The dawn of democracy in South Africa ushered in new
experiences, hope, excitement, optimism, and expectations. South Africans in
their huge numbers embraced the notion of a ‘Rainbow Nation’. New national
symbols became part of social mobilization, for example the national flag and
national anthem. The notion of ‘us’ and ‘them’ was removed. Racial stereotypes
and ethnic challenges were discouraged. South Africa really started to become
what the Freedom Charter wanted it to be in 1952 during its crafting-‘A home
for all who live in it’. Barriers that existed for centenaries were now
removed.
New legislation was promulgated while the
Reconstruction and Development Programme was welcomed by many, especially by those
that were always on the fringes and the marginalized. Furthermore, new economic
opportunities were also created. Some of the more notable pieces of legislations
promulgated included the Affirmative Action and Black Economic Empowerment,
which ensured that the gap between the rich and poor and between black and
white was closed, when access to economic opportunities for black people was
realized.
Moreover, the apartheid skeletons were opened when the
Truth and Reconciliation Commission was established to deal with racial
atrocities that once wrecked human nature in South Africa. Through this
historical and marathon journey, some started to reveal past secrets while
others continued to hide their involvement in these atrocities. Again, this
process helped some to heal as the truth about what happened to family members
was in the public domain. However, one of the biggest losses ever recorded by the
African population was Chris Hani, who was assassinated after the unbanning of the
political organizations. By the time he was killed, he was the Secretary
General of the South African Communist Party. Those found to have infringed on
human rights never received amnesty. Reparations were instituted to those who
were wronged.
Despite this euphoria, challenges still persisted,
especially with regard to the redistribution of wealth, job creation, land
ownership, inequality and social imbalances, unemployment etc. Redressing the
challenges that were caused by the apartheid epoch remains a challenge despite
new legislations. Heritage is one aspect that has refused to transform. The African
heritage property is still undeclared and unidentified. The bulk of African
heritage is still in foreign lands. The most notable of these are the housing
of African heritage in manuscript form in European house museums.
As so much of South Africa’s history is rooted within
the Amathole District, the municipality initiated the Amathole Heritage
Initiative. The municipality continues
to make progress, including the launch of the four heritage routes known as
King Phalo, King Sandile, Chief Maqoma and Makana Heritage Routes. Various heritage sites and property was
identified and renovated. Other heritage
projects include the repatriation of the mortal remains of military cadres who
perished in Lesotho during the 1980s, the Early African Intellectuals
programme, SEK Mqhayi Legacy Programme, Oral History Collection programme, etc..
Having experienced the mammoth task of defending their
territory for more than 100 years, Xhosa kings and chiefs were finally defeated
after 1881 and their land appropriated. Whilst the succession of wars and land
dispossession led to the decline of Xhosa independence, a new crop of African ‘educated’
leaders was starting to develop. A new agenda of retaliating against oppression
was realized. Those Africans who were able to go through the missionary system of
education used it to better the lives of their communities. The demise of the amaXhosa
after Nongqawuse’s catastrophic saga did not deter this new crop of African
leaders. Leaders like John Tengo Jabavu, Wellington Gqoba, Rev Tiyo Soga, WBM
Rubusana etc emerged from this period to become credible human beings.
From
the confines of Fort Malan emerged gallant freedom fighters who sacrificed
their lives, rejecting all the privileges brought by apartheid South Africa and
remained true to their political convictions. From the rural hinterland of Fort
Malan also emerged political leaders whose leadership qualities were
unquestionable in many dimensions. They defied all odds and chose to join the
armed struggle under the tutelage of Umkhonto Wesizwe and Azanian People’s
Liberation Army.
Following
the formation of the Union of South Africa in 1910 between the English and the
Boers, concerted efforts to oppress black people were intensified. Separate
development was institutionalized, the Tribal Authority Act was established in
the 1920s, while the 1913 Land Act ensured that black people throughout South
Africa owned a mere 13% of the land.
As the oppressive laws became unbearable, many South
Africans both black and white volunteered their services and joined political
organizations in huge droves. With the formation of Umkhonto Wesizwe in the
1960s and later the Azanian People’s Liberation Army many young men and women joined
and received military training in various countries. Subsequently, the
underground military struggle gained momentum.
B. Bikitsha, B. Scam, M. Ndinisa, Z. Mayaphi, D.
Magodla, C. Qokweni, C. Jadezweni, L. Jadezweni, L. Jwambi, L. Manona, Ntaba
Reuben
Hlengiwe, Mninawe Zele, Mandisi Zele, Gabula Thamsanqa Ndinisa, Jongikhaya
Ralph Monakali and M. Jadezweni have always been in the
forefront of the fight against oppression. A memorial in their honour is
located at Fort Malan. The placing of a memorial at Fort Malan is a continuation
of the history in the district. The site is where a fort was erected during the
wars of land dispossession between 1778 and 1878 as the amaXhosa and the
British squared up in battle. During the last war of 1878 Fort Malan was
established to shield the British from attack. The Fort Malan Memorial remains
the epitome of South Africa’s quest for liberation.
The challenges of unemployment, sexism, homelessness,
and inequalities have not deterred South Africans from embracing the notion of
a new South Africa. Though some people protest to vent their frustrations, they
still respect the new national symbols.
Through the sacrifices
of people like those on this memorial black people are no longer the centre of
curiosity for ethnographic studies. Furthermore, black people are no longer
marginalized whether economically, politically, culturally and otherwise.
Although the memorial features
the members who fought for inclusive government, the site is becoming a more
community development oriented space, led by Chief Bikitsha of the Traditional
Council. Chief Bikitsha is a direct descendant of Bubele Bikitsha who is featured
on the memorial.
An official handing over of the memorial to
communities of Fort Malan is planned for 16 June 2011. This is a ceremony that
is expected to be graced by not less than 2000 jubilant crowds from all walks
of life.
For more information please communicate with the ADM Heritage
Resources Management on telephone 043 701 4152.
