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The Invisible War.
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Cedric Offline

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The Invisible War.

In chapter 2 of the “If you don’t like it here, Leave” manuscript I link the inability to control anger to the ‘Lost Generation’, let us have a look at the Lost Generation, Chapter 6:

Extracts - Chapter 6 & 7 of the manuscript, “If you don’t like it here, Leave”

The invisible War

I now understand the ‘survival chain, my ‘survival chain’, and Jabulani’s triangle has become our ‘survival triangle’, and we now take a brief look at the ‘invisible generation’ in order to expand on the mindset that is contributing to the trigger, that results in the disaster.
“But Cedric, we had a peaceful transition, we avoided civil war, you don’t know what you are talking about.”
In 2007 I would have agreed with this sentiment, I would also have branded the conflict that took place during the 1991 to 1994 period as ‘almost a civil war’, till I started to talk to those involved in the war, the ‘invisible war’, the war we could not see from our simulator, and the damage we still do not see from inside our simulator.
“Cedric, why do you call it the ‘invisible war’ you just weren’t there, I was never involved in the politics, or the fight, but I nearly died three times.”
“It is in the middle of the night, we are all asleep, ‘KNOCK, KNOCK, KNOCK’, open the door, we want the car key, we must just open the door and give the keys, or they burn the car and then they will kill us. My father, he lost his car, many neighbours lost cars, TV’s, everything.”
“One night the Comtsotsi come to me, they say they hear I have a fire-arm, I must join them to take the targets, I say no, I don’t want to, they then nearly kill me and take the fire-arm.”
“When Inkhata attack in Diepkloof, houw, the whole community run, they run from Zone 4 to Orlando Police station, but the police chase us away, ‘what do you think we can do?’”
“My father and many other families ran away from the Township, went back to the village, they did not want to die.”
“Cedric, we were at war, and it was just not black and white”
Joseph, a friend and resident of Diepkloof Zone 4 talks about the period, 1984 to 1994, in his comments above. This group of Comtsotsi were acting as ANC comrades, and according to Joseph, they had political connections because they moved into new RDP homes as early as 2001. Joseph refused to join the Comtsotsis, even though he was in possession of a fire-arm, and today, seventeen years later he is still waiting for is RDP house.
In 2005 I had met a number of friends who proudly link themselves to the ‘invisible generation’, they are an aggressive bunch, but communication with them did not lead me to a long term interest in the subject, mainly because I saw them a ‘victims’, you could feel their lack of ‘tough skills’, but our conversations always ended with the aggressive comment, “we are the victors”; one day we will get our reward.
Although they considered themselves as victors, they have been isolated, yet still believe that their rewards are due.
Why do I refer to this generation as the ‘invisible generation’?
Our history during the period 1980 to 1992/94 is silent, we do not talk about it, during our first five years in Soweto, we were aware of the existence, but we could not see the unknown.
In 2008 I first discovered the link between the attitude problems, in a large group of our youth, to the perceived ‘invisible generation’; initially I allowed many academic articles to influence my initial direction, if only I had had the confidence to challenge these academic findings in 2008, I may have made swifter progress in understanding the base of the anger in our country.
Once I was comfortable that the period, 1980 to 1994, had left a marked negative heritage on our societies, both black and white, I embarked on the task of interviewing the youth of the relevant age group, born 1970 to 1975, give or take a few years, and soon we find Dick Mocomary, just as he is being evicted from the office of Nelson Mandela, the Chancellor House office, in Fox Street, Johannesburg. Dick had lived in the Nelson Mandela’s office for 15 years, and both his children were born in the office.
Dick is a car-guard, and with a ‘Beanie’ on his head, he personifies a car-guard. He has the demeanour of a man that appears to hide a basket of evil, his eyes either wide-open, or closed, always looking around as if expecting danger. Over the twelve months that I have interviewed Dick, and on a number of occasions that I have shown the video clips to a few people, every one of them would point to him in the group, and say, “Kyk daardie man se oë.” - ‘Look at that man’s eyes’
Dick introduces himself as one of the illegal squatters of Chancellor House, and having visited the area on a ‘city tour’ one Sunday afternoon a few weeks earlier, where we were advised not to get too close to that bunch, I was really relaxed at his lack of aggression. He proudly tells me the story of how his research identified that he had lived in the exact office that Mandela used, his fathers and others who had visited the Mandela office were able to describe the office’s position in relation to the stairs, and the only office with a number of inter-leading doors, and that this office, Mandela’s office, had been his home for fifteen years, and that both his children were born in the Mandela office.
Soon, he starts to take me to through the promises made by Nelson Mandela in 1994, the fact that he was still waiting for a home, and then, I find I discover that his life as an PAC activist, places him in the ‘invisible generation’ that I have been looking for.
Africa Dick was born in 1972, a member of the perceived ‘invisible generation’ yet Dick has no ‘white hate’ in him, not today, he is one of the ‘Mandela Boys’, who, typically when a young black man talks about himself, will move both hands towards his chest, touching his chest with his fingers, while he proudly says, “No, no, in 1994 Mandela asked us to love the whites, so today we love the whites.” In the past year I have heard this statement, accompanied with this hand motion, so often, it is more often than not followed with, “But mudder, the whites, they have not started liking us yet.”
Africa Dick, an activist on the streets, 1980 to 1994, PAC cell leader, and although he describes himself as the 70’s, rather than the 80’s who followed him, is an extreme example of the perceived ‘invisible generation’ that the whites feared in 1994.
Although the PAC participants are more inclined to talk openly, the ANC were just as active during this period, but as the result of a cleansing process, due to the impact of the criminal activities, that took advantage of the political struggle that was taking place on the ground. There is also very little doubt that the turmoil that took place during this period, was very much part of a direction provided by the ANC in exile.
While driving to Evaton and Sebokeng to meet Dick’s brothers, he tells me about life as a PAC leader on the streets, involved from the age of 8, and very briefly his exposure to whites, all of them in the Security Forces, and in his words, when he was growing up, ‘all whites were animals’. While talking to him and his mother, they only refer to the whites as the ama-Boere, and Mama Mocomary will take us back to the Sharpville massacre, she was present, the verbal comment on this massacre chilled my blood, and even then, she talks ama-Boere.
I hear about the many children who died, those who went missing, but also of the large number of whites who died during this conflict. I needed to Google search on my return home before I believed Africa Dick.
Many whites died in the conflict, security branch and military, my sons were in the military in the Townships in the late 1980’s, and I often said that I was happy that they were there, and not on the border, where they had more chance of dying. I did not know about the numbers who died, then, while discussing this period with Jabulani, I hear that the Military shot him in 1988, and I realise how close this action was to me.
Few South Africans had any concept of just what was taking place in the Township during the period 1984 to 1994. The damage done to our communities, both black and white. In the Township you can feel and see the damage done to the communities, where the transfer of life-skills, normally sub-consciously transferred from one generation to another in a stable community, but this transfer did not take place in this community.
Let us give a little thought of the following, and based on your understanding of our history, you may attach a level of confidence to the accuracy:
1: Public schools were closed in most Townships; these schools were closed by the children. Having realized that children with sporting skills were not advanced in the interests of winning the league prizes, they introduced a “One pass, all pass, One fail, all fail.” policy. When the schools ignored this, they went on the rampage, chasing the teachers out of the schools, burning the schools, vandalizing the sports facilities, and schools, closed for years, with many of these children not going back to school.
Cedric: “Dick, I hear the schools closed in the mid 1980’s, why did this happen?
While Dick is talking to us, his head continually moves from side to side, eyes in a wide stare, finger and hands always pointing to emphasize the comment, and the inclusion of the greater group of people, emphasizing his belief in what he was doing, and when emphasizing the main point, looking straight into my eyes to assess my reaction.
Dick: “There is this thing to say, the teachers they want to say the people must not be educated, if you are playing soccer at the school, you don’t go forward, you playing soccer the rest of your life, if you are good at running at school, you don’t go forward, you running for the rest of your life, then me as a student, we started this thing, ‘pass one, pass all, fail one fail all’, according why because what we see, if someone takes part at school, you don’t go forward, you must stay at school, three years, four years, just because the school must get something according that man, and then we are trying to make this. If you fail, you must get a pass, if you pass you must get a fail.”
“When you are good in running, you don’t get a pass because you will go to another school, nay, they don’t want you to go to another school, they want you to stay there, ... now the school is winning all the competitions, KFC, Chappies Little League, Zambuck, Coca-Cola, that time there was clover, when I was growing up I played for Zambuck and Clover, then when you are winning, they give you a Zambuck tracksuit, and maybe socks, then they say, thank you man, just pull up your socks, then we are starting to fight this thing, and they start making me a SRC.”
“We started that thing at the school they call him Jordan, in Vaal Triangle, you make the school to win, you must not go forward, because you make the people to know the school, and you do not go forward, you stay behind, standard six, standard nine, you don’t go forward, we start this thing, pass one, pass all, fail one fail all, and then they do things we don’t like, we start chasing the teachers, we start burning the schools, because we see, ... we go to the schools, no school today, then they open another school and we close the school, because of this and this, we close the schools ...”
How many of these children, like Dick, never returned to school?

2: The level of necklacing that took place during the period 1984 to 1994. That this necklacing was conducted by the youth, and if they were not directly involved, they could not avoid witnessing it. This necklacing will impact on any person who was nearby; many will tell you they still can’t talk about it without getting the stench of burning flesh in their nostrils.
Cedric: “Dick, what can you tell me about the necklacing that took place during the 1980’s?”
Dick: “No me I was part of the people of Necklacing, Necklacing we started in 1985, why we started Necklacing, there were black people selling other black people, they are going to the white people and saying, today the ANC are going to do this, and then the white people they are coming to shoot us, then we are saying, that people they listen to what we are saying, then they are going to the white people, then they shoot us, then we start giving them necklace.”
Dick now takes me to an open space where the necklacing took place; it was a ceremonial square, wide open space, and one large rock in the centre, the rock, like some sacrificial alter, was where the victims tied, were tied in such a manner that the victim could be tortured, till they revealed every bit of information, and then suffered their final fate.
“You see here sir, when we are starting in the location, if you are a Muswhembi, Inkhata, whatever, we are coming, we are coming, we catch you in the location, we are coming here, we are coming here, (indicating where the rock was positioned, talking to me while members of the community, obviously aware of what Africa Dick is about to tell me, listen intently), we are coming here to starting what ... there is this big brick, so big, we tie you to it, and we are start torturing you, torturing you hard, then when we are finished we put some petrol on you and some tyres and then we burn you.”
“When you say torture, what do you do to torture?”
“We are taking some bricks, some stones, some hammers, whatever we can get, then we are putting it on you, (Dick indicates how they would have been hitting the victim with the described objects,) we hit you, we hit you, we hit you, after all we put a little petrol and make a fire on top of your feet, and we burn you little bit, ‘haai wena, tell the truth, what is happening, where is this man? .. Where is this one? ... And if you are not telling the truth, we are burning you again, because you don’t want to talk the truth.”
“So what you are trying to tell me is that Necklacing was not just Necklacing, you were not just Necklacing you were torturing, and burning them a little bit to try and get information out of them.”
“Yes sir, if we say to you, you are a Muswhembi, you are a Muswhembi, and then if you are a Muswhembi, we come to you and we are taking you and say, hey Muswhembi where is broth ... your friend, where is your another friend, and if you are not telling the truth we must take you, if you do not talk the truth to us, we are starting to say you must put the truth out, we are starting to hit you, we are starting to burn you ... then he say haai, he is starting to shout, we are saying you must put the truth out, ... hey. Ok gents, I will be telling you the truth, then we are starting to listen, we wait a little bit to listen, you are talking the names, Mushwlati, haai, Twaaie, ... understand you call them like that, then we start to burn you, and when we start to burn you, and when you are starting to burn we leave you there, and start again, Hosh, Hosh, (by now Dick is dancing in Toyi-Toyi motion, left hand stretched high, finger pointing, first to the heaven, and then in the direction of the next victim, you can see that Dick is reliving the past.) Hosh, Hosh, we are going to fetch another one. With a bad-luck, with another one, the cops is on top of him, and his a run away his a runaway with the cops ... but mudder the house is still there, we are going for the house, for the kids, if you are a bad person on top of a black man, mudder, we go for you, we will burn you.”
“What did the police do when the Necklacing took place?”
“No the police they come after the job, (note how often much of what was taking place in the scenario, is considered ‘the job’), after the job, and when they are coming straight to us, we put the petrol backs at them, (indicating the throwing of a petrol bomb at the police), and we are shooting backs to him, and they will never come closer, because also they are afraid of that thing, understand, ...... 1980 was bad.”
“How many children were involved in the Necklacing?”
“Sir, I can say the whole ‘lokasie’, the whole ‘lokasie, they are Toyi-Toyi’ng, (breaking into a Toyi-Toyi), just to catching you, because they you say you don’t do a right for the Africans, now the Africans they are cross, now what they try to do, they want to catch you and ask why you do not do the right thing for the Africans, because our black Government give you money to do for the blacks but what do you do?
As a South African I listened to the description and details of necklacing, it was chilling, other than brief newspaper articles in the pre-1994 period, I understood very little, the number of children involved, and the manner in which the victims were tortured before being burnt, is why the few that I have tried to talk about it during the years found it difficult to talk about it; “I can’t talk about it, the stench of burnt flesh comes to my nostrils.”
Necklacing was taking place in a very structured, yet unstructured manner. On one hand, political ‘sell-outs’ almost knew that the time had come, even alleged ‘sell-outs‘ were pimped by a competing political activist, those councillors seen to be eating with the whites, and many necklaced within the ‘criminal groups’ using the necklacing to get rid of opposition under the guise of politics

3: Even at a distance, we should all be aware of the attacks on the delivery vehicles, first the bakery, then coke, then groceries, then furniture. The youth were leading, sharing the product, money, and firearms. When the industry stopped delivering, these youth decided that they would go and harvest from the whites, taking crime into the CBD and suburbs.
This is the base of ‘violent crime’ in our country, and we as a society have done nothing to rehabilitate this group.
Many young blacks will make the comment that the ‘whites stole everything from the blacks’; Dick however links this statement directly to the period when the blacks were moved onto their Native Territory and had their cattle removed.
Cedric; “Dick, tell me what you know about the delivery vehicles that were hi-jacked and robbed.”
Dick: “The people deliver, maybe the shops they make an order, the sop, they call him Tip Top, Rooibos shop, Georgie ... Georgie the best cooker they call him, Georgie he make an order, maybe he is looking for one crate of bread, looking for some easy meat polony, cheese, looking for cold-drink, when that things they are coming, we are sitting there at the corner, we are three, maybe four, sitting there, smoking gwaai, they think they are just people sitting there eating at the shop, fifteen hours, maybe twenty hours, haai, there are twenty of us, maybe thirty of us, hey, driver, just wait there, don’t drive your car, wait for us., just wait there, shweeet, (whistle) heyt, people come out, the people of the lokasie come out, the people they take everything in the truck, OK driver, take your truck and your boy and go back, and tell your boss the African’s they take everything in the Vaal triangle.
“No well, if we burn the truck, it’s that truck where the driver wants to run away with the truck, if you cooperate nice with us, when we say stop, you stop, you open the truck, no we take everything nice and you go back with your truck. If you runaway we chase you after, and then we take the truck, we burn the truck because you don’t want to cooperate with us, you are a bad person like the white people; better to say we must burn you and the truck, then what you are doing, you run away and leave the truck, because you can’t burn him for the truck, white people’s truck you run away, you leave the truck and we start burning the white people’s truck.”
“That time of Apartheid you can’t say it was crime, because there was poverty in the location, there was coming the bakery, cold-drink, all the things that was coming into the location, the baker, cold-drink, there was security and we had nothing, some of our mothers they don’t work, some of our fathers they don’t work, you understand, so we started to do what, taking food from the truck, to give to people that don’t have, targets, we was calling them targets, targets, understand, after targets the white people are chasing the targets away from the location and the owners from the location must go to the town for food, they must hire a bakkie, and go to the Chinas to get something, so we are starting to do what, we must first get firearms, after getting firearms we go straight to them now, we go straight to them now, because they don’t come to us, Vanderbyl, Meyerton and the Civic Centre, houw, I am starting to go there, straight to him, and I kick him in his house, kitchen, knock, knock, knock, Viva, Viva, and I take his things.”
I listened to the youth of the late 1980’s, and I could understand, the circumstances, these children all have no self-respect, thus my theory on why they had no hesitation to rob, or even kill. Since Valentine’s Day 2008, I trumpeted the lack of self-respect with our violent crime and domestic violence, rape.
Then, during ‘Black & White Intercourse’ with Jabulani, I become aware that Jabulani, like Africa Dick was involved in the ‘repossessing’ from the whites, what they had stole from them, the blacks. Jabulani, as with Africa Dick, considered the process of repossessing from the whites, as part of the job to destabilize the country, we are briefly exposed fact that Jabulani is very aware of my theory about the lack of self-respect, and our discussion follows as such;
“Cedric, I know what you believe, but you have never been there.”
I was taken aback, getting ready to talk self-respect, I am told ‘you have never been there’, my thought process was in turmoil, the ‘been there’ was represented such a great concept of where ‘he had been’, and ‘I had not been’.
“Cedric I do not know if I told you how the security police harassed my mother; assaulted my young brother. My mother did not have a problem with what I was doing, it was my choice, it was not my young brother’s choice, and ********”
We then talk about his life, not for the first time, as a Leader of an Unregistered Trade Union he was target by the security police continually, while listening we had reason to laugh, but often to cry. I was aware of the pressure that his family was under from the security police, how they tried to find out where he was through his mother, then severely assault one of his brothers, almost killing his brother on one occasion. The brothers were just completing their schooling and the mother had plans for the other two sons, so one day the mother asked him never to return to the family in the interests of her other children.
I slowly started to understand how, in what was obviously warfare, even a person with self-respect will do things that they would not normally do. I start to understand why he would get pleasure from repossessing from the ‘Boer’.
Listening to Jabulani confirmed to what extent our communities were at war during this period, they were at war, and not officially enlisted, they could die or go missing, without any system knowing they were there. Little did they know that when the war ended, they would have not an ‘official discharge’, or be officially debriefed. As we listen to Africa Dick, Jabulani, Bheki, and many others, the ‘invisible war’ appears to be on hold, it is as if the ‘pause button’ was pressed.
“Jabulani, when did you stop your job of repossessing?”
“When they shot me, the military, thirty-four bullets penetrated my car, but lucky, only one hit me.”
We discussed the after-math of the shooting, the military, and my son’s period in the Township, almost overlapping through his shooting; we talked for the next twenty minutes.
Not only are we closer, but we understand the topics that we have been talking about, we are able to put together a lot of my experience, with his life experience.
Hundreds of black children died in the 1980 to 1994 conflict, and many went missing, just as many whites died in the conflict, and on the ground you will hear that it is the first time that the black youth discovered that whites could die.
They also all comment on Mandela’s request for them to love the white, but the white’s failure to return this love.
These children were involved in the ‘black on black’ violence in the period 1991 to 1994, for the first time, children needing to disrespect the fathers, while they were killing one another.
Cedric: “Dick, what did you know about whites when you were young?”
Dick: “Me, when I grew up, a white man was an animal, and then he was not moving in a private car like this, no, if he is moving he must move, six, eight, and then the top must be tight like this (indicating a closed armed vehicle), because we are going to put stones on top of the car, understand, but mudder, when Mandela said gents, try to be alright, ooh we see one car is passing, ooh Indian is coming, ooh there is moving a China, ooh, what a nice thing.
“If you are a white person, you are treating my fathers bad, you are killing our brothers and sisters, I don’t want to see you, I don’t want to see you, I see you in the street like this, you are moving with a bakkie, you are coming like this, and there is someting in the van we hit your car with someting, koe, koe, koe, till you run away that side, and we are laughing at you and then we go. Understand, we don’t want the white people, but mudder since Mandela come to us, and says ‘hey gents, let’s be together and try to leave these people, understand, try to be friends with that people, eat together, talk together, and be one thing, because this is Africa, it is not Africa for the black it is Africa for all, you understand, yea, then we understand, yea, this man is talking good, this world in not our world, it is a world for everyone who is staying in the world. Okay, but mudder, they these people have got everything from us, no, now why do they not want to give us half of our things, or they must try to give us, little bit, little bit”
“Now we see everything is going to be alright, we see what these people are going to do, what they are going to say, and things like that, and now we see everything is starting to be alright, but murrer, there is some of them, they had still got Apartheid, call people a Kaffir, call people a what-what. But murrer, we don’t take this to mind, we know this, but we don’t take it to your, because when you take it to your mind, we start again, burning people, no... Forget about it.”
“That time I was ten years, or eleven years old, all the times when we going to the schools, to make some rally or some meeting to address the people, what, why the white people are treating us bad, they come to the school and chase us out, when we go out, into the street, we are moving, they come after us, shooting us with rubber bullets and tear gas.”
“That time they were chasing us because we say you must put Mandela our of prisoner, because Mandela will still in Robben Island, and they are busy making promises saying Mandela is coming, Mandela is coming, and then if you don’t fight, we are starting to stop, they don’t even talk about Mandela, when we are starting to put up our sokkies, and starting to chase them again, then they make us a promise, say Ok, they give us a promise, Mandela is coming out.”
“From 1980 we started to fight, burning houses of ma councillors ... ma councillors, we are burning the councillors houses because the white people they are giving them money, you see there are no skontuure, no lights, so they give them money for us, but they don’t build skontuure and lights, they build big houses and open shops, the buy good cars, and making big houses for themselves, ... so then we are starting to burn their houses, burn their shops, and we call them mhushlumbi, then we call them mInkhata.”
“Then Madiba says, stop guys, don’t wait for that, then after that we go slowly, then after that we starting to hit another, a black hit another black, according to what they say, this one is a PAC, this one is an ANC.”
“Then the white people are buying Ghatisie, Ghatisie was killing people all over, from six ‘o’clock on the streets there was not a woman moving, not even kids, you can’t see anyone on the street. Then, when we want to catch him, and then they run away, then those same brothers of him, the cops, they catch him, and the kill him, and they say, unknown murder, because they do not want us to catch him and ask him, because then he will tell us that they white people they buy him, and what and what and what again.”
“Then there was a march from Vereeniging, a lot of people they were dying, the white people killed off lot of people there, then after all we make a cemetery there in Zone 7, Zone 7, there in that cemetery white people come, in the night vision, they starting to kill another people, in the night vision, we are starting to want to bury the people and they come shooting at us, in the night vision, now I want to know why the people, the Government, is not talking about the Vaal triangle, the Vaal triangle also has a history.”
In general many commentators in South Africa challenge the existence of the ‘invisible generation’, giving no thought to whether the atrocities that occurred during this period took place or not. If the ‘invisible generation’ is just a figment of media imagination, as I have seen it described in the official report, then we as a country have failed, no, not just the ANC, but every individual in the country, and the country’s deterioration is then directly linked to our New Democracy, and the level of deterioration which will result in an implosion sooner than predicted.
My interaction over the past two years leads me to believe that the ‘invisible generation’ does exist, and although many may wish to contest this understanding, in order to contest these findings, you will need to contest this ‘political activist’ period:
Did the ANC or other political forces, ignite the destabilization process in the early 1980’s?
Did the necklacing take place during this period?
Did the hi-jacking and robbery of vehicles, targets, take place during this period?
Did violent crime escalate during this period???
Did the vandalizing of the Municipal Offices take place?
Did the rental and service payment boycotts take place?
I believe the present problems of the country, including all the service boycotts, are rooted in this period, and I am of the opinion that we, as a society, have not contributed to rehabilitating, no not only rehabilitating, but reconciling all those community members involved. I consider many of this generation as victims, black and white, even though they may consider themselves as victors.
Who are the victims, and who are the victors??
I am not sure.

Extract from chapter 7;

In 1994, our leaders, treating the economic interests for the future of our country as prime concern, during the negotiation period, elected to refrain from using this powerful African Culture, and this decision, effectively put the ‘struggle on hold’, and hopefully, we all hoped that, ‘if we can keep the struggle on hold for long enough we would all forget the past, and be able to ‘get on with the future’.
Let us look at Africa Dick, PAC activist, cell leader, fought the war, who’s war we may ask, and today, not far from reach, he carries his prize possession, a document, FORM C, ‘proof of application for an RDP house’, he originally made application in 1995, then again in April 1999, and he is still waiting for his house, when showing us this document he will say;
“1995, 1999, 2005, 2010, mudder, we are still waiting.
Many would like to believe that Africa Dick was a ‘Com-tsotsi’, and does not deserve any credit for the part he played, yet, the Security Police and the Military considered them the enemy, ‘rooi gevaar’, ‘swart gevaar’, communist threat, black threat.
How do we put an end to this war?
Let us listen to Africa Dick again.
“Then Madiba says, stop guys, don’t wait for that, then after that we go slowly, then after that we starting to hit another, a black hit another black, according to what they say, this one is a PAC, this one is an ANC.”
“Understand, we don’t want the white people, but mudder since Mandela come to us, and says ....‘hey gents, let’s be together and try to leave these people, understand, try to be friends with that people, eat together, talk together, and be one thing, because this is Africa, it is not Africa for the black it is Africa for all, you understand?’ ... yea, then we understand, yea, this man is talking good, this world in not our world, it is a world for everyone who is staying in the world. Okay, but mudder, they these people have got everything from us, no, now why do they not want to give us half of our things, or they must try to give us, little bit ... little bit”
“Now we see everything is going to be alright, we see what these people are going to do, what they are going to say, and things like that, and now we see everything is starting to be alright, but murrer, there is some of them, they had still got Apartheid, call people a Kaffir, call people a what-what. But murrer, we don’t take this to mind, we know this, but we don’t take it to your ... because when you take it to your mind, we start again ... burning people, no ... forget about it.”
Strange how our minds allow us to forget so easily, yes, I did think about the ‘young blacks in the Township’, during the period 1992 to 1994, the ‘Young Lions’ as Walter Sisulu called this generation, was upper-most in the minds of the white community, the media made us very aware that they were not interested in going to the polling stations, they had won the war and they were going to march on the Union Building and take over the country.
While ‘blacks were killing blacks’, us whites were stockpiling our homes with non-perishable foodstuffs, in the event of the threats from the ‘Young Lions’ actually happening.
Then on the 27th April 1994, through the peaceful election process, the Rainbow Nation clicked into motion, and thanks to technology, the reprogrammed simulator pressed the ‘pause button’.
Africa Dick, Jabulani Mdima, Bheki Gumbi, Baba Credo Mutwa, and millions of black people, plus Cedric de la Harpe and many whites, plus many others, returned to our homes, and placed our ‘unwashed spears’, still dripping in blood, in a corner, always visible, always reminding us, always ready, just waiting for the ‘pause release button’ to resume play.

10-30-2012 11:31 AM
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