknowledges the contributions made by activists like Livie Mqotsi, R.S. Cana, Ali Fataar, Jane Gool, I.B. Tabata, Dora Taylor, Wycliffe Tsotsi, Tshutasha Honono, Ben Kies, Joyce Meisenheimer and Minnie Gool (also known as Mrs Fredericks). The latter left a lasting impact on Nelville Alexander. Though he never met Steve Biko, his admiration for the Black Consciousness leader and the Black Consciousness Movement is reflected in the book. Alexander writes

“The events recounted above bring me to reflect on one of the most significant practical political lessons of the Biko generation. To put it in a nutshell: they taught us that the struggle for liberation has to encompass all dimensions of society and of the individual.”

Part two of the book is entitled “Continuities and Discontinuities – Transitional Questions”.

South Africa, according to Nelville Alexander, is in a crisis. Though there are many “Good News Stories”, historical and structural facts bear testimony to a crisis in leadership. Evidence of the crisis is to be found in the growth of inequality, electricity shortages, political power crises, greed, corruption and the abuse of children. A separate chapter is reserved for the crisis in education.

Alexander draws a distinction between desegregation and integration, arguing that there has been no integration in schools and tertiary institutions. Racial prejudice still persists in schools. By posing a number of critical questions Alexander forces the reader to ponder whether the education system has been sufficiently transformed. Possible solutions to the crisis lie in teacher training and development, management training, language policy, early literacy pedagogy, learning and teaching support material and finally on-site support for teachers. Among the practical steps he envisions in making the education system function better include a large-scale translation programme, adult literacy projects and community reading clubs. Perhaps what Neville Alexander is best known for is his writing on the language question. He locates the dominance of English as a medium of instruction within the context of English being the language

Thoughts on the New South Africa Neville Alexander

Publisher: Jacana Media

Place of Publication: Auckland Park, South Africa

Date: 2013

Review By: Thevan Harry

BOOK REVIEWS

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of colonialism, empire and globalization. An importance aspect of his discourse on language is Alexander’s advocacy for the use of mother tongue languages as medium of instruction, and the need for a democratic language policy to consolidate and expanded the gains of democracy.

In part three, entitled “Nation Building on a Dying Culture – Rainbow or Garieb?”, Neville Alexander poses two important questions namely: ‘whether the perpetuation of racial identities and race thinking are consonant with the nation building objective of realizing a non-racial South Africa; and whether affi rmative action and black economic empowerment….are indeed what the struggle for liberation was about’. His commitment to non-racialism comes to the fore in this section. He opposes programs that are based on racial categories. Among Alexander’s solutions are class or income based programs, getting people to realize the non-racial values enshrined in the constitution and the appointment of civil servants who are

profi cient in one or more indigenous African language. Nelville Alexander also speaks out against Afrophobia and extravagance of the elite.

South Africa needs academics and writers of the caliber of Neville Alexander. He engages many of the issues confronting South Africa with the honesty needed to promote dialogue, reconciliation, social cohesion and nation building. M. Scott Peck wrote “The truth is that our fi nest moments are most likely

to occur when we are feeling deeply uncomfortable, unhappy, or unfulfi lled. For it is only in such moments, propelled by our discomfort, that we are likely to step out of our ruts and start searching for different ways or truer answers.” Thoughts on a New South Africa forces readers to confront those uncomfortable situations. It’s only by confronting those uncomfortable situations that true liberation can be achieved.

“The events recounted above bring me to refl ect on one of the most signifi cant practical political lessons of the Biko generation. To put it in a nutshell: they taught us that the struggle for liberation has to encompass all dimensions of society and of the individual.”


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Umlando Issue 1 2011 Umlando Issue 2 2011

Umlando Issue 3 2012 Umlando Issue 4 2013

If you would like us to send you a PDF of any of these past Umlando issues, please write to the Editor.

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UMLANDO 201480

1 A publication produced for the Nat Nakasa: A Native of Nowhere Exhibition. Local History Museums, Durban. 2014

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