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The partition of Africa stifled diversity and acculturation in the continent – leading to ethnicity, racism and, of late, xenophobic tendencies.
Prior to the national democratic elections, the apartheid regime was a visible and clear enemy. The struggle for freedom was directed at its overthrow. However in the post-apartheid era and for students at tertiary level, this situation meant engaging with the university authorities in a meaningful way before resorting to strike action. This was particularly the case as university officials in various institutions of higher learning now came from the ranks of the liberation movement. These replaced the verkrampte apartheid officials who, for decades, ran and controlled black universities with an iron st.
For example, in the 1990s Fort Hare was headed by Professor Sibusiso Bengu, and subsequently by Professor Mbulelo Mzamane. The University of the North, known popularly as Tur oop, came under the guidance of Prof Njabulo Ndebele whilst the University of Venda was led by Professor Mushe Nkondo and the University of the Western Cape was led by Professor Jakes Gerwel. These, and other progressive and politically conscious and informed vice- chancellors, understood that they had to accommodate students and drive the process of transformation forward, together with students after their encounters with Bantu education in all its guises and manifestations.
The situation required tertiary students to be part of transformation structures in their respective universities, engaging their institutions on such issues as curriculum change and quality assurance. Furthermore, the university environment required students to deepen their understanding of complex matters ranging from culture, ubuntu/botho, religion, history and heritage to diversity, democracy and freedom, including issues around homosexuality, race and gender discrimination.
These issues are still applicable today. Tertiary students and all of us are the direct inheritors and beneficiaries of the recent struggles and debates. Knowledge of this history in turn enables students to debate and engage in tolerance with others – even in the midst of vigorous intellectual engagement and often disagreement. Most importantly, this informed engagement will enable students to influence university policy in the right direction.
Knowledge of this history in turn enables students to debate and engage in tolerance with others – even in the midst of vigorous intellectual engagement and often disagreement.
Let me emphasise: history is crucial in a changing multi-cultural society like South Africa. It is perhaps particularly important at this time when some of our people fail to see the oneness of Africa and the many links that bind us to our fellow-Africans throughout the continent. Through history we learn that before the partition of Africa by European colonialists in the Berlin Conference of 1884-1885, there was freedom of movement in Africa with no border restrictions, leading to seamless acculturation and diversity. The partition of Africa stifled diversity and acculturation in the continent – leading to ethnicity, racism and, of late, xenophobic tendencies.
Post-apartheid South Africa re-introduced to us the concept of cultural inclusion, leading to social cohesion between races. We do not always fully achieve this, but we need to think back to our apartheid past perhaps more often than we currently do, measure how far we have come from that grotesque system, and give thanks for the struggles that enabled the citizens of South Africa to look at each other and interact together as equals under the Constitution. Under apartheid, black history, heritage and culture were swept under the carpet and that of whites held with high esteem. This explains why the country’s history is contested and often divisive; and why our landscape is peppered with statues and symbols aimed at promoting white supremacy: one of our fierce debates today.
The fall of apartheid and the new democratic dispensation which afforded us an opportunity for social cohesion and non-racialism requires us to accommodate our brothers and sisters from various parts of the continent. This requires us to broaden our understanding of cultural diversity, curtailed by colonialism. We need to show ubuntu/botho towards the migrants who have come to our country. Their fellow-countrymen and women gave us shelter and support during our exile times and assisted us with resources to fight apartheid. After all, as proclaimed in the Freedom Charter: South Africa belongs to all who live in it. We should also recall that some of our struggle veterans traced their origins from the African countries. For example, Clemens Kadalie, the founder of the Industrial and Commercial Union (ICU) in 1919, the forerunner of all progressive unions such as the South African Congress of Trade Unions (SACTU), the Federation of South African Trade Unions (FOSATU) and later COSATU, came from Malawi.
As the City of Johannesburg we have taken the lead in stemming the tide of prejudice through our anti-xenophobia programme, ensuring that immigrants from different parts of the continent receive equal treatment and that they form a dynamic part of the Johannesburg melting pot. Through our policy on integration of migrants approved in March 2011 we have been able to promote diversity and social cohesion in our cosmopolitan city, ensuring that we can continue to have confidence in the moral character of our citizens.
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Wooden heads on stand on plinths in Newtown, Johannesburg The artists intended these heads to reflect the faces African diversity.[/caption]
To achieve our objective of bringing about a non-racial and diverse society, the City is working closely with civil society and faith based organisations. The City also participates in structures oriented towards migrants such as the Johannesburg Migration Advisory Panel and the Johannesburg Migration Advisory Council. These are mandated to establish partnerships with relevant stakeholders and organisations representing migrants. Initiatives like these make it possible for us to understand in a nuanced way the challenges faced by immigrants, enabling the City to respond to them positively.
Through our migrant integration policy, we have been able to develop and implement specific programmes geared towards combating intolerance and xenophobic tendencies. In that way we are breaking down psychological barriers and the stereotypical colonial preconceptions which inhibit the realisation of African collaboration and ultimate unity. Such programmes include dialogues and workshops with our citizens as well as orientation programmes for new arrivals which enable migrants to understand the city including its history and culture.
Our democratic dispensation also requires us to:
The fall of apartheid and the new democratic dispensation which afforded us an opportunity for social cohesion and non- racialism requires us to accommodate our brothers and sisters from various parts of the continent.
There is a vast world of literature out there, and it would not be sensible to lay down a rigid ‘curriculum’: a few books that comes to my mind are Professor Willy Makgoba’s edited African Renaissance; that great classic novel by Nigerian writer Chinua Achebe, Things fall Apart; another classic, this time of religious scholarship, African Religions and Philosophy by the Kenyan John Mbiti; and yet another classic, this time of African political thought, from Guinea-Bissau, Return to the Source: Selected Speeches of Amilcar Cabral. Note, by the way, by considering the authorship of these great works, how intellectually we are part and parcel of this great African continent.
In addition, there are various platforms and institutions that host seminars and disseminate knowledge on the various themes. These institutions present students with an opportunity to develop a culture of debate and engagement. They include the SARChi Chair of African Diplomacy and Foreign Policy at the University of Johannesburg, the Govan Mbeki Research and Development Centre at the University of Fort Hare and the Africa Institute of South Africa (AISA) in Pretoria which is now attached to the Human Science Research Council (HSRC). Students must also feel free to engage with the City of Johannesburg’s various departments, some of which, like the Community Development, deal with aspects of diversity, history and heritage
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