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Time for washing of the spears:
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Cedric Offline
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Time for washing of the spears:
Extracts - Chapter 11 of the manuscript, If you don’t like it here, Leave”

11. Time for the washing of the spears:
Uku gezwa kwe Mikhonto


I may be criticized for not addressing the damage done to the white communities during the past one hundred and twenty years, please forgive me, I know what many of my white brothers and sisters have suffered. I will be criticized for not paying sufficient attention to the hate that many whites have for blacks, I acknowledge that it exists, I am trusting that it is a hate based only on the fear of the unknown.
The period 1976 to 1994 has left the scars on many families, and the period 1994 to 2011 has not done much to rehabilitate the damage. I have family that have emigrated, I have family who cannot get employment, I have family in both the state and corporate world, and I hear the problems that we are all faced with. Having become part of the ‘black cage’, we see the interaction from the inside of both cages; this may be why I am quiet on the white frustrations.
Please see this initiative as a contribution to rehabilitate the damage done to all parties, and whites should not be afraid to talk; this fear is already having a great impact on the relationship within the Afrikaner communities, we no longer know who is Afrikaner, Afrikaans, Boer, Regse, we are desperately trying to shake off our identity, while trying to preserve the Afrikaner Culture.
We are all concerned about the violent crime, the corruption, the police massacres, and the farm murders, but we make the most noise about the rhino poaching. In the Township we say ‘stuff the rhino, save the farmer’, we need more South Africans who want to save the farmer.
In order to be politically correct in the simulator, we need to believe that we are all equal, that black and white does not exist; this is not possible, not till we have integrated our societies, and even then we will always remain different. We must come to the table; all of us have strengths and weaknesses; if we are able to unite these strengths and weaknesses, we will produce greater energy as we move forward.
Recently I had a meeting with top level SAPS members, one white and one black; they had a problem to even listen to my attitude towards inequality and the damage to our societies. While discussing the farm murders, my comment that there is animosity towards the whites is met with the typical, “Do not generalize, where are the results of your scientific research?” The SAPS conducted research for years and could not conclude where our violent crime originated.
In addition to my comments on the survey problems earlier, I have an observation with regard to a survey related to the following academic document, which puts the damage done to the ‘lost generation’, Walter Sisulu’s ‘young lions’ to rest, as a figment of media imagination. http://transformation.ukzn.ac.za/index.p...ew/693/509
On page 119, we see the results of the survey, “almost fifty percent of young men are active in sports clubs” “one third were active in youth clubs”
“The survey conducted the following year by CASE for the JEP also suggested that two out of three young people - in this case of all races, and aged between 16 and 30 - did not fall into their broadly-defined categories of ‘marginalised’ or ‘lost’ (CASE, 1993).
Surveys show that a high proportion of young people participate in religious, sporting, and other organised activities. The CASE/JEP survey reported that more than two out of three young people attend church at least twice a month; only eight percent did not identify with any religion. Many - especially young women - are active in church choirs. Almost 50 percent of young men are active in sports clubs. Another survey of young black people found that one-third were active in youth clubs (CASE, 1993:7-8; Moller, 1991).
Surveys also indicate attitudes on the part of young people which suggest low levels of alienation. In the CASE/JEP survey, young people were asked to choose adjectives to describe themselves. The most frequently given response was ‘ambitious’, followed by ’happy’, ‘caring’, ‘confident’ and ‘honest’. “The result is a picture of the youth as highly positive in outlook’, CASE assessed, ‘notwithstanding the majority feeling that they will not be able to fulfill their potential’ (CASE, 1993:25).”
These surveys were conducted in a period where our Townships were still in conflict, still recovering from turmoil; even today you will not find the sports clubs that fifty percent of the youth can belong to, or the youth clubs that sixty percent of the youth can belong to.
Our violent crime was born during the period 1984 to 1994, but those who would like to follow academic research surveys will not look beyond these academic findings.
During the meeting with the Police, I was asked not to look back at history, but rather focus on the period from ‘today’, and how do we go forward.
Why then are the youth talking about Mine Nationalization and Farm Expropriation without compensation? They believe that the whites stole everything from their grandfathers, they are looking back into the past, they are blaming our history, but they limit the blame to the Apartheid period, even though much of the damage happened much earlier.
The reasons for violent crime and the farm murders resides in our history, I am hoping that I am one day able to find a leader in the SAPS who will listen without considering me ‘a crazy’.
My message to my own grand-children is to look back at our past, and I hope that I will never hear one of them say, “Why must I suffer, I was only born in 1996 and I had nothing to do with Apartheid”. Or another favourite, “My father worked for everything that we have”.
Children, the damage comes from the period when the system allocated a small piece of ground to the village community, then know as a location, and by 1913 taking away all property rights of the black people. The fact that your grand-father and father were able to purchase and own property contributes towards the biggest difference between the black and white communities today. The asset base of your parents, compared to their parents, is what the young blacks are feeling.
Your grand-father and father also had protected education and employment opportunities, with the opportunity to develop unlimited skills in this protected society.
The volcano, the boiling pot, and all other warnings of the poverty rising up against the wealthy is inevitable if we do not understand the need to make peace, sustainable peace. The world economy is under sufficient pressure, and South Africa’s economy is at the risk of collapsing if we fail to turn the tide, rehabilitating the damage done to our communities, addressing the demands for Mine Nationalizing and the Expropriation of the farms without compensation.
In Zulu culture the ‘washing of the spears’ takes place after a war between two groups. We are criticized when we talk the Zulu Culture; not everyone is Zulu, and not everyone believes in the Zulu Culture. I am white, although my white friends are starting to doubt me, but it is not difficult to understand the concept of the Zulu Culture’s ‘washing of the spears’, I understand the power of what can be achieved, so we invite you to open your minds.
The Zulus have two very distinct approaches to this settlement; firstly, if the victor has no further need to continue the relationship with the conquered, then they wash their own spears. Secondly, if they intend to continue with a relationship with the conquered, then they ‘wash their spears together’.
In the event of ‘washing the spears together’ the two groups look at the damage done to both groups, and discuss the rehabilitation of the damage done to both communities, and then put plans to rehabilitate the damage in place.
Of greatest importance to the process is that you, whether you are the conquered or the conqueror, to assist in rehabilitating the damage to the other party, takes place in the other parties home, and all participants contribute to the process.
The importance of ‘washing the spears’ is that, if they are not washed, whether in the first option where they are done on your own, or secondly, with the other party, then there is still blood on the spears. While there is still blood on the spears, the conflict and the type of conflict will recur.
My Zulu brothers will believe that those who died in the conflict do not become aware that the battle is over unless the spears are washed, during this celebration process they are told by their own living relatives that the struggle is over, if not, they will not know that the conflict has ended, and they will use whoever is available to them to continue with the battle.
For my white brothers who prefer to reject any culture that may believe that the dead can influence those living, believe me, no matter what the influences are, it is there; I feel it on the streets; I feel it when I watch the news. The violent response to the protesters, the attacks on Councillors and Mayors, the Necklacing and many other atrocities, are still related to the situation pre-1994.
Why, if my wife and I believe in the power of the ‘washing of the spears’ have we elected to ‘LEAVE’?
Nettie and I have washed our spears with the enemy, and today we are building our home in a Shangaan community, the Matiyani village, which we believe is far enough away from the ‘splash’ should the ‘pot boil over’. The splash will not impact on our lives in the Native Village, far away from the conflict zone, yet still in South Africa, safely in our community.
Even if we can remove the heat from under the ‘boiling pot’, Nettie and I will still locate in our village, part of our process of ‘washing spears’ we are researching the challenge of ‘civilized vs. African culture’. Let us find an African solution to an African problem, the drive to appear civilized tends to crush African Culture as a matter of course, never taking any strengths of the African Culture into account. Civilization has switched our village community to using bricks and mortar to build their homes, very civilized, yet today, the eco-green anti global warming methods are indicating that our African Culture of using wattle and daub to be the more sustainable and ‘new-civilized culture’ building method. Nettie and I are building our village home, using wattle and daub, cow-dung, mud and grass, to show respect for our Shangaan family culture.
We can assure all our white brothers and sisters that the completion of the ‘washing of the spears’ process allows you to enter a world where you will experience peace, a world that is proudly African, typical of your experience when you travel into other parts of Africa. We are not sure whether Western Culture is skilled at making peace between groups that need to go forward together; our black brothers and sisters have shown us the way. Western Culture tends to look at a budget and provide money towards a community rehabilitating their damage; this took place in the Treaty of Vereeniging; and I think it failed. Much of the 1948 to 1994 period was driven by the failure of the Treaty of Vereeniging to build a Union of South Africa that provided for English, Afrikaans and our Black groups.
Much of the driving force by the Nationalist Party was to recover the damage that the Afrikaner felt following that treaty, striving to achieve their own Republic, and avoiding the possibility of ever being conquered again.
Yes, if you have taken note of the rumblings and the warnings, stop the whinging and expecting the ANC to fix the problems, the problem is too big for any government to fix without our support. Even if a white government came into power today, they would not achieve peace without the ‘washing of spears’; without our Township and Rural village communities.
“If you don’t like it here, leave” is a powerful invitation by our Minister, one that I would advise you take seriously, survival inside the simulator will be extremely difficult when the ‘pot boils over’; the simulator is not splash proof, I believe that the simulator will attract the splash like a magnet. Our Rainbow Nation Simulator has those two emergency escape doors; and if you are prepared to abandon the simulator, the less preferred escape route, for both you and the country, takes you via the emigration route; the other escape route, our preferred route, takes you via our very distinguished old black man into an environment where you will help create a proud South African heritage for our children and grand-children, through a process of empowering all sectors of our community.
Let us take Nelson Mandela’s achievements forward as individuals, as groups, let us extend our hands to all, let us bring the two cages closer together, let us make peace, peace with one another, peace with the past, and let us go forward in peace and achieve a South African heritage of which we will be proud.
 
It is time for the washing of spears.
Uku gezwa kwe Mikhonto.

cedric@sa-legacy.co.za

(This post was last modified: 11-16-2012 09:44 AM by Cedric.)
10-30-2012 11:34 AM
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